May 9 1656.  
THe whole Book of Psalms is an eminent part of the Holy Scriptures, and the forty fifth is very eminent among the Psalms. As Solomon's Mystical Song of the Loves of Christ and the Church, so, this Song of Loves (that's the Title) written by his Father David, may well be called The Song of Songs, or an Excellent Song. And as the Song is Excellent, so he that can hit the Tune of it (I mean the spiritual sense of it) is an Excellent Singer. Having perused the ensuing Exposition, I conceive this Author hath hit it well, so well, that I remember none (in our Language) who have hit it better. And though (possibly) some may not be harmonious with him in all his notions upon it, yet I perceive he intends no discord with any. And therefore I judge it fit to be published for the use of the Spouse and Church of Christ, that the hearts of Saints may be enlarged, in the opening of this Song, to know the Excellency of Christ, together with the glorious present privileges, and after expectations they have by him; as also the thankful respects and humble duties, which they own to him in Love, and which his transcendent Love should Constrain them to.  
Joseph Caryl.   

The MYSTERY of the Marriage Song.  
And Mutual Spiritual Embraces between CHRIST & his SPOUSE, Opened, in an EXPOSITION WITH Practical Notes & Observations ON The whole Forty-fifth PSALM.  
By W. TROUGHTON, Minister of the Gospel.  
If any man speak, let him speak as the Oracles of God,  1 Pet. 4.11. 
I will greatly rejoice in the Lord, my soul shall be joyful in my God: For he hath clothed me with the Garments of salvation; he hath covered me with the Robe of righteousness as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth herself with Jewels,  Isa. 61.10. 
This is a great Mystery, but I speak concerning Christ and his Church,  Ephes. 5.32. 
LONDON: Printed by M. S. for the use of the Author. 1656.   

To the Truly Honourable the Lord DEPUTY FLEETWOOD, AND The Lord Chief BARON STEEL: AND To their Virtuous LADIES.  
Grace and Peace be Multiplied.  
I Have taken this opportunity to join you together in one Christian Epistle, as hoping that you are united in one and the same Spirit and bond of Christian affection, (which of all bonds is the strongest and most durable.)  
There is (Honourable and Beloved in the Lord) a twofold knowledge of spiritual things.  

1 That which is merely literal and carnal, and  
2 That which is spiritual and experimental.   
Men may know Gospel Mysteries in a carnal manner, and be never a whit the better for all their knowledge, nay it will aggravate their condemnation. 
(a) 1 Cor 13.2. 2 Cor. 5.16.  Satan himself, and the evil Angels, being spirits (though spirits of darkness) have more speculative literal knowledge of Divine Mysteries, than all the men in the world besides. And have not many in our days abounded in this kind of knowledge? who now manifest themselves to be ungodly men, turning the grace of God into wantonness, and denying the Lord Jesus, wand'ring Stars, clouds without water, carried about with winds, Trees whose fruit withereth, twice dead, plucked up by the roots. 
(b) Ep. Judas 4, 12, 13.   
This is that knowledge which puffeth up 
(c) 1 Cor. 8.1.  and maketh men high in their own conceits. Ye reign as Kings without us (saith the Apostle 
(d) 1 Cor. 4.8, 20.  and I would to God ye did reign [indeed, and that it were not only in conceit] For the Kingdom of God is not in word, but in power.  
These times (wherein Satan more than ever transformeth himself into an Angel of light) 
(e) 2 Cor. 11.14.  call aloud unto us for more than ordinary watchfulness, self-scrutiny, and a continual exercise of our spiritual Armour, that we may stand in the evil day 
(f) Eph. 6 13.  Strong allurements and temptations from within, and from without, require much faith, holy vigilancy, distrust of our own parts and sufficiencies, and constant dependence upon the grace, power, and wisdom of the Lord Jesus.  
To have our hearts suited to a temptation, is one of the greatest miseries, but to have them suited to the work of the Lord (which he calls us to) is an unspeakable blessing  
When there is a confluence of Creature enjoyments (the world putting on a new Vizard, and Satan the God of this world 
(g) 2 Cor. 4.4.  representing the honours and richeses thereof in a fair and specious gloss 
(h) Mat. 4.8, 9  that he may thereby the more insensibly delude us) truly it concerns the Lord's people (in such a case) seriously to watch, and to look narrowly to their spirits principles and ends, and to keep their Garments pure and close tied about them, lest they walk naked, and their nakedness appear. 
(i) Rev. 16.14.   
What these Garments are, you will found in this explication of the Marriage Song, which I recommend to all the Lords people, and particularly to you; and wherein (I hope) you will meet with some seasonable practical Truths (from each Verse) which I have contracted in as little room as possibly I could.  
Such as are in high places, are in slippery places, especially if they walk in pride, and according to the Principles and Rules of carnal wisdom and policy, and not according to the simplicity of the word of Christ; and hereof we have had many experiments in this last Age.  
The best Rule of policy and prudence, is to prefer the doing of Justice, before all earthly advantages; honesty and simplicity will be found to be the best policy; The less of man the more of God, who confoundeth things that are by things that are not. 
(k) 1 Cor. 1.27.  Doubtless the Army (and the good people who have adhered thereunto) have cause to say so, Let them not be high minded, let them not despise and insult over their brethrens, let them not seek great things for themselves. The holy jealous God will more and more witness against an ambitious selfish worldly spirit wherever it appeareth.  
Certainly there was never any true, real beauty or excellency in the honours, Titles, richeses, pleasures of this world. Man at his best estate is but vanity, and walketh in a vain show. These outward things take to themselves wings, and fly from us. But now God having in a great measure stained the pride and glory of all flesh, and the day of his appearance approaching, there is less beauty, sweetness, reality in Creature enjoyments than ever. The older the world groweth, the worse it is: do we not see the earth reeling too and from like a drunken man, ready to crack and break under the weight and burden of sin and vanity? May we not behold all parties (so far as they judge of things with a natural eye, and according to human prudence) even at their wits ends, not knowing what to do? As for old corrupt forms, customs, constitutions, what are they but as so many dead carcases without life and power?  
But we expect a new face of things; we look for a resurrection of Churches, for a restauration of righteous and holy administrations, for a new Heaven and a new Earth, wherein dwelleth righteousness, holiness, peace and joy. 
(l) Rev. 21.1.  Old things shall pass away, all things shall become New; O that men would learn to be wise, and not go about to build the things which God will destroy, nor to destroy the things which God will build; to do both, or either, is a great transgression in the sight of the Lord.  
You are not ignorant (Honoured and beloved in Christ) that there are great thoughts and expectations among the Saints at this ●ay, concerning the Kingdom of Christ, some 〈◊〉 one way, some in another; nor should this ●e slighted as a mere fancy, a Chimaera, an odd ●otion; doubtless there are many symptoms of ●he approaching glory of this Kingdom. God ●ath several seasons for revealing his Truths, relating to the several Offices of Christ, and ●hose truths which specially concern his Kingdom and Government, will be more and more required into, and cleared up in this last age, specially when God shall rend that vail which is upon the Jews. 
(m) 2 Cor. 3.15, 16.  But alas! methinks at pre●ent our hearts are not suited to the glory and ●iritualnes of this Kingdom (I am sure mine 〈◊〉 not) and truly it is to be feared, that many who speak great swelling words, do lust after a fleshly, and not after a spiritual Kingdom 〈◊〉 for though this Kingdom is and shall be more and more outward and visible (the spirit of God breaking forth in the glorious fruits and emanations thereof) yet the rise of it is inward. The Kingdom of God is within, and comes without observation, 
(n) Luke 17.20. John 18.2.  The King, subjects, Laws, weapons, obedience, administrations and privileges, relating to this Kingdom, are heavenly and spiritual, not worldly and carnal.  
And indeed it is no small delusion, if (upon this consideration, that the Saints shall rule the Kingdoms of the world) any one party whatsoever shall grasp and engross to themselves, the great things of this old corrupt perishing world, and carry on designs suitable to the interest thereof, and that from an old worldly spirit and principle; for though the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most high 
(o) Dan. 7.27.  yet shall not the Saints rule in a worldly carnal selfish manner, but in a way suitable to the Justice, equity, and spiritualness of the Kingdom of Christ, and to the Government of that new world, or world to come, which is in subjection to Christ, Heb. 2.5. and which is daily expected by the Saints, I must (for my own part) confess that I am an Expectant, humbly waiting on God for more light and more love, and for a more pure selfdenying, powerful Ministry, than yet we have attained (the present Ministry even all of us being deeply involved in the guilt and corruptions of the times) I wait for a Ministry attended with the spirit of Elias, that will make crooked things strait, rough things plain; that will exalt the valleys, and bring down every mountain, that all flesh may see the salvation and the glory of God. This is prophesied of as a forerunner of the exaltation of Christ's Kingdom, Isa. 2. and when the Lord ariseth to shake terribly the earth, we should (according to the Prophet's counsel there) hid ourselves in the clefts of the Rock 
(p) Cant. 2.14.  even the blood and wounds of the Son of God, which is the souls steadfast Anchor and Refuge in an evil and stormy day. 
(q) Isa. 4.6. Heb. 6.19.   
It is my frequent and earnest desire to the Lord, that all his people in these Nations (which have been the stage of many miraculous providences) may be thoroughly humbled. Such as have seen the Lord (with the eye of faith) will cry out with the Prophet 
(r) Isa. 6.5.  Woe is me I am undone, I am a man of unclean lips, and I devil in the midst of a people of unclean lips.  
Verily there is none of us that have cause to boast; we have all sinned, and come short of the glory of God; there is none that doth good, not not one. The best of us is but a lie and vanity, and we had need pray continually that God would not enter into Judgement with us, for we cannot stand before him.  
It would be (in my poor apprehension a blessed thing if there were among the Lord people, Magistrates, Ministers, Soldiers (eve● from the highest to the lowest) such an u●versall serious self-abasement and humiliation, considering the guilt and evil which adhereth generally to us all, for our worldliness faction, ambition, murmur, fleshly zeal and passions, self-seekings, dallying with Religion, variableness and unstedfastness in the things of God, rash swearing, violation of engagements and Covenants, compliance with corrupt Opinions, doctrines, interests. In 〈◊〉 word, for those many evils wherewith eve● good men of several ranks and employments have been entangled and ensnared in the management of the late Wars, and public stupendious Transactions in these Nations. Confident I am, there is no humble watchful Christian (employed at this day either in Civil o● Military affairs) but upon serious examination will be sensible of many sad miscarriages and sinister ends.  
This universal repentance (accompanied with faith in Christ's blood) might (through God's grace) produce good effects in this time of our sojourning in the wilderness. And O that we could at length not only word it with God (who is an allseeing Spirit) but in good earnest take shame to ourselves, and give glory to him, who will ere long abase the pride of all flesh, that himself alone may be exalted.  
Give me leave to conclude with a word of humble advice, (which I trust is from the Lord) Let it be your care (Honoured and beloved in the Lord) in these unsettled times, ●o keep close (both in Judgement and practice) to Blood, Water, and the written Word, 〈◊〉 by which three things the Lord comes into, and hath communion with his people. 
(s) 1 John 5.6.  To the blood of Jesus for your reconciliation ●nd justification. To water (whereunto the Spirit of God is compared) for your sanctification, and for cleansing you from all filthiness of flesh and spirit (by the application of ●he blood of sprinkling) and to the written ●ord for your direction. To the Law, and to the Testimony, if men speak not according to ●his, it is because there is no light in them. 
(t) Isa. 8.20.   
Be not ambitious and desirous of the Honours of this vain, tottering, inconstant, defining world; seek not after that which will not satisfy an Immortal soul. Remember the example of Moses and Nehemiah, men of choice and excellent spirits; nay of Christ your head and Saviour, who did not please but deny himself. Let your moderation be known to all men, the Lord is at hand. 
(u) Phil. 4.5.   
New-Sarum, April 22. 1656. Your Honour's affectionate Servant in the work of Christ. W. TROUGHTON.   

THE EPISTLE TO THE READER.  
Christian Reader;  
THE Wise man saith, That of making many Books there is no end, Eccles. 12.12. At this day especially, the world is full of Books, yea the Nation wherein we live, aboundeth in Theological Writings; which being duly considered, and withal, how unfit I am every way to speak or writ of Divine Mysteries, thou mayest very well wonder that I should in such a time as this, thrust out this piece into the world, and the rather because divers godly men of eminent abilities, 
* Musculus, Rivetus, Mollerus, Ainsworth, Dixon, in Ps. 45.  have set forth Commentaries and Annotations on this Psalm, whose faithful labours have been and are still exceeding profitable to the Church of Christ, and from whom, or some of them at lest, I do acknowledge that I have received much light in this Exposition. 
† Ingenuum est fateri per quos proficerimus. Plin.   
As we should not build our faith on men's Judgements (for that is but a human Testimony, 1 Cor. 2.5.) so we must take heed of slighting and grieving the Spirit of God in them, 1 Thess 4.8. 'Tis no disparagement to the most spiritual Christian to learn of the meanest Saint who is taught of God, much 〈◊〉 should he set light by them who are enriched abundantly with the Gifts of Nature and Grace, and 〈◊〉 whom God hath given skill for opening and Interpreting his Word.  
I confess, I have been and am still backward t● publish any thing of this Nature, being conscious 〈◊〉 myself of my great inability and weakness, and 〈◊〉 that spiritual wisdom, gravity, meekness, and judgement which aught to be in those that writ● Books of Divinity, specially in this Critical Age.  
Besides, some may be ready to object that there 〈◊〉 no new thing under the Sun, and that what is said by me, hath been said in effect by others before me● But yet I can allege divers Reasons for publishing this Book.  
1 The Lord did by his Spirit impress some truth (in this Psalm) upon my heart in preaching an● writing, and who knoweth but he may also set th● same upon thy heart in reading what is here published, that thou mayest be the Epistle of Christ, writer by the finger of his Spirit, 2 Cor. 3.3.  
2 If I had met with a fuller Exposition of the Marriage Song in English (such there may be, but 〈◊〉 have not seen them) I should not have published this; and yet I say still, That I do honour and prefer the worthy labours of others far before mine ow● weak and inconsiderable abilities.  
3 The Reader will meet with some things in th●● Exposition suitable to the present times, as those considerations touching Allegories, the in dwelling o● the Spirit himself in the Saints and the fifth Monarchy which I have propounded: He may also found some truths which may appear new to him; for (according to our Saviour's words) Every Scribe who is instructed to the Kingdom of Heaven, should be like to him who bringeth out of his treasure new and old, Mat. 13.52. Again  
4 This Book may (by providence) come into the hands of some well meaning souls, who through groundless prejudice debar themselves from hearing those Truths which might minister light and edification unto them. Satan hath several ways and methods to hinder the progress of the Gospel, and prejudice is one of those Engines wherewith he batters at the Kingdom of Christ. If therefore I may (either by preaching or writing) discover and weaken the interest of Satan, and do good to poor souls, I have my desire.  
And what though few should be edified (by my poor labours) in this place where many seem to love the truth in one, and yet despise it in another, and so have the faith of Christ with respect of persons, contrary to 1 Cor. 2.5. James 2.1. (a thing truly to be much lamented) yet if this work may be profitable to others at a distance, it will be a mercy, and I shall esteem it far more than all my labours. I do not here go about to instruct the Learned and Skilful (it might be thought pride in me so to do) but the weak ones, and such as the Apostle calls carnal, and but babes in Christ, 1 Cor. 3.1. may peradventure be somewhat edified both in judgement and practice, by this Exposition.  
5 I might further add, That there are not such opportunities as I could wish for preaching and dispersing the Gospel of Christ (good men being too much confined to Parish precincts) the consideration whereof makes me the more willing that this should be published.  
Let but Christ be exalted, and his Truth prospero, and than it matters not much though the Creature be rendered contemptible and odious. That man is far from a faithful Minister of the Gospel, who hath not in some measure learned to go through good and evil report, honour and dishonour. We are fools for Christ's sake (saith the Apostle) but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised; being defamed we entreat; we are made as the filth of the world, and are the of scouring of all things even to this day, 1 Cor. 4.10, 13.  
I am convinced (Gentle Reader) that nothing that we can say or do to beget a right understanding among them that fear the Lord will effect it, till God appear more to our spirits, and humble our proud flesh This is that which I earnestly pray and wait for, this is that which will put an end to our confusions. When God cometh into his holy Temple, all the earth shall keep silence, Hab. 2.20. His presence stilleth the noise of the Seas, the noise of their waves, and the tumult of the people, Psal. 65.11. When Christ rebuked the winds and the Sea, there was a great calm, Mat. 8.26. Doubtless the sad jealousies, dissatisfactions, and quarrels, which are among Christians at this day, cause many poor sincere hearts who mourn in Zion, to retire themselves, and live more contemplatively and alone, than otherwise they would do, and yet (as a Father truly said) we are never less alone, than when we are most alone, for than God is with us. Come my people, enter thou into thy Chambers, and shut thy doors about thee, hid thyself as it were for a little moment, until the indignation be over past, Isa. 26.20. The prudent shall keep silence in that day, for it is an evil time, Amos 5.13. Clouds of darkness, dissatisfaction, and division, gather more and more, which nothing can alloy, or dispel, but the glorious presence of the Sun of Righteousness. Now it is neither clear, nor dark, but at evening it shall be light. This lightsome glorions evening is known to the Lord, though not to us, Zech. 14.6, 7.  
Christian Reader, I do tender the good of thy soul, and therefore give me leave (in this hour of temptation) humbly and meekly to propose unto thee some things by way of counsel and direction, wherein I speak to myself as well as to thee, and the Lord strengthen us both by his grace.  
I. Endeavour in the power of Christ to come to the reading and hearing of his word, and so to every part of Divine worship, with a single teachable heart, willing to learn and to entertain truth for truth's sake. Mind the presence of the great God, and beware of prejudice, and of a forestalled Judgement, which will tender the purest Ministry & Ordinances, unprofitable. The Lord teacheth the humble, filleth the empty soul, and dwelleth in the contrite spirit. John wept because the Book was sealed, waiting in humility for the opening of it, and behold the Lamb that late on the Throne, opened the Book for him, and to him, Rev. 5.4, 5.  
II. Do not imprison the light when it shines into thy soul, hold not the truth in unrighteousness, Rom. 1.18. But let it have full scope and elbow-room in thy heart and practice. The Lord takes away light from them that walk not in the light: When the light shines in a man's face, and he struggles against it all he can, with principles of darkness and carnal reason, and will not let the light of the Gospel sway in him, God often leaves such a man to himself. Sins against Gospel light, and conviction, are sins of a deep dye, and high aggravation. He that knows his Master's will, and doth it not; shall be beaten with many stripes. As the bodies of those that live nearest the Sun, are most hardened and scorched, so they that live under the light of the Gospel, and have it swimming in their undeastandings, but do not receive it in love, are commonly given up to the strongest delusions, and to the greatest hardness, brawniness, and insensibleness of heart, 2 Thess. 2.11, 12.  
And here I cannot but bewail the sad condition of my poor Native Country, Rom. 9.2, 3. 
* Westmoreland.  where many hopeful Plants not prising the simplicity of the Gospel (which holds forth a crucified Christ) have been blasted by the Impostures and delusions of Satan, to the great scandal of their Christian profession. And truly it is a great and unspeakable mercy, (and so I do thankfully acknowledge it) that some of my Christian acquaintance, who were under those strong delusions, are recovered out of the snare of Satan; let them henceforth take heed of slighting the blood, word, Ministry, and Ordinances of Christ, let them walk believingly and humbly before the Lord, lest they fall again into the pit of destruction, and so the latter part of the Tragedy be more dreadful than the former.  
III. Watch especially against spiritual pride, jest you be overcome with this white Devil. O how apt are we to be puffed up with a high conceit of our spiritual excellencies and attainments, and to slight and despise others as far below ourselves? How ready are we to say (at lest in our thoughts) stand away, come not near to me, for I am holier and more spiritual than thou art? I know more than thou dost, Isa. 65.5. What if some have greater gifts of nature and grace than others? surely they have no cause to be proud, and to boast of them: What hast thou which thou hast not received? and why shouldst thou boast as if thou hadst not received it? If a man thinketh himself to be something, when he is nothing, he deceiveth himself, Gal. 6.3. We are but Stewards in the Lord's house, these Talents are bestowed on us, not that we should exalt ourselves therewith, but that we should faithfully employ the same for the advantage of our Lord and Master. The greater the gifts are which the Lord bestows upon a man, the more humble, diligent, and faithful he aught to be, for Where much is given, much is required; and the better and more excellent the things are, if a man be proud of them, the greater affront and injury he offers to God, from whom every good and perfect gift cometh. These flowers grow not naturally in our own Garden, but are planted by grace above nature.  
Spiritual pride is the evil of our times, there is much of it in our hearts, and 'tis necessary we should have a thorn in the flesh, that we may not be exalted above measure, 2 Cor. 12.7. If Satan should prevail against you by this sin (as he knows the better how to tempt you to it, because it was his own downfall) you are than lost for ever, and all your gifts, knowledge, duties, sufferings, and the great name which you have had among the Saints, will not help you, but rather aggravate your condemnation, so that it may well be said that the pride of thy heart hath deceived thee, O●ad. 3. Humility is the way to true honour, but Pride (as the Wise man saith) goeth before destruction, and a haughty spirit before a fall, Pro. 16.18. From this root of bitterness hath sprung up the greatest errors from time to time, and many in our days having a high conceit of their own inventions, and supposed excellencies, and looking at the glorious Gospel of Christ as a poor, low, empty thing, have cast of (with contempt) the Scriptures, the Blood, Natures, and Offices of the Son of God, and are a shame to Christian Religion When men will not be wise to sobriety, but in the pride of their hearts like Lucifer, soar aloft in vain and curious speculations, no wonder if they have a dreadful downfall. O dear Christian Reader, let us tremble in the flesh, and watch our hearts against the first rise of spiritual pride.  
iv Love not the world, neither the things that are in the world; if any mon love the world, the love of the father is not in him, 1 John 2.15. This love of the world chokes the good seed, makes men to err from the faith, 1 Tim. 6.10. and renders the Ministers of the Gospel unprofitable. Hence many forward professors have become miserable Apostates: So Francis Spira, and Demas who deserted Taul, and embraced this world: And alas! how many in our times have in effect betrayed Christ and his cause, by an inordinate love of the richeses, honours, and pleasures of this world? having the Moon upon their heads, and the Sun under their feet; whereas on the contrary, they should have the Sun (i e. The glorious righteousness of Christ) upon their heads, and the Moon (i e. all worldly and sublunary things) under their feet, Rev. 12.1.  
A man may go far in Religious exercises, as a Magistrate, as a Minister of the Gospel, as a private Christian, and yet in the end perish by this sin. Queen Mary said a little before her death, That if she were opened, Calais would be found in her heart. So truly it is to be feared, If the hearts of many eminent professors were opened, the inordinate love of the world would be found in them; and this is like to be the ruin of many, if God do not humble them, and give them power against it by faith, for this is the victory that overcometh the world, even faith in Christ, 1 John 5.4. Earthly mindedness is a secret close corruption: The subtle heart of man hath so many evasions, turn, and wind, that it is a hard matter to convince him of it. O let us be jealous herein over our own hearts and ways: The most heavenly minded Christians will acknowledge and besayle before the Lord and his people, their too much conformity to, and compliance with this world.  
V Take heed of resting in outward forms of Church fellowship, Baptism, etc. Not that I am against these, either in judgement, or practice; but I fear, that many who seem to be zealous for the outward part of worship, rest much in the letter and outside of things, being too too apt to censure their brethrens, who are not of their particular society and opinion. And truly I have observed, that divers Christians who have been forward, yea, rigid for the outward part of worship, not minding as they aught to do, the vitals of Christianity, have at length cast of those forms as carnal and beggarly Rudiments. None so ready to abandon Church fellowship and Ordinances, as those who have abused them, ascribing that honour to them which particularly belongs to Christ and his Spirit. Religion (especially now under the New Testament) lies not so much in outward Observation, as in the Spirit and inward man, John 4.24. Though the outward part of worship is not to be neglected, as there is opportunity.  
VI Let it be your care to love all the people of God, and in your place to tender and promote the general interest of the Saints throughout the world, though thousands of them in some things differ from you. Truly I have found it hard to love those that are not of my Opinion, but there is much pride in this; can we give light to a dissenting brother till the Lord persuade him? Did not the Lord wait long for us, before we embraced the light? Though many Saints be not satisfied with our practice in every part of worship, yet so far as they will join with us, let us join with them: If they will but pray with us, or receive one of the Seals with us, though not both: If they will but discourse with us of the things of Christ, though they will not hear us preach, yet let us cherish these beginnings, remembering that golden Rule of the Apostle, As many as are perfect let them be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you, Phil. 3.15. Let us seek to overcome the scrupulous weak Christian by love, and if he will still keep at a distance from us, yet let not the fault be on our side.  
And here we should consider the true ground of Communion of Saints, which is not their concurrence in this or that controverted point, but their fellowship with Christ the head. This being manifested (though never so weakly) we aught to receive them (though not to doubtful disputations) Rom. 14.1. That which we have seen and heard, declare we unto you, that you may have fellowship with us, and truly our fellowship is with the father and the Son, 1 Jo. 1.3. How can that man answer it in the great day of the Lord, who now refuseth communion with such as he is persuaded have communion with Christ? Let us not set bounds and limits where the Lord hath set none, but left us free. Nor should we only have a tender regard to weak believers, but also to poor sinners who are yet without Christ; we should even weep and lament over their souls, as Christ did over Jerusalem. Some may be ready to say, that they are poor ignorant carnal wretches, and have nothing to do with the Ordinances of God, and in the mean while neglect their souls. But we should go to them, and beseech and entreat them with tears in our eyes, again and again, to be reconciled to God, 2 Cor. 5.20. This is to be minded as Christ was, who conversed with Publicans and sinners, and cherished in them the weakest beginnings, and O that there were such a Gospel compassionate spirit among us!  
VII. For the Lords sake let us not turn Religion into faction. Salvation by Christ is common to all believers under various dispensations, Judas 3. And therefore we should not engross Christ to any one party, so as to exclude others that believe on him. Some say they are of Paul, some of Aprllo, some of Cephas, and some of Christ, 1 Cor. 1.12. When men shall speak so of Christ, as if he belonged only to them and their party, what is this else but pride and faction? Shall we serve a party or faction for interest take, to the prejudice of the common Cause? God forbidden; is Christ divided? Was this or that man, party, or Opinion crucified for us? We are Christians, and aught in this respect to own no other head nor Master, but Christ. The Apostle writes to the Saints at Corinth, and to all that call on Christ, theirs and ours, 1 Cor. 1.2. Some there are in the world (but let not us be of that number) who will rather make shipwreck of the Gospel, and of Religion, than forgo an Opinion, or faction, which they violently adhere unto: These will admire or condemn things, not as they are true or erroneous, but as they are asserted and maintained by their own party, or that which is opposite.  
The Pharisees perceiving that Paul was of their judgement, in opposition to the Sadduces, though before they had condemned him for a blasphemer, yet now they were ready to say that he was taught by a good Angel, Acts 23.6. 'Tis an excellent thing to have our light and faith in matters of Religion, only in Christ, and not in man. Such as have their eyes in other men's heads, cannot see their way clear before them at noon day, and therefore are impetuously carried on more by faction, than by Christian Judgement and consideration.  
VIII. Entangle not thyself with unprofitable disputes, and things that tend to division, and to the breach of peace and love. Some will be such Sceptics, as that they will question every thing (delighting themselves in a spirit of contradiction and opposition) and so come to be settled in nothing. There are Principles in D. vinity which are to be taken for granted, rather than to be disputed. He that will for disputation's sake frequently question every truth, will not constantly adhere to any truth. Since we disputed so much (though blessed be God light hath broken forth, the Lord working one contrary by another, yet) there is a great decay of spiritual heat, and of the practical part of Religion. The Apostle speaks 
* 1 Tim. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of doting about Questions, which signifies to be sick and languishing; intimating that unprofitable disputes do but weaken and consume the vitals of Christianity: insomuch that a Papist was want to say, 
Swarez.  That he prized that little time which he constantly set apart every day for the examination of his conscience, far more than all the other part of the day, which he spent in his voluminous Controversies.  
IX. Mind therefore the things which tend to peace, love, union, edification; this (I confess) is easily said, but it is not so easily practised. A perverse spirit is mingled among us, Isa. 19.14. Peace, love, and brotherly forbearance are in a manner departed from us. For the divisions of Reuben there are great thoughts of heart. Sad impressions upon the spirits of watchful Christians, Judg. 5.15. The great house is smitten with cliffs, and the little house with breaches. Amos 6.11. Divisions, yea subdivisions in Church and Commonwealth, among all forts of men, and the Lord knows whereunto these things may come in our time. Our God seems to hid his face from us, and to cast a veil upon all the attempts and endeavours of his poor servants, after peace, and union, and reformation. The prejudices, exasperations, and animosities of several parties are grown to such a height, that nothing can alloy them but some powerful extraordinary appearance and operation of God to and upon men's spirits. Howbeit (Dear brethrens) though peace and love and union seem to departed from us, even so far, that they are not like to be overtaken by us of this Generation, yet it is our duty to pursue after them, if that we may overtake them, Rom. 14.19. We have an absolute indispensable Command to be at peace and unity with all the people of God, Mark 9.50. 2 Cor. 13.11. Ephes. 4.3. and to silence and hush all animosities and differences. The Apostle writing to the Corinthians, inquires not into the cause of their divisions, but enjoins them whatever the cause be, to be quiet, and to cease from contention, 1 Cor. 1.11. 1 Cor. 3.3. And so when there 〈◊〉 strife among the Phillippians, he states not the controversy as to Opinions, but gives Rules against prid● and vainglorious affectation, Phil. 2.3, 4. Constanti● that good Emperor, when the Christian Bishops ha● written letters to him of bitter complaints one against another, he would not vouchsafe to read them, b●● threw them into the fire.  
We cannot but hope that ere long the Lord 〈◊〉 make some visible provision against the seandall 〈◊〉 divisions among Christians, that the world may b● convinced that the Saints are one in Christ, who●● glory is herein much concerned, John 17.23.  
Many sweet Rules are propounded in the Scripture, and enlarged upon in the Writings of godly men, for uniting the Saints, and compounding the● differences; as namely, That they should love on● another, and exercise brotherly patience and for bearance: That they should strive to be of one min● and judgement, and endeavour after more holiness and purity in worship and in conversation: That they should walk humbly, and think better of other● than themselves, and look not only on their owne● things, but also upon the things of others: Tha● they should come to brotherly and friendly Collations, and handle the points in difference, rather by way of case than controversy, rather in a way of amicable and friendly discourse, than Scholasti●● disputation, in which commonly men strive more for victory, and to gain applause, than for truth. In a word, all of us in our several places should study uniting Principles, and uniting practices.  
These Christian Rules and exhortations are sweet and seasonable, but when we have said all that we can, we must look beyond ourselves, and all our endeavours, by the eye of faith, to Jesus Christ the universal everlasting Peacemaker, and reconciler, who when he offered up himself on the Cross to God the father, all the Saints notwithstanding their manifold differences were represented in and by him as one entire body, Eph. 2.16. Nor did he only remove that enmity which was in us against God, and so reconcile ●s unto God, but also that enmity which should be 〈◊〉 us one against another, carrying up with him to the Cross all our enmities, sends, and discords, and bu●ying them in his blood. 
* See Mr. Tho. goodwin's Serm. on Ephes. 2.16.  The general peace and reconciliation of all the Saints, even among them ●elves, is already effected and concluded in Christ ●heir head and Representative, and it shall in due ●ime be wrought in and among themselves by the Spirit of love and peace. Christ is engaged hereunto, ●nd as a pledge thereof he made peace between Jews and Gentiles (in the primitive Church) who were at as great variance as ever two sorts of people were. All the Saints though now they keep at a distance, and will not come together, yet they all meet together as one Body or Army in Christ, when he suffered upon the Cross, and also in his Resurrection ●nd Ascension into Glory, who although he died, rose ●gain, ascended, and doth intercede for every Saint ●ingly, yet he did and doth also perform these acts for all the Saints jointly and collectively considered ●s one body; and the Lords Supper, which is a feast ●f Peace, Love, and Unity (following the Oblation ●f the Sacrifice on the Cross) sealeth up visibly and apparently this general peace and union among all Saints, and engageth them all hereunto. We are all made to drink into one Spirit. This is a feast of Amity ●nd Concord, though alas the people of God cannot ●gree about it, nor about the other Sacrament, which nevertheless seals up their union in one body, 1 Cor. 12.13.  
What shall I further say?  

1 Christ hath purchased this peace and union.  
2 He hath also prayed and still prays for it, John ●. 7.  
3 He is given for a Covenant of Peace, not only to make peace between God and us, but among ourselves.  
4 God hath promised it as a New Covenant blessing, that we shall have one heart, and one way, Jer. 33.39. Ezek. 19.11. Let us improve these considerations by faith, and go to the God of Peace Peace, who loveth, worketh, and giveth peace ways, 2 Thess. 3.16.   
X. Learn (and the Lord teach he by the Spi● of wisdom and revelation, Ephes. 1.17.) to b● wise and discreet Christian. Spiritual wisdom (whi●● is a rich blessing) is much wanting in many Sai● who have strong affections. Zeal is good, but yet i● be not tempered with wisdom and knowledge, 〈◊〉 will prove like fire in the midst of the house, dangerous and destructive, I bear them record (saith 〈◊〉 Apostle) that they have a zeal of God, but not accord●● to knowledge, Rom. 10.2. A Christian that exercise● spiritual wisdom, doth not only propose to hims●● a right end, but also suitable means and instrument and the fittest time and season for accomplishing th● end. We are not only to abound in love, but 〈◊〉 abound in it in all knowledge and judgement, Phil. 1. ●. Never had we more need of spiritual wisdom, th● now, to know how to order our conversation aright in these perilous times; to be as innocent as Dove and yet as wise as Serpents. If we beg of God th● wisdom which is pure and peaceable, he will give us without upbraiding, James 1.5. yea, he will fill 〈◊〉 with the knowledge of his will, in all wisdom an● spiritual understanding, Col. 1.11. We have a gracious Promise (which the Lord hath set upon 〈◊〉 heart) That the rash shall understand knowledge, Isa. 3●. 4. And the way of holiness shall be so plain, that foo● shall not err therein, Isa 35.8. Wisdom, counsel and understanding are with the Lord.  
XI. Be much in secret prayer and meditation. Wh●● a man is really, he is alone, when none but the all seeing God beholds him. Extrinsecall motives in public Assemblies may raise and elevate the affections and carry a man far in the performance of Religious services, and yet his Principles and ends may be carnal and selfish. Spiritual meditation (I fear) is much neglected by Christians, and that many (I can speak something from experience) who frequent Church meetings (which yet aught to be frequented) and ●e forward to speak of the things they know (if not 〈◊〉 the things they know not) are remiss in this heavenly exercise of Meditation. If they can but with ●●lubility of expression, and enlargedness of affecti●●s, manage a duty so as to be approved by those ●●om they judge to be spiritual, they are ready to ●esse themselves, and take up their rest here. Are ●●ere not some at this day who formerly expressed themselves like Angels in the Assemblies of the Saints, ●●t now having (with the crafty Cardinal) catched ●●e Fish, they throw away the Net as of no further ●●e? A Christian may be forward in frequenting ●●eetings, and speaking to the edification of others, ●●et he himself will make but little progress in Christianity, if he be not frequent in secret prayer, reading ●he word, meditation, and comparing spiritual things ●ith spiritual.  
O let us be much in prayer; Pray for the peace of Jerusalem all ye that love her, Psal. 122.6. Ye that make ●ention of the Lord, keep not silence, and give him no rest ●ill he make Jerusalem a praise in the earth, Isa. 62.6, 7. Let us now in good earnest go to God by faith, and by prayer; we have gone too long to Ashur for help, ●aine is the help of man. Arise O Lord, vindicate ●hine own name, and deliver thy people. As blessed Perkins 
* Non sunt ista litigandi tempora sed orandi.  said of his, so much more may we say of our times, Prayers are fit for us than disputes. Let us (as Luther was advised by his friend) go and cry Lord have mercy upon these Nations, and thy people therein. Things seem to be past help in respect of second causes, but the Lord can help us. By terrible things in righteousness with thou answer us, O God of our salvation, who art the confidence of the ends of the earth, Psal. 65.5. The Lord will be terrible out of his holy places, out of his Church he will show himself a dreadful God to them that fear him not, but especially to the sinners in Zion, who shall be afraid, and to the Hypocrites whom fearfulness shall surprise, Psal. 68.35. Isa. 33.14.  
Bear with me (Gentle Reader) for insisting 〈◊〉 largely on these things; truly they are much up●● my heart, and I look on them as very seasonable 〈◊〉 be spoken; they are not sudden, but premeditate thoughts and considerations, which perhaps m● come into the hands of divers of my Christian ●●quaintance in several parts of these Nations. If 〈◊〉 should writ not more whilst I abide in this Tabernacle, my last words to my fellow Christians should b● (by the Lord's assistance) to this purpose.  
I will and but one word more touching this boo● namely, That I have endeavoured therein (according to my poor skill) to be plain and methodical not willingly in the lest misinterpreting any part 〈◊〉 this excellent Marriage Song. Many Texts I hav● quoted, and not recited the words, lest the Boo● should swell to a great bulk, and so be burdensome 〈◊〉 the Reader, to whom I would not willingly be tedious, as knowing that edification lies not in a multitude of words. God is in Heaven, we are upon Earth therefore our words should be few, Eccl. 5.2.  
There is (Christian Reader) a Spirit, a Mystery in the Scriptures (as we read of a Spirit in the whee● of Providence, Ezek. 1.20.) and this Spirit is chief to be regarded in reading the Scriptures and Commentaries thereupon, without eyeing this Spirit, tho● mayest read much and often, and yet profit little o● nothing.  
I had thoughts once of publishing a Treatise of the Nature and Operations of the Spiritual Man, from 1 Cor. 2.15. And also a Discourse of God's unchangeableness, and the Mystery of Divine Providence from Ezek. 1.16. But I shall further consult the Lord, and take direction from him, before I publish those Treatises.  
And now Christian Reader, the Lord be thy Teacher, and make this Book a Blessing to thee; for except the Lord build the House, our labour will be in vain, Psal. 127.1.  
Salisbury, Feb. 12. 1656/ 7   

The Candid Reader is desired t● pass by, or to Correct with hi● pen, these following Erratas which have escaped the Press by reason of the Author's absence.  
ERRATA.  
PAge 10. herein subjoin, for here subjoin. p. 11. ●●ked, for talked. Before trial, for for trial. etc. 〈◊〉 and. p. 15. coal, for coal. p. 41. Saints, for souls. 〈◊〉 47. the high God, for the most high God. p. 60. is 〈◊〉 for in one. p. 145. competion, for competition. p. 15●. press, for present. p. 170. the world, for the word. p. 17●. them, for than. p. 184. the Lord will make, for the L●●● make. p. 225. Hellulim, for Hillulim. p. 234. Oecolampadin, for Oecolampadius. p. 235. mavietum, for inquitum. at, for ad. p. 240. hand, for land. p. 243. from 〈◊〉 from, for from of. p. 268. and heaven, for in heaven.   

An EXPOSITION on the 45. Psalm: The INTRODUCTION.  
THis Psalm doth in an Allegory, excellently describe the mystical marriage between Christ and his Church, under the type of King Solomon, and his Queen: the glory, and magnificence of whose marriage, and Court, did but shadow forth this; and therefore though we may take notice by the way, of Solomon and his Queen, yet Christ mystical is chief aimed at in this Psalm: many things herein being only applicable to him.  
It is much like the Canticles, which is also an Allegory, borrowed, from the fellowship between husband and wife, to signify the Intercourse and communion which 〈◊〉 between Christ and his Church. The Book of Daniel, and the Apocalypse, with the History of Abraham's family, mentioned, Gal. 4.24. are likewise Allegorical; with ●ther passages in Scripture.  
In an Allegory, a further thing is meant than is plainly expressed in words: yet nevertheless we must avoid the extremes of Papists and other Monkish men, who under potence of Allegories and mysteries, make of the Scriptures a nose of wax, and turn the whole History of the Bible, Christ, sin, death, heaven, hell, and all into an● Allegory; some tell us that the whole letter of the Scripture holds forth only a Covenant of works; and so reduce all, to a Spirit and light within them: evacuating and laying aside Christ Crucified, his Blood, merits, offices, word, 
* 
Caro concupiscit adversus Spiritum, id est Historia & Scripturae Carneus seu literalis intellectus, Contra allegoriam & Spiritualem Doctrinam repugnat. Literatis Scripturae intelligentia arceat a regno dei, allegorici Sensus Coelum aperiant etc.  
I Consid. There is but one true sense of Scripture.   Institutions, as Types and shadows of tha● Glory which is revealed in them.  
Some of the ancients did miserably pervert the Scriptures by bringing in vain and groundless Allegories: Phil● Judaeus, Expounds Paradise, to be the Soul; Ma● to be the mind; the woman to be the sense; the Serpen● to be delight; the Tree of knowledge of good and evil to be wisdom; and the rest of the Trees to be the virtues and endowments of the mind: whither will no● the wanton wit of man (otherwise sober) misled him?  
Origen one of the Fathers was a great admirer of Allegories; writing on the words of the Apostle, The flesh lusteth against the Spirit, Gal. 5.17. That is (saith he) the Historical or Literal Sense, fighteth against the Spiritual or Allegorical sense of Scripture; and again, th● Literal Sense, which is Carnal, keeps men from, Bu● the Allegorical Sense, opens the Kingdom of Heaven to them. But see and admire the wisdom of God whereas this man expounded almost all other Scriptures Allegorically, he applied Math. 19.12. Literally, and so gelded himself.  
Now because Allegories have been and are still much abused, I shall propound 3 or 4 Considerations, which may minister some light to the Reader therein.  
First, whereas Papists and others make several Sense of Scripture, a Literal and a Spiritual sense; and the Spiritual they divide into Allegorical, Tropological, and Anagogical; we must know that there is but one full true, and entire sense of Scripture, intended by the holy Ghost, and that is the Literal sense; which is sometimes expressed by the Spirit of God in proper, and sometimes i● borrowed & figurative terms: a man may aswell brin● in a hundred several senses, as two or three varying one from another. The Literal and Spiritual are no● several senses, but several Illustrations, applications or uses of Scripture, or a Compound sense (as some Phrase it) whereof there are two parts, literal, and figurative, which make up one entire Sense, which is fulfilled two manner of ways, i.e. in the type, and literally in the thing signified. 'Tis not denied but that there is a vast difference between the Natural man and the Spiritual man's knowledge of the word of God, as there is between a natural, and a spiritual light and principle: But than this difference is in the person or subject knowing, not in the Scriptures or object known.  
Secondly, Allegories are not to be admitted, 
2 Consid. Allegories are to be Cautiously admitted.  but where the Scripture itself doth warrant them; and Commonly where an Allegory is propounded, there it is also expounded, as in Gal. 4.24. Which things are an allegory (or, by which things another thing is meant) for these are the two Testaments: nor hath this history of Abraham's family two several Senses; the one proper and literal, the other figurative and mystical; But they are two parts or Branches of one full entire sense, and so intended by the holy Ghost: for not only the bore History, but also that which is thereby signified, is the full sense of the holy Ghost.  
Thirdly, The learned Papists themselves confess, 
3 Consid. Allegories are not argumentative Theologia Symbolica, non est argumentativa, Tho. Aqui.  that no convincing demonstrative argument can be taken from the Allegorical sense, either to Confute, or to Confirm any point of Doctrine; and therefore much less from that which they call Tropological, or Anagogical. Allegories may serve to illustrate the Truth, but we are not to build our faith upon them.  
Fourthly, As it is dangerous to bring in allegories where the Scripture doth not warrant them, and to take those words Figuratively which should be taken properly; So on the other hand, 'tis no less dangerous, 
4 Consid. 'tis also dangerous to take that literally, which aught to be taken figuratively.  to take those Texts properly, which should be taken figuratively: as Joh. 10.1. Joh. 15.1. 1 Cor. 11.24. Matt. 17.12. Matt. 16.6. Joh. 3.3. Matt. 3.11. The Papists by expounding those words, This is my Body, literally, which should be taken figuratively, have brought in that monstrous Idol of Transubstantiation. And whereas John speaks, Matt. 3.11. of being Baptised with Fire, The Abysseni taking the words Literally, instead of Baptising their Children with water, they mark them with a hot- Iron.  
Quaer.— But when aught we to leave the proper and literal, 
In what Cases allegories are to be admitted.  and adhere to the figurative sense?  
Ans. 1. When the proper sense is against common Reason, or 2. against the rule of Faith, or 3. against good Manners; than are we to departed therefrom, and adhere to the Figurative; comparing such Texts with other clear Scriptures, where the Truth at lest in fundamental is plainly laid down in the letter. Concerning this (that I may not be too tedious) I refer the Studious Reader to Weems Christ. Synagog. Lib. 2. Cap. 1. p. 216. etc. Pareu● on Gal. 4.24. Perkins on Gal. 4.24. Mr White on the Scriptures, p. 167.   

An EXPOSITION on the 45. Psalm:  

[The Inscription] To the Chief Musician on Shoshaunim, for the Sons of Corah: Maschil. A Song of Loves.  
THe Inscription itself demonstrates the Spiritual excellency of this Psalm: 
Reasons why we should diligently study this Psalm.  that it is of great weight, and Concernment, and therefore aught to be diligently studied by us, and that upon these Grounds.  
Reas. 1 First, Because 'tis Directed to the public Minister of God's worship, to be used in the Solemn public praises of God; a Song to the Chief Musician on Shoshannim, etc.  
Reas. 2 Secondly, In regard of the Title Maschil, a Song appointed to minister Knowledge and Instruction to the Church of Christ in all ages; and that, 1. Concerning the Grace, Beauty, Majesty, and glory of the Kingdom of Christ. 2. The Spiritual privileges and Benefits which redound to his Church. 3. Touching the obligations which lie on the Church, and the duties which she should perform to Christ her husband: Great duties and services are required, where great dignities and privileges are bestowed.  
Reas. 3 Thirdly, Because it is directly and Immediately applied by the holy Ghost, as the Speech of the Father to Christ: So that the mystery of the Trinity, the Father, in and to the Son, by the Spirit, is opened in this marriage- Song; Christ the Son being the person chiefly aimed at.  
Reas. 4 'Tis a Song of Loves, In the plural number, intimating the Transcendent excellency of the Love of Christ, or God's Love to us in Christ (above all other loves;) In whom there is the perfection of all Loves, 
Instructions drawn from the Inscription.  heights, depths, lengths, Breadths, Glorious Dimensions which we cannot fully comprehend, Eph. 3.18, 19  
Hence we may draw some Instructions.  
Instruct. 1 First, let us learn to live on Christ alone, who hath the perfection and fullness of all Loves, of all excellencies in him: why wilt thou, O my Soul, run a sharking after Creatures? why wilt thou feed on husks and things that profit not? Isai. 55.2. Behold, here is Meat enough for thee in thy Father's house, Luk. 15.17. To decline the love of God, and to live on Creature perishing love, what is it else, but to forsake the Fountain of living water, and Dig broken Cisterns that will hold no water? Jer. 2.13. Divine love and goodness is that only which must satisfy the Soul. Others desire wine, corn, and oil, But Lord do thou lift up the light of thy Countenance upon me. Psal. 4.6.  
Instruct. 2 Secondly, The Lord would have us (though never so vile in ourselves) to be fully persuaded of his Love: As the husband bids his wife cast away Jealousies, and be confident of his Love; so deals Christ with us. Him that Cometh to me, I will not, I will not in any wise cast out, Joh. 6.37. How did he condescend to Thomas, notwithstanding his peremptoriness in unbelief? Reach hither thy hand, and thrust it in my side, and be not faithless but believing, Joh. 20.27. Me thinks I hear him speak in this or the like language: Be not Jealous, but entertain good thoughts of me; I am not a hard Master; I am not an unkind husband; I put not new wine into old Bottles, Matt. 9.17. I lay not heavy Burdens upon my people. How ingenuously doth he deal with his Disciples, and with us in them? Joh. 14.2. I go to prepare a place for you; In my Father's house there are many Mansions: were it not so, I would have told you. I love you so well, that I would not have Concealed it from you.  
This Song which displays the Love of Christ in its Colours, is called a Song of Loves; his love being a great Love, yea the greatest Love. Compare we John 15.13. with Rom. 5.6, 7, 8, 9, 10. He Loved his Church, and gave himself for it, Eph. 5.25. he Loved me, and gave himself for me, Gal. 2.20. Yea he Loved us out of or from the pit of Corruption: his Love was so strong, so powerful, that it pulled us out of the deep pit and mire, wherein otherwise we had been overwhelmed, Isai. 38.19. Zac. 9.11.  
Instruct. 3 Lastly, Learn hence, that the more we are acquainted with the Love of God, and devil and abide in Love; the more we Resemble him who is Love itself: 1 Joh. 4.16, 17. If he so loved us, how should we love one another, yea our enemies? though not with a love of Complacency, yet with a love of pity; The Lord having in love and pity reconciled us when we were enemies.  
So much for the Inscription.   

Vers. 1. My heart is inditing a good matter: I speak of the things which I have made touching the King: my tongue is the pen of a Ready Writer.  
This Epithalamion or marriage-Song may be divided ●nto two general parts. In the Nine first verses, Christ the Bridegroom, and his Glorious excellencies are Commended: and in the verses following, the dignities and honours of the Church, the Bride, or Lamb's wife, are described; and she withal Instructed in her duty to her husband. Now though the Kingdom of Christ spoken of ●n this Psalm, Beareth date from his death; yet it will appear more Glorious in this world, before it be given up to the Father, and God be all in all, 1 Cor. 15.28.  
The First verse contains an Encomium, or Commendation, by way of preface, which the Spirit of God ●scribes to this excellent song in four respects, as 1. It ●s a Good Matter. 2. It was penned by divine Inspiration; the Spirit of God filling the heart and inflaming ●he affections in the penning of it. 3. It treats of Christ ●he King, who is exalted by the Spirit, Joh. 16.13, 14, 4. It tends to the comfort and edification of the Church in a● ages.  
Obser. 1 First, 
The Conjugal love of Christ is a good matter. Reason's hereof.  [It is a good matter] Hence learn,  
That the Grace and love of Christ towards poor sinne● his espousing and taking them into communion with himself (whereas by nature we are all strangers and enemies t● him) is a sweet subject to insist upon; glad Tidings; y● the best tidings that ever came to the sons of men; an● therefore may well be called a good matter.  
Reas. 1 First, 'Tis a matter that most concerns God's honour; 〈◊〉 matter wherein the Glory of his mercy, wisdom, power Justice, Truth & faithfulness doth eminently shine forth herein he hath abounded towards us in wisdom and prudence, Eph. 1.8. Mercy and Truth are met together, Righteousness and peace have kissed each other, Psal. 85.10, 1●. Rom. 3.25, 26. Joh. 3.16. 1 Tim. 1.15. Joh. 1.18. 2 Cor. 4. ●. Rom. 1.16. Nor can we rightly and to purpose honour th● Lord in our generation, unless we have a Spiritual knowledge of this excellent matter.  
Reas. 2 Secondly, as it concerns God's Glory, So the souls eve●● lasting felicity: which two the Lord hath linked together in his infinite eternal wisdom and council. As for th● soul of man, 'tis a spiritual, Immaterial, Immortal substance, capable of Eternal Bliss or woe. What will 〈◊〉 profit a man, to gain the whole world, and loose his soul 〈◊〉 Mark. 8.36. Now therefore that which enricheth the so●● to eternity, must needs be an excellent matter. Such 〈◊〉 matter is the subject of this song, Luk. 2.10, 11. Ma●● 16.16. 2 Tim. 1.10. Yea 'tis that field, wherein the ric● Pearl lies hid. Matt. 13.44, 46.  
Use. 1 First, Than let this excellent matter be welcome t● thee: for it is worthy of all acceptation, 1 Tim. 1.15. Entertain it therefore with suitable affection: O what low an● Carnal thoughts have we of the Gospel and things o● Christ! as if they were sleight and trivial matters! Th●● is no small sin: how will they escape, that neglect so great Salvation, Heb. 2.3. Not only they that openly oppose but they that neglect and undervalue it, shall perish: eve● the feet of such as bring these glad tidings, should b● beautiful and acceptable, Rom. 10.15. as The Paranymph or friends of the Bridegroom, are well esteemed of by th● Bride, for their relation to the Bridegroom.  
Use. 2 Secondly, Be diligent in searching out this matter in ●he use of means, as prayer, reading, hearing, conference, meditation, and above all, in the Constant exercise of faith and dependence on Christ in his prophetic office, for his effectual Teachings; he being the great Prophet of his Church, whose teachings do infinitely extell all the teachings of men. As Solomon speaks concerning civil affairs, 'Tis the honour of a King to search out a matter, Prov. 25.2. so it is much more the honour of a Christian, to search out the depth of this matter, by how much spiritual things do excel human matters.  
Use. 3 Thirdly, It blames the present generation of Professors, ●or minding and talking much of worldly matters; one man's time is wholly drunk up with enquiring after State-matters; Another spends his whole time in his Trade; nay perhaps he thrusts himself into three or four several Trades, that he may get gain, and grow great ●n the world; Thus men plunge themselves over head and ears in earthly things; their hearts, tongues, and Time being wholly taken up therewith; So that in many days together they scarce have a serious thought or word of this excellent matter. The primitive Christians were otherways minded, who discoursed so much of the Kingdom of heaven, and their Spirits were so much raised and ennobled therewith, that the Princes of the world were afraid that they would take their Kingdoms and glory from them.  
Use. 4 Fourthly, The Ministers of Christ especially should exceedingly delight, yea it should be their meat and drink to open and declare this good matter to the people: A Necessity is laid upon me; yea woe be to me if I preach not the Gospel, 1 Cor. 9.16. i.e. if I speak not of this good matter. Let Ministers but read over their commission, Mark 16.15. Eph. 3.8. and they will found it their duty to preach the simplicity of the Cross of Christ, and not to entangle themselves or others with Scholastic quirks, and quiddities, and with unprofitable disputes: Nor is it to read the people a lecture of morality, But to set before them the emptiness and nothingness of the Creature, and the richeses of the grace of Christ, and union and fellowship with him: This is a good matter; an excellent knowledge. Phil. 3.8. I determined to know nothing, but Christ and him crucified, 1 Cor. 2.2. and, God forbidden I should glory in any thing save in this, Gal. 6.14.  
Again [my heart inditeth] that is, it Boileth 
* Ebullivit Cor meum verbum bonum.  or bubble up, or is inflamed, with this good matter. Hence serve,  
That a Spiritual heart is so full of good matter, 
2 Obser. A Spiritual he art cannot fully express what is within.  and inflamed with the Love of Christ, that (though it would v● itself, yet) it cannot fully express with the Tongue what conceives within.  
I shall here 〈◊〉 subjoin three Corollaries.  
Corol. 1 First, as the Spiritual man hath more good matter wi●● in than he can express, being filled with the Spirit, E●● 5.18. the holy Ghost being as a well of water spring 〈◊〉 up in him to Eternal life, Joh. 4.14. Joh. 7.38. so the Carnal heart is fuller of corrupt matter than can be 〈◊〉 pressed. The heart of the wicked is little worth, Prov. 10. ●. One would not give a penny for it: 'Tis so overcharge with filthiness and superfluity of naughtiness, that it neither can nor will with meekness receive the engrafted wor● Jam. 1.21. The very thoughts of the wicked are an ●●mination to the Lord, Prov. 15.26. Rom. 3.9, 11, 12.  
Corol. 2 Secondly, By this a true Saint is distinguished from Hypocrite. The most refined Hypocrite that is, speaketh 〈◊〉 more Spiritual good than he hath or enjoyeth: he 〈◊〉 outspeake all his comforts and enjoyments; But the tr●● believer hath that peace which passeth understanding, Phi● 4.7. and that joy which is unspeakable and glorious, 1 Pe● 1.8. That which eye hath not seen, ear hath not heard, 〈◊〉 hath it entered into the natural heart to conceive, 1 Cor. 2. ●  
Corol. 3 Thirdly, When we have to do with Spiritual things specially that part of divine worship which concerned our blessing and praising God for Christ, and for the hope of Glory which we have through him; we should more regard Spiritual affections, and a thankful admiring frame of heart, than words and expressions: Th● did the Psalmist; O give thanks to God for his Goodness O that men would praise the Lord, Psal. 107.1.8. O ho● great are thy works, and thy thoughts are very deep, Psal. 92.5. What is Man that thou art mindful of him, or the son of man that thou regardest him! Psal. 8.4. O the depth of the richeses of his grace, wisdom and knowledge how unsearchable are his ways! saith the Apostle, Rom. 11.33. The Disciples said one to another, Did not our ●●rts burn within us, whilst he talked with us? Luk. 24.  
My heart burned, and was not thy heart also in●●ned with that good matter which he taked of?  
[Which I have made touching the King;]  
Touching what King? even the Lord Jesus the King 〈◊〉 of Saints, he is the subject of this Song. Hence Learn, 
3 Obser. a gracious heart specially eyes Christ in thanksgiving: the reasons hereof.  〈◊〉  
That a Gracious heart in praising the Lord, hath a special 〈◊〉 on Christ's person, as clothed with his regal office and authority, for subduing the church's enemies Inward and outward, and working out deliverance and salvation for her. ●●ch a heart longs to see the King in his Beauty and ●●ory, riding in Triumph; and though it bless the ●●rd for all mercies, yet chief for the person of Christ: ●●ssed be the God and Father of our Lord Jesus Christ, Eph. 〈◊〉.  
Reas. 1 Because God's Dispensations are mercies indeed to us ●●ly through Christ, and for his sake; having given us 〈◊〉 Son, he will withhold no good thing from us, Rom. 8.32. ●●rist being ours, all things are ours, 1 Cor. 3.21, 22. ●●alth, liberty, life, relations, preservations, deliverances, all passages of divine providence, are rendered Spiritual Blessings to us by Christ.  
Reas. 2 Because believers are united to Christ himself; not ●●ly nor chiefly to the graces and benefits, But to the ●●●son of Christ. As the living Father sent him, and he lives 〈◊〉 the Father; so we believing on him, shall Live by him, ●●●h. 6.57. He is the Bread of God that came down from Heaven to give life to the world, his flesh is meat indeed; ●●d his Blood is Drink indeed, Joh. 6.51, 55. Not that ●●is is a personal but a mystical union: we are not ●●de one person, but one spirit with him, 1 Cor. 6.19.  
Use. It may be before trial ye are called Christians, & 〈◊〉 perhaps are Judged by the Saints to be spiritual; But how ●●t with you? are ye not more affected with the gifts than ●●e giver? with the benefits and advantages that come 〈◊〉 Christ, than with Christ himself? gifts, parts, inlarge●●ents, graces, Duties, are not Christ himself, These were 〈◊〉 Crucified for us, 1 Cor. 1.13. If it be thus with you, 'Tis ●●t a true entire affection: The true spouse Loves the person of her husband more than the benefits that 〈◊〉 by him.  
It follows [My Tongue is the pen of a ready with or thus, My mouth is open to show forth the P●● of Christ the King and Bridegroom. Hence note, 〈◊〉  
That such as have Spiritual affections to Christ, 
4 Obser. The true Christian will speak of and for Christ.  will 〈◊〉 speak of and for him. The Tongue will speak of that what the heart conceiveth and is affected with. Out of th●● abundance of the heart the mouth speaketh; A good 〈◊〉 out of the good Treasure of the heart, bringeth fo● good things; and an evil man out of the evil Treasure his heart, bringeth forth evil things, Matt. 12.34, 35. T●● Tongue of the wicked is a World of Iniquity, 
The Reas. of this. 1 Reas.  Jam. 3.5, Men discover what they are, by their ordinary language.  
The first Reason of this point is taken from Christ's p●● chase; who not only purchased our Souls and the 〈◊〉 culties thereof, but also our Bodies and the member thereof, to praise and worship him: Ye are bought with price: therefore Glorify God in your Body and in your Spi●● which are Gods, 1 Cor. 6.20. Indeed he chiefly require the heart: My son, give me thy heart, Prov. 3.1. Prov. 4. ●. But yet he will have the Tongue also to worship him, 〈◊〉 57.7, 8, 9  
Reas. 2 The Second Reason, is taken from God's promise, The he will give us a pure language, Zeph. 3.9. Not mixed, 〈◊〉 that of Ashdod, Neh. 13, 23, 24. But pure and spiritual even the language of Canaan, Isai. 19.18. The tongue● the dumb shall speak and sing this language, Isai. 35. ●. The Law maketh the hand clean, but not the heart; B●● the Gospell-promise purifieth both heart, and hand, a●● tongue, and maketh them Instrumental for God.  
Reas. 3 Thirdly, Because the Tongue praising the Lord, is a Christians Glory: Awake my Glory, I'll praise thee O Lord among the people, Psal. 57.8. Psal. 108.1, 2, 3. In the L●● of him that hath understanding, wisdom is found, Pro●. 10.13. The tongue is the Glory of a man, if well; But 〈◊〉 shame and reproach, if ill Employed.  
Reas. 4 The Fourth Reason, is taken from that Constraining virtue which is in Love: If Christ's love be shed abroad in the heart, 2 Cor. 5.14. Rom. 5.5. it will constain the Tongue to speak of him and for him; where true Zeal for Christ is, there will also be words for him. Croesus' Son ha●●ng never spoken before, yet seeing his Father in dan●●r to be killed, Cried out, Kill not King Croesus. Backwardness in good speech, argues want of Love; love opens ●●e heart wide, and the heart the tongue: men will often ●●ake of the things they delight in: Mariners of their ●●yages, Soldiers of their victories, etc. And should ●●t Christians declare what Christ hath done for them?  
Reas. 5 From the assistance of the Spirit of God: when the Apostles were filled with the holy Ghost, they began to ●●eak as the Spirit gave them utterance, Acts. 2.4. The ●●ly Ghost as he supplieth us with suitable affections, so ●●th suitable words and expressions, both for prayer, ●●d praises: Which things we speak not in the words ●●ich man's wisdom teacheth, But which the Holy Ghost ●●acheth, 1 Cor. 2.13. I am full of matter (saith Elihu) ●●e Spirit within me constraineth me; my belly is as wine which wants vent; 'tis ready to burst like new bottles, Job ●●. 18, 19, 26.  
Reas. 6 The last Reason is taken from that difference which the ●●ripture puts between the communication of the Godly, ●●d the language of the wicked; The wicked Talk of ●●nity, Psal. 12.2. They that are of the World speak of ●●e World, 1 Joh. 4.5. Their Tongues are set on fire of hell, ●●m. 3.6. Their Communication is rotten, Eph. 4.29. On ●●e Contrary, the high Praises of the Lord are in the ●●outhes of the Godly, Psa. 149.6. They declare his wondered works, Exo. 18.8, 9 Act. 14.27. Their speech is grampus, seasoned with Salt, Tending to edification, Col. 4. ●● Eph. 4.29. The Tongue of the just is as Choice Silver, ●●d the lips of the Righteous feed many, Prov. 10.20, 21. ●●ov. 12.13, 14, 18. The tongue of the wise useth knowledge aright, But the mouth of fools poureth forth foolishness: A wholesome Tongue, is a tree of life: but perverseness therein is a breach in the Spirit, Prov. 15.2, 4. 〈◊〉 Fountain (saith James) sends not forth at the same ●●ace sweet water and bitter, Jam. 3.11. Death and life ●●e in the power of the tongue, Prov. 18.21. By thy words ●●ou shalt be Justified, and by thy words thou shalt be ●●ndemned, Matt. 12.37.  
It reproves two Sorts.  
Use. 1 1. Those who under pretence of worshipping 〈◊〉 altogether in Spirit, and of praying, singing, etc. 〈◊〉 Spirit and inward man, do neglect outward worship●● some there are, who with the Gnostics prostitute 〈◊〉 bodies to the service of the Devil and sin, and yet 〈◊〉 tend to more spiritualness than others; as if the Soul sh●●● go to heaven, But the Body to hell: a desperate D●●●sion, for a man to imagine that he can keep his spirit 〈◊〉 and holy, and yet in his outward man, go to Ma●● worship an Idol, and conform to the lusts of the w●● and the flesh. 'Tis true, that bodily worship profiteth●● thing without inward obedience, 1 Tim. 4.8. But wh●● the one is, there the other will be. Rom. 6.13, 19  
2. This blames another sort, who have tongue eno●●● for themselves and in their own quarrel; But not a w●● in Christ's cause, when his Glory lies at stake: They'll 〈◊〉 spare to speak for their own worldly Interest and hon●●● But are tongue-tied, when they should speak for Ch●●● and his interest: It seems the faith and love of Ch●●● is not in them: we believe, and therefore we speak, 2 Co●●● 13. Love is as fire in the bosom; a man cannot refra●● Jer. 20.9. My heart was hot within me, saith David, wh●● I was musing the fire Burned: than spoke I with 〈◊〉 tongue, Psal. 39.3. Indeed we should be swift to hear, a●● slow to speak, specially before our betters, Jam. 1. 1●. man may easily offend with his Tongue: There is a time●● Speak, and a time to be silent, Eccl. 3.7. And 'tis wisdom's observe the fittest season; words spoken in season are 〈◊〉 apples of Gold in pictures of Silver, Prov. 15.23. Prov. ●●. 11. But yet the weakest, being called thereunto by Pr●●●dence, aught to speak out their experiences of the goodness of God, and contend not only in spirit but in wo●●● for the Truth of Christ. Come, and I will tell you what 〈◊〉 Lord hath done for my soul. The Manifestation of the Sp●●● is given to every one to profit withal, see Psa. 26. ●●. 1 Cor. 12.7. 1 Pet. 4.10, 11.  
Use. 2 Secondly, We should earnestly beg of the Lord that 〈◊〉 may have a ready Tongue & Pen, to set forth the prai●●● of Christ: My tongue is the Pen of a ready Write●● many have a ready tongue and pen for Satan & Antichri●● and O that we should be so backward, Dull, Tongu●● typed, when we should speak and writ for Christ, and emendicate his concernments! how empty are we, till the ●●●rd fill us? How dull, till he quicken us? How are our ●●outhes shut till he open them? How do we Stammer, ●●l he touch our tongue with a Coal from the Altar? ●●nd therefore we should earnestly desire the Lord, that 〈◊〉 he opened the mouth and loosed the tongue of Za●●arias, Luk. 1.64. so he would do with ours, that we may ●●eak and praise the Lord: That he would open to us a ●●de door of utterance, Eph. 6.19. Col. 4.3. That as it is ●●d of the spouse, Cant. 4.11. Hony and Milk may be un●●r our tongue, and our lips may drop as the Honeycomb; ●hat he would also guide our pens, that we may not venturer ●●●r own passions, and writ down our own Inventions, but his teachings and discoveries; neither that ●●●r pens may be mingled with error, gall, and wormwood, But that we may hold forth truth with a spirit of ●●●ve and meekness.   

Vers. 2. Thou art fairer than the Children of men: Grace is poured into thy lips, therefore God hath blessed thee for ever.  
Thou art fairer, or fuller of beauty. Some apply this 〈◊〉 the beauty, wisdom and magnificence of Solomon: But 〈◊〉 was but the Type, The Lord Jesus is the Antitype and ●●bstance; These words therefore, with the following ●●rses, do excellently describe the Beauty and glorious perfection of Christ the Son of God. The word, as Ainsworth ●●●tes, is of a Double form, signifying Double, excellent, Incomparable beauty; not so much of Body as of mind; not 〈◊〉 much outward as inward beauty, consisting in his most excellent, Transcendent wisdom, meekness, love, holiness, etc. Thou art fairer, O King Christ, than the Children of ●●en. Hence Observe,  
That there is no beauty among the Sons of men (though ●●odly and Spiritual) Comparable to the beauty of Christ, 
1 Obser. Christ is incomparably fair.  〈◊〉 is altogether lovely, and carrieth the banner above ten ●●●usand, Cant. 5.10, 16.  
He is Incomparably fair, in divers respects.  
First, 
1 In his Natures: 1 As God.  in respect of his Natures, divine and human: 1. 〈◊〉 God Blessed for ever; In whom the fullness of the Godhead dwelleth substantially, Col. 2.9. Who is the Brightness the Father's Glory, the express Image of his person, 〈◊〉 1.3. he is beauty, Wisdom, Truth, Power, Love itself. We beheld his Glory, the Glory as of the only Begotten● the Father, full of grace and Truth. Joh. 1.14.  
2. 
2 As man.  In his human nature he is Incomparably fair, being miraculously conceived in the Virgin's womb by t●● Holy Ghost, and Borne without sin, Matt. 1.18. Heb. 4.15. 〈◊〉 man, he hath the pre-eminence above all other men, Col. ●. 18. the human nature in him being assumed into person 〈◊〉 union with the divine.  
He is incomparably Fair,  
3 As he is Mediator between God and man 
3 As God-man.  The Bran●● of the Lord shall be Beauty and Glory, Isai. 4.2. In bo●● natures he Transacts our Business as Mediator; Both in 〈◊〉 spect of merit and efficacy; having satisfied divine Justice for us, and applying his merit unto us, 2 Cor 5.19. 1 C●●. 2.8. Joh. 1.14. 1 Tim. 3.16. 1 Tim. 2.5. Heb. 9.14. Joh. 17. 2●, 21, 24.  
Secondly, 
2 In his Offices. 1 Prophetical.  He is incomparably fair and full of beauty in his Offices; prophetical, Priestly, and Regal.  
1. As a Prophet he instructs his people in heavenly a●● divine mysteries, not only morally propounding Tru●● to the understanding in the Ministry of the word, B●● inwardly and effectually enlightening the soul by the Spirit of wisdom and revelation, Eph. 1.17. See Deut. 1.15. Act. 3.22. Matt. 23.7. Heb. 3.1. Mal. 3.1. Col. 2.3. Jo. 14. ●●. Joh. 16.7, 8, 13.  
2. As a Priest,  
1. He hath wholly purged away our sins, 
2 Sacerdotal.  and reconciled us unto God, 1 Joh. 1.7. Col. 1.20, 22. 2 Cor. 5.19. Heb. ●. 28. Heb. 10.11, 12, 18. Rom. 5.10.  
2. As a Priest, he prayeth and Intercedeth for us●● and so will save us to the uttermost, Joh. 17. Heb. 7. 2●. Zac. 3.1, 2.  
3. He doth effectually Bless us, Luk. 24. 5●. John 14.27. Heb. 7.1, 2. Acts 3.26. 〈…〉 3. In his regal office, 
3 Regal.  whereby 〈…〉 us, subduing our enemies, inward and outward. ●●al. 2.6. Dan. 2.44. Luk. 1.36. Eph. 1.21, 22. Isai. 9.6. ●●b. 7.2. Joh. 5.21, 22, 23, 27. 2 Cor. 10.4, 5.  
Now these three Offices of Christ are full of beauty, ●●wer & virtue, and they answer to our threefold misery 〈◊〉 nature, namely, our ignorance of God, alienation from ●●od, and our Inability to return to God. 1. Our ignorance is healed by his prophetical office. 2. Our enmity, 〈◊〉 his priestly: and 3. Our inability, by his Regal of●●e.  
Thirdly, 
3 In his relations.  Christ is exceeding fair and beautiful in his relations to us. (1). As he is our Father, Isai. 8.18. Isai. ●●6. Heb. 2.13, 14. (2). Our elder brother, Cant. 5.16. Rom. ●●29. Heb. 2.11. (3). Our head, Eph. 1.22, 23. Col. 1.18. Col. ●●19. Eph. 4.15, 16. Cant. 5.11. (4). Our husband, Isa. 54. ●● 2 Cor. 11.2. Hos. 2.7.19. Jer. 3.14. Cant. 2.16. (5). Our friend, Isai. 41.8. Joh. 15.14, 15. He is real and faithful 〈◊〉 performing what belongs to these or any other Relation.  
Fourthly, 
4 In his word and ordinances.  He is incomparably fair in his word and ordinances: here we see the King in his beauty, Isai. 33.17. ●sal. 19.10. Psal. 29.2. Psal. 84.1, 2, 3, 4. Psal. 95.1, 26. ●sal. 100 Isai. 52.7.  
Fifthly, In his administrations and works of providence; 
5 In his providences.  ●●ough we cannot found them out, from the beginning to ●●e end, Eccl. 3.11. he is full of beauty to a Spiritual eye, 〈◊〉 his corrective Dispensations. Though ye have lyen ●mong the pots, yet shall ye be as the wings of a dove, ●●vered with Silver, and her feathers with yellow Gold, ●sal. 68.13.  
In his Members: the spouse is altogether fair, 
6 In his members.  Song. 4. ●. Isai. 52.1. But it is with a beauty derived from her husband, Col. 2.10. Ezek. 16.12, 13.  
Object. from Isai. 53.2. He hath no form nor comeliness, no beauty that we should desire him.  
Answ. 1. Thus indeed he appeared to the world in his state 〈◊〉 abasement and humiliation, being in the form of a ●●rvant, Isai. 42.1. Phil. 2.7. Clothed with our shame and ●●proach, made sin and a curse for us, 2 Cor. 5.21. Gal. 3.13. 〈…〉 Triumphed over his and our enem●● and 〈…〉 Gods right hand in Glory. Luk. 24. ●●. Eph. 4.8. 〈◊〉 2.15. Joh. 3.14. Phil. 2.9. By way of man● station only, in respect of the divine Nature; and by 〈◊〉 of real participation, in respect of the human Nature.  
2. 'Tis but to a Carnal eye that Christ appears th●● without Beauty in his humiliation; the natural man Judgeth according to outward appearance, and knowe●● Christ only after the flesh, 2 Cor. 6.16. But to a believing Spiritual eye, Christ is Incomparably fair and beauti●● in his Cross and agony: such an one beholdeth righteousness in sin; the blessing in the Curse; life in death; a●● glory in the shame and ignominy of the Cross: and o●● Spiritually describe the beauty of Christ from top to to● Cant. 5.10, 11, 12, 13. etc.  
Use. 1 Christ being thus incomparably fair, Thy heart a●● Soul should be enamoured, yea ravished with him: his hea●● (he saith,) is ravished with the beauty of the spou●● Cant. 4.9, 10. And well may our hearts be ravished w●● him, who is fairer than the children of men: a beautiful Soul-ravishing object indeed: for, 1. He is a present good though absent in body, yet present in Spirit, Matt. 28. 2● Joh. 14.18, 23. 2. He is not an ordinary good, but a p●●tious pearl, a most excellent treasure, Matt. 13.44, 4●. Eph. 3.8. 1 Pet. 2.7. 3. A complete, full, sufficient goo● answering all estates and conditions, Eph. 4.10. Col. 1. 1● 4. A most pure glorious object, without the lest mixture of corruption, 1 Pet. 1.19. 1 Pet. 2, 22. Heb. 7.26. 5. In Chr●● there is a variety of all spiritual excellencies, 1 Cor. 1. 3● Eph. 3.10. Col. 2.3. 6. He is a conquering victorious goo● Luk. 11.22. Joh. 12.31. 2 Tim. 1.10. Joh. 16.33. Col. 2. 1● 7. He is the peculiar proper good of his own people Cant. 6.3. Jer. 23.6.  
Use. 2 Dote not therefore, on Creature- Beauty, which is b●● perishing: The fashion of this world passeth away. Fa●●● is deceitful, and beauty is a vain thing, Prov. 31.30. S●●mon, one of the wisest men that ever lived, had experient of the vanity of it; therefore take his advice: Lust not after woman's beauty in thine heart, neither let her take thee wi●● her eyelids. Pro. 6.25.  
Use. 3 Hence let us be stirred up to adorn Christ and 〈◊〉 Gospel which we profess, with a beautiful unspotted conversation: The blackness and deformities which are in ●he lives of professors, do● cast a blot on the precious Truths of Christ, and 'cause his name to be blasphemed, Rom. 2.24. O let us be careful to beautify our profession, with a suitable conversation, such as becomes the Gospel, Phil. 1.27. That so we may give occasion to ●one to be offended with our beautiful amiable Lord and husband.  
Again: [Grace is poured into thy lips]  
These words are applied to Christ the Bridegroom, ●ho is the best spoken of any: he abounds in gracious ●ords, and his doctrine is full of light, life, and sweetness: His Lips are like lilies, dropping sweet- smelling Myrrh, Cant. 5.13. The people wondered at the gracious ●ords which came from him, Luk. 4.22. for he taught them ●s one having authority, and not as the Scribes, Matt. 7. ●8, 29.  
Grace is poured into Christ's lips, or the word of grace 〈◊〉 in his mouth; he abounds in grace; he is full of grace; ●●at he might convey and communicate grace to us, Joh. 1. ●6. Thus we may understand these words; and thence Observe,  
That Christ by his gracious Doctrine, 
TWO Observe. That Christ doth effectually give grace by the Gospel.  or the word of his ●●ace, doth not only discover to men their sin and misery, and ●e way of peace and Salvation; but he doth also Minister ●●ace and power to them, to accept of pardon and Reconciliation.  
Herein Christ excels Moses; and the Gospel, the Law: ●. Cor. 3. the Law came by Moses, but grace and truth by ●hrist, Joh. 1.17. abundance of grace; he came, that we ●ight have life; yea, that we might have it abundantly. ●h. 10.10.  
The Law commands, But gives not strength to perform; kills, but makes not alive; shows us our disease, ●●t doth not apply the remedy; Is a Schoolmaster to Instruct us, Gal. 3.24. 
This Doctrine is confirmed by reasons.  but puts not a Spiritual capacity into 〈◊〉; no: this is performed only by the Spirit of Christ, in ●●e ministry of the Gospel: The Gospel only is the Doctrine and word of grace: The Instrument of conveying ●●ace to poor sinners. The Reasons whereof are these that ●●dow.  
Reas. 1 First, Because that in this Ministry only Christ Crucified is displayed, Zach. 12.10. Joh. 12.32. Gal. 3.1.  
Reas. 2 Secondly, Because as grace is supernatural, so 〈◊〉 conveyed in a way and by an Instrument supernatural and that is the Gospel: there are some footsteps of the Law or old covenant, but nothing of the Gospel in the heart of a Natural man. A Christian is like Isaak, a child of promise, begotten by grace, beyond nature, Rom. ●. 19. Gal. 4.28.  
Reas. 3 Is taken from those Titles which are attributed to the Gospel, beyond the Law; 'Tis expressly called the Ministration of the Spirit, life, and Glory, 2 Cor. 3.8, ●. Gal. 3.2. 1 Pet. 1.3, 22, 23, 25. Act. 10.44. The good wor●● Heb. 6.5. a faithful saying, 1 Tim. 1.15. a good doctrine 1 Tim. 4.6. the word of life, Phil. 2.16. of Reconciliation 2 Cor. 5.19. the Gospel of peace, Eph. 2.17. Eph. 6.15. The Gospel of Salvation, and the word of Truth, Eph. 1. 1●. Col. 1.15. The arm of God, Isa. 53.1. The savour of life 〈◊〉 life, 2 Cor. 2.16.  
Obj. Yea, but the Spirit of God convinceth of sin, Joh. 16. ●. and this is in the Ministry of the Law.  
Answ. 1 'Tis one thing to be convinced of sin; yea to be ou●● wardly sanctified and reform; Heb. 10.29. Another thing to be inwardly converted, and effectually called There can be no true faith, love, humility, mortification without a Spiritual conviction, and discovery of Christ Righteousness, as well as a sense of sin: now this Righteousness is not revealed in the Law, but in the Gospel Rom. 3.21. Rom. 10.6.  
2. The Spirit of God in the Ministry of the Law, wo●●● as a Spirit of Bondage; but in the Gospel only as a Spi●● of adoption; Rom. 8.15. Gal. 4.6, 7. revealing to us God fatherly love in Christ, and so changing and turning o●● hearts to him: Jer. 31.19. Ezek. 16.63. yet to the el●●● the Lord blesseth and sanctifieth the terrors of the La●● following the same with the manifestations of his gra●● in the Gospel; and so in that respect legal convictions may be said to be a preparative to their conversion; 〈◊〉 as for others, notwithstanding their legal sorrow's a●● terrors, yet they are far from true conversion.  
Reas. 4 Fourthly, Because the Gospel is the new covenant, one ●ranch or promise' whereof is, that God will writ his Law 〈◊〉 our hearts, Heb. 8.10. namely, the Law of faith, Rom. ●. 27, whereby we come to be the Epistle of Christ: This writing of the Law in the heart being opposed to the writing of it in tables of stone, 2 Cor. 3.3. The Gospel is 〈◊〉 Transforming glass, 2 Cor. 3.18. So is not the Law: in ●he Gospel, the grace that brings Salvation, Tit. 2.12. ●nd the righteousness of Christ from faith to faith, is revealed, Rom. 1.16, 17. and by the promises of the Gospel ●ur hearts are purified, and we made partakers of the divine nature; 2 Cor. 7.16. 1 Pet. 1.22, 25. 2 Pet. 1.4. Joh. ●7. 17.  
Use. 1 First, Doth Christ by his Gracious doctrine communicate grace to sinners? O than, thou graceless Soul, look ●p to him in the word and promise of Grace; he is full of Grace, grace is poured into his lips, that he might pour ●t out upon us, who by Nature are enemies to grace: he hath erected a throne of grace for sinners; whereon we may found grace to help in time of need, Heb. 4.16. he received Spiritual gifts, even for the Rebellious, that the Lord God might devil with them, Psa. 68.18. And when we ourselves found an unspiritual ungracious frame of heart, as we often do; let us have recourse to God upon this Throne of grace.  
Use. 2 Secondly, It may Encourage and support the faithful preachers of the Gospel. They cannot persuade the people to accept the Offer of grace, But Christ can: In the day of his power, when he lifts up a standard by his Spirit, They shall be willing, Psa. 110.3. The Gentiles shall Trust in him, Rom. 15.12. he is a quickening life-giving head and principle, 1 Cor. 15.45. Col. 2.19. and he gives grace in and by this despised Ministry. Let not the most powerful Spiritual preacher imagine that he can work effectually upon his hearers, by the Spiritual vigour and inlargedness of his affections; he himself may have intimate Communion with the Lord, when it is not so with those that hear him: he cannot communicate grace to them, as Christ can; and yet he aught to imitate Christ, in declaring the word of grace with much spiritual vigour and zeal, and not in a cold, formal manner. Christ is able to work upon the most stubborn graceless heart, and he ordinarily doth it by the ministry of weak men; that our Faith might not stand in the wisdom of men, but i● the power of God, 1 Cor. 2.5. We have this Treasure i● earthen vessels, that the excellency of the power might be of God, and not of us, 2 Cor. 4.7.  
It followeth in the last place [Therefore God hath blessing thee for ever.]  
Upon this design the Father sent his Son, and for this very end, he hath blessed and exalted him, that he might enrich us with grace, and with Spiritual blessings Observe therefore,  
That Christ in our nature is exalted by God, 
III Obser. Christ is furnished with power to do us good.  and furnished abundantly, with grace and power, and authority to do our Souls good.  
He hath power enough in his hands to make his word effectual, and to give life to them that are dead in sin, Joh. 17.2. Because he liveth, we shall live also, Joh. 14.19. God hath blessed our Head Christ, that we who are his members might through him be blessed and made happy Eph. 1.3. God hath made that same Jesus that was Crucified, both Lord and Christ: who being exalted at his right-hand, sheddeth abroad the Holy Ghost, Act. 2.33, 36. and giveth repentance and remission of sins, Act. 5.31. Being the Author and finisher of Faith; the Captain o● our Salvation, Heb. 12.2. Head over all things for the Church his body, Eph. 1.22.  
Use. 1 Let us seriously mind God's design and end in anointing Christ, and pouring out grace upon him; it was not for himself, but for us, Luk. 4.18, 43. that of his fullness we might receive grace for grace, Joh. 1.16. that the water of Spiritual life and Consolation might flow unto us from him, as from a fountain or wellspring, Joh. 4.14. O therefore why shouldst thou be barren, dead, hearted, unfruitful? Why shouldst thou starve in a Cook's shop? Ho every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea come buy wine & milk without money and without price, Isa. 55.1. Eat O friends, Drink, yea drink abundantly; be drunken with loves, as the word is, Cant. 5.1. He that believeth on Christ, out of his belly shall flow rivers of living water, Joh. 7.37, 38, 39 In the wilderness, shall waters break out, and streams in the desert. In the thirsty Land shall be Springs of water, Isa. 35.6, 7.  
Use. 2 Admire the love of God in sending Christ, and furnishing him with Treasures of grace and with all Spirituall ●erfections, for the comfort and salvation of our souls. In his was manifested the love of God towards us, Joh. 3.16. ● Joh. 4.9, 10. Behold, what manner of love the Lord hath bestowed upon us! we are poor, but Christ was rich for ●s; we are empty and naked, but he was filled and clothed ●ith richeses of Glory for us; and he freely Emptied himself, and laid afide his glorious robes for a while, Phil. 2. ●. and became poor, that he might make us rich, 2 Cor. ●. 9.   

Vers. 3. Gird thy sword upon thy thigh, O most mighty: with thy Glory and thy majesty.  
In this verse, Christ (whose Kingdom was typified by Davids) appears as an undaunted, victorious Captain, ●r prince, having his sword girt by his side ready for battle, as being assured of victory, Exod. 32.27. 1 Sam. 25.13. He is also described, Isai. 63.1, 2, 3, 4, 5. as a Warrior read in his apparel, Travailing in the greatness of his strength: ●e Trampleth upon his enemies, and their blood is sprinkled upon his garments; being clothed with a vesture clipped in blood: out of his mouth goeth a sharp Sword, with which he smiteth the Nations, and ruleth them with a ●od of Iron, Rev. 19.13, 14, 15, 16.  
Quer. If you ask what is meant by the Sword of Christ girt on his thigh:  
Answ. 'Tis his powerful victorious word, wherewith he sub●ueth his enemies, and bringeth down the mighty ones: This is called the Sword of the Spirit, Eph. 6.17. which cometh out of his mouth, Rev. 1.16. Hence we may observe, 
I Obser. None can withstand the sharp Sword of Christ.   
That Christ's sword, with which he fights his battles, is so sharp, and keen, that (though the minister be but weak,) yet ●f Christ himself draw out and brandish this Sword in the greatness of his strength, none can withstand, but every 〈◊〉 shall fall under it, either for life or death, salvation or 〈◊〉 demnation. 2 Cor. 2.15, 16.  
The stoutest man will languish and sink, when 〈◊〉 power of this sharp sword falls on him: he may be down the words of a man like himself, but there is 〈◊〉 standing before the sword of the Almighty. Matth. 21. ●. If the Lord Jesus back the white horse, he shall go for conquering, and to conquer, Rev. 6.2. The Lord shall se● the rod of thy strength out of Zion: Rule thou in the mi● of thine enemies. The Lord at thy right hand shall str●● thorough Kings in the day of his wrath, Psal. 110.2, 5, Our weapons are mighty through God, for pulling do● strong-holds, 2 Cor. 10.4, 5. The Word is quick and powerful, sharper than any two-edged sword, etc. Heb. 4.12.  
Use 1 First than, this informs us that the Scripture or Wo●● of Christ is not a dead letter, but a sharp sword: If 〈◊〉 make not alive, it will kill: now that which is dead it sel● cannot kill another. As the rain doth accomplish that 〈◊〉 which it is sent; so shall my Word, (saith the Lord) Isai. ●. 10, 11. Nor is this Word in itself to be abstractively comdered, as separated from the Spirit; for than it should b● human, not a divine testimony; a weak, not a powerful Word: but it is powerful, Heb. 4.12. whether we ha●● spiritual experience of the power of it or no. The Sun●● full of light, though a blind man cannot see it. A sha●● sword is of a cutting nature, though the dead man be i●● sensible of it. So 'tis here.  
Use 2 Secondly, Pray that God would gird his sword by h●● side, and sand forth his Word with power, that it ma●● pierce, ransack, and wound the rotten hearts and consciences of men, and discover to them that core of Corruption which lies at the bottom; the heart being deceitful above all things, and desperately wicked, Jer. 17.9. O that this sword of the Spirit, this sharp and powerful sword might (whilst you read or hear this Word) meet wi●● your secret corruption, pride and hypocrisy, and discover and anatomize your hearts to you, that you ma● loathe yourselves, whom you have loved too much. 〈◊〉 the Lord whet and sharpen this sword, it shall do 〈◊〉 Repent, or else I will come to thee quickly, and will fight against thee with the sword of my mouth, (saith the Lord to Pergamos) Rev. 2.16.  
Use 3 Thirdly, Since Christ hath such a sharp victorious ●ord, we may be confident that he will be too hard for 〈◊〉 enemies in the end, yea the most potent of them, ●ough he bear with them long. God and man are an aequal match. If this sharp sword cut not of the lust's 〈◊〉 men, it will rise up in judgement against their souls. ●●ose mine enemies that would not that I should reign ●er them, bring hither, and slay them before my face, ●●ke 19.27. he shall smite the earth with the rod of his ●outh, and with the breath of his lips shall he slay the ●cked, Isa. 11.4. The Lord will come with a flaming ●ord, in flaming fire to take vengeance on them that ●ow him not, and that obey not the Gospel. 2 Thess. 1.8. ●●e Joh. 3.19. Heb. 2.2, 3. Heb. 12.25.  
It followeth, [O most mighty] or, O mighty One; or, Champion: this is one of Christ's titles, Isa. 9.6. Hence note,  
That Christ is the mighty One, 
TWO Observe. Christ is the mighty One, able to perform his Word.  who is sufficiently able to do ●d execute whatsoever he promiseth or threatneth. He is ●ehovah, that giveth a being to his Word: compare Gen. 6.13. Gen. 18.1. Gen. 32.1. Hos. 12.6. Exod. 3.5. Josh. ●. 2. Zech. 2.12. Zech. 3.1, 2.  
If he speak the word, it shall be done: help is laid upon one that is mighty, Psal. 89.19. he speaketh in righteousness, and is mighty to save, Isa. 63.1. mighty in deed and in ●ord, before God and all the people, Luke 24.19. 
Reas. why was necesary that Chr. should be the mighty One.   
It was necessary he should be the mighty Champion, for these Reasons:  
Reas. 1 First, That he might fully compensate, and satisfy the ●●stice of the mighty God, for sin; which a mere creature ●ould not do, but only his Blood who was the mighty God, Acts 20.28.  
Reas. 2 Secondly, That he might be supported, and not sink under his unparallelled sufferings and agonies; having ●one on earth to assist him; his countrymen, disciples, ●nd relations, either deserting, or being not able to help him. Isa. 63.5.  
Reas. 3 Thirdly, Because he was to overcome and conquer strong and mighty enemies, the World, Sin, Satan, Death, ●nd all the powers of hell and darkness. Joh. 16.33. Heb. 2.14. Col. 2.15. 1 Joh. 3.8. This argueth him to be mighty, the Almighty One.  
Reas. 4 Fourthly, Because he was to impetrate and procure us great and glorious blessings; which none could but the mighty God. 1 Thess. 5.9. Eph. 1.3, 14. Heb. 19, 20.  
Use. 1 To apply this: Is Christ the mighty One, that d● out his sharp sword against his and our enemies? Let than learn to imitate him, in maintaining a continual 〈◊〉 against the devil and his party, till they be utterly 〈◊〉dued, and brought under our feet; which is promi●● Rom. 16.20. And that we may fight it out victoriously us put on the whole Armour of God; for we wrestle against flesh and blood, but against principalities powers, Eph. 6.11, 12. All true believers are souldie●● Christ's camp: they all hold swords, being expert in 〈◊〉 every man hath his sword upon his thigh, Cant. 3.8. 〈◊〉 lowing their victorious captain, Heb. 12.2, 3.  
Use. 2 Secondly, Christ being the mighty One, we should the sense of our own weakness and inability, have 〈◊〉 course to him, before whom all our enemies shall be ●●tered as dust before the wind, Psal. 18.42. and in wh● we are more than conquerors, Rom. 8.37. When we 〈◊〉 with strong and mighty corruptions, which like the 〈◊〉 of Zeruiah are too strong for us; and with great and 〈◊〉 ficult duties and sufferings, which we cannot perform 〈◊〉 undergo, by inherent strength: let us be strong in 〈◊〉 Lord, and remember that his mighty power is engage for us, Eph. 6.10. and that when we are weak in 〈◊〉 selves, than are we strong in him, 2 Cor. 12.9, 10. 〈◊〉 worketh mightily and effectually in us, Col. 1.29. Eph. 1. ●● 2 Cor. 13.3. Gal. 2.8. I can do all things (saith the Apostle) through Christ which strengtheneth me, Phil. 4.13.  
Again, [With thy glory and thy majesty] or, with thy glorious majesty. Christ is the King or Lord of Glory, P●● 24.7, 10. Joh. 17.5. 1 Cor. 2.8. who is decked with maje●● and excellency, and arrayed with glory and beauty, 〈◊〉 40.10. Psal. 104.1. the whole earth is full of his glo●● Num. 14.21.  
Observe hence, 
III Observe. The spiritual Christian beholds Chr. Divinity for his salvation.   
●at those persons to whom Christ is spiritually revealed, ●hold the power, and majesty, and glory of his Godhead, ●eir salvation.  
●hrist showeth himself in magnificent and stately e●age, as a mighty glorious Monarch: The spiritual ●stian eyes him, not only in a state of humiliation, that is not to be neglected, or laid aside in the exerof our faith) but also in his Majesty and glorious ●raignty. Through the veil of the humanity or flesh ●hrist, he beholds the glory of the Divinity, Heb. 10. We beheld his glory, as the glory of the only Begotof the Father. No man hath seen God at any time, only begotten Son which is in the bosom of the Father, ● revealed him. Joh. 1.14, 18. 2 Cor. 4.6. 
Five Inferences drawn from this doctrine   
Hence we may draw four or five practical Inferences:  
Infer. 1 First, That we aught not to terminate our faith and ●●e in and upon the human nature of Christ. This ●●e to know him after the flesh, 2 Cor. 5.16. nor will 〈◊〉 foundation support the weight of the building, but ●●re to ascend higher, and cast our anchor upon that ●●ch is within the veil, that it may be sure and steadfast, 〈◊〉. 6.19. God was in Christ reconciling us, 2 Cor. 5.19. 〈◊〉 offered up himself in the eternal Spirit, Heb. 9.14. ●●s was that which dignified his Cross and Sufferings: 〈◊〉 was put to death in weakness, but raised in power. ●●●im we believe in God, who raised him up, and gave 〈◊〉 glory, that our faith and hope might be in God, 1 Pet. ●. 1. Our life is hid with Christ in God, Col. 3.3.  
Infer. 2 Secondly, We may infer that there are richeses of glory ●he mystery of Christ. Without controversy, great is 〈◊〉 mystery of godliness, God manifested in the flesh, ●im. 3.16. The Lord maketh known to his Saints what ●he richeses of the glory of this Mystery, which is Christ ●ou the hope of glory, Col. 1.27. These richeses of glo●● ●hould make us contemn and set at naught the richeses 〈◊〉 glory of the world. The more we live upon the one, 〈◊〉 lesle we shall mind the other.  
Infer. 3 Thirdly, That 'tis our duty to eye Christ in the glory 〈◊〉 majesty of his ascension from his state of abasement on earth. David's going up with the Ark from the 〈◊〉 of Obed-Edom, to Zion, with joy and shouting, a 〈◊〉 did but shadow forth Christ's glorious ascension: he 〈◊〉 descended to take our nature, is now ascended, and e●●ed in glory and majesty above his and our enemies. 〈◊〉 4.10. Psal. 68.18. and we sit together with him in heavenly places, Eph. 2.6.  
Infer. 4 Fourthly, Hence those Christians may draw com●●● who have not the richeses and glory of this world, but 〈◊〉 poor and despicable. What than? you have a Head 〈◊〉 Husband who is decked with majesty and glory: an●● David said in another case, Seemeth it a small ma●● unto you, to be the Spouse of such a glorious Husband O do not repined, for your lot is fallen in pleasant ●●●ces, you have a goodly heritage, Psal. 16.6. and let 〈◊〉 take heed how they despise those whom the Lord of 〈◊〉 hath owned, be they never so mean and obscure in 〈◊〉 world.  
Infer. 5 Lastly, The majesty and glory of Christ should 〈◊〉 forth brightly in our conversation, so as to dazzle 〈◊〉 convince the world, Matth. 5.16. Phil. 2.15, 16. T●● is much majesty in holiness: were we more holy, wa●●ful, heavenly minded, our conversation would dart f●●● more majesty and glory. Communion with the Lor●● glory, puts a lustre upon the spirit and conversation 〈◊〉 man: but alas, this is much wanting. The time was, 〈◊〉 a profane wretch could not stand before a godly man, ●●ving much of the Spirit of glory resting upon him, 1 〈◊〉 4.14. but now, there is such a slight, selfseeking, an●●tious, carnal, worldly spirit among us, that there se●● to be little or no difference between the Saints and 〈◊〉 men of the world. Where there is most holiness, th●● is most majesty. They are put together, Dan. 8.24. 〈◊〉 mighty and the holy people.   

Verse 4. And in thy majesty ride prosperously, because of truth, and meekness, and righteousness; and thy right hand shall teach thee terrible things.  
The Allegory is here further carried on; the Spirit of 〈◊〉 alluding to a Prince riding triumphantly in his Cha●●●, as it was the manner of the Romans and other Na●●●s: by which the Scripture illustrates the Victories 〈◊〉 Triumphs of Christ, who led Captivity captive, Psal. ●●18. Eph. 4.8.  
1. Christ is the Prince that rideth in this Chariot.  
2. The Spirit and Word of God, are the guides to 〈◊〉 Chariot.  
3. The horses are four: 1. Majesty, 2. Truth, 3. Meekness, 4. Righteousness.  
Christ riding in his triumphant chariot, is not attended ●●●h worldly vain pomp and gallantry; but with Truth, sleekness, and Righteousness.  
[In thy Majesty ride prosperously] Or, Prospero thou be●●●se of truth. Ainsworth reads it, In thy comely honour ●●●sper, ride on, Word of truth.  
The Gospel, or Word of truth, as 'tis called, Eph. 1.13. 〈◊〉. 1.4. Joh. 17.17. is the white horse, on which Christ 〈◊〉 prosperously and successfully, Rev. 6.2. Rev. 19.11. 
I Observe. Christ rides in Majesty, truth, meekness, and Righteousness.   
Hence observe,  
That the wheels of Christ's chariot, in which he rides when 〈◊〉 goes forth to conquer his enemies, are majesty, truth, meekness, and righteousness. These are displayed in the ●●eaching of the Gospel, as the attendants of our victo●●us Champion.  
First, Majesty attends him. The Lord reigneth, 
1 Majesty.  and 〈◊〉 clothed with majesty, Psal. 93.1. When the beauty and ●●ory of the person and offices of Christ are held forth 〈◊〉 the language of the holy Ghost, 1 Cor. 2.13. O what majesty is there in such a Ministry! Honour and Ma●●stie are laid on Christ, whose type King David was, Psal. ●. 5. The voice of the Lord in his word and works, is powerful, and full of Majesty, Psal. 29.4. and he maketh known to the sons of men the glorious majesty of his Kingdom, Psal. 145.10, 11, 12, 13.  
Secondly, 
2 Truth.  Truth waits on him. The Lord is true 〈◊〉 his say, and in all his works. There is 1. The 〈◊〉 of his Essence. 2. The truth of his Word. 3. The 〈◊〉 of his Operations. He is Truth itself, the knowl●●● whereof makes us free, Joh. 8.32. His Gospel is emphatically the word of Truth, Col. 1.5. 1 Tim. 1.15. His ●●rit is the Spirit of Truth, Joh. 14.17. And all the prese are true, yea and amen in him, 2 Cor. 1.20.  
Thirdly, 
3 Meekness  Meckness accompanies him. Though 〈◊〉 King be full of majesty, being the Lion of the Tribe Judah, Rev. 5.5. yet withal, he is full of Meekness, meek as a Lamb: Isa. 53.7. Behold, thy King comen●● thee meek, riding on an ass, Matth. 21.5. His Word 〈◊〉 be taught with meckness, 2 Tim. 2.25. and to be recei●●● with meekness, Jam. 3.21. And we are to learn of 〈◊〉 who is meek and lowly, Matth. 11.31. His meekness gentleness appeareth, in his offering mercy, pardon 〈◊〉 peace to the greatest rebels, who have stood it out 〈◊〉 against him. You will say, He is a meek and ge●●●● Prince indeed, who inviteth and receiveth to mercy 〈◊〉 most desperate rebelt. Such a Prince is Christ.  
Fourthly, 
4 Justice.  Christ rideth in Justice, or in meekness Justice; Justice being meekly administered in his kingdom which consists in righteousness, etc. Rom. 14.17. & whe●● Justice and mercy meet, and kiss each other, Psal. 85. ●● Christ is King of Justice, and King of peace, Heb. 7. ●● And in his Gospel, the justice of God without the La● revealed through a Mediator, for the pardon and justification of sinners, Rom. 3.21. So that here is meekness justice, or justice tempered with mercy.  
Use. Let us therefore cheerfully meet our King (who is 〈◊〉 our Saviour) riding in his chariot, attended with truth and meekness of justice, for our peace and salvation. Prince that comes riding in his chariot meekly, and graciously, to visit his poor subjects, how doth it engage th●● hearts to him? O what will not they do for such Prince? If Christ find not entertainment in this equipage with you, he will come to you in unspeakable ●●rour; as it followeth: Thy right hand shall teach 〈◊〉 ●●●ble things. Now he comes in majesty and justice, ac●●●● panied with meekness: but he will shortly appear in pigsty and justice, accompanied with wrath and vengeance: Matth. 3.7. Rom. 2.5. 2 Thess. 1.8. Judas 7. when ●●●y will say to the mountains and rocks, Fall on us, and 〈◊〉 us from the face of him that sitteth on the throne, 〈◊〉 from the wrath of the Lamb: for the great day of 〈◊〉 wrath is come, and who shall be able to stand? Rev. 6. 〈◊〉 17.  
Use. 2 Secondly, 'Tis for our comfort and support, that however the Rulers of the world are or may be false, unjust, ●●el, tyrannical towards their subjects; yet Christ, who King of Nations and Saints, rideth in his chariot, attended with meekness, truth, and justice. Let us look ●●his King more: as for men, they are but a lie and va●●, Psal. 62.9. He that is now attended with meekness 〈◊〉 justice, will put forth his Majesty in the nations of 〈◊〉 world, and dash the wicked powers thereof in pieces, 〈◊〉 will advance his own Kingdom, whereof there shall no end, Dan. 2.44. The people of God may well ex●●● a more righteous Government than is in the ●●●ld.  
Use. 3 Thirdly, It may inform us, that the happiness and prosperity of a Nation consists not in a multitude of horses, ●●●s, etc. Psal. 33.16, 17. Nor doth outward pomp and 〈◊〉 at Titles put a true majesty upon Governors; but ●●●ir ruling in the fear of the Lord, 2 Sam. 23.3. and governing the people with truth, meekness, and justice, (as ●●●rist doth:) this is that which will tender their Government truly majestical and glorious. They that ride meekness, truth and justice, ride prosperously: but as others, that ride in cruelty, rigour, and injustice, they ●●ll not prospero.  
[In thy majesty ride prosperously:] Or, as it is varied 〈◊〉 in the margin, Ride thou, prospero thou.  
Hence note,  
That whensoever Christ rideth, 
TWO Observe. Christ prospers in his undertake.  he rideth a prosperous jour●●●. He doth not beaten the air, or labour in vain; but ●●●h fully execute and perform the work for which he ●●ne, and which the Father gave him to do, Joh. 17.4. 〈◊〉 that the Father gave him, shall come to him, Job. 6.37. We often take journeys and do works to little ●●pose: but 'tis not so with Christ, who ordereth hi●● fairs in wisdom, and manageth them with power; w●●● wondered in counsel, and excellent in working, Isa. 2●●. His word shall prospero in the thing whereto the send●● Isa. 55.11. In that Dialogue between the Father and Son, Isai. 49.4. Christ saith he hath laboured in vain, spent his strength for naught: yet the Father tells that he shall be for a light to the Gentiles, and for ●●vation unto the ends of the earth, vers. 6. He shall his seed, and the pleasure of the Lord shall prospero in hand. He shall see of the travel of his soul, and shall satisfied. Isa. 53.10, 11.  
Hence there will arise two Corollaries:  
Corol. 1 First, That Christ's work, both in the Church, and the world, shall go on, be the Instruments never so 〈◊〉 or inconsiderable. Not by might, nor by power, but my Spirit, (saith the Lord of hosts) Zech. 4.6. If th● be but twelve poor disciples, fishermen and mechanic (as they are called) yet if Christ go along with th●● they shall conquer nations, and do great things, Rev●●● Therefore let us not despise the day of small things, those weak ones whom the Lord employs in his w●●● Weak things shall confounded the strong; things that not, shall confounded things that are, 1 Cor. 1.27, 28. W●● ever they be that Christ employeth in his Army, whe●● Rational, Sensitive, or Inanimate creatures; yet 〈◊〉 be their Captain and Leader, they shall prevail.  
Corol. 2 Secondly, There is no counsel against the Lord, P●●● 21.30. If men and devils associate, they shall be bro●●● in pieces, Isai. 8.9, 10. The counsel of the Lord 〈◊〉 stand, Acts 5.39. No weapon form against him and Church shall prospero, Isa. 54.17. Christ rideth prosper●● and therefore they that ride and act against him, 〈◊〉 needs miscarry; or if they seem to prospero for a whi●● a wicked course, as sometimes they do, Jer. 12.1. Jer. 5. ●. Eccl. 8.14. Eccl. 9.3. yet it is in greater judgement to th●● and their end (if they persist) will be destruction.  
We may further observe,  
That though Christ can bring about his designs, 
II. Observe. Though Christ can immediately bring about his design, yet he will have his people pray.  without our deavours; yet he will have his people pray to him.  
The words are set down prayer-wise; Ride thou, pro●●er thou: Let thy kingdom come, etc. 'Tis true, God ●●ll do great things for his people in the last days; but ●●t he will be sought unto by them, Ezck. 36.37. This is ●●t their burden, but their privilege.  
To induce us hereunto, let us improve these three Motives:  
Motive. 1 First, This hath been usually God's way and method 〈◊〉 dispensing his mercy; and accordingly, the Saints ●●th in the Old and New Testament have sought unto ●●●m. When Daniel understood that the time of the church's deliverance drew near, it was so far from taking ●●m off, that it engaged his heart to be more earnest with ●●od in prayer, Dan. 9.2. As God had decreed their deliverance, so he had decreed that they should pray to ●●●m. Other Instances might be given.  
Motive. 2 Secondly, 'Tis a symptom of approaching glory to the church, when God raiseth up in his people a mighty spi●●● of faith and prayer; when they will not let him alone, 〈◊〉 he speaketh to Moses, Exod. 32.10. but by faith command him, (a word which he himself is pleased to use) Isai. 45.11. hanging continually on their Father's bosom, 〈◊〉 that they will take no denial from him, Luke 18.5. 〈◊〉 woman, great is thy faith; be it unto thee as thou ●●lt, Matth. 15.28.  
Motive. 3 Thirdly, The more importunate we have been for mer●●s, the more love we shall see, and the more sweetness 〈◊〉 shall taste in them, or rather, in the God and Foun●●n of them, when they come to us. We prise those ●●●ings most, which we have long prayed and waited for; ●●●d in the sense thereof, our hearts are enlarged towards ●●●d in thankfulness. I love the Lord, because he hath ●●●ard my prayer, Psal. 116.1, 2. Call on me in the day of trouble, I will deliver thee, and thou shalt glorify me, Psal. ●●. 16.  
Use. 1 It reproveth our sluggishness and backwardness, and the ●●mality and coldness of our prayers. We should be earnest, fervent, and importunate with the Lord at th● throne of grace, that his Kingdom may come in majesty and glory; That the remainder of the Vials of his wrath may be poured out: That he would subdue inward a●● outward enemies: That he would put down all power and authority which is contrary to him, 1 Cor. 15.24, 〈◊〉 and take the sole dominion both external and internal to himself. We should never hold our peace day no● night, nor should we give him rest, till he establish and make Jerusalem a praise in the earth, Isa. 62.6, 7. Pra●● for the peace of Jerusalem, all ye that love her, Psal. 122.6. and observe Gods answers to your prayers.  
Use. 2 Secondly, By way of caution; let us not think that 〈◊〉 can change God, or draw him down to us by our prayers: not, not; the change is in the creature, not in God our hearts are drawn up to him, but his heart is no● drawn or engaged to us, by any temporary acts or performances of ours. The shore is not brought to the Bo●● but the Boat to the Shore: God wills a change in us but there is no change in his william.  
Again, [And thy right hand shall teach thee; or, let 〈◊〉 teach thee, terrible things.  
Hence observe,  
That Christ, 
III. Obser. That the Lord will do terrible things in advancing his kingdom  when he rideth triumphantly in advancing his Kingdom upon the stage of this world, will do terrible things by the power of his Godhead, (the right hand being the emblem of strength and authority, Psal. 110.1. 2 Kings 2.19 Exod. 15.6.) such things as will make his enemies tremble and his friends admire and adore him.  
The day of the Lord shall be upon every one that 〈◊〉 proud and lofty, and upon every one that is lifted up and he shall be brought low: and the wicked shall hid● themselves in holes and caves, for fear of the Lord, and for the glory of his majesty, when he ariseth to sha●● terribly the earth: Isai. 2.11, 12, 19 The right hand o● the Lord doth valiantly, and will be exalted, Psal. 118.15, 16.  
Reas. 1 The first Reason is, because the judgements or plague of God upon the second Beast, or man of sin, with his adherents, who by specious pretences do what they can to rob Christ of his kingdom and glory, will be the sharpest and most dreadful of any that have yet been. ●he Lord did terribly shake the earth, when he judged ●●e first Beast, and shattered the Roman Empire to pie●●s; but in judging the second Beast, and breaking in ●●ces the Papal Empire, he will be more terrible: and ●●ose Vials which yet remain to be poured out, will have ●●ost of the wrath of God in them. Behold, the terrible day of God cometh, which shall burn as an oven; ●●d all the proud, yea, and all that do wickedly, shall be 〈◊〉 stubble before him, Mal. 4.1. When God avengeth ●●e blood of his Saints and Martyrs, (the voice of whose ●●od and prayers cries mightily to him, Rev. 5.8. Rev. 6.10. Rev. 8.4, 5, 6.) and when the vengeance of the ●●mple is declared in Zion, Jer. 50.15, 28. than will the ●●rd strike thorough the sides of Princes, Psal. 110.5. and ●●ak to them in his wrath, and vex them in his sore dismeasure, Psal. 2.5. The providences of God have been ●●pendious and terrible in our days: but they will yet 〈◊〉 more terrible, as the Lord goes on to destroy the kingdom of the Beast.  
Reas. 2 Secondly, Christ will do terrible things, in shaking and ●●aking the Kingdoms of this world, that he may bring 〈◊〉 and settle his own Kingdom, which cannot be shaken. 〈◊〉 will shake heaven and earth, and the nations thereof, ●●at he may be the desire of the nations, Hag. 2.6. Heb. ●. 26, 27. and acknowledged their governor, Psal. 22. ●●. There is so much dross and corruption both in Ci●●● and Religious administrations, Isa. 1.25. that in ●●king out this corruption, and introducing pure and righteous administrations, the Lord will do terrible ●●●ngs. Thus he doth also, when he shakes and converts 〈◊〉 heart of a particular sinner.  
Use. Let not Christians stumble or be offended with the dispensations of the Lord, though they be terrible and ●●adful to the world, and to flesh and blood. Blessed 〈◊〉 they (saith Christ) that are not offended with me, ●●tth. 7.6. Neither with my word, nor with my works. ●●s his right hand that teacheth these terrible things; 〈◊〉 therefore they must needs be just and righteous, ●●●wever man's Reason judge of them) for his right ●●●d is full of righteousness, Psal. 48.10. Would you not have the works and administrations of Christ terrible to you? O than, submit meekly to his Sceptre: conform your wills to his, and separate from the Whore a● all her pollutions, jest you partake with her of her plag● Rev. 18.4. O that we may be found doing the will the Lord when he appeareth! Blessed is that faithful sevant which shall be found so doing, Matth. 25.46.   

Vers. 5. Thine arrows are sharp in the heart the King's enemies; whereby the people founder thee.  
In this verse, the powerful success and effects of Christ kingdom are further represented, and he described a● Warrior or Archer, having his Bow and arrows rea● bend and prepared to shoot at his enemies. This m● refer to the last times, when he will execute his fi●● wrath upon the Antichristian party, who are the great enemies to his Kingly office and prerogative. But thou he meet with strong opposition in setting up his Kingdom and that from several parties and Interests, all construing in opposing his Interest; yet shall he prevail. The people shall fall under him. Yet for all this, and in desp●●● of them all, have I set my King upon my holy hill of S●● Psal. 2.6.  
In the first place, we may no●e, 
I. Observe. Christ & his people meet with great opposition.   
That Christ and his instruments, who endeavour to propagate and advance his Kingdom, will meet with great enemies, and much opposition.  
Who art thou, O great mountain, before Zeru●ba●● Zech. 4.7. 
Christ hath two sorts of enemies.  Temple-work is not carried on, but with m● difficulty and opposition. Our King Christ hath his enemies, and they are of two sorts.  
First, 
1. Open,  His open enemies, that will even dare him to face; whose malice and cruelty against him and his 〈◊〉 Lambs, appear in their very foreheads. Such were ●●tiochus Epiphanes, and many of the Roman Emperor who were the first bloody Beast mentioned Rev. 13. ●. whom the devil raised up against Christ and his Sain.  
Secondly, 
2. Seecret enemies.  Christ hath his secret underhand- enemy. who whilst they profess love and subjection to him, do what they can in a subtle manner to supplant his People, Truth and Interest. This is the nature of the second Beast which cometh out of the earth, and hath two horns like a Lamb, Rev. 13 11. who with his adherents pretend to be of a Lamblike disposition, humble, meek, innocent, and mortified souls; and to do what they do, for the glory of Christ, for holy Church, for Uniformity, and against Error, Schism, etc. Now these secret subtle enemies, are the most dangerous. Such be those among us, who have fine smooth language, but yet they will not have Christ to reign in righteousness, jest their Diana or worldly interest go down. O, this self-interest makes anon to be at enmity with the glorious design of Christ.  
Hence let us draw two Corollaries.  
Corol. 1 First, The Lords faithful ones, who are employed in his work, should not despond, though they meet with many Tobiah'sses and Sanballats, crafty and subtle, and withal strong and potent enemies, who would 'cause the work to cease: They are not so much our enemies, as the enemies of our King; and the greater, and stronger, and more subtle they be, the more it maketh for the glory of Christ to disappoint them: as when Caesar overcame Pompey, that great and prudent Captain, it did exceedingly increase his fame and honour in the world. The work of the Temple must and shall be finished, to the terror of our enemies, Nehem. 6.16. For it is the work of God, and not of man.  
Corol. 2 Secondly, This discovers the corruption and malice of the heart of man. Well might the Apostle say, that the wisdom of the flesh is enmity against God, Rom. 8.7. If Christ set but up his Kingdom, and reign in truth and righteousness, than Heathens, Papists, Turks, Gog and Magog, Formal Protestants, lose Opinionists, selfseeking Christians, all of them will join with Satan, and the powers of darkness, in opposing this blessed Kingdom. Herod and Pilate will shake hands and be friends, against the holy Child Jesus, Luk. 23.12. Acts 4.27.  
Again, whereas they are said to be the King's Enemies;  
Observe,  
That to be an enemy to Christ in his kingly office and dignity, 
II. Observe. 'Tis a great evil to oppose Christ's Kingly Office.  doth exceedingly provoke the Lord to wrath.  
Use. What cause, than, have we to bewail before the Lord the present posture of the inhabitants of these Nation who will not have the Lord to reign over them, and govern them by his Laws? Nay, are there not many th●● pretend to much acquaintance with Christ, who yet 〈◊〉 far enough from submitting to him in his Kingly Office so as to let him wholly dispose of their outward honour dignities, and concernments for his glory? they seem trust him with their souls; but alas, in the management of outward and civil things and employments, they ha● recourse chief to their own wit, policy, invention, as the kingdom of Christ had nothing to do therewith.  
Let us go on: [Thy arrows are sharp:] (That is) the Word of thy Kingdom, which is sharper than any two edged sword, piercing even to the dividing asunder soul and spirit, Heb. 4.12. The words and judgement of God are his Arrows: so Psal. 64.4. Deut. 32.1 whereby he woundeth and destroyeth the kingdom Sin, Satan, and Antichrist; and subdueth the nation of the world to himself. See Rev. 19.15.  
Observe therefore,  
That Christ, the King of kings, 
III. Obser. Christ is a most excellent archer.  and Lord of lords, (as is styled, Rev. 17.14. Rev. 19.16.) is a most excellent arc●● who hits the mark whensoever he shooteth, Rev. 6.2, 3.  
There is no standing before him, if he bend his bow● and shoot the arrows of his wrath: The people shall fa●● under him. The ten horns which are ten Kings, Rev. 1.14. shall make war against the Lamb; but he shall over come them, though there be but a few faithful and chose ones with him: and for the implacable enemies of the Church, they shall be slain with the sword of him the sits upon the horse; which sword proceedeth out of 〈◊〉 mouth, Rev. 19.21.  
Again, [Thy arrows are sharp in the heart of the King●●● enemy] Other Archers can only wound the bo●● but Christ, who is King of Spirits, Numb. 16.22. pierceth the heart with his arrows.  
Hence observe,  
That such as draw not near to Christ with their hearts and spirits, 
iv Obser. Christ shoots the keen arrows of his wrath into the conscience.  he both can and will sand the sharp and keen arrows of his wrath into their consciences: So that they shall be forced to fall under him, and bow down before him, Psal. 2.9. The arrows of the Lord are like the swords of Saul and Jonathan, which did execution, and returned not empty, 2 Sam. 1.22. His bow of steel shall strike his enemies thorough: The glistering sword cometh out of their gall, and terrors are upon them, Job 20.24, 25.  
The civil Magistrate commands only the outward man, and the things relating thereto. But Christ being God as well as man, searcheth the hearts, and weigheth the spirits of men, Joh. 2.25. Prov. 16.2. 
Christ ou● spirit. King specially regards the spirits of men.  He is the great King, the supreme Magistrate, before whom the hearts and inward parts of men are anatomised and cut up: yea, all things are naked and opened unto the eyes of him, with whom we have to do, Heb. 4.12, 13. This King doth specially regard the spirits of men, as is demonstrated in the following particulars.  
First, He chief requires heart-worship, 
1. He requires spirit worship.  and spirit-service and obedience; without which, bodily worship profiteth not, 1 Tim. 4.8. he will be worshipped in spirit, Joh. 4.24. Phil. 3.3. Not after the oldness of the letter, but after the newness of the spirit, Rom. 7.6.  
Secondly, By and from him, 
2. By him we have spiritual blessings.  we have spiritual and soul-blessings, which are the choicest blessings, Eph. 1.3. The heart is comforted, Hos. 2.14. and the inward man strengthened, by and through him, Eph. 3.16, 7. he hath communion especially with the spirits of his people, 2 Tim. 4.22. None can speak peace to the broken heart, but he: Isa. 61.1. nor will the wounded soul be at rest, till he creale the fruit of the lips peace, peace, Isa. 57.19. 
3. He furni● shethus' with spiritual weapons.   
Thirdly, He exerciseth his subjects in a spiritual warfare, and furnisheth them with spiritual weapons and armour, to guard and fortify their spirits, Eph. 6.11, etc.  
Fourthly, Spirit-defilements, and heart-pollutions, 
4. Spirit-pollutions are most odious to him.  as secret atheism, pride, self-love, heresy, idolatry, unbelief, hypocrisy, vain thoughts, and contemplative wickedness, are most abominable and loathsome to this spiritual King, as appears in the dreadful fall of the evil Ange● 〈◊〉 who are not corporal, but spiritual wickednesses, Eph. 6. 1● There is not only the filthiness of the flesh, but also 〈◊〉 filthiness of the spirit, 2 Cor. 7.1.  
Fifthly, 
5. He gives up the obstinate sinner to spiritual delusions, as the most dreadful.  He giveth up obstinate sinners to spiritual judgements and delusions, Isa. 6.9. Rom. 1.24. as namely, hardness of heart, blindness of mind, searedness 〈◊〉 conscience, 1 Tim. 4.2.  
If men imprison the light, and hold the truth in u●●● righteousness, Rom. 1.18. and receive not the Gospel 〈◊〉 love, 2 Thess. 2.11, 12. the Lord will sand forth an ev●●● spirit, which shall possess them, 1 King. 22.21, 22, 23. The Law of God, which is holy and spiritual, Rom 7.12, 〈◊〉 (and which is not abolished, but established in and 〈◊〉 Christ, Rom. 3.31.) doth, 1. Not only condemn outward gross acts, but inward lust and concupiscenc●. 2. It requires not only outward, but also (and th●● chief) inward, heart-righteousness and holiness. And 3. It inflicts not only torments upon the body, b●● scourgeth and lasheth the spirit and inward man, and the sometimes of the elect themselves, at lest to their s●●●● and feeling; the sharp arrows of the Lord stick fast 〈◊〉 them, Job 6.4. Psal. 38.2, 3. If the Lord pour but a d●●●● of wrath into the conscience, it will 'cause more angui●● and horror than all outward afflictions; witness po●●●● Spira, and others. If thy wrath (O Lord) be but kindle a little, blessed are they that put their trust in thee, Psal. 2.12.  
Use. 1 First, than, Let this be a warning to the hypocrite, wh●●● brings before the Lord only a lip-worship, when 〈◊〉 heart is far from him. Assure thyself, O hypocrite, that the Lord will find thee out, and unmask thee: even th●● Lord, whose arrows are sharp in the hearts of his enemy's will come as refiners fire, and will search Jerusalem as with candles, Zeph. 1.12. Out of Zion, a fire shall devour before him, Psal. 50.2, 3. woe to the hypocrite in that day; h●● great hope & confidence shall perish, Job 8.13, 14. he shall not be able to stand before God, Job 13.16. When th●● Master of the feast came, the guest that wanted the wedding-garment had not a word to say for himself, but was ●●echless, Matth. 22.12. O let us look after sincerity 〈◊〉 heart, and truth in the inward parts. We may de●●ve the most discerning Christians; but there is no dal●●●ing with him, whose eyes are as a flame of fire, Rev. 1.14. ●●d who pries into the secret corners of the heart. The triumphing of the wicked is short, and the joy of the hypocrite but for a moment, though his excellency mount 〈◊〉 to the heavens, yet he shall vanish away as a dream, ●●b 20.5, 6, 7, 8.  
Use. 2 Secondly, It may inform us, that those keen arrows of ●●od which pierce the heart and soul, are the sharpest and ●●ost dreadful of any; none like them. The spirit of a ●●●n will bear his infirmity; but if the spirit and conscience be wounded, who can bear it? Prov. 18.14. Heart●● agues are the greatest: all the other plagues and judgements which fell on Pharaoh and his people, came far ●ort of that plague which was upon their hearts. Thus is also with the poor Jews at this day; the destruction their City and Temple, all the judgements and terrible ●●ings which have befallen that Nation, by sword, fascine, pestilence, are not near so sad and dreadful, as their soul-plagues and delusions; when notwithstanding 〈◊〉 the judgements of the Lord, yet the hearts of men are ●ut up in blindness and obstinate impenitency and unbelief: or when men prospero in a wicked course, and their ●●arts are lifted up, and they bless themselves, and put ●ay the evil day far from them, Amos 6.3. According their pasture, so are they filled, and their heart is exalt●●; therefore they forget the Lord, Hos. 13.6.  
Use. 3 Lastly, Will the Lord sand his sharp arrows into the ●●arts of his enemies? Than search and look into your ●●arts betimes. Will you still stand it out stubbornly against Christ? Ah poor S●●●●s! The time will come, that the ●●arts of the stoutest among you, shall fail, and even sink thin you, through unspeakable horror and despair. ●here is no contending with the Almighty, Job 40.2. With ●●m is terrible majesty, Job 37.22. Out of Christ, he is a ●●suming fire, Heb. 12.29. The Lord sends his plagues ●●on the heart, Exod. 9.14. threaten, curses, terrors, soul-plagues, one upon the neck of another, Deut. 28. ●●, 17, etc. So that there is no remedy, but you must ●●eld the Bucklers: and let me tell you in the name of the Lord, that if you do not now reflect, and lay●● hands upon your hearts, crying out, O miserable that I am, what have I done? yet the time will 〈◊〉 that you shall do it, when alas it will be too late. 〈◊〉 1.24, 25, 26. O what dismal thoughts, what dre●● self-reflections, what unspeakable horrors will 〈◊〉 thy soul, when it departs out of the body! Thy shall have pain, and thy soul within thee shall mo●● Job 14.22. And thou shalt say, How have I hated in●●ction, and my heart despised reproof; and have not ob●● the voice of my Teachers, nor inclined mine ear to 〈◊〉 that instructed me? Prov. 5.11, 12, 13. Let us there take heed in time to our spirits, whilst it is called to and before the evil day come upon us.   

Vers. 6. Thy throne, O God, is for ever andover; the sceptre of thy kingdom is a●● sceptre.  
These words (which are quoted Heb. 1.8.) are sp●●●● by the Church, of and to Christ; describing his di●●●● and superexcellency above Angels and Men in his ●●●●nal Godhead; and the properties of his kingdom, 〈◊〉 are two: 1. Everlastingness, and 2. Righteousness.  
Christ is here said to have a Throne, and a Sceptre; which are badges or emblems of Royal dignity and ●●thority.  
The perpetuity of Christ's kingdom is described in 〈◊〉 words: Thy throne, O God, is for ever and ever. O Kingdoms have their periods; but this Kingdom 〈◊〉 the God of heaven sets up, shall break in pieces and co●●●● all other kingdoms, and shall stand for ever, Dan. 〈◊〉 Dan. 7.14. Isal. 9.7.  
Christ hath a twofold Kingdom: 
Christ hath a twofold Kingdom.  1. An absolute ●●●nal Kingdom, (as he is God, and essentially one with Father) which is not subject to the lest change. 〈◊〉 hath also a Lordship or Kingdom given him by God 〈◊〉 all creatures, elect and reprobate Angels and 〈◊〉 Matth. 28.18. Phil. 2.10. 1 Tim. 5.21. Eph. 1.21, 22. ●● 10. 1 Cor. 15.27. Heb. 1.2. This is his mediatory kingdom which is not absolutely eternal, without beginning ●●d; but respectively, in comparison of other Kingdoms ●●d Powers, which this Kingdom shall put an end unto. ●●d though this Kingdom shall be given up to the Father, 1 Cor. 15.24. and so be changed in respect of the administrations thereof; yet the same shall be of everlasting efficacy to the Saints, when glorified; as his Priesthood shall also be, Heb. 7.17, 25.  
Grotius with others apply this Psalm to Solomon and 〈◊〉 Queen, as if it were properly meant of them; herein allowing the Jews, those great enemies of the Son of ●●od. But this verse, with the following verses, make it ●●ident, that this Psalm is not properly applicable to a ●●eer man. As for Solomon's Sceptre, it continued but ●●urty years, 2 Chron. 9.30. nor was the administration ●ereof so righteous as is intimated in the text, though companied with peace and quietness; and therefore imports not so well with the third verse of this Psalm, here the Spouse desires her Husband to gird his Sword 〈◊〉 his thigh, and to ride in majesty and righteousness. ●●e Apostle quoting these passages, Heb. 1. (where he ●●arly evinceth the Godhead of Christ, and his dignity ●●●er all creatures, by his titles, and by his works) puts it 〈◊〉 of doubt, that this Psalm principally respects Christ ●●●d his Kingdom. Some have thought, that it should ●●t be so much as typically applied to Solomon: but that all not follow neither. The typical consideration of Solomon and his Queen here, will no whit derogate from ●●e glory of Christ and his Church.  
[Thy throne, O God, is for ever and ever.]  
'Tis objected by the Socinians, (who deny Christ to be ●●e eternal most high God, and ascribe to him only a imporal outward kingdom) That the name Elohim (here tributed to Christ) is also given to Angels and Men, ●od. 22.8, 9 Psal. 8.5. Psal. 82.1. and by this means they ●●ould have Christ only to be a creature, or made ●●od. But it is answered, that this name Elohim is never the plural number absolutely and without restriction tributed to a mere creature, as it is here to Christ. ●●oses was made Elohim, or God, not absolutely, but ●●th restriction to Pharaoh, Exod. 7 1. Nor do we find ●●at ever an eternal throne is properly and absolutely ascribed to a creature: If we find such words spoke● David's or Solomon's throne, 'tis with reference to Kingdom of Christ, as their throne was a type of his.  
That person who is here called Elohim, is the 〈◊〉 Lord, the same Jehovah, that laid the foundations of earth. Compare we Psal. 102.25. with Heb. 1.10.  
We find than in this text, the Church acknowledge and adoring the eternal Godhead of Christ, and his ●●rious throne, and that under the dark veiled administion of the Old Testament. Thy throne, O God, is for 〈◊〉 and ever.  
Whence observe,  
That Christ, 
I. Observe. The Godhead of Chr. was revealed to Israel of old.  the second person in the glorious Trinity, 〈◊〉 revealed to Israel of old, to be the true Jehovah, the etern God: that so, their faith in the promised, as well as 〈◊〉 in the exhibited Messiah, might be in God, and so have sure foundation to rest upon: 1 Pet. 1.21. Isai. 28. ●● 1 Cor. 3.11.  
This was that El-Shaddai, God all-sufficient, with wh●● Jacob wrestled by faith, Gen. 35.9, 10, 11. Hos. 12.4. 〈◊〉 was the King of glory, mentioned Psal. 24.10. who 〈◊〉 so there called, The strong and mighty, the Lord of 〈◊〉 mighty in battle; Jehovah our righteousness, Jer. 2●● The everlasting Father, The mighty God, The Prince peace, Isa. 9.6. who was with and in the Father, and delight of the Father from eternity: Prov. 8.22, ●● Joh. 1.1, 2.  
The Tabernacle among the Jews shadowed forth 〈◊〉 eternal Deity, which dwelled in Christ bodily, Joh. 1.14. 〈◊〉 2.9. The Ark of God also (which was covered over 〈◊〉 gold) represented the Divine nature, or eternal Sp●●●● in which Christ offered up himself an acceptable sac●●● to God, and thereby satisfied divine justice for our 〈◊〉 and merited life eternal for us. Acts 20.28. Heb. 9.4, ●●.  
From this doctrine we may draw some useful ●●●rences.  
Infer. 1 First, That the eternal Deity of Christ, and salv●●● by him, is no new Doctrine; but the good old way, 〈◊〉 all men should inquire after, Jer. 6.16. and whe●● only we shall find true peace and rest to our souls, 〈◊〉 11.28. Joh. 16.33. Eph. 2.14. Jesus Christ the same, 〈◊〉, yesterday, and for ever, Heb. 13.8. There is no other ●●●●me under heaven given among men, whereby we can 〈◊〉 saved, Acts 4.12. 'Tis only by the blood of the Covenant, that the poor prisoners have hope, Zech. 9.11. This 〈◊〉 Jacobs ladder, whereby God comes down to us, and we 〈◊〉 up to him, Gen. 28.12. 1 Tim. 2.5.  
Infer. 2 Secondly, We may hence infer, that it is but a carnal ●●tion, to hold that the fathers before Christ's incarnation ●●ere only under a typical carnal Covenant, and temporal promises. The contrary is plainly laid down in the scripture, namely, That they were under a real spiritual covenant and promises, whereby saving grace was conveyed unto them. 2 Sam. 23.5. Luke 1.68, 72. Gal. 4.4, 15, 16, 17. Rom. 4.5, 6, 7, 8, 9, 11, 13. Which Covenant was primarily made with and to Christ, the Surety and Mediator thereof, Heb. 8.6. 2 Cor. 1.20. As for No●●h, Phineas, David, with whom this Covenant was made and renewed, they did in their foederal relation represent Christ and his elect; the Head primarily, and the members secondarily, and in subordination to the Head, Gal. 3.6.19.  
Indeed this Covenant, and the promises, privileges and blessings thereof, before the death of Christ, were not so absolutely and unconditionally propounded, nor 〈◊〉 clearly and fully dispensed, as they are now. The Levitical Priesthood, Land of Canaan, long life, Psal. 105. ●●, 9, 10, 11. did but darkly shadow out those Gospel-pri●iledges, the glory whereof is now unveiled, 2 Cor. 3. For 〈◊〉, the winter is past, the flowers appear on the earth, the time 〈◊〉 singing of birds is come, Cant. 2.11, 12. The Prophets prophesied of that grace and glory which was not than exhibited, but should be revealed unto us, 1 Pet. 1.10, 11. But yet God's Covenant to and with the spiritual seed of babraham, and that before the coming of Christ, was a Covenant of saving grace; though the carnal seed, and ●elf-justiciaries, did pervert and turn it, as they do now, unto a Covenant of Works, Gal. 4.22, 23, etc.  
Infer. 3 Thirdly, Their sin is exceedingly aggravated, who in this clear sunshine day of the Gospel, do either question or deny the eternal Godhead of Christ: which Fundamental truth, though it be clearly held forth in the Old, yet it is much more clearly asserted in the New Testament. John having upon this occasion written his most excellence glorious Gospel against Ebion and Cerinthus, wherein ●●●plainly, and with much majesty and perspicuity, vindicates the Divinity of Christ's person, especially Cap. 1. a● also in his Epistle, 1 Job. 5.7, 20. There are three glo●●rious Persons (and but one God) that bear witness to 〈◊〉 Deity of Christ, and salvation by him.  
1. The Father testifies it, Matth. 3.17. Joh. 6.30, 31, 3●, 36, 37. 2 Pet. 1.17, 18.  
2. Christ the second person bears witness to himself, 〈◊〉 his glorious works, Joh. 5.36. Joh. 8.14, 17, 18. Joh. ●●. 37, 38. Joh. 17.36.  
3. The holy Ghost, by descending on Christ in the likeness of a dove, Joh. 1.32. by convincing men of sin, because they believe not on him, Joh. 16.9. and by sealing up this truth to the conscience. If than we receive the witness of men, the witness of God is greater, 1 Joh. ●●. 9, 10. See Isai. 9.6. Joh. 1.1, 2. Phil. 2.6. Tit. 2.13. Joh. ●●. 58. Rev. 1.11. where the Lord gives testimony to th●● truth. And therefore how inexcusable are the obstina●● Jews, Arrians, Socinians, at this day, who will not 〈◊〉 hold this glorious light shining in the Scriptures, 〈◊〉 desperately oppose and malign the same, saying; that Christ is but a mere man, and that he had no existence before his incarnation, or at most, before the creation. Woe be to them that strive with their Maker. There 〈◊〉 not contending with the Almighty: he will be justified 〈◊〉 his say, and will overcome when he is judged, Rom. 3.4.  
For the better Information of the Reader, I shall here, 

1. Lay down some proofs or demonstrations of the eternal Godhead of Christ, That he is not only God by office, but by nature God.  
2. Show that it was necessary that Christ should be God, both in respect of God and us.  
3. Answer some Objections that are made against this Fundamental truth.  
4. Propound some Rules or Considerations, for the better understanding of those Scriptures which refer to the mystery of Christ.    
Quer. How do ye prove that Christ is the eternal most 〈◊〉 God? 
Several demonstrations of Christ's eternal Godhead.   
Answ. His eternal Deity, coequality and consubstan●ity with the Father is demonstrated,  
Demonst. 1 First, From his divine Names and Titles. 
From his divine names.  He to ●●●m the Incommunicable titles of the high God are at●●uted, is the most high God: But the Incommunica●●titles of the most high God are attributed to Christ. ●●e nominal, real, and relative attributes of God are ●●en to him.  
〈◊〉. 
1 jehovah.  Jehovah is one of the Incommunicable names of 〈◊〉, which signifies his eternal essence, Exod. 15.3. Gen. 〈◊〉. a name so full of divine mysteries, that the Jews hold unlawful to pronounce it. It signifies, 1. That God 〈◊〉 eternal independent being of himself. 2. That he ●●es being to all creatures, Acts 17.28. 3. That he 〈◊〉 and will fully execute and perform his word and surmises. God tells Moses, Exod. 6.32. that he was not own to Abraham, etc. by this name: not but that they 〈◊〉 know this to be the incommunicable name of the 〈◊〉 high God, but they lived not to see the accomplishment of Gods promise' touching the deliverance of their ●●●erity out of Egypt, and their possessing of the promise land.  
Now this glorious name Jehovah, so full of mysteries, 〈◊〉 scribed to Christ, Zech. 2.12, 13. Gen. 32.30. Gen. 48.16. ●●●l. 102.26, 27. Heb. 1.8, 9, 10, 11. He is Jehovah our righteousness, Jer. 23.5, 6. Jehovah reigned fire and brimstone from Jehovah out of heaven, Gen. 19.24. that is, 〈◊〉 a created Angel, but Jehovah the Son of God, the ●●●reated Angel that stayed with Abraham, Cap. 18. rain●●● fire and brimstone from Jehovah the Father.  
Object. But this title Jehovah is appropriated to the lurch, Jer. 33.16.  
Answ. 1. It is with reference to Jehovah the Son of ●●●d, as she bears his name, and is justified by his righteousness: and so this title is given to Jerusalem, Ezek. 48. ●● and to the Altar erected by Moses, Exod. 17.15. not solutely, but respectively, in regard of the presence Jehovah there.  
〈◊〉 Montanus, with others of prime note, tender the text word for word thus: He that shall call her, is Jehovah Tzidkenu: and 
* Vide Engl. Annot. in loc.  some, thus: This is the name wherewith every one shall call him, Jehovah our righteousness. Now according to this reading, the name is attributed. Christ her husband, and not to her. But if it be applied to the Church, (as that Interpretation is thought be the most genuine) than it is not properly and absolutely, but respectively ascribed to her, with reference Christ her Husband, of whom it is properly meant.  
2 Obsect. But there is no such mystery in the word Jehovah, touching the Godhead of Christ: for if so, it wo●● than have been made use of in the New Testament; wh●● it is not.  
Answ. The Greeks could not by one word in the language emphatically express the mystery and signicancie of this name jehovah; and therefore the force it is opened in divers words by the Apostle john in New Testament, and that with respect to the Divinity Christ. See Rev 4.8. Rev. 1.4, 8. Rev. 11.17. So 〈◊〉 for the name jehovah.  
II. 
2 Eheich.  Another Name or Title which denotes the effect of God, is Ehcieh; I am that I am, or I will be that I●● be, Exod 3.14. It hath the same root with jehovah, 〈◊〉 signifies that God is an eternal unchangeable Being. 〈◊〉 Name is given to Christ; who is Alpha and Omega, 〈◊〉 Beginning and the Ending; which Is, which Was, 〈◊〉 which is To come, the Almighty, Rev. 1.8. who saith himself, Before Abraham was, I am, Joh. 8.58.  
III. 
3. Elohim.  Elohim, which signifies the Persons in the effect 'Tis a name of the plural number, expressing the Tri●● of Persons in the Unity of Essence: and therefore 〈◊〉 observed by the Learned, that the holy Ghost beginning the story of the Creation with this plural name of G●● joined with a verb of the singular number. The m●●●ty Gods, or all the three Persons in the Godhead, ●●●ted, Gen. 1.1. And jehovah Elohim said, Man is bec●●● as one of us, Gen. 3.22. And again, None saith, 〈◊〉 is God my Makers? Job 35.10. This name is also a●●buted to Christ, Psal. 45.6. Heb. 1.8. one of the th●● persons in the Divine essence, but is never absolutely ●●ven to any creature.  
iv 
4. El Gibber  Another Title is El Gibbor, the strong and mi●●● God. This is also attributed to Christ, Isa. 9.6.  
V 
5. El Shaddai.  Another of the incommunicable Titles of God is ●●●l-Shaddai, God Omnipotent or All-sufficient, Gen. 17.1. which is given to Christ: compare we Gen. 35.6, 9, 10, 11. with Hos. 12.4. That Angel that appeared to Jacob, was Christ the Angel of the Covenant. Neither the Father ●or the holy Ghost is ever called an Angel in Scripture: ●or was this a created Angel; for than Jacob would not have made supplication to him: but he was an uncreated Angel, even the Lord of hosts, the Almighty God, who ●pake with Jacob in Bethel; the ame Angel that conducted the Israelites in the wilderness, and fought their battles, Exod. 3.2. Acts 7.30. 1 Cor. 10.4, 5, 9 even Christ ●he Almighty, Rev. 1.8. Rev. 4.8. As for these two last Titles, they signify God in his essential works.  
VI Adonai, or Lord: 
6. Adonai.  though it be given analogically to creatures, yet properly it belongeth to God alone. This is also used in the plural number, to denote the mystery of the Trinity. If I be Adonim, Lords, where is my ●●ear? It is given to Christ, Psal. 110.1. Dan. 9.16. Mat. ●2. 44. Heb. 1.13.  
Christ is called God, Joh. 1.1. the true God, or very God, 1 Joh. 5.20, the great God, Tit. 2.15. God above ●●ll, blessed for ever, Rom. 9.5. The Wondered, Counsellor, The mighty God, The everlasting Father, The Prince of peace, Isa. 9.6. a text uniserably perverted, and misapplied to Hezckiah, by the later Jews and some others, 〈◊〉 if they were resolved to put out their eyes, jest the ●●ght should shine into them.  
The second proof of the eternal Godhead of Christ, 
2 Demonst. is taken from his divine properties.  is taken from his divine Properties and Attributes. He to whom the incommunicable Properties of the most high God are attributed, is the most high God: But the ●ccommunicable Properties of the most high God are attributed to Christ: As, 

1. Eternity, Joh. 8.58. Isai. 9.6. Rev. 1.8, 17. Rev. 22.13. ●eb. 7.3. Christ was before all creatures, when there as nothing but eternity, Prov. 8.22, 23, 30. Joh. 1.1. Joh. 7.5. Mica. 5.2. 1 Joh. 1.1, 2.  
2. Omniscience: he knoweth all things, joh. 2.24, 25. ●ev. 2.8, 9, 23. Matth. 9.4. Matth. 12.25. joh. 10.15. joh. 16. ●●. joh. 21.17. Col. 2.3.  
3. Omnipresence: he filleth all things, Matth. 18.20. Matth. 28.20. joh. 3.13. joh. 14 23. Eph. 4.10.  
4. Omnipotency: he can do all things, joh. 5.19, 21● Heb. 1.3. Phil. 3.21. Rev. 4.8. Rev. 17.14.  
5. Equality with the Father, and that without robbery● Phil. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subsisting in the sor● of God, he thought it no unjust prey to be equal with God. He who is in the form of God, and without prejudice to the Father equal to him, must needs be God by nature, an independent God, the most high God.    
Another Demonstration of the eternal Godhead o● Christ, Consid. 
3 Demonst. from his divine works.  is taken from his divine works. He to whom those actions are ascribed, which are proper to the mo●● high God, is the most high God: But such actions o● works are ascribed to Christ.  
1. Works of power: As, 

1. Creation, Heb. 1.2. Col. 1.16. Joh. 1.3. Psal. 102.25. Heb. 1.10. Eph. 3.9.  
2. Universal Conservation of all things, Heb. 1.3. Joh 5.17.  
3. Miracles, Joh. 14.11. Matth. 8.16, 28, 29. Mar. 9.6, 33.    
2. Works of grace: As, 

1. Election, Joh. 13.18. Joh. 15.16, 19  
2. Redemption, Gal. 3.13. Gal. 4.4, 5. 1 Thess. 1.10. None but the most high God could save and deliver us from the curse of the Law, Sin, Satan, Death, Hell, and the wrath to come: these were too pote● enemies for a mere creature to buckle with and to overcome.    
3. The pouring out of the holy Ghost upon us, joh. 4.10. joh. 6.27. joh. 7.38, 39 joh. 16.7. john baptised only with water, but Christ with the holy Ghost and with fire, Joh. 1.33.  
4. Giving us eternal life, Joh. 10.28. 1 Joh. 5.12, 13. Joh. 11.25, 26.  
Fourthly, 
4 Demonst. from the divine worship ascribed to him.  The Godhead of Christ is evinced and demonstrated, from his divine honour and worship. The Apostle showeth, Gal. 4.8. that religious worship aught to be performed to none but to him that is God by nature; and that they are ignorant of the true God, who religiously worship them that are not Gods by nature 〈◊〉 and therefore if Christ were not God by nature, and consubstantial with the Father, we aught not to perform religious worship to him. So than, he to whom religious worship is truly exhibited, is the most high God: But religious worship is truly exhibited unto Christ. Phil. 2.10. Joh. 5.23. As, 

1. Prayer, and calling upon his Name, Acts 7.57. Rev. 1.5. Joh. 16.24. Rom. 10.13, 14.  
2. Baptism is to be administered in his Name, Matth. 28.19.  
3. We are to believe on him, Joh. 1.12. Joh. 3.16. joh. 6.47. joh. 14.1.    
The last Demonstration of Christ's eternal Godhead is taken from joh. 10.30. 1 joh. 5.7. 
5 Demonst. is taken from Christ's oneness with the Father.  Christ is one in essence and nature with the Father, and therefore he is the most high God. In vers. 8. of 1 joh. 5. it is, They agreed in one, (that is) they consent in their testimony: but in this vers. 7. we find that they are one, (that is) one in nature, coessential and consubstantial; therefore they agreed in their testimony. The Apostle, in vers. 9 distinguisheth the testimony of the Father, Word and Spirit, (as being the testimony of the eternal God) from the testimony of man.  
Thus much for the proof of the Godhead of Christ.  
Quaer. But was it necessary that Christ (who assumed our nature) should be the eternal God?  
Answ. Yes, it was necessary that it should be so, 
It was necessary that Chr. should be the eternal God, for several Reasons.  both in respect of God and us.  
I. The majesty of God required it, who is so holy, pure and just, that none could interpose, but he that was God essentially one with the Father, joh. 10.30. joh. 14.9, 10, 11. The Angels could not: for though they be glorious creatures, yet being compared with the sacred Majesty of God, they are unclean, Job 15.55. Isa. 6.2. much lesle could man reconcile himself to God, there being none that doth good, not not one, Rom. 3.10.  
II. It was necessary in respect of man.  
1. The evils to be removed, and the enemies to be subdued, were exceeding potent; Sin, and the consequents thereof: as, the wrath of God, the curse of the Law, the power of Satan, death temporal and eternal.  
2. The good things to be procured, were exceed●● rich and glorious: as, perfect righteousness, adoption union with God, the indwelling of the holy Ghost a●● his gifts, everlasting bliss and glory. Who could remo●● these evils, and procure these blessings, but only God himself?  
3. To fortify us against fears and doubts, when Satan tempts us to question our reconciliation to, and union with God, (as too high a privilege for us) we should call to mind, that he who was crucified, and wrought out this glorious redemption for us, is the Lord of glory jehovah the most high God, Acts 20.28. 1 Cor. 2.8. 〈◊〉 Satan tempt us to doubt of the truth and reality of God spel-promises, and to conclude that the comforts there●● held forth, are too good and precious for us; we should than remember, that all the promises are yea and amen●● Christ, who is the glorious eternal God, 1 Cor. 1.20.  
4. To comfort us in respect of perseverance; seeing we are elected in Christ, Eph. 1.4. and our life is hid wi●● him who is God, Col. 3.3. therefore it is sure: None shall pluck them out of my hand, (saith Christ.) My Father which gave them me, is greater than all: and, I and my Father are one; one in nature, will, operation, joh. 10.28, 29, 30. They that believe on Christ, have eternal life● and shall not come into condemnation, Joh. 5.24.  
I shall now (by God's help) answer the most material Objections that are made against the Godhead o● Christ.  
1 Object. Christ is distinguished in Scripture from the eternal God, 
Objections against the Godhead of Christ.  and therefore he is not the eternal God.  
Answ. Christ, as he is the Son of God, is not substantially or essentially distinguished from God. The divine essence itself, neither is, nor can be divided nor distinguished: But the Persons in the divine essence may and aught to be distinguished. We confess, that in the unity of the Godhead there is a plurality, which is not accidental; for God is a most pure act, that admits of no accidents: nor is it essential, for God is one essence only: But it is personal. Christ than is not distinguished from God in respect of essence, but in respect of the manner of being: for in the Divine essence, the divers manner of being is to be considered; and this shall be more fully spoken to hereafter.  
2 Object. Christ receiveth life from the Father, Joh. 6.57. and is the gift of the Father: and therefore is not the eternal God equal with the Father.  
Answ. 1. Christ the Son of God hath an essential life and glory communicated to him from the Father by necessity of nature, and that from eternity; the selfsame essence and life, and in the same perfection with the Father, who, as he hath life in himself, so he hath given to the Son to have life in himself, joh. 5.26. As the Father hath it eternally in himself, so the Son hath it eternally in himself. It is not a life given of grace, but by way of necessary communication, both in respect of the Father and the Son. He that hath seen me, (saith Christ) hath seen the Father: I am in the Father, and the Father in me, joh. 14.9, 10, 11. there being such an  essential union between the Father and the Son, that the Son cannot choose but live the same individual life in and with the Father, and do the very same works which the Father doth, joh. 5.19.  
2. There are some gifts of God to Christ by way of voluntary dispensation, as Christ is Mediator; which do not add a new glory to him as he is the Son of God, but are declarative of that glory which was in him from eternity. By the resurrection from the dead, and his other works and miracles, he was declared to be the Son of God with power, according to the spirit of holiness. Rom. 1.4.  
3. Christ, as man, received his life from God in the fullness of time, Gal. 4.4. As every creature lives, and moves, and hath its being in and from God; so Christ, in respect of his Manhood, consisting of soul and body, had his being, life, and motion from God. This doth not prejudice his essential life and glory which he had with the Father before the world was. Joh. 17.5.  
3 Object. Yea, but Christ confesseth that his Father is greater than he, joh. 14.28.  
Answ. The Scripture also saith, that he thought it no unjust prey to be equal with God, Phil. 2.6. What, to be equal with, and yet inferior to God? This seems to be a contradiction. Now therefore, to salve this, we must distinguish between Christ considered in his eternal Godhead, wherein he is equal with the Father; and Christ considered in his human nature: or between Christ considered in his eternal essence, wherein he is God by nature; and Christ considered in his Office and condition of Mediator, which he voluntarily assumed: for though the Father gave him, yet he gave himself, joh. 10.18. Inequality in respect of Office, may well consist with equality in respect of essence 
* Inaequalitas officii, non tollit aequalitatem naturae. .  
4 Object. But Christ is often called the Son of God, and that seems to imply his inferiority to God.  
Answ. Whereas we are the sons of God by grace and adoption, Christ is the Son of God by nature; his proper Son, his only begotten Son, Rom. 8.3, 32. joh. 5.17, 18. joh. 1.14, 18. Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee, Heb. 1.5. The Jews in Christ's time, when he was upon earth, had so much understanding, as to discern that these two Titles, (God, and the Son of God) as applied to Christ, were Synonyma's, or terms convertible: joh. 5.17, 18, 19 And Christ himself puts it out of doubt, joh. 10.33, 36. and so doth Nathanael, Joh. 1.49. Nay, the Tempter himself so understood this title, [The Son of God] when he said, If thou be the Son of God, command that these stones be made bread, Matth. 4.3.  
5 Object. But that which begetteth, doth exist before that which is begotten.  
Answ. 1. Christ is begotten of the Father by unspeakable unconceivable generation from eternity, and therefore we must not measure this glorious mystery with the measure of a man: God's thoughts and ways are not as ours: Who can declare his generation? what is his name, or what is his Son's name, who can tell? Prov. 30.4. This generation differs much from that which is among men: for, 1. There the Father is in time before the Son; not so here. 2. There, the Father is forth of his Son; but here, the Father is in the Son, and the Son in the Father. 3. There, the Son is from his Father by propagation; but here, the Son is not from the Father by propagation, but by communication of substance, yea, the whole substance or essence, which no earthly Father doth or can communicate. 4. There, the Father doth of his own accord freely beget his Son in time; but here, the Father begets his Son necessarily, and from intrinsecal perfection. The Father is in him, and he in the Father, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by a coessential indwelling and oneness of nature, and that from eternity. Psal. 2.7. Mica. 5.2.  
2. Though in transient acts, which are wrought in time, and pass into the subject, that which begets exists before that which is begotten; yet it is not so in an immanent action, which is from eternity ever abiding in God, and the same with God's essence. Christ is the brightness of the Father's glory, Heb. 1.3. one that shines from him, as the beam from the Sun. The light of the Sun is from the Sun, the heat from the fire; and were it possible these things could be from everlasting, than the light and heat should be from everlasting. Though we cannot in all things so fitly compare the eternal generation of the Son of God with that which is created in time; yet that which begets, and that which is begotten, both of them to be always together, and to be perfect, hath some resemblance in the soul of man, which doth always within itself, and of itself produce Reason and Understanding: and here, that which is simple and perfect, doth also beget that which is simple and perfect in its kind.  
Some learned Divines do thus express this Mystery: The Father is God understanding himself; the divine nature acting firstly in a way of understanding upon itself, doth beget: and hence is the name Father; and that acting upon itself by a reflex act of the understanding, is the Son or Word of God, which is God understood of himself, one with himself.  
6 Object. This is a strange thing! how is it possible that God should be generated of God?  
Answ. It is not properly said, that the Godhead was generated of the Father, or that the essence did beget the essence: but the Son was generated of the Father: For though there be no distinction between God, and the essence of God; yet the Son of God may be distinguished from essence: for the Son denotes the Person; and Person and Essence are modally distinguished. The Person is the essence, with a certain modification, or distinct manner of subsistence: they differ, not as a thing and a thing, as if they were two several things; but as a thing, and the manner of its being and subsistence. The Father is not the Son, nor the Son the Father: but they have their distinct, personal, incommunicable properties: The Father begets, and the Son is begotten. Now though the Son in respect of his person be of the Father, God of God; yet in respect of his Godhead, he is of none: for the Godhead of the Son is not more begotten, than the Godhead of the Father.  
7 Object. But the Son of God, the second Person, being sent by the Father, and humbling himself to take upon him the nature of man, and the curse due to sinners, must needs be inferior to God that sent him.  
Answ. That will not follow: for Christ was sent into the world, and assumed the nature of man, by the mutual consent of all the three Persons, the Father, Son and Spirit; as man was also created by their common consent, Gen. 1.26. Job 35.10. As the Father gave Christ, so Christ gave himself: and as the Father anointed, sanctified, and set him apart; so Christ anointed and set apart himself for the work of redemption, joh. 10.18. Tit. 2.14. Phil. 2.6, 7. Heb. 2.11. joh. 17.19. Nor doth one man's sending another upon a message, always argue superiority in respect of power: for equals may by common consent sand one another. Three Virgins that are equal in power, age, and estate, may by consent wove and make a garment, and but one of them wear it; and yet that one no whit inferior to the other two. So it is in this case: All the three persons agreed, that Christ the second Person should come into the world, and take our nature, and die for our sins; though (for order sake) the Father is said to sand him: not because the Father partakes more of the Godhead than the Son, but because he is the first in order among the divine Persons.  
8 Object. Whereas you mention the words Consubstantial, Coessential Persons, i e. that Christ is one in substance and essence with the Father, and yet a distinct Person from the Father: we do not find these express words in Scripture.  
Answ. 1. We stand not tenaciously upon words, so the thing itself be granted: but commonly, those that reject the words, are also unsound in the doctrine which the words hold forth. 
* Calv. Inst. lib. 1. cap. 13. S. 3, 4, 5  Arius himself being put to it, did acknowledge that Christ was God, and that he was the Son of God; but than he meant, that he was a created God, and had his beginning in time: and therefore when it was urged, that Christ was the eternal Son of God, and consubstantial with the Father, this bewrayed the subtlety of the man; for he could not endure the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay, the Socinians at this day will confess, that Christ in a sense is the natural Son of God; but their meaning is not, that he was eternally begotten of the essence of God, but that he was miraculously conceived and brought forth in time by God, and anointed and exalted above all creatures.  
2. For the word Persona, which was made use of in the Latin, as Hypostasis was in the Greek Church; though it cannot be denied, but that godly learned men, in speaking of the mystery of the Trinity, have varied in words and phrases; (yea, herein there was no small strife between the East and Western Churches, before they rightly understood one another:) yet the words Trinity of persons, were not taken up without good cause. Sabellius and his followers did confess, that there was in the Godhead three distinct Attributes, and that the Father was God, and the Son God, and the holy Ghost God: but than he meant no otherwise, than if he had said that God was strong, just, and wise. And therefore when it was alleged, that there was in the Godhead a Trinity of persons or subsistences distinguished one from another by incommunicable properties, he could not hold, but vented his poison against this precious truth.  
3. Though we find not in Scripture these very express words, (i.e. That Christ is consubstantial with the Father, and that there are three persons in the Godhead) yet there are words equivalent thereunto, which hold forth that Christ is equal with the Father, and that the three are distinguished one from another by incommunicable properties. See Phil. 2.6. Joh. 1.1, 2. Joh. 5.18, 19 Joh. 10.33. Joh. 14.9, 16. Gal. 4.8. Heb. 1.3. Gen. 19.24. 1 Joh. 5.7. Gal. 4.4, 6. If any man shall ingenuously and reverently acknowledge that the Lord Jesus is the eternal most high uncreated God, equal and one with the Father; (for we are sure, that there can be but one eternal most high God:) and again, that the Father is not the Son, nor the Son the Father; and that the holy Ghost is neither the Father nor the Son; but that they a●● three distinct subsistences, or three divers manners● Being of one and the same individual essence: this being acknowledged, I know no sober peaceable Christian th●● will quarrel about words.  
And now, 
Rules or Considerations for the better understanding of the mystery of the Son of God.  for the better understanding of this glorious Mystery of the Son of God, I shall here subjoy several Rules or Considerations, grounded upon th● Word of God.  
Consid. 1 1. That though for the most part Christ doth ascri●● the glorious works that he did, to his Father; setting forth thereby the glory of his Father: (I say, for th● most part; for sometimes the Son ascribeth his glorious works to himself. As the Father raiseth up and quickeneth the dead, so the Son quickeneth whom he will, Joh. 5. 1●, 19, 21.) yet this doth no way impeach the Godhead 〈◊〉 Christ: for such passages are to be referred to his Mediatory Office, whereunto he was designed by the Father And in honouring the Father, he honoureth himself: 〈◊〉 the Father and he are one, Joh. 10.30. Joh. 5.23.  
Consid. 2 2. There are some things spoken of Christ, which pertain properly to his eternal divine essence; as, where 〈◊〉 saith, Before Abraham was, I am: and, The Word was 〈◊〉 the beginning with God, and all things were made by hi● Joh. 8.58. Joh. 1.1, 2, 3, 10. Some things do properly belong to his Manhood; as, where he is called the Lord servant, Isai. 42.1. Isai. 53.11. and is said to have increased in knowledge and favour with God and men, Luk. 2. 5● to be hungry, thirsty, sorrowful to the death, Matth. 4. ●● Matth. 26.38. and that he came not to do his own 〈◊〉 but the will of the Father, Joh. 5.30. Joh. 6.38. Matth. 26.39. And some things are applicable to him in respect of his office of Mediator, which he performed a God-man; as, where he is said to receive power from God to forgive sin, to raise the dead, and to give righteousness, peace and salvation to the elect, whom the Father gave to him; and to exercise dominion over a●● things for their good, Joh. 1.29. Joh. 5.24. Joh. 8.12. Joh. 9.5. Joh. 10.9. Eph. 1.22, 23.  
Consid. 3 3. Though the two Natures in Christ are not, 〈◊〉 should not be confounded; yet the personal union is high and glorious, that there is a communication of Properties, (which must be duly considered, for the right understanding of many Scriptures which refer to Christ.) The properties of one nature are sometimes attributed to the whole Person; as, Christ is said to be born of a woman, and to be dead; which is proper to the humanity: ●nd to have been with the Father before the Creation; which is proper to the divine nature. Sometimes, the properties of one nature are attributed to the other nature, in regard of the personal union; as, when God is said to be crucified, to purchase the Church with is ●lood, and to be taken up into glory. 1 Cor. 2.8. Acts 20. ●8. 1 Tim. 2.16. which properly belongs not to the di●ine, but to the human nature. And sometimes those things which properly belong to the whole person, and ●o both natures, are attributed to one nature; as, where ●he man Christ is called the Mediator, 1 Tim. 2.5. which pertains not to Christ as he is man only, but as he is God-man, or God manifested in the flesh.  
Consid 4 4. That nature and person must be carefully distinguished. Nature is a substance common to all the three, Father, Son, and Spirit: but a Person is that which sub●steth of itself, and hath a proper manner of being; as, ●he Father begetteth, the Son is begotten, the holy Ghost proceedeth from the Father and the Son. The acts of God essentially considered, are common to all the persons; ●s, to created, etc. but the acts of God personally considered, are proper to each person; as, to beget, etc. Neither let any say, that this is a groundless distinction: We find, the Word was with God; there God is to be taken personally; the Son was with the Father, distinct from the Father. Again, the Word was God; there God 〈◊〉 taken essentially, Joh. 1.1. the Son, as well as the Father, having the whole essence of God.  
Consid 5 5. That there is among the Persons a distinction in espect of Order. The beginning of the Godhead is in ●he Father; who begetting the Son, must in order be before the Son begotten; and the Father and the Son, before the holy Ghost, which proceeds from them: But for nature, they are consubstantial; for dignity, coequal; and for time, coeternal: there being among them neither 〈◊〉 nor last, superiority nor inferiority. The whole divine essence is in each Person; only it was incarnated in the second Person, the Word, who is also called the So● of God, not in respect of his miraculous conception, unction, resurrection, exaltation, (for he was the Son o● God before any of these, only hereby his power and glory was manifested) but in respect of his oneness 〈◊〉 essence with the Father.  
Consid. 6 6. It becomes us not to dispute against, or deny the glorious Mysteries of the eternal Godhead of Christ, the● Trinity of Persons in the unity of Essence, the union 〈◊〉 two Natures in one Person; though we cannot comprehend, much lesle express how these things should be● Shall we think to empty the vast Ocean into a Muscle shell? Are there not many mysteries in nature, which the wisest Philosopher cannot sound the depth of? Wh●● can distinctly and perfectly tell how the child is form in the womb, how the soul and body are knit togethers Who can declare the several beings and operations o● the creatures? Who can clearly make out that mystical oneness which is between Christ and the Saints? which yet is not of so high a nature, as the essential union o● three persons 〈◊〉 one divine essence; not, nor as the hypo●●●tical union of two natures in one person. Shall we doubt of or deny every thing which we cannot rationally conceive of and comprehend? than farewell divine faith, and the ground thereof, i e. divine and supernatural revelation. The very Angels cover their faces at the brightness of God's majesty; thereby signifying, that this glorious mystery cannot be comprehended by the most excellent creature; and shall we quarrel with it, and dispute against it, because we cannot with all our wit and reason comprehend it? Who is this that darkeneth counsel by words without knowledge? Where wast thou (saith the Lord) when I laid the foundations of the earth? declare, if thou hast understanding. Job 38.2, 4.  
I cannot (saith Nazianzene) think of one, but by and by I am compassed about with the brightness and glory of three; nor can I consider three, but I am presently brought back again to one.  
The Unity in Trinity (saith Justin Martyr) and the Trinity in Unity, is understood to be so; but how it is, neither will I advice others curiously to search, nor can I satisfy myself.  
Whatsoever thou sayest of that God (saith Tertullian) who is one in essence, and three in persons; thou dost rather declare some one force and virtue of his, than Himself: for, what beseeming him canst thou either think or say of him, who is infinitely beyond whatsoever thou canst think or say?  
I have been the larger on this Subject, because it is the foundation of a Christians faith, hope, peace, and consolation; and because there are many at this day, of able parts, smooth language, and unspotted conversations, who deny the eternal Deity of the Son of God, and his consubstantiality with the Father: In which error if they live and die, poor creatures! they are lost for ever; forasmuch as there is no coming to, nor reconciliation with God, but by him who is God blessed for ever, Rom. 9.5.  
Our dear Lord Jesus will one day pled his own cause with a witness, when the greatest Disputers of this world shall not be able to open their mouths against him. In the mean while, I thought it my duty to speak something for the honour of my Lord and Saviour, who hath done and suffered great things for my soul. I have contracted as much as well I could, in a little room. Those that desire to look into more large and learned Tracts on this subject, may do well to peruse M. Owen's Vindiciae Evangelicae, against Biddle; and Nicolaus Arnoldus Religio Socin. Refuta. lately published.  
Thus much of the first Doctrine.  
Let us now proceed further in the opening of this Verse.  
[Thy Throne, O God, is for ever and ever.]  
The Spirit of God describes the Kingdom of Christ by two properties: one of them is perpetuity, or everlastingness. 
Of the perpetuity of Christ's Throne.  [Thy Throne, O God, is for ever and ever.] A throne signifies Princely, Judicial Majesty, Power and Sovereignty. In a Kingdom there are four things: A King, Subjects, Laws, and Authority. The Throne is an emblem of the last. So here.  
The Jews and Arrians (that they might every way oppose the Godhead of Christ) would have the words read thus: God is thy throne, or seat, O Christ, for ever and ever: As if this word God should be read in the Nominative, and not in the Vocative Case. But this is but ameer evasion: for both the Septuagint (whom the Apostle follows) tender it in the Vocative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as applying it to the Messiah; And besides, the former reading 〈◊〉 quite contrary to the use of Scripture: for though w●● find that heaven, earth and angels are said to be the Throne or seat of God, yet God is never said to be the throne or seat of man.  
Christ may be considered either as the Lord of glory, o● as a glorified man: In which respects, he hath a twofold Throne ascribed to him. (1.) One, as he is God, Dan. 7.9, 10. Rev. 5.1. Rev. 20.11. Rev. 22.1. (2.) Another, a● he is man exalted and glorified. Not mere creature 〈◊〉 with Christ on the former, but the Saints shall sit with him on the latter. Know ye not that the Saints shall judge the world? 1 Cor. 6.2. To them that overcome, will I give to sit with me on my throne, even as I overcome, and am●●● down with my Father on his throne. Rev. 2.26, 27. Rev. 3.21. This is that which the Lord will bring forth, as the issue and result of those shake and revolutions which ar● and shall be in the nations of the world. Dan. 7.22, 26.  
From the words we may observe,  
Observe. TWO That the Kingdom of Christ is an everlasting Kingdom. 
Christ's Kingdom is everlasting.   
The words translated [for ever] do not in Scripture so precisely import absolute eternity, but that sometime they are taken periodically, for an age, or a long time; as till the year of Jubilee, or till the coming of Christ in the flesh. But it is observed, that in the text there are two words; Gnolam, and Gnad: and this latter word, Gna●, being added 
* Hebr. in aeternum & ultra: qua phrasi significari solet aeternitas interminabilis & absoluta. , signifies in Scripture absolute eternity, Psal. 10.16. which the Greeks express thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Though David and Solomon's Throne was not everlasting in the letter and Type; yet in the Antitype, or thing signified, it was. The Lord hath promised that David posterity shall endure as long as the Sun and Moon endureth, Psal. 89.29. This is verified in Christ, whose Kingdom and Throne is both universal and eternal. The Lord hath sworn to David, to make him King of Israel, and to set of his issue on his throne for ever, 2 Sam. 3.9. Psal. 132.11. this is also fulfilled in Christ, who was David's son according to the flesh, and his Lord and Father according to the spirit. Of the increase of his government there shall be no end, Isa. 9.6. His Kingdom is an everlasting Kingdom, a Kingdom throughout all ages, Psal. 145.13. a Kingdom that shall overtop all other kingdoms. Isai. 2.2, 11. Dan. 2.45. Mic. 4.2. He shall reign over the house of Jacob, and of his Kingdom there shall be no end, Luk. 1.33. Hence the mercies of this Kingdom are called the sure mercies of David; and the Covenant made with the house of David, a sure, well-ordered, everlasting Covenant. ●sai. 55.3, 4. 2 Sam. 23.5.  
As for the four great Monarchies of the world, especially the fourth or Roman Monarchy, Dan. 2.42. with the toes and branches thereof, viz. those Kings and Countries now under the Turkish and Papal power; they have indeed, and do still with much cruelty act their parts against Christ and his Lambs: but the little Stone shall ●●●ite and break them in pieces; and this little Stone, namely, the Kingdom of Christ, (which is so much despised at this day) shall become a great mountain, and cover the face of the earth.  
Use. 1 1. Behold therefore the folly and madness of the bloody Papists and other Persecutors, who make deep and long furrows on the backs of the Saints, Psal. 129.3. as if they were still in hope to swallow up this Interest, notwithstanding the late glorious appearances of God in vindication thereof. Poor-souls! they do but delude themselves; their Kingdom and Power is giving up the ghost: Christ and his interest will eat up all other interests. This King will be last on the Stage, and will reign till all his enemies be made his footstool, 1 Cor. 15.25.  
Use. 2 2. Is Christ's Kingdom durable and everlasting? Let a● therefore, when we see the Kingdoms and Governments of the world shaken, yea, broken and overturned one after another, look and long after this Kingdom that cannot be shaken, Heb. 12.28. The mutability and uncertainty of all outward Forms, should make us highly prise the immutability and perpetuity of Christ's Kingdom: no true rest, till we come to this.  
Use. 3 3. Again, let us patiently and meekly wait in Gods own way, for the spreading and growth of this Kingdoms which though at first it be but like a grain of mustard seed, scarce discernible; yet afterwards it becometh ● great tree, Matth. 13.31. This Kingdom will grow great●● and greater, till it become a huge mountain. Nor is 〈◊〉 only inward in the heart, (and so peculiar to Gods elect in whose hearts he sets up his spiritual Kingdom) but 〈◊〉 is also outward in the world. The Kingdoms of th●● world, in their outward and Civil administrations, shall be governed by Christ, Rev. 11.15. In the days of the fourth Kingdom, saith Daniel, Chap. 2.44. the God 〈◊〉 heaven will set up his Kingdom: this is the little Stone 〈◊〉 out without hands; which shall at length, when the toe● or last part of the Image is destroyed, cover the whole earth.  
Quaer. How than are we to consider the Kingdom o● the Stone?  
Answ. 
A twofold state of Chr. Kingdom in this world.  There is a twofold state or consideration o● this Kingdom?  
1. It is a Stone cut out of a mountain without hands scarce visible, as yet the fourth Monarchy standing on his feet, or at lest on his toes. Those that are with and 〈◊〉 Christ, are but a very little remnant, a few faithful chose● ones. Ephraim compasseth God about with lies, and Isru● with deceit: but Judah ruleth with God, and is faithful among the Saints, Hos. 11.12.  
2. The other state of Christ's Kingdom (which we wa● for) shall be, when the Stone (having smote the Image 〈◊〉 his feet and toes, and so utterly destroyed him) grows u● to be a great Mountain, and fills the whole earth. The former is called (by a learned man) Regnum Lapidis, 
Mede Diat. par. 4. pag. 361, 393.  the Kingdom of the Stone, which is yet the state of Christ Kingdom; the later, Regnum Montis, or the Kingdom 〈◊〉 the Mountain. The Interval between these two, from the first hewing out of the Stone, until it become a great● Mountain, is the subject-matter of the Apocalyptical ●●●sions.  
Thus much of the first property of Christ's Kingdom The second followeth, i e. Righteousness, or equity.  
[The Sceptre of thy kingdom is a right, or, a straight sceptre.] Or thus: It is a just & equitable Sceptre or Government, a Sceptre of righteousness, as the Apostle expresseth it, Heb. 1.8. (which some tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rod of righteousness.) The Sceptre is an Ensign of Power and Majesty of government, Amos 1.5. and the rod or staff was anciently used, to signify the same. This declares the nature and quality of the Government and administrations of Christ's Kingdom, which is the habitation of justice and equity, the mountain of holiness, Jer. 3●. 21. The Sceptre whereby this King doth gather and govern his subjects, is the Word or Gospel of the Kingdom, which is a Rod of Equity.  
The Jews refer this only to Solomon's Sceptre: nay, 
Graece, Virga rectitudinis; id est, justitiae de Virga Regia Sermo est, quae Sceptrum vocat, & Regiae. potestalis est Insigne.  there are some that apply it to Ahasuerus, but very absurdly. Doubtless there is no government in the world so justly and rightly administered, but that it is accompanied with much injustice. Solomon's Sceptre was not righteous in all things, nor his fathers before him: but Christ's Sceptre is a perfect Sceptre of righteousness: Justice and judgement are the habitation of his throne, Psal. 89.14. Psal. 97.2. He puts on righteousness as a breastplate: Righteousness is the girdle of his loins, and faithfulness the girdle of his reinss, Isai. 59.17. Isai. 11.5.  
Hence we may observe, 
III Observe Christ's government is righteous and equitable.   
That however the Princes of this world do or may oppress their subjects, and lay heavy yokes and burdens upon them; yet Christ's Government is a just and equitable government; and all the administrations of his Kingdom are righteous.  
Consider Christ in all his Relations, and he is just in them all; righteous in whatsoever he undertaketh.  
1 He is a just King, 
1. Christ is a righteous King.  administering all things in his kingdom righteously: Behold, a King shall reign in righteousness, Isai. 32.1. His Sceptre shall not nor cannot be wrested to the fulfilling men's of men's lusts and humours, as other Sceptres are; which at length proves the ruin of them.  
2 Christ is a just Judge, who accepts no man's person, 
2. A righteous Judge.  but is impartial in administering justice: He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth, Isai. 11.3, 4. Be wise, O ye Judges, and learn of Christ to be impartial in, and to hasten the administration of justice: for so doth he, Isai. 16.5.  
3 He is a righteous Lord, 
3. A righteous Lord.  who in his Sovereignty dispenseth his gifts rightly, without doing wrong to any; and where there is no wrong done, there is no injustice. Shall not the Judge of all the earth do right? Gen. 18.25. To whom doth this Lord own any thing? and he will pay it: or, who hath first given to him? and it shall be recompensed to him again, Rom. 11.35. The nature and will of this Lord, is the rule of all righteousness: and he can do that justly, which if a mere man should do, would be unjust: for he is not tied to Laws, or under a superior to command him, as man is. My he not do with his own what he pleaseth? hath not he an absolute Sovereignty over all things? who should control him? Rom. 9.20, 21.  
4 He is a righteous Husband, 
4. A righteous Husband.  just and faithful in his whole carriage to his Spouse, from first to last: she can set to her seal, that he is true and righteous, Joh. 3.33. The wife is the weaker vessel, and should be tenderly and kindly used. Other husbands are churlish, and sail in performing their relative duties to their yoke-fellows: but Christ is and ever will be loving and faithful to his sp●use, and will lay no more upon her than he will enable her to bear.  
5 Christ is a righteous Advocate, 
5. A righteous Advocate.  1 Joh. 2.1. who can carry the Suit for us by a righteous Plea in a Court of justice, without the lest deceit or underhand-dealing; having fully satisfied divine justice, and paid the utmost price of our redemption: 
The righteousness and equity of Chr. Kingdom further demonstrated.  it is now just with God to forgive us our sins, 1 Joh. 1.9. and to put us in possession of life eternal.  
Quer. But how and wherein is the equity and righteousness of the sceptre of Christ further demonstrated?  
Demonst. 1 Answ. 1 First, from his personal righteousness; he being the Lord that loveth righteousness, Psal. 11.7. the sun of righteousness, Mal. 4.2. the true Melchizedek, or King of righteousness, Heb. 7.2. Righteousness and peace meet in him, Psal. 85.10. Righteousness is his nature, and therefore he cannot do an unrighteous act. When he was incarnate, than did righteousness look down from heaven, Psal. 85.11. Christ being God, his righteousness may be considered two ways: 

1. His universal righteousness, which is the purity of his nature and essence absolutely considered, Psal. 5.4. 1 Joh. 1.5.  
2. His particular righteousness, considered in his relations to, and deal with the creature. In both respects, his sceptre is a righteous sceptre.    
Demonst. 2 Secondly, Another Demonstration is taken from the righteousness which Christ communicates to his people, being the Lord our righteousness, Jer. 23.6.  
1. Whereas none of us are righteous by nature, 
1. Christ communicates righteousness to us, for our justification  not not one, Rom. 3.10. Christ by his righteousness hath presented us perfectly righteous before God his Father, Rom. 5.19. Col. 1.22. We are complete, and without spot, in him, who is made righteousness unto us, Col. 2.10. 1 Cor. 1.30. And that we might be made righteous, he was voluntarily made sin, and a curse for us, 2 Cor. 5.21. Gal. 3.13 such was the great love which he had to righteousness. Whether the righteous Lord punisheth sin by necessity of nature, or might not in his absolute sovereignty have remitted sin without satisfaction; we need not now dispute, since it is revealed in the Scriptures, that he will not pardon the lest sin without satisfaction; having already constituted this Rule, for the vindication of his relative justice, and the salvation of his elect.  
Again, 
2. For sanctification.  Christ frames his people by his Spirit to a righteous and holy disposition and conversation: this naturally flows from imputed righteousness, which is not an empty imaginary thing, but real and operative: for if the tree be good, the fruit will also be good, Mat. 7.17. The Saints are made conformable to Christ, there being a resemblance between them, as between head and members: As he worketh righteousness, so do they, though not in the same measure: He that is born of God, and doth righteousness, is righteous, as he is righteous, 1 Joh. 3.7. The Lord leads his people in paths of righteousness, Psal. 23.3. both inwardly inclining their hearts, and also conforming their outward actions to his rules and precepts. Through faith, the Saints wrought righteousness, Heb. 11.33.  
3. 
3. Christ governs his people by righteous laws.  He governs his people by righteous Laws, which the Isles shall wait for, Isa. 42.4. The Law of truth (for herein Phinehas was but his type) is in his mouth, and iniquity is not sound in his lips, Mal. 2.5, 6. It is a Royal Law, a Law of liberty to his people, Jam. 1.25. Jam. 2.8. because the Lord puts it into them, and transforms and moulds their hearts into it, Heb. 8.10. 2 Cor. 3.18.  
4. He gives his people faith to lay hold on his righteousness, Phil. 1.29. Heb. 12.2. whereby they obtain witness that they are righteous as he is righteous, Heb. 11.4. and so their consciences are made good, pure and peaceable, Heb. 9.14. Christ being first King of righteousness, and than King of peace, Heb. 7.2. Well may that righteousness satisfy conscience, which hath fully satisfied divine justice. If our hearts condemn or acquit us, God is greater than our hearts, 1 joh. 3.20.  
Demonst. 3 Thirdly, Christ is righteous in all his administrations both towards the world and his Church, even in those providences that are most contrary to human Reason and wisdom: as namely, that the Gospel (both in respect of outward Dispensation, and inward effectual Operation) should be sent unto a people more wicked, and be with held from a people more moral and ingenuous, who make a better improvement of their natures: That evil men should prospero in a wicked course, and the godly be oppressed in doing righteous things, Eccl. 8.14. yet still the Lord is righteous in all his ways, and holy in all his works, Psal. 145.17. Rev. 15.3. Though we poor creatures are so , that we cannot see from the beginning to the end thereof, Eccl. 3.11. This King judgeth and maketh war in righteousness, having no quarrel but what is just: he will in righteousness judge the Whore, and avenge the blood of his Saints, Rev. 16.5, 6, 17. Rev. 19.11. Psal. 72.2.  
Demonst. 4 Fourthly, His righteousness appeareth in keeping his word, and performing all his promises and engagements, Isai 30.18. Christ who was preached among you by me, (saith the Apostle) was not yea and nay, but in him was yea: for all the promises of God in him are yea and amen, 2 Cor. 1.19, 20. To speak properly, the Lord is not a debtor to us; yet having freely and of his own accord made us a promise, he stands obliged to himself, in regard of his justice, truth, and faithfulness, Heb. 6.18. and therefore must and will perform what he hath promised 
* Debitorem se fecit Deus non accipiendo, sed promittendo .  
Demonst. 5 Fifthly, Christ is righteous in distributing rewards both to the Godly, (whom he ruleth with a golden Sceptre) and to the wicked, (whom he subdueth with an iron Mace.) This King will not nor cannot abuse his power, to do wrong to any; but he will do right to all: Gen. 18.25. 2 Tim. 4.8. Rom. 2.6, 7, 8, etc. Heb. 6.10. 2 Thess. 1.6, 7. The Lord declareth his justice, not only in the just condemnation of the wicked, but also in the justification of the godly, and rewarding them with eternal life, Rom. 3.8, 26. 1 Joh. 1.9. Psal. 85.10. Not that there is a true commutative justice between God and the Saints, as if heaven were properly a reward of, & due in strict justice to their obedience: no humble Christian dares challenge heaven upon this account; but in regard of God's promise, and Christ's satisfaction. It is just with God to reward the Saints with life eternal; and he will do it: otherwise he should not be faithful to himself.  
In a word, Christ is righteous in his Natures, Offices, Relations, and in all his Operations, for, in, and by his people: therefore well may it be said, That his Sceptre is a Sceptre of righteousness or equity; for he administers justice with equity and mercy, not dealing with his people according to the rigour of the Law. If thou, Lord, shouldst mark what is amiss, who could stand before thee? But there is mercy and propitiation with thee, that thou mayst be feared, Psal. 130.3, 4. In some cases, that saying is true: Summum jus, summa injuria: The rigour and extremity of the Law, is the greatest injury: But here is a King that is propitious, and administers judgement with equity, and tempers justice with mercy.  
Use. 1 Is Christ's Sceptre a righteous and equitable Sceptre? O than lay down thine arms, and come in, thou rebellious sinner. As the Persian Monarch held out his Sceptre to Esther, upon which she drew near, Esth. 5.2. so Christ doth yet hold forth his golden Sceptre in the ministry of the Gospel. Draw near therefore, thou poor sinner, and come under this Sceptre, which is a gracious Sceptre, a Sceptre of righteousness. Justice indeed seems to be a harsh word to a wounded soul; and so Luther himself in his agony did apprehended it: O but it is a most comfortable word, in that sense wherein it is alleged by the Apostle, Rom. 3.25. and therefore (as 
* Com. loc. cap. de justit. Dei.  Musculus observes) that word which signifies goodness, is rendered by the Septuagint justice or righteousness. The Lord Jesus will sand forth judgement unto victory.  
Use 2 2. Is our Lord and King righteous in all his administrations? Be silent than, O flesh, before the Lord, Zech. 2.13. under the sharpest and saddest dispensations, whether towards the Church in general, or ourselves in particular. When the Lord seems to writ bitter things against his people, and his providences seem to cross his promises and prophecies; in this case, we are to hold our peace, Leu. 10.3. The ways of the Lord are unsearchable, and passed finding out, Rom. 11.33. As for our parts, we are so shallow and unskilful, that we cannot lay together the several pieces and passages of Divine Providence: which if we could do, they would appear to be exceeding beautiful and harmonious. Here is a wheel in the midst of a wheel, Ezek. 1.16. If we look on a Watch or Clock when it is taken asunder, there seems to be much disorder and confusion in it: but let the Artist put the several pieces together in order, and it is full of beauty. That which we cannot comprehend of God, we are to admire. 'Twas an excellent saying of one: 
* Qui in factis Dei rationem non invenit, in infirmitate sua invenit cur rationem non inveniat.  He that in God's works cannot find a reason of them, may easily find in his own weakness, a reason why he cannot find a reason.  
Use. 3 3. Lastly, Let us cry mightily to God, that the Kingdom of Christ may come in great power, righteousness and glory, upon the nations. When the Spirit is poured out from on high, than shall judgement devil in the wilderness, and righteousness in the fruitful field, Isa. 32.15, 16, 17. Till than, one party will successively supplant and pull down another, that they may set up themselves. Till than, the land will mourn for want of justice, and iniquity will abound: pride, covetousness, ambition, oppression, self-love, and the like corruptions, will bear sway, and that under several Forms, till the Lord give a spirit of justice and self-denial, and exalt his own Kingdom; Than shall we discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Mal. 3.18.   

Vers. 7. Thou lovest righteousness and hatest wickedness: Therefore God thy God hath anointed thee with the oil of gladness above thy fellows.  
These words are exegetically added to the former, as also in Heb. 1.8, 9 for therefore Christ's Sceptre is a righteous Sceptre, because he doth faithfully administer Justice in his Kingdom, in protecting the righteous, and destroying the wicked, and that in love to righteousness and hatred of iniquity. The Lord preserveth the faithful, and plentifully rewardeth the proud doer, Psal. 31.23.  
Justice and wickedness (which are here put in the abstract, some interpret in the concrete for just and wicked men: it being the property of a just King to defend the one, to punish the other; to love the one, and to hate the other: But there is more emphasis in the words, as they are here rendered in the abstract, Intimating that Christ is both righteous in himself, and the Author and giver of righteousness to others 
* Non career videtur mysterio quod abstracta posuit non concreta: peculiar enim illud. Christo regi est, it a diligere justitiam, ut nobis etiam ipsius justitiae Author atque largitur sit; & ita odiss. iniquitatem, ut nos merito ac virtute sua ab omni iniquitate manducos sanctificet. . Christ's Sceptre is a right Sceptre, because he is a righteous King: Righteousness itself, loving righteousness, and abhorring all iniquity: which two are necessarily joined together.  
We see than that the words contain both the positive and negative part of sanctification.  
1. A cordial love of, and adherence to righteousness and holiness.  
Observe. 1 2. A hatred and abnegation of all sin and wickedness: Both are here ascribed unto Christ, who loves all and every part of righteousness, whose life and actions were perfectly commensurable to the rule of righteousness, 
It is natural to Christ to love righteousness and hate sin.  and who is of purer eyes than to behold iniquity, Hab. 1.13.  
Hence observe,  
That righteousness and holiness are so natural and essential to Christ, that he cannot but love righteousness and hate iniquity.  
Wickedness cannot devil with him, neither shall iniquity come nigh his throne, Psal. 94.20. Christ is that just and holy one, Act. 3.14. Act. 22.14. of whom pilate's Wife was warned in a dream, Math. 27.29. and concerning whom the World shall be one day convinced, that He is holy and righteous, Joh. 16.8. and that  
1. In his conception and Birth, being born without sin, a Lamb without spote or blemish, shadowed forth under the Law: such a high Priest became us, Heb. 7.26, 27.  
2. In the whole course of his life and actions, he fulfilled all righteousness, Matth. 3.15. Heb. 4.15. Joh. 14.30. No guile was found in his mouth: and it was necessary it should be so, That he might communicate righteousness unto us, and work righteousness in us: had he been blemished in the lest, he could not have presented us holy and unblameable before God, Col. 1.22.  
Object. Yea, but seeing Christ was made of a Woman, Gal. 4.4. he must needs descend from the first Adam, and therefore could not be perfectly righteous and without sin.  
Ans. Doubtless all those that come of Adam by natural generation, are Sinners; being generated of the nature of man, they receive the sin and corruption of that nature: and so indeed should Christ have done, if he had descended from Adam by natural generation: But the humanity of Christ was framed without natural generation, by the extraordinary operation of the Holy Ghost.  
For, though the flesh of Christ was made of the substance of the Woman, yet he was not begotten by man, and therefore did not receive the corruption of the nature of man, the womb of the blessed Virgin being above nature sanctified, 
Christ is a just person, according ●o a fourfold definition of Justice. Arist. Eth. ●b. 5. cap. 7.  and overshaddowed by the Holy Ghost.  
However men shall define Justice or righteousness, it will plainly appear that Christ is a just person, a lover of Justice, and hater of iniquity.  
1. If we do with the Philosopher, derive the word Justice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the dividing of a thing into two equal parts or portions, for so a righteous man doth, giving to each their due and just portion; which is called distributive Justice; Surely this belongs unto Christ, who gives to every man his due portion; to Caesar what is due to him; to the Pharisees what is due to them; and to his own Children what is their due by promise.  
2. If with the Latins, we derive the word Justice from Jus signifying Law or Right, and so repute him a just man, who observeth the precepts of a just Law, or who commandeth them to be observed; We may well conclude that Christ is just, and a lover of Justice: for who is so conformable to the holy Law of God, as he? Who hath more right to us and over us? Who hath more authority to command us than he? Who commands things more just and equal than he, who is the just Lawgiver and Lawfulfiller?  
3. If we take justice in that sense that some take it, as signifying a confluence of all virtues and excellencies, every virtue being contained in justice, as every sin is contained in injustice; who can lay a better claim to this Universal justice, and confluence of all virtues, than Christ can? Is not he perfectly good, Universally good and just in himself, and communicative of goodness and justice to others? all virtues, all excellencies do concentre in him.  
4. If we take righteousness for truth and fidelity, in the performance of promises, as he is said to be just man, who is as good as his word 
* Fundamentum justitiae est fides, i e. dictorum conventorumque constantia & veritas. Tully. ; and we found in Scripture, ●hat truth or fidelity is usually joined with justice, Psal. 85.10, 11. and God is said to be just and faithful in forgiving sin, 1 joh. 1.9. We may well apply justice ●o Christ in this sense, which performeth whatsoever he hath spoken, not one jota of his word shall fail, till ●ll be fulfilled, Rev. 15.31. Let God be true, and every man a liar. Though men violate their promises, yet Christ will not.  
Thus it appeareth that Christ loveth righteousness, and eateth iniquity: yea he loveth righteousness, for righteousness sake; he loveth all persons and things that are righteous: himself being the righteous God, as well as a just-man.  
1. Quest. Wherein doth it appear, that Christ loveth righteous and holy persons?  
Answ. 1. The Scripture tells us, that righteous persons are the object of the Lords delight, and complacency, 1 Joh. 1.6, 7. He knoweth the ways of the righteous, so as to approve thereof, Psal. 1.6. his eye is always upon them for good, and not for evil, Psal. 34.15. 1 Pet. 1.12.  
2. He manifests himself unto them: the secret of the Lord is with the righteous, and they shall know his Counsels: the things which other eyes have not seen, nor other ears have not heard, are revealed unto them, Prov. 3.32. 1 Cor. 2.9, 10.  
3. He levels and makes their way plain, and easy unto them, Isai. 26.7. Prov. 15.19. They have light whilst others in darkness. Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11, 12. Hence it is that the righteous are as bold as a lion, Prov. 28.1.  
4. Such are peculiarly owned, and protected by the Lord, 2 Pet. 2.8. Prov. 11.8. The righteous is more excellent than his neighbour, Prov. 12.26. and therefore the wicked are given as a ransom, that the righteous may be preserved, Prov. 21.18. Isai. 41.2.  
5. The Lord extendeth his blessing to their posterity, Prov. 11.22. He blesseth the habitation of the just ones; Salvation is in their Tabernacles, Prov. 33.3. Psal. 118.15.  
6. It shall go well with the righteous in the last day, Isai. 3.10. Eccl. 8.12. Isai. 24.16. Matth. 13.43. Matth. 25.46. The Lord Jesus will gather them, as a shepherd gathereth his flock, or as a Jeweller gathereth his Jewels, whereof he will not loose the lest dust, Mal. 3.17. He that walketh uprightly, and worketh righteousness, shall abide in thy Tabernacle, and devil in thy holy Hill, Psal. 15.2, 3.  
2. Quaest. How doth it appear that Christ hateth iniquity, yea all iniquity?  
Answ. In 5. particulars.  
1. 'Tis that only, which the Lord (as a just judge) will punish to eternity: nothing properly is the object of his hatred, but sin and wickedness.  
2. Though Christ assumed the nature of man, yet it was without the sin of man, Heb. 4.15.  
3. That he might abolish the sins of the elect, he himself endured the pains of Hell for them: Crying out, ●●y God, my God, why hast thou forsaken me? Matth. 27.46. and upon this account was made sin, and a curse for us, ●co. 5.21. Gal. 3.13.  
4. Christ will not have Communion with us, till our ●ns be non-imputed, and his righteousness imputed to ●s: Justification by God, precedeth Communion with God: Sanctification flows as an effect from imputed righteousness.  
5. He will never leave, till he have wholly purged ●ut of his own people, the remainders of sin and corruption, and made them perfectly holy as he is holy.  
Object. Yea, but Christ was reckoned among Transgressor's, Isai. 53.6. and Luther was bold to say, that he was the greatest sinner in the World.  
Answ. The meaning is not, that Christ was inherently a sinner; for than he could not have delivered us from sin; But our sins were imputed to him, as our surety. The Lord made to meet on him the iniquities of us all, Isai. 53.6. and herein the Scape-Goat (which did bear the sins of the people, Levit. 16.21, 22.) was a lively type of Christ; all our iniquities being laid upon his score, he was arrested by God, as the debtor, and shut up in prison, and we for whom he undertook, are set at liberty: yet so, as we must still acknowledge, that he was without the lest Tincture of sin in his own person, and we have still the remainders of the old man in us.  
Use. 1 Is righteousness so natural and essential to Christ, that he cannot but love and work righteousness? Than although the Army and followers of the Lamb, Rev. 19.19. should by his appointment dash the Brats of Babylon against the Walls, Psa. 139.19. and wade up to the Horses Bridles in the Blood of the Antichristian party, (for so they shall do at the destruction of Rome, Rev. 14.20.) yet still it is our duty to sing the song of the Lamb, saying; Great and marvellous are thy works, Lord God Almighty: just and true are thy ways thou King of Saints, Rev. 15.3. Well may we question our own apprehensions, (which are subject to errors and mistakes,) But for the works and administrations of Christ, there is not the lest cruelty o● injustice in them; nothing can flow from this pure fountain, but pure streams. Thou lovest righteousness, and hate● iniquity.  
Use. 2 Be exhorted, ye Magistrates and Rulers, to imitate Christ, and to learn of him; Magistrates especially, aught to love righteousness and administer Justice, in love t● Justice: for whatsoever is not done for righteousness sake (though materially good) but for faction, applause and other carnal ends, is not true Justice; and as Magistrates should love righteousness, so they should hate iniquity with a deadly hatred, and fly from the very appearance of oppression, ambition, partiality, injustice bribery, etc. Let them learn of Christ, who delayeth not but hasteneth Justice, Isai. 16.5. Why should there be any complaining in our streets, for the want and delay o● Justice? When the oppressed Woman petitioned the Roman Emperor for Justice, and he answered her, that he was not at leisure; she replied excellently, That than he should cease to be Emperor.  
Magistrates and Judges are called Gods in Scripture, Psal. 82.6. Joh. 10.34, 35. as (1) In regard of their simplicity, (God being a pure, unmixed essence) and (2) Their mercyfulness and Clemency, Prov. 20.28. and (3) Their knowledge and wisdom: so (4) In regard of their love of righteousness and Justice, and their hatred of iniquity, whereby the throne and Majesty of Government is established, Isai. 9.7. Prov. 16.12.  
It was said of two Roman heathens 
* Cate Fabritius. , that it was as easy to remove the Sun out of the Firmament, as to remove them from Justice and equity; and what! is there not more power in grace, than in moral Philosophy? shall heathens excel Christians in justice? O let Magistrates and Governors especially delight in righteousness; he that ruleth over men, must be just, ruling in the fear of God, 2 Sam. 23.3. Holiness gives God his due, and righteousness gives man his due, yea every man without exception; The judgement of truth will teach the Magistrate to do justice to men as men: to the wicked as well as to the Godly; and to the Godly as well as to the wicked: to them that are of a different Religion, as well as to them that are of the same judgement with him.  
Use. 3 Let all Christians improve this Doctrine, and learn to be righteous, as Christ is righteous, 1 Joh. 3.7. It is not enough negatively not to be wicked, not to do unjust things: But Christians should work righteousness, in love to righteousness, Isai. 64.5. David had respect to all God's Commands, Psal. 119.6, 128. The true Virgin Saints follow the Lamb whithersoever he goeth, Rev. 14.4. Grace teacheth us both to avoid sin, and to abound in righteous and holy actions, Luke 1.74, 75. Tit. 2.12. To hate that which is evil, even as Hell itself, (as the word signifieth) to be as unwilling to sin, as to be tormented in Hell: and to cleave fast, or to be glued to that which is good, Rom. 12.9. to departed from evil and to do good, Psa. 34.14. It is but a popish slander, That the Protestants hold that no persons are righteous, with an inherent justice; but only with that which is  and imputed: for though that which is inherent in us, is imperfect, and therefore cannot justify us at God's tribunal; yet it is in its kind a true personal inward righteousness, Luke 1.6. Of all men, the Saints are most righteous, both inwardly and outwardly, in heart and conversation: The love of righteousness, and hatred of wickedness, is engrafted in them, and as it were connaturalized to them by the Spirit of God, 2 Pet. 1.4. Eph. 2.10. Eph. 4.24. and herein they are made conformable to Christ, in whose heart the Law of righteousness and holiness is written, with an indelible character.  
Quest. What are those Duties, which this Doctrine requireth of us?  
Answ. 1. Duty, Is to bewail before God, that deluge of unrighteousness which is in the Land. Yet they seek me daily (saith the Lord) and delight to know my ways, as a Nation that did righteousness; But O! that men would at length lose the bands of wickedness, and let the oppressed go free, and break of every yoke: this would be pleasing unto the Lord, Isai. 58.2, 6.  
He hath showed thee (O man) what is good, and what doth the Lord require of thee; but, to do justly, and to love mercy; and to walk humbly with thy God? Mic. 6.8. Alas, none calleth for justice, none pleadeth for Truth: judgement is far from us; neither doth justice overtake us: We wait for light, but behold obscurity; for brightness but we walk in darkness. Judgement is turned away backward, and justice standeth a far of: truth is fallen in the street, and equity cannot enter, Isa. 54.4, 9, 14, 15. And is not here matter of great lamentation, and of seeking to the Lord, that his own Arm may bring salvation, and his Righteousness break forth in these Nations? God is engaged in point of honour to appear against the crying sins and evils of the times; especially seeing there have been such high pretences for a Thorough Reformation both in the Church and Civil State. Shall we now ●● down, and feather our own nests, and neglect the great work of the Lord? Surely the Lord will visit for this. O let us be zealous, and repent, and ●o our first works.  
Duty. 2 2. It is our Duty in our places to follow after righteousness. Such as pursue after righteousness, (i e.) as seek righteousness by faith in Christ, Rom. 9.31, 32. and continued in the constant practice of righteousness and holiness, Prov. 21.21. shall have comfort and support in the evil day, Isai. 51.1. Harken to me, ye that follow after righteousness. 'Tis a metaphor taken from the men of the world, who pursue eagerly after earthly things, as if they could never have enough: or from Huntsmen that pursue the Stag: or Soldiers, that vigorously follow after their enemies: So should we pursue after righteousness.  
Duty. 3 3. Cordially to adhere unto, and join with those in the Land, that are righteous, and delight most in ways of righteousness, without partiality or faction. The Lord will spare such as are righteous in the Land, and will not destroy them with the wicked, Gen. 18.25, 32. They shall be hid in his secret chambers, till his wrath have utterly consumed his enemies. If there be but ten righteous persons in a Land, men that appear for impartial justice, let them be our companions, now that the Lord is about to visit the nations for their unrighteousness.  
Duty. 4 4. When we find ourselves burdened with our own unrighteousness, (as there is none of us that perfectly loveth righteousness and hateth iniquity) we should than rely upon, and take comfort in the righteousness of Christ: though we be not perfectly righteous, yet Christ is: though we were conceived in sin, and do daily sin against God; yet Christ was born, and lived, and died, without sin. Our righteousness is found in him; when this is declared unto us (as Elihu speaks) by an interpreter one of a thousand, than our drooping spirits are revived and comforted, Job 33.23, 24, 25.  
It followeth, [Therefore God, thy God, hath anointed thee.]  
The sense is by some rendered thus: Thou lovest righteousness, and hatest wickedness, (i.e. all thy doctrine and practice have tendency thereunto) because God hath anointed thee: as if this were the Cause, and the other the Effect. And so they refer it to the time of Christ's incarnation, when the Divinity assumed the Humanity: and it is true, that for this end Christ received the spiritual unction as he was man, that he might love righteousness, etc. Isa. 61.1, 2. Others refer this unction of Christ to his Baptism, when the Spirit of the Lord came upon him. Others, to his Exaltation, after his passion, when he arose from the dead, and ascended into glory; whereby he was declared to be Lord and King of heaven and earth. And this seems to agreed best with the scope of this Nuptial Psalm, which treats of the Kingly Office and Dominion of Christ; and with that of the Apostle, Phil. 2, where after he had spoken of the humiliation and obedience of Christ, verse 6, he subjoins these words, verse 9: Wherhfore God also hath highly exalted him, and given him a Name above all names: which is parallel to this text.  
And therefore, though it be true, that Christ, in and by the conjunction of the two Natures, received the spiritual unction, that he might love righteousness, etc. yet here this unction seems rather to be given him by way of reward; and so consequently, to refer to his solemn Inauguration into, and Investiture with his Regal dignity, after his sufferings: and thus it may be interpreted, That because Christ loves righteousness, and hateth wickedness; therefore, for a reward, God hath dignified him above Angels and men, and anointed him above his fellows. Not that Christ did properly merit, or was anointed for himself, but for us; his righteousness and obedience being the meritorious cause of our spiritual anointing, joy, and glory.  
I shall briefly Analize the words, and so come to the Observation.  
[God thy God] God was the God of Christ, as he was our Surety, and undertook for us in our nature.  
[Hath anointed thee] (that is) not with material or corporal, but with spiritual oil; oil being taken Synecdochically for ointment: And in regard of this anointing, the Lord Jesus is called in Heb. Messiah, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed one of God.  
[Above thy fellows] (that is) above all the Elect of God, who share in the spiritual anointing, 1 Joh. 2.27. Christ hath the pre-eminence above them all.  
[Therefore God thy God] hence Note;  
Observe. 2 That God was the God of Christ in Covenant, as he was our Surety, 
God was the God of Christ in the work of Redemption. The gracious ends that God had towards us, in being the God of Christ.  and did undertake for us. Or thus: Christ a● man in the work of Redemption, was confederate with the eternal God.  
Quest. Why was God the God of Christ? and what was his gracious ends therein towards us?  
Answ. 1. God was the God of Christ, that so he might be honourably brought of from the stage, and discharged from that debt which lay upon him as our Surety: The divine omnipotent power appeared in raising Christ from the grave, Eph. 1.19, 20. he was declared thereby to be the Son of God with power, Rom. 1.4. Being put to death in weakness, but raised in power, 1 Pet. 3.18. Our Surety at his resurrection was delivered out of preson, and received an honourable discharge and acquittance from all our sins, and shall appear the second time without sin, Heb. 9.18. hence he is said to rise again for our Justification, Rom. 4.25. and if he were not risen, we should be yet in our sins, 1 Cor. 15.17. But now none can lay any thing to the charge of God's Elect, because Christ is risen, Rom. 8.34.  
2. God was the God of Christ in Covenant, that he might be our God in Covenant: for in his Transactions, whole Christ, head and members are to be considered, Gal. 3.16. 1 Cor. 12.12. the Covenant being first transacted with the head, (who is given for a Covenant to us, Isai. 42.6.) and than with the members: with him in reference to us and for us. As God did not fail our surety, out supported him in his great conflict, when out of the depths he called unto him; so neither will he fail us in ●me of need, Heb. 4.16. Heb. 13.5, 6.  
3. That our faith might be confirmed, touching the resurrection of our bodies: for as the mighty power of the Divine nature was exerted, and put forth in raising ●p Christ from the Grave, so in due time it shall be put ●orth in raising us; every one in his order: first the head, and than the members. Christ that was Crucified in weakness, liveth now by the power of God, and we that are weak shall live with him by the power of God, 2 Cor. 13 4, 5. The spirit of him that raised up Christ from the dead dwelling in us, shall also raise us, Rom. 8.11.  
Object. But here Christ (who is called God in this Psalm) is said to be anointed by God: which argues that he is inferior to him that anointed him; and that though he be God, yet he is but an anointed God.  
Answ. This with other Texts of the like nature, respects not properly the Godhead, but the manhood of Christ: Yet in regard of the personal Union, that which ●s proper to one of the natures, is attributed to the person. Christ who was God, purchased the Church with 〈◊〉 blood, Acts 20.28. yet the Godhead is not capable of ●hodding blood. As that which properly belongs to one pa●●, (i.e.) the body, is often in Scripture applied to the So●l, the other part of the Compositum; or to the whole person, Psal. 16.10. Jos. 10.32. So, 'tis here; Christ in his being anointed, is not to be considered only or merely as he is God, but as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man: and it may safely be said that Christ as Mediator, was anointed by God; for though Christ be God by nature, yet there is in him a subordination to God, in respect of his office as Mediator.  
Ues. 1 Let us magnify the Lord our God as the God and Father of Christ, In which respect we are blessed with all spiritual blessings; and accordingly, we should bless and praise him; he hath blessed us actively as the God and Father of Christ, and we should bless him passively in this relation, Eph. 1.3, 17. hence it is that he becomes our God and Father in covenant: I ascend to my God, and your God: to my Father, and to your Father, Joh. 10.17. If God had not been the God of Christ in our behalf, and covered our head in the day of battle, he had miscarried in the great work of our Redemption, and we had been for ever miserable; But the Lord made his strong for himself, Psal. 80.17. and laid help on one that was mighty to save, Psal. 89.19. Isai. 63.2.  
Use. 2 Learn to imitate Christ, who as man had a special victorious Faith in God in his greatest agony, Matth. 27.46. These were his words: He is near that Justifieth me; who will contend with me? Isai. 50.8. If he trusted God, when all the sins of the elect were at once charged upon him, Isai. 53.6. Why should not we trust him in the hour of Temptation, since all our sins are translated from us upon our surety? And here let us not content ourselves with a general dead faith, But improve that special Interest which we have in God, as the God and Father of Christ, and as our God and Father through him.  
To proceed further [God hath anointed thee with the oil of Gladness.]  
Here the Spirit of the Lord, (who is the Comforter, Joh. 14.16.) is called the oil of Gladness from the fruit or effect, because he produceth joy or Gladness, Gal. 5.22.  
In the legal Typical Sacrifices; sweet oil was much used, to signify the anointing of the Spirit: see Psal. 133.2. Isai. 61.1. 1 Joh. 2.20, 27. Luk. 4.18. 2 Cor. 1.21, 22. Rev. 3.18.  
Among the Jews also, oil was much used at their festivals: Therefore after preparing of a table, it followeth, thou anoyntest my head with oil, Psal. 23.5. and again, Wine maketh glad the heart, Bread strengtheneth a man, and oil maketh the countenance cheerful: hence some learned men are of opinion, that the oil of Gladness spoken of here, and Heb. 1.9. refers to that which was used at feasts, Christ being more royally treated by his Father, and having more abundance of the oil of the Spirit poured out upon him, than any other of the guests, nay than all of them put together.  
Quest. But wherein doth the Spirit of God, 
How the Spirit resembleth oil.  and the fruits thereof resemble oil?  
Answ. 1. As Oil casts forth a sweet and fragrant smell, Exod. 30.23, 25. so doth the Spirit of God (and his fruits) in those in whom he dwells, Cant. 1.3. 2 Cor. 2.14. Cant. 4.10.  
2. As Oil sets a lustre on the face, and makes it to shine, Psal. 104.15. so the holy unction of the Spirit sets a spiritual lustre upon the heart, life, and countenance of a Christian. Communion with God through the Spirit, makes the face to shine as Moseses did, when he had talked with God, Exod. 34.29. 2 Cor. 3.9, 18.  
3. As Oil supples, mollifies, heals, Isa. 1.6. Luke 10.34. so the Spirit of God mollifies the hard and Brawny heart, and heals the wounded conscience, by applying Christ's blood.  
4. As Oil refresheth the body, and maketh the joints nimble, so the Spirit refresheth and quickeneth the soul, making it nimble in the work of God.  
5. As Oil cleanseth the stomach from corruption, which annoyeth it, so the Spirit through faith in Christ's blood, purgeth corruption out of the heart, Rom. 8.13. Heb. 9.14.  
6. As Oil was used in consecrating, and designing men to the Kingly, Priestly, and Prophetical office; so by the Spirit of God (anointing the elect, and bringing them into fellowship with Christ) they are made Priests to offer up spiritual Sacrifices, acceptable to God through Christ: Prophets to whom the secrets of the Lord are revealed; and Kings to reign over sin, Satan, and to subdue the Nations of the World, 1 Pet. 2.5. Psal. 25.14. Matth. 13.11. Psal. 105.15. Rev. 1.5, 6. Rev. 2.26. 1 Cor. 6.2. Rev. 3.21.  
God hath anointed Christ above his fellows.  
Hence Observe,  
Observe. 3 That Christ (in our stead, and for our good) received the unction of the holy Ghost without measure, Joh. 3.34. 
Christ as man received the unction of the Spirit.  and above all his fellows and Confederates in Covenant.  
The Kings, Priests, and Prophets among the Jews, (who were anointed, 1 Sam. 13.10, 11. Exod. 29.7. 1 King. 19.16.) were in their unction but Types of Christ, who is the great King, Priest, and Prophet of his Church, anointed above them all, yea and above all the Apostles, Evangelists, Prophets, Teachers, Believers, under the new Testament ministration, (which yet is far more spiritual and glorious, than that of the old, 2 Cor. 3.) and therefore by way of Emphasis, he is called the anointed one of God, Joh. 12.15. Luke 1.32, 33. Acts 3.22, 23.  
Christ received Grace out of measure. 1. Grace is to be found in him, as in its proper subject, as light is in the Sun; the humanity of Christ is the Receptacle of grace. 2. In Christ there is all kind of grace, and it is in him in the highest and utmost degree. 3. He hath power and ability, as our head, to derive Grace unto us.  
Reasons why Christ received the unction of the Spirit.  
1. 
Two Reasons or gounds hereof.  Reas. That he might be enabled to manage the office and work which God called him unto, specially that of his Kingdom, in truth and righteousness. God hath filled him with his Spirit, that he might bring forth judgement unto the Gentiles; yea judgement unto victory Isai. 42.1, 2, 3, 4, 5, 6, 7. Isai. 49.1, 2, 3. Matth. 12.20. the Lord anointed him to preach glad tidings to the meek, etc. Isai. 61.1, 2, 3.  
2. Reas. That from him, as from a Common person, spiritual Root, or principle, the Holy Ghost with his gift might be Communicated to us. He received gifts so men, yea even for the Rebellious, that the Lord God might devil with them, Psal. 68.18. Eph. 4.8. Of his fullness, w● receive grace for grace, Joh. 1.16. The first Adam was living Soul, but the second Adam is a quickening Spirit, 1 Cor. 15.45. As the stomach concocts meat, the Liver make blood, and the head is the seat of the senses and spirit for the whole body; so is Christ in a spiritual consideration; For our sakes he sanctified himself, Joh. 17.19.  
Use. 1 It informs us that Christ as man hath the pre-eminence Col. 1.18. Heb. 2.8. his human nature being filled with the Spirit of God, yea raised up to a personal Union with the Godhead; and therefore though believers have a high Spiritual Union with God through Christ; yet is not so high as the man Christ hath with God: N● only the essential, but also the personal Union is of higher nature, than that mystical Union which is between Christ and his Church.  
Use. 2 Let's admire the grace and wisdom of our Father, who found out this familiar way: a way suitable to our capacities; namely, that through the human nature of Christ our elder Brother, flesh of our flesh, and bone of our bone, Eph. 5.30. both grace and glory might be dispensed to us. By Christ our anointed Saviour, the Holy Ghost comes upon us. By the blood of Jesus, we have boldness to enter into the holiest by a new and living way, which he hath Consecrated for us, through the vail, that it to say his flesh, Heb. 10.19, 20. In the man Christ Jesus, there is a Treasury and fullness, of grace and glory for us: He is the Lord Keeper of all our graces, the Lord Treasurer of all our spiritual richeses: We lost our old stock by the fall of the first Adam, and God will not trust us any more, jest we fail him; But hath put a new stock of grace and glory for us into the hands of Christ, who is a substantial Responsible person, in whom are hid all the Treasures of wisdom and knowledge, Col. 2.3.  
Use. 3 Go to Christ continually by faith, and to God through him; in whom there is the fullness of the Spirit shadowed forth in the unction of the high Priest, on whose head the precious Oil was poured out, and ran down upon his herd to the skirts of his Garment, Psal. 133.2. Thus it is with the spiritual unction, which Christ as our head received for us; he is the Fountain of Gladness, which sends forth his Springs to refresh our barren hearts, Cant. 4.15. Joh. 4.14. Joh. 7.37. All our springs are in him, Psa. 87.7. Make use of him therefore (O my Soul:) dost thou want righteousness, wisdom, strength, peace, joy? Go to him, who 〈◊〉 anointed with the Oil of gladness above his fellows. This heavenly Elisha doth not pour his Oil but into empty vessels, 2 Kings 4.4. Thou art not so empty as he 〈◊〉 full. O draw out this fullness. Suck out the milk which is in these spiritual Breasts, Isai. 66.11. Thou hast ●o cause to complain of him; give him no cause to complain of thy backwardness. You will not complain to me, ●●at ye may have life, Joh. 5.40. Let us not rob Christ ●f the glory of his fullness, by aggravating the fullness of ●ur sin and misery, more than the fullness of his grace and mercy: sin abounds, but grace superabounds, Rom. 5.20.  
Use 4 Hath Christ a fullness of grace? strive than to be like him, and to abound in all spiritual fruits; especially in love, humility, and meekness: Learn of him, for he is meek and lowly, Matth. 11.29. When he was full of the thoughts of his own glory and exaltation, he washed his disciples feet, thereby giving us an example, Joh. 13.15 O that there were more of this spirit among us! Gifts and knowledge increase; but alas, love decays: the love of many waxeth cold, Matth. 24.12 We should indeed desire gifts, that we may edify one another; but love it a more excellent way, 1 Cor. 12.31 1 Cor. 13 Knowledge puffeth up, but love edifieth, 1 Cor. 8.1 O that we were filled with the spirit of love! Eph. 5.18 O that we were rooted and grounded in love, and could comprehend more fully the love of Christ which passeth knowledge; that we might be filled with all the fullness of God, Eph. 3 17, 18, 19 Let those that have received the spiritual anointing, freely communicate and lay out the same for the glory of Christ: this is the way to increase their store, as in temporals, Eccl. 11.1, 2, 3: so in spirituals; as in the Parable, they that employed their talents most, had most, Matth. 25 The most active communicative Christians, are the most receptive growing Christians. God doth abundantly communicate to them, who do abundantly communicate to others. Take heed (O my soul) jest thou shouldst want this spiritual oil in thy Lamp, when the Bridegroom appears: Christ will own none but his anointed one's: He that hath not the Spirit of Christ, it none of his, Rom. 8.9.  
Quer. But if Christ be so full of the Spirit, why is it that we are so barren and empty?  
Answ. 1. Christians often grow insensibly in spirituals; they are so sensible of their behindments, that they consider not their attainments: the more spiritual light they have, the more ignorance and corruption they see in themselves. Light discovers darkness. The increase of the spiritual Anointing, is a great mystery. This gold lies hid under much oar, Col. 3.3. nor doth it consist so much in the increase of gifts and abilities for prayer, discourse, etc. nor in raising and enlarging the affections, as in that secret downward growth in humility, self-denial, love, etc. which although it be not obvious to sense, yet it is to be preferred before the other.  
2 Christ's fullness is not improved as it should be. If a man have a good stock, and do not improve it, he will not grow rich. If the thirsty man come not to the fountain, and drink of it, (though it be near him) his thirst will not be quenched: Isai. 55.1, 2. Matth. 11.28. Rev. 22.17. It is one thing to thirst and hunger after salvation, and another thing spiritually to eat and drink the flesh and blood of Christ; which if a man do not, he hath no life in him, Joh. 6.53. 
See Mr. Bridge on Joh. 1.16  Christ is an universal cause, which doth not ordinarily produce effects without the concurrence of particular causes. He can indeed work without our faith; nay, he first reveals himself to us, before we believe; and is found of them that seek not after him, Isa. 65.1, 2. but yet he ordinarily worketh in the believer, by drawing out and exercising his faith upon himself as the object thereof.  
3. Christ communicates of his fullness to us according to our necessity. If our afflictions and trials grow greater, (for as yet we have not resisted unto blood, Heb. 12.4.) the Lord will pour out more of the spiritual unction upon us. As our afflictions abound, so our consolations shall much more abound, 2 Cor. 1.5. His grace is sufficient for us; and his strength is made perfect in our weakness, 2 Cor. 12.8, 9  
4 As in the natural body, the members have their several stations and offices, some are higher and more excellent than others: so it is in the body mystical: 1 Cor. 12.14, 15, 16, etc. To every one of us is given grace, according to the measure of the gift of Christ, Eph. 4.7. There is a fullness in the mystical Body (the Church) which is the fullness of him that filleth all in all, Eph. 1.22. But every member hath not the same fullness.  
5. We shall be empty and barren in a great measure, whilst our sanctification remains imperfect; that in the sense thereof we may be abased, and glory only in Christ's fullness. 1 Cor. 1.30. Gal. 6.14. Jer. 9.23, 24. If a man thinketh himself to be something when he is nothing, he deceiveth himself, Gal. 6.3. God will hid pride from us, Job 33.17. We must be beholden to grace for all; not that which is inherent in us, but that which is in Christ for us. By the grace of God (saith the Apostle) I am what I am. I laboured more abundantly than all the Apostles, yet not I, but the grace of God that was with me, 1 Cor. 15.10. I live; yet not I, but Christ liveth in me, Gal. 2.20. We must be at a loss in ourselves, that we may be found in Christ, Phil. 3.8. Hence it was, that a blessed man 
* Mr. Fox.  said, That he gained more by his infirmities, than by his graces and inlargements; and the Apostle would rather glory in his infirmities, than in his raptures, 2 Cor. 12.9.  
It remains now that I should speak a little to the last words of this verse, [above thy fellows,] (that is) above all the Elect, which are his Brethrens, Heb. 2.11, 12.  
Christ being the firstborn, or eldest Brother in the family; on whom the greatest blessing and portion is conferred, Rom. 8.29. Col. 1.15. And yet the Saints share with him in the spiritual unction: Whence Observe,  
That all true believers are Christ's fellows.  
Observe. 4 Christ is God's fellow in respect of the Divine nature: Awake O sword, 
The Saints are Christ's fellows.  against him that is my fellow (saith the Lord of Hosts,) Zach. 13.7. Phil. 2.6. and the Saints are his fellows as he is man: Members of his body, Eph. 5.30. heirs, yea joint heirs with him, Rom. 8.17. being anointed with the same spirit (though not in the same measure) having the sameness of Union and glory with Christ as man, for quality, though not for quantity. The Glory which the Father gave him, he hath given them, that they may be one, as the Father and he are one, Joh. 17.21, 22, 23. As he is, so are we in this World, 1 Joh. 4.17. he as the head, and we as the members, making up one Body or Christ mystical, 1 Cor. 12.12. He as the Vine, we as the Branches, Joh. 15.5. making up one spiritual Tree; He as the foundation, we as the building, 1 Cor. 3.9, 10, 11. making up one spiritual House or Temple to the Lord, Eph. 2.20, 21, 22.  
Use. 1 Let men take heed how they offend the anointed ones of the Lord; the fellows of Christ. Touch them not (so as to grieve them) you had better let them alone, Psal. 105.14, 15. he that offendeth one of those little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the midst of the Sea, Matth. 18.6.  
Use. 2 Behold than, and admire the love that God hath bestowed on his people, 1 Joh. 3.1. that they should be the fellows of Christ, Copartners with him in spiritual privileges. The World knoweth them not, as it did not know him, when he was in the World, 1 Cor. 2.8. Great and glorious are the Saints privileges. Truly (saith the Apostle) our fellowship is with the Father and with his Son Jesus Christ, 1 Joh. 1.3. God dwells in them, and they devil in God, 1 Joh. 4.15, 16. They have fellowship with Christ in his Unction, Death, Resurrection, Ascension, Victories, Glory; being Crucified with him, they shall also be Glorified with him, Rom. 8.17. If they suffer with him, they shall also reign with him, 2 Tim. 2.12. Being anointed with his spirit here, They shall also be filled with his glory hereafter.  
Use. 3 Let Christians therefore walk and act, as the anointed ones of God, as those that have fellowship with him. Prince's fellows live at a higher rate than other men; so should the Saints do: I speak of living spiritually, for in worldly respects Professors generally live at too high a rate, and stand too much upon their carnal outward Titles and privileges (which they have condemned in others:) what are all these outward things, but loss and dung, being compared with Christ, and the privileges we have by him? As he is the anointed of God, so are the Saints: as the humanity of Christ is the habitation of God, so are the Saints, 2 Cor. 1.20. 1 Cor. 6.17, 19 Eph. 2.20, 21.  
The righteousness by which we are now justified, and the Union which we have with the Lord, is of a far higher and more transcendent nature, than that which Adam had; 
Of our Union with God.  our nature is now joined to God by the indissolvable tye of the hypostatical Union in the second person: and we in our persons are joined to God by the mystical indissolvable bond of the Spirit the third person. Our Union with the Lord is so near, and so glorious, that it makes us one spirit with him. In the hypostatical union, the properties of the Divine nature are predicated of, and attributed to the human nature; and in his mystical Union, there is such a Communication of properties, as that which is proper to Christ the head, is attributed and communicated to his members, 2 Cor. 12.12. Jer. 33.16.  
In this Union, the Saints are not only joined to the graces and benefits which flow from Christ, but to the person of Christ, to Christ himself, who is first given for us and to us, and than with him all other spiritual blessings, Rom. 8.32. 1 Cor. 3.21, 22, 23. as the man first gives himself to the woman in marriage, and than endows her with his estate. We are blessed with all spiritual blessings in Christ, the anointed one of God, Eph. 1.3. Who is not first given to us, because we believe, love, etc. But therefore we perform these spiritual acts, because Christ is first given to us by the Father, and doth unite himself with us by his Spirit: And this spirit or holy anointing of God, dwelleth and abideth in the Saints, 1 Joh. 2.27. not only the gifts, graces and fruits of the spirit, but the Spirit himself.  
Quest. 
'tis proved, that not only the gifts of the Spirit, but the Spirit himself dwelleth in the Saints.  But how doth it appear, that not only the gifts or fruits of the Spirit of God, but the person of the Spirit, or the Holy Ghost himself, dwelleth and abideth in every true Believer?  
Answ. It may easily be proved out of Scripture, that the Holy Ghost himself (as well as his gifts) dwelleth in the Saints, and that by divers reasons or Arguments.  
1. Reas. The Comforter, which proceedeth from the Father and the Son is the person of the Spirit, or the Holy Ghost himself, (for when we say that the Spirit himself dwells in us, 'tis all one as if we should say, that the person of the Holy Ghost dwelleth in us; for he or himself is a personal appellation or denomination:) Now the Scripture puts it out of doubt, that this Comforter, which is sent from the Father and the Son, dwelleth and abideth in the Saints, Joh. 14.16, 17, 26. Joh. 15.26.  
2. He that preserveth the good gifts of grace, dwelleth in us, 2 Tim. 1.14. this must needs be meant of the Holy Ghost himself, as distinguished from his gifts; for it would be very absurd to say, that the good things or spiritual gifts, which are communicated to us, are preserved by those spiritual gifts which devil in us: The one denotes the root or principle, the other the effects or fruits flowing therefrom.  
3. The same spirit that raised Christ from the Grave, dwells in us, Rom. 8.11. Now it was not the gifts or fruits of the Spirit, But the Holy Ghost himself that raised up Christ from the Grave.  
4. God hath promised in the new Covenant, Ezek. 36.29. (which promise is absolute and unconditional) that he will put his Spirit into the hearts of the Elect, and this Spirit shall effectually teach them, and 'cause them to know the Lord: Which the Spirit himself, or the person of the Spirit only can do. We have received the Spirit (saith the Apostle) that we might know the things that are freely given us of God, 1 Cor. 2.12. Not the fruits of the Spirit (or Created gifts) but the Spirit himself doth properly teach the elect, and reveal the mysteries of Salvation to them, Eph. 1.17. And this Spirit God hath put into their hearts.  
5. Again, God hath given his people the Spirit of grace and adoption to devil in them, which enables them to cry Abba Father, Gal. 4.6. Rom. 8.15. To cry Abba Father, or to pray faithfully to God, is a fruit of and flows from the Spirit himself: Now this same Spirit is sent into our hearts, and sheddeth abroad the love of God in us, Rom. 5.5.  
6. The person of the Holy Ghost, or the Spirit himself, bears witness with our Spirits, Rom. 8.16. Here is a double Testimony. (1) The Testimony of the Spirit himself. (2) The Testimony of our own renewed hearts and consciences: Now, we have not only the latter, as an effect or fruit of the Spirit; but also the former, as the cause, and principle of the latter dwelling in us, and witnessing our adoption unto us. We have not only the Testimony of Blood and Water, i e. Justification and sanctification, but of the Spirit himself, distinguished from (though consenting with) the Testimony of Water and Blood, 1 Joh. 5.8.  
7. The Spirit of God himself being the efficient cause of faith, love, and other Christian virtues, must needs be first given to us, and devil in us, before these virtues or Graces can be wrought in us. The root is in the Earth before the fruit be produced. The Holy Ghost himself is the spiritual root or principle, and faith, love, etc. are the fruits or products of the Spirit, Gal. 5.22. and the fruits are distinguished from the root, both root and fruit being in the Saints. Whether love and other Graces, be in the soul as soon as faith, we need not question: Sure we are, that none of these fruits can be produced or acted, till the Spirit of God (which is the root of them) be sent into our hearts; the new Creature is not form, till the Creator himself come, and devil in us.  
8. The Scripture abounds in the proof of this, (if we had but light and love, and humility to receive the truth.) The Spirit (saith Christ) shall be in you, and abide with you, Joh. 14.16, 17. When (He) the Spirit of truth is come, He will guide you into all truth, Joh. 16.13. The Saints are the Temple of the Holy Ghost, wherein he dwells, 1 Cor. 3.16. cap. 6.19. the habitation of God through the Spirit, Eph. 2.22. he that loves, dwells in God, and God in him, 1 Joh. 4.16.  
Nor is this an old Error (newly revived) favouring of Montanism or Familism, (as some do uncharitably brand it;) But a precious comfortable truth of God, asserted by divers eminent Godly learned men, both Lutherans and Calvinists; as Luther himself, Chemnitius, Gerard, Zanchy, Perkins, Sibs, Bayne, Cotton, Owen, Bridge, with others, whose writings being published, are not unknown to the studious judicious Reader.  
Thus than it appeareth, that the Union which we have with God by the indwelling of the Spirit himself in us, is of a higher nature, than that which Adam had in the state of innocency, or than any hypocrite hath; hypocrites may have a kind of Union with God (at lest with his Ordinances and Graces, partaking of some Common remote operations of the Spirit,) but they are not one Spirit with the Lord, as every true Believer is; Nor doth the heavenly anointing, or the Spirit himself devil in them (as it doth in the Saints) and therefore they whither and come to nothing.  
O let us have many serious admiring thoughts of this glorious privilege, and cherish the motions of that Spirit, which is the bond of this blassed Union.  
Now to prevent mistakes concerning this great mystery, 
Cautious touching the inbeing of the Spirit himself in the Saints.  I think it is my duty to subjoin some considerations by way of caution.  
1. Caut. The Holy Ghost, (being Jehovah the eternal God) doth in respect of his omnipresence, and the immensity of his nature and essence, fill all places and things: Wither shall I go from thy Spirit? or whither shall I flee from thy presence? Psal, 139.7. In him all Creatures live, and move, and have their being; and thus he dwells no more in the Saints, than in the wicked; the essence of God is no more in the one than in the other. The Spirit of the Lord comprehends all Creatures, in respect of the infiniteness of his essence, but is comprehended of none; and therefore the inbeing or indwelling of the Spirit in the Saints, is of another nature, and in a more peculiar way. They are the Temples of the Holy Ghost, and he vouchsafeth his gracious presence with them.  
2. Caut. The Spirit doth not so devil in us, as to make us one person with himself, or to communicate his personal propriety with us. It will not follow, that because the Spirit himself dwells in us, that therefore we are one person with the Spirit, or are swallowed up in the personality of the Spirit. Christ's human nature indeed, was not a person before it was united to the Divine nature (though he assumed the nature of man, yet not the person of man;) But all his members were persons before their Union, and remain so after their Union. The Spirit himself, though he devil in the Saints, yet he may Unite himself as far as he pleaseth: for this Union is not a natural or necessary, but a voluntary act: and therefore it cannot be truly said, that a Believer is Christ or the Holy Ghost; or that Christ, or the Holy Ghost is the Believer. The Soul is in every part of the Body; yet the body is not the soul, nor the soul the body. Our Union with the Spirit, is not by way of mixture or composition, as water and wine are mingled together: This is gross and material, our Union is spiritual and mystical: and though it be very near and glorious; yet the Spirit and the Believer are two distinct persons: and therefore to say, that a Believer loseth his proper life or personality, and is taken up into the nature and person of the Spirit of God, or of the Son of God; This were to deisy the Creature, and make him equal with God: and hence indeed would follow those blasphemous Consequences, (which are unjustly charged on the Doctrine of some sober godly men) namely, That a Believer is perfect and without sin: that he lives the uncreated eternal life of God, and that he should be worshipped, prayed unto, etc.  
3. Caut. That notwithstanding the Saints have a very high Union with God, and the same Spirit and anointing in them that Christ hath, Joh. 17. 1 Joh. 2.20. yet the fullness of the Godhead doth not devil in them, as it doth in Christ; Nor is the same worship, honour, throne, glory due to them, which are due to Christ. This were to divide and rend the Godhead in pieces. 'tis true, the Saints devil in God, and God in them: But they are not in the Father as Christ is in the Father: For the Father, Son, and Spirit, have but one and the same infinite essence, but it cannot be said so of God and the Saints. All the fullness of the Godhead dwells in Christ bodily, i.e. really, and substantially, Col. 2.9. But it dwells not so in the Saints. Let the Lord Jesus be for ever exalted above the Creature. 'Tis true, the Saints shall sit with Christ on his Throne, Rev. 3.21. But Christ sits with his Father on his Father's Throne. We shall sit with Christ on his Throne, as he is a glorified man; But he only as he is the Lord of Glory (God by nature) sits on his Father's Throne.  
4. Caut. The Holy Ghost doth not so devil and act in the Saints, as to work immediately in them without them: 'tis not the Holy Ghost himself that properly and formally believeth, repenteth, prayeth, etc. But John, Thomas, etc. though power to perform these spiritual acts aright, be efficiently from the Holy Ghost, yet they are the proper formal acts of the Creature. To hold that the spirit doth immediately act in us, without any concurrence of ours; that we are wholly passive, and the Spirit doth all, This is in effect to charge the sins and imperfections of Believers upon the Spirit of God; for who should be charged and blamed, but he that is the sole agent? Let such blasphemy be far from us.  
It was the opinion of Lombard, (which is taken up at this day,) That that love which is in us, is God himself; because God is called love, 1 Joh. 4.16, 17. A great mistake: We must distinguish between God the Creator and his Created gifts, or those holy dispositions which he worketh in us: faith, love, etc. are Created gifts or fruits of the Spirit: see 2 Pet. 1.5, 6, 7, 8. Gal. 5.22, 23. Col. 2.12. Psal. 51.10. 2 Tim. 1.7. 2 Cor. 4.13. Isai. 11.2.  
That there are such Created gifts, and holy dispositions wrought in the soul, 
That there are Created gifts or qualifications in the Saints, proved  may be evinced by several Reasons.  
1. Because the Scripture puts an express difference between the Holy Ghost and his gifts in us, 2 Tim. 1.5, 6. from vers. 5. 'Tis plain he speaks not only of ministerial extraordinary gifts, but of those gifts that accompany salvation.  
2. If there were not Created gifts, but the Spirit should altogether work immediately in us, than Christ should be united to the natural and not to the spiritual man, to the old and not to the new man; for without spiritual dispositions there is nothing in us, but natural principles.  
3. Another reason is taken from the nature of Regeneration: In which the substance of the soul is not Created anew, nor is the Holy Ghost Created anew; But there is a spiritual renovation of the faculties of the soul; the will, understanding, affections are renewed, Ezek. 36.26, 27. Psal. 51.10, 11. Eph. 4.23, 24. Eph. 1.18.  
4. If there were no Created gifts in the Saints, than they should live the uncreated life of God. This would destroy the mortality of the soul, and the resurrection of the body. Soul and Body, and all, should be swallowed up in the essence of God, and than God only should be glorified, and not man.  
5. Caut. Although the Holy Ghost himself devil in all the Saints, yet being a free voluntary agent, and not working by necessity of nature, one Believer may be said to be more spiritual than another. The Spirit may and doth work in us, when, how, and in what measure he pleaseth. As the Sun shineth, and the wind bloweth where it listeth, so doth the spirit, Joh. 3.8. yet so, as that the feed of God still remaineth in the weakest Saint, 1 Joh. 3.9. whereby he is preserved from total and final Apostasy. In some Believers, the Spirit of God worketh more powerfully and constantly than in others, and more in the same persons at one time than at another. There are diversities of gifts and operations, but it is the same Spirit that worketh all in all, & divideth to every man severally as be pleaseth, 1 Cor. 12.4, 5, 6, 11. The indwelling of the Spirit himself in all the Saints, hinders not, but that one Saint may excel another in spiritual acts and operations.  
6. Lastly, Though a Christian cannot distinctly declare, how and after what manner the Spirit dwelleth and operateth in him, yet he should not be offended with this truth, seeing God hath told him in his word that it is so. The indwelling notions and operations of the Holy Ghost are exceeding mysterious. Who can distinctly tell how the Child is form, grows up, and is nourished in the womb? yet the mother knows that it is there, for she feels it stir and move. Who can declare, how the body is organised and fitted to receive an immortal soul, or at what window the soul comes in, and how, and after what manner it operateth? yet we are certain, that we have a living working soul in us. Great are the mysteries of nature and the old Creation; but greater are the mysteries of grace and the new Creation. Shall we question a truth whether it be so or not, when we know not how it comes to be so? As thou knowest not the way of the Spirit, nor how the bones do grow in the womb: even so thou knowest not the works of God who maketh all, Eccl. 11.5. Let us thankfully acknowledge what God hath revealed to us, though we cannot comprehend what is hid from us.  
Object. 
Joh. 17.21, 22. opened.  Whereas you say that the Saints have not the same fullness, nor such a high Union with God as Christ hath; Doth not this Contradict the words of Christ, John 17.5, 21, 22. where he seems to pray, that the same fullness and Glory which he hath, might be given to the Saints; that they may be one with him, as he and the Father are one?  
Answ. 1. If the words be taken in that sense for which they are urged, yet being laid down prayer-wise; (as also the Apostles words, Eph. 3.19. where he prays that the Ephesians might comprehend the heights, depths, lengths, bredths, of the love of Christ, and might be filled with all the fullness of God) it will not follow, that the Saints have already attained to this fullness and perfection of Glory, or that it is attainable here in this life, But rather that the same is reserved for the life to come.  
2. Divers Godly men understand this passage in Christ's prayer, not of the Saints Union with God, but of their Union among themselves, that they may keep the unity of the Spirit in the bond of peace: and truly the latter part of vers. 21. & 23. seems to favour this interpretation, the World taking no small advantage against the Saints from their dis-union and divisions.  
3. If those words, vers. 21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, should be interpreted of the Saints oneness with God; yet it will not thence follow, that this Union is as high, as that Union which is between the Father and the Son.  
For 1. This word [As] doth not always denote an equality; but often the Truth of a thing in its kind, or that similitude or Conformity which is therein, to the pattern or example proposed. Be you Holy as your Heavenly Father is Holy (that is) in truth and sincerity, and by way of resemblance and similitude, though not in equality. As the living Father hath sent me, and I live by the Father, saith Christ; So he that believeth on me, shall live by me, Joh. 6.57. (i.e.) he shall truly and really live a spiritual life, though not in the same degree and equality with Christ.  
2. It cannot be meant in respect of equality, for than it might be said, that it is no robbery (or unjust prey) for a believer to be equal with God; and it would follow that as God is, so a believer may be truly worshipped.  
3. If it should be interpreted in the very same sense and degree that Christ is one with the Father; Than Christ should have prayed for that which is impossible, namely, that a Believer should be essentially one with God from all eternity, for so Christ was: & thereupon he desires, that the glory which he had with the Father before the World was, might be manifested; And therefore,  
4. These words (as the Father and I are one) must be understood of similitude, that as Christ is one with the Father in a way proportionable, and suitable to him; (being the eternal Son of God) so Believers may be one with Christ their head, in a way suitable to them: for Christ not only as God, but as man hath the pre-eminence; therefore he is said to be anointed above his fellows.   

Vers. 8. All thy Garments smell of Myrrh, and Aloes, and Cassia: Out of the Ivory palaces: whereby they have made thee Glad.  
The Kings and Priests under the Law, were not only anointed with bore Oil, but with an excellent precious ointment consisting of several ingredients, Myrrh, Cassia, etc. the fragrancy and smell whereof, did exceedingly refresh the spirits and senses: hereby Christ and his graces are shadowed forth. All thy Garments smell of Myrrh, etc.  
Two things are here to be opened.  

1. What is meant by Garments.  
2. What by Myrrh, Aloes, and Cassia.   
This Psalm being mostly carried on in an Allegory, we should not be too peremptory and confident in the Application of each word or phrase: for probably, some words may admit of another interpretation. I shall pitch on that which I conceive to be safe, and tending to edification.  
1. By Garments here, may be meant the spiritual gracious influences of Christ the Bridegroom, in his Word and Ordinances: though it is true, the Garments of Christ elsewhere do signify his glorious righteousness, wherewith the Saints are clothed.  
2. For these spices, Myrrh, Aloes, and Cassia: and 1. for Myrrh: It is the Gum of a Tree, bitter in taste, but in smell sweet and odoriferous, and preservative from putrefaction, and therefore it was put in the precious ointment of the high Priest, who typified Christ, Exod. 30.23. With Myrrh and Aloes, the dead Body of our Saviour was embalmed, John 19.39. and this was one of those gifts which the wisemen offered unto him, Matth. 2.11. see Cant. 1.13. Cant. 5.13.  
(2) Aloes is a sweet wood, with which perfumes were also made, Prov. 7.17. It was counted one of the Chiefest Spices, Cant. 4.14. herewith also Nicodemus perfumed the body of Christ, Joh. 19.39. but it is somewhat dubious and uncertain which is the right Aloes at this day.  
(3) Cassia we found mentioned, Exod. 30.24, 25, 26, etc. This was also put into the holy Oil, wherewith the Tabernacle, the Ark of the Testimony, the Altar of Incense, the Table, Candlesticks and the vessels thereof, were anointed: We read of Cassia also, Ezek. 27.19. many take it for a kind of Cinnamon; But Cassia and Cinnamon are two several spices, as appears, in Exod. 30.23, 24. Ainsworth thinks it to be the Bark of that sweet shrub Cassia, mentioned by Pliny in his natural History, lib. 12. cap. 20.  
Observe. 1 Now the Garments of Christ are said to smell of these sweet Spices: As the rich Garments of a Prince sand forth an odoriferous fragrant smell, which perfumeth his attendants, and the rooms wherein he walks; So the Garments of Christ, (i e.) his spiritual Breathe, and influences in his Ordinances, do spiritually presume his attendants; 
The Holy Ghost condescends to us, in illustrating spiritually things by temporal.  so that they sand forth a sweet Savour, and the smell of their ointments is much better than all spices, yea, it is like the smell of Lebanon, Cant. 4.10, 11, 13, 14. Hos. 14.5, 6, 7.  
We may note in the first place,  
That the Holy Ghost (in illustrating spiritual and Heavenly delights, by Temporal and Earthly things,) doth graciously condescend to our weak capacities.  
Observe. 2 We cannot as yet comprehend spiritual excellencies in their native Original beauty and glory. 
Christ's spiritual presence, is incomparably sweeter than the swe etest of Creatures.  If I have told you earthly things (saith our Saviour,) and ye believe not; how shall ye believe if I tell you of heavenly things, Joh. 3.12.  
Secondly, that Christ's spiritual presence, or the smell of his Garments in his Ordinances, is incomparably sweeter & more excellent, than the sweetest perfumes, and most odoriferous spices.  
The ointments of Christ, have a most excellent relish to a spiritual appetite: His name (being opened by the Spirit of God) is as a Box of sweet ointment poured forth, Cant. 1.3. his spiritual presence causeth the spouse to smell a sweet Savour, and to abound in Spiritual fruits: when he blows upon his Garden, than shall the Spices thereof flow out, Cant. 4.13, 14, 15, 16. Cant. 5.5.  
Marry anointed Christ's feet with sweet ointments, Matth. 26.7. But he anointed her Soul with sweeter perfumes; The most sweet and precious things in the World, are not worthy to be compared with the spiritual perfumes and odours of Christ, which glad and refresh the heart and Spirits, and preserve the inward man from corruption and putrefaction, Cant. 3.6.  
Those delights and sweetnesses which are in the Creatures, are but dark shadows and resemblances of that spiritual fragrancy and delightsomeness which is in Christ, Cant. 5.10, 11, 12, etc.  
Use. 1 First therefore, when you taste and relish the sweetness of the Creature, and smell those spices, fruits, and flowers, which are most odoriferous and fragrant; O than! Let your Souls spiritually contemplate, and feed upon the sweet and precious presence and perfumes of Christ: If there be so much sweetness in these outward and perishing things, what is there (O my Soul) in that spiritual Communion that we have with Christ? ('tis now the fashion for men, yea men that will speak much of Christ) to powder their hair, and perfume their bodies and clotheses with sweet odours: but alas, they are but rotten painted sepulchers, if their hearts be not purified by faith, Acts 15.9. and their Souls perfumed with the spiritual presence and ointments of Christ.  
Use. 2 Secondly. Be you exhorted chief to mind and eye the spiritual presence and operations of Christ the King and Bridegroom in his Ordinances; that you may smell the Savour of his sweet Garments and ointments; While the King sits at his Table, our spikenard sends forth the smell thereof, Cant. 1.12. Cant. 7.13. Ministers are but the friends of the Bridegroom, Joh. 3.29. the Word and Ordinances are but external means and instruments, which cannot of themselves bring of the heart to God. Let us therefore hear what the Lord speaks, 1 Sam. 3.10. Act. 10.33. let us mind the voice of the Bridegroom, and endeavour to have our senses spiritually exercised, Heb. 5.14. that we may hear, see, smell, touch, taste, and feel the precious garments and ointments of Christ, i.e. his spiritual influences in his ordinances; and be able to say experimentally with the Apostle, that we have heard, and seen, and handled the Word of life, 1 Joh. 1.1. I sat down under his shadow with great delight, (saith the Spouse) and his fruit was sweet unto my taste, Cant. 2.3.  
Observe. 3 Again, [All thy garments smell of, etc.] Observe further, 
They that are nearest Christ, are most refreshed by him.  That they who are nearest to Christ, are most perfumed with his spiritual ointments, graces, influences, and consolations; as those are most perfumed, that come nearest the Bridegroom.  
The most holy, spiritual, close-walking Christians, are most refreshed and comforted by Christ, the spiritual Bridegroom. Some are more intimate with them than others, (though both may be faithful in the main:) there are some believers that are more dandled upon his knee, and have more frequent visits and kisses from him, leaning on his bosom with the beloved disciple, Joh. 21.20. and with the Spouse, (as she is described, Cant. 8.5.) lodging all night between his breasts, Cant. 1.13. eating of the hidden manna, and having the white stone, with a new name written upon it, which no man knoweth but he that receiveth it, Rev. 2.17. Though all the children in the family have the same filial relation to their father, yet one child may be more familiar and better acquainted with him than another.  
Use 1 Endeavour therefore (O my soul) after a closer and nearer communion with thy spiritual husband, to be kissed more with the kisses of his mouth, whose love is better than wine, Cant. 1.2. Content not thyself to be at a distance from him: let there be no strangeness on thy part: the bolder and more familiar thou art, the more welcome thou wilt be to him. Draw not back, (O my soul) but press nearer to Christ, and thou shalt have more intimate embraces from him.  
Use. 2 Let such as are God's nigh ones, his darlings, whom he hath often taken into his wine-cellar, & refreshed with his flagons, Cant. 2.4. be exhorted, in a special high manner, to reverence and sanctify the Name of the Lord, and to behave themselves before him as the King's special favourites aught to do. The Lord is holy, and will be sanctified in them that draw near to him, Leu. 10.3. and such as draw near in faith, and with a true ●eart, will sanctify him, Heb. 10.22. Let us flee from whatsoever may hinder our intimate converse with Christ, and abhor the garment spotted with the flesh, Jud. 23. They that smell of this garment, cannot smell the sweet garments of Christ, 1 Joh. 1.6, 7. He feedeth among the lilies, Cant. 2.16. (i e.) among those that are pure, holy, and watchful. Such are the Saints, who are as lilies among thorns, Cant. 2.2. The pleasures of sin will be bitter to them who have tasted how sweet Christ is. Let us proceed further:  
[All thy garments smell, etc. out of the ivory palaces] Or, our of the palaces of elephants tooth: for, the royal palaces of kings were sometimes made of ivory or tooth, 2 King. 22.39. Cant. 7.4.  
The Spirit of God here may allude either to those edifice● or palaces out of which usually the King came; or to those ivory coffers or wardrobes in which the King's garments were kept, and out of which they were taken.  
These palaces are interpreted by some to be the glorious mansions of heaven: but I rather close with them who apply the same to the assemblies of the Saints in their militan● estate here. The Psalmist saith that his soul longed, yea even fainted for the courts of the Lord, etc. Psal. 84.2, 10. Some translate the word, For the palaces of the Lord.  
We may hence learn this lesson:  
Observe. 4 That though Christ hath reserved the perfect glorious manifestation of himself for the Church triumphant, 
Christ manifests himself graciously in the assemblies of his Saints  yet even in this lif● he reveals himself graciously and sweetly to or in the Church's 〈◊〉 assemblies of his people.  
He standeth behind our wall, looking forth at the window, showing himself through the lattice, Cant. 2.9. His going out in the Sanctuary, as they are dreadful and terrible to the wicked, Psal. 68.35. so they are sweet and comfortable to the godly. Here he feedeth, and maketh his flock to rest at noon Cant. 1.7, 8. here he displayeth the banner of his love, Cant. 2.4. Here we see his countenance, which is comely; and hear his voice, which is sweet. In a word, here he showeth himself and unveileth the glory of his grace to a spiritual eye, as ou● of glorious and stately palaces.  
The Reasons are these: 
The Reasons of this doctrine.   
Reas. 1 First, Because the assemblies of the Saints (I speak of a●● the Saints that are at this day under various dispensations are taken into fellowship with God himself: they are th● temple, 1 Cor. 6.19. and habitation of God, Eph. 2.19, 2●. his sanctuary, wherein he dwells, Exod. 25.8. the golden candlesticks, in the midst whereof he walks, Rev. 1.13, 20.  
Reas. 2 Secondly, One Saint is of more worth and value with God, than all the world besides, much more, a great number of Saints being gathered into one, Eph. 1.10. Of these the world is not worthy, Heb. 11.38. Glorious things are spoken of thee, thou city of God. The Lord loveth the gates of Zion more than all the dwellings of Jacob, Psal. 87.2, 3. And therefore David chose rather to be a doorkeeper in the house of his God, than to devil in the tents of wickedness, Psal. 84.10.  
Reas. 3 Thirdly, In the assemblies of the Saints, the Lord is truly worshipped and acknowledged, and nowhere else. Were it not for the Saints, God would have no true spiritual worship in the world: for the whole world lieth in wickedness, 1 Joh. ●. 19. and worship they know not what, as Christ said to the woman of Samaria, Joh. 4.22.  
Reas. 4 Fourthly, Here is the beauty of holiness, Psal. 29.2. Psal. 16.9. Psal. 110.3. not in regard of outward situation, tim●er, stone, and external glory, Joh. 4.20, 21. not, there was more of that under the Old-Testament administration, than here is now: but in regard of that spiritual beauty and glory which Christ hath put upon his Saints, Ordinances, and Worship. No marvel, therefore, if here he sand forth the ●ell of his sweet ointments and garments, as a Prince doth in ●is stately and glorious palace.  
Use. If it be so, Than let us desire and affect the acquaintance and communion of the Lords people, 1 Joh. 1.3. yea, of those ●aints that are most spiritual, & have smelled most of Christ's garments; that we may with them see the spiritual outgoings ●f God in his ivory palaces. And O that the Saints were ●ore spiritual in their converse one with another; that the ●eature might be nothing, and God might be all; that self ●●d flesh might be abafed, and the Spirit of the Lord exalted. ●ow amiable are thy tabernacles, O God Psal. 84.1. Many ●●at on outward Palaces, and the Garments and Courts of lynx's: by smelling much of these, they loose in a great measure the sweet smell of Christ's garments: the outward courtsend ●●d glories of the world, choke their delights in the inward ●urt and glory of Christ. O let us watch and take heed this hour of temptation, which is come to try us, that we ●●e not the sweet smell of Christ's garments: let us be watch●●, and strengthen the things that remain, which are ready to 〈◊〉, Rev. 3.2.  
Observe. 5 Again, [Whereby they have made thee glad:] or thus Moore than they that make thee glad. 
The Bridegroom smells sweeter than the friends of the Bridegroom.   
Hence learn,  
That though the garments of the Saints (who are Christ's fellows) smell sweet, and have a good savour, (the Spouse being perfumed with Myrrh, and Frankincense, and with all powders of the Merchant, Cant. 3.6. and the smell of her ointments being better than the smell of all spices, Cant. 4.10.) yet the garments of Christ are incomparably more sweet and odo●ferous, Cant. 1.3.  
The Bridegroom is to be preferred far before the friend of the Bridegroom, Joh. 3.29, 31. Christ carries the ban above ten thousand, Cant. 5.10, 16. having offered up himself for us to God a Sacrifice of a sweet smelling savour Eph. 5.2.  
Again, [Moore than they that have made thee joyful.] This is spoken of Christ's joy. And therefore observe,  
Observe. 6 That it glads the heart of Christ the head, 
It rejoiceth Christ when his people are comforted.  when his member are spiritually refreshed and comforted with the sweet smell his garments in his ordinances. All his delights are 〈◊〉 them; yea, he rejoiceth over them with singing, Cant. 7.6. Psal. 16.3. Zeph. 3.17. Their joy is his joy, and their fullness 〈◊〉 his fullness. The joy of Christ mystical will not be full and complete, till the joy of the Saints be perfected, Eph. 1.13. As the loving husband delights to see his wife, and the father to see his child prospero, and walk cheerfully: so do●●● Christ, etc.  
Use. This Doctrine may encourage the Saints, (if not for th●● own sakes, yet) for Christ's sake, (that his joy may be full to cast away their sad, drooping, and melancholy thought● and to walk joyfully before the Lord. A cheerful spirit an●● conversation, is a great ornament to the profession of th● Gospel; and the contrary is a great disparagement the● unto. As the Saints by their afflictions fill up the suffering Col. 1.24. so by their spiritual rejoicings they fill up the 〈◊〉 of Christ. Rejoice therefore (O ye Saints) in the Lord and I say again, Rejoice, Phil. 3.3. Phil. 4.4. 1 Thess. 5.16. Make a joyful noise to the Lord; serve him with glad●● and come before his presence with singing, Psal. 100.1, for it is comely for the Saints so to do, Psal. 31.1. Ps●. 147.1.   

VERS. 9 King's Daughters were among thy honourable Women: upon thy Right hand did stand the Queen in gold of Ophir.  
THese words are somewhat difficued to open; Kings Daughters here are rendered by some Countries of Kingdoms, hereby intimating that the most famous Cities and Countries shall yield obedience to Christ's Sceptre, and be added to his Church, namely, the Church Universal. Though his Kingdom at first be but little, like a grain of mustardseed, Matt. 13.32. yet afterwards it spreads into many Kingdoms and Countries.  
For my part, I conceive with some godly modern Expositors, that these King's Daughters mentioned in the Text are no other than the particular Churches of Christ in the times of the New Testament, represented by the companions of the Bridegroom and Bride. Whence we may learn:  
Obser. 1 That though the Catholic Church of Christ be but one, 
Particular Churches of visible Saints are the King's Daughters.  the only one, Cant. 6.9. Gal. 4.26. (all the Saints that have been, are, or shall be, making up but one Army, Family, Body, Sheepfod, Kingdom, Spouse, to Jesus Christ, according to Eph. 3.15. Eph. 4.4. 1 Cor. 12.12, 13. John 10.16. Cant. 6.10) yet this one great Body admits of several distributions, and is divided (for the better edification of the members thereof) into several distinct Congregations, and societies.  
These are Virgins that attend upon the Bridegroom and the Bride.  
In a great army, though it be under the conduct of one Captain General, yet for the better regulation thereof it is divided into several Brigades, Regiments, and companies, under several Captains, and Officer's. And so a great flock of sheep, (who have one and the same mark; and belong to one and the same man) is divi●ed into several lesser flocks, under several shepherds that they may be the better fed, and that there may be ●he more di●igent inspection over them: so 'tis ●●ere.  
We read of the Churches in Judea, Gal. 1.2. of the seven Churches of Asia, Rev. 1.4. and many other particular Churches in Scripture: These are Christ's golden Cand esticks: these are the King's Daughters, and as Ladies of Honour (represented by those Women that waited on Solomon Queen,) they do attend the prosperity and welfare of the Queen, or Spouse of Christ, namely, the Catholic Church, or general assembly of the Saints, being serviceable thereunto. Whatsoever spiritual gifts, graces, excellencies, any particular Church or member of Christ have received, they are or should be employed (by way of subserviency) for the good of the whole Body, Eph. 4.11, 12, 13. 1 Cor. 12.26. 1 Cor. 3.22, 23.  
Nevertheless this Doctrine which hints at particular Churches directs us to a twofold duty.  
First, we aught so to consider the Universal Church, o● whole body of Saints, as not to deny or abridge the rights and privileges of particular Churches and congregations consisting of visible Saints; so to regard the Queen, as not wholly to neglect the King's Daughter that wait upon her. Besides, we have more opportunity of converse, in respect of cohabitation; and perhaps our love and service, and the exercise of our Talents will be more acceptable to some christians, than to others: In which respect there willie upon us a stronger obligation, to employ our time, strength, and gifts among them.  
The Saint's convening together for the Worship of God, Acts 2.42, 46, Upon the account of their having spiritual communion with Christ, 1 John 1.3. (though they vary in other disputable things) are the King Daughters, begotten and raised up by him, and accordingly they should be owned by us; still remembering that the primary relation which a Believer stands in, is not as he is a member of such a particular congregation; but as he is one of the Lords people and flock, united to Christ the head, and having his Image and superscription upon him.  
Duty. 2 Secondly, 'Tis our Duty to pray and endeavour in our places that these King's Daughters may not clash, and quarrel one with another; would it not be an uncomely thing for the Ladies of Honour, or for the King's Daughters to quarrel in his presence? As particular Congregations and christians, do profess to be subject to the King, and serviceable to the Queen; so they should all join together as one, to oppose the King's enemies, to promote his interest, and make his name great and glorious throughout the world. That the Saints shall be one among themselves, is prophesied, and promised in the word of God, and purchased, and prayed for by Christ; See Zach: 14.9. Zeph. 3.9. Eph. 1.10. Eph 2 14, 15, 16. John 17.21, 23. Therefore we may well pray for and expect this union; and in the mean time let us study uniting principles, and uniting practices, putting both the Queen and the King's Daughters in their right places, and walking in faith and order, Col. 2.5.  
It follows [Among thy honourable Women] or thus, King's Daughters are among thy precious ones, or in thy pretiousnesses. Ainsworth reads it, In thy precious honourable ornaments, or Palaces.  
However we may draw this useful Note from the words.  
Ob. 2 That the people of the Lord, and the things of his worship are very precious and honourable. 
The Saints, and worship of Christ are precious and honourable.  I have loved the place (saith the Psalmist) where thy honour dwelleth, Psalm 26.8. God hath an honourable esteem of the Church; the Saints are the excellent ones on earth, Psalm 16.3. The righteous man is more excellent than his neighbour, Prov: 12.26. Psalm 76.4. Since thou wast precious in my sight (saith the Lord) thou baste been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life, Isa: 43 4.  
The Saints are precious to God whilst they live, 
The Reasons why the Saint; are precious.  and they are precious in their death, Psal. 116.15. Rev. 14.13. To them Christ is advantage both in life and death, Phllip. 1.20, 21.  
The Reasons are;  
Reas. 1 First, because they are justified, purged, and besprinkled with the precious blood of the Son of God; as of a lamb without blemish, and without spot, 1 Pet: 1.19.  
Reas. 2 Secondly, they are semented and united unto that living stone which is chosen of God, and precious; by whom they are made lively stones, and built up a spiritual house to God, 1 P●t. 2.4, 5.  
Reas. 3 Thirdly, in regard of their precious and honourable birth, being born of God, John 1.13. John. 3.6. and coming down from Heaven, Rev. 3.12 Rev. 21.2. as they that are of the first Adam or earthy man are earthy, so they that are of the second Adam. or Lord from Heaven are heavenly, 1 Cor. 15, 47, 48.  
Reas. 4 Fourthly, in regard of their precious and excellent n dowments and qualifications. For 

1 Their Faith in Christ is precious, 2 Pet. 1.1.  
2 They have interest in precious promises, 2 Pet. 1.4.  
3 They love that word which is precious, 1 Sam. 3.4.  
4 They have a meek and quiet spirit, which before God is precious, 1 Pet. 3.4. Caleb was 〈◊〉 man of a precious excellent spirit; so was D●niel, cham 5.12. and so is every Saint lesle o● more, every man is precious or base according to his spirit and principles.    
Use. If it be so, than the world is much mistaken in th● Saints, God hath preeious thoughts, and a high estee● of them, Psalm 139 17. But the world accounts the● vile, yea the offscouring of all things, 1 Cor. 4. 1● howbeit they are the truly honourable ones whom Go● esteems so: Great men if they be not good are vile an● abominable. Antiochus the Great (who was called th● Illustrious,) God accounts him but a vile person, Da●. 11.21. The Saints that are now in the wilderness o● pressed by their enemies, shall have an honourable deverance; The Lord will get them a precious name whe●● they have been put to shame, Zepb. 3.20. Jerusal●● shall be the praise of the whole earth, Isai. 62 7. ●hough she be black, yet she is comely, Cant. 1.5. and ●ough she have lain long among the pots, yet she shall 〈◊〉 as the wings of a Dove covered with silver, and her ●●thers with yellow gold, Psalm 68.13.  
Again, [Upon thy right hand did stand the Queen]  
Here the married Queen, or King's Wife, Nehem. 2.6. ●●placed at the King's right hand, in the most honorable ●●at, and highest dignity, according to the custom of ●●e Jews, 1 Kings 2.19. As by the King's Daughters, ●●ticular Churches are represented to us, so by the Queen sitting at the King's right hand is meant the ●●hole Universal Church, consisting of all Saints, who ●●e married and knit to Christ by the bond of his spi●●t, 1 Cor: 6 17. 1 Cor: 12, 13. and to one another by ●●e bond of Love, Col: 2: 2. Col: 3.14. Eph. 4.4, 16. schich of all bonds are the strongest and most obliging.  
Obs. 3 From this part of the Text we may observe, 
Though particular Churches be precious, yet the Universal Church hath the greatest dignity.   
That though every particular Church and Saint of Christ 〈◊〉 precious, and honourable yet the whole Universal Church 〈◊〉 the Queen, that hath he highest dignity and prehemi ●●●nce; Upon thy right hand did stand the Queen;  
The whole is more than a part; as for particular ●hurches and Believers, they are but parts or members of the whole, Rom 12.4, 5. 1 Cor. 12.12.  
To speak properly, the Church of Christ is but One, 〈◊〉 as man's body is but one, though it hath several parts ●●nd members. Christ hath not several Bodies (I speak 〈◊〉 his body mystical) All visible particular Churches ●●nd Saints, wheresoever they be dispersed, make up but ●●e Body, I say not that this is a political governing body, ●●at may or can in an ordinary way meet authorata●vely in her Representatives to make canons and con●itutions which shall Juridically bind the whole, and very part; And yet truly, it cannot well be denied ●●ut that General counsels are a great blessing to the Church of Christ, if they would but meet together ●nd act in the spirit of love and humility, (as peradventure they shall do when the vail is taken of from the Jews, 2 Cor. 3.16.) But hitherto it hath seldom or never so fallen out, by reason of those woeful factions and divisions which have been among good men; hence it was that some of the Fathers complained o● the ill success of counsels: Nevertheless we know● that Granmer appealed to a general council, and so did Luther, when they were oppressed by some that called themselves the church of Christ: as for that convention at Trent, it was far from being a General council; the Pope with his Bishops being both parties and Judges.  
But to pass by this, doubtless there are great privileges which belong to christians, as they are members of the Universal church, and stand in that general relation.  
I shall humbly tender what I do at present apprehended, 
Privileges belonging to the universal Church. 1 Prop.  in three or four Propositions, without reflecting upon those godly worthy Brethrens that shall differ from me in this point.  
That the first right which any man hath to Gospel ordinances, Sacraments, Privileges, he hath it as he stands in this relation, Christ being his, all things are his, 1 Cor. 3.21, 22, 23. His being under the covenant of grace, that general covenant which belongs to all Believers, invests him with a right to, and interest i● the sea's and privileges thereof; and (if no matter o● scandal lie against him) he may lawfully wherever he comes, claims the same as his portion, being one o● the children of the Lords family. Upon this ground the Eunuch and the Jailor, etc. were baptised, Act. 8.37, 38. Act, 16.33. and so aught every Believer and his seed, 1 Cor. 7.14. Acts 2.39. Baptism and the Lords supper primarily sealing up our membership of the Universal church, and fellowship with all Saints, ●s plainly appears from 1 Cor. 12, 13.  
Secondly, all Spiritual Ecclesiastical Officers, Offices, gifts and administrations, 
2 Prop.  are given to, and should be employed chief for the gathering, edifying, and Persecting of this great body, as there is opportunity, Eph. 4.12. 1 cor. 12.28. In this respect Paul, and Apollo, and Cephas, etc. do belong to each member of this body, 1 Cor. ●. 22. Though it is true, these Offices and gifts (for as much, as no man can be present in all places) are ordinarily exercised among those christians with whom the persons do cohabit, and by whom they were chosen; yet so as that a Minister may occasionally and caratatively exert and put forth public ministerial acts out of that particular congregation where he ordinarily presides.  
Therefore Thirdly, 
3 Prop.  all parrticular Churches and christians should constantly act, as parts and members of, and for the good of the universal church; their relation to a particular church doth not in the lest disoblige them from performing their duties to the whole body; no more than a subjects being a member of a civil corporation doth disengage him from promoting the good of the Commonwealth, where of that particular corporation is but a part.  
Fourthly, 
4 Prop.  that all visible Believers manifesting saith in Christ, and love to the Saints, whether combined in particular Churches or not, aught to be respected as members of this great body, and accordingly we should own them as our brethrens, and fellow Saints, wherever we meet with them, since the Lord hath owned them, and stamped his image upon them. This I humbly conceive was the practice of the primitive christians; where ever they met with any Disciples, they did freely converse and communicate with them in gospel privileges; And yet let christians be careful that they neglect not to join with some particular Church, or other (as they shall have opportunity:) No Ordinance of Christ should be neglected.  
Use. 1 Is the Queen preferred here by the Spirit of God before the King's Daughters; the church Universal before particular Churches; than let us also prefer her in our thoughts, and affections, and expressions; indeed we should not so respect the Universal church, as to sleight and neglect particular societies (which are an Ordinance of Christ;) And much lesle should we so regard particular Churches, whether under this or that form or denomination, as to neglect the Universal Church, or General assembly of the Saints, which is the Queen that sits at Christ's Right hand; Far be it from any humble soul to unchurch and un-Saint godly persons which come not up to that form of Church-government which himself adheres to; all the people of God, under what forms soever they walk, are owned by him as his Spouse and Queen, and accordingly should be acknowledged by us.  
Use. 2 Secondly, Be exhorted more and more to abound in love to all Saints (as Saints) though at this day under various administrations: We know that variety of Flowers and colours in a Garden puts the greater justre and beauty upon it. In the Lord's Garden there are diversities of gifts, but the same Spirit; differences of administrations, but the same Lord; diversities of operations, but the same God that worketh all in all, 1 Cor. 12.4 5, 6: Alas, our spirits are too narrow and selfish; we want a public heroic enlarged heart towards God and his people, especially those of them that concur not with us in every opinion. As in the Body natural, and civil, those members are the noblest that are most useful and helpful to the whole Body, so it is in the body of Christ; those christians that abound in love to all Saints, pray for all, indulge all, do good to all, as they have opportunity, and love those most that are most spiritual (though they differ in opinion) endeavouring to join all the people of the Lord together, and to keep the unity of the Spirit in the bond of peace, Eph: 4 3. Such are the most noble, and excellent members, whatever their judgements be in some speculative controversies.  
Use 3 Lastly, This Doctrine may inform us, that it is the greatest schism to make a rent in our affections from this Queen that sits at Christ's right hand, 1 Cor. 12.25. We can never rightly love the King's Daughters unless we first love the Queen; To separate from one of the King's Daughters upon sleight grounds is a very great sin; but to be divorced in our affections and practices from the Queen is a greater: The general interest of the Saints, the Lamb's followers throughout the world, should be much dearer to us than any particular relations whatsoever; he is a schismatic that abates in his love to, and zeal for the promoting of this glorious Interest. 
* See Mr: Marshals seasonable pactficatory Sermon on Rom. 12.4.5.   
There remains one Branch more of the Text to be spoken to; [She stands in gold of Ophir,]  
The Gold of Ophir was the most rich, fine, pure, resplendent gold, Job 22.24. Job 3.24 Job 28.16, 19 Ophir here is thought to be India, or some country in India, called the land of Ophir, from Ophir the son of Joktan, the son of Heber, Gen. 10.26, 29.  
From this country fine gold was brought to Judea, 1 Kings 9.28. chap: 10, 11. chap: 22.48. 1 Chron: 29 4. And here perhaps might be the golden, chersonesus so often mentioned by the Heathen Poets; and at this day there are rich golden Ours in that Country.  
This is a commodity which many gape after, especially the Spaniards, (who to load themselves with this thick clay) have waded through an Ocean of innocent blood in America, where there were Ours of earthly gold, but no true spiritual richeses; a sign that this kind of gold is not the greatest excellency.  
[The Queen stands in gold of Ophir] Hence note  
Obs. 4 That though there be in the Church (whilst she remains in a militant condition) much inherent dross and corruption yet before the Lord she is as the god of Ophir, 
The Church is as the finest gold before the Lord.  as the finest gold.  
God's thoughts and ways are not as ours, Isai. 55.8. he doth not judicially charge upon his people the imperfections of their sanctification, though they charge themselves therewith, Rom. 8.1, 33. Christ's Spouse is all fair, there is no spot in her, Cant. 4.7. she is whiter than snow, Psalm 51.7.  
If you ask how this comes to pass? 'tis only by and through Christ, whose head is of fine gold, Cant. 5.11. and who is girt about the paps with a golden girdle, Rev. 1.13. Christ takes away the ragged filthy garments of a sinner, and puts upon him a clothing of fine gold, Zach. 3.4. Ezek. 16.8.  
The Lord speaking of the Church under the Gospel, promiseth that for brass he will bring gold to her Isai. 60.17. and Christ counsels his Church to buy of him gold tried in the fire, Rev. 3.17.18. But the truth is, he brings it first to her, and bestows it upon her; this will be further spoken of, when we come to Vers. 13.  
Use. Let not christians who are as fine spiritual gold before the Lord, greedily covet and desire the earthly gold of Ophir, or of any Land whatsoever, why shouldest thou make thyself a slave to thy servant? he that is a servant to earthly transitory things, doth not possess them, but is possessed by them. The earthly gold will not feed, cloth, or comfort a man in distress: when the Indians had taken some of the Spaniaràs who made gold their god, they filled their mouths with it, and so choked them; were they ever a whit the better for all their gold? Those poor Heathens could see the vanity of it, and shall not christians much more? O let us be crucified to the gold of this world, and earnestly covet after the spiritual Richeses, and golden privileges of Zion; let us love the word of God which is finer than gold Psalm 19.10. Psalm 119, 127. and prise holiness and communion with Christ, more than all the gold, and silver, and gaudy attire of this world; our adorning let it not be that outward adorning of plating the hair, and of wearing of gold, etc. but let it be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1 Pet. 3.4.  
Take two considerations to induce you hereunto.  
Consid. 1 First, Earthly go●d is of a perishing nature, but the Heavenly gold is durable, and everlasting, Mat: 6.19, 20. the former is possessed by Christ's enemies, the latter only by his friends.  
Consid. 2 Secondly, earthly gold debaseth the soul of man, which is incomparably more excellent than these outward perishing things; the Soul was created for eternity; how is it possible that that which is but temporal, corporeal, material, should enrich and satisfy that which is spiritual and immaterial? no, not; the Soul of man (being a spiritual substance) doth so comprehend corporeal and material things, that it cannot be distended and filled by any Quantity; thou mayst fill thy pockets, or thy coffers with gold, but not thy Soul. But now the Heavenly spiritual gold doth enrich and dignisle the Soul, which is noble or ignoble; happy or miserable, according to those objects which it constantly fixeth upon, whether they be earthly, or Heavenly, carnal, or spiritual; they do assymulate the Soul to, and as it were transform it into their own nature:  
Thus much of the former part of this Psalm, which describes the Beauty and Dignity of Christ the Bridegroom, and the Church his Bride.  
I shall now (by the Lord's assistance) handle the latter part of the Psalm, according to my former method.   

Vers. 10. Harken O Daughter, and consider, and incline thine ear: Forget also thine own people, and thy Father's house.  
Vers. 11. So shall the King greatly desire thy Beauty: for he is thy Lord, and worship thou him.  
THe Spirit of God having partly described the digties of the Church in the foregoing part (the description whereof is further amplified in some of the following verses) he doth in these two verses call upon the Church for subjection and obedience to her spiritual husband. 
The latter part of the Marriage Song opened.  Great Dignities require great duties; spiritual privileges call for christian and answerable performances.  
The Church, or Lamb's Bride, Rev: 21.9, 10, is here called the Daughter of the Lord, as also verse 13. and Believers are called his Sons and Daughters, 
Whence it is that Believers are styled the Lords Daughters.  Jer: 31.1. 2 Cor. 6.18. for these Reasons.  
1 Because as Christ is a Husband and Bridegroom to his people, so he is their everlasting Father, Isai. 9.6.  
2 He hath begotten them to himself by the immortal seed of his word, and spirit, 1 Pet. 1.23.  
3 He trains them up in his house, and family, Eph. 2.19. Eph: 3.15. takes care of them gives them their meat in due season, and bestows a good portion upon them, himself being their everlasting portion, Psalm 73.26.  
[Harken O Daughter, and consider, and incline thine ear]  
It is a metaphor taken from those that either bow down, or turn the head to the one side, that they might give the better ear.  
From this good Counsel which the Lord gives his Church, Observe,  
Obs. 1 That Christians aught diligently to harken, attend, 
Christian's should diligently consider what the Lord speaks to them,  and consider the Word and Message of Christ, and give up their hearts wholly thereunto, so as to yield the obedience of Faith, Acts 6.7. Rom. 16.26. This is the most acceptable obedience, Heb. 11.5, 6.  
We are not only to vouchsafe the speaking or hearing of the Word and revealed will of Christ, but so to speak, and so to hear, as seriously to consider and improve the same, and to conform our spirits and practices thereunto; Hear and your souls shall live, Isai. 55.3. Consider what I say, and the Lord give thee wisdom, see 2 Tim. 2.7. Heb: 10.24. Isaiah 44.19 Heb. 7.4. Spiritual consideration lies not only, nor chief, in a naked contemplation, or assent of the mind, but also in the obedience and conformity of the will to the truths of Christ, and the sutableness of the affections thereunto.  
Some of the Jews apply this Text (as they do most other Scriptures) to the Law of Moses; But though we are to harken to the Law, and improve the same in a way of subserviency and subordination to the Gospel, yet the Law is not properly the voice or word of Christ, John 1.15, but the Gospel which by way of Emphasis, and in a peculiar manner is styled the word of truth, Col. 1.5: and a faithful saying, 1 Tim. 1.5.  
The Law speaks not a word nor syllable of good news; not, 'tis a thundering terrible voice, and dispensation to poor sinners, Heb. 12.18, 19, 20. But the Gospel or word of Christ is good vews, and glad tidings, Luke 2.10, 11. bringing righteousness, peace, life, and salvation freely to sinners, and giving them grace, and ability to obey and serve the Lord acceptably through Christ.  
Christian's should diligently harken and attend to what the Lord Jesus speaks and holds forth in his Word and Ordinances, upon these grounds. 
Reasons why we should diligently attend the word of Christ.   
Reas. 1 First, because the Lord is a Spirit, who will be seriously and spiritually worshipped. John 4.24. Levit. 10.3. To be only a hearer, or talker, and not a doer of God's word, is but a mock-Worship; Such a man deceiveth himself. James 1.22, 23, 24. If ye know these things, happy are ye if ye do them, John 8.31. John 13.17.  
Reas. 2 Secondly, the Lord looks chief at thy heart, when thou dost attend his Worship; all the ways of a man are clean in his own eyes, but the Lord weigheth the spirits, Prov. 16.2. though he be in Heaven, and thou on Earth, yet he beholds all the secret corners, turn and wind of thy heart; all things are naked before him with whom we have to do, Heb. 4.13.  
Reas. 3 Thirdly, If you consider not what the Lord speaks, you do exceedingly slight and undervalue him; as, if a Prince or noble man speak to you by way of advice, and you turn away from him, not regarding his words, he may well think you slight him.  
Reas. 4 Fourthly, It argues that thou art but an unsound christian, if thou dost not consider the voice of Christ; as those Beasts under the Law which chewed not the cud were reckoned unclean, and not to be eaten, Leu. 11.2, 26, So that man or Woman that doth not spiritually chew the cud, consider and digest the Word of Christ, is reckoned unclean by the Lord.  
Reas. 5 Fiftly, Because spiritual consideration, or meditation, is by God's blessing a great help and inducement to the exercise of faith, charity, hope, prayer, : these afford help to meditation, and meditation to them interchangeably. Besides, christian consideration is an antidote against sin; and a means to prevent rash anger, folly, and passion, which otherwise will break forth to the dishonour of God; 'Tis promised that the heart of the rash shall consider, and understand knowledge, Isai. 32.4. The Lord perform this promise to us.  
Reas. 6 Lastly, You should diligently attend, and consider, etc. because the word is mighty through God to pull down strong holds, and bring into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5, 6. it will have its powerful effect one way or other, either to be a savour of death unto death, or a savour of life unto life, 2 Cor 2.16. If you be not softened by grace under the dispensation of the Word, you will be hardened through your own corruption; wax is softened, but clay is hardened under the influence of the sun.  
Use. 1 Look to it than that ye refuse not him that speaketh; for if they escaped not who refused him that spoke on earth, much lesle shall we escape if we turn away from him that speaketh from Heaven, Heb. 12.25. Heb: 2.2, 3. Heb. 10.28, 29. Take heed how you hear, and have to do with God; keep your heart with all diligence, (or as it is varied in the margin, Proverbs 4.23) above all keep keep your heart, for out of it are the issues of life. Take the Wise man's counsel in another place; When thou goest into the house of God, take heed to thy foot, Eccles. 5.1, 2. 'Tis used as a metonymy for taking heed to our ways, Psalms 39.1. Psalm 119.15. and imports that we should diligently consider our ways, and attend the worship of God in a serious and holy manner.  
Use. 2 Again, this Doctrine shows us, the excellency of man above the sensitive creatures; these do not, nor cannot consider their ways, and reflect upon their actions, saying, what have I done; how have I departed from the Lord; at man doth or aught to do; for, alas since the fall, man is become brutish, and vain in his imaginations, Gen. 6.5. Prov. 12.1. Isaiah 19.11. in some respects more brutish than the Ox, and the Ass, Isai. 1.2, 3. yea (saith a godly man, Prov: 30 2.) Surely I am more brutish than any man, and have not the understanding of a man in me; These self-reflexive acts are those noble operations which are peculiar to a rational immortal soul, and which the sensitive creatures cannot reach unto.  
[Forget also thine own people, and thy Father's house.]  
True self-denial, and forsaking all for Christ, is that good effect that flows from a serious harkening to, and considering the voice of Christ: if a man do not spiritually eye and consider with Mose, Heb. 11.26, 27. the fullness and all-sufficiency of God, and the emptiness and nothingness of the Creature, he will not hearty cleave to the one, nor forsake the other; But he will rather forsake the fountain of living water, and dig to himself broken cisterns that will hold no water, Jer: 2.13.  
There is a twofold Censideration of things. 
There is a twofold consideration of thing 1 Natural,   
First, that which is natural or rational, when a man looks on, and ponders things with a natural eye and judgement; this is rather a hindrance than a furtherance to faith, which though it doth not utterly destroy natural reason, yet it raiseth up the soul above it. Abraham being strong in saith censidered not his own old age, nor the barrenness of Sarahs' womb, Rom: 4.19. Matthew being at the receipt of custom, and the other Apostles employed in their Callings, when they heard Christ's voice inviting them to follow him, did not consider and cast about what would become of their Callings, and relations but without further dispute yielded obedience: so Paul was not disobedient to the heavenly voice, and vision, Acts 26.19. Nor did he consult with flesh and blood when once Christ was revealed in him, Gal. 1.16 or ever I was ware (saith the Spouse) my soul made me as the Chariots of Aminadib Cant. 6.12.  
Secondly, 
2 Spiritual and supernatura,  there is a spiritual supernatural consideration of things wrought in the heart by the Holy Ghost, who searcheth the deep things of God, and enables the soul to consider and compare spiritual things with spiritual, 1 Cor. 2.10, 13. and to reason and argue after a spiritual manner; This is to be spiritually minded, and herein especially the spiritual man is contra-distinguished from the natural man, Rom: 8.5. 1 Cor. 2.14, 15, 16. the one argues and reasons carnally, the other spiritually.  
From this Spiritual Reasoning or consideration it is that a man denies himself, and his own will forsakes the world, and all natural relations for Christ; no man that warreth (saith the Apostle, 2 Tim: 2.4.) entangleth himself with the affairs of this life; a soldier will carry not more with him than needs he must; Now every christian is a soldier exercised in a spiritual warfare: when Christ his Captain calls him forth, he must throw away his luggage, jest it entangle him; he must bid adieu to all his friends and relations in the flesh; This was shadowed forth in Gods calling Abraham away from his own Land, Kindred, and Father's house, to another Country which the Lord shown him, Gen. 12.1.  
[Forget also thine own people, etc.]  
The Inditer of this Psalm doth here allode to the new married Spouse who leaves all other Relations for her husband, and cleaves to him alone, as Pharaohs Daughter did, who was a Type or the Church of the Gentiles, see Gen. 4.24. Gen. 31.14. Eph. 5 28, 31.  
Hence learn this Lesson  
Obs. 2 That the Church should more and more forsake the lusts of the flesh and world, 
The Church should forsake all natural Relations for Christ.  and all natural Relations for Christ's sake, and in love to him.  
Yea she should be crucified to her own will, wisdom, righteousness and works counting them but as dung, Phil. 3.8. and as a menstruous cloth for Christ, Isai. 64.6.  
If Father, Mother, Brother, Sister, or the nearest friends or dearest relations which we have in the flesh come in competition with Christ our spiritual husband, we are to shake them of (with that Noble Merquess of Vicum) though in a natural way our bowels cannot but yearn towards them. He that loveth Father or Mother (saith Christ) more than me, is not wort by of me, Matthew 10.37. Luke 14.26. For this cause (saith the Apostle speaking of marriage) shall a man leave his Father and mother, and shall be joined unto his Wife, and they two shall be one flesh. Eph; 5.31, 32. So the spiritual Christian forsaking all for Christ, and cleaving to him alone, they two become one spirit, 1 Cor: 6.17.  
I shall subjoin two Reasons of this Doctrine.  
Reas. 1 First, 
Two Reasons of this point.  Because Christ is a a jealous Husband that will endure no corrival in his bed o● love, he will have all or none; a heart, and a heart, a double heart is an abomination to him; no man can serve two masters, etc. Luke 6 13. If a man love the world, the love of the Father is not in him, 1 John 2 15. There can be no● true christianity without self-denial: a man cannot truly love Christ unless he hate himself; he that will be Christ's Disciple let him deny himself, Mat. 6.24. This must reach a threefold self; profane civil, and religious self. Paul counted that loss which before Christ was revealed in him, he esteemed gain; the wise Merchan when he had once found the pearl o● great price went and sold all that he had, Mat. 13.45, 46. nay, we found that Christ denied himself for ou● sakes, Phil. 2.7. and well may we deny ourselves for him.  
Secondly, because all other relations and wants are supplied and made up in the enjoyment of Christ himself; hence the Apostle determines to know nothing, 1 Cor. 2.2. to glory in nothing save in Christ evucified, Gal. 6.14. Dost thou forsake Father, Mother Husband, Children, etc. for Christ? he will be a Father, a Husband a friend to thee; he will be instead 〈◊〉 all Relations; Dost thou forsake the richeses, honour's pleasures of the world for him; thou shalt have true pleasure, richeses, and honour in him; Dost thou sacrifice thy Isaak, and deny thine own will, wisdom, an● righteousness for him; Thou shalt have thy will upon a better account, in resigning it up to his will, which is the best will: and he will be righteousness and endome to thee, 1 Cor. 1.30.  
Use. 1 Be exhorted therefore to learn and practise this lesson of self-denial above all Lessons: 'tis a good old Doctrine, which though it be talked of by many, yet few practice it; O that we were more lost in ourselves, that we might ●●e more found in Christ; unless the grain of where be cast into the earth and dye, it bringeth not forth fruit, John 12.24. so unless we die to the inordinate love of ourselves and the creature, we cannot bring forth fruit unto God, Hosea 10.1 Rom: 7.4, 6. Gal: 2.20.  
Never was there more need of pressing the Dostrine of self-denial than now; how many hopeful instruments are at this day even choked with self-love, and an inordinate desire of the richeses and honours of, this world? Is it not too evident that they have or●aken their former love and zeal, and are running back as fast as they can to Egypt, to feed on the garrick & Onions there! Not long since they seemed to have choir forgotten their Father's house and cordially to cleave to Christ, and to a pure spiritua interest: But alas they are entangled again with worldly intetests, and relations, 2 Peter 2.20. and build up that which they formerly destroyed: This is an evil which cannot sufficiently be lamented, for it doth exceedingly provoke the Lord in such a time as this; we may with tears in our eyes, and sorrow in our hearts, take up that sad complaint of the Apostle, That all seek their own: none the things that are Christ's, Phil. 2.21. The Lord teach us this lesson of self-denia, though it should be by sharp afflictions: ah how few are there among us that ove the Lord Jesus for himself.  
Use. 2 Secondly, This may admonish the professors of ●he Gospel not to trifle and dally, but to be in good ●arnest with Religion, and reckon before- hand what 〈◊〉 will cost them, that they may not repent of the ●●gain, nor look back again having once put their ●ands to the plough; Let us remember Lot's wife Not ●an (saith our Saviour) buildeth a house, or goeth to swar, but he counteth the cost before hand, etc. whosoever forsaketh not all that he hath cannot be my Disciple, Luke 14.28, 31, 33. If you will be Christ's Spouse you must not expect to be the world's faverite; you are not Christ's true friend if you be a slave to any lust; as for outward things, we are to use them as if we used them not. 1 Cor: 7.30, 31: an inordinate desire and use of things indifferent and lawful in their own nature, as meat, drink, apparel, sleep, recreation trading, buying, selling &c doth exceedingly retard, the work of mortification, and hinder the souls communion with Christ. All things are awful unto me (saith the Apostle) but all things are not expedient; all things are lawful for me, but I will not be brought under 〈◊〉 power of any, 1 Cor; 6.12.   

Vers. 11. So shall the King greatly desire thy Beauty: For he is thy Lord, and worship thou him.  
THese words are added as an argument or motive to invite & stir up the Spouse to the exercise of mortification, self denial, & holiness, for as much as the same is desirable, amiable, and well pleasing to the King he● husband, Col: 1.10. Nor shall she be a loser, though she forsake all for Christ: if the world reject her a●● cast her of, yet Christ himself will delight in her, ta●● care of and provide for her. Every one that hath forsaken houser, or Brethrens, or Sisters, or Father, or Mother● or Wife, or Children, or Lands, for his name's sake shall receive a hundred fold here, and life everlasting in th●● world to come, Mat. 19.29. There is more true comfort in one hours' communion with Christ (though i● the midst of affliction) than in many years' enjoyment of creature-relations.  
[So shall the King greatly desire (or covet) thy beauty] (i e) he will de●●ght himself in thy fairness; some read it, in thy Sanctity or holiness; and truly there is a wondered beauty in true holiness.  
Obs. 1 According to this reading we may Observe. 
Holiness in the Church is amiable to the Lord.  That holiness in the Church is a desirable thing, and wel-pleasing to the Lord, who gave himself for her, that he might sanctify and cleanse her with the washing of water; by the Word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that she should be holy, and without blemish, Eph: 5.26, 27.  
This point may be further enlarged in the following Particulars. 
This is enlarged in four particulars.   
First, Holiness becomes the house of God, Psalm 93.5. Psal. 48.1. and the people of God, Tit: 2.13, 14 who hereupon are called Saints, and holy Brethrens, Deut: 33.3. 1 Cor. 1.2. Heb. 3.1. Psalm 10.3. Dan: 7.18, 21, 22, 25. 1 Pet: 2.9.  
Again, the more holy we are the more like to God; for (1) he is holiness itself; holiness is his nature and essence, Isai. 6.3 Psalm 99.3, 5, 9 Rev. 4.8. Isai 5.16. Isai. 63 15 And (2) he is the author and worker of boliness in the creature, Levit: 20.8. John 17.17. Judas 1.1 Sam: 2 2. Levit: 21.32. 1 Thess: 5.23.  
Thirdly, Christ our head to whom we should be conformable is the great Saint, the holy one of Israel, Isai. 43.5. Isaiah 53.9. John 8.46. 1 Pet: 2: 22. Acts 3.14. Rev: 2.2. Isaiah 54.5. Psalm 106.16: On his breastplate holiness to the Lord is written, that he might take away the iniquity that cleaves to our holy things, Exod: 28.36. Such a high priest becane us who is holy, and separate from sinners, Heb: 7.20. by whom we might be presented holy and without spot, Eph. 5.26.  
Fourthly, the Spirit of God whereby the Saints are sealed is the spirit of holiness, the Holy Ghost, Psalm 51.11. Isai. 63.10. Eph. 4.30. 1 These 4.8. The Angel also, and the glorified soul of Believers are ho● Deut. 33.2. Acts 7.53. Jud● ●●. Mat 18. ●0 Iseh. 12.23. and we should be like unto them, for they and we make up but one Church, only with this difference; they are translated into a state of glory, and we remain in a state militant. Though we are accepted with God only for the Righteousness sake of Christ, and our inherent holiness doth not in the lest contribute to the matter of our justification, yet the Lord loves and delights to have his people holy, both in their nature and actions; and 'tis prophesied that holiness shall abound in the times of the new Testament, insomuch that there shall be upon the be's of the horses holiness to the Lord, Zach. 14.20. And O that Ministers and Churches were more holy.  
But let us take the words as they are here laid down, [So shall the King greatly desire thy beauty, or thy fairness.]  
This is directed to the Spouse for her encouragement; As she desireth and delighteth in the beauty of Christ her husband who is altogether lovely, the chiefest of ten thousand; so he desireth and delighteth i● her beancy, wherewith he himself hath adorned her, and which flows from him. Out of his side there issued forth water and blood John 19.34. John 5.6. whereby the Church is cleansed and rendered fair and full of beauty; and the rib taken out of Adam's side, whereof Eve was made, was a Type of this.  
Obser. 2 The words being thus briefly explained will afford us this Observation: 
The Church is to dery her own will, righteousness etc. for Christ per spiritual Husband.   
That it is an amiable thing in Christ's eye for the Church to deny her own will, wisdom, and righteousness, and 〈◊〉 renounce all other Lovers for his sake.  
There is a beauty in Justification, and a beauty i●●●actification; So shall the King greatly desire thy Beauty.  
Niw if we look upon the Church as being enabled ●poactise this lesson of self-denial, by the grace and Spirit of Christ; So this beauty of hers (which is thus desirable) may well be said to be put upon her by Christ, and to be his beauty; so that in conclusion Christ desireth and delighteth in his own beauty.  
All the spiritual beauty and Glory which the Saints have or shall have, is derived to them from Christ their husband, who infinitely excels all other husbands.  
The excellency of this husband above other husbands may be demenstrated in three things, 
Three thing propoundeds wherein Christ excels all other husbands.  among many other particulars which might be mentioned.  
First, other husbands will have a considerable portion with their spouses before they marry them; beauty, or money, or noble descent, makes up the match; but Christ finds us not fair and well qualified when he first marries us to himself, but polluted in our blood, naked, and loathsome, Ezek: 16.4, 5, 6, 7, 8. Than it is that he spreadeth his skirt over us, covereth our nakedness, clotheth us with broidered work, and decketh us with his Ornaments; and thus his heart comes to be ravished with his own Beauty, Cant. 4.9. To the confounding of the wisdom of the world, and flesh, ●he justifieth the ungodly Rom: 4.5. When we were Enemies we were reconciled to God, Rom. 5.10, when dead in trespasses and sins, he quickened us, Eph. 2.5. when we were filthy he cleansed us; when deformed, vile and wretched in ourselves, he entered into Covenant with us, communicated his Righteousness to us; poured out his spirit upon us, united himself to us by the same Spirit, and enabled us to lay hold on him by saith so that all comes from his free Love.  
Secondly, Other husbands if their spouses be not beautiful, suitable, meek, obedient, they cannot make them so; but Christ puts a new Spirit, a divine nature unto his Spouse, whereby she doth freely and cheerusly obey him. In the day of his power his people shall be willing, Psalm 110.3. of Lions they shall be made Lambs, Isai 11.7. Isai. 65.25. Though he find u filthy and deformed, yet he doth not leave us so, but make us amiable and holy.  
Thirdly, The temporal husband though his affections be much towards his Wife when he marries her, yet for the most part it so falls out, that after miscarriages (especially if they be gross ones) do alienate his heart, if not 'cause an utter divorce from her; But Christ having once set his love upon his Spouse, and knowing from eternity how she would prove, and what unkindness she would manifest, doth notwithstanding continued his love and kindness to her for ever; see Jer. 3.1, 14. Jer: 31.3. Hosea 2.14, 19 Hosea 14.4.  
Is it an amiable thing for the Church thus to deny herself, and forsake all for Christ; this than informeth us, that though a man do many good things as Herod did upon John's preaching,— yet if he be under the power of any lust, whether pride, self love, covetousness, uncleanness, or any other; If he do not deny himself, and all the lusts of the flesh and the world, and that in love to Christ he is spiritually deformed and without Beauty: neither is there any true comeliness or amiableness in his actions: wheresoever the Lord Jesus is graciously present by the power of his Spirit, he will not suffer his irreconcilable enemies, the Devil, Sin, and the World to rule in his house, and freely without control to lodge in his bed; If he enter into the strong man's house he will bind the strong man, and make spoil of his goods, Mat: 12.28, 29. They that are not with Christ are against him; They that balk the Cross of Christ for any outward Relations or advantages have no true Beauty, nor are they desirable: & what though now they pretend to follow him, by making a fair profession, and abounding in some external services (which are in credit at this day) yet their hypocrisy will shortly appear: upon the parting of two Gentlemen whom a serving man hath long followed, it will be seen to whether of them he years; so it will be in this case, when Christ and the world part.  
Use. 2 Secondly, Let christians often remember the admirable gratio us condescension of Christ, who first puts a beauty upon them, and than desireth and delighteth in his own beauty: as the Spouse describeth and highly commendeth his personal beauty, Cant: 5.10. So he describeth & highly commendeth her beauty, Can. 4.1, 2, 3, etc. he first blows upon his Garden, making the sp●●es thereof to flow forth, and than eats his pleasant fruits: all is from him & to him, Cant. 4.16. Cant: 5.1. O wondered condescension! O admirable love! thus the King freely and of his own accord is held in the Rafters or Galleries, Cant. 7.5. being tied to the Church by the bands of love: her heart (to allude to that saying concerning the strange Woman, Eccles: 7.26) is as snares and nets, and her hands as bands; the Lord Jesus is exceedingly taken with her; he allures her with his beauty, Hosea 2.14, 19 Isai: 62.4. Hosea 11.4. and she allures him with her Doves eyes, Cant: 1.15. and so their spiritual allurements and delights are mutual and reciprocal, these things are to be spiritually considered and improved.  
It followeth [For he is thy Lord, and worship thou him.]  
The dominion or Lordship of Christ is here subjoined as a reason or ground why the Church should obey and worship him: Is it not a meet and comely thing for the subject to obey his Prince, and the servant his Lord and Master? Christ hath put a beauty upon his Church, pardoned her sins, delivered her from the curse, and ser her at liberty, not that she should live carnally, but obey him spiritually: Being dead to the Law by the body of Christ that she should be married to another even to him that is raised from the dead, that she should bring forth fruit unto God, Romans 7.44  
Hence Observe.  
Obs. 3 That we should not only look at Christ as our high Priest and Saviour, 
That we should eye Christ as our Lord so as to obey him.  to procure for us pardon and Reconciliation, and to free us from wrath and hell; But also as our Lord and King, to serve and obey him.  
By virtue of his Priestly office he hath satisfied and made an atonement for our sins, Exod. 30.10. Leu. 5 18. Rom● 5.11.1 John 2.2. and by virtue of his Kingly office he ruleth in us: our faith is to be directed to him for pardon in the former relation, and for power and ability to obey him in the latter: and indeed that man who cordially closeth with Christ in his priestly office, will also how down before him, and worship him as his Lord; he that hearrily embraceth Christ in one Office, doth hearty embrace him in all.  
Now the Lordship of Christ may be considered two ways. 
Christ hath a twofold Lordship.   
First, 
1 Absolute and genera  Christ hath an absolute providential independent Lordship or sovereignty over all things in Heaven, and earth, and hell, as he is the most high and mighty God, King of Kings, Lord of Lords, essentially one with the Father, the Lord of glory, 1 Cor. 2.8. Acts 10.36. Heb. 1.10. Eph. 4.5. There is but one Lord Jesus, by whom are all things, and we by him, 1 Cor. 8.6.  
Secondly. 
2 Relative and peculiar.  Christ hath a peculiar relative Lordship, as he is mediator and head of his Church, which is his body, for whose good and welfare all things are put into his hands by the Father. John 5 22. John 13.3. John 17.2. Eph. 1.20, 21, 22, 23. the King is head and ruler over all his subjects within his dominions; but he ruleth his Queen in a more peculiar intimate manner.  
The former is an uncreated, but the latter is a created Lordship; 
Reasons we should obey the Lord Jesus.  God hath made that same Jesus whom ye crucified both Lord and Christ, Acts 2 36.  
There are strong Reasons why we should Worship and obey Christ as our Lord,  
1 Because we are his, and belong to him all manner of ways; As, First, By creation, Co●. 1.16, 17. 
1 Reas: We are his every way,  John 1.3. Heb. 1.2. 
1 By Creation,   
Secondly, By the eternal donation of the Father, which donation was reciprocal; we were given to Christ, 
2 By eternal donation.  and Christ to us, John 17.2, 6, 24. Isa. 42.6, 7, etc.  
Thirdly, By purchase and acquisition, Christ paid dear for us, even the price of his own blood, (i e.) the blood of God, Acts 20.28. Be you holy as God is holy, 
3 By pure chase,  and pass the time of your so ourning here in fear, for as much as ye were not redeemed with corruptible things as silver and gold, from your vain conversation, but with the pretio us blood of Christ, etc. 1 Pet. 1.16, 17, 18, 19  
We are his, & belong to him soul & body; all that we have, & all that we can do is too little for him, who gave himself for us that he might redeem us from all iniquity & purify to himself a peculiar people, zealous of good works. Tit: 2.14. ye are bought with a price, therefore glorify God in your body, & in your spirit, which is Gods, 1 Cor: 6.10. he died, that they which live should not henceforth live to themselves, but unto him which died for them, and rose again, 2 Cor: 5.15.  
Fourthly, by spiritual union and implantation; he is the vine, we are the branches; 
4 By spiritual union  he and we are one spirit, one Christ mystical, John 15.5. 1 Cor: 6.17. 1 Cor: 12.12. God having transplanted us out of the old vine the first Adam, and crucified us to the old Covenant, and engrafted us into the new Vine the second Adam, that we might be found in him, and that our fruit might be found in him, and to him, Phil. 3.8. Hos: 14.8. Rom 7.4. In a word, that we might live from and by Christ as our principle, for him and to him as our end, John 15.1, 2. John 17.21, 22, 23 Gal: 2.19, 20. 1 Cor. 15.45. Phis. 1.11.  
Fiftly, we are the Lords by Covenant and stipulation, 
5 By Covenant  God in Christ hath entered into Covenant with us, and promised to be o●● god and Father, Jer: 31.33. Heb. 8.10. and we have accepted the grace of the Covenant, and do avouch ourselves to be the Lords people, Hos. 2.23.  
Sixthly, 
6 By Conquest,  By Conquest; Christ hath not only vanquished his people's enemies by the power of his eternal Godhead, upon the cross, and at his Resurrection, Col. 2.15. Heb: 2.14. Rom: 8.34. But he doth also subdue their hearts to himself by the power of his grace, and 'cause them to triumph by Faith in his victories, Rom. 8.37,  
Reas. 2 Another Reason may be taken from the obedience of the blessed Anges, 
Because we are to be like the Angels in obedience. How Christ will be worshipped,  whose nature is superior to, and far more excellent than ours, yet they do cheerfully worship and obey Christ, when the Lord bringeth his first begotten into the world he saith, Let all the Angels of God worship him Heb. 1.6. Luke 2.13, 14, & we pray let thy will be done on earth as it is in Heaven.  
Quae: But how will this Lord be worshipped by us?  
Ans. In Spirit and Truth John 4.24. Inwardly and outwardly in Soul and body, with cheerfulness and alacrity, Pseln 100.1, 2. In Righteousness and holiness without fear all the days of our life, Luke 1.74, 75, honouring and reverencing him in our hearts, drawing nigh to him in his word and ordinances, with uprightness & fiacerity in the inward parts, Gen. 17.1, being circumcised in Spirit, putting no confidence in the flesh, having not the praise of men but of God, Rom: 21 23. Phil. 3.3; who weigheth the spirit of men in the balance of the Sanctuary, Proverbs 16.2. and knoweth perfectly from what principle, upon what motives and grounds, and for what ends we come before him, and worship him.  
Use. 1 Should we worship Christ as our Lord and King? This than reproves most people (that are called christian) who vainly boast that Christ and Heaven is theirs, that they have believed ever since they were born and doubt not of the pardon of their sins and the salvation of their Souls; yet in the mean while they are far from yielding sincere obedience to Christ, as their Lord; or giving him the honour of his regal office; they have other gods and Lords whom they serve, Exod: 32.4. 1 Cor. 8.5. Satan is their Lord, Covetousness is their Lord, ambition is their Lord, Lust is their Lord; and therefore when they come to dye, God may well bid them go for peace and comfort to the gods and Lords whom they have served; Let them deliver them if they can, Judg. 10.13.14. But alas, there will be neither voice, nor any to answer or regard them in that day, 1 Kings 18.29. 'Tis a mere Satanical delusion when men brag of an interest in Christ, and of peace and pardon by him, and yet know not what it is spiritually to worship the Lord; whilst they acknowledge him in words, they deny him in works, Tit. 1.16. If I be a Father, where is mine honour? and if I be a Master, where is my fear (saith the Lord?) Mal: 1.6. We should obey this Lord universally, both in respect of the object, having a regard to all his commands; & in respect of the subject, with all the powers of our souls, sincerely, cheerfully, constantly.  
Use. 2 Secondly, Considering what our Lord did and suffered for us, how he was obedient to the death of the Cross, Phil. 2.8. we aught not to eat the meanest work or office that tends to his glory, and the profit of our neighbour: The Lord of glory abased himself for us, and shall not we condescend one to another; let us remember that grave exhortation of the Apostle, Rom. 12 10, 16. Be kindly affectioned one to another with Brotherly love, in honour preferring one another; Mind not high things, but condescend to men of ●ow degree; and let us never forget the example of our Lord, who (knowing that the Father had given all things into his hands, and that he was come from God, and went to God) washed his Disciples feet and wiped them with a Towel; if than our Lord and master washed his Disciples feet, we also aught to wash one another's feet, John 13.3, 4, 5, 13, 14, 15. If he did thus when he was full of the thoughts of his own glory, well may we do so being compassed about with many weaknesses, and ourselves subject to the like infirmities with our Brethrens.   

Vers. 12. And the Daughter of Tyre shall be there with a Gift, even the rich among the people shall entreat thy favour.  
IN these words we have a prophecy of the flourishing state of the Church, even in this life, which though it was partly fulfilled to the primitive Church, when Constantine and other Princes submitted themselves to the sceptre of Christ, and cast down their Crowns at his feet) yet this, with other Prophecies of the like nature do yet remain in a great measure to be accomplished. And though it will not be denied, but inward spiritual privileges were shadowed forth by external good things in the prophecy of Isaiah, and other scriptures of the Old Testament, yet it would be intolerable, (nor can it be done without bringing in needless and groundless Allegories) to expound all the prophetic scriptures which speak of the outward prosperity and flourishing condition of the Church in this life so as to exclude that which is external, and apply the same only to internal and spiritual privileges; especially considering what was revealed since Christ's ascension in the Apocalyptical visions, Rev: 11.15, 17, 18. Rev: 16.6.7, 19 Rev: 17.14, 16.  
But of this I shall speak further, and more particularly, when I have opened the Text.  
By the Daughter of Tyre] we may understand the people and Commonwealth of Tyre, which flourished in Solomon's time, 2 Chron: 2.3. and under which the Spirit of God here comprehends other flourishing Nations and Kingdoms.  
Tyre was sometimes one of the chiefest Cities for Traffic in the world, 
Tyre once a glorious City,  as appears Ezek: 17 chap: the crowning City, whose Merchants were Princes, and her Traffiquers the honourable ones of the earth, Isa. 23.8. she heaped up silver as the dust, and fine gold as the mire of the street, Zach: 9.3.  
We find that many Inhabitants about Tyre and Sidon flock dafter the Ministry of Christ, Mark 3.8. Mark 9.24. Insomuch that he upbraids the unbelieving Jews with the forwardness of these Mat● 11.20, 21. & afterwards Christ had Disciples in this City. Acts 21.3, 4, 5. according to that prophecy; Behold it shall be said that this or that man was born there, Psalm 87.4, 5, 6.  
These were the first fruit●, but the full harvest is to come; when the fullness of the Gentiles shall be brought in, and God shall turn away iniquity from Jacob, than shall all Israel be saved, Romans 11.21, 26, 27. 2 Cor: 3.15, 16.  
[The Daughter of Tyre shall be there with a gift,] Where shall she be? even among the True and spiritual Worshippers of Christ, John 4.23.24. who obey him as their Lord, and give him the honour of his Kingly Office and dignity; There shall the Daughter of Tyre be with a gift; hence Observe  
Obser. 1 That Christ will put honour upon his sincere Worshippers and servants, even in the view of the world. 
Christ will honour is sincere worshippers.   
God will honour them that honour him, and they that despise him shall be lightly esteemed, 1 Sam: 2.30. This was evident in the case of Mordecai and Haman. Ester 8. True richeses and honour are with Christ, who is the true wisdom, Prov: 8.18.  
Hence we may draw three Corollaries,  
Corrol. 1 First, that the direct way to true honour and renown is to honour and exalt the Lord Jesus as King of Nations and Saints; which is specially required of us in these times. If any man serve me (saith Christ) him will my Father honour, John 12.26. True honour is not attained by self seeking, and advancing a personal worldly interest of our own; it comes not by holding correspondence and compliance with wicked men, nor by consulting the rules of Machiavellian carnal policy. woe to them that seek deep to hid their counsel from the Lord; surely your turning of things upside down shall be esteemed but as the potter's clay Isai. 29.19, 20. woe to them that are drunk with ambition & carnal policy themselves (for so may those words Hab: 2.15, 16. be figuratively taken) and put their bottle to their neighbours that they may also intoxicate them with the same principles, surely such men in the end shall have shame instead of glory.  
Do we not know that Pharaoh, Siqon, and other wicked Kings refusing to let the arney of the Israelites pass, grounded their practice upon maxims of State-policy, and yet for all that the Lord laid their honour in the dust? would we therefore arrive at true honour, let us than honour Christ as our Lord and King; let us be obedient to his word and Ordinances; let us conform ourselves to Gospel rules and precepts; let his design be our design, and his interest our interest As Ruth said to Naomi, so should we say to Christ, whither thou goest I will go, and where thou lodgest will lodge; thy people shall be my people, and thy God my God, Ru●h: 1.16. Thus we are to follow the Lamb whithersoever he goes, in foul weather as well as fair, in rugged ways as well as plain paths; nor should we seek the honour of men, but the honour that cometh from God only.  
Corrol. 2 Secondly, since this is the way to true honour, those in great places especially should be careful to worship the Lord sincerely, and to let him reign in their hearts, and rule in all their counsels and determinations, else truly they will at one time or other be laid aside with disgrace & contempt; The Lord will pour contempt on the honourable ones of the earth, and will raise up other instruments whom he will honour, and by whom he will be honoured; when King Saul was not faithful to him and his interest, he laid him and his family aside, and raised up the house of David: so Jehu that forward man, though he had expressed much seeming zeal against idolatry and false Worship, 2 Kings 10. yet aiming more at the Kingdom than at the glory of God in destroying the house of Ahab, Ahab, God avenged the blood of Jezreel upon the house of Jehu; whose base self-ends brought down vengeance upon his posterity.  
He that followeth after righteousness (even when it is departing from a Nation) shall find life and true honour, Prov. 21.21. When Nabuchadnezzar honoured the King of Heaven (who is able to abase those that walk in pride, than had he his honour, & his reason, & the glory of his Kingdom restored unto him, Dan. 4.37. the Lord abaseth the proud, but exalteth the humble and lowly.  
Corrol. 3 Thirdly, as the world casts dirt on the Saints, so the Lord will put honour upon them, walking as Saints; (for otherwise they may bring dishonour upon themselves and their profession:) herein the Lord outvies the world; if he will honour and lift up his servants who can pull them down? In their greatest sufferings though they appear black to the world, yea and to themselves too, yet they are comely to God: We approve ourselves (saith the Apostle, 2 Cor 6.8.) the Ministers of God by honour and dishonour; Though the Saints walk through dishonour in the account of the world, yet they are honourable in the account of God, Isai. 43.4. who poureth contempt upon Princes, and setteth the poor on high from affliction: the righteous shall see it and rejoice, and all iniquity shall stop her mouth, Psalm 107.40, 41, 42. Let the Saints therefore be joyful in glory: let the high praises of God be in their mouth, and a two- edged sword in their hand, to execute vengeance upon the Heathen, to bind their Kings in chains, and their Nobles with fetters of iron: This honour have all his Saints, Psalm 149.5, 6 7, 8, 9 The Daughter of Tyre shall be there with a gift.  
It followeth [Even the rich among the people sha● entreat thy favour,] or shall seek thy face, or earnestly beseech thy favour.  
This is a further description or amplification of the prosperous state of the Church in this world: The rich or fat ones among the people shall make humble and importunate suit to the Church, whom the Lord will make an eternal excellency, the joy of many Generations, Isai, 60.15. Hence we may Observe,  
Obs. 2 That the time will come that the rich, 
The rich & Noble ones shall highly esteem the Church.  and noble, and potent ones of the Nations shall highly esteem the Church of Christ and her privileges, and shall desire communion with her.  
At the first preaching of the Gospel, not many rich, not many noble were called, 1 Cor. 1.27. those that generally adhered to Christ and his Apostles were the poor contemptible ones of the world, Mat. 11.5, Luke 1●. 20. James 2.5. But here it is prophesied and promised that the rich and honourable among the people shall entreat the Church's favour, and bow down before her; And again, all the kindreds of the Nations shall worship before thee, and they that be fat on the earth shall eat and worship, Psalm 22.27, 29.  
We meet with many prophecies and promises to this purpose, which were never yet fully accomplished, but shall be before Christ deliver up the Kingdom to the Father, 1 Cor. 15.24.  
'Tis promised to the Church, that Kings shall be her nursing Fathers, and Queens her nursing Mothers; they shall bow down to her, and lick up the dust of her feet, Isai. 49.23. She shall ride on the high places of the earth; the sons of strangers shall build her walls, and Kings shall minister to her; and the Nations and Kingdoms that will not serve her shall perish, Isaiah 58.14. Isaiah 60.1, 3, 5, 10, 11. The ten Kings that gave their power to the Beast shall be overcome, and shall join with the Church, and help to destroy the beast, Rev. 7.14; 16.  
Among many other Scriptures that might be alleged for the confirmation of this point, 
Prophetical scriptures concerning the advancement of the Kingdom of Christ in the world,  I shall refer the Reader to Psalm 2.8. Psalm 8.6. Psalm 22.27, 28, 29. Psalm 86.9. Heb. 2.8, 9 Isaiah 2.1, 2, 3. Isaiah 65.14, 17. Isaiah 66. Jer. 30.3, &c Ezek 28, 24, 25, 26. Ezek. 34.11. Mic: 4.1, 2, 4, 5 Zach: 2.11, 12. Zach, 6.12, 13, 14. Zach: 12, 6, 7, 8. Acts 1, 6, 7. Rom. 11.25, 26, 27, Rev. 21.24, 26.  
But let him specially consider these three scriptures, (viz.) Dan. 2, from verse 31 to 45, Dan: 7.4, 18, 27. Rev: 11.15, 17, 18,  
Touching that remarkable Vision mentioned in Daniel, chap. 2. from 31 to 45 Verse, 
The glory of Christ's Kingdom in this world evinced from Daniel 2.41. etc.  Relating to the kingdom of the Stone, and the spreading there of (which is generally expected at this day as the great truth of this Generation) Though some late learned Writers 
* Mr: Mede, Mr. Hewet, Mr. Parker on Dan: 2, and Dan: 7.  have largely treated on this subject, and answered the objections of the contrary minded: yet being now upon a suitable Text, I shall take the holdness to propound my thoughts concerning the same.  
And this I shall do in giving a brief answer to several Queries.  
Quae. What is meant by the legs and toes of iron in this Vision, Dan. 2.33, & c? 
1 Quaer: What is meant by the legs, etc. of iron?   
I Ans.  
First Negatively, It cannot be meant (as some interpret it) of the Syrian and Egyptian branches, the successors of Alexander in the Groecian Monarchy,— For these Reasons;  
Answ. 1 1 Because this Vision extends itself to the last days, 
Reasons why it cannot be meant of Alexander's successors.  verse 28. but the legs and feet which are the last part of the image, (if applied to the Seleucidae, and other successors of Alexander,) did extire before Christ's Incarnation; for the Kingdom of Syria was by the Romans reduced to a province 60, and the Egyptian 30 years before the birth of Christ; whereas we read here, Dan. 2.44. that in the days of these Kings (that is) when the two legs are divided into ten Kingdoms, the God of Heaven will set up a Kingdom, etc.  
Reas. 2 Secondly, because every metal in the vision signifies a distinct complete Monarchy from the be beginning to the end; As the Brazen belly and thighs make up the whole Grecian Empire, consisting of Alexander with his successors, the Seleucidae and others (and thus the Grecian Monarchy is described, Dan. 8.21, 22) so likewise the legs and feet of iron do constitute another Empire or Monarchy distinct from the former.  
Reas. 3 Thirdly, because this Beast which hath iron legs is more dreadful and terrible than the former; as iron it bruiseth all other Kingdoms, and devoureth the whole earth, Dan: 7.7. which cannot be truly applied to the Syrian and Egyptian branches, who never had that strength and success which their Captain Alexander had, Dan: 8, 21, 22.  
Answ: 2 Therefore Affirmatively, by the iron legs, feet, and toes, we must understand the Roman Monarchy which was far stronger, and more terrible than the three former.  
There are two divisions of this great beast.  
1 Into two legs, (viz.) the Eastern and Western Empire; which were strong as Iron, and subdued the Nations.  
2 Into feet and toes, the Eastern Empire being possessed by the great Turk, and the Western Empire being divided into ten several Kingdoms: Great endeavours have been used to unite these Ten Kingdoms into one entire body or Monarchy, especially by the Spaniard; but they shall remain distinct Kingdoms, and shall not be mixed not more than Iron can be mixed with clay. 
Reasons why the Roman Monarchy must needs be signified by the iron legs, etc.   
That these iron legs, feet, and toes, are the Roman Monarchy, and branches thereof under the Eastern and Western Antichrist, may be proved by these Reasons.  
Reas. 1 First, because it is represented by a distinct metal next succeeding the brazen belly and thighs, or Grecian Empire; therefore it must needs be the fourth, or Roman Monarchy; for we read of no other entire worldly Monarchy that succeeded.  
Reas. 2 Secondly, because this metal is stronger than all the other, and breaketh them in pieces, Dan: 2.40. which is true only of the Roman Monarchy: for this beast had great Iron teeth of war, such as Scipio, Caesar, Mark Anthony, Pompey, and nails of brass (i.e.) Senators and Magistrates to hold fast what the other had Conquered. The iron legs and feet are parallel with the iron teeth of the fourth beast, Dan. 7.7.  
Reas: 2 Thirdly, Whereas the ten Kings or Kingdoms are represented by the ten toes, this also is a character of the Roman Empire, as being divided into several distinct Kingdoms, see Rev. 12.3. Rev. 13.1. Rev. 17.12.  
Reas: 3 Fourthly, This metal must be dashed in pieces in the end of time by the kingdom of Christ ruling in the Saints; and therefore is applicable to the Roman Empire continuing in the branches thereof to this day.  
Quae: 
2 Quae: What is meant by the little stone?  What is meant by the stone that smote the Image upon his feet of iron and clay, and broke them to pieces?  
Ans. It was not properly Christ at his first coming, 
I Answ: Negat: Not the kingdom of Christ at his first coming.  and his kingdom immediately following thereupon, (though I shall not contend with those godly men who say that the foundation of the Fift Monarchy was than laid,) but it cannot properly be applied to the spiritual kingdom of Christ at his first coming, for these three Reasons.  
Reas. 1 First, because this kingdom of the stone is of that nature that it breaks in pieces all other kingdoms, so that they being destroyed this only stands, vers. 44 but Christ did not so at his first coming; 
See Mr: Parker on Dan: 2,  neither doth his kingdom considered merely as spiritual dash in pieces the powers of the world, but commands passive obedience to them though wicked.  
Reas. 2 Secondly, 'tis such a kingdom as shall be continued to the Saints of the most high (in the number whereof the Jews at their restauration are included) without alteration, Dan. 7.18. for, it shall not be given to another people; but at the first coming of Christ the Gospel of the Kingdom was preached to the Jews, and than taken from them, and brought to the Gentiles, Mat. 22.  
Reas. 3 Thirdly, It suits not the scope of the Vision to interpret it of the spiritual kingdom of Christ at his first coming; for what advancement had it been to Christ's kingdom to beaten down the successors of Alexander in the Grecian Empire, seeing Christ's Church shall be longer oppressed by a far more terrible succeeding Beast, namely the Empire of Rome both united in one body, and divided into several branches.  
Answ. 2 Therefore affirmatively, 
By the little stone is meant the Kingdom of the Saints at the fall of Antichrist.  the stone that smites this Image is the Kingdom of the Saints, which in the glorious administration thereof shall be established at the fall of Antichrist, Dan: 2.44, 45. Da: 7.26, 27. Rev. 11.15, 17, 18.  
Reas. 1 For First, this Kingdom must beaten down all opposite powers and Kingdoms of the world that have adheared to the Beast.  
Reas. 2 Secondly. The Image being broken, the little stone becomes a great mountain, and fills the whole earth, Dan. 2.35.  
Reas. 3 Thirdly, This Kingdom riseth up about the time that the seventh Trumpet soundeth, which is the time that Babylon shall fall, Rev 11.15, 16, 17. Than and not till than shall all Kingdoms be subject to it; And therefore it is no other but the Kingdom of the Saints of the most high, Jews and Gentiles which shall flourish in the world at the fall of Antichrist; Christ reigning as King of Saints by dispensation from the Father, over all the Kingdoms of this world.  
Quae: 
3 Quae: Whether the Kingdom of the stone be a spiritual Kingdom.  How and whether the Kingdom of the Stone may be considered as a spiritual Kingdom?  
Ans: It may be considered as a spiritual Kingdom in these Respects following.  
First, As this Kingdom is erected and advanced not by carnal wisdom and policy, and such like weapons of the flesh; 
1 Answ: Affirmat: In three respects it may be said to be spiritual,  but by the wisdom and power of the Spirit of God, who though he use instruments, yet he doth all in them and by them, Zach. 4.6. Isai. 9.5. The stone that smites the Image is cut out without hands.  
Secondly, As this Kingdom is accompanied with a wondered increase of spiritua blessings, light, love and unity among the Saints.  
Thirdly, As the Saints (who are Deputed by God to rule the Nations of the world) do act from the spirit of the Lord as their principle, ruling in the fear of the Lord, 2 Sam: 23.3. Thus it may be said to be spiritual.  
But in other respects it is not properly a spiritual, 
2 Answ: Negat: But in other respects it is not properly a spiritual, but a temporal Monarchy.  but a temporal outward Monarchy; as appeareth by these following Considerations.  
Consid. 1 First, Christ had a spiritual Kingdom in and among his Saints before and after his passion, when the Church was under the sharpest persecution, and the Image flourished most; this could not with hold the spiritual Kingdom of Christ; but the Kingdom which Daniel speaks of gins to flourish at the time of the battering down of the Image; I might add, that Christ's spiritual Kingdom doth not overthrow, but rather set up civil governments.  
Consid 2 Secondly, It is such a dominion as God's people the Jews were deprived of, and was taken from them by the Babylonian captivity, etc. God by this Vision, Dan. 2. intending the comfort of the Jews who had lost their outward Kingdom and liberty; and showing that after many changes it should return to them again; and therefore it is a temporal Kingdom, and an outward dominion.  
Consid. 3 Thirdly, To interpret it only of a spiritual Kingdom would not suit Daniels scope in interpreting the King's dream, whose thoughts were busied about the issue of his temporal monarchy.  
Consid. 4 Fourthly, If it were only a spiritual Kingdom consisting in the preaching of the word, etc. why should the stone rather smite the feet than any other part of the Image? doth not the spiritual kingdom of Christ strike at the other metals as well as this.  
Consid. 5 Fifthly, It is such a kingdom as doth execute temporal judgements by the material sword upon the kingdom of the beast, see Isai. 34.7, 8. Isai 63.4. Rev. 16.6, 7. Rev. 17.14, 16. Rev. 18 6, 7. Rev. 19.18, 19, 20. In a word, it may be said to be a mixed Kingdom; partly inward and spiritual, (and so it comes without observation, Luke 17.20, 21.) partly external and civil, consisting in the purity of Gospel-Ordinances, and justice and equity in civil administrations.  
Quae: 
4 Quae: What are the privileges that relate to the Kingdom of the stone?  What are those privileges that shall accompany the Kingdom of the stone when it hath smote the Image, and is advanced?  
Ans: I shall but briefly hint them because they are largely spoken of by others. We shall have more comfort in the enjoyment than in the writing of them.  
First, 
1 A new Heaven and a new earth,  There shall be (as it were) a new Heaven, and a new Earth: a new face, lustre, and glory upon all things, Isa. 65.17, 18. Isai. 66.22. 2 Pet: 3.13. Rev. 21.1, 4, 5, 6. old corrupt forms, customs, and constitutions both in the Church and Civil State shall pass away and be abolished. Behold all things shall be new.  
Secondly, 
2 A glorious accomplishment of prophecies,  There shall be a glorious accomplishment of predictions and Prophecies; than shall the sealed Book be opened, Rev: 5.4. Dan: 12.9, 12: The advancing of this kingdom will be the best and clearest commentary upon the Apocalyptical Visions; we shall than be able experimentally to say, that nothing hath failed of all the good that the Lord hath spoken.  
Thirdly, 
3 An abundant pouring out of the Spirit.  a large and abundant pouring out of the Spirit of God, the earth shall be filled with the spiritual knowledge of Christ, as waters cover the sea; and the light of one day shall be as the light of seven, Joel 2.28, Isai. 11: 29. Isai. 30.26.  
Fourthly, 
4 Purity in Ordinances and worship,  a wondered convincing purity, beauty and Majesty upon the Ordinances and worship of Christ honour shall be given throughout the world to the people and things of God, Rev. 11.1, 2. Isai. 65.25. Isa: 60 13. Ezek. 43. Rev 21.24, 25, 26, 27.  
Fifthly, a blessed sweet harmony and union among all the Saints, Jews and Gentiles; 
5Vnion among the Saints  the envy of Ephraim shall departed; Ephraim shall not envy Judah, nor Judah vex Ephraim any more I●ai. 11.13. Zach: 14.9. Zeph. 3.9. This day will put an end to all those wrangling fleshly disputes & quarrels that are among christians, some in one way, some in another.  
Sixtly, Peace shall be in our borders, 
6 Peaceable and religious administrations,  the people shall beaten their swords into Plowshares, etc. Nation shall not rise up against Nation, neither shall they learn war any more; Justice also shall be impartially administered; the Church shall be the habitation of Justice, the mountain of holiness, see Isai. 1●. 9. Isai. 2.4. Isai. 54, 14. Isai. 60.18, 19, &c: Jer. 31.23. Isai. 61.11.  
Seventhly, to shut up all, there shall be a glorious return of prayers to the Saints; whilst they call, 
7 Rich returns of prayer.  God will answer; and whilst they are yet speaking he will ●ear, Isai. 65.24.  
Quae: What may we think of the Disputes and contendings that are at this day about the Fifth Monarchy? 
V Quae: How to judge of the disputes touching the fifth Monarchy,   
Answ: Truly it is to be feared that there is much vanity and corruption in the managing of these Deserts by both parties.  
Ans: 1 1 Those that represent the opinion of the Fifth Monarchy as an odd frantic notion, tending to judaisme ●●d popery, and destructive to all order and government; & therefore would have them persecuted that ●●ld it.  
2 Those christians whose spirits, time, and pens are wholly taken up with the opinion of the Fifth Mo●●chy, neglecting in the mean time other substantial spetious truths, such as Justification, union, self-●●rching, the life of Faith, etc. which specially concern the peace and comfort of their souls, and their walking with God in their places; and rigidly imposing upon others what they themselves conceive touching the time and place of the kill of the Witnesses, the personal reign of Christ, and the very month or year when, and the instruments, ways, and means whereby the fifth Monarchy shall be introduced, and erected. Who is it that giveth light in things controversal? who is it that renteth the vail which is upon the hearts of men to this day? The wrath of man worketh not the Righteousness of God James 1.20. be that believeth maketh not haste, Isai. 28.16, Every thing is beautiful in that season that God brings it forth. The Lord seems to delay the performance of his promises, in exposing his people to sufferings, that so he may discover who are the lofty and unsound, and who are the truly humble and righteous. An ambitious murmuring unbelieving spirit is odious to the lord The Vision is yet for an appointed time; but at the end it shall speak, and not lie; Though it tarry, wait for it, because it will surely come, it will not tarry: Behold his soul which is lifted up is not upright in him: but the just shall live by faith, Hab. 2.3, 4. Let us (dear christians) exercise faith, hope, and patience, and pray incessantly till the Lord batter down the remainders of the image, and come with glory into his Temple, Hab: 2.3, 4. James 1.4. Heb. 10.36 Rev. 1.9. Rev: 2.9. Rev. 3, 10.11.  
Secondly, we may well hope (notwithstanding the apostasy and rashness of many) that there are a competent number of humble watchful Saints scattered up and down in the Nations at this day who wait for the deliverance of Zion, and who have a mighty spirit of faith and prayer in order thereunto, keeping their garments pure and unspotted in this hour of temptation, which is both on the right hand and on the left.  
Thirdly, though we are not to limit the holy one of Israel, Psalm 78.41. In whose hands the times and seasons are, Acts 1.7. yet we may well conclude that the time for the flourishing of Christ's kingdom drawn near, if we compare the world and works of Gods The several accounts of godly men who have made it their design to search into the prophecies of the scripture; The hopes of the Saints under various administrations, and the general expectation of a great change which is at this day among Jews, Turks, Papists, etc. (some upon one account, and some upon another) as is observed by Travellers and learned men, with other symptoms and prognostics of the approach of this Fifth kingdom; These things being duly considered, we cannot but hope that the day of the Lord is near, even at the doors; and who knows whether this generation shall pass away before the Lord appear? Luke 21.30, 31, 32.  
Having thus propounded my thoughts in answer to these V Queries touching the Kingdom of Christ, I shall now briefly lay down some Grounds of the former Doctrine, namely, That the Rich, 
Grounds of the Doctrine (viz:) that the Rich and Noble, etc. shall honour the Church.  Noble, &c shall highly honour and esteem the Church.  
Ground 1 First, it shall be so in regard of God's truth and saithfulness, who will perform what he hath promised and prophesied: Thus he did before the coming of Christ; and thus he will also do with the Prophecies which relate to the times since the coming of Christ, they must and shall be fulfilled.  
Ground 2 Secondly, Because the Lord will answer the voice and cry of the prayers, hopes, and bloodshed of his Saints and Martyrs, There is a seed sown by the Spirit of God in the Saints through many Generations which shall spring up in due time (it may be many years) after they be laid in the dust: The Lord will in answer to the voice of the prayers & blood of his people (which cry mightily to him) shake and turn the Nations upside down, and make the Kings and rulers thereof bow before his people: not only the sins of the wicked, but also the prayers of the Saints make way for great changes and revolutions in the world, sec Isai. 45.11. Rev: 5.8, 9, 10, 11, 12, 13. Rev: 8.3, 4, 5:  
Ground 3 Thirdly, because Christ himself will be the last actor upon the stage of this world: the Antichristian powers having played their parts i● persecuting the Church must now give Christ leave to play his part; nay, will they, nile they, they shall be turned of the stage and the Lord in spite of them all will play his part in raising and comforting his afflicted Church, and make the great and Noble ones bow before her, and cast down their Crowns at her feet, Isai. 54.10, 11.  
Use. 1 Let the people of God therefore possess their souls in patience, Luke 21.19. The time is coming that the rich among the people shall entreat their favour: As yet we see not all things put under the feet of Christ, Heb: 2.8. But rather the people of God in most Nations are trampled upon by wicked men; but all things shall be put under the feet of Christ and the Saints; he that hath promised to come will come, and will not tarry, Heb. 10.37. Isai. 60.22. Let us not anticipate the Lord, his time is the best; a hasty rash heart is not fit for the work of God; such a heart being for the most part full of unbelief, slavish fear, and carnal confidence; the Israelites could not enter into rest because of unbelief.  
Use. 2 Secondly, shall the Daughter of Tyre and the rich among the people bow down before Christ and his Church; be wise than ye Kings and Rulers, be instructed ye Judges of the earth, serve the Lord with fear, and rejoice with trembling; kiss the son jest he be angry, Psalm 2.10, 11 Now that the Lord is visiting the Nations and powers round about you, It will be safest for you to prostrate yourselves at his feet, and to take up your Crowns, powers and Dignities upon the account of the great interest of Christ, and to rule for his honour, and in subordination to him as King and Mediator he will make the Princes of the world know that he ruleth in the midst of them, and is above them all.  
Use. 3 Lastly, This may be for our in our agement; though at present as to outward appearance there is but little probability that the rich and Noble ones of the Nations shall entreat the Church's favour: considering how many vast countries and deminions in the world, as America, China, Tartary, with their Kings and Nobles, lie in gross ignorance and darkness, we are ready to say, how is it possible that these things should come to pass? can the Lord bring water out of the Rock? can he prepare a Table in the Wilderness? will he sand his Gospel into all these Nations to subdue them? Beloved, let us not prescribe God a way to bring his Word to pass, let us not limit the holy one of Israel; he can in a moment destroy in this mountain the face of the Covering cast over all pe●●k, and the vail that is spread over all Nations, Isaiah 〈◊〉, 7.  
And so much for the 12 Verse.   

VERS. 13. The King's Daughter is all glorious within, her clothing is of wrought Gold.  
THe Church is here again called the King's Daughter, as she is elsewhere called his Spouse, and his ●ister, Cant. 5.1. he being related to her all manner of ways, as her Father, elder Brother, Husband; and performing really and faithfully the duties of all Relitions, which no mere man doth, nor can do.  
Obje. In this Verse the Spirit of God seems to obviate and prevent an Objection which might occur: having Prophesied vers. 12. that the daughter of Tyre, and the ●ich among the people shall entreat the Church's savour, it might be objected, that we see no such outward glory accrueing to the Church; but rather she is ●ossed with the tempests of affliction, Isai. 54.11. no body regards her; the Daughter of Tyre, and the Kings of the earth generally are so far from honouring her, that they think her not worthy to have the lest ●ooting in their Dominions.  
Answ: To this there is an implicit answer in the Text thus, that although the outward deliverance prosperity and glory of the Church be in a great measure yet to come, and she for the most part afflicted and persecuted, yet notwithstanding she is at present glorious, yea she is all glorious within, and ado●●ed with the finest gold. Glorious things are spoken of thee thou City of God, Psalm 87.3 and upon all his glory (that is his Church) shall be a defence, Isai. 4.5. he will make the place of his feet glorious; Isai. 60: 13: she is a glorious bride, she is spiritually glorious.  
I will branch this into two particulars, and accordingly raise Observations from it.  
First, the Church's glory is internal [within] a● being opposite to that which is merely external and without, as the pomp and glory of the world is; otherwise the Church (as hath been demonstrated from many plain scriptures) shall also have an external beauty and apparent excellency, even in this life● and if we take Glory in general, it is nothing else bu● an apparent excellency: now the Church hath a divine excellency, and this her excellency shall be made apparent.  
Secondly, the glory of the Church in this Text may be comsidered as a real substantial permanent glor● opposite to that vain glory which is but shaddowis● flitting, and transitory.  
Whereas the Church's glory is internal in th● Inner man [she is all glorious within.] Hence Note: 
The spiritual excellency of the Church is not discerned by the natural man.   
That the true spiritual excellency of the Saints is 〈◊〉 discerned by the natural man: 'tis a glory within, an● not obvious to the outward senses The world kno● not how to judge of the true glory of the Church 〈◊〉 Christ.  
Reas. 1 The first Reason is taken from the nature, soperation comforts, privileges, obedience, services, and victories 〈◊〉 the true members of the Church, which are most 〈◊〉 inward and spiritual; the kingdom of God is within 〈◊〉, Luke 17.21. They are strengthened with might 〈◊〉 the spirit in the inner man, Eph. 3.16. and are reviewed in the spirit of their minds, Eph: 4.23. He is a ●●●e christian which is one inwardly, whose heart and ●●●it is circumcised, Rom: 2.29. herein the spiritual 〈◊〉 excels the formalist; he is glorious within; but 〈◊〉 formalist makes only a glorîous show without. 〈◊〉 was for the natural man he looks only at the sur●●●e and outside of things, and doth not penetrate ●●●o spiritual inward privileges: he looks not into 〈◊〉 which is within the vail, Heb. 6 19 neither doth 〈◊〉 discern the things of the Spirit of God, nor can he, 〈◊〉 they are spiritually dîscerned, 1 Cor. 2.14, 15. his 〈◊〉 is dazzled with outward pomp and glory, he stum●●● at the Cross of Christ, and is offended with the ●●●plicity of his Gospel Worship and people, 1 Cor. 〈◊〉 19, 20, 21, 23, 26, 27, 28. This is the bitter fruit of 〈◊〉 natural pravity and corruption.  
Reas. 2 Secondly, because the Church of Christ is a mystery 〈◊〉 mysteries must be known by Revelation. Babylon 〈◊〉 false Church is a mystery in respect of her spiri●●●l delusions, Rev: 17.5. and Jerusalem the true ●●●rch which is from above, Gal. 4.26, is also a myste●●● respect of her spiritual enjoyments; this is a 〈◊〉 mystery; I speak concerning Christ and the Church, 〈◊〉 25.32. Christ personal is a mystery, 1 Tim. 3.16, and 〈◊〉 Christ in his members; therefore the Church is ●●●ed his mystical body; as we cannot rightly judge of 〈◊〉 one, so neither of the other, without a spiritual 〈◊〉 Christ in the Saints the hope of glory is a glorious ●●●ery Co. 1.26, 27. I am crucified with Christ (saith 〈◊〉 Apostle) I live, yet not I, but Christ liveth in me, 〈◊〉 2.20. The outward covering of the Tabernacle was 〈◊〉 of Badgers skins, a mean outside, but within it 〈◊〉 glorious, having in it the ark of the Testimony, ●●●ty seat, etc. Exod. 26.14. Thus it is with belee●●● that beanty and glory which was in the Tabernacle, and Temple did but shadow forth, the spirit 〈◊〉 mystical Glory which is in Christ, and the Saints, w●●● are God's Tabernacle, Rev: 21.3. his Temple, 1 Cor: 〈◊〉 17, 19 the habitation of God through the spirit, E●●●. 2.19, 20, 21, 22.  
Ainsworth notes that some of the Jewish Writ●● compare the heart or inward man of the Saints ●●●ing renewed by the Holy Ghost to the most ho●●● place wherein was the Ark of the Covenant, Mer●● seat, and Cherubims; so that not only propitiation a●● pardon of sin by the blood of Christ, but also our u●● on with, and spiritual indwelling in God, 1 John 4. 〈◊〉 was thereby prefigured.  
Use. 1 Wonder not therefore to see men who are ignora●●● of spiritual mysteries, (though having a form of go●●ness, and a fair outside of religion) door on car●●● worldly excellencies and glories, and set light by 〈◊〉 inward spiritual privileges of the Saints; Alas, Chr●●● and his gospel, and his members, are all a mystery a●●● riddle to them. We speak the wisdom of God i●●● mystery, even the hidden wisdom of God; which if 〈◊〉 Princes of the world had known, they would not have c●●cified the Lord of glory, 1 Cor: 2.6, 7. The rich Cabi●●● must first be opened and looked into before we 〈◊〉 know what Treasure is in it; now the Spirit alone w●●●● searcheth the deep things of God is that Key whi●● unlocks the rich Cabinet of gospel mysteries, whe●● by we look and (as it were) peep into them, 1 Pet. 〈◊〉 12. Though the sun shine brightly, yet the blindman cannot discern it. So neither can we spiritually d●●cern the mysteries of Christ, and his Church, unle●●● we be anointed with the eyesalve of the Spirit, R●●● 3: 18.  
Use. 2 Secondly, Hence we may be informed why it is th●●● Saints themselves are not more sensible of their o●●● spiritual privileges; though God hath derived mu●● spiritual glory upon them, yet alas they are still i●●● great measure under the vail, there is a world of ignorance and darkness in them: we have a spiritual glorious life, but this life is hid with Christ; when he appears it shall appear, Col: 3, 4. 'tis altogether hid fro● the world, and in a great measure from the Saints themselves, and 'tis hid with Christ in God; safe enough, though sometimes it do not appear; As the life of the Plant in winter is hid in the root, so it is with Christians who have their winter as well as summer seasons: The Bird doth not always sing in the bosom: sometimes we are in darkness and see no light, Isai. 50.10, but our God maketh darkness his secret pavilion, Psalm 18.11. light and darkness are both alike to him, Psalm 139.11, with whom there is no change, Mal. 3.6. A man that is in a swooning fit hath a principle of life in him, though the outward actions and motions thereof be at present suspended; so 'tis here, I sleep (saith the Spouse) but my heart waketh, Cant. 5.2.  
Again, whereas the Church is here described to be all glorious within, if we consider this Glory as indeed it is, a real substantial permanent glory opposite to that which is vanishing and transitory,  
We may than Observe,  
Obs. 2 That all the glistering pomp and glory of this world is but a mere shadow, 
The glory of this world is but a mere shadow.  a vapour in which there is no substance or reality.  
All the glory of this world, if it be compared with that of the Saints who are really glorious is but a fancy, a dream; All that glistering pomp that attended Agrippa and Bernice was no better than a fancy or shadow, Acts 21.23. 
Demonstrated in three considerations.   
This Doctrine may be further enlarged and proved by these three following Considerations.  
Consid. 1 First, That the pomp and glory of this world is but for a little while; the time is but short, very short, 1 Cor. 7.29. It is folding up apace as a sail or curtain into a very narrow room: God is winding up, and putting a period to the glories of the Kingdoms of this world (as they are now constituted:) the fashion of these things will shortly pass away.  
A Pageant makes a fair show for a while, but it presently vanisheth: The wicked flourish like a green Bay-tree, but are presently cut down, Psalm 37.35. In great pomp and bravery they act their parts upon the stage of this world, but within a little while they are turned of. What is become of many great Gallants who within these few months ruffled it in their silks and satins, gold and silver? are they not gone to their place, and do not their Carcases lie stinking in the grave? What is become of the splendour and glory of the most amous Cities, Babylon, Nineveh, Tyre, Carthage, old Rome, yea Jerusalem itself the City of God? are they not as if they had never been? Are not the Four great Monarchies of the world in a manner moldered to dust, with their four great Princes, Nabuchadnezzar, Cyrus, Alexander, Caesar. Thus one Generation passeth, and another cometh, Eccles: 1.4. and he that was yesterday is not to day. I have seen an end of all perfection (saith the Psalmist) but thy Commandment is exceeding broad, Psalm 119.96.  
Consid. 2 Secondly, The richeses and Glory of this world are the portion of the vilest men, Dan: 11.21. a poor pittance the Lord know'st let not my soul be numbered among such as have their portion in this life, Psalm 17.14. Remember (saith Abraham to Dives) that thou in thy life time receivedst thy good things, and Lazarus evil things; but now he is comforted and thou art tormented Luke 16.25. The Soul was created by God and redeemed by Christ, that it might enjoy higher things than these. Luther used to say that the glory and richeses of the vast Empire of the Turks was but a poor Crust which the great Lord and Master of the Family cast to his dogs; and for his own part he would not be put of with such poor and low things as these.  
Consid. 3 Thirdly, All outward things will not give a man true content: the eye is not satisfied with seeing, nor the ear with hearing; the soul of man is more worthy than all outward things, and desireth that infinite good in which is all good, whereas creatures are but finite: come to a man afflicted in conscience, though he have the honours of the world, suitable relations, and prosperity in his outward estate, yet all these enjoyments are so far from comforting him that they add to his sorrow: The creature of itself can neither make us happy nor miserable: Outward prosperity cannot truly comfort, nor adversity deject the heart of man uness' the favour or anger of God be minged therewith: A poor man (if contented) with roots and cold water is more happy even in this world than the greatest Prince (if discontented:) nor doth contentment lie in abundance. Outward things reach not the soul; they are without us, and cannot make a man truly happy What a man is indeed, he is within, he is between God and his own soul; the Church is all glorious within. 
Solon  A Heathen advised that we should call no man happy (though great and rich in the world) before death; that doth truly enrich a man which remains with him after death: all worldly things will shortly leave us, and what shall we cleave unto them? let not him therefore boast that puts on his armour as he that puts it of, 1 Kings 20.11. Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his richeses; but he that glorieth let him glory in the Lord, Jer. 9.23, ●4.  
Use. 1 First, It informs us that the Gallants of our times who greedily gape after the glory and honours of this world do but feed on wind and chaff, which though it may go down (the Devil sugering the pill, and putting a fair gloss upon it) as a sweet and pleasant morsel, yet it will prove bitterness in the end. Ephraim feedeth on wind, and daily increaseth lies, Hos: 12.1.  
Use. 2 Secondly, Let this admonish us to look on things as God looks on them, and represents them in his word, yea and in his works too, specially of late, God having broken down that which was built, and plucked up that which was planted. Is it now a time for men, for good men to seek great things for themselves? Jer. 45.4, 5. O that we would learn at length to look on things with a right eye as God looks upon them, on spiritual things as real & substantial, Faith being the evidence of things not seen, & the substance of things hoped for, Heb. 11.1. and on earthly things as shadowish and Temporal: we look not at the things which are seen (saith the Apostle) but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal, 2 Cor. 41.8. O that the Lord would realize the glory of Heaven to us; This is our great error; We look on things present as certain, and at that which is to come as uncertain. 'Tis hard to live on God in a naked promise: we are apt to conclude (according to the Proverb) that a Bird in the hand is better than two in the bush; hence it is (even from this bitter root of unbelief) that we departed from God, and adhere to the Creature, Heb: 3.12; hence it is that men have such a high esteem of the shadowish honours and airy Titles of this world; a sign that they are carnal, and do not rightly consider the Lord's design, who hath purposed to slain the pride of all glory, and to bring into contempt all the honourable of the earth, that his glory may be exalted, Isai: 2.11. Isai: 23.9.  
Let us now proceed to the latter part of the Verse, where the beauty of the King's Daughter is further illustrated and described.  
[Her clothing is of wrought Gold.]  
Some read it, purled works, or closures of Gold, enamelled gold, such as precious stones were set in, which were exceeding splendid and glorious; such were the clotheses of service in the Tabernacle, and the garments and robes of the High Priest which shadowed forth Christ's Righteousness, Exod: 28.11, 14. Exod: 39.1, 2, 3, 4, 5, 6, etc.  
This clothing of wrought gold mentioned in the Text is no other but the glorious Robes of Christ's righteousness, and the garments of salvation, Rev. 6.11. Isai. 61.10. In this excellent clothing we are presented to God without spot and blemish, Eph. 5.27. Col 1.22. altogether fair, Cant. 4.7. By reason of this clothing of wrought gold, the Lord will see no iniquity in Jacob, nor perverseness in Israel, Numb. 23.21. 'Tis true, the Church is glorious within, she hath a glory in respect of the indwelling of the Holy Ghost, who himself as well as his gifts dwell in her as in a spiritual Temple, Eph. 2, 21. Rom. 8.9, 11. But she is much more glorious and perfect in respect of her justification by the glorious righteousness of Christ represented by this clothing of wrought Gold.  
Observe therefore,  
Obs. 3 That although the Saints have in them gracious and spiritual dispositions and qualifications, 
The Saints need the righteousness of Christ notwithstanding their gracious dipositions. Reason's hereof.  yet they need the glorious garment of Christ's righteousness, (this garment of wrought gold) to cover all their imperfections, and to tender them perfectly beautiful & glorious in the sight of God.  
The Reasons hereof are two.  
Reas. 1 First, Because the great Jehovah is of purer eyes than to look on iniquity with approbation, Hab. 1.13. the righteous God will not delight in that person who is not perjectly righteous. The sinner cannot dwell with that God who is purity and holiness itself; nor can we pled with him, nor stand before his righteous Tribunal in our inherent graces, or spiritual actings which are but imperfect.  
Reas. 2 The second Reason is taken from the Holy Ghost, being a free arbitrary agent: though he dwell in the Saints, yet he is pleased to work in them gradually; to breathe and blow upon them, and to perfect sanctification in them by degrees, as the light shines forth more and more to the perfect day, see Jo: 3.8. 2 Cor. 7.1. Cant. 4.16. 1 Thes. 3.10. and therefore we still stand in need of this clothing of wrought gold, which though it be bought without money, and without price, and cost us nothing, Isa: 55.1. Rev: 
The excellency of this clothing, 1 'tis of God's contriving.  22.17. yet it is exceeding rich and glorious, Rev, 3.18. For  
First, It is a garment and clothing of Gods own make and contrivance; he found it out and wrought it himself without the help of men or Angels. Isai. 63.5. Heb: 1.3. Righteousness looked down from Heaven, Psalm 85.11. he brought in everlasting righteousness, Dan: 9.24, he is called the Lord our righteousness, Jer. 23.6. and this righteousness the righteousness of God. Rom: 3.21, 22; and we are made the righteousness of God through Christ, 2 Cor: 5. last vers.  
Secondly, It is of such a high and excellent nature that the faith, love, 
2 Our faith, love, etc. is no part of it.  joy of the Saints in their most spiritual refined acts are not any part or piece of this garment of wrought gold, not so much as a stitch or thread in it; all and every part thereof is only of God in Christ, 2 Cor: 5.18, 19 no part of it in us; In deed faith is said to be imputed for righteousness, Rom: 4 5, 9 But than it is to be objectively and relatively considered as relating to him that justifieth the ungodly, whom faith doth apprehended: It is not properly the palsy hand that enricheth a man, but the gold which the hand receiveth. 
3 The Lord himself clothes us with this garment.   
Thirdly, the Lord himself clothes us, and puts this garment upon us; he commands that our silthy Garments should be taken of, and that we should be clothed with this, Zach: 3.4. Isai 61.12. Ezek. 16.8. It is the Lord that justifieth the sinner, and imputes his righteousness to him; the sinner doth not justify himself: We read that as many as are Baptised into Christ have put on Christ, Gal. 3.27. But if the Lord himself did not put this garment upon us, and cloth us with it, we should never have benefit by it.  
Fourthly, 
4 God himself cannot found the lest fault with it.  It is such a beautiful rich garment that God himself cannot found the lest salt with it though he look upon it with the eye of strict Justice; but doth fully accept thereof in behalf of the greatest sinners, for whom the same îs provided: God accepteth it for them, and they are accepted for it, Mat. 3.17. Eph. 1.6.  
Fifthly, In the assurance of our interest in this clothing of wrought gold (the Lord by his Spirit revealing, applying, and sealing the same to our hearts and consciences in the promise of grace Rom: 1.17. Eph. 1.13. Eph. 4.30.) we have peace that passeth understanding, and joy unspeakable and full of glory, Rom. 14.17: Rom. 15; 13. 1 Pet: 1.18. Heb. 7.2. Psalm 85.10. And therefore it is an excellent rich clothing. 
5 In the assurance hereof we have true peace and joy.   
Do the Saints need this clothing of wrought gold notwithstanding their inherent graces and holiness; Than let them highly prise this clothing: how many in our days are affected with rich attire for the body? they cannot have their garments fine, and fashionable enough; O what vanity is therein apparel, what conformity to vain fashions. even in the most eminent professors! But (beloved) here is a garment of a higher nature, a Garment that will never wear out, nor wax old; a garment for every day, for every place and condition; a garment for every Sex and age, a garment for the poor as well as the rich; a garment that will cloth, and beautify, and keep thee warm from top to toe, Rev. 6.11. Rev 7.9, 14. Surely they that mind other garments much ●o mind this but a little O be thou crucified to thy silken garments, thy gold and silver lace, thy vain fashions: Take no thought for raiment: let not thy heart run our after apparel for the body, Mat. 6.28, 29, 30. Considering what a rich clothing of wrought gold the Lord hath prepared for thy soul; here is a complete garment that needs no mending, piecing, patching, whereas it may be said of our best righteousness that the bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can weap himself in it, Isai. 28.20.  
Use. 2 Secondly, Let the hearts of the poor afflicted Saints rejoice and be comforted in the thoughts of this Rich clothing. What though you be poor in this world, and your outward raiment vile and ragged, (whereas the wicked have their gold rings, and goodly apparel,) yet remember that you have a more excellent Garment, a clothing of wrought gold. God hath chosen the poor of this world rich in Faith, and Heirs of his Kingdom, James 2.2, 5. Christ made himself poor to make you rich, 2 Cor. 8.9, he is the richest man that makes most use of this spiritual clothing: ye may well say with Mephibosheth, let the wicked take all the world, I have enough seeing Christ is mine; The King hath set his love on me, and clothed me with the garments of salvation, Isai. 61.10. Did but Christians more improve this clothing, they would not be so much upon the fashions, compliments, pomp and glory of this world. Take a poor Saint in his lowest estate, and he would not change his condition with a wicked man in his greatest prosperity: perhaps the guest at the Feast had finer clotheses, more money in his purse, and greater parts than many of the other guests; O but he wanted the wedding Garment of Christ's righteousness, and therefore was but a poor miserable man, Mat. 22.11, 12. and so the Merchant (notwithstanding all his rich commodities) was but a poor man till he had found the pearl of great price, in the possession whereof he was truly rich (though he parted with all his other commodities) because he was so esteemed by God, who judgeth righteously, Mat: 13.45, 46.  
Use. Thirdly, Do the Saints themselves notwithstanding their gracious dispositions (flowing from the indwelling of the Holy Ghost) stand in need of this clothing of wrought gold, without which they cannot stand before God; Paul himself desireth to be found in Christ, & not in his own righteousness, Phil. 3.8. how than should this make sinners look about them, who have no gracious dispositions or qualifications at all; not a dram of true holiness; The Lord convince thee that there is an absolute necessity of putting on this garment of wrought gold: It is the Office of the Spirit of God to convince of sin and righteousness, John 16.8. how dost thou think (poor sinful soul) to appear before the just and holy God The Lord is King of peace to none but those to whom he is first King of Righteousness: Art thou poor, blind, miserable, and naked? the Lord 〈◊〉 make thee truly sensible thereof: hast thou no righteousness of thine own, nothing to cover thy nakedness? I offer thee here freely a Garment of wrought Gold, not surreptitiously taken as Achan took away the goodly Babylonish garment, Joshua 7 21. But procured for sinners upon very honourable terms by Christ our surety who performed as much as the Law required. Accept therefore of this Garment which will cover the shame of thy nakedness, Rev: 3.18. and will defend thee against all storm and tempests which may arise from the Law of God, from Satan, the world, or thine own heart. This garment will be a shadow from the heat, a place of Refuge, and a covert from storm and rain, Isa: 4.6.  
If the Malefactor who is condemned to dye could but produce a pardon, it would be matter of exceeding joy to him; but to the true christian a pardon is not only granted, and the attainder of high Treason taken of, but the perfect righteousness of Christ is also communicated to him, and he raised to greater honours and dignities than he should have had if Adam had stood.  
Object. 1 Is it not sufficient that Christ hath satisfied for us by his death, and that our sins are not imputed Psalm 32.1, 2. unless the active Justice of Christ be also imputed to us?  
Answ. If God will not only free us from sin and guilt, but also cloth us with the Robes of his righteousness, that therein we may appear before him (as Jacob in the garments of his Elder Brother Esau) and so obtain the blessing, let us rather thankfully acknowledge and improve this great favour, than subtly dispute ourselves and others out of it: Now this (I conceive) is plainly held forth in the words of the Text, 
That we are justiified by Christ's active righteousness, proved by five Conclusion,  her clothing is of wrought gold. This truth will further appear in these following Conclusions.  
Concl: 1 First, man cannot be perfectly justified in the sight of God without a perfect Righteousness, every way commensurable to God's holy Law which is the Rule of righteousness; do this and thou shalt live: nor can we have communion with the righteous God who loveth Righteousness, psalm 11.7. till we be thus perfectly righteous; and to speak properly, true Justice consists in actual iobedience, Deut. 6.25.  
Concl: 2 Secondly, In Justification there is not only an amotion of evil, but a collation of good upon the person justified. It is one thing to describe eternal life privatively, and another thing to describe it positively. God having delivered us from sin and guilt might have chose whether he would have invested us with a Right to eternal life: he might have pardoned our sins, and yet not have given us Righteousness: though remission of sins and imputation of Righteousness be inseparable in respect of the subject, or person justified, yet they are two distinct benefits, and so to be considered.  
Concl: 3 Thirdly, the moral Law is not abrogated, not nor dispensed with as to obedience, Rom, 10.3. Gal. 3.10. for though the works of the Law as performed by us be excluded from Justification, yet not as performed by Christ for us: either Christ performed actual obedience for himself, or in our stead and behalf; but it was not for himself but for us that he suffered and obeyed: whatsoever he did in the whole course of his Obedience, he did it as our surety, and in our stead. As we maintain against the Socinians, that the God of Justice would not dispense with the penalty of the Law without full satisfaction; so it is as true that he would not dispense with the command of the Law without perfect obedience.  
Concl: 4 Fourthly, the actions and sufferings of Christ make but up one entire and perfect obedience to the whole Law; nor had he been a complete and perfect Saviour if he had not performed what the precept required, as well as suffered the penalty which the Law inflicted: nay the sufferings of Christ had not been properly obedience, if they had not been in some sort active; for in suffering Christ obeyed, and in obeying he suffered: and these two benefits answer to our twofold misery, namely, the guilt of sin and damnation, and the deject of Justice.  
Concl: 5 Fifthly, the plain scriptures confirm this truth that we are justified by the active righteousness of Christ as well as his sufferings, else how can these Texts be answered; he is the Lord our righteousness. As by the disobedience of one many were made sinners, so by the obedience of one many shall be made righteous: We are complete in Christ. He was made sin for us, that we might be made the righteousness of God in him. He hath spread his skirt over us, and clothed us with the garments of salvation, Jer: 23.6. Rom: 5.19. Col: 2.10. 2 Cor: 5.21. Ezek: 16.8, 10. Isai. 61.10. He hath not only privatively made an end of sin, but positively he hath brought in an everlasting Righteousness, and clothed us therewith, Dan: 9.24. having ab●ishe● death, and brought life and immortality unto us 2 Tim: 1.10.  
This active Justice of Christ was shadowed out by the glorious Robes and apparel of the High Priest, Exod: 39 That attire in which the High Priest appeared before God, what was was it else but a ●●pe 〈◊〉 this clothing of wrought Gold? The filthy Garments of J●shua, (wh●● represented the Church) were not only taken of from him, thereby signifying the removal of our sins, but also a new fair ●arment wa● put upon him to signify our being clothed with the Wedding Garment of Christ's righteousness, Zach: 3.4, 5.  
Objection.  
Object: 2 But if we have perfect Righteousness and life eternal by the active Justice of Christ, and by being clothed with this garment of wrought gold, than his sufferings were in vain?  
Answer.  
Answ: Not so, for though our salvation was the common end both of his active obedience and sufferings, yet there was something proper to each: the peculiar end of his sufferings was our freedom from e●il; but the peculiar end of his active Justice was the ●●vesting us with a right to, and giving us possession of Heaven.  
Objection.  
Object: 3 But if Christ did perfectly obey and fulfil the Law for us, and in our stead, than we ourselves need not yield obedience to it.  
Answer.  
Answ: 1 The like Objection is made by the Socinians against Christ's passive obedience. If (say they) Christ suffered and died for us, and in our stead as our surety, ●hen it will follow that we should not suffer at all.  
But Secondy, there is one end of Christ's obedience, ●nd another of ours: the end of his was to merit and impetrate life and salvation for us; but the end of ours is to manifest our gratitude for our deliverance and redemption already wrought: Christ obeyed and fulfilled the Law for us as a Covenant of works; but we are dead to the Law as a Covenant, Gal: 2.19. and made conformable to the matter of the Law by the Spirit of Grace writing the Law in our inward parts, and constraining us to obedience by the sense of the love of Christ, 2 Cor. 5.14.  
To conclude, if we grant not that the Saints are clothed with Christ's active righteousness (since they must have a positive righteousness for their Justification before God) we shall unavoidably fall upon the act of believing, or some other work of the creature, and ascribe thereunto that honour which only belongs to this clothing of wrought gold; and upon this rock many split themselves, affecting a singular way of their own in the handling of this great Doctrine of Justification; surely it must needs be the safest way to take in the whole obedience of Christ from first to last.   

VERS. 14. She shall be brought unto the King in raiment of needlework: The Virgins her companions that follow her shall be brought unto thee.  
VERS. 15. With gladness and rejoicing shall they be brought: they shall enter into the King's Palace.  
IN the foregoing Verse the state of the Church in this life was represented both as to Justification and Sanctification: Christ comes both by water and by blood. 1 John 5.6. And now in these Verse we have a description of the state of the Church triumphant in glory.  
She shall be brought to the King in raiment of needle●●●k,] or in embroideries, namely, with embroidered or needle-wrought garments; such garments being usually worn in those Eastern Countries by Princes and ●●●ble persons, Ezek. 26.16.24. Some understand ●●●●eby the embroidery of the Spirit of God, and the ●●●●ty of his gifts, according to Ezek. 16.10. 1 Cor: 〈◊〉 .4. But the indwelling and work of God's Spirit ●●●●g aimed at in the former part of Verse 13. I hum●●● conceive that this with the following Verse ●●●ld be interpreted of the state of glory, and that ●●●ment of perfect bliss and happiness which Christ 〈◊〉 glorious Bridegroom will put upon his Bride who 〈◊〉 be glorified with him, Col. 3.4. Rom 8.17, 18. ●●●n 3.2.  
The Lord hath put a great excellency upon Man, ●●so that we may well say with the Psa missed, Lord 〈◊〉 what is man that thou art mindful of him, Psalm 〈…〉 .4.  
Man by the wise contrivance of God is a little world, 
Man is like a curious piece of embroidery. 1 In respect of his body,  ●●●rious piece of embroidery, an excellent piece of workmanship. and that in several respects.  
First, in respect of the frame and constitution of his 〈◊〉, and the parts and members thereof, which are ●●●sly wrought and put together by God; the form●● and composing the body of man of so many ●●●es, veins, arteries, sinews, is a curious piece of workmanship. We might the Psalmist admire, and 〈◊〉 out, I am fearfully and wonderfully made; my sub●●●ce was not hid from thee (O Lord) when I was made in ●●●et, and curiously wrought (i. e. like a piece of embroidery) in the lowest parts of the earth, Psalm 139.13, 〈◊〉 15 16.  
Secondly, In regard of his rational immortal soul, 
2 His rational soul.  ●●●●hose two noble faculties, the Understanding, and 〈◊〉 Will, wherein man far excels all the sensitive crea●●●●s. The soul is the better part of man, more worth 〈◊〉 all the world besides, Mark 8.36, 37. The body ●●●hout the soul is but a dead Trunk, an empty case; 〈◊〉 soul is the Jewel; the Creation, Infusion, and opera●●● whereof are like a curious piece of embroidery, 〈◊〉 excellent wrought garment wel-becoming the author and creator thereof, who is a simple, immaterial, Immortal Spirit, and the God and Father of Spirits, Numb. 16.22. the Lord breathed into man th● breath of life, and man became a living soul, Genes●● 2.7.  
Thirdly, 
3 In respect of his justification.  In respect of his free Justification by Christ and those glorious Robes of Righteousness wherewith the justified person is invested, being clothed with th● Sun, and having the Moon under his feet, Rev. 12, 〈◊〉 This was largely spoken of from Vers. 13. As there 〈◊〉 much variety in a garment of needlework, so in th● great work of man's Redemption and Justification b● Christ there is much excellent spiritual variety, multifarious wisdom, Eph: 3.10 herein the Lord abounded both in mercy, and Justice, and prudence, Psalm 8 〈◊〉 10. Eph: 1.8.  
Fourthly, 
4 In respect of his spiritual union with Christ.  By reason of his union with God through Christ, and the new or spiritual Creation, or Divi●● nature, 2 Pet: 1.4. which a godly man partakes o● Christ being in him the hope of Glory, Col: 1.27. M●● by the fall is become brutish, Psalm 92.6. having lo●● the Image of God through his own default; but being born again of the Spirit, John 1.13. John 3.5, 〈◊〉 Christ being form in him, Ga. 4.19. and he transformed into the Image of Christ from glory to glor●● 2 Cor. 3 18. Rom: 12.2. Hence it comes to pass, th●● he is like a piece of embroidery, or curiously wrought garment; Ezek. 16.13. bearing the Portraiture, Imag●● and superscription of the Lord from Heaven, 1 C●●● 15.47, 48.  
Fifthly, 
5 His glorification.  Man will be a curious excellent piece 〈◊〉 deed when he is perfectly glorified. The Body of ma●● the rational soul, the renewed sanctified soul beari●● the Image of Christ, our free Justification by the righteousness of Christ; all and every one of these are li●● a piece of curious embroidery. And if so how than w●● it be with thee (O my soul) when thou art perfect clothed upon with garments of glory, 2 Cor. 5 2, 〈◊〉 Than shall the Spouse be brought into the King's presence in raiment of needle work; than shall the glorio●● beauty of the Spouse which now lies hid fully 〈◊〉 〈◊〉, Col. 3.3. 1 John 3.2. Princes used to be clothed with long white garments at their Festivals and Triumphs; The Saints shall have a festival day, a day of Triumph, in the view of Men and Angels, on which ●hey shall be clothed with long white Robes, and have ●alms in their hands, Rev. 7.9. Though there be ●uch Beauty and excellency upon her in regard of ●●er Justification, and spiritual renovation, yet this excellency of hers is as yet vailed; she seems black ●hough she be comely; but her comeliness and glory ●●al be made manifest. This is that which is promised 〈◊〉 the Text. Than shall she be brought to the King in raiment of needlework.  
Hence Observe,  
Obs. 1 That though there be a Marriage-Relation and mu●●●l embraces between Christ and his Spouse, and the ●●ouse now and than admitted unto intimate converse and familiarity with him. 
The marriage between Christ and his Spouse is not so fully and gloriously solemnised as it shall be.  John 14, 21. Re● 3.20 yet the Marriage is not so completely and gloriously solemnised as 〈◊〉 shall be.  
Believers now are perfectly glorious in the person 〈◊〉 Christ their Head, being risen and ascended in him ●●ed sitting together with him in heavenly places, Eph. 〈◊〉 6. But they have not as yet a constant uninterrupted communion with him, they are not yet so glorious in their own persons at they shall be; for they must ●●rst be unclothed that they may be clothed upon, 2 ●or: 5.2. This fullness of glory as it relates to the per●on of a Believer is reserved for the general day of Resurrection, and reunion of soul and body.  
The Soul indeed when separated from the body 〈◊〉 brought into the glorious presence of the King, and ●●oth behold his face; yea the Lambs followers in ●his life (when the remainder of the Vials shall 〈◊〉 poured out, the Jews converted, Antichrist ●estroyed, the Spirit of God more abundantly communicated, and Christ shall take possession 〈◊〉 the Kingdoms of this world;) shall be ●●ked with far more spiritual glory than at present they have attained, as appeareth from Rev● 17.7, 8, 9 Rev: 21.22. yet the full and perfect manifestation of the Sons of God shall not be till the so●● and body be reunited in glory, than shall she be brought to the King in raiment of Needlework.  
Our present knowledge and enjoyments of God are nothing to what they shall be. 
The imperfection of our present knowledge, 1 We see but darkly in a glass.   
And first touching our knowledge of God, it is exceeding dark, low, and imperfect. We see him bu● darkly as in a glass, riddle, or allegory, 1 Cor. 13.12. an● there is a vast difference between seeing an object directly immediately, and in its proper colours, and b●● holding it through a mirror or glass: For 

1 The sight of an object through a glass is but wea●● rather the shape and resemblance of the thing 〈◊〉 seen by us than the thing itself.  
2 As it is weak and imperfect, so it is vanishing an● transient, it soon passeth away, and is not durab●● and permanent.  
3 It's a remote and farfetched way of knowledge, 〈◊〉 light springing into the understanding but through● the window of the senses, which first take in th● species; one direct view of the Lord of glory will i● finitely transcend this low way of Knowledge.    
Secondly, 
2 Our knowledge of God now is rather negative than positive.  Our knowledge of God now is rather Negative than positive; we know not so well what Go● is, as what he is not, by removing imperfection from him; thus we say, God is not a man, that he should li●● with him is no shadow of change; he is without beginning and end of days, etc. This is negative, a●● it is observed 
* Ex puris negativis nihil concluditur.  that from pure negatives there 〈◊〉 be no certain conclusion made.  
Thirdly, We know God here but by way of eminency; as namely, 
3 By way of eminency.  those perfections which are scatter●● among the creatures do eminently and transcenden●● centre and meet in God.  
Fourthly, 
4 By way of Causality.  By way of causality, as God is the fountain and supreme cause of all beings with their motion and operations; In him we live, move, and have our ●●ing. (1) By the motions of the Creatures we gath●● that there must be a primum mobile or first mov●● (2.) From the degrees of entity, truth, goodness, love, justice, which are in the Creatures, we infer that there must be one chief being, Truth, good, etc. Thus reasoning from the lesser to the greater, if there be so much sweetness and comfort in the streams that flow from God, and in his communications to us in his Creatures and Ordinances, there is much more in the perfect enjoyment of God himself.  
Now this way of knowledge (though we are to bless God for it, yet it) is but low and imperfect if it be compared with that which is to come.  
Again Secondly, as our knowledge of God, 
Our enjoyment of God imperfect.  so our love to God, delight in him, communion with and enjoyment of him, are weak and imperfect: for how should we perfectly love and delight in that object which we do but imperfectly know according to the measure of our knowledge if it be experimental) so is the measure of our love: still there remains much darkness in our minds, enmity in our wills, carnality in our affections to be purged out: having such precious promises, and hopes of glory and immortality, we should cleanse ourselves from all filthiness of Flesh and Spirit, perfecting holiness in the fear of God, 1 Cor. 7.1. 1 John 3.3.  
Use. Let none of us therefore secretly or openly boast of our spiritual gifts, knowledge, attainments, and enjoyments If any man think that he knoweth any thing, he knoweth nothing yet as he aught to know, 1 Cor: 8.2. and again, if a man think himself to be something when he is nothing, he deceiveth himself, Gal: 6.3. alas, the most spiritual quicksighted Christians that live on the face of the earth know and enjoy but little or nothing to what they shall know and enjoy in Heaven, nay, to what they may know and enjoy here; which when it comes they will be ashamed of the imperfections of their present knowledge and enjoyments; We are but yet in the withdrawing-room; the time is coming that we shall be brought into the presence-Chamber of the King of glory.  
Again, the Glory of the Spouse in the Beatifical Vision and fruition of God is here illustrated by a similitude taken from an artificial excellent wrought garment, wherein there is also an allusion to the Queens being brought into the King's presence in her most glistering and glorious attire upon the day of Nuptials, having a Canopy of state carried over her head, as the Jewish custom was.  
Obs. 2 Hence Observe, That the Saints who groan under a body of sin, 
The Saints who groan under a body of sin shall be perfectly clothed upon with glory.  Rom: 7.24. shall be perfectly clothed upon with the Garments of Glory prepared wrought and contrived for them by God himself. We cannot fully describe what the Saints shall see and enjoy; and to speak of the state of Glory so fully as the same may be represented out of the Scriptures would require a long dise course.  
I shall briefly hint 4 or 5 particulars in reference thereunto,  
First, 
1 The Saints shall perfectly see God,  The Saints shall perfectly and intuitively see God himself as the chiefest and highest Truth, the sountain of all Truth, the Cause of Causes: They shall see him as he is; they shall see him as they are seen, and know as they are known of him, 1 Cor. 13.12. 1 John 3.2. Rev. 22.4. and what that knowledge or sight is truly I know not; but this I know, that the Understanding of a man will not fully acquiesce till it perfectly know and see him who is the highest and chiefest Truth. This Vision of God shall be clear and perfect, so far as a creature or fin ite being is capable, 
* Visio clara●non comprehensiva.  though it shall not be fully comprehensive; for that which is finite cannot fully comprehend that which is infinite; but we shall see him as he is; we shall see him so as to be made like him, so as to be satisfied and blessed in him and with him for evermore.  
2 The Saints shall have a perfect transforming sight of the glorious person of Christ, 
2 They shall see the person of Christ.  and the mystery of the personal union, Rev. 22.4. John 17.24. It is defirable to see Christ in the flesh: 
* So Augustine,  Sir, we desire to see Jesus, John 12.21. and again to see him spiritually in his Ordinances, walking in his Garden, and in the midst of his golden Candlesticks, Cant. 5.1. Rev. 1.13, 20. is exceeding aimiable. But O what will it be to see the Lord of glory in the fullness of his glory; to behold the Father in the Son by the light of the Spirit perfectly immediately & uninterruptedly to all eternity. In this Beatifica Vision the Saints (who are illiterate, and weak it's their knowledge now) shall perfectly know & see all mysteries of nature, Grace, and Glory, which are wrapped up in the Scriptures, or in any human Creature or Science. Here we see God in the creature, the fountain in the streams, the Cause in the effects; but than we shall see all effects, products, streams in the original first cause and fountain of them; and this shall be immediately upon the souls departure out of the body, Eccles: 12.7. Luke 23.43, 46. Acts 7.59. Phil: 1.23. Rev: 7.14, 15.  
3 As there will be a glorious Vision of God as the chiefest Truth, which will perfect the Understanding, 
3 The Will sha' enjoy God as the chiefest good.  so likewise there shall be a perfect constant fruition of him as the chiefest good, which will perfect the Will: and now both the Understanding and the Will being elevated to the highest and most enlarged capacity (to take in the glorious Vision and fruition of God) that a created being can be raised up unto, we shall need not more, we shall crave not more; this will be true happiness and glory indeed; and till we arrive at this we are not perfectly happy, our rest is not glorious.  
4 We shall have a perfect ravishing knowledge of and communion with the blessed Angels, 
4 We shall have a glorious commun●●on with A●●●ge●s & Saints.  and with all the Saints in the Church Triumphant: whereas now we know but a little (whatsoever some pretend) of the nature, offices, operations, influences of those pure Angelical Spirits being far above us, and very mysterious, we shall than know them perfectly and fully. And for our communion with the Saints at present, alas, much of it is selfish, dull, low, and carnal; we know them much after the flesh, and but little after the Spirit; we converse rather with men's gifts and private opinions, admiring some persons, and contemning others, than with God and Christ in them; Besides, there are such sad and lamentable jealousies, divisions, evil surmisings, self-exaltings, strife and contention among the Saints at this day (arising from the remainders of pride, unbelief, and corruption) that their communion one with another is rendered very uncomfortable. But all these evils shall be done away and swallowed up in glory, where the joy and excellency of one Saint shall be the joy and excellency of another.  
5. Than lastly, for the body (which is now subject to many weaknesses, 
5 Glory shall be put upon the body.  pains, and distempers, and so a clog and hindrance to the spiritual actings of the soul,) it shall be at the Resurrection impassable, full of strength, activity, light, and glory; It shall rise a spiritual immortal body, 1 Cor. 15.42, 43. In a word, it shall be like to the Glorious Body of Christ, Phil. 3.21. Heaven will cure us of all our distempers.  
Use. 1 This than should encourage poor sinners to come in to Christ the Lord of Glory. many gape after the dignities of this world, and delight to be brought into the presence of earthly Princes; but here is a heavenly King ready to entertain you, and to bestow a heavenly inheritance freely upon you: Remember what you ioose if you gain not Christ; ye loose a Kingdom, a Crown of glory, the everlasting Vision of the God of Glory; you loose your own immortal soul, a loose which no other gain can countervail, Mark 8.36, 37. Come in therefore and accept of the Grace and pardon of the Prince (as a poor condemned Rebel) and he will receive thee into his Glorious palace.  
Objection.  
But I cannot imagine that there should be such 〈◊〉 Glory prepared for me who am a vile wretch 'tis too good news to be true; and beside we see none return from the dead to tell us of it.  
Answ: 1 Ans: It is prepared for Christ's flock, Luke 12.32. for all that shall believe on him; Believe and it is thine; nay the redeemed one's of the Lord have a right to it by virtue of his death before they believe, Rom 5.10 2 Cor: 5 19 Gal. 4.6. but they cannot know & rightly improve it till they believe.  
Answ: 2 Though these things be too great and glorious for thee to receive, (considering thine own demerit) yet they are not too great for the glorious God to give; as Alexander said to one of his favourites, It becomes me who am a great King to bestew on thee this rich gift, though thou thinkest thyself unworthy of it. Great persons delight to communicate great Gifts.  
Obj. Again, Whereas ye say that none return from the dead to acquaint you with this glory, I Answer, 
An Answer to that Obj. that none return from the dead. Object: Answ:  I If you will not believe Moses and the Prophet (nay I may add, Christ and his Apostles) neither would ye be persuaded if one should come from the dead, Luke 16.30, 31.  
2 We must in this case live by Faith, and not by sense, 2 Cor: 5 7.  
3 Some souls have returned again to their bodies, as Lazarus, John 1 44. Jairus daughter, Luke 8.55. and those Saints that appeared to many in the holy City, at Christ's Resurrection, Mat. 27, 52, 53. But as concerning any relation they made of their enjoyments when their souls were separated from their bodies the Scripture is silent, that we might not make any curiou Inquiry, (to which man's nature is prove and inclinable:) secret things belong to God, revealed things to us, and to our children, Deut: 29.29.  
Christ himself came down from Heaven, Prov. 8.30, 3●. John 1.42. Eph. 4.10. and he rels us something in his Sermons of this glorious Inheritance, and so doth Paul who was wrapped up into the third Heaven; though he tells us not all, for he saw and heard things that were unutterable, 2 Cor: 12.4.  
5 The separated glorified Spirits have other work to do than to come down again into this prison: they are so happy, so taken up and ravished with the Vision and fruition of God that they are exalted far above the persons and things of this lower visible world. That man who is delivered out of prison and brought into a glorious Palace will not willingly go to that dungeon where he was formerly in captivity. The Devils and wicked spirits may (by God's permission) frequently assume bodies, and walk and converse here below (as perhaps they do at this day.) But for the blessed departed Spirits they are in a better and higher capacity, and have other work to do than to come again into this prison.  
This Doctrine may be further applied.  
Use. 2 Secondly, Is there such a Heavenly glorious garment prepared by God for us; Than let the people of God be hence exhorted to a holy Heavenly becoming conversation, seeing we shall be brought before the King in raiment of Needle work. O what manner of persons aught we to be, 2 Pet: 3.11. how should we endeavour that we may be found meet for the glorious inheritance of the Saints in light? Co: 1.12. The more holy men are the fit they are for Heaven which is a holy habitation, into which no unclean thing shall enter, Rev. 21 27. Let us therefore shake of all worldliness, drossiness, bitterness of spirit, and seeking the great things of the world for ourselves, and learn (in good earnest) to be heavenly minded, and to set our affections on heavenly things, Col. 3.1, 2.  
Use. 3 Thirdly, This should teach us to admire the love of God who hath provided such a garment of glory, and given his Son to purchase it for us, John 3.16. Eph. 1.13. And in the sense hereof we should not a little prize the Lord Jesus & his merits, by virtue of which we are made Heirs of this glory, Rom. 8.17. It must needs be a very precious blood, the shedding whereof produceth such a glorious effect. If we do but consider what a vast disproportion there is between the glory of Heaven and our imperfect obedience, we shall renounce our own righteousness as a poor Low empty thing, and never expect this glory as a reward of our works, but accept the same as the free gift of God, Rom: 6.23. and the reward of Christ's obedience. When the servant comes home from his labour, th' ᵉ Master saith not to him by and by, come and sit down to meat; much lesle doth he bid him go and possess his best house, moveables, and Jewels as a reward of his dares labour. When we have done all that we can we are unprofitable servants, and fall short of our duty, much more of obtaining this glory as a reward of our obedieace, Luke 17.7, 8, etc. neither our do nor sufferings are worthy to be compared with the glory that shall be revealed in the Saints.  
Use. 4 Lastly, the thoughts of this excellent glorious Garment which shall be put upon the Saints should fortify them against the fear of death; who would not be contented to go through a strait and narrow gate to the presence-chamber to converse with the King and be his favourite? who would not endure a little struggling with a spoilt enemy, being in the direct way to enjoy a Crown? Though the Saints may meet with a sharp breakfast, yet they shall have a joyful dinner; though a sharp storm rise upon them whisest yet they are at sea, yet they shall shortly be in the harbour of rest out of the reach of all their enemies. Let us be willing and ready to lose anchor, and to be dissolved, that we may ever be with Christ, which is best of all, Phil. 1.23. and in the mean time patiently wait for the Lords appearance: It will not be long before our General come and set us at liberty, and carry us along with him. There is but a paper-wal between us and the King's Palace: though it will be some trouble to the flesh to have this rotten wall knocked down, yet the very next room that we shall afterwards enter into will be the Palace-Royal, where we shall ever be with the Lord, 1 Thes 4.17. and with his Angels, and shall sit down with Abraham, Isaak, Jacob, David, Peter and Paul, and the general Assembly of the Saints, to our unspeakable joy and comfort.  
Thus much of the former part of Vers. 14.  
The latter part remaineth to be spoken of.  
[The Virgi is her Companions that follow her shall be brought unto thee:]  
In these words there is an amplification of the Father's promise to Christ; the former part of the Verse relating to the whole Church or mystical Body of Christ to general, and this latter part to each true Saint and Member of Christ in particular. The Virgins that follow the Queen shall be brought to the King in raiment of Need work.  
Hence we may learn two or three Lessons.  
Obs: 3 First, 
Each true Saint at tends on the Church Universal.  That each true Christian attends on the Church-Vniversal as the Hand maid attends on her Mistress, and the daughter on her Mother, Ga. 4.26, 27.  
The true Believe or spiritual soldier follows the great Army or general Assembly of the Saints, Heb. 12.23. having spiritual invisible communion with the whole Family, Eph, 3.15. whether triumphant in Heaven, or militant on earth; (imitating their faith, love, patience, and other christian-vertue) even from Adam to faithful Abraham, and from Abraham to the Saints that last departed, or that live on the earth at this day, Rom: 4.16, 23, 14 Heb. 11. Heb. 13.7.  
From this we may draw one or two Corrol aries.  
Corrol: 1 First, That the sincere Believer, though he be weak, and but as a little toe or singer, doth yet contribute to the advantage and completing of the whole body, so that he cannot well be wanting, 1 Cor. 12.14, 15, 16, 17, 18, 21, 22. The highest and most excellent Christian, cannot say I have no need of thee: The Queen will not be without any of her true companions: As it is in the body natural, so it is in the Church of Christ, or body mystical; all the members being fitly joined together and compacted by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love, Eph. 4, 16. Col. 2.19.  
Corrol: 2 Secondly, That Virgin Christians whether they be members of this or that particular Church, or not, joined to any particular Church, should seriously remember and improve their relation to the great and general Society of the people of God, no particular relation whatsoever should hinder the Virgin● from waiting upon the Queen, and performing their duty to her. But this was formerly urged from Vers. 9 and therefore I pass it over.  
Again we may further Observe,  
Obs. 3 That such as are true companions with the Church here, 
Such as are real companions with the Church here, shall be companions with her in glory.  and follow here in her faith, patience, etc. shall be also companions with her in Glory.  
The Virgins her companions that follow her shall also be brought to the King.  
Not every member that holds visible communion with the Church in Ordinances, and partakes of some spiritual sap and influence, whereby he is enabled to perform duties for the edifying of the body (which a Hypocrite or Temporary may do, John 15.2. Mat. 13.20, 21. Heb: 6: 4, 5, 6.) But they that have real communion by grace with Christ and his members, and are spiritually engrafted into Christ as their root, though they be but weak, and follow the Lamb slowly, yet being in the number of the wise Virgins they shall be brought to the King in raiment of needlework.  
Whether there shall be degrees of glory in Heaven is a dispute amongst many; but it matters not much. 
Of degrees of glory.  Dan. 12.3. with other Scriptures are alleged for it, but Mat: 13.43. with other Texts are alleged against it; howbeit if we grant that there shall be degrees of glory, yet let us take these two cautions along with us.  
Caution. 1 First, 
Two Cautions.  That the degrees of glory are not grounded upon the good works (as the degrees of hel-torments are upon the evil works) of men, but only upon Gods mere Grace and good pleasure, who as he is pleased to give more faith and love, so he may as freely impart more glory to one Saint than to another.  
Caution, 2 Secondly, The glory of one will be the Glory of another; so that there shall be no cause of complaint, envy or strife among them; every vessel shall be as full as it can hold.  
Again, the Church's companions are here described to be Virgins, and this Song is called the Song of the wellbeloved Virgins; alluding to those Virgins that used to attend on, and sing to the Bridegroom & Bride.  
Hence Note,  
Obs. 5 That all true Christians (who wait on the spiritual Bridegroom and Bride) are Virgins for their spiritual chastity. 
True Christians are chaste Virgins,  Virgins without number wait upon them, Cant: 8.6. every one hath a Virginlike disposition.  
Indeed we find in the parable, Mat. 25. that there are two sorts of Virgins in the visible Church, the wise ones and the foolish; these as well as the other have Lamps, (i: e.) Gospel- light in their Understandings, and are purged from gross defilements, waiting also for the coming of the Bridegroom; so that there seems to be no difference between them till the Bridegroom come, not more than between the guests at the feast, Mat. 22.11, 12. But the appearance of the Lord and Master will discover and uncase the most subtle refined Hypocrite that is, Mat: 3.2.  
Quae: 
Quae:  How and wherein doth it appear that the Churches true Companions are chaste Virgins?  
Answ. Ans: 1 They are such as are single-hearted, not having a heart and a heart, 
1 They have a single heart.  not parting stakes between Christ and the world, Christ and a lust.  
2 They are chaste in their desires after and affections to Christ the spiritual Bridegroom, John 3.28, 29, 30. 
2 They are chaste in their affections.  whose name is as Ointment poured forth, therefore do the Virgins love him, Cant: 1.3. they desire none, they love none in comparison of him.  
3 They are chaste in their Principles and judgements; 
3 Chaste in their principles.  having the spirit of a sound mind and judgement as well as love, 2 Tim: 1.7. Phil. 1.9. They keep close to the simplicity of the Gospel of Christ (which is adulterated by others, 2 Cor: 11.2.) both in Justification and sanctification; so that they will not suffer any creature to lodge with Christ as his Corrival.  
4 They are chaste and Virginlike in their practice and conversation; 
4 In their practices.  those that stand with the Lamb on Mount Zion and follow him do not defile themselves with Women (i: e.) with corrupt worldly antichristian Doctrines, practices, Interests, for they are Virgins, Rev. 14.4.  
Lastly, Chste in their ends and aims, 
5 In their ends.  therefore the Spouse is described as having Doves eyes, Cant. 1.15. and 1.4. and 4.1. (to wit) a single eye and respect to the glory of Christ; the foolish Virgins though they have some spiritual gifts and assistance from Christ, yet their ends rise not higher than self in their most glorious performances, Israel is an empty vine, he bringeth forth fruit to himself, Hos: 10.1. When you fasted and mourned, did you at all fast and mourn unto me, even unto me (saith the Lord) Zach: 7.5, 6? but the chaste wise Virgins as they bring forth fruit by and from Christ as their spiritual Husband, root, and principle, so for him and to him as their end, see John 15.2, 4, 5. Phil: 1.11. Rom. 7.4. Gal. 2.20, 1 Cor: 15.10. 2 Cor. 12.2. Phil. 4.13. Col. 3.17.  
To apply this,  
Use. 1 First than, let us seriously look to it that we (who profess ourselves to be the Church's companions) be found wise and chaste Virgins, having not only Lamps (i: e.) spiritual light, knowledge, ●gifts and parts, but oil in our Lamps, oil enough, vessel oil, fountain oil, true faith working by love to Christ and his Saints, Gal. 5: 6. The King or Bridegroom is coming, be will shortly lay the Axe to the root of the Tree, and discover them that say they are Christians and are not, Rev: 2.9: he will try us to purpose whether we be Virgins in deed and in truth, or only in word and pretence; and O what a dreadful terrible cry will there be at midnight among the foolish Virgins, Mat: 25.6.  
Use. 2 Secondly, Watch, watch, (ye that are the people of the Lord,) I say again watch and pray; there is an hour of blackness and darkness and Temptation come upon this Generation; The Devil is at work, and rageth exceedingly (though we see him not) because his time is but short. Rev 12.12 and his great design is to des●●ur the Virgins, to draw their hearts from Christ, and his despised Truth, Cause, and Interest, and to make them commit folly (even at midda when the sun shineth) with the lust of the flesh, the lust of the eyes, and the pride of life, which are not of God put of the world, 1 John 2.16. Therefore we had all need watch and pray that we may not fall into Temptation; many who seemed stronger than we have committed spiritua Whoredom, and are ensnared with the evils of the times. O (my dear Brethrens) let us endeavour to keep our Virgin garments pure and unspotted till the coming of the Bridegroom, who will hasten his appearance   

VERS. XV. With gladness and rejoicing shall they be brought: they shall enter into the King's Palace.  
THis Verse coheres with the former, and is a continued speech of the glory and happiness of the Spouse of Christ, which on all hands shall be accompanied with exceeding gladness and rejoicing, represented here by the entertainment of the Bride, who on the day of marriage was received with great joy, 
Great joy among the Jews at their Marriages.  especially by the Bridegroom and his friends or companions; as the custom was among the Hebrews (to which this refers) who did exceedingly rejoice on the day of marriage, when the Bride was brought to the Bridegroom, as appeareth by three things. 
* See Weems Synagog. Cap. 6. para. 11. Diatr. 2. p. 190, 191.   
1 They had their Marriage feast, which ordinarily lasted seven days, Judges 14.17.  
2 The house of Marriage was called Bethhillula, the house of praise and rejoicing; and  
3 Their Marriage Song Hillulim, 
Goodwin Moys. and Aaron, lib. 6. cap. 4. p. 285.  the Song of praise, which was sung by the Bridegrooms intimate friends and Companions, who are called the Children of the Bride Chamber, Mat. 9.13, 15. In which Song they had these words, Let there be the voice of joy and gladness, the voice of the Bridegroom and the Bride. The voice of exultation in the Bride-Chamber is sweeter than any Feast. See Jer. 33.11.  
Thus we see the Bride on the day of marriage among the Jews was received with great joy by the Bridegroom and his friends, John 3.29. But especially the King's Bride or Wife, for this of all marriages was accompanied with most joy and exulation; and hereby the Holy Ghost doth illustrate the mutual joy of the spiritual Bridegroom and Bride. Hence Observe.  
Observe. 1 That when all the people of God that have lived from the beginning to the end of the world, are gathered together, 
That there will be unspeakable joy when the Saints are received into the King's Palace.  and received into glorious mansions, there will be unspeakable joy and gladness.  
This will be as the joy of Harvest, this will be a feast of fat things indeed. Here we expect more than yet we enjoy, here we groan under many distempers, but than all tears shall be wiped away, Isa. 25.8. Rev. 7.17. Sorrow and sighing shall for ever cease, Isa. 35.10. There shall be no more cause of mourning or complaining.  
[With joy and gladness shall they be brought, etc.]  
The whole Company, God and Christ, the blessed Angels and Saints, will all rejoice, there will be a general joy as at a Marriage feast.  
First, 
1 God himself will be glad of their company.  God himself will infinitely rejoice in and over his people whom he made for himself. He might well have been without us (being perfectly blessed happy and glorious in and of himself) before we had a being he rejoiced infinitely in himself, and if we had never been born he would have been as perfectly blessed as now he is. Saints and Angels, nay the human nature of Christ add nothing to his perfection; but now having set his love upon us, and taken us into fellowship with himself, he delighteth in us, and rejoiceth over us, and that with singing, even in this life, Isa. 65.19. Zeph 3.17. And if it be so now, how will it be when his Jerusalem is fully translated into Heaven, and hath nothing in her but what is lovely and matter of rejoicing. The Saints shall be as Jewels made up, Mal. ● 17. A Jewel must be polished and set in gold hat it may shine forth brightly; now the Saints are Jewels, but rough and unpollished; God will make up these Jewels, and set them in gold, and put a lustre upon them.  
Secondly. 
2 Christ will infinitely rejoice in the Saints.  Christ (who is clothed with our Nature flesh and blood) will also rejoice over his Bride with exceeding joy in beholding the blessed fruit of the travail of his soul, Isa. 53.11. The glorious issue of his Incarnation, Sufferings, Resurrection, Intercession, Victories, having sweat great drops and clods of blood, and endured unspeakable agonies in his soul, that he might bring many Sons to glory, Mat. 26.38. Mat 27.46. Heb 5.7. Heb. 2.10. O what a merry meeting, what intercourse of ravishing joys and heavenly unmixed delights, will there be between Christ and his Spouse! A woman doth greatly rejoice (notwithstanding her painful travail) when she hath brought forth a Manchild, John 16.21. yea, the more painful her travail hath been, the more joyful and acceptable will her issue be to her.  
Every one delighteth in the prosperous issue of his labours. Moses (that man of God) having travailed long, and undergone many dangers with and for the Israelites; and the Apostle Paul having been in spiritual travail once and again with the Galathians, Chap 4.19. did rejoice exceedingly to see the fruit of their labours; and so (no doubt) it is with other faithful men.  
But Christ much more will rejoice to see the blessed fruit of his labours and sufferings. Christ loves his own with an infinite love, and therefore he will rejoice in them with an infinite joy: Come ●ee blessed of my Father, O come and inherit the Kingdom prepared for you, Mat. 26.34. The joy (as also the sufferings) of Christ personal, are complete already, but the sufferings and happiness of his Members do contribute to the filling up of the sufferings and joy of Christ Mystical (the Church being his body, the fullness of him that filleth all in all) Col. 1.24. Ephes. 2.23.  
Thirdly, 
3 The Angels will exceedingly rejoice in the Saints.  The Angels of God who are appointed to gather the Elect from the four Quarters of the world, Mat. 24.31. will entertain the Saints with unspeakable rejoicing. Angels are strong, excellent, sweet, wise, loving, amiable, heavenly, delightful spirits, they are chief Princes above all the Princes of the earth, 2 Sam. 14.20. Psal. 103.20. Dan. 10.13. Col. 1.16. and there is an innumerable company of them, Heb. 12.22. Dan. 7.10. They now delight to pry into the mystery of man's redemption by Christ, 1 Pet. 1.12. To them is made known by the Church, the manifold wisdom of God in this Mystery, Ephes. 3.10. And though Christ who took not on him the nature of Angels, but the seed of Abraham, Heb. 2.16. did not by his death satisfy for the elect Angels (who had no sin to be expiated) yet by him they are confirmed in their blessed estate (he being head of Angels as well as of men Col. 2.10.) If now the blessed Angels sto●● down with delight to look into the mystery of our Redemption, they will surely rejoice exceedingly when the Redeemed ones of the Lord are brought to everlasting glory.  
'Tis their business now to preserve the Saints from the rage of evil Angels, and wicked men; to direct and comfort them, and to watch over their souls and bodies, Deut. 33.3. Zach. 14.4. Mark 1.13. Rev. 5.11. Heb. 1.14. Psal. 91.1, 11. Mat. 18.10. As the embroidered Cherubims did environ the Tabernacle, so do these heavenly spirits Guard the Saints here, Exod. 26.1. Dan. 4.14. Psal. 34.7. 2 Kings 6.17. Gen. 32.1, 2 Dan. 10.20. Psal. 35.1, 5, 6. Mat. 6.10. and carry their souls, when they departed out of the● bodies, into Abraham's bosom, Luke 16.22.  
If they rejoice now when a poor sinner is converted, Luke 15.10. than much more when the converted sinner is glorified; yea, when the general Assembly of all the Saints shall meet together in Heaven, and be glorified for ever both in soul and body. Than shall they be brought with gladness and rejoicing.  
Fourthly, As God and Christ will infinitely, 
4 The Saints will exceedingly rejoice in communion with God and Christ, and the Angels.  and the Angels exceedingly rejoice in the company of the Saints Triumphant, so the Saints will greatly rejoice in their glorious communion with God, and Christ, and the blessed Angels, as the Bridegroom will rejoice in his Bride, so the Bride will rejoice in the Bridegroom. The Lord in this life will created Jerusalem a rejoicing, and his people a Joy, Isa 65.18. she shall greatly rejoice in the Lord who hath clothed her with the Garments of salvation, as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth herself with Jewels, Isa. 61.10. Christ the Bridegroom would have his people greatly rejoice in him, whilst they abide here, John 15.11. John 16.27. John 17.13. 1 John 1.4. But than the Joy of the Lord shall perfectly abide in them, and their Joy shall be full. I will see you again (saith Christ) and your hearts shall rejoice, and your joy no man shall take from you, John 16.23. And O what unspeakable mutual rejoicing will there be at that day between Paster and people, between the faithful Preachers of the Gospel, and those souls who were converted by the blessing of God upon their labours; these are their joy and Crown now, Phil. 2.2. Phil. 4.1. 1 Thess. 2.19, 20. 3 Ep: John 4. but much more than.  
Use. 1 FIrst than, this may serve to Comfort and suppore the Saints, who now mourn in Zion: Their sorrow shall be turned into Joy, God will give them beauty for ashes, the Oil of joy for mourning, and the Garment of praise for the spirit of heaviness, Isa. 61.3. He that soweth in tears, shall reap in joy; he that goeth forth and weepeth bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him, Psal. 126.5, 6. Mat. 5.4. It may be before this Generation pass away, the Church shall be made the joy and praise of the whole earth; however the soul shall surely be filled with the fullness of joy when it is brought by Angels into the King's presence, and therefore we should call and cry incessantly, Come Lord Jesus, come quickly, Rev. 22.17.  
Use. 2 SEcondly, The thoughts of this general concourse and meeting of all the Saints in Joy and gladness should mitigate the present affliction that lies upon us by reason of our divisions, scatter, envyings, strange and unbrotherly carriage one towards another. All the scattered divided one's of Christ (notwithstanding their odd foolish humours and passions) shall be gathered together into one place; Heaven will hold us all, by what names or Titles soever we be now distinguished, we shall meet with joy and gladness in our sathers' House. Though now the Saints are so strange and shy one of another, that they will scarce meet to pray or speak together, yet they shall be better acquainted when they come to Heaven.  
As it followeth.  
[They shall enter into the King's Tallace.]  
The Psalmist here in the Type alludes to the Princess being brought in great pomp and magnificence into the Palace Royal, where the King with his Royal Attendants stand ready to receive her.  
By the King's Palace is meant the third heave 2 Cor 12.2. that which is called Coelum Emy●●um, which is the Throne of God, the place and habitation of the blessed Saints. 
2 Observe. God hath created a glorious Palace for his Saints.   
We may hence Note.  
That the Lord hath erected a glorious Palace ●● his Saints to be brought unto, and to abide in.  
There are two rich Palaces mentioned in this Psalm.  
1 The one an Ivory Palace, vers. 8. whereby is signified the Assemblies of the Saints, and Ordinances of Divine worship, in which the Lord manifests himself graciously. Here the presence of the Lord is sweet and amiable, Cant. 1.8. Psal. 84.  
2 The other Palace is mentioned in this 15 Verse, and it is a Palace of glory, a Palace more bright and splendid than the finest gold, glorious Mansions, John 14.2.  
Now this Palace may well be said to be erected by God himself, and to be exceeding glorious, for these Reasons.  
First, Because the Lord hath prepared it, 
1 This Palace is prepared by God.  Mat. 15.34. 1 Cor. 2.9. Heb. 11.16. John 14.3.  
Secondly, It is bought with Gods own money, 
2 Purchased by his blood.  purchased with his blood, Ephes. 1.14. Acts 20.28. Heb. 9.14.  
Thirdly, 
3 Christ hath possessed it for us.  The Lord Jesus as our head and forerunner hath taken possession for us, and in our stead, Eph. 2.6. John 14.3, 4. Heb. 6.20.  
Fourthly, 
4 Hath given us the pledge of it.  God hath given us the pledge seal and earnest of it, by his Spirit dwelling and working in us, Gal. 4.6. Ephes. 1.13. Ephes. 4.30. Rom. 8.16. So that we have already the first fruits of glory.  
Fifthly, 
5 God will put us shortly in possession of it.  The Lord will shortly give us the full possession of this glorious Palace in our own persons, Luke 12.32. John 17.24.  
Sixthly, 
6 The glorious presence of God is the beauty of this Palace.  God himself is the beauty and glory of this Palace, Rev. 21.22, 23. Rev. 22.5. Where the King is, there is the Court; the presence of God makes Heaven to be Heaven indeed.  
I had rather (saith Luther) were it possible, be with Christ in Hell, than in Heaven without him.  
This glorious Palace which the most Eagle-eyed Philosophers were ignorant of, is frequently mentioned in Scripture, 
The Excellency of this Palace is further set forth by three things.  2 Cor. 5.1. Heb 11.10. Heb. 13.14. Heb. 12.22. Luke 23.43. 1 Kings 8.27.  
The excellency thereof appeareth in three things.  
1 It is far above the visible Heavens, Ephes. 4.10. Ephes. 1.3. Heb. 7.25. being the third heaven, or heaven of heaven. The Region of the air to the Moon is the first Heaven; from the Moon to the highest Stars is the second Heaven; and the Heaven above the highest Stars is the habitation of God (whom yet the Heaven and Heaven of Heavens cannot contain, 1 Kings 8.27.) and of the glorified Saints, and this we call the third Heaven. Into this the Apostle Paul was rapt up in a spiritual ecstasy, 2 Cor. 12.2. Into this Enock was translated, Heb. 11.5. and Elias taken up in a fiery Chariot, 2 Kings 2.11. The natural eye cannot behold this glorious Palace, it must be known by Divine Revelation.  
2 This third Heaven was immediately created by God himself, without any preexistent matter or principle, and therefore is incorruptible, undefiled, and fadeth not away, 1 Pet. 1.4. 2 Cor. 5.1. though in comparison of the pure Essence of God, the very Heavens and Angels have no purity in them.  
3. It is bright, shining and transparent. All the beauty of the visible Heavens (which yet far excels the most beautiful things on Earth) all the resplendency of the very quintessence of Gems, Metals, Pearls, precious stones, are not comparable to the beauty of this Palace. The Grand Signors Seraglio, the Palace of the Roman Emperor (when Rome flourished) was but a Dungeon to this; yea the inward part of Solomon's Temple, which was of the finest gold, was but a shadow of this glorious Palace; it is large and spacious, here's room enough for millions of Saints john 14.2. Rev. 21.16. It is also pleasant and delightful, free from all evil, full of all good, 
Norton. Orth. Eva. pag. 344.  a proportionable object (as one well observes) to a glorified eye, a suitable habitation for a glorified body. Let me for ever behold and abide in this Palace, and than it matters not if I never see those rich glorious Palaces of the Princes of this world, which some Travellers speak of.  
Use. 1 BE exhorted both rich and poor to entertain serious thoughts and meditations of this glorious Palace, which is far above the visible Heavens, and therefore must be contemplated with a spiritual eye. And  
First, For such as abound in the things of this world, as pleasant Houses, Lands, Gardens, Orchards, and other delights, alas what are all these thy enjoyments being compared with the whole earth, so far as it is known (for a great part of it is not yet discovered) let the rich man see his Lands and Houses in the Map of the world if he can; and yet the whole Earth is but as a little pin's point to the second Heaven, and that but as a little point to the third Heaven; why therefore wilt thou set thy heart upon such a poor trifle as a little Earth, or clay, which shall shortly be consumed? When we walk in pleasant Pastures, and Gardens, or in the Courts or Palaces of Princes, we should seriously meditate on this heavenly glorious Palace, that we may not dote on these earthly things. We are but strangers here below, our house, our home is above the visible Heavens. There is much beauty in the Sun, and in the Firmament when it is bright and clear, and bespangled with the Stars of Heaven; but there is a Heaven above these Heavens, which we must ascend up unto.  
Secondly, Let not the poor Christian be discouraged; perhaps thou hast not in this world a mansion or house to put thy head in; thus it was with thy Lord and Master; The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head, Mat. 8.20. What than? thou hast a house in Heaven, a glorious Palace, which thou shalt shortly enter into. Who would think much to abide a little while in a poor Cottage, or in the open field, without a house, being assured that ere long he shall possess a Royal Palace? We faint not whilst we do not look at the things that are seen, but at the things that are not seen, 2 Cor. 4. last. Were we more assured of our interest in this Palace, we should less desire an interest in the Palaces and Courts of the Princes of this world.  
Use. 2 Again, This Doctrine may help to fortify us against a strong Delusion, namely that Heaven doth not at all admit of a local consideration. Some will boldly tell us that there is no Heaven not Hell but what is within them (the same men cast away the Offices, word, and Ordinances of Christ as empty shadows) This is a great delusion; indeed were it possible to live in the Palace of heaven, and to have no spiritual light within, it would be uncomfortable.  
Oec●lampadi●● a little before his death, being asked whether he would have a light, clapped his hand on his breast, and said, Here it a light within. But this may very well consist with the local consideration of heaven; and that there is such a place as the third heaven, no man will dare to deny, that makes conscience of the Divine Authority of the Scriptures.  
I shall shut up this Discourse of the glory of heaven, 
A twofold Meditation.  from the 14 and 15 Verses, with a twofold Meditation. The one of our true spiritual Rest, and the other of the beatifical vision of God.  

I. A Meditation of the true Rest of the soul, and the vanity of all other Rests. 
1 Medita. Of the soul's Rest.   
Why art thou cast down (O my soulé) why art thou disquieted within me; Trust and rest in his love who is love itself. God himself rests in his love to thee, Zeph. 3.17. and therefore well may his love be thy rest. The term of all motion is rest, every thing moves to its Centre; God in Christ is the Centre of a gracious sonle.  
The Jews 
* See Mr. Bur. Moys. Choy. cap. 47. pag. 614. This Name is first mentioned Gen. 2.4. when God had finished all his works and rested. It consisteth only of letters of rest (as the Hebrews call them) to show that there is no rest till we come to Jehovah, and that in him we may securely rest. Leigh. Crit. Sac. p. 56.  have a note from the name Jehovah, that the letters of this name are Literae quiescentes, in which there is a Mystery, because all our Rest is in God. They that seek for satisfaction in sensitive delights, go out from God, as Rivers from the Fountain, and so as the Prophet speaks, forget their resting place, Jer. 50.6.  
The soul of man is more worthy than all outward things, and therefore cannot found rest in them, as being far below her; nay, the more she seeks for rest in these things, the suller of trouble and anxiety she is: These are but finite and transitory, but the soul is an immortal substance, and desireth an infinite good.  
Why shouldest thou (O my soul) seek the living among the dead? The richeses of this world are without us; pleasures belong only to this life, honour is a vain uncertain thing (especially in our times) That which must satisfy the soul which was created for eternity, must be a spiritual, durable, everlasting good, and that is only God himself. Return therefore to thy rest O my soul, for the Lord hath dealt bountifully with thee, Psal. 116.7. The Lord hath made the soul for himself, and it will not be quiet till it return to him. 
* Domine fecis ●i not pro te & mqvietum est cor nostrum donec veniat a●●●●. August.   
Every Creature moves to its place and Centre; the vegetative and the sensitive, and the rational Creatures move to those objects which are suitable to their natures. Thus it is with an enlightened renewed soul; man came from God, but doth not return to God till he partake of a new Divine nature; he runs up and down as it were in a Circle, and hath no regular direct motion to God as his resting place.  
The poor soul is like Noah's Dove, which cannot rest till it come into the Ark. 
Not true rest in our own righteousness.  He that believeth enters into rest, Heb. 4.3. Many seek rest in their own Righteousness and performances, but it is not Moses but joshua, not the Law, but Christ in the Gospel, that gives rest. Come unto me all ye that labour, and are heavy laden, and I will give you rest, Mat. 11.28. There must not only be a thirsting after, but a coming to the water of life. The soul is filled with peace and rest in believing, Christ is an adequate object for a poor troubled soul to rest upon. In his righteousness she rests against sin, in his wounds (hiding herself in the clefts of this Rock, Cant 2.14. Isa. 2.10.) she rests against the wrath of God, in his satisfaction she rests against the terrors of the Law; in his victories she rests against the accusations of Satan, and the misgivings of conscience; in his Resurrection and intercession she rests against the fear of death and mortality, in him she is more than a Conqueror over sin, Satan, death and Hell.  
We are not yet entered into perfect Rest, because we do not enjoy the Lord fully. Perfect fruition of the object beloved, will bring to the soul perfect Rest. The will desires more, longs after more than yet it enjoyeth. We are not fully happy, because we do not fully possess what we love. 
* Be●●us non est qui non fruitur quod amat.  Love affects the nearest union with, and carries the lover (as it were) out of himself, to the object beloved. The union that ariseth out of love, produceth a mutual similitude and conformity, and also a mutual fruition and propriety. God loved man in the first Creation, and made man like himself: God loved man in the second Creation, and made himself like man, 
* Reynolds on Pass. cap. 10, 11. pag. 82, 83.  and when the soul is fully gathered up into Divine love, it shall be at perfect Rest.  
A Christian here finds a restlessness in all Creatures, in all conditions; the best Creature is but a snare; man at his best estate is vanity, every thing is full of anxiety, the active power of the will how soon is it wasted and weakened? 
A restlessness in all Creatures and conditiions here below.  we spend our spirits, and are presently weary; all is vanity and vexation of spirit; we ourselves are full of vanity, and the things which we use are empty and vain, and full of vexation to them that seek for rest in them; they are empty, and do deceive, mortal and do decay, mutable and inconstant, and do disappoint us; they are but as broken Reeds, which do not only fail, but wound and pierce us; but as for God, the more we know him, the better we shall love him, and like him; he only can fill up the va●uities of the soul; in him is fullness to make the soul perfectly happy, with him is immortality, to make the soul perpetually happy.  
There remains a Rest for the people of God, 
We shall enter into an everlasting Sabbath.  Heb. 4.9. an everlasting Sabbatisme, whereof this Sabbath is but a Type: In the heavenly and glorious Sabbath (O my soul) thou shalt be for ever exercised in the highest and most spiritual acts; thou shalt be always up, and never down; now alas! the poor soul attempts to fly up heaven ward, with the wings of faith and Divive contemplation, 
Anselme.  but (like a Bird that hath a stone tied to its leg) she is presently pulled down with the weight of corruption. O miserable man that I am, who will deliver me from this body of death? How acceptable is Rest to the poor labouring man? Think often of thy Rest (O my soul) that thou mayest not faint in this irksome Wilderness.   

II. A Meditation of the Beatifical Vision of God.  
In the sight of the God of glory (O my soul) consisteth the Essential Glory of the Saints; 
II. Medita. Of the Vision of God.  I will (saith Christ) that they may behold my glory, John 17.14. Rest and Glory seldom meet in this world; commonly they that have the honours of the world, have but little rest; but in heaven we shall have both; God will be all in all to the soul; he will be perfect light to the understanding, perfect peace and rest to the will, and everlasting satisfaction to the memory. The mind shall so clearly, so fully contemplate and behold the Divine Essence, that it shall not need the help of faith, (which is the evidence of things not seen) all mediums shall be removed, all glasses shall be broken, but only the glass of the Trinity.  
The Beatifical Vision is such a glory, that some have thought that the sole happiness of the Saints shall consist in it; but there will be not only vision, but fruition. Now we live by faith, when we hear of three in one, and one in three, of two Natures in one person, of the resurrection, etc. we believe the same, grounding our faith on the word of God. But in the Beatifical Vision, we shall perfectly see and know the Mystery of the Father, Son, and Spirit; all doubts shall be fully resolved, all knotty controversies decided; the Mysteries now sealed up, shall be clearly opened and revealed. The lest Saint in heaven shall know more than all the learned Doctors of this world.  
In this frail condition none can see God and live; 
Whilst we are in the body, we cannot perfectly see God and live.  the appearance of God or an Angel, is a terror to man; but in heaven the soul shall be so elevated, that it shall be able to behold the blessed Trinity without end, to love God without loathing, to praise and delight in him without being weary. O what a joy will this be? a joy surpassing all joys; here joy enters into us, but there we shall enter into the fullness of joy; if the joy of the Saints be now unspeakable and glorious, 1 Pet. 1.8. what will it be than? if the seed time be so glorious, what will the harvest be?  
The soul shall not only see the Attributes of God, his Mercy, Justice, Truth, Wisdom, but the very simple pure Essence of God (and yet the Attributes of God are not really distinguished from his essence, for whatsoever is in God, is God; we shall behold the essence with the manner of subsistence, which now is an unconceivable Mystery.  
If the sight of Joseph, who was thought to be dead, was such a comfort to his good old father, what will it be to us to behold our blessed father and Saviour? If the sight of Angels and Saints, and of the glorified body of Christ, will be exceeding glorious and ravishing, what will it be than to see the Divine face of God? that most bright and glorious face, that most excellent beauty, which comprehends all beauty? what will it be (O my soul) to behold that Essence which is so pure, so simple, so wonderful, so incommunicable, 
We shall perfectly behold the mystery of the Trinity.  and with one view to behold therein the Mystery of the most blessed Trinity, the glory of the Father, the wisdom of the Son, and the goodness and love of the Holy Ghost?  
We shall see God, and in God we shall perfectly see and know ourselves and all things. As he that looks on himself in a Glass, seethe the Glass and himself in the Glass, and all other things that are before the Glass. So when we have the beatifical Vision of the Divine Essence, we shall see God and ourselves, and all things in God; than shall the Creature be seen in God in a far more excellent manner than in itself. If we could but see the building in the perfect conception of the Artificer, it would appear far more excellent than in the building itself.  
In thy light (O my God) I shall see light, 
Of the light of glory.  Psal. 36.9. I shall see thee in thy self in the brightness of thy countenance, in the beauty of thy glory.  
To make us see the glorious things that shall be seen in Heaven, there shall need no outward mediums or helps, not Preaching, Sacraments, 
Norton. Orths. Evan. cap. 15. pag. 33.  bodily apparitions, but only the light of glory, Col. 1.12. There shall be a glorious supernatural influence, which will enable the glorified understanding to see God, and all things in God.  
Stephen having his understanding gloriously illuminated and elevated, did behold the glory of Christ at the right hand of his father. In corporeal Vision the eye is united to the Object by the help of sensible species; in intellectual vision, the understanding is united to the object by intellectual species; but in the beatifical vision, the Divine Essence itself, and the light and glory thereof shall supply the place of intellegible species.  
Lift up thy self in the mean while (O my soul) and consider what a glory is prepared for thee. If to see King Solomon in his glory, was so  a thing, Blessed are they (said the Queen of Sheba) that stand before thy presence, and behold thy wisdom, 1 Kings 10. O what will it be to behold and contemplate perfectly and everlastingly the glorious ravishing face of God. Man naturally desireth to see God himself, as the cause of causes; the effects being once found, we desire to see the cause and Original of those effects. Lift up thyself (O my soul) for thou shalt behold that universal good in whom is all good, without whom there is no good; thou shalt see that great invisible world which contains all worlds; thou shalt see him who being one, is all things, and being but one simple indivisible Essence, comprehends in himself the perfection of all things: Herein thy mind shall have perfect rest, and shall desire to know not more. Issachar saw that the rest was good, and the Land was best, Gen. 49.15. The rest and glory of the Saints is good, O but the hand that bringeth it forth, even the Eternal love of God, is best.  
And now since the mind shall be so taken up and employed in the Contemplation of the Divine Essence to eternity, why shouldest thou (O my soul) be taken up with the poor empty things of the world? why shouldest thou dote on these things which do but debase the mind of man; Learn to look beyond them (O my soul) and six upon those objects which perfect the understanding. Others desire Wine, and Corn, and Oil, but Lord do thou lift up the light of thy countenance upon me, and when I awake let me be satisfied with thy likeness.    

VERS. XVI. In stead of thy Fathers shall be thy Children, whom thou mayest make Princes in all the Earth.  
THe word here (as some Expositors observe 
* English Annot. Ainsworth. Dixon in loc. ) is of the Masculine Gender, and so appliable to Christ the King, yet sometimes it is applied to the female sex, Numb. 27.7. 1 Kings 22.17. 2 Chron. 18.16. and so it may be referred either to the Bride, or to the Bridegroom; either to the Church, or to Christ, and accordingly it affords several Instructions.  
Instead of thy Fathers shall be thy Children.  
If we apply these words to the Church or Bride, than we may Note.  
Observe. 1 That the Church of Christ hath no cause to glory in her Progenitors after the flesh, 
The Church hath no cause to boast of her natural Progenitors, but rather of her spiritual Children.  but rather in those spiritual Children which she traveleth with, and bringeth forth to Christ by the Ministry of the Gospel, Gal. 4.19. Isa. 66.8, 9  
Spiritual Jerusalem is called the mother of us all, Gal. 4.26. which beareth and bringeth forth Children that shall enter into the King's Palace, and have the Beatifical Vision of the face of God. I held him, and would not let him go (saith the Spouse) till I had brought him into my mother's house, and into the Chamber of her that conceived me, Cant. 3.4.  
This Jerusalem which is the mother of us all, was figured by Sarah, the free woman; the Chamber in which she conceiveth her Children, is outwardly the Ivory Palla●es, or Assemblies of the Saints, and inwardly it is the heart and conscience, in which Christ is form, and faith dwelleth, Rom. 10.10. Ephes. 3.16, 17. Gal. 4.6. Nor is this Jerusalem a particular Church, but the universal Church of Christ, Heb. 12.22.  
Neither Jews nor Gentiles have cause to boast of their Progenitors according to the flesh; 
Neither jews nor Gentiles should boast of fleshly privileges.  Henceforth (saith the Apostle) know we no man after the flesh, etc. 2 Corinth. 5.16, 17.  
First, Not the Jews, for God did not choose this people because they were a greater or better people than others (for naturally they were the most stubborn, selfwilled, inconsiderable people upon the face of the earth) but because the Lord loved them, Deut. 7.7, 8. It was spoken to the Church of the Jews (as well as the Gentiles) Thy birth and thy Nativity is of the Land of Canaan, thy father was an Amorite, and thy mother a Hittite, etc. Ezek. 16.3, 4, 5, 6. Let not the Jews boast that they are Abraham's seed, for God is able of the very stones to raise up Children to Abraham, Mat. 3.9. He is not a Jew that is one outwardly, neither is that Circumcision which is outward in the flesh, but he is a Jew which is one inwardly, Rom. 2.28, 29. They are not all Children, because they are the seed of Abraham, but in Isaac shall thy seed be called. They that are the Children of the flesh, are not the Children of God; but the Children of the Promise are counted for the seed, Gen. 21.12. Rom. 9.7, 8. Gal. 4.29. john 8.37. compared with v. 44. In the Kingdom of Christ there is neither Greek nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all, Col. 3.11.  
And again, when the jews are converted, 
Of the restauration of the jews.  and the veil taken from of from that Nation, they shall have no cause to boast of any privilege in the flesh, the Spirit of the Lord shall rend the veil, and turn their hearts to God, 2 Cor. 3.15. There shall come out of Zion the deliverer, and he shall turn away ungodliness from jacob, Rom. 11.26. It shall be beyond their expectation, yea they will be as in a dream when the Lordworketh their deliverance. Thus it was with them in the Type, when they were delivered from the Babylonish Captivity, and thus it will be with them when they are delivered out of their present Captivity. Before s●e traveleth, she shall bring forth: who hath heard 〈◊〉 seen such a thing? shall the earth be made to bring forth in one day? shall a Nation be born at once? Isa. 66.7, 8. It shall come to pass that before they call God will answer, Isa. 65.24.  
Secondly, As the jews have not, so much less have the Gentiles cause to boast of natural privileges, and of their Progenitors after the flesh: Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee, Rom. 11.18. The Gentiles in comparison of the jews are said to be barren, unfruitful, desolate, Isa. 54.1. Gal. ●. 27. God will call them a people that were not ●● people, and her beloved that was not beleved, Isa. ●5. 5. Rom. 9.25, 26, 30. 1 Pet. 2.2.10. We were that wild Olive which was graffed into the good Olive Tree contrary to nature, Rom. 11.17, ●4. Dogs, Mat. 15.24. Aliens from the Commonwealth of Israel, Strangers from the Covenant of Promise, having no hope, and without God in the world, Ephes. 2.12. What were our Progenitors ●● this and other Nations in former times? were they not brutish and gross Idolaters, and worshippers of Devils, stocks, and stones, having not so much as the face of civility, much less of Religions. And what are we (their Children) but monuments of Gods free grace and mercy?  
Use. 1 THis may Reprove those Christians that stand so much upon their pedigree and descent (a● springing from such a Noble stock and family) and hereupon carry their Crests high, and insult ove● their poor Brethrens. This indeed may have some place in civil, but none in Religious concernments, James 2.1, 2. And truly it argueth n● small ignorance, pride, and want of mortification thus to glory in a fleshly privilege. Alas! wha● do the best and noblest among men receive by natural descent from their Progenitors, but sin an● guilt and matter of condemnation? Rom. 5.12, 14, 15, 16, 17. King David acknowledgeth tha● he was conceived in sin, and brought forth in in●quity, Psal. 51.5. That which is born of the flesh is flesh, John 3.6. Those are the truly Noble one who have the Spirit of glory in them, and perform Noble acts, who are new men, spiritual men, bor● again of the word and Spirit of Christ, by which they are made Princes throughout the world (● it followeth in the latter part of this Verse.)  
That was brave resolution and carriage of th● Noble Martyr, who would not have his persecutor spare him for his Noble descent, for it was not th● blood of his Ancestors, but the blood of Christ tha● made him truly glorious. And the good Emperor who rejoiced more that he was a true Member ●● the Christian Church, than that he was Emper●● of the world.  
If any have received more spiritual light an● privileges than others, let flesh be silent, and ●● that glories let him glory in the Lord, 1 Cor. 1. 3● Jer. 9.23.  
Use. 2 Again, Seeing we have no cause to glory in o● Ancestors after the flesh, but rather in those spirit●● Children which the Church brings forth to Christ by the Ministry of the Gospel. Let Parents, and every Christian in his place, but especially the Preachers of the Gospel, endeavour the conversion of sinners to God, that he may have many Children, not altogether respecting the edification of those within, but also having a tender regard to the conversion of those without.  
And O! that God would bless the labours of his Servants for this end, that they may see the fruit thereof in a multitude of Converts. That in the beauties of holiness Christ may have the dew of his youth, more than the womb of the morning, as it is promised, Psal. 110.3. They that turn many to Righteousness, shall shine as Stars for ever and ever, Dan. 12.3. Always remembering, that though Paul plant, and Apollo water, yet it is the Lord only that giveth the increase, 1 Cor. 3.6. And it is from the Lord that our fruit is found, Heb. 14.8.  
Quaer. But have the Children of believing Parents not more privilege than the Children of unbelievers, since none have cause to glory in their Progenitors after the flesh?  
Answ. 1. In respect of natural Generation, 
The Children of the faithful have more privilege than others, not by natural generation, but by God's Covenant.  the Children of the godly as well as others, are the Children of wrath, Eph. 2.2. Rom. 9.8. John ●. 5, 6. Rom. 3.9.  
But secondly, By the gracious Covenant and Promise of God, the Children of the faithful are more privileged than others; God hath taken our little ones into Covenant, and promised to be the God of our seed, and to circumcise their hearts, so that they shall love the Lord, Gen. 17.7. Deut. ●9. 10, 11, 12, 13, 14, 15. Deut. 30.6. The Promise belongs to them, they are holy, and must be brought to Christ, because of such is the Kingdom of Heaven. See Acts 2.39. 1 Cor. 7.14. ●ark 10.14.  
The Covenant blessing which was upon the believing Jew's and their Children, is come upon the believing Gentiles, and their Children; and when the jews are called (though they have no cause to boast of natural privileges, yet) their Conversion shall be by virtue of the Covenant of grace made with their Ancestors, and their children shall be as before; see Gal. 3.14. Rom. 11.17, 25, 26. jer. 30.20. Luke 1.72.  
God's gracious Promise is that portion which enricheth us and our Children, without which we have no visible ground of hope concerning them. But though we and our samilies be not so steadfast with God as we should be, yet the Lord will remember his everlasting Covenant ordered in all things and sure; this is all our desire and salvation, 2 Sam. 23.5. Luke 1.78. And truly, if we could but improve the Covenant more by saith for ourselves and little ones, we should have more comfort concerning them, and dispute less about the seal of the Covenant, whether it belongs to them, or no. A faithful and spiritual improvement of the Covenant of grace, is the best way to silence and put an end to controversies of this nature; and this we shall found after all our tedious and quarrelling disputes (which for the most part arise from unbelief.)  
Again.  
[Instead of thy Fathers shall be thy Children.]  
The Church might Object, That if she deny herself in her natural kindred and relations (as indeed we should forsake father, and mother, and all for Christ) she would than be in a most desolate forlorn condition, as that woman is, who forsakes her father's house when she is married, not, but she shall not be desolate, for, instead of her fathers, shall be her Children. Hence Observe.  
Obs. 2 That what loss soever the Church sustaineth by forsaking the world, 
Christ makes up the loss of natural friends abundantly in himself.  and natural Relations for Christ, it is abundantly (and that upon the best account) supplied unto her by Christ.  
Though the Church deny herself in her natural Relations, yet she shall have spiritual friends, relations and Children which will counterbalance the other loss, yea, which will be more for her comfort.  
This Prophecy (if applied to the Church) may have special reference to the Church of the Gentiles, to whom the Lord hath made many rich and precious promises that she shall flourish and abound in spiritual branches, and fruits. One shall say I am the Lords, and another shall call himself by the name of jacob, and another shall subscribe with his hand unto the Lord, and Surname himself by the name of Israel, Isa. 44.5. yea, they shall flock as Doves to the windows; see Psa. 22.27, 29. Isa. 35.1, 2. Isa. 49.6. Isa. 65. God is the father which begetteth, and the Church is the mother that bringeth forth spiritual fruit to Christ by the seed of the word and Spirit.  
It followeth.  
[Whom thou mayest make Princes in all the Earth.]  
The Spouse shall be no loser by Christ, though she incur the displeasure of natural friends and relations (and those great and rich and honourable in the world) for, her Children shall be raised to a higher dignity than her great Progenitors after the flesh.  
Hence we may Note.  
Obs. 3 That the true Children of the Church are Princes indeed. 
Believers are Princes.   
The Saints are the excellent ones in the earth, Psa. 16.3. As for the great, and rich, and honourable ones of the world (if they be wicked) they are but vile and ignoble, not fit to be mentioned the same day with the Saints. jacob as a Prince had power with God and men, and prevailed, Gen. 32.28. The Lord hath promised that Kings of people shall come of Sarah the free woman (who was a Type of the Church under the New Testament, Gen. 17.16. Gal. 4.23.) and that Kings and Queens shall be nursing fathers and mothers to her, Isa. 49.23.  
I shall not further apply this Verse to the Church, ●or it is conceived (and not without ground) that both this and the latter Verse may be more congruously applied to Christ the Bridegroom, whose honour and exaltation is chief aimed at in this Song of ●oves, and whose name aught to be comemorated above all other names, Phil. 2.9.  
[Instead of thy Fathers shall be thy Children.]  
If we refer this to Christ personal, than Observe.  
Obs. 3 That though Christ had but a mean outside, 
Though Christ was obscure in respect of his natural kindred, yet he is glorious in his spiritual Allies and Relations.  and was obscure in respect of his kindred and parentage after the flesh (there was no beauty nor comeliness in him that he should be desired, Isa. 63.2, 3.) yet what was wanting herein, is abundantly made up in the Majesty and glory of his Divinity; and not only so, but also in that Divine nature, spiritual beauty and richeses which he communicates to his Children.  
Christ derived no excellency from his Progenitors after the flesh, but he communicates a Divine excellency to his seed after the spirit; therefore if hitherto we have known Christ only after the flesh, yet henceforth let us know him so not more. He that is in Christ is a new Creature; old things are passed away, behold all things are become new, 2 Cor. 5.16, 17. Again.  
[Whom thou (to wit, Christ) mayest make Princes in all the Earth.]  
Obs. 5 Observe. 
It is only from Christ and not from themselves, that the Saints are Princes.   
That it is only by and from Christ (and not from themselves, or any acts of theirs) that the Saints are made Princes, and of the seed and blood Royal.  
This great dignity is derived to us from Michael the great Prince, who appeareth for the Children of the Church, Dan. 12.1. and pleadeth their cause.  
Now that the Saints are Princes by and through Christ, is domonstrated. 
They are Princes. 1 By their redemption.   
1 Demo. From their Redemption by the blood of Christ, Eph. 1.7. who hath loved and washed his people from their sins in his own blood, and made them Kings and Priests to God the father, and they shall reign on earth, Rev. 1.5. Rev. 5.10. Rev. 20.6. By Christ we are made a Royal Priesthood to offer up spiritual sacrifices acceptable of God through him, 1 Pet. 2.5, 9  
2 The birth and Original of the Saints is Princely and noble; every true believer is of the blood Royal, 
2 By their spiritual birth.  heaven born, john 1.13. jerusalem is from above, and cometh down from Heaven, Gal. 4.26. Rev. 21.2. The Saints are a Royal seed, the seed of God, Mal. 2.15.  
3 They are endowed with a Royal Princely disposition, a noble heroic spirit, 
3 They have a royal Spirit.  God having put his own Spirit into them, Heb. 8.10. whereby they are raised above the Principles of corrupt Nature.  
'Tis a wretched slander of Machiavelli, That Religion emasculates the spirit of a man, and makes him mopish; whereas there is nothing that doth truly ennoble the spirit of a man, but grace. David prayed that God would uphold him with his free spirit, Psa. 51.12. Some Translators tender it, Thy Princely ruling Spirit; this Spirit (and not outward honours and dignities) was that which rendered David truly Royal. Such as are made free and willing in the day of Christ's power by this Princely ruling Spirit, are a Princely people. The Princes of the people (or as it is varied in the margin, The Volunteers of the people) are gathered unto the people of the God of Abraham, Psa. 47.9. Psa. 110.3.  
4 They are made conformable by Christ, 
4 They are conformed to a Royal Law.  both in heart and practice, to a Royal Law, James 2.8.  
5 They are clothed with Royal Apparel, of which have spoken from v. 13. As Queen Esther when she went into the King's presence, 
5 Clothed with Royal Apparel.  was arrayed with Royal Apparel, so shall the Saints appear before the Lord in their Royal Robes. Thus it shall be with every man and woman whom the King delighteth to honour, Isa. 5.1. Isa. 6.9.  
6 The Lord affords his people Princely fare, 
6 Fed with Princely fare.  royal dainties, Gen. 49.20. Manna from Heaven, the bread of God, his own flesh, which is meat indeed, and his own blood, which is drink indeed, John 6.27, 33. 51, 53, 54, 55. They sit at his Table, and eat of his dainties, Cant. 1.12. Luke 22.30. Cant. 5.1. They are brought into the King's Wine-cellar, and refreshed with his flagons, Cant. 2.4, 5. for them is provided a feast of fat things, of wine on the leeses, Isa. 25.6.  
7 They have Princely Company; 
7 They have Princely Company.  God himself the Father, Son, and Holy Ghost, having communion with them. We writ these things to you (saith the Apostle) that ye may have fellowship with us, and truly our fellowship is with the father, and the Son, and the holy Ghost, 1 John 1.3. 2 Cor. 13.14. And is not here good company? Christ comes in to his people, and sups with them, and they with him, Rev. 3.20. He will manifest himself, and not leave them comfortless, but will come to them, John 14.18, 21. They have also the Company of the glorious Angels, who are Princes, Dan. 10.13. And of the spirits of just men made perfect, Heb. 12.23. Behold all that are of this company are Kings and Queens, a Senate of Kings, as it was said of the Roman Council.  
8 They are Citizens of a Princely Royal City. 
8 They are Citizens of a Princely City.  Rabbah is called the City Royal, 2 Sam. 12.26. because the King did ordinarily reside, and keep his Court in it. The Saints belong to the Royal City and Palace of Heaven; Our conversation (saith the Apostle) is in Heaven, we are free Denizens of that Royal City, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Phil. 3.20.  
9 Christ entitleth them to Princely and Royal Victories, 
9 Entitled to Princely Victories.  having overcome and vanquished for them sin, 1 John 3.8. Satan, Col. 2.15. Heb. 2.14. Death, Hos. 13.14. 1 Cor. 15.57. and the world, John 16.33. and enabling them (by faith) to overcome and triumph: So that through him they are more than Conquerors, Rom. 8.37. As Josuahs' Captains trod upon the necks of the five conquered Kings, Josh. 10.24. So the Saints through Christ do tread upon the necks of their enemies, corporal and spiritual  
10 Lastly, 
10 A Royal Crown is laid up for them.  Christ hath provided for his people a Princely Crown, and Royal Diadem, as a glorious emblem of their victory. The twenty four Elders were clothed with white Robes, and had on their heads Crowns of gold, Rev. 4.4, 10. Rev. 2.10. 2 Tim. 4.8. And it is promised, that the Saints shall be a Crown of glory, and a Royal Diadem in the hand of the Lord, Isa. 62.3.  
Quae. Wherein should the Saints show forth the nobleness and princeliness of their spirits? 
In five things especially the Saints should manifest the princeliness of their spirits.   
Answ. I will only mention five particulars.  
I. The Saints should act freely for God, and have their spirits enlarged, and at liberty for and in his service, Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. A free voluntary spirit is a Princely spirit; God loves a freewill offering. David blessed the Lord for giving him, his Princes and people, 
1 In acting freely for God.  a heart to offer up so freely and willingly towards the building of the Temple, 1 Chron. 29.6, 14. Exod. 35.21. The Saints should work for God willingly and freely, from a spirit of love and adoption, not in a servile way, expecting wages for their work, not indenting and playing the hucksters with God (as hypocrites do) A man of a gallant and Princely spirit will do noble and heroic acts in love to virtue, without expecting a Reward.  
II. We should show forth the true nobleness and princeliness of our spirits, 
2 In following the Lord fully.  in following the Lord fully, though the way wherein he walks, be full of briers and thorns, full of hazards and troubles to the outward man. Agrippa was persuaded (almost) to be a Christian, Acts 26, 28. but he came not of sully and altogether. Thus it was also with the young man in the Gospel, Mat. 19.21. But on the contrary, Joshua and Caleb followed the Lord fully (throughout the wilderness) being men of excellent Princely heroic spirits, Numb. 32.12. They did not look back to the flesh pots of Egypt, nor were they cowardly and unbelieving, like the rest of the Israelites, who were men of low and sordid spirits. That is a true heroic spirit which followeth the Lord fully, and in this regard Daniel and Nehemiah were men of excellent choice spirits.  
III. We should manifest the princeliness of our spirits in utterly refusing to be in bondage to the Enemies of God and his people; 
3 In denying the lusts of the flesh and the world.  I mean Satan, the flesh, and the world, as others are, 2 Pet. 2.19. We should bid defiance to every lust, and to every base sinful course and compliance. Thus will a true Christian do; the Son having made him free, he is free indeed, John 8.36. Rom. 8.23. and will come no more into bondage; he scorns to be a slave to sin, which he counts the greatest slavery: And for the richeses and honours of the world, he contemns and tramples upon them as infinitely below Christ (when they come in competition to him. So did the Martyrs, and this argues a true nobleness and princeliness of spirit.  
iv 
4 In suffering joyfully for Christ.  In bearing reproaches and afflictions for Christ and his cause, not only patiently and meekly, but courageously and joyfully. For a man to count it all joy when he falls into manifold Tribulations, James 1.2. showing forth both excellent wisdom and undaunted courage in the midst of afflicters. Such a man hath the spirit of glory resting upon him, 1 Pet. 4.14. even that spirit which rested upon Christ in his sufferings; whereas on the contrary, if a man faint in the day of adversity, it is because his strength is but small, Prov. 24.10.  
V last, 
5 In overcoming evil with good.  The Saints should manifest the princeliness of their spirits, in loving and doing good to their enemies, passing by injuries and abuses, and overcoming them with kindness. This may be judged by the men of the world to be pusilanimity, and cowardice. But it is an Argument of a truly noble and brave spirit, to do good for evil. 'Tis the honour of a man to pass by an offence. We found that Philip of Macedon, Julius Caesar, Augustus, and other Princes, were as famous for passing by injuries, and heaping favours upon their enemies, as for their victories in the field. In the former they shown as much, nay more true valour in the latter; it was only a moral virtue in them, but in the Saints it is a Christian virtue, a fruit of the Spirit of grace dwelling in them. None but they can pass by injuries, and do good in a Gospel way; therefore none are of such a Princely Spirit as they, being herein conformable to their head, loving as Christ loved, and forgiving as he forgave them, Eph. 5.1, 2. All the virtues and excellencies of the most famous Heathens and exactest Moralists, were but shadows of virtue if compared with the Christian virtues of the Saints, who are made Princes by Christ.   

VERS. XVII. I will make thy name to be remembered in all Generations; therefore shall the people praise thee for ever and ever.  
[I will make thy name to be remembered.]  
OR thus, I will mention thy name that it may be remembered. The Inditer of this Psalm speaketh these words to Christ concerning his Kingdom and glory. There is a connexion between this and the Verse going before, both aiming at the honour and renown of Christ the Bridegroom, whose name and truth (maugre all opposition and attempts to the contrary) shall be remembered throughout all Generations. But as for the names of his and his people's implacable enemies, they shall rot and even stink above ground; and thus it is with the names of Antiochus, Julian, Gelsus, Porphyry, etc. at this day. The name of Christ is, and ever shall be precious, and the high praises thereof shall be celebrated from one Generation to another.  
Quae. But who will 'cause this name to be remembered and celebrated?  
Answ. Even the Spirit of the Lord (who inspired the Psalmist in composing this good matter) the Psalmist was but the Amanvensis of the Spirit; though we are not utterly to exclude instruments, and second causes by whom the Spirit of God worketh (for it may be truly said that the Church or Spouse doth instrumentally 'cause the name of the Lord to be remembered) yet the Spirit of God is the only efficient cause.  
Hence therefore Observe. 
Observe. The Spirit of God chooseth the name of Christ to be remembered.   
That the Holy Ghost (by whose inspiration this Psalm was indicted) will 'cause the name of Christ to be remembered and honoured from age to age, whilst the world endureth.  
The Enemies of Christ have endeavoured from time to time, by power and policy, to bury his name in ignominy and oblivion. Some of them rendering him in his own person a deceiver, a blasphemer; others reviling him in his members, but the Spirit shall convince the world that Christ is righteous, and that his people are righteous, and holy, however they have been represented by the world, John 16.10.  
This is promised here in the Text, I will make memory of thy name (so some tender the words) or 'cause thy name to be remembered.  
Three things are to be explained and opened.  

I. What is meant by the name of Christ?  
II. What it is to remember his name?  
III. How the Spirit of God causeth the name of Christ to be remembered?   
1 Quae. What do you mean by the name of Christ?  
Quaery. 1 Answ. The name of Christ hath various significations in Scripture, where it is often mentioned, john 5.43. 
What is meant by the name of Christ.  john 10.25. Acts 2.38. Acts 3.6. Acts 5.28, 40. Col. 3.17. 1 Pet. 4.14.  
1 Sometimes it signifieth the power and Authority of Christ; At the name of Jesus shall every knee bow, Phil. 2.10.  
2 Sometimes it is taken for the worship of Christ, Micah 4.5. Zech. 14.9. Now the Saints are called by a reproachful name, but they shall be known by another name. The Spirit of the Lord will 'cause the name of Christ only to be remembered among the Saints. Under the name of Christ here is comprehended his Gospel, or the word of his Kingdom, Mat. 4.23. wherein the name, natures, offices, works, sufferings, victories, excellencies of Christ are displayed. God hath promised that this name from the rising of the Sun, to the going down thereof, shall be great among the Gentiles, Mal. 1.11. his way shall be known upon earth, and his saving truth among all Nations, Psa. 67.2, 3, 4, 5. The Heathen shall be his Inheritance, and the uttermost parts of the earth his possession; his name shall be great and glorious from Sea to Sea, and from one end of the world to another. All the ends of the world shall remember and turn to the Lord, and all the kindreds of the Nations shall worship before him, Psa. 2.8. Psa. 22.27. Isa. 59.19.  
Quae. But you will say, 
The name of Christ is sweet and excellent.  is the name of Christ so excellent?  
Answ. Yea it is most excellent, Heb. 1.4. Act. 4.12. For  
First, In knowing and remembering the name of Christ, we come to the saving knowledge of God, whose name is in Christ, Exod. 23.21. Now what is the name of the Lord (as himself proclaimeth it to Moses) but his mercy, truth, power, goodness, wisdom, long-suffering, for our our Salvation, Exod. 34.6, 7. This name Christ declareth to his Brethrens, Heb. 2.12. And hath made familiar unto us, (God being manifested in our nature) they shall call his name Emanuel, which (being interpreted) is God with us, Mat. 1.23.  
Secondly, The name of God in Christ is our strong Tower, and refuge, whereunto we may have recourse in all our trials and dangers, and be safe, Pro. 18.10. When sin and Satan, and our own consciences accuse us, we must run to this strong hold. His name shall be Jesus, for he shall save his people from their sins, Mat. 1.21. And this is his name whereby he shall be called the Lord our righteousness, Jer. 23.6. This name is our stay and support when we have not that comfortable sense of Divine love which we formerly had. He that walketh in darkness, and hath no light, let him trust in the name of the Lord, Isa. 50.10. And hereof we should make mention continually (as the Psalmist saith) I will make mention of thy righteousness, even of thine only, Psa. 71.16.  
II. Quaer. What is it to remember the name of Christ?  
Answ. There is a twofold remembrance of his name. 
What is it to remember the name of Christ. A twofold remembrance. 1 A notional.   
I. A mere speculative notional remembrance of it. Thus thousands (who will not have Christ to Reign over them) do literally and notionally commemorate his name, Gospel, and Kingdom, and make repetition thereof with the tongue (perhaps far more readily than many sincere Christians who have not such a strong natural memory and faculty of expression to discourse of the things of Christ which they read and hear.) Not every one that saith Lord, Lord (i.e.) that mentions the name Gospel and Kingdom of the Lord Jesus, shall be saved. Many will say in that day Lord Lord have we not Prophesied, cast out Devils, and done wonderful works in thy name? but the Lord will say he never knew them, Mat. 7.21, 22, 23. Men may perform some duties in the name and strength of Christ, and be raised above their natural and acquired abilities, by some influences and gifts of the Spirit of God, and yet the Lord will not own them for his true Remembrancers.  
Quae. 3 II. There is also a sanctified spiritual practical Remembrance of the name of Christ; 
2 A practical remembrance of the name of Christ.  so to remember him as to believe on him, do his will, love him, and delight in him (in the sense of his love to us) We will remember thy love (saith the Spouse) more than Wine, Cant. 1.4. The name or love of Christ is sweet and precious to a spiritual experienced Christian. Austin after he had experimented the virtue and excellency of the name of Christ, 
How the Spirit causeth us to remember Christ's name.  did disrelish Cicero's eloquent Writings, because he found not this name in them. When the Spirit of the Lord opens the name of Christ to a soul, it is like a Box of sweet Ointment, casting forth a most fragrant and odoriferous smell. Thy name is as Ointment poured forth, therefore do the Virgins love thee, Cant. 1.3.  
Now to the third Quaery, 
Negat. Not ordinarily, by immediate suggestion and revelation.  How and by what means the Spirit of God causeth the name of Christ to be Remembered?  
Answ. 1 I Answer, first (negatively) the Spirit doth not now ordinarily cause Christ's name to be remembered by immediate suggestion and Revelation, as he did before the word of God was written; than indeed the Spirit of the Lord did more immediately suggest the name and will of Christ to the Patriarches, yea, and after some part of the word was written, to the Prophets and Apostles; but now we are under a better and surer administration. God who at sundry times, and in divers manners (by peace meal, now a little, and than a little 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) spoke in time passed to the fathers, hath in these last days spoken to us by his Son once for all, Heb. 1.1, 2. We have a more sure word of Prophecy, whereunto we may do well to take heed, 2 Pet. 1.19. The Lord hath commanded us to hear the voice of his Son in his word and Ordinances, and every soul that will not hear shall be cut of, Deut. 18.18. Acts 3.22. Acts 7.37.  

† Yet nevertheless there is an immediate Testimony of the Sp.  And yet it will not be denied but that there is an immediate Testimony of the Spirit (without any syllogistical reasoning) saying particularly to the soul, Be of good cheer, thy sins are forgiven thee. The Holy Ghost doth not always evidence to a man's conscience his good estate by force of Argument taken taken from the fruits of Sanctification, but sometimes immediately by way of presence; as the fight of a friend comforts a man without help of discourse; and thus much is granted by many eminent practical Divines, 
* Dr. Preston Chur. Mar. p. 9 Of effect. faith. p. 245 Dr. Sibbs Seal of Spi. p. 166. Mr. Tho. Goodwin Ret. of prayers. p. 109.269. Mr. Sym. Des. soul. M. Rutherford. M. Cotton.  who allege Rom. 8.16.1 John 5.6, 8. Rev. 2.17. for it, & no donbt but many spiritual Christians (who are far from Emhusiasmes) have experience thereof. Concerning which, 
Cautions about the immediate Testimony of the Sp.  these Cautions are to be observed.  
First, That this immediate Testimony is not ordinarily communicated to every believer, but only to some Christians.  
Caution. 2 Secondly, It follows deep and serious self-abasement and Humiliation.  
Caution. 3 Thirdly, It comes after great and extraordinary afflictions, desertions, conflicts, Rev. 2.17. As Wine is given to them that are of heavy hearts, Prov. 31.6. or else it is to prepare a Christian for great afflictions and Martyrdom. The Apostles were present with Christ at his Transfiguration, Mat 17.1. and beheld his glory that they might be fitted to suffer for him. Blessed Glover having been in a disconsolate condition, cries out a little before his Martyrdom, He is come, he is come.  
Caution. 4 Fourthly, This immediate whispering or suggestion is so far from making a Christian abandon and cast of the Ordinances and appointments of Christ, that it quickens and stirs him up to be more frequent, zealous and spiritual in the things of God's worship. The Spirit of God enters into us when the Lord speaks to us in and by his word, Ezek. 2.1, 2.  
Answ. 2 Therefore secondly, 
Affirmat. The Spirit causeth Christ's name to be remembered ordinarily in the use of means. The Spirit causeth the name of Christ to be remembered. 1 By enabling men to preach the Gospel.  The Holy Ghost doth ordinarily comemorate and 'cause the name of Christ to be remembered in and by the use of means and second causes, which though they be but passive in themselves, and so cannot produce any powerful effect without the invincible concurrence and operation of the Spirit of God, yet the Spirit doth ordinarily work thereby: Nor doth he bring to our remembrance contrary things, but the very same things which are contained in the word, John 14.26.  
Let me now declare more particularly how and after what manner the Spirit of God causeth the name of Christ to be remembered.  
First therefore he anointeth and furnisheth men with spiritual gifts and abilities, Ephes. 3.8. Ephes. 4.8. for declaring and making known to the world a naked crucified Christ as the object of true faith, and the sum, substance, and quintessence of all the Scriptures, Promises, Sacraments, Ordinances, graces, comforts, 1 Cor. 2.2. Gal. 6.14. 2 Cor. 1.20. Col. 2.10. Col. 3.11. There being no other name given under Heaven whereby we can be saved, but the name of Christ, Acts 4.12. No other foundation can my man lay, than that which is laid, 1 Cor. 3.11.  
Secondly, 
2 By stirring up in the Saints a mighty Spirit of prayer.  He stirreth up in his people a mighty spirit of Prayer, to implore and besiege the Throne of grace incessantly (maugre all discouragements) One thing have I desired of the Lord (saith the Psalmist) that will I seek after, Psal. 27.4. The Spirit of God makes them restless and importunate, so that they will take no denial; Lord thou hast promised that thou wilt advance thy Name and thy Kingdom, and spread thy truth throughout the world, and that all impediments and hindrances shall be removed; now Lord I pled thy Promise, and do earnestly beg the fulfilling of it, that so thou mayest have more honour in the world than thou hast at this day. Though God doth not effect great things for our prayers, yet he doth ordinarily stir up in his people a spirit of prayer, before he bring them to pass. The same Spirit that causeth the name of Christ to be remembered, in the Nations of the world, doth direct his people to pray for those very things which God intends to accomplish. As in a way of Prophecy, the Spirit in the Prophets did signify the glory that should follow, 1 Pet. 1.11. So here in a way of prayer.  
Thirdly, 
2 Byrevealing Christ to thesouls of men.  The Spirit of God doth powerfully and convincingly reveal the name of Christ to the souls of men. He shall glorify me (saith Christ) for he shall take of mine, and show it unto you, John 16.14. He shall exalt that name which is exalted above all names, Eph. 1.21. Phil. 2.9. We read of the demonstration of the Spirit, 1 Cor. 2.3. Now a demonstration is the most convincing, and clearest kind of proof, which beareth down all before it, and silenceth all objections to the contrary. For this end the Ministry of the Gospel is mighty and powerful, but than it is through the Spirit of God, 2 Cor. 10.4. without which all the teachings of men will not make the name of Christ to be remembered to purpose; but where this spiritual demonstration comes, it answers all cavils, and outs the Devil of his strong hold.  
Fourthly, 
4 In order hereunto, the Spirit puts a Divine light into their hearts.  In order hereunto the Spirit of the Lord puts a Divine light into the blind hearts of men. What though the Sun shine brightly, yet if a man be blind he cannot see it. Now we are all spiritually blind by nature, 2 Cor. 3.14. 2 Cor. 4.4. Acts 26.18. Ephes. 5.8. and therefore there is an absolute necessity not only that the object should be revealed, but also that a Divine spiritual light and capacity should be put into the subject, which being done by the Spirit of wisdom and Revelation, Ephes. 1.17. shining into men's hearts, and giving them the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. The name word and works of Christ are exceeding mysterious, the little book (which is in the right hand of him that sits on the Throne) is clasped and sealed, Rev. 5.1. till the Spirit unclasp and open it to us, and give us a spiritual understanding of the things which are written in it. There is a Spirit in the word, a Spirit in the wheels, or providential revolutions and changes, Ezek 1.1. which opens the mysteries of the word and works of Christ, and so declares his name unto us.  
Fifthly, 
5 He reneweth in them the remembrance of spiritual things.  Whereas the best of us (notwithstanding our former experiences) are exceeding apt to forget the name of the Lord Jesus (which is our resting place) and so are disquieted in our spirits, and become exceeding dull and unfruitful in our places (so that God hath little honour by us) the Spirit in this case whispers us in the ear, awakens us, and brings the name of Christ to our remembrance, John 14.26. yea some truths which perhaps we have read or heard many years ago, and which have been long out of our remembrance, the Spirit sets afresh upon our hearts, and that when we are in a lose and unspiritual frame that so the free gracious operation and impression of the Holy Ghost may be the more magnified by us. As for vain and unprofitable things, we can remember them with much facility, but for spiritual things which coucern the glory of God, the crucifying of the flesh, and the lusts thereof, and the peace and comfort of our own souls, we do as easily forget, till the Spirit of God by overpowering our hearts, 'cause us to remember the same: He it is that doth particularly apply the promises unto us, he it is that helpeth our infirmities, Rom. 8.26. He is our Remembrancer and comforter, our teacher and our councillor; in difficult cases he leadeth us into all truth, John 16.13. and guideth us into those ways which make for the honour and exaltation of the name of Christ. When you turn to the right hand, or to the left, you shall hear a word behind you, saying, this is the way, walk in it, Isa. 30.21.  
Sixthly, 
6 He helps Christians in their places to speak out their experiences of his goodness.  As the holy Ghost raiseth up and comforteth the hearts of declining Christians themselves, by minding them seriously of the name of Christ, and causing them to remember from whence they are fallen, Rev. 2.5. and that it was much better with them before, than now it is, Hos. 2.7. So he openeth their mouths wide (being by nature spiritually dumb, and averse to the language of Canaan) to declare and set forth the name and praises of Christ where they come, and to speak of his goodness to others. With the tongue men confess the name of the Lord, Rom. 10.10. and the manifestation of the Spirit is given to every one to profit withal, 1 Cor. 12.7. and till the Spirit of God enlarge our hearts, and open our mouths, we cannot hold forth the truth in love and meekness nor faithfully communicate to others our experiences of the virtue and efficacy of the name, natures, offices, and relations of Christ: we cannot in a Christian manner declare the same to our Children, that they may make them known to their children, and so from one Generation to another.  
Seventhly, 
7 He maketh them walk holily and convincingly.  The Spirit of God (being a Spirit of holiness and of glory) causeth the name of Christ to be remembered by working up the hearts and lives of the Saints to much holiness and purity; men are led more by example than by precept. When Christians have a conversation becoming the Gospel, and walk as Christ walked, Phil. 1.27. Phil. 2.5. O this convinceth gainsayers, adorneth the name of Christ, and causeth men to fall in love therewith; as on the contrary, the pride, selfishness, worldliness, and divisions of Christians do exceedingly harden the wicked, and 'cause the name of the Lord to be blasphemed, Rom. 2.24. O therefore let every one that nameth the name of Christ, departed from iniquity, 2 Tim. 2.14. They that are taught by the holy Spirit of God will do so.  
Eighthly, 
8 By the sufferings of the Saints, he advanceth the name of Christ.  The Lord maketh his name to be remembered, not only by the active, but also by the passive obedience of his people. The blood of the Martyrs is the seed of the Church; they that suffer for the name of Christ, with the mind of Christ, namely, with patience, meekness, humility, wisdom, love and pity to their enemies, are the best and most powerful Preachers of Christ's name and Gospel. As the Spirit of God made the name of Christ famous by the preaching, so by the sufferings of the Apostles; as they laboured much for Christ, so they suffered great things for his name, Acts 9.16. Acts 5.41. and it is given to the Saints not only to believe, but to suffer for his sake, Phil. 1.29. Many have been converted, and have embraced the name of Christ, by beholding the heavenly carriage and deportment of the Martyrs in their sufferings, the same darting forth not a little spiritual glory and Majesty. 
Satan (and not the Spirit of God) doth sometimes, put men upon Religious duties.   
Obj. But (you will say, that) Satan doth sometimes put men upon Religious duties, and suggest the name and things of Christ to them, and 'cause them to remember, and to mention the same.  
Answ. This is very true, Satan can and doth transform himself into an Angel of light, 2 Cor. 11.14. (especially in our days) O the sad and dreadful delusions that are abroad in the world! O the subtle devices turn and wind of this wily Serpent! how many Stars hath this Dragon's tail cast down to the earth? Rev. 12.4.  
Satan hath several ways and methods to insinuate into poor souls, and to delude them, and I wish with all my soul we may not be ignorant of his Devices, 2 Cor. 2.11. He will seem to exalt Christ and redemption by his blood, the teachings of his Spirit, the perfection and glory of his righteousness and satisfaction to the poor wounded soul. 
* See the Quakers shaken, in the Narrat. of 10. Gilpin. Daemon. Meridian. p. 81. by M. Fowler.  And will 'cause such visions, apparitions, representations to the fancy and senses of a man, as will at present wonderfully raise and elevate him, as if he were in the third Heaven. 
5 Things wherein Satan differs from the Spirit of God in putting men upon Religious duties.   
But let these five distinguishing Notes be considered by the Reader, and they will (by God's blessing) minister some light unto him.  
First than, Satan puts a man upon Religious exercises at unseasonable times, when he should be employed in his Calling; God loveth mercy and not sacrifice. Indeed there is a great temptation on the other hand when Christians neglect prayer, meditation, and hearing the word, under pretence of multiplicity of other business, and employments. But the Spirit of God is Regular, and seasonable in his motions to Religious duties, and doth not make a man neglect the duties either of his general or particular Calling.  
Secondly, Satan when he puts a man upon prayer, or any other Religious service, he comes upon the conscience in a rough, violent, imperious manner, not humbling, preparing, and enlarging the heart in order to the duty, as the Spirit of the Lord doth, who directs the Saints both as to the matter manner and other circumstances of prayer. The Spirit of adoption comes not in the rough, but in the still voice, 'tis a Dove like, not a boisterous Spirit.  
Thirdly, Satan by his suggestions about spiritual things, makes men the more flashy, inconstant, fantastical, proud and vain; but the holy Ghost the more he operates upon, and suggests the name of Christ to the soul, the more serious, sober, constant, humble, wise and grave, such a soul will be.  
Fourthly, Satan endeavours to shuffle out one duty by another, as prayer or hearing, by reading, etc. 'Tis his design to exclude public administrations by private communion, or private communion by public administrations: But the Spirit of the Lord is uniform, and by his motions causeth the soul to have respect to the whole will of Christ, and to remember his name in all the Ordinances of his worship, as there is opportunity.  
Lastly, Though Satan may sometimes, and in some cases, pretend to the exalting of the blood of Christ, and the teachings of the Spirit of Christ, yet it is that himself may have the more advantage: He reduceth all to that light, or rather those Principles of darkness which are within a man, and so in effect puts him upon a mere Covenant of works, and the worst ●●nd of Popery and Socinianism (as we have many sad examples thereof at this day) vilifying and excluding the written word, Ministry, and Ordinances of Christ, as mere shadows, and beggarly Rudiments, and bringing in a multitude of senflesse Allegories, and foolish speculations, which eat out and destroy the very marrow and favour of the Scriptures. But as for the Spirit of God, he doth ordinarily convert, teach, comfort, and establish the soul, by applying the blood, benefits, and Promises of Christ, as the same are propounded and held forth in the written word, and the faithful dispensation thereof by his Ministers; he doth ordinarily speak in, with, and by, and always according to the written word (rightly understood) nor doth the Spirit of the Lord cause a Christian to slight and contemn his brother, as being not under such high attainments as himself. Much more might be said on this subject, but it is a large common place upon which many good men have written, and therefore I shall insist not further upon it.  
From what hath been delivered in the Explication of this Doctrine, we may draw three or four useful Corollaries.  
Corol. 1 First than, They do but labour in vain, and strive against their Maker, who attempt directly or indirectly, to 'cause the name of Christ either personal or mystical to be quite forgotten. The enemies consulted against God's hidden ones, that the name of Israel might be no more in remembrance, Psal. 83.4. Herod would have killed Christ as soon as he was born, Mat. 2.16. And there be many that would destroy Christ as soon as he is spiritually form in the soul, Gal. 4.19. When Gospel light breaks forth, these (like the Dog in the manger) not only reject it themselves, but would hinder others from receiving it, being afraid of the light, jest their works of darkness should be discovered. Thus it was with the Pharisees, John 3.20, 21. But (will they, nill they) the light shall shine forth more and more, till it have fully discovered the Impostures of Satan and Antichrist, and made the name and truths of Christ glorious throughout the world, the Spirit of glory and Revelation will do it. Not by might, nor by power, but by my Spirit (saith the Lord of Hosts) Zech. 4.6. The Spirit of the Lord shall lift up a Standard, Isa. 59.19. This Battle shall be by burning and fuel of fire, Isa. 9.5.  
Corol. 2 Secondly, Forasmuch as the Lord hath promised that he will 'cause his name to be remembered, we that have often made mention of his name, and see but little fruit of our labours, should nevertheless take courage, and not dispond in our spirits, considering what the Lord hath promised (though we be vile and unworthy) that the Gentiles shall know and trust in his name, Rom. 15.12, 21. The Lord will writ his Law in the hearts of the people, and they shall know the truth, and the truth shall make them free, Jer. 31.33. John 8.32. The Lord will destroy in this mountain, the face of the covering cast over all people, and the veil which is spread over all Nations, Isa. 25.7. Many shall run too and from, and knowledge shall be increased, Dan. 12.4. Living waters shall go out from Jerusalem, and the earth shall be filled with the knowledge of the Lord, Zech. 14.8. yea, the Lord will be to the people as a dew falling on the tender grass, and they shall bring forth fruit in season, and their fruit shall abide, Psal. 92. Hos. 14.15. Psal. 110.3. Mic. 5.7. Isa. 55.10. Gal. 4.27. John 15.16.  
We know from sad experience that our poor Children and relations, yea generally all our Auditors do forget the name of Christ, though we often mention it to them, here a little, and there a little, line upon line, and precept upon precept, Isa. 28.10. But when the Spirit of the Lord writes the name of Christ upon their hearts, they shall remember it, and shall be manifestly declared to be the Epistle of Christ, written not with ink, but with the Spirit of the living God, 2 Cor. 3.2, 3.  
Corol. 3 Thirdly, It concerns us therefore to honour and exalt the Spirit of the Lord who indicted this Psalm, and in the light, wisdom, and strength of that Spirit (with all humility and reverence) to hollow and make mention of the name of Christ, whereover we are cast by providence; but especially to our Children and Relations, that they may make the same known to their Children; and in so doing, we shall leave a sweet favour behind us, and be a blessed example to the next succeeding Generation, whom (I doubt not) the Lord will honour in the carrying on of his work (though we of this present age should be laid aside as unfit for it.)  
Magistrates, Ministers, Parents, Masters of Families, every one in his place, should declare to the people, especially to the younger sort (that they may declare the same to the next Generation.)  
1 The glorious works of Creation and Providence, and the wonderful out go and appearances of God in the deliverance of his people, Exod. 12.25. Psal. 77.11, 12.  
2 The admirable things of Gods holy Law, which we should whet upon our Children, Psal. 119.129. Deut. 4.9. Deut. 6.7. Psal. 78.5, 6, 7. Mal. 4.4. Yea, we should keep a Record of the Judgements and terrible dispensations of God, Joel 1.3. But  
3 We aught especially to commemorate and transmit to our posterity, the sweet and precious name of Christ (to wit) the gracious complot and Covenant between the Father and the Son, for our redemption and salvation, Prov. 8.23, 30, 31. Heb. 10.7. Isa. 49.3, 4, etc. Isa. 53.12. And the heavenly intercourse and transactions between Christ and his Church, which are the subject matter of this Song; herein we aught chief to instruct our Children, that the same may not departed out of their mouth, nor out of the mouth of their seed, nor out of the mouths of their seeds seed, Isa. 59.21. The living, the living, he shall praise thee, The father to the Children shall make known thy truth, Isa. 38.19.  
An aniversary memorial of, and thanksgiving for outward deliverances, is not sufficient, much less for soul mercies, the praises whereof should be continually celebrated by us. Tell your Children, and let your Children tell their Children, and their Children another Generation, Joel 1.3. what the Lord Christ hath done for poor sinners.  
Corol. 4 Lastly, Seeing the Spirit of God in and by the Church causeth the name of Christ to be remembered, Let us therefore earnestly beg and wait for the abundant pouring out of this Spirit, Isa. 44.3. Isa. 35.7. Joel 2.28. That the Gospel may run, and may be glorified, and that the precious name of Christ (which is as a box of sweet presume) may be poured into the hearts, memories, mouths, and lives of the people, and that all Nations may bless the Lord for Christ, as the great defite and delight thereof, Hag. 2.7. and for his Church, which shall be the joy of many Generations, Isa. 60.15. that with gladness and rejoicing they may make mention of that spiritual intercourse which is between the Bridegroom and Bride here, and the glorious communion which shall be between them 〈◊〉 Heaven, and which is and shall be matter of high praises to Eternity, as the Psalmist concludes, Therefore shall the people praise thee for ever and ever.  
Make haste, and come away my Beloved, and be thou like to a Roe, or to a young Hart upon the mountains of Spices,  Gant. 8.14. 
Let the Spirit and the Bride say come, and let him that heareth say come; and let him that is athirst come. He which testifieth these things, saith, surely I come quickly, Amen. Even so, come Lord Jesus,  Rev. 22.17, 20. 
FINIS.    

A TABLE OR Summary of the Chief Heads of Doctrine propounded in this EXPOSITION.  

In the Introduction.  
FOUR Considerations touching Allegories, and the Allegorical sense of Scripture.  
In what cases Allegories are to be admitted.   

From the Title or Inscription.  
Four Reasons why we should diligently study this Marriage Song.  
Three useful Instructions drawn from the Inscription.   

From Verse 1.  
1 Observe. That the conjugal love of Christ to his Spouse is a good matter.  
2 Observe. That a spiritual Christian cannot fully express what is within his heart.  
3 Observe. That a gracious soul especially eyes Christ's person in Thanksgiving.  
4 Observe. That such a soul having experience of Christ's power, will speak of him, and for him.   

From Verse 2.  
1 Observe. That Christ is incomparably fair and full of beauty.  

1 In his Natures.  
2 Offices.  
3 Relations.  
4 Word and Ordinances.  
5 Providences.  
6 Members.   
2 Observe. That Christ doth effectually give Grace by the Ministry of the Gospel.  
This Doctrine is confirmed by four Arguments, and an Objection answered.  
3 Observe. That Christ is furnished with power and spiritual gifts to do poor sinners good.   

From Verse 3.  
1 Observe. That none are able to withstand the sharp sword of Christ.  
2 Observe. That Christ is the mighty one who can perform whatsoever he promiseth or threatneth.  
Four Reasons why it was necessary that Christ should be the Mighty One.  
3 Observe. That the true believer spiritually eyes the Divinity in the humanity of Christ, for his salvation.  
Five Inferences drawn from this Doctrine.   

From Verse 4.  
1 Observe. That Christ rideth in Majesty, truth, meekness, and righteousness.  
2 Observe. That he prospers in his journey and undertake.  
3 Observe. That though the Lord can immediately bring about his glorious designs, yet he will have his people pray to him.  
Three Motives hereunto.  
4 Observe. That the Lord Jesus in advancing his Kingdom, will do terrible things in righteousness.   

From Verse 5.  
1 Observe. That Christ and his people will meet with much opposition in a good work.  
Christ bath two sorts of Enemies. 1 Open. 2 Secret.  
2 Observe. That it is a great evil and provocation to oppose the Lord Jesus in his Kingly Office.  
3 Observe. That Christ is an excellent Archer, and hits the mark whensoever he shooteth.  
4 Observe. That the Lord shoots the keen Arrows of his wrath into the hearts and consciences of men.  
This King is the King of hearts, and hath to do chief with the heart and spirit. For 

1 He chief requireth spirit worship.  
2 He bestoweth spiritual blessings.  
3 He furnisheth his people with spiritual weapons.  
4 He abhorreth spirit destlements.  
5 He gives up obstinate sinners to spirit delusions.     

From Verse 6.  
1 Observe. That the Eternal Godhead of Christ was revealed to the Lords people under the Old Testament.  
The Father, Son, and Spirit, do all witness to this great truth.  
Three Inferences drawn from this Doctrine.  
The Eternal Godhead of Christ is further evinced by five Demonstrations.  

1 From his Divine Names and Titles.  
2 From his Divine Properties.  
3 From his glorious Works.  
4 From that Religious worship which is ascribed to him.  
5 From his Oneness with the Father.   
An Answer to that Objection (viz) That the Title Jehovah, and other Tules of God, are communicated to Creatures.  
It was requisite that Christ the second person should be God.  

1 In respect of God himself.  
2 In respect of man.   
Eight of the most material Objections against the Godhead of Christ, answered.  
What we are to think of the words [Consubstantial, Persons, Trinity.]  
Six special Rules or Considerations propounded for the better understanding of those Scriptures that refer to the mystery of the Son of God.  
2 Observe. That Christ's Kingdom is an everlasting Kingdom.  
A twofold state of Christ's Kingdom here on earth.  
That Christ hath a twofold Throne.  

1 One as he is the Lord of glory.  
2 Another as he is a glorified man.   
3 Observe. That Christ's Government is a righteous and equitable Government.  

1 He is a Righteous King.  
2 A Righteous Judge.  
3 A Righteous Lord.  
4 A Righteous Husband.  
5 A Righteous Advocate.   
The Righteousness and equity of Christ's Kingdom is further demonstrated in several particulars.   

From Verse 7.  
1 Observe. That 'tis natural and essential to Christ to love righteousness, and hate iniquity.  
Christ is a just person, according to a fourfold definition of Justice.  
Quaer. 1 Wherein Christ's love of righteousness appeareth.  
2 Wherein his hatred of iniquity appeareth.  
Four Duties mentioned, which we are to learn from this Doctrine.  
2 Observe. That God was the God of Christ in the work of our Redemption.  
Of God's graoious Ends therein towards us.  
An Answer to that Objection (viz.) Christ is not God, because he was anointed by God.  
In six particulars the holy Ghost resembleth Oil.  
3 Observe. That Christ as man received theVnction of the Spirit.  
Two Reasons or Grounds hereof.  
Quae. If Christ be so full of the Spirit for us, why are we so empty, answered in five things.  
4 Observe. That all true believers are Christ's fellows.  
Here it is showed, that the Saints now have a higher righteousness and union than Adam had, the Spirit himself dwelling in them.  
In eight particulars it is evineed, that not only the gifts of the Spirit, but the person of the Spirit, or the Spirit himself dwelleth in the Saints.  
Six Cautions touching the in being and indwelling of the Spirit himself in the Saints, to prevent mistakes.  
By four Arguments 'tis proved that there are created gifts or babits in believe's.  
An Explication of John 17.21, 22. Which Text is alleged (by some) to prove that the very same union and fullness that is in Christ, is also in the Saints.  
It is showed what is meant by those words (viz.) That they may be one in us, as thou father art in me, and I in thee, etc.   

From Verse 8.  
1 Observe. That the holy Ghost condescends to us in illustrating spiritual things by temporal.  
2 Observe. The spiritual presence and influence of Christ is incomparably sweeter than the sweetest of Creatures.  
3 Observe. That such as are nearest Christ, are most refreshed with his spiritual Ointments.  
4 Observe. That Christ manifests himself graciously in the Assemblies of his people, as out of ivory Pa. lace.  
Four Reasons of this Doctrine.  
5 Observe. That the Garments of Christ the Bridegroom smell sweeter than the friends of the Bridegroom.  
6 Observe. That it greatly rejoiceth Christ when his people are comforted.   

From Verse 9  
1 Observe. That particular Churches of visible Saints are the King's Daughters.  
2 Observe. That the Saints and worship of Christ are exceeding precious and honourable.  
Four Reasons why the Saints are precious and honourable.  
3 Observe. Though particular Churches be precious, yet the universal Church is the Queen that hath the greatest dignity.  
Great privileges belong to the universal Church.  
Four Propositions concerning the samc.  
4 Observe. The spiritual Church is as the finest Gold before God.   

From Verse 10.  
1 Observe. That Christians should diligently consider the word and message of the Lord.  
Six Reasons of this Doctrine.  
There is a twofold consideration of things.  

1 One Natural.  
2 Another Spiritual.   
2 Observe. That the Church should willingly forsake all her natural Relations, for Christ her spiritual husband and Bridegroom.   

From Verse 11.  
1 Observe. Holiness in the Church is amiable to the Lord.  
This is farther enlarged in four particulars.  
2 Observe. That Believers should deny their own righteousness, will, wisdom, in love to Christ, and for him.  
Three things mentioned, wherein Christ goes beyond all other husbands.  
3 Observe. That Christians should eye and obey Christ as their Lord.  
The Lordship of Christ considered two ways.  

1 His providential universal Lordship.  
2 His special gracious Lordship.   
We are to obey this Lord because we belong to him every way. As  

1 By Creation.  
2 By Eternal Donation.  
3 By purchase and impetration.  
4 By union and implantation.  
5 By Covenant and stipulation.  
6 By Conquest.    

From Verse 12.  
1 Observe. Christ will put honour upon his sincere worshippers.  
2 Observe. The Rich and Noble ones shall highly esteem the Church.  
Of the Prophetic Scriptures concerning the advancement and flourishing state of Christ's Kingdom in this world.  
Dan. 2.31, etc. Opened in several Queries.  
1 Quae. What is meant by the Legs and Toes of Iron, etc.  

1 Ans. Neg. Not Alexander's Successors in the Grecian Empire.  
2 Ans. Affir. The Roman Monarchy is thereby represented. Proved by divers Reasons.   
2 Quae. What is meant by the stone that smote the Image on his feet, etc.  
This is also answered neg. and affir.  
3 Quae. Whether the Kingdom of the stone may be considered as a spiritual Kingdom.  
Ans. In three respects it may be said to be a spiritual Kingdom.  
In five respects it is a temporal Monarchy.  
4 Quae. What are the privileges that relate to the  
Kingdom of the stone?  
Ans. Seven things are mentioned.  

1 A new Heaven and a new Earth.  
2 A glorious accomplishment of Prophecies.  
3 An abundant affusion of the Spirit of glory.  
4 Purity in Ordinances and worship.  
5 Union among the Saints.  
6 Peaceable and righteous Administrations.  
7 Rich and wonderful returns of prayer.   
5 Quae. How to judge of the Disputes of this present Age, touching the fifth Monarchy.  
Ans. Here three things are humbly offered.   

From Verse 13.  
1 Observe. That the spiritual excellency of the Saints (being internal) is not discerned by the natural man.  
2 Observe. That the outward pomp and glory of this world is but a mere shadow.  
This is demonstrated in three partioulars.  
3 Observe. That the Saints (notwithstanding inherent graces) need the clothing of wrought gold (namely) the righteousness of Christ to cover their nakedness.  
Two Reasons of this point.  
The excellency of this Clothing demonstrated 

1 It is a Garment of Gods weaving and contrivance.  
2 Our faith, love, spiritual actings, are no part of it.  
3 The Lord himself clothes us with it.  
4 It is so perfect that he cannot found the lest fault with it.  
5 In the assurance thereof we have peace and joy unspeakable and glorious.    
Quae. Whether Christ's active righteousness be this clothing of wrought gold, and imputed to us for our justification?  
Ans. In five Conclusions it is evinced, that the sinner is justified by Christ's active obedience.  
Some Objections to the contrary, answered.   

From Verse 14.  
Man is like a piece of Embroidery, or curious wrought Garment, and that in five espects (viz.)  

1 In respect of the lineamonts and parts of his body, Psal. 139.13, 14, 15, 16.  
2 The faculties of his rational immortal soul.  
3 His free justification by the beautiful Garment of Christ's righteousness.  
4 His spiritual union and renovation.  
5 His glorification, when he shall be clothed upon with glory.   
1 Observe. That the Marriage between Christ and his Spouse is not so gloriously solemnised and consummated as it shall be.  

1 Here our knowledge of God is imperfect, low, and dark to what it shall be. For 

1 It is rather negative than positive.  
2 'Tis by way of Eminency.  
3 By way of causality, If there be so much good in the effect, there is much more in the cause.    
2 As our knowledge, so our enjoyment of God here is imperfect.   
2 Observe. The Saints (that now groan under the body of sin) shall be perfectly clothed upon with Garments of glory.  
This excellent glory is briefly, spoken of in five things.  

1 The Saints shall perfectly see the Essence of God.  
2 They shall behold the glorious person of Christ, and the mystery of the Hypostatical union.  
3 The will shall fully enjoy God as the chiefest good.  
4 There will be a most ravishing communion with the blessed Angels and Saints.  
5 The bodies of the Saints shall be made like the glorious body of Christ.   
An Answer to that Object. (viz.) That no separated souls return to tell us of this glory.  
This is answered in five things.  
3 Observe. That every true Saint attends on the Church universal, as the daughter on her mother.  
4 Observe. That such as are the Churches true companions here, shall be companions with her in glory.  
Two Cautions concerning degrees of glory.  
5 Observe. That true Christians are chaste virgins.  

1 They have a single heart.  
2 They are chaste in their affections.  
3 In their Principles.  
4 In their practices.  
5 In their ends.    

From Verse 15.  
1 Observe. That there will be unspeakable joy on all hands when the Saints are received into the King's Palace.  

1 God will be glad of their company.  
2 Christ will rejoice over them.  
3 The Angels will exceedingly rejoice in their society.  
4 The Saints themselves will rejoice with unspeakable joy.   
2 Observe. That God hath erected a glorious Palace for his people.  

1 It is prepared by God himself.  
2 Bought with God's money, and purchased with his blood.  
3 Christ hath possessed it for us.  
4 Given us the earnest of it.  
5 The Lord will shortly put us in possession of it.  
6 The glorious presence of God himself is the beauty of this Palace.   
The excellency of this Royal Palace is further demonstrated in three things.  
This precious Doctrine is shut up with a twofold Medita.  

1 Concerning the true Rest and repose of the wearied soul.  
2 Of the Beatifical Vision of the Lord of Glory.    

From Verse 16.  
If we apply this Text to the Church, or Bride, than  
1 Observe. That the Church hath no cause to boast of her natural progenitors, but rather of her spiritual Children.  
Quae. Whether the Children of Believers are privileged more than others?  
Ans. They are not by natural Generation, but by God's free gracious Covenant they are.  
2 Observe. That Christ doth abundantly supply the loss of natural Allies, by affording the Church spiritual relations.  
3 Observe. That believers are Princes.  
If we apply this Text (as it may be more fitly applied) to Christ himself, than  
4 Observe. That though Christ was obscure in respect of his natural kindred, yet he is glorious in his spiritual Allies.  
5 Observe. That the Saints are made Princes by and from Christ, and not from themselves.  
The Saints are Princes.  

1 By their Redemption.  
2 By their spiritual birth.  
3 They are endowed with a Princely spirit.  
4 They are conformable to a Royal Law.  
5 Clothed with Royal Apparel.  
6 Fed with Princely dainties.  
7 They have Princely company.  
8 They belong to a Princely City.  
9 They are entitled to Princely victories.  
10 A Royal Crown is laid up for them.   
The Saints should manifest the princeliness of their spirits specially in five things.   

From Verse 17.  
Observe. That the Holy Ghost (who indicted this Psalm) will 'cause the name of Christ to be remembered from age to age.  
Three Queries are here propounded.  
Quae. What is meant by the name of Christ, and what virtue is in this name.  
Ans. 'Tis showed in two things that Christ's name is excellent.  
2 Quae. What it is to remember Christ's name.  
Ans. There is a twofold remembrance.  

1 A speculative or notional.  
2 A sanctified practical remembrance of Christ's name.   
Quae. How the Spirit causeth the name of Christ to be remembered.  
Ans 1. Neg. Not ordinarily by immediate suggestion.  
Yet there is an immediate testimony of the Spirit.  
Four Cautions concerning this.  
Ans. 2. Affir. The Spirit ordinarily maketh Christ's name to be remembered in the use of means.  
In reference hereunto, eight things are propounded.  
Lastly, It is showed that Satan sometimes puts man upon Religious exercises, and suggesteth the name and word of Christ to them.  
Five distinguishing Notes between Satan's suggestions, and the motions of the Spirit of God.  
Four Corollaries drawn from this Doctrine.  
FINIS.