Christ the Saviour AND governor of His CHURCH. OR, Two Sermons on Isaiah 9.6. The former concerning the saving benefit of the Incarnation of the Son of God; The latter concerning Christ His governing his People, by the sceptre of his Word. Preached in the Parish-Church of Flordon in the County of Norfolk. Decem. 25.& Ian. 4. 1646. By THOMAS Rous Master of Arts, and Minister of the said Parish of Flordon. Now published for the Vindication of the Author. Phil. 2.8 9, 10. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the across; Wherefore God also hath highly exalted him, and given him a Name, which is above every Name; tha●at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. London, Printed for W. Franklin Bookseller in Norwich. To the Honourable Committee for Plundered Ministers, sitting at Westminster. ALthough my present condition wherein I stand clouded with the scandalous informations of malicious Adversaries, might justly discourage me from adventuring these Papers into your Presence: yet that impartial Justice, which ought to be conspicuous in all Courts of Judicature, together with the Conscience of mine own Innocency, hath emboldened me hereunto. It is now full three Months, since I received a copy of an Order for the sequestering of the Rectory of Flordon in the County of Norfolk from me, wherein were mentioned the things whereof I am accused, and for which that Order was granted out against me: Concerning which, as in the general, all of them are most unjustly laid to my Charge, so in particular, touching that blasphemous, and dangerous Assertion, that The Scriptures led men to destruction,( my Witness is on High, my Record is with the Almighty) it was so far from my Tongue to utter, that it never entred into my heart to conceive. It was my endeavour to have cleared myself of this horrible scandal, before the Committee for Examination at Norwich; for one of the Witnesses produced against me, having affirmed that about New-years-time, three years since, preaching on Isa 9.6. The Government shall be upon his shoulder, I did say those words; repairing to my Papers, out of my briefer notes, I drew out the substance of all that ever I delivered upon that Text,& having there tendered the same, I offered to attest it upon Oath: but the Commissioners were pleased rather to receive my Sermon upon my bare word( none of the Witnesses against me being examined upon Oath) that they might transmit it to be perused with my Cause: But contrary to their Intention, and my Expectation, by what means I know not, that my Sermon, though transmitted, never came to your judicial view: whereupon all was taken for granted, which my Adversaries had Affirmed against me. I have therefore here humbly presented the same unto you, having added thereunto my Sermon upon the foregoing words, humbly craving your Honourable Testimony thereunto. I had taken a far more compendious way for my Vindication, than this, had not a long and tedious sickness prevented me; In which time my Adversary Witherell, knowing I was not able to stir out of my Chamber, much less to be present at Westminster to make my defence,( he having had three several daies before against me, but without success) procured a day against me, whereof I had not the least notice, that so he might with the more facility effect what maliciously he had intended against me. This his prosecution of me, however acted under Religious Pretences, yet upon consideration of some Circumstances, it will easily appear to all indifferent and unbiased men, to have been but a Machevillian practise of his, turning Religion into Policy, and making it but a Nose of wax, or a stalking horse to serve his own ends: imitating seditious Clodius, who although he were not only an Enemy to Religion, but also a contemner, and despiser of the same, yet would he pretend Religion in the behalf of all the villainies he committed in his Tribuneship. This Man was sometimes an Apprentice in Norwich, from whence( having married his Master's Daughter) he went into Holland: And in process of time having there run himself very deeply into debt, he repaired unto some of his Friends in England for relief: and about two years and four months since came to this Town of Flordon, to a certain Farm, which one Mr Brian Witherell, sometimes of Silam in Suffolk his Uncle( at whose cost and charge he was maintained in Holland) gave unto three of his Children: Here therefore he settled himself, and sold Tobacco, and such like merchandise; but neither the benefit he received by his Trading, nor his Uncles bounty could satisfy him, unless he might swallow a Pecce of Gleabland belonging unto me, and without any contradiction ever yielded to my Predecessors: In which his irregular and unjust desires because I withstood him, having in April 1649. taken away some Firing that grew there, his malice and hatred hath ever since been so great towards me, as that he endeavoured to deprive me of all that I had,& to render me odious, wheresoever he could: 'twas his daily practise to inquire first of one, then of another concerning me, if possibly he might have whereof to accuse me: He went about to persuade divers of my Townsmen to join with him against me, telling them, that if I were once ejected they should pay for their Tithes but after the rate of twelve pence in the Pound: at the length he composed Articles( apparently more malicious than true) and procured some Witnesses who( God forgive them) did in part affirm them: Nay, he was not ashamed, at the time, when his Witnesses were examined, to Dictate unto them what to say( as he did this gross Slander concerning the holy Though he never heard me Preach, but only Nov. 24. Anno 1648. Scriptures) till upon my request one of the Commissioners Commanded him to forbear; and that all this was done against me out of private Interest, appears from his own Mouth; for he said, that had I not taken away that Firing, he had never molested or disquieted me; and that he might the better manage this his unjust prosecution, and the more disable me for the making of my defence, he hath detained, and doth yet against all right, equity or conscience keep back from me all Tithes and Profits due from him for the two years last past. May it therefore please you of this Honourable Committee, to take this great and insufferable wrong into your serious consideration; so as that upon a re-hearing I may receive so much favour as the justness of my Cause may seem to deserve: More I must not expect from your Justice; less I cannot expect from your Goodness. The more the wrongs be that I have received by those slanderous Imputations, the more necessity is laid upon me to crave your Honourable aid and Assistance. As none would ever have offered to tax me in such an opprobrious manner but this malicious Accuser; so there is none for whom it is more proper to help me in this case than yourselves, to whom I have here humbly represented my oppressed condition, resting Yours in the Service of christ and his Church most humbly Devoted THOMAS ROUS. Flordou Octob. 19. Anno 1650. To the Christian, and Indifferent Reader. Christian Reader, THese following Sermons, when at the first delivered from the Pulpit, I thought full little to have sent to the Press; what was then transient to the Ear, I had no purpose to make permanent to the Eye. Nor would I now have adventured them into the common Light, were I not necessitated thereunto, for the Vindication of my Doctrine, therein delivered, from those foul aspersions, which some of malicious and perverse Spirits, sometimes my Auditors, have cast upon it. Ever since I entred into the Office of the Ministry, it hath always been my care, and endeavour, faithfully to perform the duties of my Calling among those of my Cha●ge, both by instructing them wherein soever I perceived them to be Erroneous, or Ignorant: and by resolving them in matters wherein they seemed he sitaneous, or doubtful. Especially, before any time of administering the holy Sacrament of the Lords Supper, it hath been my usual course, both publicly and privately, both at the Church on the Sabbath, and Week daies, and at home in their Families, and mine own house, to urge upon them the necessity of preparation, and to show unto them the means whereby they might be rightly prepared. Once in December, Anno 1646. Intending within a little while the Celebration of the Lords Supper,( according to my usual manner) I went to divers of my Parish, at their Houses, and admonished them not to turn their backs on so Sacred and saving an Ordinance, as some had formerly done: Stephen Matchet, and Martha hawk spake to me to this purpose. Two of them then answered me, that they durst not receive that holy Sacrament, because they could not resolve with themselves, in what Gesture or position of the body they should Receive, whether standing, sitting, or kneeling, the Word of God not Commanding any of these: And sure they were, that to do any thing not expressly commanded in the Word of God, were to dishonour God, and to sin against their own souls. My answer was, That Actions which are in their own nature merely indifferent and circumstantial, are not always expressly prescribed in the holy Scriptures, but are left to the Judgement of the Church; what therefore lawful authority, in such cases, had prescribed, the Word of God, and right reason not contradicting, ought by us with all humble submission to be put in practise, by virtue of that apostolical Injunction, Rom. 13 1. Let every soul be subject, &c. And having spoken many words to this purpose, but leaving them unsatisfied, The Sabbath day following( speaking on those words Isa 9.6. The Government shall be upon his shoulder) out of a tender respect toward them, the conscience of my place and duty, and an earnest desire of satisfying and resolving them in their doubts,( as God who knoweth all things, knows that I lye not) I did Passing by what else I had thought to have spoken. purposely endeavour to show them in what things we are guided only by the light of Scripture, and in what things we are left to the guidance and direction of our own Judgement and Reason. But how ill this my care and pains for their satisfaction was requited, is made too too evident to the World: For no sooner came I out of my Pulpit, but they presently charge me with what I neither spake nor thought, viz. the averring an insufficiency in the Sacred Scriptures. Nay, according to that wicked maxim of bold undertakers, That had Actions must be seconded with worse, and rather not begun, than not carried on; thinking the Retreat more dangerous than the Assault, and hating repentance, rather than perseverance in a fault, they have again raised up, and augmented this their slander( more than three years butted in silence) with a far greater measure of malice, and bitterness against me. For so soon as Tho. Withere●● one unworthy and causeless Enemy of mine( desiring to raise his broken and decayed Estate by my ruin) and by his means John Hawk. John Johnson. some others had maliciously endeavoured my Ejection, and to this end had exhibited divers false Articles against me, which they could not prove; Stephen Matchet, Nicholas Hawk Son of the said Martha Hawk. These false witnesses, being procured, as those Sons of 1 King. 21.10. Belial, do affirm, At Norwich Jan. 15. 1649. that I blasphemed God, and the Sacred Scriptures,[ saying that There is an insuffic●ency in the Scriptures concerning Man's Salvation; That the Scriptures led men to destruction, and that a man may be lead by his own sense in matters concerning Salvation] that so when all other means failed to bring about this their unchristian Design, as Naboth's Vineyard, so that poor livelihood, that God hath given me, might by this their false Testimony become their possession. I have therefore( Courteous Reader) brought these( though rude and unpolished) Notes( which I protest in the word of a Christian, are the same, without any alteration of the sense or substance, that were delivered by me upon the time and Text In the Title-Page. afore mentioned) Though my Adversary Witherell would have persuaded some of the Commissioners at Norwich that they were not the same. into public view: that upon the perusal thereof, the World may see, how shamefully I am wronged, and take notice how undeservedly I am charged with that damnable, and dangerous Doctrine of the Church of Rome, viz. That there is an insufficiency, &c. The latter of these Sermons( concerning which I am now questioned) was at the first intended for the satisfying of their doubts, who are at this time, without any cause, my cruel Adversaries, but now through their malice is become an occasion of my present My Living being sequestered I●ly 16. Anno 1650. miseries, I pray God it proves not at the length an occasion of their own perp●● exities. Raro Antecedentem scelestum deseruit Paena pede claudo. Horat● Their seared consciences will,( I believe) in a shorter time than they are ware of, both confute, and revenge this black and false scandal, they have cast upon me. In the mean time I shall comfort myself with the Conscience of my Innocency; I know a good Conscience hath always enough within-doors to reward itself, though the success fals not out, according to the merit of the endeavour. As for Neatness of style, Quaintness of Phrase, or rhetorical streines, it must not be expected, herein to find any, the occasion of publishing these Sermons( Preached to a very small Audience, the greater part whereof being of very mean and common Capacities) not permitting to Print more or less than was spoken. However, Christian Reader, if any thing may be found in this worthless piece, that may build thee up further in the saving Knowledge of Jesus Christ, thou shalt not altogether lose thy labour, nor shall I miss of my aim, and desire: Certainly something may be found therein, that may help forward thy Souls health; If thou gainest any thing, let God have the Praise, and him thy Prayers, who is Thine and the Churches THOMAS ROUS. Christ the Saviour, and governor of his Church. Isaiah 9.6. For unto us a Child is born, unto us a Son is given, the Government shall be upon his Shoulder, his Name shall be called wonderful, counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. ALL the ways of God are Mercy and Truth; Psal. 25.10. no other path hath Divine Providence to walk about the World in, but in Mercy and Truth; no other way hath the Almighty to come down unto the Children of Men in, but it must be in the Goodness of his Mercy, or in the Truth of his Justice. Both these Paths doth the Spirit of God in the Sacred Volume guide us in, that we may as well see unsettledness punished, as Goodness Rewarded. Do you in the one path meet with an Gen. 4.4. Abell accepted; an Gen. 5.24. Henoch translated; a Gen. 9.26. Shem blessed; a Gen. 8.18. Noah saved? Turn your Foot into the other Path, and you shall meet with an Gen. 3. Adam cast out of Paradise, and eating his Bread with Sorrow; a Gen. 4. Cain accursed, and branded with a fearful Mark; and a world of dead Corps floating in the general Gen. 7. flood. The eyes of the Lord are upon the Righteous, and his Ears are open unto their Prayers; but the Countenance of the Lord is against them that do evil, to root out the remembrance of them from the Earth, Psa 34.15, 16. The eighth and ninth Chapters of this prophecy may well be termed Canticum Isaiae, the Prophets Song, not much unlike that of Davids, of Mercy and Judgement; a Song of Judgement in the Chap. 8.7. Assyrians Invasion; a Song of Mercy inour Saviour's Chap. 9.6. Incarnation. As God is gracious in showing Mercy abundantly to his faithful Servants; so is he just in rendering Vengeance unto his Adversaries: He so pitieth the one, as that in the mean time he doth not justify or acquit the other; He so punisheth the Guilty, as that in the mean time he forgets not to be gracious unto the Innocent. In the foregoing Chapter, there is mention made of grievous Ver. 7, 8,& 22. trouble and affliction that should come upon Israel and Judah, by the Power and Hostility of the King of Assyria. In this Chapter, lest they should despair under the Burden of so great Affliction, the Almighty Comforts them with a gracious Promise of a timely Deliverance, he telleth them, that their Calamity shall not always Ver, 1, 2, 3, 4. continue, Heaviness may endure for a Night but Joy cometh in the Morning; Instead of a dark Night of Adversity, they shall be blessed with a lightsome Day of Prosperity; In stead of Mourning, they shall have an abundance of Joy; In stead of Bondage and Captivity, they shall have perfect Freedom and Liberty; and all this by and through the Merits and Mediation of Jesus Christ, who was to be Incarnate and given to them. He only is that true light, in Comparison of whom all other Lights and Comforts are mere darknesses; He alone is that Supreme Object of Joy and Gladness, in comparison of whom all worldly enjoyments are irksome and grievous; He alone is that Victorious Champion, trampling under foot the Power of Sin, Satan, and Death, leading Captivity Captive, and restoring us to a for ever blessed and glorious Liberty of the Sons of God. Glorious indeed was that Victory which sometimes Gods People, the Jews, obtained over the judge. 7.19, 20, 21, &c. Midianites, under the Command of Gideon: But much more glorious is this which we have through the Almighty Power of Jesus Christ; In that their potent Adversaries were miserable confounded; but in this, all our Enemies are exposed to a more horrible destruction; they shall be made the Isa. 9.5. fuel of everlasting flames. Christ Jesus only gives this Victory, Light and Joy to his Church and People; If once we have an Interest in Christ, we shall not want our s●are in other Mercies. Rom. 8.32. He that spared not his own son, saith that sacred orator, but delivered him up for us all, how shall he not with him freely give us all things? Even in our lowest Conditions, and greatest Afflictions, we cannot want matter of great Joy and rejoicing, seeing that unto us a Child is born, unto us a Son is given, &c. These words contain a description of him who is the very Basis, Ground& Foundation of all Christian Comfort, Jesus Christ. He is here described by his Natures, Names and Offices; his Natures are set out unto us in the former part of the Text, Unto us a Child is born, unto us a Son is given. His Names and Offices in the words following, The Government shall be upon his Shoulder, &c. First, of the former part of the description of Christ, viz. By his Natures, where we have his Incarnation, and the end thereof; His Incarnation, or Assumption of human Nature into the Unity of his Person, in that he is here called a Child, and a Son; he is said to be a Child because truly Man, born of a Woman, taken out of the Mass or Lump of Mankind, propagated from Adam; he is called Son, to denote his Divinity, for not only is he the Son of David, as the Jews Imagined, but also of the most high and glorious Psal. 2.7. God; the end of Christ his Incarnation is here manifested, in that the Prophet saith, Unto us a Child is born, unto us a Son is given; that is, for us, for our Salvation who believe in him, and expect Salvation by him became he Incarnate: Hence the Observation is, That the eternal Son of God became really and truly Rom. 8 3. Gal. 4.4. Man for the Salvation of them that believe; of this Doctrine there be three parts or members, viz. 1. The Son of God was made Man. 2. The Son of God was made man for the Salvation of mankind. 3. Only such as believe shall have benefit by the Incarnation of the Son of God. First of the first, The Son of God was made Man. It was St Peters Confession, Mat. 16.16. Thou are Christ the Son of the living God: And St John's Affirmation to this purpose was plain, Joh. 1.14. The Word was made Flesh, and dwelled among us. {αβγδ}. Damasc. The Father and the Holy Ghost( saith Damascen) had no Communion in the Incarnation of the Word, but only by approbation and consent. Not the Father, nor the holy Ghost, but the Son only, the second Person in the Sacred Trinity became man. 1. By the Son were all things Joh. 1.3. made; wherefore It was meet that he should become Man, that as he was the Author of the Being, so also he might become the Author of the well-being of Mankind; that as the Institution, so also the restitution or restoring of fallen Man might be wrought by his own hand. Heb. 2.9, 10 We see Jesus, saith the Apostle, who was made little lower than the Angels, for the suffering of Death crwoned with glory and honour, that he by the grace of God should taste death for every man; he adds the reason, saying {αβγδ} Decebat enim, for it became him for whom are all things, and by whom are all things, &c. 2. He is the Col. 1.15. Image of the Invisible God, the express {αβγδ}. character of his Person, and therefore it was most meet that he should become Man, that through his Suffering, Merits, and powerful operation he might repair Gods Image in us, which we lost in Adam; this essential and perfect Image of God, did the Almighty sand into the World, to be the only and all sufficient means whereby to restore and repair fallen and forlorn mankind; Nisi per have imaginem, ad Dei imaginem esse non potes, Ambr. we shall never become like unto God, unless we be made like unto him by this his Image, saith St Ambrose. Nor may this Doctrine of our Saviours Incarnation be taken without this threefold Caution. First, we must not conceive that the Assumption of the Humanity in the Son of God became any detriment to his Divinity; he is {αβγδ}. God-man; he so emptied himself of his glory, as to take upon him the form of a Phil. 2 5, 6, 7, 8. Servant; yet not as thereby to lose the form of his Godhead; he is therefore called {αβγδ}. Isa. 7.14. Imanuel, God with us, he would have his residence in our Nature; The Word was made Joh. 1.14. flesh, and {αβγδ}. dwelled in us, he took not upon him the nature of Angels, but the Seed of Heb 2.16. Abraham, not any particular Person, as the person of Abraham, Peter, &c. lest only that Person so assumed by him should be glorified; but that he might save many he built his House in that Nature which was common to many; he choose not this or that particular Person for his Habitation, but dwelled in us, that is, in our Nature. He assumed our Nature which he had not before, but did not by his assuming thereof cease to be what he was before. Si in lapideo Templo Judaei adorarunt Dominum, ubierant Area& Cherubini,& qui Templum viderunt esse lapideum non ideo arbitrati sunt Dominum esse lapideum; ergo multo magis in carne utpote in templo adorandus est Christus Dominus; non ideo autem mera creatura censendus. Athanas. The Jews, saith Athanasius, worshipped God in a Temple made of ston, where were the Ark and the Cherubins; and though they saw the Temple to be of ston, yet did not they therefore imagine that God whom they worshipped was of the same matter; And now Jesus Christ having assumed our Nature and Flesh to dwell and to be worshipped in the same as in his Temple, we must not therefore fancy him to be a bare Creature, a mere man and nothing else; Doubtless his Manhood can be no detriment to his Godhead: Jesus Christ the Heb. 13 8. same yesterday, to day, and for ever, from everlasting to everlasting he is God. Secondly, although we hold two distinct Natures to be in Christ, yet we deny in him to be two distinct Persons. Therefore whatsoever appertains to him, though only according to his human Nature, we must apply to the Person of the Son of God, as to be Luk. 1.35. born, to Act. 20.28. die, to shed his 1 Joh. 3.16. blood, to be 1 Cor. 2.8. crucified, &c. for to say that the person of Man in Christ is the Subject of these things, what were this, but to entrap ourselves in the Nestorian heresy? Thirdly, Through the Union of the two Natures in Christ the properties of neither are impaired, or diminished, but remain entire and unaltered; Only the human Nature being united to the Divine is much bettered; as a Sword made hot in the fire, both cuts by reason of its sharpness, and burns by reason of the heat it received from the fire: So the human Nature by reason of its Union with the Person of the Son of God hath a greater excellency than otherwise it could possibly have, it being thereby furnished with all possible perfections whereof it is capable. In In Christo agit utraque forma quod proprium est; verbo operant quod verhi est,& carne exequente quod carnis. lo. Christ Jesus, saith lo, both Natures do operate according to their several properties, his Godhead working what appertains to him as God; his Manhood executing what belonged to him as Man: the one of his Natures shines forth by miracles; the other is made apparent by his suffering Injuries. According to the one he Joh. 11.35, 43, 44. weeps for Lazarus being dead, and according to the other he restores him to life. So much for the Incarnation of Christ, now followeth the end thereof, which is the second Member of the Doctrine, viz. That the Son of God became Man for the Salvation of Mankind; And this appears by those words of our blessed Saviour himself, saying, Joh. 3.16. so God loved the world that he gave his only begotten Son; to what end? that whosoever believeth on him should not perish, but have everlasting life: and that this was the end of our Saviours Incarnation is made plain by that saying of his fore-runner John the Baptist, Joh. 1.29. Behold that Lamb of God that taketh away the sin of the World; and also by that of the Apostle Saint Paul, 1 Tim. 1.15. This is afaithfull saying, and worthy of all acceptation, that Jesus Christ came into the World to save sinners. Nor could the Salvation of Man have been, had not the Son of God become Man. First, because Divine Justice required that satisfaction should be made in that nature which had sinned; Now Sin was committed in our Nature, 1 Cor. 15.1 22. Adam sinned, and all his Posterity being then in his Heb. 7.9, 10. loins; therefore it was necessary that the Son of God, the Saviour of the World, should be made Man; and without his Incarnation the Salvation of Mankind had been impossible, not in regard of Gods Power, as if he could by no other means save Man, but in regard of his secret Will and counsel, whereby he determined to Rom. 8.3, 4. Act. 4.12. save Man by no other means, than by the Death of his Son. Secondly, Heb. 9.22. without shedding of blood there could be no Remission, and therefore that Jesus Christ might purchase Remission of Sins for his Elect, it was most requisite that he should become Man: For as he was God he could not be subject to Death, or any Passion, the Godhead itself being altogether impassable; therefore he became Man that he might die for his Elect, and purchase to himself a People with the price of his own Act. 20.18. blood. Thirdly, It was necessary that the Son of God should be Man, that he might be a fit 1 Tim. 2.5. Gal. 3.20. mediator between God and Man; a mediator being a Middle Person, as it were, between two Parties, speaking unto them both; hence it was requisite, that Christ Jesus the Saviour of the World should not only be God, to speak unto his Father for us, and to present our Supplications unto him; but also Man, that God might speak unto us, and we unto God by him. Divinitas sine humanitate non est mediatrix, nec humauit as sine divinitate est mediatrix: said inter solam divinitatem& humanitatem s●lam mediatrix est divina humanitas,& humana divinitas Christi. Aug. The Divinity of Christ, saith S Augustine, without his Humanity, or his Humanity without his Divinity, cannot Mediate between God and Us; but between them both, by his Divine Humanity, and human Divinity, he wrought our Reconciliation with God. So much for the second Member of the Doctrine, viz. The end of Christ his Incarnation is the Salvation of Mankind; there remains yet the third, viz. They only that believe shall have benefit by the Incarnation of the Son of God; this appears by that Joh. 3.61. fore-named place: and to go no further than my Text, Nobis nascitur, nobis datur; unto us a Child is born, unto us a Son is given, viz. us that believe. Christ Jesus is given to divers men, in a different and divers respect. First, He may be said to be given to all Men, in as much as he took upon him that Nature which is common to all men; thus he may be said to be given to the whole World. He is offered to all Mankind. God the Father calls upon all without exception from out of Heaven, saying, Luk. 9.35. Hear him. Yea, the Lord himself gives a Commission to his Mat. 28.19. Apostles to go into all the World, and Preach the glad tidings of the gospel to every Creature. Secondly, He is in a singular manner given unto Abraham, David, and their Posterity, for as much as God made an especial promise of him unto them he Acts 3.25. came of them according to the Flesh; first was he offered unto Acts. 13.26. them; and among them was he first made known to be the Saviour of the World. Thirdly, He is given effectually for Salvation unto all and only such as believe, whether they be Jews or Isa. 42.1. luke. 2.32. Gentiles. It will be no advantage to any man to have Christ Jesus given unto him the two former ways, if he be not this way given unto him; without we have this way an Interest in Christ, by a true and lively faith, the other two ways of having an Interest in him will nothing avail us to our Salvation: But will rather serve as a means to aggravate our Ingratitude and Condemnation. To such only as believe will Christ Jesus prove Isa. 32.2. a hiding place from the Wind, a Covert from the Tempest, &c. To such only will he be for a Isa. 8.14. Sanctuary, and a sure Refuge; They only shall become the Adopted Sons of God that Joh. 1.12. believe on his Name. All and only they who walk in the steps of Abrahams Faith, whether they be Jews or Gentiles, whether they be carnally descended of him or not, are accounted for the Seed, and the true Israel of God, to whom Jesus Christ is effectually given, and for whose Salvation sake the son of God was made Man. Unto us a Child is born, unto us a Son is given. So much for the Doctrine, the Application followeth. Since then the Son of God was Incarnate for our Salvation, what remains but that we behold with admiration, and admire with thankfulness, this great and ineffable mercy of our good God; that for our sakes he would sand his only begotten Son into this lower Region of sorrow and death; that he would cause him to lay aside his glorious Robes of Majesty, to be clad with the Rags of our Flesh; and to become Man, that we might be made the Sons of God? If David that Princely Prophet considering the work of Creation, and beholding therein Gods love to Mankind, must needs burst out into that Exclamation, Lord what is man, &c. Psal. 8. If he considering Gods wonderful mercy towards him in his deliverance from the fury of Saul, choose one day in the year, whereof he speaks with principal note, saying, Psa. 118.28. This is the day which the Lord hath made, we will rejoice, &c. How much more should we stand amazed at the consideration of the Infinite, and Fathomless depth of Gods love in the Redemption of Mankind by the Death of his Son? How should the remembrance of the Day of Christ his Nativity and Incarnation affect our hearts with Joy and Gladness? Surely as the special Presence of God doth sanctify and hallow some places above others, so do the extraordinary works of God worthily challenge some days and times to be set apart for the commemoration thereof, which we ought to esteem above other Seasons: As especially the work of this day, which we now commemorate, wherein the Blessing of all Blessings, the Light of Lights, that Victorious Champion, where, by we have perfect deliverance from the Power and Malice of all our Ghostly and Bodily Enemies, came into the World. The news of Christ his Nativity, the blessed Angels call Tidings of great Luk. 2.10. Joy to all People. Joy to old Adam, for according to the Promise this day was brought forth that Gen. 3.15. Seed of the woman that should break the Serpents head. Joy to Abraham, for this day in his Seed are all the Gen. 22.18. Nations of the Earth blessed. Joy to the Prophets, for this day their Prophecies are accomplished. Joy to the sick, for this day came the Physician of our Souls into the World. Joy to Infants, for this day the great God of Heaven and Earth became a little Gal. 4.4. Babe. Joy to all men, for this day he that was from the beginning, the everlasting Father, was born of a Virgin, and Luk. 2 7. wrapped in swaddling clouts. The holy Angels Luk. 2.13. sang in the Air when they made known his Nativity, and shall we sit desolate in heart, to whom he is born, and for whose sakes he became Incarnate? O let us rouse up our dull and drowsy Spirits to bless and praise the Name of God for this so unspeakable a Mercy; Let us not praise God only with our songues, but even with our very Souls also; with all that is within us let us bless his holy name. Let every one of us with the blessed Virgin say, Luk. 1.46. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. Let us bless the Almighty with Zacharias, saying, Luk 1.68. Blessed be the Lord God of Israel, &c. Let us join with the blessed Angels, those glorious Creatures, in singing, Luk. 2.14. Glory be to God on High. Doubtless if we be not by this extraordinary mercy of God provoked unto thanksgiving and praise, the Heavens will wonder, the Earth will stand amazed; yea, we may justly fear, that the very Stones themselves will to our shane and confusion, bespeak the praises of God, and cry out upon our Ingratitude. John Baptist, no sooner had the Virgin Mary the Mother of the Lord saluted Elizabeth, but presently he Luk. 1.44. leaped in the Womb for Joy. Old Simeon, no sooner had he seen the Saviour of the World, but presently as it were overcome with Joy, he began to breath out his luke. 2.29. Domine nunc dimittis, &c. Wherefore let us also, who look for the same benefit from Christ Jesus, praise God for him as cheerfully, as cordially. Let us now Joy before the Lord Isa. 9.3. according to the Joy in Harvest, and as men rejoice when they divide the Spoil. Let us by all possible means labour to preserve this Affection of Joy in our hearts: I mean not that fond and vain Joy of Worldlings, and voluptuous Epicures, arising only from the momentany enjoyment of the pleasures and profits of this life; but that sound and solid Joy of Christians, which is a cheerful affection caused by the apprehension of our gracious reconciliation with God through Jesus Christ; To this end let us first, Take heed of placing our affections on the things of this life. Impossible it is for earthly and worldly-minded men to have true or solid Joy. Non est gaudere inepiis, as the old Translation hath it, Is. 57.21. there is no joy to the wicked: Well may they have some merry fits of madness, but never can they have any taste of true joy. It is no matter of Mirth, but a sign of Famine, when men feed upon such nourishments as are appointed for Beasts; even to it is no joy, but a case of extremity, when the reasonable soul feeds upon such delights, as properly belong to the brutish appetite: with such did that rich luke. 12.19. Glutton feed himself, he seemed a while to take delight in his purple, fine linen, and delicate fare, but presently we red how these things vanish away as in a dream, and hellish torments succeed in their place; Thus ambitious Act. 12.22.23 Herod seemed to joy in his royal power and ornaments, in the flattering acclamations and shouts of the People, but he was suddenly smitten of an angel, his Body eaten of Worms, and his Soul made subject to a worse Worm for ever. This is the fearful end of all such as forsaking God seek their joy in worldly vanities. If therefore thou feelest thy heart to cleave unto any of these earthly things, Imitate the care and providence of Husbandmen, who, if their Corn by lying too near the ground be in danger of being musty, they carry it up into an higher room, and so preserve it sweet and good: Much more oughtest thou, when thy heart is endangered to be corrupted by lying among these earthly matters, to endeavour to remove it to an higher place, viz. Col. 3.1, 2. Heaven, whereby it may be kept pure and sound. Do thus, and then boldly say with David, Laetifica animam servi tui; Psa. 68.4. rejoice the soul of thy Servant, for unto thee O Lord have I lift up my soul. Secondly, let us seriously meditate on this wonderful work of God, namely our Redemption through the death of his Son. Meditation doth deeply fix the works of God in our minds, and at the length will breed much joy and delight for them in our hearts. Observe what the thoughts of Injuries will work in the envious and malicious man; the quiter contrary effects will the due Meditation of Gods Mercies produce in the Child of God: For as those heat the heart, and at the length set it on fire with hatred and desire of revenge; so doth this never cease from whetting the Affections, till it hath enflamed them with Love and Joy. Psa. 119.97. Lord how do I love thy Law? saith that Princely Prophet, my meditation is therein day and night; his frequent meditations were the means that did inflame his Affections. Oh Beloved, whence is it that the sweet mercies of God are butted in oblivion and forgetfulness? Whence is it that the holy Ordinances of God are so much slighted, so many Sermons quiter lost and perished, the holy Sacraments so little relished, and the memory of our Saviour's Nativity so ingratefully neglected, but from the want of due and serious Meditation? Wherefore that we may be affencted with the sweet Mercies of our good God, that we may delight ourselves in the marvellous operations of his hands, take pleasure in doing his Commandements, and observing his sacred Ordinances, let us frequently meditate thereon. The more Meditation, the more joy and delight. Thirdly, Let us truly and seriously repent. Godly sorrow for our sins doth no way hinder this spiritual Joy, but doth further and improve it rather; yea, it is so far from banishing it out of the heart, as that it causeth and exerciseth the same. They are not Contraries, but Companions, the one always aiding the other. Ejusdem est rationis gaudere de aliquo bono,& dolere de ejus Impedimentis. Aquin. It is all one, saith Aquinas, to joy in the presence of any good thing, and to grieve for its impediments or hindrances. It is possible therefore for the Soul to Joy in God, and to Mourn for Sin, which like a Isa. 59 2. Cloud strives to hid the brightness of his Countenance from it. nay it is impossible for us to joy in God, unless we do truly sorrow for our sins: for faith is always accompanied with true repentance, and as faith breeds joy by assuring us of remission and reconcilement to God, so repentance breeds grief and detestation for sins which we have committed against God. By sorrowful repentance the Soul forsakes Sin, and so d●aws near unto God, and the nearer it comes unto him, the more it participates of spiritual joy, according to that of the Psalmist, Psa. 94.19. According to the multitude of the sorrows I had in my heart, thy comforts have refreshed my soul; he saith not after my sorrows were over, but even in the midst of them I found spiritual Joy. To whom is Christ Jesus appointed to preach the glad Tidings of the gospel, but to the Isa. 61.1, 2, 3. meek and broken hearted? to whom is he to proclaim Liberty, but to the sad and afflicted Captives? whom is he to comfort, but such as mourn? to whom will he give Beauty for Ashes, Joy and the Garment of Praise for the spirit of heaviness, but to such as mourn in Sion! whom will he defend from the violence of all sorts of Enemies, but such as mourn, as Zach. 12.8, 9, 10. one that mourneth for his only Son, and such as be in bitterness, as one that is in bitterness for his first born? Wherefore let us now sow the Seed of Godly sorrow, that we may reap the heavenly fruit of spiritual joy; let us now repent seasonably, that we may rejoice perpetually; let us now mourn for our Sins, that we may be comforted; let us now acquaint ourselves with hearty grief for the Commission of sin, that so we may have a true sense and feeling of spiritual Joy for the remission of sin. Many there are who be very loathe to venture upon the practise of repentance, very much afraid are they of growing religious, lest hereby all their joy and mirth should be dammed, and put to an end; but indeed there is no cause of such fear; for all things considered, it will easily appear that religious& holy men are the only Joyful men in the World: for if they look up to heaven, there they find the Fountain of all joy for their souls to bath in. If they look into themselves, and spy their sins and infirmities, they joy in believing that they are pardonned. If they consider any graces which they have, they rejoice in them as signs of their Adoption and furtherances of their Salvation. If they look into external matters, whatsoever they do, whatsoever they suffer, whatsoever they hold, whatsoever they lose, and occasions of joy unto them. Hath God given them Authority, Honour, Wealth? They rejoice in these, as means to advance the glory of God, and the benefit of their Brethren. Hath he denied them, or suffered them to be deprived of these, through the malice and injustice of men? yet they rejoice in that they suffer loss and disgrace in the World for righteousness sake. Thus when we give ourselves to the practise of Repentance, true Piety and Holiness, our hearts shall be every way filled with joy and gladness. The sad events and miseries we meet with in this World, shall not be able so much to deject us, as the comfortable persuasion of our reconcilement with God in Christ shall cheer and revive us. Lastly, that we may have an abundance of spiritual Joy, we must truly and unfeignedly believe in Jesus Christ: for such only as believe shall have benefit by his Incarnation. It shall be no advantage unto us that the Son of God was conceived in the Womb of the Virgin Mary, if he be not Gal. 4.19. formed, conceived and born in the Womb of our hearts by a true and lively faith. O let our hearts from henceforth become his Cradle, that so we may say with the blessed Apostle, It is not we but Gal. 2.20. Christ that liveth in us, and the life that we now live, is by the faith of the Son of God, who loved us and gave himself for us. This conception and birth the World thinks not of, far different are the conceptions and births of the men of this World; there is a conception and birth of Isa. 59.4. wickedness, Job 15.35. mischief, falsehood, sin and death: he Psa. 7.14. traveleth with wickedness, conceiveth mischief, and brings forth falsehood, saith holy David, concerning Cush the Benjamite; and St James tells us, that Jam. 1.15. Lust when it hath co●●ived brings forth sin, and sin when it is finished brings forth Death. These, these be the odious conceptions of this World; these are the monstrous Births of these wretched Daies; O let us weep and mourn even for the barrenness of our hearts, that we do so little conceive of the Grace of Christ in our minds, and bring forth so little good fruit in our lives and conversations. We account the Virgin Mary blessed who had the honour to be the Mother of our Lord, and indeed so she was, but had she only conceived him in her Womb, and not in her heart, she had without all doubt been eternally miserable; so likewise it will be no advantage to us, that Jesus Christ did take upon him our Nature, unless being conceived and born in our hearts, he make us partakers of his 2 Pet. 1.4. Divine Nature: And this is only through a true and a lively faith in him. Faith is the Bucket wherewith we may Isa. 12.3. draw those living Waters out of this Fountain and Well of Salvation. Faith is the Mouth wherewith we eat that celestial and Divine Food of our Souls. Faith is the hand wherewith if we do but touch that heavenly Physician, we shall presently feel our Corrupt Natures to be healed, and his Divine Nature to be communicated unto us. By Faith his Merits, Sufferings, and Righteousness are made Ours; if we do but put on this Wedding Garment of Faith we shall become Gods own Joh. 1.12. Sons; Christ Jesus will become our Saviour, our Sanctuary, and our sure Refuge and Defence from the Wrath of his Angry Father. If Pilate appeased the Wrath of angry Caesar by putting on Christ his Coat; how much more shall God Almighty be pacified towards us, when as by a true and lively Faith we shall have put on Christ himself? O let us see that we have this Garment upon us, especially addressing ourselves to the Lords Table. H. b. 3.12. Take heed lest there be in any of you an heart of unbelief. You know how severely the King in the Gospel dealt with him that came to the Wedding-Feast, not having on his Wedding Garment, he commands him to be Mat. 22.13. taken away, bound hand and foot, and cast into utter darkn●●; with no less severity will the King of Glory look upon such as presume to come to his holy Table without this saving Grace of Faith. Take heed then that thy Faith thou bringest with thee be a true Faith, such as Act. 15.9. purgeth thy understanding from error and Ignorance, and thy heart from the Love, custom, and Dominion of Sin; See that thy Faith be such as Gal. 4.6. worketh by love, 1 Joh. 5.4. overcometh Temptations. Possibly you may deceive men with specious pretensions, yea, yourselves also with groundless opinions and conceits of having those Graces which indeed you have not, but God you can by no means deceive; All things are naked unto him; wherefore I beseech you that ye be truly humbled and grieved for your sins past: Look up unto Christ Jesus that brazen Serpent by an eye of Faith, with an assured confidence of being healed by him; take up firm Resolutions and Purposes against all manner of Sin for times to come; and being thus disposed, come ye cheerfully to this heavenly Banquet of your Souls. Let not your former sins dismay you; undervalue not the blood of Christ, so as to think it insufficient to wash them all a way: They shall never be mentioned unto you; This holy Sacrament shall seal unto you the remission of them all. This holy Sacrament is not for those that are already perfect, but for the help and comfort of those that desire to tend toward perfection. It is our Saviour's own words, Mat 9.12, 13. The whole need not a Physiclan, but those that are sick, I came not to call the Righteous but Sinners to repentance: And such as are sensible of the heavy burden of their sins are invited by him, saying, Mat. 11.28. Come unto me, &c. Not therefore sin simply, but impenitency and the love of Sin it is that hinders a man from being a worthy Receiver of the holy Sacrament. Wherefore to conclude, Let us truly repent us of our former Sins; let us bath our Souls in the Fountain of Christ his blood, set open to wash away our sin and uncleanness, and then we need not fear but we shall find Mercy at the hands of God by and through the Merits and Mediation of Jesus Christ. Yet far, far be it from us to rest in our own Performances: Alas, our best Actions are accompanied with so many Imperfections, that when we have done our best in attending on his holy Ordinances, as in hearing his Word, receiving the holy Sacraments, or praying unto him, we have even then great cause to beg pardon at his hand for our manifold failings; yet our obedience and service, though imperfect, if it be sincere and unfeigned, he will accept for Christ his sake. Wherefore let us be Mat. 23.25. Col. 3.27. sincere in the Worship of God without hypocrisy, dissimulation, or the mixture of 1 Cor. 5.8. malice, and wickedness; so shall we in this holy Ordinance gratefully commemorate that Propitiatory Sacrifice of Christ our Saviour; herein shall our Faith be confirmed, our Communion with Christ increased, the Pardon of our Sins sealed, our Reconciliation with God, and Resurrection unto life eternal, assured unto us. The second Sermon. Isaiah 9.6. The Government shall be upon his shoulder, his Name shall be called wonderful, counsellor, the mighty God, the Everlasting Father, the Prince of Peace. IN the former part of the Verse you had a description of our Lord and Saviour, by his Natures Divine and human, united together in his Sacred Person; in these words you have him described by his glorious Offices, and Administrations, which he exerciseth in his Church. For Explication; The Government shall be upon his shoulder, that is, he only shall have power, might and strength, to rule and govern his Church and People; almost the like expression we have concerning Eliakim, who was to be substituted in the place of Shebna, Isa. 22.21. I will commit the Government, &c. That is, he shall rule, govern, and order the People. In this was Eliakim a Type of Christ, into whose hand all Power and Authority is committed. {αβγδ} He is called wonderful, in regard of those marvellous and wondrous works that he wrought for the Salvation of the Sons of Men; as namely the Assumption of the human Nature into the unity of his Person; the shedding of his precious blood for Man's Redemption; the Regenerating of his Elect by his holy Spirit, and the Glorifying of them after this life ended; the consideration whereof made that chosen vessel stand amazed, and cry out, Rom. 11.33. O the depth, &c. He is called counsellor, {αβγδ} because he governs and directs his People by his word and spirit. {αβγδ} He is called the strong God, because by his mighty Power he continually defends and protects his Elect from the violence of their Enemies. He is called the everlasting Father, {αβγδ} pater aeternitatis because he only is the Author of eternal life to his Chosen. He is called the Prince of Peace, {αβγδ} because he having once subdued, and wholly overcome our Enemies, he will due us with perfect peace and quietness; to sum up all in one proposition, we may observe this Point of Doctrine, viz. Christ Jesus is a Person immediately ordained of God, to rule, derend and reward his Church and People, whom he hath purchased with his own blood. That Christ Jesus is appointed to be a King, to rule and govern his Church, we shall not need to go further than my Text for proof. The Government shall be upon his shoulder. He executes this his Regal Office, by governing his Subjects; which he doth both by the sceptre of his Word, and the Ministry of his Spirit; by the one he shows what he would have done; by the other he gives power and ability to do his Commands. God's dicere is his facere; whatsoever he commands by his Word, by his powerful operation he brings to pass. The Prophet David speaking of the great power of God in the Creating of the World, saith of the Creatures, Psa. 148.5. Psa. 33.6. He spake the word and they were made, &c. So Gen. 1.3. Moses; So our Saviour no sooner called Andrew and Simon from their fishing, but they Mat. 4.19. obeied him: By his word and call he shewed them what he would have done; by his Spirit he made them willing and ready to obey him. The Laws and Edicts of an Earthly Prince may give directions what to do, but can give no ability or power for performance: But the Word of God accompanied with the 1 Cor. 2.10, 11, 12. Spirit of Sanctification and Holiness, is made a powerful means unto us, whereby we may be able both to know and do the things that are commanded us of God. The Word of God is the Rule whereby we are to regulate and square our lives and coversations; the holy Scriptures only can direct us in matters absolutely necessary to Salvation, though in matters merely circumstantial and indifferent, we are not always to look for any particular express command in holy straight, but we are left to the light of Reason for our direction in them; that this may the more clearly appear, we must note that Mens Actions may fall under a double consideration; Either they are such as for them simply God Almighty neither approveth, nor rejecteth us, and such we call natural or indifierent Actions, which of their own nature are neither good nor bad: Or such as are so approved by God, that they are necessary required unto our Salvation; if we neglect the doing of them we shall never be saved; and if we perform them we shall never be condemned. In the former sort, we have a liberty in ourselves to do or not to do them; as when there are many ways and means for the obtaining of one end, there is a liberty in us to choose one Medium, or means, and to refuse the other; for Instance, for the sustentation and preservation of the body, there are many kinds of meats and drinks, and clothes expedient and useful: In the Worship of God there are divers outward Ceremonies and circumstances, as namely, various times of worshipping, places, positions, and gestures of the Body, &c. Now the end is necessary, and commanded expressly in the Word of God, but not every thing conducing to the same end: It is necessary that the body should be nourished and clothed, but it is not necessary to use this or that kind of clothing or nutriment. The Worship of God is of absolute necessity, but for that end, this or that time, or place, this or that kind of Position of the body, are not of themselves necessary; these things we hold to be in their own nature indifferent, and the choice thereof to be in our own power, unless this Indifferency be taken away; and this happens in three Cases. First, when we deprive ourselves of our own liberty, as Act. 5.4. Ananias and Saphyra, who had liberty to sell or not to sell their Possessions, till such time as they had bound themselves by solemn purpose to sell them. Secondly, when Almighty God doth precisely tie us unto, or restrain us from any one thing which in itself is altogether indifferent; there were many kinds of Garments of which Aaron and his Sons might have taken their choice, had not Exod. 28.4, 43. God straightly tied them to one kind of Habit. All kind of Meats in themselves were indifferent, and the Jews without sin might have made use of Swines flesh had not God Almighty forbidden it. Thirdly when lawful Authority hath commanded or interdicted any thing in its own nature indifferent, then the indifferency thereof is taken away. Jonathan might have eaten hony, or forborn eating, had not the King his Father expressly 1 Sam. 14.27, 37, 38. forbidden it. Thus in matters and things in their own nature indifferent, unless in those three above-mentioned Cases, there is a power in us to choose or refuse, to do or leave undone; what God neither commands nor forbids, the same he suffers with approbation to be done, or left undone. The Apostle personating the Christian gentle in a defence of liberty in things indifferent, saith, 1 Cor. 6.12. All things are lawful for me, but all things are not expedient, &c. In indifferent htings there is a choice to be used, all are not alike expedient and convenient; the expediency or conveniency of them is shown unto us by our own Judgments and Reason, to the light whereof we are left for our direction in such Matters and Actions; but as for those Actions of the second sort, we can have our direction only from the Sacred Scriptures; Nature cannot teach us sufficiently what we must do for the obtaining of eternal life; the 1 Cor. 2.14. natural man( that is, man guided only by the light of Nature) perceiveth not, &c. Nature is altogether blind in matters concerning Salvation; but this insufficiency of Nature is so perfectly supplied by the light of Scripture, that there needs no other means to this end. Joh. 20.21. These things are written saith the Evangelist, &c. eternal life is attained unto by believing in Christ, and that we might rightly believe, the holy Scriptures are given us for our 2 Tim. 3.16, 17. direction. The Testimonies of the Lord are pure, and perfect, altogether sufficient to their end, nor must we think that God in them hath omitted any thing which may be supplied with human Inventions. Two sorts of opinions therefore may be hence justly censured, the one of the Papists, teaching that the holy Scriptures contain not all things appertaining to Faith, and that they cannot perfectly and fully direct us in the way of Salvation, and therefore urge, as necessary, the observation of human Traditions; the other of such as would needs have an express Command in the Sacred Volume for all that they do, and judge every Action sinful, for the which a man hath no Precept in the Word of God. As for the former, what can be more directly opposite to the Word of God than it? for hath not the Lord himself evidently declared the sufficiency of his Word by that express prohibition? Deut. 4.1, 2. Nay, are not such as add unto, or take away from the Word of God threatened to have their Names razed out of the Book of Life? Rev. 22.18, 19. But to answer some of their Objections they make against the perfection of the Sacred Scripture. First say they, Many things there are necessary to be believed, which are not contained in the holy Scriptures, as namely the Unity of the Essence, and the Trinity of Persons in the Godhead. I answer, a thing may be contained in the Scriptures two ways, viz. either according to the Letter, or sense by a good consequence; sometimes only the substance of a thing, sometimes the thing itself is expressed in significative words and voices: Thus the Unity of Essence, and Trinity of Persons in the Godhead are contained in the holy Scriptures, though not according to the Letter yet according to the Sense by a sound consequence; though these words Trinity, Unity, Essence, &c. are not therein expressed, yet in the sense and meaning thereof in divers places of Scripture contained; as Gen. 1.1. {αβγδ} In principio Dii creavit, In the beginning Gods created, &c. Dii denotes the Trinity of Persons; Creavit betokens the Unity of the Essence; so Isa. 6.8. {αβγδ} whom shall I sand, I in the singular number, behold the Unity of the Essence; or, who will go for us, Us in the plural number, lo the Trinity of Persons; so also in that Commission of our Saviour to his Apostles, Mat. 28.19. {αβγδ}. Teach all Nations, baptizing them into the name of the Father, and of the Son, and of the holy Ghost; Into the Name, not Names, noting the Unity of Essence; Of the Father, and of the Son, and of the holy Ghost, showing the Trinity of Persons. Thus though these words according to the Letter are not in the holy Scriptures, yet the sense, substance, and meaning thereof are in them; nor shall we be saved for approving of those words, but by a firm and constant belief of the things themselves signified by those words; which things themselves we find in the holy Scriptures. Secondly, St. Paul( say they) commends the Corinthians for keeping the Ordinances that were 1 Cor. 11.2. delivered them, and promiseth to set things in order among them at his next 1 Cor. 11.34. coming unto them, therefore all things necessary to be observed and done, are not expressly commanded in the holy Scripture. I answer, the blessed Apostle in these places speaks only of matters circumstantial and merely ceremonial in the Church of Corinth, and not of any Articles of Faith, or things necessary to Salvation; In these latter, only the holy Scriptures can direct us, but in the former we are to be guided by the Dictates of right Reason; what right Reason shall show unto us to be most decent and orderly, the same must we do, according to that of the Apostle, 1 Cor. 14.40. Let all things be done, &c, And hence is confuted that other opinion of those who would needs have an express Command in Scripture for all that they do, and judge every Action sinful, that hath no precept in the Word of God for its warrant; many places of Scripture there are which they usually wrest to maintain this their fond and groundless Assertion, for brevity sake I will name only one, and that is, Rom. 14.23. Whatsoever is not of Faith is Sin, and hence they infer, That to do any thing for which we have not an express Command in the Word of God, is sin; because not of Faith, Faith being grounded only on the Word of God. I answer, Faith is taken in holy Scripture two ways, viz, strictly, only for a firm and constant apprehension of Christ and all his Merits as they are promised and offered in the Word and Sacraments, so Rom. 1.17. or largely for any kind of persuasion of the truth of things credible: in the former sense and acception Faith is grounded only on the Word of God, the Promises of the gospel; but in the latter acception, the Object of Faith extends itself further, as may appear by these Scriptures Joh. 10.38. , Though ye believe not me, saith our Saviour, believe my works, &c. Joh. 20.25. Except I see the print of the nailes, saith Thomas, I will not believe. Many of the Samaritans believed on Christ upon the Relation of the Woman Joh. 4.39. . Can any thing then be more plain, than that there may be a Faith, belief, or persuasion grounded on other assurance than Scripture? Might not the Jews have been fully persuaded that they did well to think( had they so thought) that God the Father was in Christ, though they had no other ground for this their Faith, than those his miraculous works which they saw done by him? Might not Thomas have verily persuaded himself, that he did well to think that Body which was raised, to be the same that was crucified, though it was his sense only that gave him this assurance? for so it was; Thomas, Joh. 20.29. because thou hast seen, thou hast beteeved, Yea, might not those Samaritans have safely persuaded themselves that they did well to believe in Christ upon the Womans words, which said, Joh. 4.39. He told me all that ever I did? Now this kind of Faith the Apostle here intends, viz. a persuasion that what we do is well done, against which persuasion, he counts it sin to enterprise any thing: Seeing then that this Faith, Belief, or persuasion, whereof the Apostle here speaks, may be grounded on other assurance than Scripture, it cannot be hence proved that no Actions are lawful or warrantable for which we have no express Command in the holy Scriptures. Surely, not only the light of Scripture, but also that of Nature is given us for our direction in many of our Actions, nor may we imagine that God is displeased with us for following the light of Nature in those things which are no way forbidden in the sacred Scripture. In those things where Scripture is silent, we may safely follow the guidance of our own Reason and judgement. Not to admit this, what were it but clean to abrogate the Law of Nature? Yea, were it granted that nothing may be done without an express Precept in the holy Scripture, what would the Scripture itself seem but a snare and a torment to weak Consciences, filling them with infinite perplexities, scruples, and doubts? Not that the Scripture itself doth cause any such thing, but that the necessity of this life urging men to do many things by the direction of the light of Nature, common Discretion, and Judgement; and on the other side, this Doctrine teaching them that to do any thing without direction in the Scripture, were to sin against God& their own Souls; how can this choose but bring them even to their wits end? how can it choose but vex and amaze them? This once granted, it would follow that Parents should cause their Children to sin, so oft as they cause them to do any thing before they be of years to have knowledge in the Scriptures. Nay this admitted, it shall not be now with Masters, as it was with the luke. 7.8. Centurion in the gospel, but Servants being commanded to go, shall stand still, till they have their errand warranted unto them by Scripture. These two opinions concerning the sufficiency of Scripture extremely opposite to each other, and both repugnant unto the Truth, let us take heed of; let us not with the Papists detract from the Scriptures perfection; nor with these fond think it to be our only rule in every Action. Nor is this Doctrine of Christ's governing his Church to be applied only by way of confutation of those erroneons opinions, but also by way of reprehension of those lewd and accursed practices of such as will by no means be persuaded to submit themselves to his regal Power and Authority, but daily through their vicious lives do, as it were, bid battle to this mighty God, this King of Glory: and such are they who live in affencted Ignorance, atheism, Blasphemy, Swearing, Drunkenness, Luxury, Pride, Covetousness, Maliciousness, and all kind of wickedness, not at all regarding the Prohibitions, or Precepts, Promises, or Threats contained in the Word of God; nor at all listening to the secret whisperings, no nor to the bellowings and loud roatings of their Consciences thereagainst: These oppose the regal Authority of Jesus Christ, and say in the language of their corrupt practices with Pharaoh Ex. 5.2 Who is the Lord that we should obey him? Oh, how desperate is thy Estate, how dangerous is thy Condition, who dost not submit thyself to the Government of Christ? Can there possibly be any greater sin than that of Ingratitude? Can there be any greater Ingratitude than not to yield obedience to him upon whom thy being and well being dependeth? again can there possibly be any greater folly or madness than to oppose thyself against God? What art thou that thou shouldst provoke him? Art thou stronger than he? Who art thou that pleadest against God? saith the Apostle, Rom. 9 20, 21. in another case, hath not the Potter power over the day? As the day is in the hand of the Potter, so art thou in the hand of God, he can break and dash thee all to pieces whensoever it pleaseth him. Who ever hardened himself against God and prospered? Pharaoh refuseth to let Israel go at Gods command, and what followed? He was plagued with divers very great and fearful Judgements, and at the last himself and his hosts were drowned in the read Sea Psal. 136.15. . Senacherib blasphemes and rails against the holy one of Israel, and what becomes of him? In one night all his host becomes dead Corpes, and himself is soon after murdered by his own Sons Isa. 37.23. Herod prides himself with the applause of the People, and gives not God the glory, and is presently smitten to death by Worms. Psa. 50.22. O consider this then ye that forget God, &c. 'tis no less than a great Argument of folly for one King inconsiderately to make war against another. What King, saith our Saviour, &c. Luk. 14.31. But far greater madness is it for a poor weak Creature to rebel against its Almighty Creator: thou fearest to violate the Laws and Edicts of an Earthly Prince, who hath power to destroy thy Body; and wilt not thou be much more afraid to violate the Commands of the King of Kings, who is able to destroy thy Body and Soul in Hell? Where the word of a King is there is power, saith Solomon, and wilt thou dare to slight and contemn the word of this Great King, the Mighty God? O let us all be exhorted now to sand our Lamb to the Ruler of the Earth, Isa. 16.1. to tender our Homage, offer our Service, and testify our Allegiance with all humility and thankfulness unto this King of Kings, and Lord of Lords, our Almighty Redeemer. Let us throughout the whole course of our lives fear him who is great above all Gods; Let us confess his sovereignty, submit to his Government, and tremble before him; Let us willingly assemble ourselves together in the Courts of our God, and cheerfully flock to the Colours of our King, and observe and do what ever he commands. To this purpose is that Caveat, Heb. 12.25. See that ye despise not, &c. for motives consider, First, that Jesus Christ is ordained of God( as is already spoken) to be the King and Head of the Church, and Prince over the People of God, having all power in his own hand. The Government is upon his shoulder. Psa. 2.6. I have set my King, saith God, upon my holy Mountain. Nay, he is appointed to be the only Jam. 4.12. Lawgiver to his Church, and Act. 17.31. Judge of the whole World. O how shall we expect protection from this King if we rebel against him? how shall we look for mercy from that great Judge, if we despise his Laws, and cast his Precepts behind our backs? Secondly, He hath wonderfully redeemed us from the Curse of the Law, and from the Tyranny of Sin, Satan, and Death, through the effusion of his own Act. 20.28. 1 Pet. 1.17, 18. blood; and shall we think that Christ Jesus hath been at this expense and charge for us, that we might live as we list? shall we imagine with profane Libertines, and corrupt Antinomians, that we are so redeemed from the Law, that we need not yield any obedience thereunto? Certainly we are redeemed to another end, namely, Luk. 1.74, 75. To serve him in holiness and righteousness, &c. Christ Jesus hath given himself that he might redeem us from all Iniquity, and purge us to be a Tit. 2.14. peculiar people, zealous of good works. Christ Jesus hath freed us from the burden of the Law, but hath not quitted us from our duty contained in the Law; The grace of God that bringeth salvation, &c. Tit. 2.11, 12, 13. If therefore we will by no means yield obedience to his sacred Word, what do we but unthankfully slight and despise all that he hath done for our Souls? What do we but crucify afresh the Lord of Life, trample upon his blood, and count the blood of the New Testament an unholy thing, and do despite unto the Spirit of Grace Heb. 10.29. ? O let us not be so damnably ingratefull to so willing a Saviour; Let us not any longer live unto ourselves, but unto him that hath thus loved us, and given himself for us; Seeing we are his purchase, let us henceforth give up ourselves souls and bodies wholly to his Service. Let us worship and glorify him in our 1 Cor. 6.19, 20. Bodies, and in our Spirits which he hath redeemed. Lastly consider what a blessed and happy condition it is for us to be Subjects in the Kingdom of Christ. Let Israel Rejoice in him that made him, sings the Psalmist, and let Zion be joyful in her King Psal. 149.2. . And indeed it will easily appear that there is great cause of joy in being a Subject to this heavenly King, if we will but set before our eyes that infinite power, goodness and greatness that is resplendent in him: All which is implyed in those glorious Names and Titles which are given him in my Text, namely, the mighty God, the Everlasting Father, the Prince of Peace. 1. He is an Almighty God, all-sufficient, and depending on none, his Subjects are not charged with supporting and defending him,( as it is with Earthly Princes) but he defends Col. 2.9. and maintains them, Isa. 9.7. Isa. 32.1. he is the head of all Principalities and Powers, and the most Potent Ruler of all People and Nations Dan. 7.13.& 14.27. . 2. Nor is he only infinitely great, but also superabundantly good, hence he is called the Everlasting Father. It is the property of a good King to be Pater Patriae, a Father to his Subjects. Kings therefore are called Fathers, not only in divine, but also in profane Writers; The senators of Rome, and chief Governours were called Fathers of their Countries. {αβγδ} The common name of the Kings of the philistines was Gen. 20.3. Abimelech, fignifying my Father the King, and David saith to his Subjects, Psal. 34.11. Come my children, &c. And to show the greatness of Affection, and those Bowels of Compassion which Christ hath towards his People, he is here called the Everlasting Father; he is always( according to his gracious Promise) present with them, Mat. 28.20. to protect, defend, and provide for them. Lastly, He is the Prince of Peace, by whose powerful and effectual Mediation Rom. 5.1. we have peace with Almighty God; and he having perfectly subdued and overcome our Enemies, we shall be placed in Tabernacles of Peace, and in safe resting places. What Enemies then shall we need to fear, if we be under the protection of so powerful a King? What good thing can we possibly want, if we be under the tuition of so indulgent a Father? Who shall be able at any time to trouble or molest us, if we be the loyal, and true Subjects to this Prince of Peace? The 1 King. 10, 7, 8, 9. Queen of Sheba admires the wisdom, Power, and Greatness of King Solomon, but behold a greater than Solomon is here. That Earthly Monarch was but the shadow, Christ Jesus is the true and real substance. If she therefore accounts them happy that stood before him, and were his Attendants; surely much more blessed are they to be accounted, that are Subjects to this King of glory. I will shut up all in the words of the Psalmist, Psal. 144.15. Blessed are the people that be in such a case, yea, blessed are they that have the Lord for their God; this Mighty God for their King. Wherefore( Dear Friends) let us now continue the true and faithful Subjects of Jesus Christ. Let us take heed we do nothing where with we may displease the eyes of his glory. Let us willingly relinquish and forsake all our sins, and entirely give up ourselves to his service; so shall we be defended by his Power, provided for by his Providence, and everlastingly rewarded with that Peace which passeth all understanding. FINIS.