CHAP I. How the Text is Applicable to Christ in the work of Creation.

JEsus Christ is [...], the same mighty God, or the only He (as the word signifies) in the work of Creation: he is that great Je­hovah, as it hath been made to appear, that Ens entium, The begin­ning of the Creation of God; Rev. 3.14. Not in a Passive sense, but Active, that giveth a Being to all Creatures. Therefore when this Jehovah saith of himself (Es. 48.12.) I am he, Es. 48.12. I am the first, I am also the last: He presently inferreth, Mine hand hath laid the foundations of the earth, and my right hand hath spanned the Heavens; when I call them they stand up together.

Ob. But we are to believe, will some say, according to the Tenor of our Creed, that the Father is the Creatour of Heaven and Earth.

Sol. I answer, True, but that is not to be taken exclusively of the Son, and of the Holy Ghost; for as there is a Divine Order between the Persons in the Trinity, so this Order is the same towards the Crea­tures, as it is amongst themselves,Opera Tri­nitatis ad extra sunt indivisa. Talis agendo, qualis existendo, The same in working as in their existency one with another; the Father is of himself, the Son is of the Father, the Holy Ghost is of the Father and of the Son: so first the Counsel and Decree of the Father pre­cedeth, [Page 43]then the Son produceth that Decree into Act,P.R. the Jesuit in his Treatise of Mitigati on against Dr. Mor­ton, tels us, that Bel­larmine, Valentia, &c. Charge Calvin with Ari­anism, for holding that Christ as he is the second per­son of the Trinity, cannot pro­perly be called the Creatour of Heaven and Earth; for that, say they impli­eth that he is not God, nor equal to his Father. Heb. 1.2. then the Holy Ghost maketh it effectual to all those ends and purposes, for which it was ordained; not as if there were any priority among them, ei­ther in respect of Dignity or Time: but the only wise God, being the God of Order, and delighting therein, this Order is held in all proceedings amongst those three Heavenly Estates (as it were) who are not, either in their Actions or Existence, subordinate one to ano­ther, but only co-ordinate one with another.

Excellently therefore according to this Rule is this Order in the work of Creation described by Arnobius, an Orthodox Writer of the Fourth Century: Ipse dixit & facta sunt, hoc est, per verbum Dei fa­cta sunt, Patre loquente, Filio creante, & Spiritu Sancto animante: He spake and it was done, that is, By the Word of God were the Heavens and the Earth finished, and all the Host of them by the Breath of his Mouth; the Father decreeing, the Son creating, the Holy Ghost quickning. Or as Basil the Great at the same time sweet­ly interprets it, In creatione cogita principalem causam corum quae fi­ [...]nt Patrem, conditricem Filium, perfectricem Spiritum Sanctum, In the work of Creation ever conceive the first Mover thereof to be the Father, the working cause to be the Son, the perfecting to be the Holy Ghost.

True it is, the Father is said to work by the Son (for by him, that is, the Son, saith the Apostle, Heb. 1.2. God made the World) yet that will not necessarily imply (as the Arians impiously construe it) that the Son is only ministerial or instrumental to the Father herein, as a Servant is to his Lord: for this Preposition (Per) doth sometimes also signifie the very primary efficient cause of a thing that is acted or done, v.g. A man may be said per liberum arbritrium, by his free-will to undertake a Design, his will though cannot be counted as his Instrument in the matter he undertakes, but it is the efficient Mover of his undertaking: And when a work-man per ra­tionem & Idaeam Artis; that is, by his skill doth perfect some rare artificial Piece, we do not say, that his Reason or Skill was either his Tool or his Servant that he used in his Work, but the very Spring or Principle from whence the Work received its full and whole com­posure and formality; which is so far from being an Impeachment of the Work-mans credit, that it rather tends to his greater glory. So when the Father is said by the Son to create the World, the Son is not [Page 44]thereby subjected to the form of a Servant unto the Father (as he was when he undertook to redeem the World) but is declared there­by to be in all points [...], a Co-worker with him, as the efficient cause of the Creation to the glory of the Father,1 Cor. 1.24 he being the wisdom of God, and the power of God, as saith the Apostle.

And yet to make this clearer, we shall find that the said Preposition is in Scripture sometimes used with a reference also even unto the Fa­ther, v.g. 1 Cor. 1.9. God is faithful, 1 Cor. 1.9. [...], by whom ye were called into the fellowship of his Son. 2 Cor. 1.1. And 2 Cor. 1.10. Paul calls himself an A­postle of Jesus Christ, [...], by the will of God. Where­by surely is not meant that the Father is subservient in either of these respects, but the first Mover and efficient cause in both: so is the Son also in the work of Creation, though the Father is said to work by him, for he saith, John 5.17. My Father worketh hitherto, and I work: John 5.17.19. And what things soever the Father doth, these do the Son like­wise, V. 19.

As the Father therefore is the sole Creatour of all things, so in like manner is the Son,John 10.30. because the Father and the Son are both one, the Father by the Son, and the Son from the Father, excluding only all Creatures in Heaven or in Earth from having any concurrency here­in. To conclude, Peter Lombard's sense concerning this Point, or rather S. Chrysostom's quoted by him, will give us some clear light in this Mystery; and it is indeed well worthy to be remembred by us: The Father,Lib. 2. Dist. 13. saith he, worketh by the Son, Quia tum genuit omnium opificem, Because he begat him in that ineffable and eternal Genera­tion the Creatour of all things; and if the Father be the cause of the Son, secundum quod Pater est, As he is Father, much more is he the cause of those Creatures which are created by the Son.

Hence it appeareth,John 5.26. that as the Father hath life in himself, and hath given to the Son to have life in himself; so the Father hath this ho­nour, soo modo & ordine, In his glorious Rank and Order to be the Creatour of all things: and he hath given to the Son in his order likewise to be the Creatour too; the like we may say also of the Holy Ghost in his Order.

Since then it is the priviledge of the Son by virtue of his Divine Generation to be entituled to this Honour in an equality with the Father; let him be as the Apostle calleth him, [...], The Bringer forth of every Creature:Col. 1.15. And [...], [Page 45]The Authour, the Beginner,Rev. 3.14. the Prince of the whole Crea­tion, the [...], he, and none but he.

He it was that stretched forth the Heavens alone,Es. 44.24. Psal. 104.9. Ps. 147.4. and did spread abroad the Earth by himself; he made his Angels Spirits, and his Ministers a flaming fire. He telleth the number of the Stars, and cal­leth them all by their names: or, as it is rendred, Giveth names unto them. He prepared the Light and the Sun,Ps 74.16. Ps 104.19 Job 38.28, 29. Job 38.22. Ps. 135.7 Ps 33.7. Ps. 24.1. the Moon also he ap­pointed for seasons. And what Father hath the Rain but he? Or who but he hath begotten the drops of Dew? Out of whose Womb came the Ice? And the hoary Frost of Heaven, who but he hath gen­dred it? He created the treasures of the Snow, the Hail and the Wind, and he laid up the Depth in Storehouses. The Earth is his, and the fulness thereof (whether it be in the Surface or in the Bow­els of it) the round World, and they that dwell therein. In fine, the Apostle sums up altogether, Col. 1.16. By him were all things created that are in Heaven and that are in the Earth, visible and invisible, Col. 1.16. whe­ther they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him. And the Evangelist agrees in the same account, saying, All things were made by him, John 1.3. and without him was not any thing made that was made.

Thus was Jesus Christ Yesterday, that is, in the beginning, [...], the only he in the work of Creation: He himself undertook it with­out the assistance of Angels, whom Saturnius, Basilides, Cent 2. cap 5. and other Hereticks of old would obtrude upon him, to be his Co-agents in the Work.

And he was likewise the same in carrying on his work; there was no variableness in him, whilest he continued in it, exercising his Di­vine Artifice and Dexterity in the Magnitude, Variety, Multitude, Distinction, Order, Harmony of his Creatures, which he produced one day after another till all was finished. At which time he look'd upon all with much complacency and delight, beholding the Travel that he had gone over, and was satisfied therewith, not retracting the least thing that had passed through his fingers (for he was not asha­med of his Work) but set his Seal unto the whole, giving this Testi­mony of it, That it was all very good.Gen. 1.31. With men indeed there is a marvellous mutability in their Works, either they are not able to perfect what they begin, and so are not the same when they have wea­ried themselves about their work, as they were at first entrance upon [Page 46]it, ashamed and vexed to see their expectations frustrated: As it was with Solomon, after he had stretched forth his uttermost Abilities, (which in truth surpassed all others) to extract the most exquisite Spirits and purest Quintessence for his delight, which the variety of the Creatures could afford; how miserably (alas) was he deluded? I locked (saith he) on all the works that my hands had wrought, R [...]. 2.11. and on the labour that I had laboured to do, and behold all was vanity and vexa­tion of spirit. Or else they are not wise enough to carry on their Enterprizes to such a progress and maturity, as may probably produce any desirable Issue, being fain to sit down many times, re infectâ, even as wise as they began: or out of envy, they are not willing to impart their Experiments to others;Plutarchus in vita Alex. As Alexander would not have Aristotle to publish his Acroamatical Sciences: for wherein (saith he) shall we excel others, if those things which thou hast secretly taught us be made common to all? O! but the Lord Jesus Christ is the same all along in his Works, shewing forth the immutability of his Wisdom, Coodness, and Power therein: for by his Wisdom he made the Hea­vens, and by his Wisdom he made the Worms (Gen. 1.25.) which though they may be generated by corruption,Ps. 136.5. Gen. 1.25. yet they had their O­riginal by virtue of the Principles of the first Production, caused by that Omnipotent Fiat which gave Being to all things; and the smal­ler the Creature is, the more is the Divine Workmanship to be ad­mired, both in the shaping and in the using thereof. The Hebrews have an opinion (as it is observed) that Enchanters cannot shew their skill in little things, if they be less then a Barley-corn; and therefore the Sorcerers of Egypt failed in producing Lice.Exod. 8.18 But the Wisdom of the great Creatour is the same in the smallest Creature of the World, as in the greatest: the organical body of a little Ant is no less to be wondred at then the huge body of Behemoth. His good­ness also is the same shining clearly throughout the whole Creation: It was not out of any need that he began this Work, as if he could not have been perfect without his Creatures (for he was from all Eternity' [...], sufficiently pleased with his own Perfection) but willing he was that other things might have a Being, to the end, he might communicate his Goodness unto them: And as he began this Work for that end, so he continued still the same, for his Goodness extended over all the World. He is good unto all, saith David, and his tender mercies are ever all his works, Ps. 145.9. Psal. 145. His Power in like [Page 47]manner was the same from first to last without Diminution or Aug­mentation, without weariness or fainting, he rested not; that is, He ceased not till he had finished all, and then pleased himself upon the Sabbath-day, rejoycing in all the Works that he had made.

And now to sum up this whole matter, Jesus Christ we see is [...], the same in the work of Creation.

First, The same with the Father in that eternal Counsel and Decree, from whence all things had their first Rise and Original.

Secondly, The same with the Father in the execution of that De­cree, framing and fashioning every Creature in his Rank, placing them all in their several Stations, exactly according to the primary Pattern and Tenour of that Decree.

Thirdly, The same without any Coadjutour in the mighty Work that he undertook, his own and only Omnipotent Fiat gave a Being to the World, and all the parts of it, without which they had never been.

Finally, The same from first to last, without any variableness or shadow of turning, exercising his Divine Wisdom, Goodness, and Power throughout the whole Creation.

Many are the Inferences that might be derived from this Conside­ration; but we shall not extend our Discourse beyond the due boun­dary of the Text: Only somewhat we will observe that may be for further edification.

First then this Doctrine may lead us to a further knowledge of our Lord and great Redeemer JESUS CHRIST; for saith the Apostle, Rom. 1.20. The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead.

Walk we therefore about this Creation, go round about it, tell the parts thereof, mark well the beauty of the Frame, the admirable Order of this great and goodly Fabrick, consider the several Palaces that are set therein, for Angels, for Men, and the various lustre which the Lights do transmit; there being one glory of the Sun, another of the Moon, and another glory of the Stars, that we may know it for our selves, and tell it to the Generations following, that Great is the Lord, and greatly to be praised, his Greatness is unsearchable. Ps. 145.3

It is indeed unto all the faithful people of God, whose hearts are [Page 48]raised up to a spiritual elevation, a most pleasing kind of Geogra­phy (as a reverend Bishop of our Church calls it) in this large Map of the created World,Bishop of Chi. in the Celestial and Terrestrial Globe, to con­template the Creatour: for, the works of the Lord are great (saith the Psalmist) sought out by all them that have pleasure therein. Ps. 111.2. But when in their search they happen to light upon the soot-steps of the Creatour by the whisperings of his Spirit (which is very frequent and common unto them) O what an incomparable pleasure is it then to pursue the Tract,Hos. 6.3. and to follow on to know the Lord? So doth the Psalmist in the fore-cited place, His work (saith he) is honoura­ble and glorious: Ps. 111.3. and then followeth, His righteousness endureth for ever.

Which way of Divine Speculation through the Creatures, whereby we may ascend in our Meditations above every name that is named,Ps. 83.19. to the knowledge of him whose Name alone is Jehovah, hath God himself caught us: As when he instructed Job and would convince him of his rashness and folly in his peremptory Argutations, making him also sensible of his own Almighty Power, he brings the work of his Creation into remembrance before him,Job 38, 39, 40, 41. viz. Things in Heaven, things in Earth, and things in the Deep.

When we shall now therefore consider the Heavens, not only this lower Heaven, which in some sense may be called our Heaven, where­in we and other poor mortal Creatures do breath, which we may feel with our hands, and wherein the Arm of the most High is many times stretched forth in mighty Winds, and roaring Thunders, and blazing Comets, able to make the very Pillars of the World to tremble, yea, and to cool the courage and daunt the Spirits of all Atheistical Cali­gula's: But those above especially which we see with our eyes at a greater distance, so great, that it is a wonder (saith a Contemplative Divine) we can look up to so admirable a height,Bishop Hall and that the very eye is not tired in the way (ascribed unto God by David as his Pecu­liar, with this distinguishing term of Appropriation,Ps. 8.3. Thy Heavens, Psal. 8.3.) Those which are the curious and exquisite Master-pieces of God's fingers;Amos 9.6. for there (saith the Prophet) hath he built his Stories, that is, his Spheres or Ascentions, from the Moon which is the lowest to the Stars, which is the highest that can be discerned by men on Earth: in which regard (it may be, though it be commonly taken for David's Night-meditation) these two are only mentioned (Ps. 8.3.) comprizing all the rest.

When we consider further the wonders of God in the Deep, wherein, saith the Psalmist, Ps. 104, 25, 26. are things creeping innumerable both small and great Beasts: There go the Ships, those moving Islands, which bring the several Nations of the World into acquaintance one with another, which suck the abundance of the Seas,Deut. 33.19. Es. 23.3. and Treasures hid in the Sand, which reap the Harvest of the Water far surpassing the harvest of the Ground (the artificiallest Wonder that ever was framed.) There goeth that Leviathan (the wonder of that Na­ture, the King over all the children of Pride) made to play therein,Job 41. whose wonderful parts and comely proportion is admirably described by the Tongue of the Learned,Bishop King upon Jonas. even the learnedst Tongue that the Holy Ghost had (as one skilful in Scripture-learning sweetly ex­presseth it.) Yea, there are the goings of the great God himself, whose Name is Wonderful; for the Sea is his, and he made it,Ps. 95.5. and his Spirit still moveth upon these waters, as it did formerly: For, as a King he sitteth upon the Water-floods, saith the Psalm; his power and provi­dence walking constantly in state upon the Surface of them.Ps. 29.10. And though the proud Waves do rage (that the very Mountains shake at the swelling thereof) because they are stinted in their Current,Job 38.10, 11. Ps. 104.9 and cannot with a full carrere turn again to cover the Earth, yet he still keeps them under his command, shutting them up with Bars and Bolts within their decreed place,Jer. 3.22. giving a charge to the poor inconsiderable Sand to be a boundary unto them; and though they roar all like Bears and Lions, yet they are not able to pass over it.

When we consider also the Earth the Center of the World, as it may be called, how stedfast and immoveable; That though it be founded on the Seas and established on the Floods,Job 38.6. Ps. 104.5. Ps. 104.24. yet the Corner­stone should be so surely laid, that the Foundation shall not be remo­ved for ever, How vast and inexhaustible the Treasures thereof are, it being full of the Riches of God, How excellent and glorious the Attire wherewith it is every year adorned, How fertile her Womb, from whence such a numerous multitude of living Creatures do de­rive their Pedigree and Extraction, Her uberous Breasts also still sending forth millions of streams to feed, as with milk, both her young and old Fruit, In a word, How that from it is ministred mat­ter to defend or offend, feed or famish, cherish or starve, make blind or receive sight, to overturn or build up, to procure health or sickness, soes or friends, peace or war, pleasure or pain, sorrow [Page 50]or mirth, sleep or watchfulness, sores or soundness, barenness or fruitfulness, life or death, and what not?

When, I say, we consider these things, and amongst them all, in a more especial manner, our selves, made indeed a little lower then the Angels,Ps. 8.5, 6. but crowned with glory and worship, having dominion over the works of Gods hands. How can we choose but be filled with admiration, and say, O Lord our Lord, how excellent is thy Name in all the World? How glorious is thy Majesty? How infinite is thy Power? How incomprehensible is thy Greatness? Thou who art the great Je­hovah,Exod. 15.11. Ps. 89.13. the first born of every Creature, the [...], and the [...], that givest a Being to this All: Who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Surely thou hast a mighty Arm, strong is thy hand, and high is thy right hand. Let therefore all the Earth fear thy Name,Ps. 33.8. yea, let all the Inhabitants of the World stand in awe of thee, and yield their homage unto thee: And whatsoever is excellent in them, let them lay it at thy feet, and say, Worthy art thou,Rev. 4.11. O Lord, to receive glory and honour and power, for thou hast created all things, and for thy pleasure they are and were created.

Secondly, Since it is so, let then the Lord Jesus Christ enjoy that absolute Sovereignty which he hath (as his Peculiar) over all the Earth, to dispose of it as seemeth good unto him: for it is the greatest right that possibly can be in the world imagined, to have a peculiar Title to those things that are of one's own making. Poor Creatures will stand much upon their Priviledge herein: Hath not the Potter power over the Clay, of the same lump, when he hath prepared and fitted it for his use, to make one Vessel unto honour, and another to dishonour? And hath not the Gardener likewise liberty, when he hath contrived his Plat, in stretching forth his Line, and treading out his Beds and Borders according to his mind, to dispose of them for his delight, planting and transplanting, where and when, and as often as he pleaseth? Is it not lawful for me, said the Master of the Vine­yard, to do what I will with mine own? This liberty is justifiable even by the Law of Nature. Seeing then that Jesus Christ is the Creatour of all things, and that therefore the Earth is his, and the fulness thereof, having received from him both matter and form (which no Creature in the world can contribute to the work of his [Page 51]hands) it is but very meet and requisite that his power should be paramount at all times, in giving of it to whomsoever he will; and that all men of what Rank soever, and to what Right soever they do pretend, to be Paravale unto him.

In vain it is to make a flourish, and according to the fashion of the world, in a proud insolent manner, to boast of our Pedigree and An­cestours, and that such an Estate is derived unto me, through the prudence and providence of my wise and careful Progenitours, whereby I have a Propriety in it, and therefore to be perpetuated to me and my Posterity for ever. Alas, alas, these words are but wind, empty and foolish, only they carry with them an arrogant encroachment upon that supreme Right which belongs unto Jesus Christ; as if their present possession (notwithstanding their frequent forfeitures by their multiplied disobediences) did settle upon them such an en­tailment, as that it lay not in the power of the Lord of the whole Earth, to make a re-entry whensoever he pleased, and to pass a new Grant unto others that are not of their House and Linage. But the wind shall blow no man to preferment, out of what quarter soever it may arise: for the Prophet tells us, Psal. 75.6. Promotion cometh neither from the East, nor from the West, Ps. 75.6. nor from the South or Wilder­ness (as the word is rendred, containing both North and South,Neque à desertis montibus saith S. Hierom. Ca­naan being on both side begirt with Deserts.) But God is the Judge in this case, as well as in any else; He putteth down one, and setteth up another, V. 7. which he can and doth justifie very well, to the silen­cing of all contradiction, even upon the account of his Creatourship: I have, saith he, Made the Earth, the Man and the Beast that are upon the ground by my great power, and by my out-stretched Arm, Jer. 27.5. and have given it unto whom it seemeth meet unto me.

And thus have we seen how Jesus Christ is, [...], the same mighty God, or the only He, as the word signifies, in the work of Creation.

CHAP II. How the Text is Applicable to Christ in the work of Preservation.

JEsus Christ is, [...], the same to Day in the work of Preserva­tion and Government of the World, which he was Yesterday in the work of Creation.

For, Non minor est virtus, quam condere, facta tueri, There is as much need of power and wisdom to Preserve, as to Create. What avails it to plant a Garrison without a Captain to defend it? To Rigg a Ship for the Sea without a Pilot to guide it? To throw Seed into the Ground with an expectation of an encrease at Harvest, unless means be used to preserve it from the Incursions of wild Beasts, which would utterly destroy it? So unless the Lord Jesus Christ be the Pre­server of that which he hath created, be is not the same to Day which he was Yesterday; his years are expired, that is, his Wisdom, Power, and Goodness, in order to the Creatures have their period and deter­mination. But who is he, and where is he, that dares put this indig­nity upon the eternal and immutable Jehovah? Will not common experience convince him, that the same good hand which created all things hath been ever and still is stretched forth in Upholding and Pre­serving? Whence is it else that amidst such Variety, there is such ex­cellent Order still continued? Yea, that in such Contrariety, Confu­sion doth not break in, to the ruine of all.

Much might here be added, to shew the constancy and immutability of Jesus Christ in governing and preserving the World: But we shall now contract what might be enlarged. The holy Scripture is clear in this matter, ascribing unto Christ the power and sovereignty in ruling and preserving the whole Creation. By him, saith the A­postle,Col. 1.17. doth all things consist, visible and invisible: And the reason as I conceive seems to be there annexed in the former words, viz. He is before all things; like a Captain in the head of his Army, without whom they would be of no force, but consume to nothing, like a Ba­sis or Foundation in a Building, which as it must have a priority in [Page 53]time before the Building, so being first laid, it upholdeth all that is built upon it. To which also the Apostle alludeth, Heb. 1. when ha­ving made mention of the Worlds being made by Christ, he addeth, That he upholdeth all things by the word of his power: that is, his pow­erful Word; which word is very emphatical,Heb. 1.3. implying that in the things themselves there is no power, no virtue at all for their own preservation, but that it is his Rule, Order, Wisdom alone, that keeps the World upright. For as in a Structure, the stones and other materials cannot subsist in the Building by any qualities or inherent virtues of their own, but only by the subsistence which they have up­on the Foundation; So is it in the World, the several Creatures that are therein could never of themselves hold together with that ex­act Symmetry, Comeliness and order, that appeareth amongst them, but would certainly run headlong to ruine, were it not for the mighty Word of command that ruling Virtue which constantly issueth out from Jesus Christ, whereby they are upheld and sustained.

His mighty Power it is alone that upholdeth the Earth, that stretch­eth out the Heavens, that sendeth forth the winds, that raiseth up the high and great Waves of the Sea, and again saith unto them, Peace and be still. Yea, in the very smallest things is his Power and Provi­dence in governing and ordering the World exercised, and made known: He it is that maketh the Feather to move,Mat. 10.29, 30. his mighty hand leadeth the Fly in her way; yea more, the same force which now sha­keth a Leaf, if he had sent it against a Mountain, it would have turn­ed it up from the foundations: and the same strength that bloweth up the Dust, if it came against the whole Earth, it would shake the bottoms of it. For it is not the natural [...], as the Philoso­pher calls it, that is, as some interpret it, the continual progressive Agitation, or perfect Adeption of the Creatures that makes them run on in their course. But it is that Omnipotent Arm that gave a Being to all things, that ordereth and disposeth the motion of them all, as seemeth good unto him. And for their parts, they are wil­lingly subject unto his commands: When he saith, Go, they go, when he saith, Come, they come, when he saith, Do this, they do it (as cheerfully as ever the Centurion's Servant did what his Master appoin­ted him) though many times they be put upon Services contrary to their ordinary course, and those natural Instructions which they re­ceived in the Creation; for they are sensible of the power of their [Page 54]Lord, and in order to his Glory, and their own preservation, do una­nimously agree that his Wisdom must not be controlled.

To conclude,Ps. 36.6. He it is (saith the Psalmist) that preserveth Man and Beast; for he having created all, all things therefore must be un­der his Inspection and Care: yea, it is his glory and honour to be the [...], the only He, in guiding and governing and preserving the World, as well as in creating it; which honour we find given unto him by the Prophet,Ps. 40.26. He that created these things bringeth out their Hoste by number, he calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth: And when he calleth them, Es. 48.13. they, like dutiful Servants, stand up together, Es. 48 13.

We shall not proceed any further in the confirmation of a Point so clear, only answer a Cavil conceived and produced in these times through a mis-understanding of the Sovereign power of Christ over the Creatures. In which mistake (since he did, as it is manifest give a Being to the World, and thereupon had free liberty to order and govern it, as seemed good unto him) we shall make it appear, they do not only strike at the Mediatory Scepter of the Lord Jesus, but at his Wisdom also in the management of his natural Dominion. Which being done, we shall come to derive some inferences from what hath been said concerning this matter for our further edifi­cation.

Objection. If this power, say some, belongeth unto Christ, and to Christ a­lone, to guide and govern the World, because he gave a Being unto it, why then are men set up in the Throne with him? Doth he need helps in Government? Or is he (like Moses) not able himself to bear all the people alone? Is he not wise in heart, and mighty in strength to manage his own power? Doth he govern the whole Hoste of Heaven by his immediate Scepter, and must he have Coadjutours in Office with him to rule over men? Far be it from us to judge so meanly of this great Preserver of Men. Away therefore with Kings, and all the Powers that are upon Earth: Down with Magistracy what ever it be, that is of a Humane Constitution set up in Competition with him; we have no King but Jesus, for in him we live and move and have our being: To him then alone be Glory for ever, Amen.

Solution. Even so, Amen, Let the Kingdom and the Power and the Glory be ascribed unto him for ever and ever, and let all the people say, Amen: For these things indeed saith The Amen, the faithful and true [Page 55]Witness himself; he saith it once, yea, twice; once in the Law, and a second time in the Gospel without Retractation, that Power and Do­minion belongeth unto him; and whosoever they be that say the contrary, That they will not have him to reign over them, let them be executed in his presence for Rebels and Traitours. So then a hearty Concurrency is readily yielded to the exalting of the Lord Je­sus; neither shall there be any Name whatsoever in heaven or in Earth, named by us at any time to the derogation of Christs Honour. We will call no man King upon Earth, as we are to call no man Fa­ther, or Master; because one is our King. Father, Master in Heaven, that is, Christ,Mat. 23.9, 10. Mat. 23.9, 10

Sed appellamus Christum, We appeal notwithstanding unto Christ himself, whether that be to be judged any encroachment upon his Natural Sovereignty; or, if they will, any Diminution of his Dona­tive Power, which is according to his own appointment in a way of subordination unto him: And such is that Magistracy and Govern­ment which hath been, is, and I doubt not (what ever Phantasticks do dream) but shall be in the world over men unto the end of the world.

Had this absurd Paralogism against Magistracy been vented by the professed enemies of Jesus Christ, it had been no strange thing: but it may well be accounted the first-born of wonder and astonishment, that people pretending to knowledge, piety, zeal, and who are said in some measure to order their Conversations according to such pretensions, yet should suffer themselves to be so strongly deluded, as to disclaim the present dispensation of Christs power in govern­ing the world, which is concordant with what is written, and to wait for another which is not clearly revealed; yea, which is utterly incon­sistent with the safety of mankind.

Admit though Magistracy be in respect of it form [...], a humane Creature; nay, I will say more, Though it may be in re­spect of the abuse, [...], a devillish Creature, yet it is [...], for the Lord.1 Pet 2.13 Rom. 13.4. The Magistrate of what form soever he be, hath his Commission from Heaven: He is the Minister of God (saith the Apostle) to thee for good. And as Jeheshaphat spake of Judges, so may we say of all in Authority, They Judge not, at least they ought not to judge, pro arbitrio, or pro populo, 2 Chron. 19 6. either to please themselves or the people, but for God, that is, they are in Gods [Page 56]stead, Vices Domini Gerentes, as Junius glosseth it, Gods Vicegerents, doing his work, representing his person, and executing what he him­self commands.

Now though this that hath been said, might be sufficient to stop the mouth of this Cavil, and put to silence the ignorance of those that will insist upon it; yet since this matter of Civil Government is of so great Import, that the Honour of the Lord Jesus Christ himself, as he is the Creatour and Governour of the world, together with the preservation of the peace, safety, and prosperity of all Mankind, is in­terwoven therein; And seeing there are risen up in these times a sort of people, who under a pretense of making way for a fifth Monarchy (as they call it) despise Dominion, and speak evil of Dignities; and in regard that the Constitution and Conservation of Govern­ment amongst men, is a most eminent product and Emanation of that Divine providence that ruleth and guideth all things, I shall upon this occasion of giving an answer to the said Objection, without any im­pertinent or unprofitable Deviation from the matter in hand, demon­strate at large the undoubted verity of this following Proposition, Viz.

Government is an Ordinance of Divine Appointment,Proposition made to be subservient unto Christ in his great work of Preservation, and for that end, to be continued so long as the world endures.

True it is, as Mediatour, Christ hath this Paramount Authority, and in that regard all Government in the world is subordinate unto him. But it is as true, this supremacy in the ordering of the world, is more eminently in him, as he gave a Being to all things. And therefore they that would take away Magistracy and Government among men (which we shall prove (Ab Origine) to be of his own Institution) do more especially sin against the Godhead of Christ: This being premised, let us proceed.

And for our more orderly handling of this Proposition, let us con­sider it in the several parts thereof, which are three.

• 1. Government is an Ordinance of Divine Appointment.
• 2. It is ordained to be subservient unto Christ.
• 3. Christ will have this subservient Order to be continued to the end of the world.

First, That Government is an Ordinance of Divine Appointment,1. Branch is testified both by the written and unwritten word of God, that is, by Scripture and Nature.

The holy Scripture doth give abundant witness hereunto. Not to multiply places, consider we that of Prov. 8.15.16. where Wisdom, that is, Christ uttereth his voice in this manner;Pro. 8.15, 16. By me do Kings reign, and Princes decree Justice, by me Princes rule and Nobles, even all the Judges of the earth. From Christ then it is, that they have their power, so that they may say, It is he that hath made us, and not we our selves, he, and not others, no, not the people; for it is not in the peoples choice, whether they will have Government or no, no more then it is in their choice, whether they will make use of their ordinary food for their preservation.

Again, It is an Ordinance of God, saith the Apostle,Rom. 13.1, 2. Rom. 13.2. And, there is no power but of God, V. 1. where we are to know, that to be of God in the Apostles sense, must not import, as some will have it, a meerly permissive Counsel or providence, but a divine Appro­bation, Authorization and Vocation, otherwise the Apostle had said no more for Magistrates in this Charter, then the Scripture elsewhere saith of Plagues, Famines, and other judgments, yea of the sins of men, which in the first and larger sense are said to be of God too, 2 Sam. 24.1. 2 Chr. 25.20. Add hereunto those honourary Titles which the Holy Ghost gives unto Magistrates, calling them Gods, Ex. 22.28. Ps. 82.1.6. John 10.34, 35. Angels of God, 2 Sam. 14.17. 2 Sam. 19.27. Ministers of God, Rom. 13.4. Nursing fathers, &c. of the Church, Es. 49.23. Saviours, Judg. 3.9. Neh. 9.27. The shields of the earth, Ps. 47.9. &c. &c. All which do plainly argue a divine Au­thorization and Approbation of Magistracy, and that the Office, Or­der, Institute of it is of God.

Besides this testimony of Scripture, Nature doth likewise witness the same unto us; For even that also is a Teacher sent of God,1 Cor. 11.14. there­fore the teachings thereof are not to be sleighted. Doth not Nature it self teach us, that Government and Order in the world are appoin­ted by God himself, being observed by the Creatures, without the imposition of any written Law? For we find not only men (yea even the most barbarous among men) to have this Principle engraven upon their Spirits, That a people without government are in the ready way to ruine; and therefore do in their practice with one consent. [Page 58]and with much complacency submit themselves thereunto, but even the glorious Angels above us, and those Creatures below us, are not, nor ever were without Order; Order being (as the Philosopher saith most truly) the very Soul of the World, without which it would be nothing but a deformed Lump, no more active to the glory of the Creatour, then a dead body is to any vital operations. The Angels are called the Heavenly Host, which implies, that there are Degrees amongst them;Luke 2.13. for we know if Order be withdrawn from an Army, it hath no good composition; And if there be Order a­mong the reprobate Angels, much more surely is there among the Elect.Mat. 12.24, 26, 27. Mat. 25 41 The Creatures likewise in their kind exercise Authority, and have their Superiours and Inferiours in every several Species (even upon this account, Nature teaching every thing to seek its own pre­servation.) If we search into the Deep,Hab. 1.14. though the Fishes there have no Ruler (that is, as may be conceived, Humane, as the Creatures on Earth have) we shall find among the Inhabitants there a Levia­than, as being the Prince of the rest, of whose parts and power and comely proportion (implying his excellency and superiority above others) we may read at large, Job 41. If we survey the Earth we may see the Lion which is the strongest among Beasts, and turneth not away for any,Pro. 30.30 to have obtained the preheminence, majesty sit­ting enthroned in his very looks, and when he roars all the Beasts of the Forrest do tremble. Behold the princely Eagle, making his Nest on high,Ales Jo­vis. for quickness of sight, and swiftness of wing, and nobleness of nature, advanced above other Birds: Yea, the Cranes, Birds of a subordinate feather (as the natural Historians writes of them) choose out among themselves a Leader, whom they use constantly to follow. Even among Trees hath Nature put a kind of order, some by a sym­pathy flourishing most when they are contiguous; others by an anti­pathy not prospering at all when they are planted together: some not enduring to stand under the shadow of others, as being contrary to that order which was at first prescribed unto them,Annosae Quercus. The anci­ent Drui­des, &c. great Ad­mirers of the Oak. and others choosing to thrive best under the shadow of their Superiours. A­mongst them all, the Royal Oak hath most right to the Precedency, for largeness, strength, and long continuance.

But especially to instance in the Bees, who, though they may seem to be but almost the shadow, rather then the substance of a very small living Creature (so Pliny calls them) yet may be exemplary to the [Page 59]world both in their order and industry: Of them we may say, inver­ting the words spoken of the Locusts,Pro. 30.27. They have a King and go forth all of them by bands, to whom they yield a most exact obedience. It hath been observed by experience, that if by his voice he bids them go, they immediately swarm; if being abroad he dislike the wea­ther or lighting-place, they quickly return home again; while he cheereth them to the battel they fight; when he soundeth a Retreat, they retire into their Castle: while he is well,Rege mor­tuo maret Plebs, non Cibos con vehit, non procedit. Tristi tan­tum mur­mure Glo­meratur circa cor­pas ejus. they are cheerfull a­bout their work: if he droop and die, they will never after enjoy their home, but either languish there until they be dead with him, or else yielding themselves to the Robbers fly away with them. In their work every one hath his office, some trimming the Honey, some working the Wax, divers watching at the Gates to keep out enemies, others correcting the Drones, some hew, others polish, and that so artificially, that as one saith, Daedalus could not with greater art or excellency, better dispose the orders, measures, proportions, distin­ctions, joynts, and circles. In the night they take their rest, and when the day is sprung,Noctu qui [...]s in matuti­num donec una excitat gemino ant Triplies Bombo ut Buccino aliquo Pliny. they have an Officer to call them up with hum­ming twice or thrice, as with the sound of a Trumpet. All this and much more doth Pliny in his Natural History report of these little Birds. We may then go to the Bees, consider their waies and be wise in this particular, viz. That God hath appointed government and order to be amongst his Creatures for their preservation.

But I have gone too far with this admirable Creature, though in­deed such is the excellency and sweetness of it, that if a man under­took to go with it a mile, I cannot see how he could choose, but he must go with it twain. A Digression I confess, but I hope no trans­gression, unless it be in transcribing a little of what some Authours have written, and possibly somewhat out of their own experience and observation. To return therefore from whence we have digressed; if both Scripture and Nature, which I call the written and unwritten Word of God, do so clearly dictate unto us, that Government and publick Authority is an Ordinance of Divine Appointment: men had best beware how they trample upon it, least they be found fighters against God.

Yea, we may moreover from hence also infer, that that form of Government which is most honourable ought to be best esteemed, and chiefly desired by men to be set up over them even upon this account, [Page 60]that the Ordinance of God might have its due lustre, and that the Di­vine Wisdom in the establishment thereof, might be the more magni­fied before the Sons of men. Meet it is that God should be honoured with the best, as the purest Oyl, the finest I lower, the fattest Cattel, were of old the fittest for God. So in like manner is the best Magi­stracy. And if the Powers that be, are not only ordained of God, but are his Representatives also to the people (as undoubtedly they are) then surely that which is the highest and most honourable is the most proper representation of his glorious Majesty that can be of that na­ture in the World.

The Regal Power is without all question the most eminent in the World, yea it is so in the account of the Holy Ghost himself; for when the Lord in the 16 of Ezekiel, had reckoned up many blessings wherewith he had enriched his people (which though they may carry in them a spiritual sense, yet they do withal plainly express that out­ward splendour and dignity which they had among other Nations) at length he brings in that which he judg'd to be the height of their glory in these words,Ezek. 16.13. And thou didst prosper into a Kingdom. Im­plying that beyond this they could not aspire, neither had he himself ordained for a people upon earth any higher honour.

Add unto this that Promise which God made unto Abraham, viz. That there should be Kings of his Race,Gen. 17.6. which no sober minded man will deny but that it was intended for him as one of the greatest tem­poral blessings that he could be capable of.

Briefly (to insist upon no more, because this Point hath of late been sufficiently cleared by others.Mr. Prinn, &c.) Is not the Lord Jesus Christ called the Prince of the Kings of the Earth, as being his honour to have those that are of the highest estimation to be Subjects unto him? Which being so, it should be the desire and ambition of all the people in the world to be ruled by those persons who are entituled to this subjective Regality: And when Divine Providence shall with a strong hand and a stretched-out Arm lead them unto it (as it hath done us here in this Kingdom and the Nations of our Vicinity for many Generations) it will certainly be their sin, if they should not submit cheerfully unto it, as it was the sin of the people of Israel, when they out of a diffidence of Gods care and protection of them, and out of an Apish imitation of other Nations would in an unseasonable, preposterous, and tumultuous manner be catching at it.

And now all this considered, how can a people with any serenity of Conscience, profess Godliness, and yet speak reproachfully of the Kingly Office, yea account it Antichristian, as some have done, pro­claiming open Hostility against it? Were it indeed Heterogeneous to the Divine Ordinance of Civil Government, or incongruous to the times of the Gospel, or prejudicial to the interest of the Saints, as it is said to be, or an impeachment in the least degree to the Dignity and Prerogative Royal of the Lord Jesus Christ himself, either in respect of his Natural or of his Donative Kingdom, such persons might pro­ceed upon warrantable grounds to proclaim their dislike in that kind; But it may now appear to all the World, that the clamour which is raised against Regal Power upon any of these before-named accounts, is altogether causeless and of no moment. It will not be expedient here to examine them severally (for in so doing we should make too large a digression) haply we shall meet with them obiter, in our way, wherein the inadvertency, or to say truly, the Seditious frowardness rather then the godly zeal of the Authors and Abettors of these Complaints, will be made manifest unto all men.

In the mean time I cannot but protest against that pernicious Para­dox which hath been vented by a leading Divine, as he was accounted in these late times of Errour and Rebellion amongst us,J. O. who in a Sermon preached at S. Margarets Westminster, and afterwards Prin­ted, saith thus; The Lord had of old erected a Kingly Government in the House of David, not for any eminency in the Government it self, or for the Civil Advantage of that people, but that it might be a Type of the Spiritual Dominion of the Messiah, and so was a part of their Paedagogy and Bondage as was the residue of their Types every one of them; and consequently this form of Government not to be of any use in the time of the Gospel.

Were this true, we then who are now of the Church of God, as that people were before us, acknowledging this Messiah to be come according to the Promise, may indeed have just cause to say of that kind of Government, as the Apostle doth of Circumcision, If we should allow of it, Christ shall profit us nothing, the substance being come, what should the shadow of a King do unto us? But I hope that those who have through the subtlety of Satan been misled into this Opinion, will hereafter find cause to retract it, when they shall re­member that the rule of the Gospel (to which they pretend an exact [Page 62]Conformity) requires them to pray, and to give thanks for Kings, which as the Apostle saith, is good and acceptable in the sight of God our Saviour,1 Tim. 2.1, 2, 3. 1 Tim, 2.1, 2, 3. However seeing that Wisdom puts forth her Voice, crying at the Gates, at the entry of the City, at the coming in at the Doors, saying, By me Kings Reign, and Princes de­cree Justice; by me Princes rule, and Nobles, even all the Judges of the e [...]rth. Seeing, I say, this sound is heard from Heaven every day in the Consciences of men, Wisdom will herein be justified of all her children. And let this serve to terminate the first part of my Propo­sition, viz. Government is an Ordinance of Divine Authorization.

Secondly, It is ordained to be subservient unto Christ in the dis­pensation of his power and providence towards the preservation of Mankind.2. Branch.

For though Christ be All in all,Col. 3.11. as the Apostle speaks, Col. 3. yet to shew himself to be the Lord of all, he hath ordained means to be sub­servient unto him in all the works of his Providence, and hath accor­dingly made use of them. To this purpose saith the Son of Sirach very pertinently;Ec. 38.2, 3, 4, 5. Of the most High cometh healing, yet the Physician must be honoured with that honour that belongeth unto him: The Lord also hath created Medicines out of the Earth, and he that is wise will not abhor them: He hath given skill unto men that he might be honoured in his marvellous works; with such doth he heal men, and taketh away their pains, of such doth the Apothecary make a Confection, &c. Hence it is, as the Prophet Jeremy speaketh,Jer. 23.25 That his Covenant with Day and Night, and the Ordinances of Heaven and Earth concerning their disposition, motion, order, influences, virtues, and operations, are inviolable. They continue this day, saith the Psalmist, according to thine ordinance, Ps. 119.91 for all are thy servants; not as if his Paramount Au­thority and power were thereby any whit diminished (rather it is advanced) nor as if he were necessitated thereunto for want of power in himself (for we may see the course of Heaven, &c. hath some­times been inverted by him,Indulgen­tiae est, non indigentiae, non effica­ciam quae­rit sed con­gruentiam. Ex. 14.16. John 3.16. 2 Reg. 10.1. Dan. 3.25.) But of his own free will in the abundance of his goodness it is, that he governeth and preserveth Creatures by Creatures, using the ministery of second Causes; for in their present poor estate wherein they are in this world, his own immediate hand and power would soon prove intolerable unto them. Who alas among us here [Page 63]can dwell with devouring fire? Who among us can dwell with ever­lasting burnings?

Goodness then and mercy it is, that is the ground of this Dispensa­tion from Heaven towards poor creatures of all sorts; but there is no creature under the Sun, unto whom the Lord hath so much respect, as he hath to Mankind: all other indeed have their being, and their well-being (whatsoever it is) from him, as hath been said before. But Man is his Favourite, the Masterpiece of his wisdom, power, and goodness, the work of his Faciamus, not barely of his Fiat, as o­ther Creatures were: in him he challengeth a special propriety, ac­counting him his own in a peculiar manner; for in that sense I con­ceive that place of the Evangelist, John 1.11. He came unto his own, John 1 11. &c. is to be understood, viz. with a reference not unto any parti­cular people (as it is commonly interpreted of the Jews, the Con­text about it utterly excluding that Interpretation) but unto Man­kind, that is, to his Rational Creature, whereof he being [...], The man, per excellentiam, 1 Tim 2.5. 1 Tim. 2.5. as being the Ori­ginal of the whole Species) that is, the Spirit and Life) he therefore like a good Father makes provision for his own, that they may live under him quietly and peaceably one with another.

In order hereunto did this great Jehovah himself in the beginning rule over man, exercising his absolute Sovereignty, as seemed good unto him, keeping Court, as we may say, and proceeding against De­linquents, Adam, Eve, Cain, the old World, and there was none in a political Subordination unto him; for God gave Sovereignty to A­dam over Fishes and Birds,Gen. 1.28. Pastores pecorum magis quam Re­ges genti­um. Gen. 11.25. &c. not over Creatures made to his own likeness: And the first Righteous men we read of were rather Shep­herds and Herdmen over Beasts, then Kings over Nations, the name of Servant never imposed in Scripture, till Noah bestowed it upon his accursed Son, saying Cursed be Canaan, a servant of servants shall he be unto his brethren. (Remarkably not Cham, though the Offendour, possibly because he was one of the old World, not to be brought un­der such a censure) whereupon it is probable, as one makes the Col­lection, Nomen illud culpa meruit, non Natura, it was not Nature that brought that Denomination into the World, but sin.

So that it appeareth The Lord alone, as saith the Psalmist, was our King of old, and for a space the justice that was done upon earth he did it himself. In those daies (to speak of this matter in the words [Page 64]of Moses) In those years of many Generations, when the most High (not Adam, Deut. 32.7, 8.12. Seth, Enos, or any of the rest) divided to the Nations their Inheritance, when he separated the Sons of Adam, the Lord alone was at that time the Leader, and there was no strange God with him. But in that golden Age there rose up a Generation of. Rebels, the Progeny of that Renegado Cain, who would not sub­mit themselves to that incomparable Government, which was then established in the World; but contrary to the Crown and Dignity of Heaven,Gen. 6.11, 12, 13. of Jesher, signifying righteous­ness or up­rightness. Gen. 6.3. corrupted their waies and filled the whole Earth with their Violence, Gen. 6.11, 12, 13. This Jeshurun whom God made up­right, Ec. 7.29. grew lawless and unruly, and like a fatted Bullock kicked against his Ieeder. Now therefore because God would not have his Spirit alwaies to strive in that way and kind with man who was but flesh, Gen. 6.3. He was pleased (after he had made himself known by the Judgment which he executed upon the World of the ungodly) to constitute a subordinate Power in his stead, giving out his Decree for the confirmation of it in these words; Who so (here­after) sheddeth mans blood, Gen. 9.6. by man shall his blood be shed. The judi­cia [...]y form of Gods proceeding against Man-slayers before, was not it seems to transmit them over to men to be punished, nor himself to punish them with death,Gen. 4 15.23.24. as may be seen in the case of Cain and La­mech. But now man is ordained to be a Servant unto God herein, and to execute upon those of his own kind the Judgment written; yet not every man neither (for there is an express Law to the con­trary, Thou shalt not kill) this honour hath the Magistrate, who under God hath Jus vitae & necis, Power to punish and to preserve, according to the laws and orders given him by his Superiour, that is, Jesus Christ who is King of Kings, and Lord of Lords.

Irenaeus a holy and peaceable Servant of the Church in the Primi­tive times, gives us his judgment concerning the Introduction of this subordinate Power into the World in these words; Because man would not know the fear of the Lord, therefore did God, put upon him the fear of man, that so fearing humane Laws, men should not devour and consume one the other, as the manner of Fishes is.

Clearly then, the Powers that be are ordained of God; and not only so, but he who exerciseth the power, let him be of what form soever in respect of the power, or of what profession soever in respect of Religion, or by what lawful way soever he came at first to be [Page 65]vested in his Authority, whether by Conquest or by Contract, or by Election or by Inheritance; he, I say with the Apostle, is the Mi­nister of God: yea and more then so, he is the Minister of God to man for good, [...], Rom. 13.4.Rom 13.4. The Article there added is ve­ry emphatical, noting the good which it attends upon, to be very re­markable.

If it be demanded, what is that Good? I answer, much every way. Look what good the Son of God our Lord Jesus Christ was to bring unto the Sons of men, if he himself had still continued his Personal Reign among them, the same (I say, not in a gradual sense, but Analogical) is to be and undoubtedly shall be, if the sins of men do not hinder it, the blessed effect of those subordinate Powers that are now under him throughout the World.

If any shall desire to see this General branched out into particulars, they may take notice of a fourfold good that under Christ accrueth unto men by Government, viz. Natural, Moral, Civil, Spiritual.

Natural; Is it not good to have our Lives, and the Lives of our Po­sterities preserved and secured against the rage and fury of unreason­able men, whose feet are swift to shed bloud, as Solomon speaks,Pro. 1.16. Pro. 1.16? This is the fruit of Government.

Moral; Is it not good to have Wickedness suppressed, and Righ­teousness encouraged and advanced? For Righteousness (saith Solo­mon) exalteth a Nation, but sin is the shame of any people. Pro. 14.34 This also is the fruit of Government.

Civil; Is it not good that Laws and Ordinances be established? (for where no Law is (to invert the Apostles word) there will be all kind of Transgression) Laws, I say, by virtue whereof men may sit quietly and safely under their Vines and Figg-trees, and enjoy the good of all their labours, live peaceably together,Mich. 4.4. holding society one with another, thereby preserving the honour of Mankind, which of all Creatures under the Sun is the most lovely and most loving one to another, if the malice of Hell did not mingle with them. This again is the fruit of Government.

Spiritual; It is very good doubtless that true Religion should pro­sper and flourish in a Nation, that the Ordinances of Divine Worship be set up in their purity; for this is the glory of a people. But what alas would become of this Glory, were it not for Government? Au­thority maintains Piety, Government preserves Christianity: And [Page 66]therefore may we say, that the fifth Commandment which establish­eth Authority in the world, is very well placed in the midst of the De­calogue, to be, as it were, a Guard to all the rest.

It was well noted by one,Mr. Nath. Ward. that where Dominion fails, Religion also fails with it; it fails Officially, it fails Theorically, it fails Practically: It fails Officially,1 Chr 23. 1 Chr. 24.19. Eph. 4.11. 1 Reg. 12.31. David divided the Priesthood into their Courses and Offices, and as it is said, 1 Chr. 24.19. These are their Orderings. Christ hath done the like in the Gospel, Eph. 4.11. But when Autho­rity failed, these Orderings failed. In the time of Jeroboam the low­est of the people were made Priests, such as were not of the Sons of Levi; who ever would might be Consecrated: And hath not sad ex­perience proved this to be too true in the Churches of Christ too fre­quently in latter times? It fails Theorically, In the times of those lamented Kings, when there came such overturnings one upon the neck of another,Ezek. 21.25, 26. Zeph. 3.4. Ezek. 21. The Law of God was prevaricated, They offered violence to the Law, saith the Prophet, Zeph. 3.4. So in the time of the Maccabees, the Law gathered so much corrupt dross and false glosses, that Christ takes much pain to refine it. It fails Practi­cally, In the time of the Judges when Authority declined, Piety de­generated,Judg. 17.6 There was no King in Israel, and what follows? Every man did what was right in his own eyes: they took what Gods, what Priests, what Concubines, what Heritages, and undertook what War they pleased.

So then we see what good doth arise by Government in a way of subserviency to Jesus Christ. And let this suffice to be spoken of the second Particular, viz. That Government is ordained to be subser­vient to Christ in the dispensation of his power, for the good of Man­kind. And if it be so good, as it hath been made to appear, it must needs be very bad to profess enmity against it, or to take it away: But taken away it shall not be, notwithstanding the vain surmises of men of corrupt minds; for it follows in the third place which comes now to be considered.3. Branch.

Christ will have this subservient Order to be continued so long as the World endures.

An Assertion that may be maintained against the World, if the World should be so mad as to hold the contrary: and indeed a ne­cessity there is to appear in the maintenance of it.

Because a sort of Antimagistratical Spirits have been conjured up in [Page 67]these times, who, under a pretence of setting the Lord Iesus Christ in his Throne, would bring in Anarchy and confusion, destroy all Or­der and Government among men, and as their Song is, Overturn, Overturn, Overturn. Inconsiderate persons that weigh not the Con­sequents of their misguided zeal, how much disservice they do unto Iesus Christ, and how much they gratifie that Antichrist of Rome, a­gainst whom yet they wil not spare to proclaim an irreconcilable fiend.

First, That instead of honouring the Lord Jesus Christ in subject­ing the World under his immediate Government, they do a very great Disservice unto him, is manifest in that they would vest him with a power which is inconsistent with his present Oeconomy, and which he in that respect as he is Mediatour, utterly disclaimed, When he said, My Kingdom is not of this World; If any shall reply, It is true, it was not then, but it shall be before the end commeth.John 18.36. The words of our Text will rise up with full strength, contradicting this Reply, viz. Iesus Christ is the same Yesterday, to Day, and for ever. And whether we should give heed to this Recent Opinion, concern­ing Christ's Monarchy upon earth, which implieth a change in the Ad­ministration of his power; or to the words of the Holy Ghost, which tell us there shall be no such change at all, judge yee.

I deny not but the Divine power may act more vigorously in the hearts of those that are in Authority towards the end, then it hath done formerly: But that there should be any immediate Act thereof continued without a humane subserviency since he hath in wisdom or­dained this as a Mean to exercise his Sovereign power amongst the children of men, is not to be granted. And if Christ were to have such a Dominion, as these foolish people imagine, it will, I hope, be agreed upon, that it must be for the carrying on of the same Interest, which he hath already undertaken, otherwise he would not be [...], The same. And what that Interest is, is apparant, viz. The en­largement of his Peoples happiness, and the subduing of his Enemies; both these in a way of Subordination to his Fathers Glory, yet nei­ther of them to be obtained in the exercise of such a Dominion, as is by these ascribed unto him. As for his people, their desire is, or at least ought to be, that they might follow his example, as he already led them the way without intangling themselves (more then needs must) in the things of this World, which would rather be a hinderance unto them then a furtherance. They are not, nor will not be taken [Page 68]up with the muddy vanities of this present life; all their minds are upon home, and their Fathers house is that which they long after, and for the present, the happiness which they court and desire here, is to find the Kingdom of Christ more enlarged within them, and the spreading of the Gospel more and more in the Nations, which are things that they prefer before any outward glory by many degrees; But how these may be furthered by such a Monarchical Government, the holy Scripture sheweth not. Neither are his Enemies to be sub­dued thereby. That Almighty power which shall bring them down, is not so streightned, but that they may be made to lick the dust, though the Lord Jesus Christ be the same that he is for the present even to the end of the world. He that hath done wondrous works in the Land of Ham, and fearful things by the Red Sea, that could send his Angel, who in one night could destroy in the Camp of the Assy­rians a hundred fourscore and five thousand men, can ease himself still of his Adversaries, and avenge himself upon his Enemies as seemeth good unto him. The Lord said unto him, as he is in his present Sta­tion, Rule thou in the midst of thine enemies. Ps. 110.2. And while he sits at the right hand of the Highest in heavenly places, his foes shall be made his footstool, saith the Psalmist; which the Apostle tells us very nota­bly to this purpose: (Not that he shall come to erect a Monarchical Power of his own to bring it to pass, but) that he is in expectation of, from henceforth expecting till his enemies be made his footstool, Heb. 10.13.Heb. 10.13 and therefore is not to be engaged in it self by such a govern­ment over men as is here pretended. Add unto this his Office of Me­diatourship, he must not relinquish (with reverence be it spoken) till he hath finished his whole work, that is, brought the righteous God and poor man together again, who were set at a distance through the Interposition of the Devil. In order whereunto he did assume the Humane Nature, and in his own person joyn it to the Divine, that so by virtue of this Union, and in the execution of that Office, which was annexed unto it, he might (Malgrè all the malice of Hell) bring many Sons unto glory. But now to lay down this Office by leaving the holy place, where he is once entred, before he hath per­fected the Atonement, which will not be till all the Elect be delivered out of the reach of Satan, would be so great a dishonour to the Di­vine Majesty, that it could not well be repaired by Wisdom it self. Perhaps it will be said, these are great words; be it so, but they are [Page 69]also most true: And therefore that disservice that is done unto Christ by these Fifth Monarchy-men (as they are called) in ascribing un­to him such a power, as they have fancied (for it is but the corrupt fruit of their own Imagination, as will appear in the end) must needs be very great likewise.

That they do promote the Design of Antichrist is also clear, though they perceive it not; For hath it not been the Masterpiece of Rome in the setting up of the Popes Vicegerency under Christ, to make all the Powers of the Earth stoop unto him, yea, to render them in time alto­gether useless, save in what he shall ex Cathedra, dictate unto them? It was said of him by one, who knew well what spirit he would be of, That he opposeth and exalteth himself above all that is called God. or is worshipped. So that to despise Dominion,2 Thes. 2.4 and to speak evil of Dig­nities, much more to overturn Order and Civil Government, which in infinite Wisdom and goodness hath been established by God in the World, must needs be an acceptable Service done unto Antichrist, as very much conducing to the carrying on of his pernicious Design, and it will sooner be preparatory thereunto, then any whit to the ad­vancement of Christ's honour.

But to let this pass; If the word of Truth, the Will of the faithful God revealed in holy Scripture, be constant and perpetual, then may we safely say, That this present way which is now in being, of the dispensation of Divine Power and Providence in the government of Mankind, shall never be changed The Apostle adviseth that every Soul be subject to the higher Powers, enforcing it with a Reason that must ever prevail upon the Consciences of men; for, saith he, the Powers that be are ordained of God, Rom. 13.1. He exhorteth also that Supplications, Prayers, Intercessions, and giving of Thanks,Rom. 13.1. be made for Kings, and for all that are in Authority;1 Tim. 2.1, 2, 3. adding also such a Reason that will undoubtedly over-rule the hearts of those that fear God, for saith he, This is good and acceptable in the sight of God our Saviour. Again, Put them in mind, saith he to Titus, to be subject to Principa­lities and Powers, to obey Magistrates, &c. Implying, that though they would be apt to forget (mans nature being, ever since it was depraved by our first Parents Ambition, wondrously inclinable to an irregular exorbitancy) yet they should know this was their duty, as well as any other that was given them in charge, by the Gospel.

And now I appeal unto all that are not willing to be deceived, [Page 70]whether all this doth not clearly imply the perpetuation of these Powers; for if they should not continue unto the end, this word of command and exhortation would be altogether useless and imperti­nent, which is an Imputation not to be put upon the words of the Wise, yea of Wisdom it self. If any shall say, yea, there shall be a Government to the end, but not of a Humane Constitution; the A­postle S. Peter will presently stop the mouth of this Objection with that express word of command which he giveth, saying, Submit your selves to every Ordinance of man for the Lords sake, 1 Pet. 2.13, 14. whether it be to the King as Supreme, or unto Governours, as unto them that are sent by him.

All this then being the undoubted Verity which the Lord Jesus Christ by his Apostles and Servants hath made known unto his Church, and which whosoever will peremptorily deny, let him ex­pect a Conviction with a manifestation of Gods displeasure, what is it that will be objected hereunto? What? Rather then fail, the holy Scripture shall be forced to furnish men with Evasions, and Truth shall be set in opposition against in self. But, O man, who art thou that makest this jangling between the words of Truth? That turnest the Rule of the Righteous God into crookedness and deformity? Is it meet to say to the Eternity of Israel, Thou art not the same? Fie upon such Blasphemy! Let God be true, and every man a Liar: His words are not Yea and Nay, but Yea and Amen, pure words as sil­ver tried in a Furnace of earth, without any the least dross of falshood or prevarication, purified seven times: It must surely therefore be some strong delusion that puts men upon this Satanical Sophistry to make Truth contradict it self. And what is it that is alledged, but some obscure Prophetick places of Scripture, the Interpretation whereof will be better known by a patient waiting for the Accom­plishment (if they be not already fulfilled) then by a rash and ha­sty determination, to the dishonouring of the holy Spirit in the inva­lidating of other places that are plain and clear without any shadow of Ambiguity whatsoever. And let these Fifth Monarchy-men them­selves judge, whether it would not be safer, and become them better to submit to the express Commands of the Holy Ghost in Scripture, then tenaciously to lean to their own understandings in giving a pe­remptory sense of some dark and dubious Prophecies to the contra­dicting of those Commands.

But to close up this whole matter, I suppose that now after all the pretended challenges that have in these times been made by parties to promote the Magistrates Interest; it will begin to appear unto all men (who are willing to see) whose Principles are and have been notwithstanding all their flattering Pretensions, Antimagistratical.

Having thus removed the before-named Objection that lay in our way, and made manifest the truth of that Proposition, which tended to the clearing and illustrating of our Solution of that Objection, viz. That Government is an Ordinance of Divine Authorization, made to be subservient unto Christ in his great work of Preservation, and for that end to be continued so long as the World endures. Let us now come to make use of this Doctrine concerning the Immutability of the Lord Jesus Christ, in order to the preservation of his Creatures.

A Doctrine it is that is profitable for Conviction, for Encourage­ment and Instruction; For conviction of many sinful practises too frequently appearing in these times, to the great dishonour of Christ, and his Government over the World; and for the encouragement and instruction of all the faithful people of God, who desire to walk worthy of that preservation which they enjoy under his Govern­ment.

First then, this plainly layeth open the gross blindness that hath come upon many, who notwithstanding think they see clearly. When men will freely acknowledge this great Jehovah, the Lord of all, to be the sole Fountain of Being unto all Creatures both in Hea­ven and in Earth, And yet in the several changes and revolutions that come upon the World, have their thoughts fixed upon second Causes, or such it may be, as they have framed to themselves, not at all regarding the work of the Lord, nor the operation of his hands, as if he were now no more then a mean Spectatour, and had nothing to do in the various Transactions of his Creatures about him.

How impiously do some after the manner of the Heathen ascribe unto Fortune that good or ill success which attends upon their under­takings? It was my good fortune, saith one,Si fortuna volet, fies de Rhetore Conful si volet haec eadem, fies de Con­sule Rhetor that brought me to this Honour, to this Estate, wherein now I am; It was my hard hap, saith another, that I met with such a cross, and that I am fallen into this misery, even as the Poet once said;

This you'l say, is not as becometh Christians, but behold yet more Abominations; some there are, yea too many, who when they go about a matter of any great Import, either to free themselves from some sad disaster, as they call it, or to enterprize a Design, which they conceive may be for their advantage, will usually like unto Heathens, (for the Scripture notes it as a part of their Infidelity) consult with Astrologers (a sort of people who if they will keep themselves with­in their own Sphere, would have the Approbation of all that are wise; but being excentrick, they are the very Pest of a Common­wealth) and when the success appeareth, their Stars, forsooth, must be Idoliz'd, as the cause of that which doth befal them. And how unworthy alas is this of that Faith which we do profess? But behold yet greater Abominations.

It is an Abomination souc'd in the very dregs of Heathenism, when people will in time of any loss, danger or distress of what kind soever it be, not look up to him who is and alwaies was the great Preserver of men, and upholdeth all things by the Word of his Power; but consult with Witches and Conjurers for a supply and preservation. And this alas is too commonly found amongst those that call them­selves Christians. As for the Heathen they were not ordinarily wont, unless it were the ruder sort, in plain down-right terms, Ache­ronta movere, Ab Aves Aspiciendo that is, to seek to the Devil for help. They had their Auspicium, which was by flying of Birds, to divine of their successes; And they had their Aruspicium, by looking into the Entrails of Beasts appointed for Sacrifice,Ab Aras Inspiciendo Ezek. 21.21. to the same purpose (as it is said of the King of Babylon, that he looked into the Liver, Ezek. 21.21. when he took up a Divination for Jerusalem.) They had also their Tripudi­um, taking a conjecture of what should befall them by the rebound­ing of Corn thrown upon the ground to Chickens,Quasi terri­pudium, seu terripa­vium. from whence the Southsayer was called Pullarius; And their Augurium, which was a Prediction from the chirping or chattering of Birds, as also by the founds and voices which they heard they knew not whence.Ab Avi­um Garritu All which and many more (though abominable enough) yet were not so bad as knowingly and willingly to seek for a remedy or supply so di­rectly from the Devil, which they do that consult with those, who they are assured have for such ends and purposes made a compact with him. To all whom it may be said, is it because there is not a Divine Providence that ordereth and governeth the World, nor a power in [Page 73]Heaven to help and to deliver? Or rather is it not, because you are faithless, and have no confidence in this great Preserver of men, that you betake your selves to the Devil and his Angels for help? A most wicked and Atheistical Generation, who deny the Lord that bought them, and run a whoring after Satan to worship him with a most exe­crable Idolatry: For it may well be said, such persons they revolt from God to the Devil, howsoever they plaister up their impiety with untempered Mortar, as that they seek Gods help, though by the means of the Magician. But terrible is that threatning which the Lord hath denounced against these wretched people,Lev. 20.6. The Soul that turueth after such as have familiar Spirits, and after Wizzards, to go a whoring after them, I will even set my face against that Soul, and will cut him off from among my people.

Bishop King upon Jonas.Add unto this that common foolish Opinion (as a reverend Bishop of our times hath well observed, and I shall render it in his own words) If ever Tempest arise more then common experience hath enured us unto, especially with the havock and loss either of life, or limb in our Selves, our Cattel or Housings, forthwith the judgment is given (as if the Lord of Heaven and Earth were fallen asleep and minded nothing) there is doubtless some Conjuring. And what then is Conjuring? A pestilent commistion, convention, stipulation betwixt men and Devils: Men and Devils, what are they? Look upon the Sorcerers of Egypt for the one, they cryed in the smallest Plague that was sent, and past their cunning to remove, this is the finger of God; their power is limited therefore: Look upon the Martyrings of Job for the other, for though the Circuit of Satan be very large, even to the compassing of the whole earth to and fro, yet he hath his daies assigned him, to stand before the presence of God, for the renewing of his Commission; And besides Oviculam unam auferre non potuit, He could not take one poor sheep from Job, till the Lord had given him leave, saying, Put forth thine hand: Nor enter into the Herd of Swine (Matt. 8.) without Christ's permission. To conclude therefore with the same learned Writer; Whether Men or Devils be ministerial Workers in these Actions, all cometh from him who is the Judge of all, as from the higher Supreme Cause, whose Judgments executed, thereby no man can either fully compre­hend, or reprehend justly. He professeth no less of himself,Es. 45.7. Es. 45. I form the Light, and create Darkness, I make Peace and creat Evill, I [Page 74]the Lord do all these things. And in the 54 of the same Prophecy, Behold I have created the Smith that bloweth the Coals in the fire, Es. 54 17. and him that bringeth forth an Instrument for his work, and I have created the Destroyer to destroy. Destruction cometh from the Instrument, the Instrument from the Smith, the Smith and all from this great Wise and Almighty Governour of Heaven and Earth, who rideth up­on the Heavens as upon a Horse, and by his power ruleth the raging of the Seas, the noise of his Waves, and the madness of the people?

Away therefore with these Abominations, let them not be once named amongst us, as becometh Saints; That they should indeed be found among the Heathen, it is no marvel: But alas, alas, that such as make their boast of Jesus Christ, and are ready alwaies by a verbal profession, to ascribe unto him the Governance of the World, should be thus besotted, so impiously by their practice to derogate from him, and that under so clear and glorious a Light as now shineth! What Tongue or Pen can express it without a bitter Lamentation?

Again, are not the great Repinings and Murmurings which are to this very day found amongst factious Separatists against the most re­markable and reiterated Dispensations of Heaven in the Restau­ration of our Civil Government, according to the ancient Constitu­tion of this Realm, a great dishonour unto Jesus Christ? As if he were to be directed by such poor Worms how to sway his Scepter, and to manage his Power? It was an Atheistical word of that wretched Alphonsus King of Spain, who said, That if he had stood by Christ when he created the World, he would have shewed him how to or­der it better, then now it is: And is it not now, I beseech you, a sin of a high nature, by continued grudgings at these Revolutions that have come upon us, in effect to spurn at Divine Providence, and to quarrel the Government of Christ, because it is not according to some mens humours and expectations? Princes of the earth we know do usually love to maintain their unlimitedness and Prerogative which is due unto them, and do not like it that any should make a Scrutiny into the secret of their Sovereignty: How much more should poor dust and ashes beware of prying into, or descanting upon the Prero­gative of Heaven? The Lord Jesus Christ will certainly, notwith­standing all the unkinde Recalcitrations of sinful men, continue still to be the same in guiding and governing and preserving the World, according to that wise and holy Decree which hath been enacted [Page 75]from all Eternity, he will shake and over-turn, root up and pull down, and build and plant again as seemeth good unto him, and that by such waies and means and instruments, which (though they may seem strange and harsh unto flesh and blood) shall serve in the end to make the Beauty of his Providence the more glorious.

Here therefore give me leave a little to treat with these disconten­ted people: Do ye well to be angry? And will you be angry still? Will you draw out your anger to all Generations? Surely it will be folly and shame unto you, for Anger resteth in the bosom of fools, Ec. 7.9. saith Solomon: And what alas are you angry for? Is it (as it is to be seared it is) because you are crost in the promoting of such a temporal In­terest which you had contrived, which yet, according to your own principles, is not of an absolute concernment to the Kingdom of God? Or whom are you angry with? Is it the persons of men that have been instrumental in bringing to pass this great Alteration that is come upon us? A small matter it seems will make you angry: and as vain and fruitless will the success of your anger be unto you.

There was, as it hath been observed, a certain people in Affrick, who being troubled with the North-wind driving heaps of Sand up­on their fields and dwelling places, they gathered an Army of men to fight against it, but with so ill success, that themselves were also bu­ried under Hills of sands. Xerxes the Persian Monarch, having re­ceived a loss by the rage of Hellespontus, himself more mad then the Sea, caused Fetters and Manicles to be cast into the waters thereof, as if he would make it his prisoner, and binde it with links of Iron at his pleasure: Darius did the like upon the River Gynde, when it had drowned him a white Horse, he threatned the River to divide it into so many streams, and so to weaken the strength of it, that a woman great with child should go over it dry-shod. It is not unlike (as the said Authour makes the Comparison) to the folly of our daies; some people must not be cross'd, but will fall to murmuring and repi­ning: But as God asketh Sennacherib, Whom hast thou railed up­on? or whom hast thou blasphemed? So may these be asked, Whom are ye angry with? who hath displeased you? Are you angry with the Saw, or with him that lifteth it? What is Aaron that you mur­mure at him? And for a conclusion hereof, consider well that place of the Prophet, Es. 40.22. &c, Es. 40.22, 23. It is he (for in the sequel you shall find that your anger reacheth at him) that sitteth upon the Circle of [Page 76]the earth, and the Inhabitants thereof are as Grashoppers, That stretched out the Heavens as a Curtain, and spreadeth them out as a Tent to dwell in, That bringeth the Princes to nothing (much more Usurpers) he maketh the Judges of the earth as vanity (who saith, and who shall contradict him?) Yea, they shall not be planted, yea, they shall not be sowen, yea their stock shall not take root in the earth, he shall also blow up­on them, and they shall wither away, and the whirlwind shall take them away as stubble.

Let therefore the advice of the Prophet prevail with you, who saith,Ps. 75.5.6, 7. Lift not up your horn on high, speak not with a stiff neck, for pro­motion cometh neither from the East nor from the West, nor from the Desart; but God is the Judge, he putteth down, and setteth up another. And say not any more, how comes it to pass that God hath brought this turn upon us, that our Mountain which was made so strong, and from which we thought never to be removed, is now utterly over­thrown, that destruction cometh upon destruction? Where is that Providence that ruleth all things? For you do not enquire wisely concerning these matters: Stand still rather, and see the Salvation of God; Surely Destructions are come to a perpetual end, their memo­rial shall be perished with them. For why? Jesus Christ is the same still in guiding, governing, and preserving the whole Creation, and will so continue unto the end.

Besides these before-mentioned, there are sundry others also who disclaim Christ's Sovereignty over them; Such are the Covetous, the Ambitious, the Proud, the Worldly wise and carnal Politician: What subjection do all these yield unto this great Preserver of men? Though in him they live and move and have their being, though they be under his protection every day,Act. 17.28. yet they will not be subject unto him, the God in whose hand their breath is, and whose are all their waies,Dan. 9.23. they will not glorifie.

The covetous Earth worm grovels upon his Dunghil, saying to his Wedge of Gold, Thou art my confidence, and as Riches encrease, so is his Soul more and more prostituted to his Mammon,Job 31.24. Pro. 10.22. never consi­dering that it is the blessing of the Lord that maketh rich; nor re­membring that the earth is the Lords, and the fulness thereof, and that he giveth it to whomsoever he will.

Doth the ambitious man that hunts greedily after honour acknow­ledge Christ's absolute Sovereignty, when he will not content himself [Page 77]with that Station wherein Divine Providence hath put him; but breaks over all bounds, Civil, Natural, Spiritual, aspiring still higher and higher beyond his proportion of strength and ballast of wisdom, for the management of his acquired Interest, which undoubtedly will either involve him in a Snare to his eternal perdition, or else precipitate him here into many woful miseries?

As for the proud and vain-glorious man who exalts himself like the Pharisee, proclaiming his Merits to the World,Luke 18.11, 12. and brow-beating others with overly looks of contempt and disdain; he (I say) not closely and sliely disclaimeth Christ's Sovereignty, but above all others is most guilty of an impudent and arrogant encroachment up­on his Prerogative Royal,Ps. 138.6. and accordingly doth the Lord look upon him afar off, in his due time giving a check to his folly, making him to know his distance, and that wherein he deals proudly,Ex. 18 11. he will be above him.

In fine, the profane Politician also that hath been trained up in the Schole of Machiavel, and is become a profest and perfect Disciple of his great Patriarch Achitophel, is very busie in his contrivances, carry­ing on his unrighteous projects with much confidence and security, as if Providence it self were blinde, and that he who formed the Eye could not see, and he that teacheth man Knowledge were altogether ignorant.

And thus do poor Creatures make bold with the Lord of the whole Earth, withdrawing from him their subjection, though they could not one moment subsist without him. But O what a sad ac­count will such presumptuous wretches make at the great Day, when they shall come to stand before the Tribunal of this great Lord of Heaven and Earth! They shall then finde that their preservation here hath been but a reservation, they flourish and prosper awhile, but it is that they may be cut off for ever.

Secondly, In that Jesus Christ abideth continually the Governour and Preserver of the World, here is matter of Instruction to be learned; which Instruction shall be branched out into Three Par­ticulars.

First, It may teach all the faithful people of God not to be dis­maied at the appearances and apprehensions of Death, or of the trou­bles that come upon them here in this World.

Secondly, It is a Lesson and inducement to draw poor Creatures to a constant dependance upon Divine Providence.

Thirdly, It may let all sorts of people see their own nothingness in respect of a Spiritual standing in Grace and Holiness.

First then,1 Branch. seeing that the Lord Jesus Christ takes a constant care of the World, is the same yesterday, to day, and for ever, in preserving the Work of his own hands, what need they, who may be well assu­red of his everlasting love unto them, be afraid of death? Or be daunted at the troubles that may sometimes come upon them, or the World about them?

Concerning the first of these, we may for our comfort know, that Death was none of those Creatures that received a being from this Prince of the Creation,Wisd 1.13. whose design was ever to uphold and main­tain his own Workmanship against whatsoever might be destructive unto it: But the Apostle tells us which way Death came in, It entred, saith he,Rom. 5.12. into the world by sin. This Thief and Robber then came not in at the door, but foolish man lets in sin, which came creeping upon him by a Serpentine Insinuation,Et sicut mors in­trat per peccatum [...]a pecca­tum exit per moriem and Sin like a false Traitour makes way for this Cut-throat, the Devils Emissary, who no sooner in, but he shews himself a Tyrant, thrusts Life and Immortality into Darkness, Plaies Reakes, and makes what havock he pleaseth, all the whole Race of Mankinde being in danger for ever to be swallowed up by him. But when the Lord Jesus Christ who is the beginning of the Creation of God, the first-born of every Creature, findes this prag­matical Intruder so busily trampling upon the Work which he had made,Gen. 1 26. Ps. 139.14 Es. 9.6. especially that Work, which with such infinite Wisdom and power was wonderfully formed after his own Image, whose Name is Wonderful, he cannot suffer this Stranger thus to spoil his Labour, but as he began it in Wisdom, so he will in Mercy preserve it: And therefore out of pure love to his own helpless Creatures, he undertook to vindicate it against the Assaults of Death, sending forth his Chal­lenge with Indignation as hot as fire, in these words, O Death, I will be thy death; Hos. 13.14. O Grave, I will be thy destruction: And not only speaks it, but acts it too, enters into a Combat with him.

And here may poor Creatures stand amazed to behold this admi­rable Duel, a Duel of so great Import, that the Victory which at­tends [Page 79]thereupon must carry with it the perpetual Monarchy of the whole World.

First then, Christ hath a body prepared for him,Heb. 10 5. that so he might be a fit Combatant with Death. In this Body he appears Armed with the Breast plate of his own Righteousness, though indeed loaden also with the sins of all the Elect;1 Pet. 2.24. for he bore our sins in his own Bo­dy. [...], both to the Tree, and on the Tree, which was the field where this Combat was fought, and carried them with him also to the Grave, yea to Hell, which is that Land of separation appointed for them, mentioned Lev. 16.22. and there left them with the Devil from whom they had their first Original.Lev. 16.22. Death on the other side being set on by the Devil (for the Apostle saith,Heb. 2.14. He was under his command) finding a Body in his way, ready to give him the En­counter, and finding sin also upon it, wherein his great strength was wont to lie, makes use of his old Plot and stratagem, which never before failed him, layeth hold upon Sin, and with it mortally wounds the Lord Jesus Christ.

Where alas is now the hope of the Creatures being rescued from under the power of that insulting Enemy? May it not seem to va­nish? No, no, stay awhile, and mark the issue. The Lord Christ, the Captain of our Salvation, yields himself unto his Adversary, who drags him into his Den, to triumph over him. Never surely was in­nocency so trodden under foot, Never did that Region of Darkness and that Valley of Death receive such a Booty, nor swallow down so precious a Morsel before. O how did the Devil now applaud him­self, in that he hath so notably brought to pass his Masterpiece of Ma­lice against the God of Heaven? Yea nothing shall now hinder him, but that he will enlarge his Dominion over all the World, by throw­ing the whole Posterity of Adam into the dust of Death, and after that, by entangling them all in the Snares of the second Death.

But Quantâ de spe, &c. How much is this Prince of Darkness, and the Powers of Hell disappointed in their expectations? They have gotten the Prince of Life into their clutches to their own destructi­on: For in the midst of all their Triumph, Behold, The Breastplate of Christ's Righteousness begins to shine, and the Sin wherewith he was wounded appear to be none of his own: the Venome therefore of that Sting leesing its force, he is by the judgment of Divine Justice it self, which sate as Umpire in this Duel, restored to his Pristine E­state, [Page 80]the Palm of Victory is put into his hand, and the virtue of his sufferings transmitted to all those for whom he undertook this Com­bat: Death also is disarmed (for he left his Sting in the sides of Christ) and is become his Captive; Principalities and Powers that were in a Conspiracy against him, being devested of all their strength, made to wait upon his Triumph; and the Devil that great [...]. Apollywn hath his Kingdom utterly subdued.

Now then, seeing the Lord Jesus Christ hath so victoriously prevail­ed in the behalf of all the faithful people of God, and abolishing Death, hath, as the Apostle speaks, brought Life and Immortality to light again, offering it unto them, and estating them in it, in a more perfect manner then our first Parents were, while they kept their Integrity, why should you now at any time be afraid of Death? much more reason surely have you to triumph with the Apostle, and say, O Death, where is thy Sting? O Grave, where is thy Victory?

And as Death is not to be feared (unless it be by those who volun­tarily by their sins metamorphose themselves into the workmanship of the Devil, thereby putting themselves out of Christ's protecti­on) so neither are the troub [...]es that come upon our selves, or fall upon the world in our daies, so to be heeded by us, as that we be de­jected with any despondency of minde at the appearances thereof. Whatsoever they be, they are ordered by him who ruleth and gui­deth all things, Yesterday, to Day, and for ever, yea they are ordain­ed by him to make his Glory shine the brighter in the preservation of his Works.Job. 5.6. For Affliction cometh not forth of the dust, neither doth Trouble spring out of the ground; but Gods hand sends it, and mans sin brings it, and being thus sent and conveyed, it is by the power­ful Art of this skilful Opifer per Orbem (as Ovid speaks of the Phy­sician) this great Preserver of men, the Lord Jesus Christ, quite turn­ed from its Nature, and become a wholesom Antidote to keep the World from more dangerous Paroxysms whereto it is every day inclinable.

Let Wisdom then be justified of her Children by a quiet submis­sion to whatsoever troubles come upon themselves or the World about them, because Jesus Christ is constant and unmovable in the exercise of his power, The same yesterday, to day, and for ever, in this great Work of preservation, though the course that is taken in the pursu­ance thereof may seem to our shallow Apprehensions to tend rather to ruine and destruction.

In the next place,2. Branch what a sure Foundation is this for every true Believer to build his Confidence upon? Jesus Christ bears up the pillars of the World, without whom the whole Creation,Ps. 75.3. and all the Inhabitants thereof would certainly be dissolved. All things have their dependance upon him, yesterday, to day, and for ever. What a bles­sed estate then is this of a Believer? What an impregnable Fort is he immured in? Nothing can reach him to do him any hurt. For why? Jesus Christ hath him under his Wing,Ps. 91.1. in the secret place of the most High, where no evil thing can finde him out, because his lodging is under the shadow of the Almighty. And as Christ hath the Believer under his care, so he hath all his Enemies too under his power, inso­much that without him they cannot move a foot, and if they go be­yond their Tether, he hath a Hook for their Nose,Es. 37.29. and a Bridle for their Lips, to order them according to his pleasure; yea, he upholds his very Enemies. And can we think then that he will bring up Birds to pick out his own Eyes? Or foster Vipers to eat out his own Bowels?

Let then your Confidence, O Believer, be fixed upon this Rock, wherein alone true safety is to be found; rely upon this Providence that will never fail you. As for Creature-supports, they will cer­tainly fail.Pro. 27.24. Riches or Strength (the like may we say of all things else in this World) are not for ever, for they make themselves wings, (if none else will do it for them) and flee away. Pro. 23.5. Neither doth the Crown endure to every Generation. A very great uncertainty hath alwaies appeared in the most plausible Refuge that the Creature could afford, and he that betakes himself to it shall never be safe: When he thinks to be most secure, even there he shall be liable to the greatest hazard. It was once a notable saying to this purpose of Augustus Caesar, Me­tuendum est esse sine Custode; sed multo magis à Custode metuendum est: It is a dangerous thing to be without a Guard, and yet a Guard is the greatest danger. So uncertain is the estate of those people, who trust unto an arm of flesh, and build their Tranquillity upon such a tottering Foundation: It is therefore better to trust in the Lord, for in the Lord Jehovah is everlasting strength, his compassions fail not, Es 26 4. Lam. 3.23. Ps. 36.5. Ps. 100.5. his faithfulness reacheth unto the Clouds, and his truth endureth to all Generations.

Lastly,3. Branch. This may let us see our own nothingness without Christ in [Page 82]Spiritual things, how poor and weak and meer Ideots and Nullities we are; for if we be not able the least minute of time to hold up our heads in this world, so as to continue our Natural being, without his manutenency and conserving power, how shall we without him abide stedfast in the Faith, which is our Spiritual being, and above the sphere of our poor Nature?

And thus have we done with the second part of my second Inter­pretation of the Text, viz. That Jesus Christ is [...], the only He in the great work of Preservation.

I shall only add a word or two of Apology in the closure hereof. I confess this latter Corolary in the Branches of it, may for the most part seem to have a more proper reference to the third Interpretation of the Text that followeth, as being a Consequent that might arise upon the consideration of Christs Immutability towards his Church. Nevertheless I conceive it doth not bear the guilt of an unpardonable Incongruity to insert it in this place. However if it be misliked by any, they may, if they please, in their thoughts transfer it, and make use of it accordingly.

CHAP. III. How the Text is Applicable to Christ in the work of Restauration.

THe third Particular in this second Interpretation of the Text, viz. With a reference unto the Creatures, is this, Jesus Christ is [...], in the work of Restauration, the same from first to last, exercising the same Wisdom, Goodness, Power, as in the Creation and Preservation;Rev. 21.5, 6. so in the Restauration of the World, for he shall restore all things.

That which the first Adam had and lost by sin, shall be restored again by the second Adam Jesus Christ, because he is immutably the same, not to be diverted from his course, either by Sin or Satan. The Apostle S. Peter (Act. 3.) tells us of times of refreshing, Act. 3.19.21. and of restitu­tion of all things, which shall be at the last; yea, and not only he, but [Page 83](as he saith) God hath spoken it by the mouth of all his Prophets since the world began: As much as to say, God is very constant in the Asseve­ration of this Doctrine, and if God hath spoken it, and spoken it so unmovably without Retractation, first by his Prophets, his holy Prophets, yea all his holy Prophets since the World began, and again asserted, ratified it by his Apostles, what ever men do deem of it, it will be found to be a Truth, built upon a sure Foundation; and there­fore we are not to be shy in the profession thereof.

That well known place of the Apostle,Rom. 8.21. Rom. 8.21. runneth with a full strength in a tendency hereunto; The Creature, saith he, shall be deli­vered from the bondage of Corruption, into the glorious liberty of the Chil­dren of God. That is, as our Reverend Bishop Reynolds renders the sense, Upon the Creatures shall be conferred a Glory, which shall be in the proportion of their Natures a sutable Advancement unto them, as the glory of the Children shall be unto them. And of this Advancement the Apostle in the same place saith, The Creature is in hope and expectation; which hope and expectation Christ will not suffer to be frustrated, he being the beginning of the Creation of God, and therefore (co nomine) in point of his own honour so en­gaged unto it, as not to sleight the fervent desire thereof, in any thing that may really tend to its well-being.

But before we proceed any further, it will not be out of our way a little to take into consideration, according to our poor measure, that obscure and intricate Scripture in its whole latitude, that we may see from thence, what just cause we have to extoll and magnifie the Lord Jesus Christ in this, as well as in any thing else that hath been spoken in order to the Creatures. The words are these;

For the earnest expectation of the Creature waiteth for the manifesta­tion of the Sons of God, for the Creature was made subject to vanity, Rom. 8.19. not willingly, but by reason of him who hath subjected the same in hope; 20, be­cause the Creature it self also shall be delivered from the bondage of cor­ruption, 21, into the glorious liberty of the children of God, 22. for we know that the whole Creation groaneth and travelleth in pain together untill now.

Four things are especially to be taken notice of in these words, upon the discussion whereof we may (through Grace) come to discern somewhat of the Minde of the Spirit of God therein. And they are these.

First, The Creature is subject unto Vanity, and under the bondage of Corruption.

Secondly, The Creature waiteth and groaneth to be delivered from this Vanity and Bondage.

Thirdly, The time of its Deliverance is, when the Sons of God are manifested.

Fourthly, The manner of the Deliverance, It shall be into the Glo­rious Liberty of the Children of God.

First, The Creature is subject to Vanity, &c.

The Creature? What's that? Much Controversie there is amongst Writers, who this Creature should be. But it is not my purpose to enter into the many tortuous and oblique Maeanders of that Debate, as to tell you what some conceive of the Angels in order hereunto, Nor what others say of men indefinitely, Others of the Godly only, Others of the Gentile World in opposition to the Jews, Dr. Ham­mond. &c. For in so doing, I should but lead you into doubtful Disputations which the Holy Ghost forbiddeth, Rom. 14.1. and perplex the present Doctrine with more difficulty and obscurity. Better it is to lay down the sense plainly, which I humbly conceive, and that is this.

By the word [...] which is here rendred Creature, and after­wards V. 22. translated the Creation, is to be understood Mundi Machina, the whole Frame, Engine, and Fabrick of the World, con­sisting both of Celestial and Elementary Regions, not troubling our selves with any inquiry after those Creatures that have their Be­ing in this Elementary part, Whether they shall be interessed in that glorious Deliverance that is to come, or no, though they be subject unto Vanity, and under the bondage of Corruption, as the place of their Habitation is. And this, I believe, will be the sasest way for us to take in this Difficulty, wherein also we shall not leave the Apostle, who is our Guide and Conduct in this Labyrinth, but have his con­currency with us.

This Creature, saith the Apostle, is subject unto Vanity, under the Bondage of Corruption: This Creature so beautiful, so excellent, as hath been before described, in the forming whereof the Omnipotent God hath shewn forth his Wisdom, Power, Goodness, is now strug­ling under a miserable Thraldom; and that which aggravates the Mi­sery, is, that i [...] should be brought into this woful plight, by one who was taken out of its own Bowels, and advanced to the Rule and Do­minion over all the rest of her Off-spring round about him; whose [Page 85]folly as it began this mischief, so it is still laying on more and more load, insomuch that unless the great and wise Creatour interpose his powerful Arm by removing this Tyrant, or altering his Nature, that Work, whereby he sought for ever to Glorifie will in time come to nothing.

But let us more particularly observe the great Misery that this poor Creature is involved in.

First, It hath lost a great part of that Beauty and Goodness which the Creatour put upon it in the Beginning, it being by the sin of man much dulled and disabled to Act and Communicate its Virtues, as it did at the first Creation. And though Nature doth not (according to the Vulgar Opinion) meerly through the length of time, as she groweth in years, fall into decay; yet it cannot be denied, but the Primitive vigour of the Creature is much impaired, and that she hath lost much of that Comeliness which was upon her before the Curse came forth from God for Mans Disobedience.

Secondly, There is a necessity lies upon the Creature to do Ser­vice unto the Enemies of the Creatour: The Sun must shine not on­ly upon the Good, but also upon the Evil; and the Rain must fall up­on the Just, and on the Unjust. The Influences of Heaven make fruitful the Field of the Wicked, as well as the Field of the most Righteous man in the World; the Earth giveth out of her fulness to one as to another, and is forced to receive into her Bowels the Un­godly, as well as the Godly. And this a sore Bondage unto it, that makes it to be still groaning till the time comes, wherein it shall vomit up again the Carkasses of the Reprobate, as a Morsel that it could not well digest.

Thirdly, Whereas the Creature is still proclaiming the Glory of God, being unto Mankinde (as it is observed) God's Leiger-book,By Dr. Henry K [...]ng now Bishop of Chich. wherein his marvellous Acts are fairly written, every Species a Line in that Book, and every peculiar Work a Character for Man to read his Maker. And when the curiosity of the Stile, and variety of the Story therein contained, might in reason invite all eyes to run it over, to the end, that the invisible things of God, even his eternal Power and Godhead might be clearly seen by the things that are made, when the Creature, I say, is thus industrious in her kinde to teach man the knowledge of God, must it not needs be a vexation unto her to see him so stupid and indocible that he will not learn?

Fourthly, It is a misery to the Creature that there is through the sin of man such a preposterous inverting of that Order which the Cre­atour hath in his wisdom established, and such a Hysteren Proteron to be found in the Creation, viz. That he whom she gloried in at first to be her Lord and Governour, in regard of those excellent A­bilities that were in him for that end, should now so far degenerate as to be in many respects inferiour to brute Beasts. For very clear it is, that divers Beasts surpass man in many Virtues, as the Dove in sim­plicity, the Ant and the Bee in diligence and industry, the Stork in humanity, the Dog in love and fidelity, the Lamb in meekness, the Lion in magnanimity, the Serpent in wisdom, the Oxe and the Ass in a thankful acknowledgment of benefits, and all of them in sobriety and contentment: But which is worse, as touching Vice, therein Man surpasseth all Beasts, being more treacherous and cruel then a Wolf, craftier then a Fox, prouder then a Peacock, more voluptuous and unthankful then a Hog, and more dangerous then a Viper: Yea, to fill up the measure of his Evils, those pestilent and noxious incli­nations, which are alone and particularly in divers Beasts, are often­times found to be altogether Concatenated (or at least a great part of them) in one man; for there are many men courteous, proud, cruel, envious, unthankful, and Oppressours all at one time. And this is a sore Evil with which the poor Creature is much grieved, see­ing and beholding her Darling who was so Divinely qualified in his first Instalment for that Dominion which was granted unto him, to be now eccentrick from his Honour, destitute of Understanding, and to be a Companion, yea to be inferiour to the Beasts that perish.

Fifthly, Add unto this that which is indeed an Addition to the former Misery, and a great aggravation of it; This Creature so ex­cellent in her first appearance, so industrions and indefatigable in promoting the Glory of her Creatour, so tenderly affectionate to­wards Mankinde, as hath been said, yet is put to a most vile Drudge­ry, being made (though unwillingly) the Instrument of Man's sin, which is in truth, the most sordid kinde of slavery, that it could possi­bly be exposed unto. Yea, it is never at rest being continually made to dance Attendance after a hard Master: for there is not any sin that can by man be likely produc'd into Act, but the Creature must in some respect or other be serviceable thereunto.Ps 19 5. The Sun (saith the Psalmist) rejoyceth like a Giant to run his Race: But alas what a [Page 87]check is it unto his joy, when he is taken up every hour by the way to be a Guard and Convoy unto sinful men in the pursuance of their ungodly Lusts? The Earth in like manner lieth under this Servitude, for though we hear often of her Childrens Tripudiations and Exul­tations, the little Hills rejoycing on every side, and the Valleys when they stand thick with Corn, that they do laugh and sing; yet sure we are, she is not without her Trepidations neither, and that because of man's sin, wherein she is also involved whether she will or no. It was once spoken by Nabal in a churlish manner against good David, but the Earth may speak it out of a just Indignation against a sort of riotous Unthrifts, whom it fosters every day, Shall I take my Bread and my Water and my Flesh, and give it to such a Crew? Alas poor Creature it is indeed sore against thy will, to pour out Drink to fill the Drunkard, to provide Meat to cram the Glutton, to expose thy Territories to the boundless desires of the Ambitious, to empty thy self to yield choice of Pleasures to the Voluptuous: But what reme­dy? If wretched man will Lord it imperiously, and make thy Service more and more insupportable, through his sin and folly, who can help it? It is an Affliction that is not to be avoided, imposed upon thy shoulders by the just hand of the Almighty God, because of thy Pro­pinquity with him who consented to the Devil in a plain Rebellion against the Majesty of Heaven.

And thus we see some particulars of the Creatures misery, though more might be added, and what Vanity and Bondage it is made sub­ject unto.

Secondy, This Creature notwithstanding is in hope to be deliver­ed, and therefore waiteth and groaneth and travelleth in pain till the time of her Deliverance cometh.

In which words our Apostle useth a certain Figure called Proso­popaeia, whereby humane Actions and Affections are ascribed unto that Creature to whom they do improperly belong. Which figure we finde often made use of by the Prophets, when they bring in the Flouds clapping their hands, the Hills skipping, the Mountains leap­ing, the Heavens speaking, the Land mourning &c. Not that any should from thence inferr that these Creatures have either an Articu­late Voice to utter, or hands or feet to act really that which is so Rhetorically predicated of them: But that poor man may be affected with the Elegancy of the Spirit of God in Scripture, and observe the [Page 88]excellency of that Nature which moveth constantly in the Creature to the praise and glory of the Creatour. So the Apostle here writes of the Creature as of a humane person, hoping and expecting and groaning, not as if there were any of these Desires and Groans audi­bly expressed to the sense and apprehension of man, but only to shew that natural Propensity that is in the Creature to be freed from those evils that lie upon it. For as it is said of a Servant, that if he may be made free he should choose it rather, so doth the Creature also accor­ding to the nature thereof,1 Cor. 7.21 manifest such a kinde of Option, because indeed it can take no pleasure in that Misery and Bondage as hath been before prescribed.

The words of the Apostle, whereby the Creatures desire of delive­rance is expressed, are very emphatical; First, he makes mention of the expectation of the Creature, and that not a naked careless supine Oscitancy, but a vehement, greedy, longing, earnest waiting and look­ing out. The Original word here [...], being as Pererius calls it, Verbum Sesquipedale, a word of an extraordinary Size; It is a double Compound word, viz. of the Preposition [...], which signifieth of, from, or afar off, and of [...], an old word in use among the Greeks, put for the Head, and sometimes the whole Face and Countenance, and the Verb [...] or [...], or both, which signifie to see, observe, conceive, expect; So that the sense hereof seems to be this, Though the Deliverance that the Creature longeth for, be somewhat afar off, and though it be consin'd to a hard Service, yet doth she Quasi porrecto capite, as't were with a frequent stretching out the head, wait and look for that Relief which in due time shall surely come. And if there were not some eagerness in the Creatures expe­ctation, the Apostle would have made use of another word, viz. [...], which would have been sufficient for that purpose, as it is in other places, Luke 21 26. Act. 28.6. &c.

Again, the earnest expectation of the Creature waiteth (saith the Apostle) which words joyn'd together carry in them a Pleonasm, saith Paraus, adding the more weight, making the expectation the fuller of desire. Furthermore, it groaneth and travelleth in pain, V. 22. In which words is a Metaphor, taken, as it should seem, from Women with Childe, expressing the exceeding sorrow and earnest desire to be delivered.

And now we may with others from hence collect, seeing the Holy [Page 89]Ghost useth in this Scripture so many and such significant words, we may be bold to say, that he doth it not in vain; but rather that he would give us thereby to understand that though the Creature wai­teth not, nor hopeth as we do, yet that there is in it some certain ear­nest desire to look for its Restauration. If any man think this strange, let him consider the nature of the Loadstone, we see by experience that if we touch with the same stone the Pin or point of a Dial or Com­pass, and set the Needle or Compass upon it, it will not rest till it cause it to stand directly North and South; And this is generally ob­served in all places of the known or habitable World, whether a man be upon the Sea or upon the Land, if on this side the Line, it will forcibly point towards the North, if on the other, towards the South, because the Iron hath contracted the nature of the Loadstone unto it, wherewith it was touched, and yet hath not the said stone any reason, neither the Point of a Dial or Compass any sense: Now then if this be true (as it is past all contradiction) that the Needle or Compass through the virtue of the Loadstone, is by a certain affection and sympathy so carried, that it slayeth not till it hath attained that Rest which Nature hath appointed it, Shall we think it strange that the Creature here mentioned, though void of Reason (having yet a greater Instinct given it from God) should be carried forward to de­sire its own Restitution, as the Holy Ghost affirmeth in this place?

The third thing to be considered is the time of its Deliverance, viz. When the Sons of God are manifested, that is, as I humbly conceive, (and let others that have their Conceptions free, give me therefore leave also to conceive) When the holy Angels shall appear in their Glory at the last Day: For they are so called in Scripture by way of excellency, The Sons of God, Job 1.6. & 38.7. Heb. 1.14. Dan. 4.23. and these Sons of God have their several Offices assigned unto them in order to the Creatures, both in the time of their Misery, and of their Deliverance. They are Ministring Spi­rits, saith the Apostle. Sent forth to minister for them who shall be heirs of salvation. And they are Watchers too, as they are called, Dan. 4 23. appointed by God to preserve that Order which he hath set in the Creation against the Machinations of Satan,Quod sane negari non potest. So Ravanel­lus. Dan. 10.11. who is still seeking to di­sturb it. Hence it is conceived that they have the guiding of the Ce­lestial Orbes, and the conservation of the Elements in their due or­der, temper, and moderation. But very probable it is that God makes use of their Service and Ministry in the establishment and pro­tection [Page 90]of Kingdoms and Common-wealths in the World; And therefore,Eph. 3.10 Col. 1.16. saith Pasor, are they called by the Apostle [...], that is Principalities, Quod Deus eorum ministerio utatur in Regnorum Gu­bernatione, Because of the employment which they have from God in the Government of the Nations. And as these Sons of God have this care of the Creature committed unto them in this time of Servi­tude and Bondage, so shall they in a most eminent manner be set on work in its Manumission and Deliverance; For their peculiar Office it will be one day to sever the Wicked from among the Just, and to take away every thing that doth offend, and them that work Iniqui­ty, and to cast them into the Furnace of sire, which shall undoubtedly for ever put an end unto the Creatures misery; for, Sublatâ causâ tollitur effectus, Take away the Cause, and the Effect will follow. But this must not be yet, for indeed it is not meet that the Creature which is but the Servant should go out free, and enjoy a Jubilee, till all the Children of the Family have had their due Service, at least, not so long as any of the Children are in a capacity to know more and more sorrow;Job. 14.14 The Creature therefore must wait all the daies of their appointed time, untill their change come. Now the time when this shall be, is here very significantly called the Manifestation or Reve­lation of these Sons of God, which word of the Apostle is in Travel (as Rebecca) with a Twin of Interpretations; [...]. for it may be taken not only in a Passive sense (as some will have it) but also in an Active.

Consider it first Actively; These Sons of God, that is, The An­gels shall be sent forth by Jesus Christ, and employed in an eminent Work of Revelation four several waies.

• First, They shall break open the Chambers of Death, and bring out the naked Bodies of the whole Race of Mankinde, that have been there shut up, and laid to sleep from the beginning of the World, not one shall be missing.
• Secondly, They shall gather all the Saints, which are God's Jewels, together,
  Mal. 3.17.
  and leave the Wicked, which are the dross and dregs of the World by themselves, thereby manifesting the one from the other, each side to receive a Sentence from the Righteous Judge according to their Works.
• Thirdly, That Righteous Judgment which shall then pass must al­so have its manifestation according to the Apostles word,
  Rom. 2.5
  Rom. 2.5. [Page 91]And who but these Sons of God shall be the Messengers and Instru­ments of Justice at that day? So saith Jesus Christ himself in the Pa­rable of the Tares, the Reapers, that is,
  Mat. 13.30
  the Angels have their charge given them, not only to gather the Tares together, but to binde them in bundles, to burn them; and as for the Wheat, they must bring that safely into the Barn.
• Fourthly, and above all, these Sons of God shall be employed in the manifestation of the Son of man, when he comes in his Glory; for they shall in effect proclaim the Name of the Lord before him un­to all the World, as once it was, when he passed before Moses, be­ing in a Cleft of the Rock, Exod. 34. The Lord, the Lord God,
  Ex. 34.6, 7
  merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the childrens children,
  Ps. 50.3.
  unto the third and fourth Generation: A fire shall devour before him, and the Lord shall descend from Heaven, as the Apostle speaketh,
  1 Thes. 4.16.
  with a Shout (a Shout that will make the Earth to quake, and the World to ring) and with the Voice of the Archangel, and with the Trump of God. And what doth this imply, but that these Sons of God shall minister unto Jesus Christ at that day, in the manifestation of his Glory? The Scripture we know speaketh often of the Manifestation and Revelati­on of Jesus Christ and his Glory, 1 Cor. 1.7. 1 Pet. 1.7.13. 1 Pet. 4.13. &c. And though it be most true, that the Lord will then make him­self known by the Judgment which he then executeth, and by his ap­pearing in his peculiar Glory; yet doubtless the innumerable multi­tude of the Heavenly Hostes that attend upon him at his comming, will also make his Praise glorious, else would not the Wisdom of God have so contrived it, that his Appearance should be also made solemn and formidable by reason of his Attendants that wait upon him. And to this purpose the Apostle speaks expresly,
  2 Thes. 1.7 So Beza renders it, Act. 14.27. & 15.4
  2 Thes. 1.7. The Lord Jesus shall be revealed from Heaven, But how? With his mighty Angels in flaming fire, or, by his mighty Angels, as the Preposition there [...], doth also signifie.

And thus we see how these Sons of God shall be Active in the great Work of Manifestation at the last Day. But then secondly, the word [...] is also, as hath been said, to be rendred in a Passive signification, Thus, these Sons of God shall themselves be manifested, [Page 92]and that in two respects, first of their Nature, secondly of their Number.

First, Their Nature shall be made manifest to the World; for though they have appeared often under several Forms, sometimes in the shape of Men, sometimes like unto flaming fire, for the comfort of the Godly, and terrour of the Wicked; yet doth it not clearly appear thereby what they are: Spirits indeed they are, Glorious and Hea­venly and Immortal Spirits, created after the Image of God, of mar­vellous Agility, excellent in Strength, able to do Wonderously, beyond the power of all other Creatures in the World: Yet this and all else that we know of them doth not argue, but that there will be a more perfect knowledge of them at the time of their Manifestation; then shall it appear plainly what Relation they stand in unto God, how they come to have cognizance of things done upon the Earth, how they have been present in the Assemblies of the Saints, and assistant unto them in the solemn duties of Divine Worship and Service;1 Cor. 11.10. then shall it be known and manifested how and wherein they have been a Guard to the people of God, to keep them in all their waies; and to conclude, then shall they more freely and familiarly converse with men, not keeping themselves at a distance, as he did, who reproved Maneah, Judg. 12.18. saying, Wherefore enquirest thou after my Name, seeing it is secret? So that a clear manifestation there will be of them in this regard.

Secondly,Mat. 25.31 Their Number or whole Multitude shall then be also manifested, For the Lord Jesus shall come with all his holy Angels, not only with his Legions,Mat. 26.53 Judg. 5.14 Es. 40.26. Mat. 26.53. but his holy Myriads attend­ing upon him. He will bring out his Hosts by number (saith the Prophet) calling them all by Names, as a General doth his Soul­diers on a Training day, not one of them shall fail. Well may it therefore be called, the Manifestation of the Sons of God, when there shall be such a general Appearance of them, The Lord among them as in the Holy Place,Ps. 68.17. Psal. 68.17. Thousand thousands ministring un­to him, and ten thousand times ten thousands standing before him.

And thus have I given my sense of this Particular also (which I sub­mit to the examination of the Church) it being I confess somewhat singular, the Place being taken generally (so far as the narrow ex­tent of my poor Reading doth reach) for the manifestation of the believing Saints, of whom indeed the Evangelist speaketh after the [Page 93]like manner,1 John 3.2 1 John 3.2. (which hath inclined Expositours to give the same Interpretation here) Now, saith he, are we the Sons of God, (it should rather be rendred, [...]. the Children of God) and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him, as he is.

But, I hope, I may without offence give in my poor Judgment as I have done concerning this Scripture, considering, it is not inconsistent at all with the scope of the Holy Ghost therein, and being guided hereto by some certain Probabilities:

• First, They are Angels we know, and a great multitude of them, who did at the Birth of Jesus Christ proclaim Peace to the Creature, as well as Good-will towards men; the Creature therefore may be in expectation of the manife­station of the Angels, that this Promise or Salutation given by them might be made good and perfected.
• Secondly, It is not without some reason that the Holy Ghost doth use the different terms of Sons and Children in this Scripture, viz. [...], Sons, in the 19 Verse, and [...], Children in the 29 Verse, especially considering that that which is predicated of each, carrieth with it also a great difference too; for the manifestation of the Sons of God answers the expectation of the Creature: But the Deliverance of the Creature is not there to be terminated, but only by the liberty of the Children of God.

Now there seemeth to me to be some probability that the varying of the terms should imply also in this place a varying of persons, viz. The first to be understood of the Angels of God, and the latter of the Saints, the latter word also being comprehensive of the first, and not the first, in a true propriety of speech, of the latter, considering with­all what hath been before said, that the Creature must have the An­gels employed in working their Deliverance, but not the Saints. Sons being also fitter then Children in the bringing to pass so great a Work, as delivering the Creature out of Bondage is like to be.

More might be added, but this shall suffice for the third Observa­tion from this Scripture, viz. The time of satisfying the Creatures expectation, that is, at the manifestation of the Sons of God.

Fourthly, That which is next offered to our View, is the manner of the Deliverance of the Creature, or to what it shall be reduced at the expiration of its Bondage, it shall be delivered into the Glorious Liberty of the Children of God.

For it is but subjected saith the Apostle, [...], in hope, or under hope of a happy change to a better Estate; and though this hope deferred maketh the poor Creature to faint, yet the patient abiding thereof shall not perish for ever, For hope maketh not asha­med, especially when it is fixed upon such a sure Foundation,Rom. 5.5. as Gods Eternal Purpose which cannot be disanulled. A Deliverance therefore shall undoubtedly arise unto the Creature, even as there shall be to the Children of God; for as in this corrupt estate, wherein they are involved for the present by the first Adam, they are both together fellow-sufferers: so shall they together in their several Capacities be set at liberty, and have their Pristine Excellencies restored, yea, much more enlarged unto them by Jesus Christ, the second Adam, who be­ing the Alpha and Omega, the Beginning and the End of the Creation, the same yesterday,Rev. 21.5, 6. to day, and for ever, is of power sufficient to make all things new.

It is indeed upon the Childrens account that the Creature shall be Interessed in that glorious Deliverance, for as the Apostle speaks in another case, Doth God take care for Oxen? So may we say, doth God so respect the Creature, that is, the frame of Nature, that he will vouchsafe for its own sake to beautifie it when it is deformed? Or, doth he altogether for our sakes that are his Children? For our sakes no doubt shall this glorious Work be accomplished, that even the Creature it self also may in a free and liberal manner (which is ear­nestly desired by it) be subservient unto his Glory. And thus we finde the Preposition here [...], which is translated into, is taken by some as carrying the force of another, viz. [...], that is, Propter, which signifieth for, so reading the word thus, The Creature shall be de­livered from the Bondage of Corruption for the Glorious Liberty of the Children of God, that is, That the Childrens Liberty might by their service be the more Glorious. For as God made the Creature in the beginning for Man, and because of him subjected it likewise unto Vanity, that so it might not even in the daies of Vanity be supe­riour to him for whom it was created: So will he deliver it again for Man's sake, that is, for the Accumulation and Illustration of his childrens Glory; Though I confess upon the Creature also it self (as it is said before) shall be conferred a Glory, which shall be in the proportion of its Nature a sutable Advancement unto it, as the glory of the children shall be unto them.

And this I conceive in short to be the sense of the Apostle as to this Particular, whereby we may see clearly that there shall be a Restau­ration of the Creature, that is, as saith S. Peter, 2 Pet. 3.13. Now Heavens and a new Earth, wherein dwelleth Righteousness. Which words of new Heavens and new Earth, as they are used in a certain place by the Prophet Isaiah, being spiritually understood,Es. 65.17. are I confess appliable to the state of the Church in the times of the Gospel, under the King­dom of Christ, when it should be so renewed, that it should seem to be, as 'twere a new World, old things being done away,2 Cor. 5.17 Types and shadows removed, yea, the whole Service of the former Tabernacle abolished, and all things made new, 2 Cor. 5.17. So that in this sense this Prophecy is already fulfilled. Nevertheless though the words of the Prophet may be so taken, yet we are not to confine the Spirit of God thereunto, especially when he hath declared his meaning else­where to be of a larger extent, as he hath done in this very parti­cular; for the Apostle S. Peter in the forecited place, Commenting upon the Prophet, speaks of the new Heavens and the new Earth, as not so much to be seen in this World, as in that which is to come, his whole Scope in the said Chapter tending thereunto.

Let then the spiritual sense be acknowledged by us, yet that hin­ders not, but that the other sense (viz. That there shall really be new Heavens and a new Earth at the last Day) may be acknowledged also; even as Glory is said to be begun here in those Graces that are shed abroad by the Holy Ghost in the hearts of the Elect, which shall notwithstanding shine forth in its full Splendour in the Kingdom of Glory.

Objection. I hear what is objected unto this, viz. That in the Day of the Lord, 2 Pet. 3.10 The Heavens being on fire shall be dissolved, and pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up, which implies a total A­bolition of the Heavens and of the Earth; How then can there be such a Restauration?

For answer to this Objection, if a late Writer may be heard, he will tell us, that this place of S. Peter is to be understood of the De­struction of Judaea, and not of the end of the World. Which suggesti­on of his I shall not for my part insist upon, it being an unwarrant­able Interpretation, differing not only from the Prophet before, and the Apostle himself after him in the 7th Verse, where he clearly ex­presseth [Page 96]presseth his meaning to be of the general Conflagration, as it were, of the Heavens and of the Earth at the Day of Judgment. That which I have to say unto the Objection shall be folded up in a two­fold Reply.

• Answ. 1 First, We see the Apostle speaks there of Heavens in the Plural Number, ( [...]) as comprehending all Heavens: So that if the place be to be taken in that sense, as that the Heavens and the Earth shall so pass away,
  1 Reg. 8.27. Es. 63.15. Heb. 12.28.
  as to be no more; then we must conclude al­so that even the Heaven of the Blessed, which is the Heaven of Hea­vens, the Habitation of Gods Holiness and Glory, shall be altogether taken away likewise: But that is a Kingdom which cannot be moved, therefore surely it is not so to be understood.
• Answ. 2 Secondly,Whereas the Apostle speaks of the Dissolution of these inferiour Heavens being on fire, and their passing away with a great noise, of the Elements also melting with fervent heat, and the burn­ing up of the Earth, and the Works that are therein, the meaning is not, as if the substance of these Creatures shall be annihilated and re­duced to nothing: but only that their present Form and quality shall be changed. For first the Quintessence of the Heavens is not combu­stible by any Elementary fire (if the Apostles sense should be taken with a reference to any such kinde of fire) it being a most certain Maxime, Coelum à subcoelestibus nihil patitur, that is, Heaven cannot fall under the power of any thing that is below it self; for being next unto the Angels, the prime Agent in Nature, it cannot possibly be Passive: And if it were subject to any such Consumptive fire, then should that fire, which is a far more ignoble Creature, have a Being in its greatest height and glory, when the Being of the Heavens is un­der a Decay, which is too great an absurdity to be imagined by any that take pleasure in searching into the great Works of the Almigh­ty: Yea more, considering that the constant Product of such fire is nothing else but Ashes, it will follow that when the Heavens and the Earth are consumed, the Ashes thereof must remain in the presence of God, as if he favoured only the Dust of the Creatures. But doubt­less in stead of Ashes, there shall be a glorious Beauty upon the face of Nature at that Day; which beauty even that very fire that shall then visibly flame out, shall also be a means through the mighty work­ing of the most High to bring forth. We will not too curiously search into the nature of that fire, possibly it may be such as that [Page 97]wherein God appeared unto Moses in the Bush, but consumed it not,
  Ex. 3.2.
  and connatural with that which took up Elias into Heaven, not de­stroying his body, but changing it into a glorious estate:
  2 Reg. 2.11.
  In both which Apparitions, as in many more, the Ministry of Angels was imployed, whom, as the Psalmist speaks, God maketh a flaming fire. And therefore when the innumerable multitude of these Angels shall appear at the last Day, waiting upon the Lord Jesus when he comes in his Glory, well may Heaven and Earth be then said to be in a flame, and, as it were, all on fire.

But let the Nature of that fire be as it is, ordered by the Wisdom of the Creatour, far surpassing our shallow Apprehensions, being spar­kles of those everlasting Burnings that are in himself: This fire at that day shall put a new Form and Quality upon the Heavens and the Earth; But how? Or what? I say again, we know not, neither is it indeed fit for us to know, while we are in this our present estate. This we know because God hath promised it, there shall be new Heavens and a new Earth, wherein dwelleth Righteousness, that is, it may be such Heavens and such Earth at least as there was in the beginning, wherein Adam dwelt when he was in his Innocency. This also we know that the Angels who are this flaming fire, as they are now em­ployed by God in the Ordering, Guiding, and Governing the Hea­vens and the Earth which now are, so they shall in the end be instru­mental in making all things new; for they shall take away every thing that doth offend, and like unto fire separate the Precious from the Vile, which will necessarily bring on a perfect Renovation: and this Renovation is that which will surely be the Dissolution of the former both Heavens and Earth, so as they shall not be remembred, nor come into minde, according to the word of the Prophet.Es. 65.17. Add unto this the melting of the Elements, which the Apostle also mentioneth, (a plain Metaphorical expression) what doth it imply, but that they shall be brought into a new form, even as Mettal when it is melted, loseth not its substance, but only the faeculency and dross is taken away, and the Mettal transformed into another shape then it had be­fore.

And thus in like manner the Prophet David, when he had spoken (Ps. 102.26.) of the perishing of the Heavens doth declare what his meaning thereof was in the words immediately following, viz. All of them shall wax old like a Garment, Ps. 102. 26. as a Vesture shalt thou change them [Page 98]and they shall be changed. He speaketh not of other Heavens, but the old changed into better: The wrong side of the Vesture is for the present only discernable; but the day shall come when it shall be seen in all its Glory.

Unto this we have the concurrent assent of Expositours both An­cient and Modern, whose words because they are so clear and preg­nant in the confirmation hereof, I judge it fit to intersert them at large as I finde them.

Holy Hierom upon Isaiah writes thus, Extrema illa Coelorum mu­tatio, erit tantum renovatio, & illorum promotio in meliorem statum; That is, The change which shall be of the Heavens at the last Day, will be nothing else but their Renovation, and a promotion of them to a better estate. And in his Commentary upon the 102 Psalm, writing on these words, They shall perish and wax old as a Garment, gives his judgment thus, Coelorum iste interitus, non erit abolitio corum, sed reformatio & redintegratio, that perishing of the Heavens shall not be their Abolition, but their Reformation and Redintegration.

So likewise S. Augustine on the same place renders the sense there­of thus, Peribunt Coeli in fine seculi, sed non peribunt ut animalia, ita ut esse desinant; sed quia in alium statum transformati, omnibus quae nunc exercent ministeriis, & functionibus & effectibus carebunt, ut quibus tum non erit opus homini facto jam incorruptibili, cujus gratiâ ministeria illa exercebant Coeli. The Heavens shall perish in the end of the World, yet not as other Creatures, so as to cease to have any being; but being transformed into another state, they shall not have those Operations, Influences and Effects, which now they have; be­cause Man, for whose sake they were employed in such services, being made incorruptible, hath no need of them.

The asoresaid S. Hierom illustrates his meaning by a similitude, v. g. Infans cum in Puerum creverit, & puer in juvenem, & juvenis in virum, & vir in senem, nequaquam per singulas aetates homo perit; idem enim est qui prius fuit, sed paulatim immutatur & aetati priori videtur periisse, sic etiam & Coeli, &c. When an Infant groweth up to childhood, from childhood to youth, from youth to mans-estate, and from thence to old age, we do not say, in his growth and progress through these several Ages, that he perisheth from what he was essen­tially; no, he is the same person, which he was at first, but by de­grees changed, so as to the preceding Age wherein he was, he may [Page 99]seem to perish. Thus is it with the Heavens, they shall be changed, which change shall be a kinde of perishing, as to their former estate, and a dissolution of that Frame wherein they stood before, but yet nevertheless continue in the same substance still, which they were from the beginning.

Of the same judgment was Gregory sirnamed the Great, Quaeri potest, saith he, &c. It may be demanded seeing the Scripture speaks one while of the eternal duration of the Earth, how it comes to pass that another while it speaks of a general Dissolution: Hoc tamen fa­cile discutimus, &c. This, saith he, we can easily discuss and resolve, if we consider how, and after what manner Earth and Heaven shall pass away, and how they shall continue; Ʋtraque enim haec per eam quam nunc habent imaginem peribunt, sed per essentiam tamen sine fine subsistunt. They both pass away in respect of their present Form, but their essential Being shall never fail. And again, Scriptum est, &c. It is written there shall be new Heavens and a new Earth, Quae qui­dem non alia sunt condenda, sed haec ipsa renovabuntur, Not as if other distinct from these shall come in their stead, but even these that are now in being shall be renewed. Coelum igitur & transibit & erit, quia & ab eâ quam nunc habet specie, per ignem tergitur, & tamen in suâ semper naturâ servatur; Heaven therefore shall pass away, and yet shall continue, because by fire it is purged from that outward ap­pearance and shape, which it now hath, but in its own proper nature shall stand for ever. Ʋnde & per Psalmistam dicitur, mut abis eos & mutabuntur, quam quidem ultimam commutationem suam ipsis nunc vicissitudinibus nobis nunciant, quibus nostris usibus indesinenter alter­nant, &c. And hence it is said by the Psalmist, Thou shalt change them and they shall be changed; which ultimate change of theirs they do in effect themselves significantly demonstrate unto us by those in­terchangeable Vicissitudes wherewith they do incessantly vary in or­der to our use and service: for may we not at every turn of the year behold the Earth through the Winter-frosts dis-robed of all her gor­geous Attire, and when the Spring appears, to flourish in as much beauty as she did before? The Heavens in like manner to be covered every day with the darkness of the Night, and again to be renewed by the daies Brightness. And thus by the continual repair of these obvious Defects, we may take some guess of the future perishing of these things at the last Day, and also of their refreshing again by a Renovation.

In the next place let Peter Lombara be heard,Lib. 4. Dist. 47. who saith, Peribit Coelum & Terra, non secundum subst antiam, sed secundum speciem, quae immutabitur, Heaven and Earth shall perish, not in their substance, but in their outward Form which shall be changed.

Many more of the Ancients might be alledged, who do unanimous­ly consent unto this Opinion. So that, whatever some people may judge of it now, it is no Recent Device, but a Doctrine that hath been received, as a most Genuine Truth in former Ages, yea, and now al­so in these later times it hath been Asserted by Modern Divines. I shall instance in some few amongst a multitude that give their suffrage hereunto.

Thus Calvin, Hoc unum de mundi elementis notandum est, consump­tum iri tantum ut novam qualitatem induant, manente substantiâ. This one thing is to be noted concerning the Elements of the World, that they shall be consumed only by putting on a new Quality, their sub­stance remaining still the same. And Commenting upon these words of the Apostle, viz. The Creature is made subject to Vanity, he thus writeth, Dubium non est quin vanitatem opponat integrae naturae, &c. It is not to be doubted but that S. Paul opposeth the present Vanity of the Creature to that perfect Nature which shall appear in it hereafter.

Thus Polanus, Erunt Coeli novi quia renovati, sed novis qualitatibus, non substantiâ. There shall be new Heavens, because they shall be re­newed; but how? Not with a new Substance, but new Qualities.

Thus Bucanus, Post judicium seu restaurationem omnium rerum se­des & locus beatorum erit non solum in Coelis, sed etiam in terra. After the Judgment, or the Restauration of all things, the seat and place of the Blessed shall not only be in the Heavens, but also in the Earth.

Thus Amesius, Ignis purgando & innovando mundo deftinatus, non an­tecedet judicium, sed sequetur, That fire ordained for the purging and renewing of the World shall not precede the Judgment, but follow it. And again, Elementa non erunt sublata sed mutata, The Elements shall not be quite taken away, but changed.

Gomarus after many Arguments that he produceth to this pur­pose, concludeth, Mundus non in nihilum, sed in meliorem statum est redigendus, The World in the end is not to be reduced to nothing, but into a better estate.

H. Grotius in like manner, Libertatem à vanitate sive interitu ac­cipiet [Page 101]tunc [...], cum filii Dei ad gloriam illam aeternam pervenient. Solent boni patres in honorem filiorum etiam servos eorum ornare. The Creature shall be delivered from Vanity and Destruction, when the Children of God have attained to that Eternal Glory, even as good Fathers are wont for the honour of their Children to put some Or­naments upon their Servants.

Piscator also upon the same place writeth thus,Rom. 8. Coelum & Terra inn vabuntur, quum Pat [...]fiet Gloria filiorum Dei; Heaven and Earth shall then be renewed, when the Glory of Gods Children shall ap­pear. Ravanellus likewise a late Writer in his Bibliothecâ Sacrâ, saith, Etiam Terra quoad substantiam erit Eterna, Yea the Earth in respect of its substance shall be Eternal.

Lastly, To name no more; Brentius Hom. 53. in Luc. thus argu­eth, Num Coelum & Terra transibunt ita ut nihil eorum omnino ma­neat? Minime omnium, non transibunt omnino, sed mutabuntur, abji­cient vestimentum corruptionis, & induent novam vestem incorruptionis. Futura quidem Coeli ac Terrae mutatio, non autem in totum abolitio: Shall Heaven and Earth so pass away that nothing of them shall re­main? No verily, they shall not altogether pass away, but they shall be changed, they shall cast of the Garment of Corruption, and put on a new Robe of Incorruption. There shall indeed be a change of Heaven and Earth, but not a total Abolition.

I have not here mentioned any of our own Writers (who notwith­standing) many of them Grave, Learned, and Reverend Divines, whose Works praise them in the Gates; do unanimously Assert the same Doctrine.

And thus we see the concurrent Judgment of Writers both old and new inclining this way, viz. That it is the [...] only, as the Apo­stle's word is in another place (1 Cor. 7.31.) and which some con­strue to this very purpose) The Figure, the Habit, the Form and Fashion of the World that shall hereafter pass away, not the Sub­stance, Nature and Essence of it; for that shall be purified and perpe­tuated in Glory to all Eternity. And though the Scripture speaks of a Conflagration, Dissolution, and Preterition, which they, who are of a contrary judgment in this Point, do much insist upon; yet since they speak no where of an utter Abolition or Annihilation, we may with safety abide by what we have declared.

But here take this Caution, it behoves us in these matters to be [Page 102]wise according to so briety, and in all humble mod esty to content our selves with this general discovery of the renovation and restaura­tion of the World; for we see the Apostle speaks of it in the general term of the Creature, meaning the frame and sabrick of the World, (as hath been said) consisting of Celestial and Elementary Regions. Now if we should enter too curiously to search what Creatures else of the World shall be restored, what place shall contain them, what actions they shall have, what properties they shall be endued with, wherein they shall be serviceable and useful to the Glorified Saints, &c. If we should, I say, launch out to venturously into this Deep, we shall not have the Cynosure of the word to guide us, and so shall cer­tainly fall upon the flats of our own foolish Imaginations, or run de­sperately upon the Rocks of most dangerous errours, such as Ce­rinthus and the Chiliasts have done. It is enough for us that we have this general discovery made of the Minde of God herein, viz. That the Creature shall be restored and delivered from the bondage of corruption into (or for) the glorious liberty of the Children of God; and that a reparation shall be made by Jesus Christ of that which sin hath so much defaced and disordered.

And now to conclude; Doth not all this evidently speak out, that Christ will not fail in the exercise of his power over the World? But as he began to manifest it in the Creation, and to continue it in the preservation; so he will perfect it in the restauration of all things, de­claring himself thereby mightily to be the Son of God, Yesterday, to Day, and the same for ever.

But before we dismiss this Point, Let us as we have done with the former, bring in some few Corolaries to wait upon it; for it is not fit that a doctrine of so noble a sublimity should be without Attendants that may some way be useful for the Church of God.

The first then that appears comes with a rule or a rod to rectify an old errour newly revived: For if this truth be admitted, as it must unless wee will shut out the Lord Jesus Christ from a most emi­nent part of his Glory, that is then an Errour to be exploded and repented of, which is very confidently maintained by many in these times concerning that outward Glory, made up of a temporal peace, safety and happiness, with an affluence of all good things, which they have imagined the Saints shall here in this life be Partakers of [Page 103]before the end of the World, grounding their opinion upon such Pla­ces of Scripture which make mention of this restauration that we have insisted upon. But if this Restauration shall not be till after the general Judgment (as hath been made to appear) I hope such Per­sons who have been of that erroneous perswasion, will finde cause hereafter to be of another Minde. I will not deny but that upon the downfal of that Man of Sin, the Church may shine forth in a more beauteous lustre in respect of spiritual Glory before the end com­meth, then now at this present, can be discerned in her: but whatso­ever that may prove, it shall certainly be attended with much trouble from the World, and from the Divel; for the promises that are made to the Church while she is Militant,Mor. 10 30 2 Tim 3.12. are accom­panied with this Proviso, viz. That she must look for Persecution. And therefore to look for a Kingdom of Saints here which shall continue a thousand years free from troubles, is so Vain a thing that methinks without a strong delusion of Satan, it should not enter into the hearts of any that pretend to be acquainted with the Counsels of God in his Word. It is not meet that the Spouse should finde her way through Ease and Pleasure, when her Lord is gone before through much Labour and Sorrow. The Disciple is not to be above his Master, nor the Servant to be above his Lord: It is enough for the Disciple that he be as his Master, and for the Servant that he hee as his Lord: If the Master of the House was rejected and despised by men, yea made a Man of Sorrows while he was here upon earth;Es. 53.3. how much more should the same Lot befal those of his household? It will assuredly be the Glory of the Church, while she is in her war­fare to be still in the feild, fighting the Lords battels, and to resem­ble the Captain of her Salvation who went through Water and Bloud and was made perfect by sufferings. For him,Luk. 24.26 2 Tim. 2.12 Mat. 30.23. He ought (as he said of himself) to suffer and so to enter into his Glory: And surely the Church must follow the same way, if ever she will be Glorified with him. Shee shall indeed drink of the same cup with him, and be baptised with the baptism that he is baptised with: but to sit toge­ther with him in his Throne of Triumph, this undoubtedly shall not be till all the enemies of them both shall be subdued, nor till his Te­stimony be given of her constancy and fidelity to him before his Fa­ther, and before his Angels, nor till the final sentence be pronoun­ced, which shall be her solemn admission and instalment into her Triumphant Glory.

And this Order must and shall be held and continued, whatsoever vain Persons do deeme or dream of a preposterous inverting of it; w^ch inconstancy though it be common amongst Men,Rev. 19 9. Ludolphus yet would be very un­comely for the God of order. The Marriage feast that is to be kept betwixt Christ and his Spouse is by the Spirit of God sweetly called a Supper, And why? Eo quod est ultima refectio, saith one, because it is the last refreshing, wherein all labour and travel being ended, and care laid aside the Church shall enjoy everlasting quietness. But when is it, that the people of God shall rest from their labours? Surely not till such time as they die in the Lord, Rev. 14.13. And then when all the Guests are meet together, the Lamb and his Bride taking their fills of love each with other, then and not before is e­very evil removed, all tears wiped away, the righteous Souls of the Elect shall be no more vexed with the wickedness of impure So­domites, then shall they complain no more of the thorn in the flesh, nor the body of death, nor sing any more that jarring and lugubrious Song, Why art thou cast down O my Soul, and why art thou disquieted within mee? For their Souls at his Supper are satis­fied as with marrow and fatness, then shall there be no more wily Serpent to beguile them, no wrastling with temptations, no stru­gling with flesh and bloud, the onely exercise then will be to re­joyce, to triumph, to sing Hallelujah's to the Lamb, who hath in­vited and brought them to this Supper, which shall be a continual Feast unto them to all Eternity,

Let then Pift Monarchy Men and Millenaries go and learn better to construe the meaning of the Spirit of God in those scriptures, wherein they have hitherto been grossely mistaken: as in that con­cerning the Stone cut out without hands in the Prophecy of Daniel, and that concerning the Thousand years in the Prophecy of the Evan­gelist;Dan. 2.34. Rev. 20.4.6. for that Stone is already become not onely the Head of the Corner, but a great Mountain also, and hath filled the whole Earth; and the thousand years, if not already Expired and Superannuated, yet of too narrow Limits to be a Boundary for that Kingdom which shall stand for ever; and the restauration of all things which is to come is not within the compass of their Reckoning, but shall certainly be when time shall be deplumed of all his feathers of years and moneths, &c. and return again into the Womb of Eter­nity.

The Second Resultancy holds out a Mirroir wherein we may see the Excellency of our Creation. Though we be now brought very Low, being in respect of our frailty like unto the Beasts that Perish, yet (fuimus Troes) we had a Glorious Dominion given us of God over the works of his Hands, as they were in their purest Being, when none of the Works of the Divel were Mingled with them, and as they shall bee again, when they have passed through the Fire, cleansed from all the Dross, which now Hangs upon them; A Dominion to which the Creature was willingly Subject, which was their Glory, and as it will be also hereafter, when it shall delivered from the Bondage of Corruption: A Glory in some respect like unto that which the Saints whom the King of Heaven delighteth to honour, shall enjoy af­ter the general Judgment unto all Eternity; for, so much doth that Restitution which the Apostle mentions imply: A Life (not much Inferiour to the Angels) wherein there was a Familiar Converse with God himself, the Light of God's Countenance shining clearly with­out the least Eclipse upon Man, and Man beholding (not as in a Glass, but with open Face) the Glory of God, was (not changed) but stood firm in the Image of God with Joy unspeakable and full of Glory.

Excellent indeed was the Estate, and admirable was that Honour in which our first Parents stood for a time; I will not, nor cannot say how long, but probable it is, that it was longer then it is commonly conceived to be: For besides that the sixth Day is concluded by Mo­ses with these words. And God beheld all that he had made, Gen. 1.31. and loe it was exceeding good, so the Evening and the Morning was the sixth Day. And besides the variety of things done after their Creation, which re­quired some Tract of time for their performance, Besides these Consi­derations, I say, which are not to be sleighted, that liberty which God gave unto Adam, grounded upon a Command, freely to eat of every Tree in the Garden (excepting only one) was made use of by him,Gen. 2.16, 17. as the words of Eve to the Serpent do import, before their tampering about the forbidden Fruit: We may (saith she) or we do eat, as it is commonly read Vescimur, of the Fruit of the Trees of the Garden, but of the Fruit of the Tree which is in the midst of the Garden, we eat not: And what is the meaning of We eat? but this, we are wont to eat, or we have according to God's Command, and his gracious In­dulgence and permission, tasted of every Fruit of the Garden besides this. Which being so, I demand how this could be done in that short [Page 106]time of the latter part of that day wherein they were Created? Sure­ly the tasting of all so soon could hardly be justified from Luxury and waste, of which they were not guilty in that their innocent and sinless estate; and it seems to be very unlikely that they would offer to taste of the Fruit so, bidden, until they had tasted of the rest: Then also it might be supposed, they were well prepared for Satan's temptation; for then and not till then, the commendation of the forbidden Fruit, as of a more excellent kinde then any of the rest of which they had formerly eaten, might the better allure them both to touch and taste. The consideration whereof may be a ground for this Conjecture (wherein I have the Concurrency of a late learned Divine) viz. Dr. Twiss. That they continued some while after the day of their Creation in that excellent Glory. Which I note the rather, because God's good­ness to his Creatures, which he had so beautified with his own Image, should have as large an extent, as possibly can be upon good terms imagined by us: And why we should limit it to a shorter time, then is revealed, I see not; yea, and the greater was our sin, that after we had some large experience of this great Glory, wherein Divine Good­ness had put us, we should through our absurd folly deprive our selves of it.

This for the second Consideration arising from the said Doctrine.

The third brings a Light in her hand to guide us in the first Resur­rection, and to shew us the Glory of the second.

First, we are hereby taught to fit and prepare our selves against this time of Restauration, viz. By raising up our dull, heavy, and carnal hearts from this present evil World, where they are too apt to lie groveling; and by setting our Affections on things above, and upon this Comfortable time of Refreshing, wherein the Lord Jesus will freely and fully manifest his love and faithfulness unto his beloved people. And indeed seeing that these things shall be dissolved and again restored, What manner of persons ought we to be in all holy Conversation and Godliness? Scarce any among us, I dare say, but do look for new Heavens, and new Earth, that is, expect Salvation in the Day of the Lord. But can we be so deluded as to think that the old Adam should bring us thither? A Delusion notwithstanding it is, wherewith multitudes are miserably deceived. But beloved Brethren let it be remembred that the flaming Sword which keeps the Way to [Page 107]the Tree of Life, will never suffer any to enter there under such a Conduct. There must dwell nothing but Righteousness, neither shall there in any wise enter into it any thing that defileth,Rev. 21.27. nor whosoever worketh Abomination or maketh a Lye. If therefore we carry our sins along with us, we shall certainly stand without amongst Dogs, and never be admitted.

Rouze up thy Soul therefore, O poor Sinner, and with Indignation shake off whatsoever it be that may hinder thee from having a part in that Glory that shall be revealed: For be assured the Lord Jesus Christ will never suffer his new Creation to be sullied with the least spot or stain of Uncleanness; He will not have his poor Creature to be ever groaning: and when he hath once freed it, it shall be freed for ever; none but the new Creature shall be the Inhabitant of his new Creation. Let all old things then be done away both in our hearts and in our lives, and let all things become new. I shall con­clude this first Branch with that excellent Gloss of Mr. Calvin upon that of the Apostle, 2 Pet. 3.10. Non subtiliter de igne & procellâ, &c. Disputare voluit Apostolus, sed tantum inde elicere exhortationem (quam mox attexit) nempe ut enitamur nos quoque advitoe novitatem. The Apostle's design is not subtlely to argue about the sire, &c. that shall be at the last Day, but from the consideration of the change that shall then be, to draw forth an Exhortation to perswade men to newness of life. So say I, let us not busie our selves about too curi­ous an inquisition after the manner of that change that shall be made of the Heavens and of the Earth, rather it should be our care accord­ing to the advice and warning of the Apostle, that seeing we look for such things as new Heavens and new Earth,2 Pet. 3.14 to give all diligence that we be found of him, who is the faithful Authour of this Change, in peace without spot and blameless. And thus are we guided by this Doctrine to the first Resurrection.

Secondly it will shew unto us somewhat of the Glory of the second: For according to the Power and Wisdom of the Workman, so is the Work to be expected that cometh out of his hands; if he be able and expert in his Art whatsoever it be, his Work will be answerable, Now it is to be presumed that Jesus Christ who is the Wisdom of God, and the Power of God, will like himself produce a most glori­ous Work in his Restauration of all things: for herein also he will be the same which he was from the Beginning. What therefore the Pro­phet [Page 108]spake in a certain place, may very well be applied to this pur­pose,Es. 64.4. Since the beginning of the World (for in the beginning there was some kinde of resemblance of that Glory which shall be) Eye hath not seen (as the Apostle renders it) nor Ear heard, 1 Cor. 2.9. neither have entred into the heart of man the things which God hath prepared for them that love him. The Eye of man hath seen much, the Ear perhaps hath heard more, but the Heart conceiveth more then Eye hath seen, or Ear heard; but Eye, Ear and Heart are all too narrow to compre­hend or describe the exceeding weight and superlative Greatness of that fulness of Glory. It may suffice that it is of his wise and pow­erful ordering, who is the same yesterday, to day, and for ever. In the 14 of S. John, the Lord speaketh to his Disciples in these words (which have a measure that reacheth unto all Believers) I go, John 14.2. saith he, to prepare a place for you, a place with himself, that where he is, there also may his people be. Being then, I say, of his preparation, who is the Lord of Glory, and of his Prepossession too, how can it possibly be but exceeding Glorious? Kings do not use to erect Cot­tages, but set forth their Magnificence in sumptuous Buildings. How stately then shall that place be which is prepared by Jesus Christ the King of Glory? It was (as he himself faith elsewhere) prepared from the foundation of the World; Mat 25.34 Yet after some thousands of years, he saith again, I go to prepare a place for you. (Once more behold here by the way how Jesus Christ is still [...], The same) that ex­cellent Work which he made and prepared at first, and which was af­terwards lost and forfeited by man'd Disobedience, he will now pre­pare it again for all those that believe in him; for in him there is no variableness, nor ever shall be.

That Preparation therefore that is to be made, will be it seems in part the Reparation of that which was made in the Beginning: In part, I say, for it will not become us to mete out, or to set Bounds to this great Work of Christ by any Topographical Delineations, other­wise then we have the Word to guide us; neither indeed can we positively determine what it shall be:1 John 3.2 It doth not yet appear, saith the Evangelist, what we our selves shall be, though for the present we be the Children of God; And what the Glory was of our first Crea­tion, we are not able in this our low estate to finde out, much less do we know what that Glory is which Christ is preparing. But not­withstanding, this is certain (because it is revealed) there shall be [Page 109]new Heavens and a new Earth, wherein dwelleth Righteousness; and where Righteousness dwelleth, there must needs be great Glory: For if Righteousness here, where she is but a Forreiner, and meets with many checks,Pro. 14.34. exalteth a Nation (as Solomon tells us) much more will she Adorn and Beautifie the place of her own Habitation, where she shineth without any Eclipse, and where she ruleth without any Disturbance or Resistance whatsoever.

A most Glorious Provision doubtless it will appear to be, which will also abundantly satisfie. When God was about to bring his people into the Land of Promise, he tells them what was prepared for them, viz. Great and goodly Cities which they builded not, Deut. 6.10, 11. House full of all good things, which they filled not, Wells digged which they digged not, Vine­yards and Olive Trees which they planted not, all should be made ready to their hands against their coming thither; so shall there be a preparation made by Jesus Christ for the Saints in the life that is to come, of all things whatsoever their Souls can desire.

And since we have made mention of this Land which the Lord pro­mised to give unto his People, when he brought them up out of E­gypt, and which is indeed a Symbol of the Eternal Inheritance, let us proceed a little further in this matter, confining our Mediations to a short Parallel between that Land and the Celestial Canaan, which shall be given to all that are Israelites indeed for their everlasting Pos­session.

In the third Chapter of Exodus, Ex 3.8. God tells Moses that he would bring his People unto a good Land and a large, unto a Land flowing with Milk and Honey, unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebuzites. Now since that Heaven and Earth, as they are prepared by Jesus Christ, shall be the Receptacle of the Saints hereafter, let us in a short Survey see how they will both answer their Type in the several parts thereof.

First, for Heaven, It is surely a good Land (to speak of it by way of Allusion, the Holy Ghost in Scripture leadeth us herein, and that in this very Particular,Heb. 11.16. calling Heaven a Country) Good in respect of Vicinity; for where there are good Neighbours, the place is commonly by those that are good the better liked. Now in Heaven there dwells Goodness it self, a good God, and a good Saviour, good Angels, and good Souls, All very Good. As it is therefore a part of [Page 110]the Torment which the Damned suffer in Hell to be ever in the Com­pany of evil Angels and ugly Devils: so surely is it a great happiness to be ever in the sweet Society of Saints and glorious Angels, nay, of God himself. Good then in respect of good Neighbourhood; good also in respect of the abundance of good things that are there: flow­ing, I say, not with Milk and Honey, but with Joy unspeakable and full of Glory.

There are good things for the Soul, and good things for the Bo­dy (which being largely laid open by others, we shall not insist upon them here) There is the Tree of Life, and the Tree of Knowledge of Good, but not of the least Evil whatsoever. How good is it to behold the King in his Beauty,Es. 33.17. 1 John 3.2. to see God as he is in his Glory? This is the Ne plus ultra of the Soul, hitherto she aspires and no further; For in his presence is fulness of joy, and at his right hand are plea­sures for evermore. This is the Priviledge of that place alone, and therefore surely it is very good; so good, that it is impossible it should be better, and impossible also for us that are so evil, as yet ful­ly to know it. Well was it therefore sung in that Anthem of old, Quis Chalcedon? Quis Jacinthus? Norunt illi qui sunt intus; When once we come to taste of this Goodness, and to drink of the River of these Pleasures, we shall then see that clearly, which now we can see but through a Glass darkly.

It is also a large Land, so large that no hand but his that stretched it forth can be able to mete it out; though there have been some who have too vainly busied themselves in calculating the Dimen­sions of it. Some have undertaken to set out the extent of it thus: As the Element of Water is ten times bigger then the Earth, the Air ten times bigger then the Water, the Fire ten times bigger then the Air: So with the like proportion each Heaven bigger then another: And thus do the Grashoppers of the earth skip beyond their Line,Es. 40.22. who because they can, as they think, bestride the Molehil of their own Element from whence they were extracted, will presume also to take the length of the span of God's right hand. But away with this Arro­gancy, far unbeseeming those that dwell in houses of Clay, rather in­deed should our thoughts be swallowed up with astonishment, when we take into our consideration the largeness of the Place; and our affections likewise should be enlarged towards it, remembring what our Saviour calleth it,John 14.2 His Fathers House, wherein, as he saith, there [Page 111]are many mansions: Therefore it must needs be very great. We see how it is here in this life, according to the greatness of persons, so commonly are their houses enlarged:Luke 12.18. Even the rich Tool in the Go­spel, when he perceived the world coming in fast upon him, he pre­sently concludes to pull down his Barns, and to build up greater: And when Nebuchadnezzar grew to be Great in the earth, Oh how he prides himself in the sutableness of his Neast?Dan. 4.30. Is not this great Ba­bylon, saith he, that I have built for the honour of my Majesty? Thus do filly men stand like Cocks crowing upon their Hillocks, applauding themselves in the largeness of their Train and Elbow-room, which they have obtained in the world, answerable forsooth to the heighth and greatness of their Spirits; when yet notwithstanding, poor Crea­tures, they are but walking pieces of earth; and a small Ell possibly of that ground which they tread upon, will one day be big enough to hold them. Well then if this be the manner of men to have House and Land here agreeable to their little Greatness, how great and large is that place, where the great God himself dwelleth? And where he will gather his Children together into their Mansions or­dained for them? Surely it is beyond all expression, beyond all admi­ration. We shall indeed come to see and know it in that day when we walk the Round with Jesus Christ who will certainly then shew unto us all the Glory and Beauty of his House, which yesterday, that is from the beginning, he built and created, and now again in his faith­fulness is gone to prepare for us, but till then we must not be too bu­sie in our shallow apprehensions of it.

Thirdly, As it is a good Land and a large, so it is the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebuzites, that is, the place of the Angels that sinned, and which kept not their Principality, Jud. v. 6. [...]. 2 Pet. 2.4. but left their own habi­tation, as the Apostle S. Jude speaketh, whom God threw down into Hell, delivering them into Chains of darkness to be reserved unto Judgment. I do not, nor dare not say as some, that one ground of God's election of men unto life was to fill up that place in his Pre­sence, which was made void by casting out the reprobate Angels, and that such a number of elect Saints shall come in their stead, and no more. These are but the froathy Conceits of men of corrupt mindes, who will be wiser then Daniel, Ezek. 28.3. and no secret must be hidden from them. But this I say, that in this particular also, as well as in the [Page 112]former, the Parallel holds between the Land of Canaan, and the Cele­stial Inheritance; for as God did plant his own chosen people in that good Land,Deut 7.1. from whence he drove out the Heathen, that were the Inhabitants thereof, Nations greater and mightier then they: So will he surely bring his Saints into that heavenly Country, which he hath promised to give unto them, from whence those Angels (whose height was like the height of the Cedars in comparison of such a poor shrub as man is) were for their Rebellion driven into perpetual ba­nishment.Amos 2.9.

Moreover, as Heaven, which God will give unto his people at the last day (being purchased and prepared for them by Jesus Christ) may in some respect be likened unto Canaan, such as hath been men­tioned; so that new Earth, which is also to come, may in like manner be resembled unto it. It is not safe to speak of what we have not seen, nor to make other discoveries concerning this matter, then such as the Holy Ghost hath already made. This we may say, seeing there shall be a new Earth wherein dwelleth Righteousness, we may affirm it shall undoubtedly be a good Land: Abounding, I say not again with Milk and Honey, but with such store of Delights, as are proper for Glorified Saints, who shall stand in no need of any bodily sustenance from the Creature, as they do here in this life. And what a good Land will this be, when there shall be nothing in it that doth offend, all the Carkasses of the Reprobate purged out of it, and that Curse which God laid upon it at the beginning quite taken away.

It shall also be a large Land, even the whole compass of the Earth, shall, at that day to the uttermost parts of it, be the Saints Inheritance, that promise being then perfectly fulfilled,Ps. 37.11. Mat. 5.5. viz. That the meck shall inherit the earth. That which is now the place of the Canaanites, and of the Hittites, and of the Amorites, &c. That is to say, of all the Wicked and Unbelievers in the World, shall be unto the Godly for an everlasting Possession, and that in a more noble and more excellent way, then it is now unto any, whom for the present Mammon dandles upon his knee, as his most beloved Darlings.

Nay further, when there shall be no more Sea, as it is said, Rev. 21.1. (which place according to the concurrent judgment of sundry Divines, is to be understood literally, as well as figuratively) That fire (whatsoever it may be) at the Worlds end possibly drying it [Page 113]quite up, this earthly Inheritance will certainly be then much more enlarged far beyond the narrow extent of what hath been before pos­sessed by the Sons of men. Behold then, O ye Children of men, what a Glory is prepared for you by Jesus Christ at that great Day of Re­stauration! Glory in Heaven and Glory in Earth, Glory for your Souls and Glory for your Bodies, wherein you will have the advan­tage of the glorious Angels in a special resemblance of Jesus Christ, whereof they are not capable;Phil. 3.21. for your Bodies though they be vile for the present in regard of their Original, shall then be made like unto Christ's glorious Body; and your Bodies and his also being Original­ly taken out of the earth, the earth also shall be given you as a measure of Glory above that of the Angels for your Inheritance. Go up now to Pisgah, and in a Spiritual Rapture take a view of your Inheritance before you enter into it. An Inheritance glorious and honourable, wherein you shall be Co-heirs with the Lord of Glory; an Inheri­tance safe and sure, free from all Intrusions and Encroachments of the World, the Works of the Devil being all destroyed,1 John 3.8 2 Pet. 3.10. and the Works of the Earth utterly burnt up, that is, all the Oppressions, Pollutions, Snares, Insinuations, Persecutions of wicked men and Devils, which formerly troubled you, come to a perpetual end; an Inheritance Durante vitâ, to hold so long as Eternity it self lasteth, where there are many Mansions, common to all those that are accoun­ted worthy to obtain that World; for Meum & Tuum, these terms Mine and Thine (which make such a strife in this World) shall not then be once named amongst them, as a Language out of use, and improper for that Country which is a place of Glory. What shall be mine, shall be then Yours that now read what is here written, and what shall be yours, though you be now Princes of the Earth, shall then also be mine, though I be now of a lower degree; for we shall be all of a Society in this Inheritance, Fellow-heirs and Fellow-citi­zens together, and of the Houshold of God, united according to a most perfect Pattern by an indissoluble Bond, even as the Father is in the Son, and the Son in the Father,John 17.21. yea more united together in them, as our Center, wherein all the Lines of our Union and Fel­lowship do meet, for so much doth the same Text witness unto us.

What shall we then say to these things? If Heaven and Earth with all that is therein desirable will satisfie us, we shall be fully and perfectly happy. And now let us admire and adore the Lord for [Page 114]this his constant and unchangeable Goodness, and for his wonderful Works, which he hath done from the Beginning, and will also do to the Worlds end, even unto all Eternity, for the Children of men: Certainly who so is wise amongst us will observe these things, and ponder this Superlative exceeding weight of Glory that is prepared for them; which whosoever doth with a quiet and holy dependance upon God for it, they shall understand more of the loving kindnesses of the Lord, far surpassing that which is here but poorly and with a narrow and straitned Spirit revealed unto them.

But as for the Tools of the Earth that will not leave their folly, but most unthankfully (like the people of old who despised that good and pleasant Land,Ps. 106 24 that Land of Desires, Psal. 106.24.) will suffer themselves to be bewitched with this present evil World, and putting away from them their own Mercies, choose Death rather then Life, they shall most assuredly reap the fruit of their own Option in the latter end, unless they will learn betimes to be wiser, and make a bet­ter choice. For what else can be expected, when Christ hath prepa­red so Glorious an Inheritance for men, in whom he professeth to have a peculiar Interest,John 1.11 Mat. 25.41. and they shall lightly regard it? And when there is a fire, an everlasting fire, prepared for the Devil and his An­gels, whom his Soul abhorreth, and men shall wilfully plunge them­selves into it? O foolish people and unwise who hath deluded you? A wretched Covetousness you will undoubtedly finde it to be in the end, to be intruders upon the Devil; a wosul ambition to be Usur­pers upon Damnation; and a folly not to be parallel'd unless it be by the reprobate Angels, to leave your own Habitation so Gloriously repaired for you by Jesus Christ (who not only Created you but Bought you at a dear Rate) everlastingly to dwell in. Surely it were much better for you to stand your ground, and to preserve your Interest with all your strength, preparing your selves against the time, when an entrance shall be ministred unto you abundantly into that everlasting Kingdom,Rom. 8.23. waiting for the Adoption, a Glory above the Creatures expectation, viz. The redemption of our body, when Body and Soul shall be reunited again, and all things shall be ours in their perfectest Beauty, purged throughly from that dross and cor­ruption which now sticks upon them.

This, I say, should be our chiefest Ambition next unto God's Glo­ry; and if we were wise, would be our utmost endeavour: for then [Page 115]shall we be with Christ which is best of all, then shall we experimen­tally finde the blessed effects of his immutable love towards us unto all eternity, then shall the Creature yield unto us not a groaning Subjection, but a willing and a cheerful Subjection, rejoycing that it hath somewhat in it that shall conduce to the advancement of our Glory. O let the consideration hereof work in us a holy Indifferen­cy towards the things of this present life. What though some be poor and of low account in the eyes of the world? yet let not the hearts of such be troubled at it; for our Lord when he comes if he finde them doing his will, will make them as well as others who abound in wealth, Rulers over all that he hath. If Riches encrease, Ps. 62.10. Pro. 23.5. let us not set our hearts upon them: Or if they decrease and take to themselves wings and flie away, let us not be guilty of such folly, as to let our hearts flie after them:Bishop King upon Jonas. but as Fabritius the Roman (a late learned and laborious Bishop made the Comparison) told King Pyrrhus, who one day tempted him with Gold, and another day terrified him with an Ele­phant which he had never seen before,Plutarchus in vita Pyrrhi. Ʋtimur mundo fruimur Deo. Aug. Yesterday I was not moved with thy Money, nor to day with thy Beast: So whether we be temp­ted with gain, or terrified with the loss of these worldly Commodi­ties, we do not trouble our selves either way, Knowing that we have in Heaven a more enduring substance, Heb. 10.34.

And thus have we done with the second Interpretation of our Text, viz. That Jesus Christ is [...], the same in reference to the whole Creation.

CHAP I. Of Yesterday, and the Benefit that the Church enjoyed by Christ's Oeconomy therein.

TO begin then with Yesterday, which as it is said, must in this sense which we are now upon, be taken for all he time of the Old Te­stament, that is, from the Minority of the Church in her first springing, unto her maturity in that fulness of Time when Christ came into the World: In which long Tract of time notwithstanding he was the same in the Exercise of his Mediatory Office towards his selected People, which he is to Day in the time of the Gospel, when he was made Flesh, and visibly appeared among us.

Two things are here to be considered by us;

• 1. The Denomination of the Time, [...], Yesterday.
• 2. What is predicated of that time, viz. Christ, [...].

The only He, or the same Yesterday.

Both which will afford unto us their several Instructions. From the first we may learn that which will be of some use for us to know, and that is this.

The Time of the Old Testament with the Legal Ordinances attending upon it, is a Day that is set and expired, being Yesterday; and therefore not to be brought into our account, neither are we to walk in the light of it.

I say not, that the Old Testament it self, Quoad scripturam vel spi­ritualem veritatem, as it is a part of God's Revealed Will unto his Church, is now at this time quite out of date; for even Jesus Christ who is the Sun that shineth gloriously in this our Day, was the Do­ctrine of the Prophets, as well as of the Apostles: and he commandeth us in the New Testament to enquire of him in the Old, Search the Scriptures; John 5.39. Luke 16.29. that is, enquire into Moses and the Prophets, They are they that testifie of me: But Quoad dispensationis modum, &c. The Ma­nifestations of God's Presence with his People are not now after the same manner, as in the time of old, and the outward form of his Worship which he hath prescribed is not the same with us, as it was with the Fathers: yet nevertheless this doth no more impeach the Im­mutability of the Mediator by whom the change is made, then a Cove­nant written and expressed more plainly with a distinct form of words from what it had before, doth put an imputation of Inconstancy up­on him that granted it. Of which more shall be said hereafter.

The Scripture is very clear for the confirmation of the proposed Doctrine. Even Yesterday was the setting of that Day foretold, for Daniel prophecied of the putting out of the Light thereof (Dan. 9.27.) viz. Dan. 9.27. Jer. 31.31. Mal. 1.11. of the cessation of the old Sacrifices: and Jeremy foretelleth of a new Covenant, Jer. 31.31. &c. and Malachy of a new Oblation; and the Jews themselves acknowledge (according to these Prophe­cies) that when Messiah shall come, he shall turn their Day into Night, and change their Laws. Answerable hereto is that of our Sa­viour, Luke 16. The Law and the Prophets were untill John, Luke 16.16. which John was indeed the true Janus, who saw both daies, the Concluder of the former, and the Beginner of the latter. There will be no great need to insist much upon the proof hereof; the Epistle to the Gala­tians is in a manner wholly spent upon this Argument: let us single out some places wherein the Apostle giveth very pregnant testimonies concerning this matter.

We (saith he,Gal. 4.3. Gal. 4.3.) when we were children, that is, before we had that true manly knowledge and wisdom, whereto we have now in the fulness of Time attained, were in bondage under the elements of the world. Heb. 9.10. Carnal Ordinances which were the Abecedarian Rudi­ments [Page 119]of the Paedagogy of the Law, were the Light of that Day; but these Elements are now utterly destitute of their former Influence, Luster, and Vigour, being become but weak and beggarly,Gal. 4.9. Gal. 4.9. of so mean account are they now, even in the judgment of him, who saith of himself, When he was a childe, he spake as a childe, making his boast of them,1 Cor. 13.11. verily thinking with himself that he ought to do many things according to those Rudiments; but when he became a man, he put away all those childish things. True it is, they had as one saith well, been Elements in their time, and God had used them as the first Letters of the Book to schole his People with; but their Office was ended, that fulness of Time which brought Christ into the World, and that fulness of Knowledge and Grace which Christ brought with him, was their Diminution. The Light which they gave though Glorious in that Day, is by reason of a more excellent Bright­ness that now shineth, quite extinct and of no value; even as the poor light of a Candle is of no use, when the Sun appeareth in his full strength.

Again, the same Apostle tells us in the same Epistle,Gal. 3.23. Gal. 5.18. Rom. 6.14. Gal. 3.23.5.18. and so also Rom. 6.14. that we are not under the Law: And what is the priviledge that we have hereby? Surely very great, for we are not only not under the Curse of the Law, but not under the guidance and conduct of the Law, as it was in the hand of Moses. John 1.17 He indeed gave the Law, that is, the Letter of it, and that was all the light that he could give, and the Veil upon his face did then shadow out the Veil upon the peoples hearts, which was not taken away in the reading of the Old Testament;2 Cor. 3.14. 2 Cor. 3.6. but the Ministry of the New Testament is not the Ministry of the Letter, but of the Spirit; and the Veil which was of old under the Law in the reading of the Old Testament, is now un­der the Gospel done away by Christ. So that I say again, we are not under the Law in the Letter of it, as they of old were, neither can the Veil of Moses hinder us as it did the people formerly.

As here, so likewise in other places of Scripture doth the Apostle bear witness to this truth,Col. 2.14. v.g. Col. 2.14.Or De crees. Deleto quod adversum nos erat Chirogra­pho Doctri­nis. Christ hath blotted out the Hand-writing or Obligation of Ordinances; whereby is principally un­derstood the Law of Ceremonies, which was an Act of Yesterday: Or, Christ hath by his Doctrines, that is, new Statutes of the Gospel, blotted out the Hand-writing, viz. of the Law which was against us; (for so the words, [...], [Page 120]may be rendred without the least perverting of the Apostles sense) Let it be construed either way, it plainly demonstrates that the Obliga­tion which was of Yesterday in the time of the Old Testament in full force and virtue, is now utterly cancelled, made void, and of none ef­fect. And least some might cast out a scruple, that though it be blot­ted, yet still it may be legible, the Apostle further saith, He hath taken it out of the way; yea, and that it may not be suspected that it should be afterwards brought to light again, it is added for the removal of all fears and jealousies whatsoever, that he nailed it, for our greater se­curity, to his Cross, that is, to die with him, and so rent it in pieces.

Again,Col. 2.17. Col. 2.17. having spoken of certain Customs and Rites, proper to the Time of the Old Testament, he saith of them, They were but, [...], a shadow of things to come: And what things were those? Such things as many Prophets and Kings have desired to see, Luke 10.24. but could not. A Complication of all which glorious things, the Apostle there ascribeth unto Christ, calling him, the Body, which when it is come, there is no more use at all of the shadow, but it must give room there­to, and vanish away. Types are to endure but till the time of Recti­fying, Heb. 9.10. that is,Heb. 9 10. the Evangelical Jubilee, which sets all in their due Order and Station.

Lastly, To insist upon no more, in Heb. 1.1, 2. there is set down a plain difference between Then and Now; observe, God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets, hath in these last daies spoken unto us by his Son. To them at sundry times, [...], by many parts, as the word importeth, now a part of his will, and then a part, the Lord was then in the way only of revealing his Minde to his Church, letting forth Light by little and little, till the Sun of Righteousness Jesus Christ arose, he had not told his whole Will. And so [...], in divers manners and troops, not revealing his Will after one manner, but sometimes by a lively Voice, sometimes by Visions, sometimes by Dreams, by inspiration, by Urim and Thummim, by Signs from Heaven, by Types and Cere­monial shadows, &c. One while making known his Grace under the Promise of the Seed of the Woman, breaking the Serpents head (which in all likelyhood was the constant Doctrine that the Patriarchs those Preachers of Righteousness in the first Age of the World insisted up­on; So Luther speaking of Enoch, saith, Summâ fiduciâ prae aliis Patriarchis Satanae & Cainitarum ecclesiae se opposuit, confitendo semen [Page 121]mulieris & praedicando de conterendo capite Serpentis.) Another while entituling himself, The Lord God of Shem, Gen. 9.26, 27. who first of all Men upon Earth had God entailed unto him in a special reserved sort of peculiar Appropriation: and Noah prophecies concerning him, that God should dwell in his Tents, that is,So Muscu­lus. Meo ju­dicio sim­plicius est ut intelliga­mus loqui Noc de Deo, qui fuerit habi­t turus in Tabernacu­lis Shem, i e. Omnia illius & posteros quoque be­nedicturus & in omni­bus illi ad­futurus, &c. Ita etiam Mercer. Ex. 3.15. Mat. 19.28 John 15.15. 2 Cor. 3.18. 2 Cor. 4.6. that his presence should peculiarly be con­fin'd to him and his Linage. Afterwards, Ex. 3.15 The God of A­braham, Isaac, and Jacob, professing that this should be his Name for ever, and his Memorial to all Generations, that is, till the time of Regeneration should come, spoken of Mat. 19.28. Thus diversly did the Light of that Day break out and shine forth: which various Light is now vanished, and another more firm and steddy, more re­splendent and glorious, displaies his Beams over our Horizon: for in these last daies God hath spoken unto us by his Son, and that not in part, but this Messenger of the Covenant hath made known the whole Counsel of God; nor obscurely, for with open face we may behold as in a Mirroir, the Glory of the Lord, and the light of the knowledge of the Glory of God shineth now clearly to us in the face of Jesus Christ. Now the kindness and love of God towards man hath appeared more plentifully, more clearly then ever before, being now discovered unto the Church under the Title of the God and Fa­ther of our Lord Jesus Christ, in whom he hath opened all the Trea­sures of his bounty, in whom his Name is more magnified, and his Grace more exalted, then Yesterday, in all the Ages that were from the beginning. From all which it appeareth, that the time of the Old Testament with the whole Order and Institute of it, is a Day that is past, being Yesterday, and therefore not to be recalled.

Which being so, this serveth then for the conviction of all those who in this Day will be still groping after the obscure Light of Ye­sterday.

The first sort that come under this Censure, are the Jews, who are still of Yesterday, and will know nothing of the Light of this pre­sent Day. Poor people, what wait you for? Let me speak unto you in the words of truth and soberness, Your Fathers of old did well to take heed unto that sure Word of Prophecy (gi [...]en unto them by the holy Spirit of God) as unto a Light that shined in a dark place, whereby they did foresee and acknow [...]edge the expiration of their Day, even in the same manner, as it hath already come to pass, and did discern afar off this present Day which the Lord hath made, [Page 122]Rejoycing in it: Oh that you would now also in this Day, when the Sun of Righteousness hath gotten up into the Meridian of his full Strength, take Counsel of the same Word too! possibly your eyes may then be opened, so as you may plainly perceive the Change that hath been wrought, how the great God (who hath the Times and Seasons in his own Power) hath concluded the Light of Yesterday, not onely in Demolishing your Temple, and Depriving you of all your Glory, but in the full Accomplishment of all whatsoever was written in that Word concerning the Messiah, who is the Light of this our Day.

If you have not Faith to believe this, let the faith of the Gentiles convince you of your Unbelief: Is it not a clear demonstration with­out all controversy, seeing Light is sprung up to the Gentiles who sat in Darkness, that the former Light is vanished, and utterly destitute of its Brightness? I speak not of a few Proselytes that might be ga­thered unto you from among the Nations; but that whole Nations and Kingdoms should so Unanimously joyn together to believe in the God of Abraham, Isaac and Jacob, and with one voice to cry out, as they did of old,1 Reg. 8.39. Jehovah is the God, Jehovah is the God. What can it argue, but that God hath taken them into Covenant with himself, even as he hath done you? Time was indeed when you were his pe­culiar People,Deut. 4.7 Ps 147.19 20. and there was no Nation how great soever, that had the true God so nigh unto them, as you had, in all things that you called upon him for, Hee made known his Word unto Jacob, his statutes and his judg­ments unto Israel, He did not deal so with any Nation, and as for his judgments we did not know them. But now every Nation that worketh righteousness and feareth God, is accepted of him, now may we make our boast of Abraham as well as you, if we walk in the steps of the Faith of our Father Abraham; for we finde it by experience to our Comfort, that God hath made him according to his Promise, the Father of many Nations.Gen. 17.5 God doth not now limit his Presence to an Ark, as he did before; but as it was Prophecyed by Malachi, from the rising of the Sun even to the going down of the same, Mal. 1.11 his Name is great among the Gentiles and in every place (for no place is now Unclean) Incense is offered unto his Name, and a pure offering, for the Lord of Hostes had said it, (and his Word must stand) that his Name should be great among the Heathen.

Yea and the Prophet Esaiah likewise telleth us Es. 11.10. that [Page 123] In that day (that is, another Day distinct from that wherein the Pro­phet lived) there shall be a root of Jesse, that is, a sprig sprouting out, and springing up from Jesse, as from a Root which shall stand up for an Ensign of the people, To it shall the Gentiles seek, that is, repair and flock together, as to their Sanctuary and Refuge, wherein they shall trust.

Now what have we Gentiles to do with Jesse, were it not for Je­sus? this Root should for ever have lain hid in the Earth, and we should have joyned with those, who once said, Look to thine own House David, were it not for the Son of David, in whom we trust. Alas alass your continued Contempt of us Gentiles was no prevailing Inducement to us, to take your God to be our God; we were as wil­ling to keep our Distance in those times of our Ignorance, as you your selves could possibly desire we should; but such hath been the ex­ceeding goodness of your God and our God, as to make himself known unto us in this our day, as clearly and fully (to say no more) as he did unto your Fathers Yesterday: and as he was pleased to make a Promise, that the time should come,Es. 11.1 Jer. 23.5 when this root of Jesse should shoot forth a Branch, Whose name should be called the Lord our righteousness, whom he would give to be a Covenant to the people, and a light to the Gentiles, and that in him should the Gentiles trust;Es. 42.6 so hath he made good his word unto us, blessed be his Name, unto us, I say, who were a foolish people, a people that did neither understand, nor seek after him, He hath brought us into the bond of the Cove­nant, avouching us to be his People, and we have avouched him to be our God, yea and He shall be our God for ever and ever, and we will have no other God besides him.

If then there be such a blessed Change in us, must there not bee a Change in the divine dispensation of Grace? if we own your God for our God, Is it not clear that there hath a Light appeared which was not of Yesterday? And whence comes it, that we who were some­times Darkness are now Light in the Lord? surely flesh and bloud hath not revealed it unto us, but we have received it by the hand of that true Light which lighteth every man that cometh into the World, A Light that lightens the Gentiles, as saith your Prophets, and which alone must be the glory of Israel

Now therefore O yee Jews, I beseech you, be as we are; for in the knowledg of the true God, according to the Scriptures, we are as [Page 124]you are. You have not injured us at all, rather your I all hath been to our advantage, neither will our Breaches be made up among one selves, but by your conjunction with us. O consider it is the purpose and decree of the Almighty to make you instrumental in bringing to pass his great Work, which is the perfecting of his Church in these latter dayes; for as your Fathers were not to be perfect without us, so neither shall we be Perfect without you: Behold this is that will make you as a Crown of Glory in the hand of the Lord, Es. 62 3 and as a royal Diadem in the hand of your God; which when it is come to pass (as it will surely come) Oh how shall we flock toge­ther unto you,Zech. 8.23 and hang upon you, Ten of us taking hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you: Since therefore this honour is reserved for you, What? will you be still groping in the Dark? will you be ever po­ring upon Yesterday? shall the Day be almost spent, before your Eyes be opened to see the Light that now shineth, and the Glory that waiteth for you? And if ever through the good Providence of God this paper may come to your perusal, O let the good hand of God go along with it to rouze and quicken you. This is not spoken to you with Disdain, but with a hearty desire of your Restauration; nor with any contempt or abhorrency at the appellation of Jew, but with Pity. For though the Name and Title of your Nation carrieth with it a reproach among us Gentiles, because you Crucified the Lord of Glory; yet we know it hath been a Title of the greatest dignity and honour upon earth, and shall be so again, unless (as it is said by the Prophet) you be called by a new name which the mouth of the Lord shall name. Es. 62.2 Yea so far is any shadow of scorn from this address unto you, that I do here in the behalf of all the Churches that profess the Faith of Christ crucified, declare unto you, that upon your return un­to that great Messiah, whom you have hitherto rejected, and besides whom it is in vain to seek for any other, we will yeild unto you that Preheminence which is your due: for though we were in Christ before you, yet we must ever acknowledg you to be the First born, the ex­cellency of dignity, and the excellency of power: and as we have been first, so we shall be contented (according to the order and appointment that is given us) to be Last; and as you have been the Last, so shall it be your lot and honour to be First again In the mean time we must confess that we poor Novices are grown up to be a wanton Genera­tion, [Page 125]quarelling and wrangling one with another oftentimes about trifles (God knoweth) to the blemishing of our holy Profession a­mong those that are without, and greiving of that good Spirit of the Lord that dwelleth in us and among us. All which would undoubted­ly be remedied, if we had your Brotherly assistance to make us Wiser.

We know well what honourable Priviledges God hath of his abun­dant love graunted unto you. Our great Apostle Saint Paul an He­brew of the Hebrews (who as you have heard was at first a bloudy Persecutour of the Disciples of the Lord Jesus, yet afterwards even in the heat of his Fury was miraculously converted to the Faith which he before sought to destroy) even he in his Epistles hath set us an Ex­ample to give you the Preheminence, speaking in this manner, once and again, the Jew first, and also the Gentile, the Jew first, and also the Gentile; he hath also given us a Synopsis of your Prerogatives which we with gladness of heart are willing to look upon.

He hath told us that you are Israelites the noblest Generation in the World,Rom. 9.4.5. a People that were wont to prevail like Princes with God himself, even as Jacob your Father did, whom therefore God was pleased to honour with the name of Israel, which name was also by a special indulgence from God devolved upon you as the greatest bles­sing: To you pertained the Adoption, being the First born Exod. 4.22 upon whom the name of the Lord was called, when we poor Strangers were not under his rule and governance, neither were then called by his name Es. 63.19. You had the Glory, the Ark of the Covenant of your God, the Symbol of his glorious presence in the midst of you: You had the Covenants even those Tables written by the Finger of God: To you was the Law given by the disposition of Angels, that is, the Oracles of God both Moral and Judicial: The service of God was committed unto you, which consisted in a Holy Typical use of Divine Rites and Sacrifices prescribed in the Ceremonial Law: The Promises also were yours, both Legal and Evangelical, of this life and that which is to come: You are the Posterity of Abraham the friend of God, and of Isaac and Jacob, Heires with him of the same Promise and Grace: And in fine, as the Complement of all the rest, From among you was the Messiah to come. And in the fulness of time did come the Incarnate Son of God, taking his flesh of you, that he might (though he be God blessed for ever) be the Mediatour between God and Man, yea suf­fer Death for you, and us likewise that believe in him.

All this we willingly yeild unto you: nay more, we will be confi­dent of your Restauration, because the Lord hath said it, and he will not Repent; concerning which we shall God willing speak more largely hereafter in the following parts of this Treatise, because our Text, which is the ground of the whole Matter, hath a special respect unto you above all others.

Come then in the name of God, let us joyn together, and go up to the Mountain of the Lord,Es. 2.3, 4, 5. to the House of the God of Jacob, He will teach us his ways, and we will walk as Brethren in his Paths; for out of Sion shall go forth the Law, and the Word of the Lord from Jerusalem, He shall judg among the Nations, and shall rebuke many People, They shall beat their Swords into Plow-sheares, and their Spears into Pruning-hookes, Nation shall not lift up Sword against Nation, neither shall they learn War any more. O House of Jacob come yee, and let us walk in the light of the Lord.

But as for those wretched Apostata's, who were once inlightned, but now turn their Backs upon this Light, denying the Lord that bought them, and so Crucifie to themselves the Son of God afresh, and put him to an open Shame, pretending to joyn themselves to you in walk­ing in the Light of Yesterday, Wo unto them, it had been good for them, they had never been born, and I doubt not but when you shall come to look upon him whom you have Peirced, and to Mourn for him (according to the Prophecy of Zechariah) as one mourneth for his onely Son,Zech. 12.10. that you your selves will abhor them, as a People most accursed, and so I leave them.

Another sort that grope after the Light of Yesterday, are those that seek to be justified by the Works of the Law; who do but lose them­selves in the Dark, and shall never be able thereby to see the Light of Life. True it is, the Law was once such a Light which, if it had been exactly followed, would have been a sure Conduct into the Presence of God; but being not observed, as it ought to have been, it seemed good to the Father of Lights to remove it, so as that it is now totally and finally Eclipsed in respect of any Influence in that Point of Justifi­cation, which was the glory of it in the Beginning. And whosoever they be that will now pretend to walk in the Light of it, so as to be justified thereby in the Sight of God, they shall most assuredly finde it to be a dreadful Blazing Comet that portends nothing, but inevi­table [Page 127]Ruine and Destruction unto them. And yet alas how inconsi­derate are many People in fixing their Confidence hereupon? Though they cannot but know that Do this and live was the Voice of God Yesterday, But Live and do this, is the Command of the Lord to Day; so expressely contrary is the Light that now is (in the manifestations of it) to that which was formerly: yet such is the Cross­grain'd perversness indeed of us all by nature, whereby we are wont ruere in vetitum, that we are apt still to thwart God in his Dispensa­tions towards us, And because we mist of the Tree of Life, by not doing that at first which God commanded, therefore being led on by that Appetite which is still in us by Nature after that first Estate, wherein we were Created, we do, contrary to Gods express Inhibiti­on, foolishly Endeavour by our own Righteousness to recover it again wherein (as hath been said) we loose our selves utterly, God ha­ving now propounded another way to Life.

But it may be Objected, was not the Law given since upon Mount Sinai? and if we must not be justified by the works of the Law, where­fore was it revived?

I Answer with the Apostle Gal. 3.19. the Law was added because of Transgressions, that is,Gal. 3.19 not onely for the restraining of them (as it is commonly conceived) though that be a chief end of giving the Law, but because Transgressions so much abounded in the World, when the grace of God had so much appeared. In which regard God seeing Men so Unworthy of his Grace, he revived the Old Covenant again in giving the Law, which was, saith the Apostle, to continue till the Seed came to whom the Promise was made, that so men might thereby as by a Schole-Master be whipped out of their old Forme, which being come, if any will yet hanker after that old Covenant, the Law shall no more be revived for that end as formerly, but the Con­demnation thereof shall be added for the Contempt of the Gospel.

Away therefore with all this Homespun Inherent Righteousness, let it be accounted in the matter of Justification before God, even as in truth it is, but a filthy Rag; and when we have done all that we can, given all our Goods to the Poor, and our Bodies to be burned, let us say, we are unprofitable Servants, &c. And for the Law, let it be a Guide unto us, as it ought to be, in the way of Holiness and Right­eousness all the Dayes of our Lives, but we must not make it our Guard to preserve us at any time from Incensed Justice of the Al­mighty [Page 128]mighty, for therein it will certainly fail: a good Tutour it is to in­struct and admonish us, but an idle Advocate to plead for us before God's Tribunal, its onely Exercise there, being to Accuse and Con­demn.

A Third sort that Unseasonably busy themselves with Yesterday▪ are the Papists, who have a long time set up the Ceremonial Law of Moses in the Worship and Service of God, who are it seems, and still will be Children, led on by weak and beggarly Elements, which not­withstanding at this time are not any Help unto them at all, but ra­ther a Hinderance in respect of any Spiritual Edification: and where­as they pretend to promote the Gospel, and to advance the Honour of Christ, they do in effect by their Conformity to the Mosaical Pae­dagogy, deny and forsake them both. To what purpose are their Altars, their Priests, their Sacrifices, their Washings, Unctions, Shaving, Sprinkling, Purifying, &c. To what End, I say, are these many other the like beggarly Ceremonies, but to bring a Vail over the Gospel, and to call back Yesterday, to which the Lord Jesus Christ hath pronounced a consummatum est? And if they be not fi­nished, Christ himself hath not yet finished his Work for which he was sent into the World; and then where are we?

There need not much be said concerning this matter. The affront that is hereby put upon the Lord Jesus Christ is so notorious, that it is discernable by all that are not given up to strong Delusions.

To conclude therefore, it is very well noted by one who hath a long time been a laborious Workman in the Lord's Vine-yard, that the Lord by Burying the dead Body of Moses in an unknown place, did in a kinde, signify that he hath so abolished the Legal Ordinances, that they must be buried in eternal Oblivion, and never to be looked after, nor minded any more. Whosoever therefore shall now go about to revive any of those Ce [...]emonies of the Law, as the Papists do, their Work is no other in God's eyes then the raking up of Moses's Dead Body which the Lord hath concealed. Such a Censure likewise giveth Saint Augustine, when he had spoken of the Jewish Ceremo­nies, that they were to have a Solemn Funeral, which would require some time (upon which account were the Apostles excusable for their temporary connivence at them) He addeth, Quisquis nunc &c. Whosoever shall now use them, as it were raking them up out of their [Page 129]Dust, he shall not be pius deductor corporis, sed impius violator sepal­turae) A pious Helper in the Burial, but an impious and sacrilegious Wretch that ransakes the quiet Tombs of the Dead.

In the last place, such who now-a-dayes Pretend to Oracles, that is, Visions and Revelations, and wait for Miracles, may by this Doctrine be convinced of a woful Delusion wherewith they are Haunted; for it will appear, that even these also were the Light of Yesterday. Indeed when God was letting forth Light by little and little, now a part of his Word, and then a part of his word, he did at that time, as hath been said before, reveal his Minde sundry ways: but now, when the Day is not onely Dawned, but the Sun of Righteousness is come forth out of his Chamber, appearing like a strong man in his Race, God doth not use to interpose Heterogeneous Flashes of Light, differing from that which he hath in his Wisdom and Goodness set forth to be the Foun­tain of Light to all the World. The Firmament of Heaven cannot endure two Suns, yea horrid Confusion would seaze upon the Face of Nature, if such a thing were; even the Parelii, that is, Resem­blances of the Sun in the Aire, usually called Mock Suns, are Praemo­nitours of fearful Prodigies like to ensue: and these new Lights dif­fering from the ordinary Light of our Day, have not onely Portended, but brought on Dismal and Lamentable Disasters upon the poor Church of God.

Visions and Revelations were the Light of Yesterday; and though there were some such Manifestations of it now and then,Ps. 89.19 when it was in Occasu, in the instant of Setting in the Primitive Times, as there were Prophecies and Jewish Ceremonies, of which we finde some, though very rarely, were taken up and made use of (for after a Shower will come some Drops:) yet to expect them now, or to pre­tend any need of them at this time, when with open Face we do behold the Glory of the Lord, and this Glory of the Lord likewise shines clearly unto us, in the Face of Jesus Christ, what were this but shame­ful ingratitude? It is as if a man should exclaim against the Light of the Sun, and call for a Candle to be set up at High-noon Day.

Objection. It may perhaps be Objected, if such Revelations were so frequent under the Old Testament, and not to be expected now, then was the State of the Church better at that time, then it is now under the Gospel.

Solution. But this I affirm to be no good Consequence;for first we are re­compensed by having the Scriptures Perfect and Compleat which they of the O [...]d had not. Secondly they indeed had more ordinary Revelations of matters Personal and Private; but of such things as do necessarily concern Salvation, we in the time of the New Testament have more evident Demonstration, and more full Revelation accor­ding to the Prophecy that went before of us Jer. 31.34.Jer 31.34. For Exam­ple; particular mercies to some of God's special Servants, or par­ticular Judgments on his Enemies whether particular Men or whole Kingdoms were often revealed to Godly Men in those Days: but Salvation by the Messiah. And the manner how the Messiah should save his Church, is more fully andplainly plentifully revealed now, then it was in those Days. Besides we have the Substance of their shadows, and the performance of their Promises. In which respects it must be ac­knowledged our State is far more excellent then theirs.

From whence we may Collect with a late Writer,Mr. Per­kins. who in his Ge­neration laboured much in the Lord, That Revelations of God's Will to be expected now under the Gospel, are ordinarily nothing els but these, viz. The true Sense and Meaning of Holy Scripture and a di­scerning of True Scripture from Forged, of True Sacraments from Supposed, of True Doctrines from False, of True Pastours from False Prophers; these and such like as far forth as they are necessary to Salvation, all true and faithful Believers (which out of an humbled Heart, do seek it by devout Prayer at God's hand) are sure to have revealed unto them from God Ps. 25.14.Ps. 25.14. But as for other Purpo­ses of God viz. of Personal and particular matters, or what shall be his blessings, or what his Judgments to these and these Men, Families, Cities or Kingdoms, or when, or how he will change States or trans­late Kingdoms, or by what extraordinary means he will have his Go­spel propagated, or a declining Church or State upholden, these we are not now to expect nor easily to believe any that shall say, such things are revealed unto them.

And yet as the said Authour saith well, we do not hereby limit the Almighty, or tie the Lord in such strait Bonds, but he may sometimes extraordinarily reveal his Purpose in some such Cases to some of his selected Servants, provided that that Revelation be examined and al­lowed of by the Church. Thus he

And the truth is, it is but necessary that such restrictions should be [Page 131]in this Case, which undoubtedly God doth allow of; it being a most certain rule, Deus non deficit in necessariis, God is not wanting in things necessary. Now surely this is needful. For though the Ho­ly Scriptures are not to wait upon the allowance of the Church, rather let the Church stand or fall to the infallible Judicature of the Scri­ptures; yet this Power hath the Church given unto her of God, to judg of extraordinary Revelations, whether they be of God or no; neither are they to be of any account with the people of God, till they have passed the Scrutiny and Censure of the Church: otherwise what dangerous Consequences would follow hereupon, it is not any hard matter to foresee.

Here we shall have one cry out [...], I have Dreamed, I have Dreamed, as those Impostours did Jer. 23.25.Jer, 23.25 And his Dream must pass for Currant without a Scripture-interpretation, though notwithstanding it may proceed from a filthy Dreamer.

There another will come and pretend Impulses of Spirit (as some of late have impudently done in this Nation) for the justifying of his coursel, though the unwarrantableness of it, be made so plain to his Face, that it is past all Gainsaying.

Yea, seeing that Satan transforms himself into an Angel of Light, what meanes shall we have to distinguish between Diabolical Delu­sions, and the Infusions of the Spirit of God, if every man may ob­trude upon us what he pleaseth for a Divine Revelation.

But we have a more sure word of Prophecy (as the Apostle writeth 2 Pet. 1.19) my meaning is, we have the Holy Scripture,2 Pet. 1.19 whereunto we should do well to take heed, and to have a standing Word to be a constant Light unto us, which is the Light of this our Day, is far bet­ter then to have the several glimmerings of Revelations, which were the Light of Yesterday; and if we will not believe Moses and the Pro­phets, Christ and his Apostles, our Faith will be little furthered by Visions and Revelations.

Say not therefore, who shall ascend into Heaven? that is, to bring Christ down from above, even to pull the Sun of Righteousness out of his Orb; or who shall descend into the Deep? that is to bring up Christ again from the Dead, this were to overturn the Series of thy Salvation; the Word is nigh thee, and therefore content thy self with it, and seek not to call back Yesterday, which doth not belong unto thee (This Scripture viz. Rom. 10.6, 7, 8.Rom. 10.6 7, 8. I onely in this place make use [Page 132]of by way of allusion, and no otherwise.)

O but may some say, if there were Miracles wrought now amongst us, as there were formerly, would not this conduce much to our Con­firmation in the Faith.

I Answer this also was Yesterday's Light, therefore of no use unto us: and though it did continue also a while at the Dawning of our Day, yet it served onely for the manifesting of Christ unto the World, and the Propagating of the Gospel in those Primitive Times. To this purpose saith Peter Martyr, fuerant miracula ut buccinae & praecones, quibus Evangelium commendabatur, Miracles were as Trum­pets and Harbingers whereby the Gospel, at its first appearance, was proclaimed and made glorious.; which being done the Trumpets became useless,Non nunc ut olim sunt necessaria miracula. Priusquam crederit mundus, ne­cessaria fu­ere ad haec ut mundus crederet. St. Aug. and therefore fit to be laid aside. As the Law of Mo­ses obtained Authority among the people by the Miracles done upon Mount Sinai, and in the Desart, which afterwards ceased upon the en­trance of the Israelites into the Land of Promise; so likewise Miracles being ordained to be subservient to the Gospel for the same End, are now also to cease when the Gospel hath spread far and wide about the World: in so much that we may well say, if any man, who lives under the Light that now shineth, should waite to be converted by a Miracle, it would bee a Miracle indeed if he were converted.

Nevertheless to satisfy such amongst us, who are too like unto those of whom our Saviour speakes in the Gospel except yee see signes and Wonders, Joh. 4.48. yee will not believe; Be it known unto you that the Heavenly Oracles by which we are guided in this our Day, are accompanied with continued and standing Miracles, though Miracles of a more spiritual nature: what is the demolishing of the Fortifications of Flesh and bloud, and casting down of strong Holds, mortifying the Old Man, which is our corrupt Nature, and ejecting the strong Man, which is the Devil out of the Hearts of Sinners, whereby the Arm of Lord is made Bare, and the Spirit of Christ in the Gospel exerciseth its Virtue and Vigour more abundantly, then ever (it being as the Psalmist speaketh, the day of the Lord's Power) More Divels being Cast out since Christ's Ascension, then were before, what I say, are these but Miracles? The Miracles which the Lord wrought, when he was upon Earth, were indeed the Product of an Almighty Power; yet he him­self tells his Apostles, that they, and not onely they, but others that should be employed in the same Ministery after them,Joh. 12.14 should do greater [Page 133]things then those, whereby he seemeth to mean the Conversion of Men to the Faith by the Preaching of the Gospel: to this purpose saith Saint Austin who himself was a Miracle both in his Conversion and Conversation, Mundi ad Christum conversio per Apostolos & alios facta, omnium miraculorum maximum est miraculum, the Conversi­on of the World unto Christ is of all Miracles the greatest. Neither is this an Hyperbole, considering (as it hath been observed) that by so inconsiderable, so despicable meanes, against so implacable, so powerful enemies, Truth should triumph, and so mightily prevail, as that the Conquered should command, subdue, and at length give Laws to the Conquerours, till almost the whole World became her Convert, Reason cannot conclude less, then non hac sinc Numine, this must needs be the Lord's doing. A Miracle well worthy of Admirati­on, that by the Foolishness of Preaching, so many Millions have been Converted, and made Wise unto Salvation. To open the Eyes of the Minde, is without all question more then to give bodily sight; to make the Deaf to hear, and the Dumb to speak, were indeed great things: But to pronounce Ephatha to the Heart and Mouth of a Wretch de­sperately set against Christ and his Gospel, and he thereupon Immedi­ately to rise up, and give Glory to God, what can it argue but a mar­vellous Work and a Wonder? It was a Wonder heretofore to hear of Saul amongst the Prophets, insomuch that it grew to a Proverb,1 Sam. 10 12 Is Saul also among the Prophets? and is it not as great a Wonder, to hear of Saul among the Apostles? That he who persecuted the Saints in time past, should after preach the Faith, which he once Destroyed?Gal. 1.23

Now if such Changes and Conversions were in other material or sensible things, as from Water to Wine, from Iron to Gold, or a Transition from one Species to another, what astonishment would arise thereupon? whereas in Spirituals, this Changing is more Won­derful, though less discernable.

So then Miracles there are also in these times sufficient to evidence the Truth and Power of the Gospel, and to confirm the Faith of those that do believe; though not such as were of Yesterday, which is past, with all the Appurtenances of it, and must not be recalled, as hath been said; and therefore Men had best beware how they quarrel at the present Dispensations of Grace, by a pretended Zeal, after the Light of Yesterday, least that of our Saviour be in the end Charg'd upon them, viz. That Light is come into the World, Job. 3.19 but they love Darkness rather then Light.

Nevertheless albeit that Yesterday be past, and of no account with us in the Time of the Gospel; yet it was of some account with Jesus Christ, for he was even then [...], the Same, which is the Second thing to be observed in order to this first Period of time here menti­oned in the Text.

CHAP. II. Sheweth the meaning of the Word [...], that is to day, as it is rendred in the Text, according to our Third Interpretation, and treateth also of Christ's Oeconomy therein:

Proposition.JESUS CHRIST is [...], The Same, or, the onely Hee to Day.

Now herein also two things are to be considered by us:

• First The Denomination of Time [...].
• Secondly, What is predicated of that Time, viz. Christ [...], The Same to Day.

First the Denomination of the Time, [...], i. e. man­suetus, ad differenti­am noctis quae immi­tis & [...]or­rida est. to Day, from whence we may collect.

The Time of the Gospel is a time of light.

The word [...] derived from [...] implying it, which the former word [...] doth not.

The text we see calleth it a day, and it is light we know that form­eth the Day, without which it vanisheth and cometh to nothing. A Day then it is, and a light-some day. A day which the Lord hath made, even the Lord our Light, and our Righteousness, the Path of [Page 181]that just one, having from the beginning been as the shining light that shineth more and more unto the perfect day. A glorious day, wherein is concluded the light of Yesterday: For as the light which for the three first dayes of the Creation was dispersed through the Heavens, it pleased God to gather and unite into one body of the Sun; so that Light of Yesterday which was diffused through so many shadowes, and Legal Ceremonies was at last complicated and folded up in Christ the Son of Righteousness, who is now in this day of his Power like a strong man running his Race, displaying his Beames, distilling his Influences, filling the Earth with knowledge, even as the Waters covers the Seas. But let us more particularly behold and see the Glory of this Light.

First the Light of this Day is the true Light, 1 Joh. 2.8. as the Evangelist Saint John calleth it 1 Joh. 2.8. Not like unto that of old, which was darkned with the shadowes of the Mosaicall Oeconomy, but clear and manifest, Lumen illuminans, Joh 1.9. A Light that inlightneth every man that cometh into the World, non illuminatum, not inlightned by Moses, or any man in the World.

Secondly, It is a great Light, overspreading the whole World, shining out into all Nations, making a day of Salvation unto all People. There were two great Lights which God Created in the beginning, the greater Light to rule the Day,Gen. 1.16. and the lesser Light to rule the Night: Answerably hereunto hath God ordained two great Lights for his Church, the lesser Light to rule the time of the Law, and the greater to rule the time of the Gospel; and as the Evening did precede the Morning, in the ordering of the natural Day, so was the Law before the Gospel in Reference unto this Day. When therefore the Night is spent, and the Day come, we may conclude that a great Light, greater then what was before hath appeared in the World; and as it was foretold, so can we say, It is fulfilled, The People that walked in Darkness have seen a great Light, Es. 9.2. they that dwell in the Land of the shadow of death, upon them hath the Light shined; so then it is a great Light.

Thirdly, It is likewise a marvellous Light, as Saint Peter calleth it,1 Pet. 2.9. Leading its followers into a knowledge that passeth knowledge either Humane or Angelicall. (So Zanchy interprets the Place Eph. 3.19.) Revealing such things which Eye never saw, nor Eare ever heard, 1 Cor. 29. nor could have entred into any heart to conceive. Marvellous to the Blessed [Page 182]Angels, whose Glory and Crown though it be to be Angels of Light alwayes beholding the face of God in Heaven, yet perceiving a Light here also in this Day of the Gospel,Mat. 18.10. whereby they might come to have more experience of the manifold Wisdome of God, they are said with much greediness of Speculation, to stoop down, and to gaze upon it. Mar­vellous to the Children of the Day, who are on all sides filled with Ad­miration of the glorious appearance of that shining Light, which they constantly behold in the dispensations of Grace, and wherein they conceive themselves ten thousand times happier, then if they had the Glory of the world laid at their feet. Marvellous also to the Chil­dren of this World, it being the Astonishment of Nations, that all their Projects and Attempts to put out the Light of this Day have ever been frustrated, and blown away like the Spiders web; for loe the powers of the Earth, and the Gates of Hell were Assembled, they passed by together, they saw it, and so they marvelled, they were troubled and hasted away Ps. 48.4.5.Ps. 48.4, 5. Veniunt, vident, & vanescunt, they come and see and vanish together.

Yea fourthly so invincible is the light of this day, that all the powers of darkness shall never be able to extinguish it. To illustrate this particular let us take into consideration the invincible nature of that light whatsoever it is, which God who is the Authour of Lights hath set up among the Creatures in this World: And to this purpose give me leave to intersert a very pithy and pertinent Meditation of an A­nonymous Authour that I have met with in a late Writer which may lead us farther into the knowledge of the Light of this day, we see and prove saith he by dayly Experience how powerfull and dreadfull a thing the darkness of the Night is, for when it falleth, it covereth and muffleth up the face of the whole World, it obscureth and hideth the hue and fashion of all Creatures, it bindeth up all hands, and breaketh off all employments, it arresteth and keepeth Captive all living Wights, Men and Beasts, that they must be still and rest there where it arresteth them; yea, it maketh them fearfull and faint-hearted, full of fancies, and much subject to frights; It is of all other such a pow­erful and unconquerable Tyrant, as no man is able to withstand: And yet nevertheless it is not of that Might that it is able to over­whelme or to quench the least Light in the World: For we see that the darker the Night is, the clearer the Stars shine; yea, the least Candles-light that is lighted, withstandeth the whole Night, and not [Page 183]only suffereth not the darkness to cover or to smother and oppress it, but it giveth Light also even in the midst of the Darkness, and beate [...]h it back for some space and distance on every side of it: So that which way soever it is borne, or wheresoever it cometh, there must Dark­ness depart, and give place unto Light, all the power and dreadful­ness of it cannot help or prevaile ought against it: And though the Light be so weake, that it cannot cast Light far about, or drive the Darkness far from it, as in the sparkle of an hot Coale; yet cannot the the Darkness cover or conceale, and much less quench it, but it giveth light to it self alone at least so that it may be seen afar off in the darke, and it remaineth unconquered of the dark, though it cannot help o­ther things, nor give light unto them. Yea (that that is yet more wonderful) a rotten shining piece of wood which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness, and the more it is compassed about with darkness, the clearer light it giveth; so little is darkness able to overcome or keep down any light, but that it ruleth and vanquisheth and expelleth the darkness, which else overwhelmeth, and snareth, and fettereth, and putteth all things in fear. Now if this natural light be so powerful, and so able to prevail against the darkness of the night, why should not the glorious light which now shineth in this day of the Gospel continue still in its Brightness, notwithstanding all the attempts that are made by the Prince of Darkness and his Adherents to put it out? Continue doubtless it shall, and remain invincible to the end of the World. Yea, according to that measure and proportion of the dark­ness of errour, which in sundry Generations is raised up to obscure and deface it, It shall certainly encrease into a greater Glory. And though this may carry with it the sound of a paradox in the ears of some people unacquainted with the ways of God, yet it will be found to be a most certain truth, because this day of the Gospel is not a day of small things, of things to be despised, of things easy to be reduced to a non-entity, as if they never had been, such as the designes of Men oftentimes to their shame prove to be; but excellent things they are, surpassing the comprehensions of Angels, which are the fruit and of­spring of this day, even the Arcana Coeli, & Magnalia Dei, The se­crets of Heaven, and the great things of God, things which many Pro­phets and righteous men in the generations of old have desired to see, but could not, are now clearly made known to the Church in this day [Page 184]which is therefore called the Day of the Lord's power Ps. 110.3.Ps. 10 3. Dies exer­citus, dies successus, dies victo­riae. A day of assembling his armies, that is, his Apostles and Ministers to subdue the World, A day wherein his mighty acts have appeared unto men, and the glorious Majesty of his Kingdom, ruling in the midst of his enemies, and making himself known to his Church, not onely by the name of God Almighty, but to be the faithful Jehovah, giving such a being to all his promises, as never could be the like in the Genera­tions that were before: and therefore whensoever any adverse power shall now rise up against him, to hinder or interrupt him in the com­pleating of his most glorious design in this day of his power, he will most certainly get himself a name in casting it down, and having com­manded his Light to shine out of Darkness,Joh. 1.5. though the darkness of mens hearts will not receive it; yet his Commandment still conti­nueth in force, and his word runneth very swiftly.

In a word, true and great, and marvellous, and invincible is the light of this day, concerning which, much might be spoken from the pre­dictions of the Prophets, who prophecyed of this day, and much might be added from the triumphant exultations of the Apostles, whose eyes were first opened to see the light of this day: but there is no need to undertake any further the clearing of the truth of this point, for the day it self doth declare it, the Sun which is the light and life of this day, being not onely risen, but ascended, and not onely risen and as­cended, but fixed in his Meridian, never more to descend, till time be no more.Nescit oc­casum. Let us therefore now come to improve it by some close Applications unto us all, whose lot it is to live under this Light.

First, Seeing that this time of the Gospel is such a Lightsome day, we then that are the Children of the day are to take notice of those Duties which the day requireth of us.

First whereof is, that we rejoyce and be glad in it. Truely Light is sweet (saith Solomon) and a pleasant thing it is for the eyes to be­hold the Sun Eccles. 11.7.1. Duty. Ec. 11.7. How sweet then and pleasant a thing is it to behold the light of this day? wherein the Glory of the Lord is risen upon the Church,Es. 60.1. as the Prophet foretold it should Es. 60.1 That glory w^ch since the beginning of the world was out of the reach and apprehension of any Creature, which yet notwithstanding was earnestly longed for by the Holy and faithful Servants of God of old. How happy would Abraham, Isaac, Jacob, Moses, David, He­zekiah, [Page 185]Josiah, Esaiah, Jeremiah, Ezekiel, Daniel, &c. have ac­counted themselves to have seen that Glory which is now revealed? How full of joy would they have been in the light of this day, wherein with open face we behold as in a Mirroir the Glory of the Lord saith the Apostle 2 Cor. 3.2 Cor. 3.18. Nay wherein all flesh seeth the Salvation of God, wherein the Word of God comes with power and evidence and Demonstration, wherein the Spirit is shed forth abundantly in the hearts of Believers, wherein knowledg covereth the earth, even as the waters covers the seas, so that God's people now need teach no more every man his Neighbour, and every man his Brother the sense and meaning of the Shadows and Ceremonies of old, saying,Jer. 31.34. Know the Lord, the Lord whom these things do typifie, and so far as such carnal Ordinances are able, make known unto you; for now is ful­filled that which then the Lord promised, saying, they shall all know me from the least of them to the Greatest of them: The whole Myste­ry of Godliness is now clearly revealed, in so much that they who are endued with the Spirit of God, know all things; yea,1 Job. 2.20. Act. 2.17. even Chil­dren and Handmaidens, people of all sorts and Sexes, understand more fully the Doctrine of Salvation then the Prophets and great Rabbies of old could be able to reach into. And therefore it is worth our considering how emphatically the Spirit of God in scripture doth found out this word (now) in reference to the great glory of this day of the Gospel, to that very end, that all, who are I say Children of the Day, may see the Light, and rejoyce in it. Observe some in­stances. Behold, now is the accepted time, now is the day of Salvation. 2 Cor. 6.2. Now is manifested the Righteousness of God Rom. 3.22. 2 Cor. 6 2. Rom. 3.22 Eph 3.10. Eph. 3.5. Col. 1.26. 1 Joh. 2.8 Now is made known the manifold Wisdom of God Eph. 3.10. The My­stery which was hidden from Ages and Generations, is now revealed Eph. 3.5. Col. 1.26. The Darkness is past, the true Light now shineth, 1 Joh. 2.8. Now, Now, Now implying that now, and never be­fore the dawning of this day there was a light in the world to be reck­oned of the highest value.

O blessed and happy Day! And for ever and ever blessed be that good Providence of Heaven that hath brought us to see the Light of this Day, making it unto us a good Day, A Day of good tidings, A day of Reconciliation with the God of Heaven, A Day of joy and gladness; Let us therefore I say again and again rejoyce and be glad in it: Let the Children of the World glory, some in their carnal wis­dom, [Page 186]some in their strength, some in their riches, But let us glory in this that we underl and and know the Lord. Now in this serene and joy­ful day of his gracious visitation, did Abraham with great pleasure and rapture of spirit rejoyce to see this day afar off, and shall not we now rejoyce when it is at hand, yea, when it comes upon us, and the Light of it shineth round about us? Surely we are not Abrahams Children, unless we do the works of Abraham; and if herein we do not rejoyce, we are not of the Faith of Abraham, and consequently shall not be blessed with him.

Objection. But alas (you'll say) this day is a day of trouble, of rebuke and blasphemy; of trouble to the Churches of Christ throughout the world; of rebuke, for God is angry with the world for sin; of Blasphe­my, the Provocations wherewith God is provoked every day, being very great, reaching up into Heaven, And should we now rejoyce?

Answer. I Answer, It is indeed a day of trouble to the people of God, and possibly if they had rejoyced more for the consolation which their eyes have seen, they had not seen so much trouble upon them as they do this day. But nevertheless albeit there be so great and sore afflicti­ons lying upon the Churches, which all the Children of the Day must be sensible of, yet in the midst of all this sorrow, there is cause of re­joycing; for why, it is not a Night of trouble, wherein no succour or comfort can be found, but the Light of the Lord so shineth out before his people, that they may plainly see his good works, which with an out-stretched arme he hath wrought and still doth for their deliverance.Ps. 112.4. Ʋnto the Righteous saith the Psalmist (Ps. 112.4.) A­riseth Light in Darkness, that is, in the darkest times of trouble, then hath their light of comfort been wont to arise most. And therefore though in some respect the day be somewhat cloudy, yet it is not a Dismal Day, though the Affliction be great, yet the consolations of God are not so small with us, but we may glorifie God in this day, and rejoyce before him.

True, you'll say, But alas we remember God and are troubled, for his Anger we see is enkindled, it smoketh against the sheep of his Pasture; By terrible things in Righteousness doth God answer his People now in this day when they call upon him, chiding and chastning them very sore, should we then make mirth?

I Answer far be it from us, when the Lord God of Hostes calls to Weeping and Mourning, &c. that we should be of that cross. grain'd [Page 187]disposition, as to thwart the sad Dispensations of his Providence by giving up our selves to any vain and carnall Delights; and when his hand is lifted up to correct and punish, that then we should wilfully shut our eyes, refusing to see, that I say be far from us! But I be­seech you, though this be a day of rebuke, Is it not a time also of Love? Nay, when with rebukes the Lord doth correct his people, is there not both love and faithfulness to be found in the bottom of those rebukes, which makes them very sweet unto the soul of a Believer? Besides can we not distinguish between the sorrowful dispensations of Providence whensoever they come upon us, and the glorious dispen­sations of grace? If the former be matter of sorrow, the latter are of joy; Rejoyce therefore in the Lord alwayes, and again I say re­joyce.

Oh but it is a day of blasphemy, And who that hath a tender regard to God's glory, and the Churches Welfare can chuse but sigh and mourn to see and hear the Abominations that are so frequent this day? How alas doth errour and heresie justle with divine truth? Yea, tram­ple it under their feet? And that which encreaseth the sorrow, peo­ple that profess godliness love to have it so Some make a mock at Sin, That which should be the terrour and amazement of the soul, as being most of all contrary to God, and a worse enemie to the whole creati­on then all the devils in Hell, Fooles at this day do play and dally with it: Others make a mock at Holiness,Pro. 14.9. either by a profane Diabolical derision of it, or els by a false Pharisaical Profession of it, thereby to palliate their abominable wickedness. Here are some jesting pleasant­ly with their Maker as he did, who would needs drink a Health to his Patron, blasphemously calling him his Maker; There others sporting themselves with the Holy Scriptures, exercising their scurrilous Wits upon those sacred Oracles whereat they should rather tremble, and which the glorious Angels do stoope down to adore: Alas, alas, is not the Air polluted with most execrable Hell-invented oaths, and that Ʋnmanly vice of Drunkenness (as our late King of never-dying Me­mory, according to the excellent Wisdom given unto him, in a Speech of his at Oxford, most properly termed it) grown Impudent not­withstanding all the good laws in force against it? And such Brothelry commonly belched out by a Brutish Generation, who yet live under the light of this day, that the very Heathens would abhor it? And is this a time then thinke you, to Rejoyce

I Answer, For these things indeed let us be humbled and walk mournfully before the Lord, let horrour feise upon us as it was with the Holy Prophet,Ps. 119.53 Ps 119.136. because of the wicked that forsake the law of the Lord; Yea, let us as he did for these things even swim in tears Ps. 119 136. But we must know that this kinde of sorrow and humiliation is to be manifested in denying our selves that natural and lawful joy and liberty we may take sometimes in the free use of the Creatures, not at all in quenching our spiritual joy, We rejoyce not in iniquity, but we rejoyce in the truth, this joy no man nor no Devil should take from us, because God hath called us to it, and calleth upon us for it. All this therefore hindereth not, but that we may and ought to re­joyce in the Light of this day, though there be much affliction upon the Church, rebuke from God, iniquity and blasphemy among men to be seen in it.

Secondly,2 Duty. suffer the Light of this day to shine in upon your soules, that the beams thereof may have their free and clear penetration into every corner of your inner man. If ye be Children of light; and Children of the day sprung from the womb of the morning, you will be still craving after light, ambitious of a Conformity to the noble­ness of your extraction: yea, light is your proper element, and the more you are swallowed up in it, the more comfortable shall your life be unto you. Mis-mean me not; I exhort you not now to stand ga­zing after a Light that is too high for your reach, or to break through God's pavilion to that light that is inaccessible. There is a knowledge too wonderful for poor man, which while he is cloathed with mortali­ty, yea, and in some respect when his mortality hath put on immor­tality, He shall never be able to attain unto. Neither do I call upon you to look after those new lights, which the varity and darkness of these times do so much cry up and extol; for sure I am, that which is new in point of Salvation cannot be true, A position, though much disliked by some giddy heads, may well be maintained against Men and Angels: Yea, whatsoever may be obtruded upon you as a fun­damental Light that shall appear in this Noontide of the Gospel to be of so narrow an extent, that it hath not or cannot overspread the whole Hemisphere of the Church, is most certainly counterfeit, a prodigious comet, portending some strong delusions, rather then a true fixed light, derived from the fountain of light, For saith Christ himself,Luk. 17.24 As the lightning that lightneth from one part under Heaven [Page 189]shineth to the other part under heaven, so also is the Son of man in his day, Not onely in the great day of his glorious appearance, but even in this his day: He is not concluded within the narrow confines of Africa, as the Donatists of old would have him, Nor in the conclave at Rome as the Papists at this day foolishly imagine, Nor in the Desart, that is, in the separation amongst those that now-a-days forsake the Assem­blies, Nor in their secret Chambers, that is, in the Conventicles of Schismaticks; But his going forth is from the end of Heaven, and his circuit unto the ends of it, his Church hath infallibly, universally been inlightned by him, with that knowledge that is necessary to Salvation, unto which, whosoever shall add, is a Deceiver, and to be anathema­tized by all the Churches of Christ.

Putting away therefore these vanities, Let your soules give enter­tainment to that Light, which this Day presenteth unto you. And so much the rather, because the Prince of darkness hath raised up many foggie, noisome, palpable mists to obscure this light, with which mists the eyes of a multitude of people pretending to Holiness are miserably blinded.

And now if it be demanded, what this light is? I Answer

First, It is the light of Life: not a dead light,Joh. 8.12. as the light of ye­sterday was, which consisted in carnal Ordinances, and dead Sacrifi­ces, but a living light, that is, Jesus Christ himself, who though he was dead to extinguish the former Light, yet being quickned by the Spirit, he liveth to establish this new Light, that shall therefore un­doubtedly continue to the end of the World. For behold, saith hee, I am alive for evermore, affixing his Seale with an Amen, to note the unalterableness of his present estate. Hee, I say again, is this light of life, not like unto other lights that have no Life in them; whoso fol­loweth the Sun in the firmament 'tis true hath light, but it is a Light wanting life; when death cometh, it cannot give him life, because it hath it not to give; There is indeed hope of a tree, Joh. 14.7.10. when it is cut down that it may live again, saith Job, and that the tender Branch thereof will not cease, but when Man giveth up the Ghost, where is Hee? Not the sent of water, nor the light nor heat of the Sun, can be able to revive him; But saith Christ, Hee that followeth mee hath the light of Life, that is, my self. Who am the Sun of Righteous­ness having healing in my Wings,Mal. 4.2. Joh. 5.26. Joh 5.2. it being given unto me to have Life in my self Joh. 5.25. So that I quicken whom I will Joh. 5.21. [Page 190]And thus saith the Evangelist of him Joh. 1.4.Joh. 1.4. In him was Life and that Life was the Light of Men.

So then here you see what is the light of this day that you are ex­horted to receive, It is Christ Jesus; let him come therefore into your souls, He will bring both light and life with him, light into your under­standings, whereby you shall get more intimate Acquaintance in the great Mystery of Godliness, and life into your Affections raising them above the World, and from groveling in flesh and bloud, to a spiritual elevation; light to direct you in the way, and life to quicken you in it; light to comfort you in your troubles, and life to deliver you out of them; the light of the life of grace here, and the light of the life of glory hereafter: Awake therefore thou that sleepest, rise up from the dead, and Christ shall give thee Light.

Secondly, The light of this day is the light of the glorious Gospel of Christ,2 Cor. 4.4. shewing to the world such glorious Mysteries which before this day could not be so clearly known, such as the Incarnation of God, the expiation of sin by his death, the freeness of Salvation through faith in a Mediatour, remedy against the Curse and mitigati­on of the rigour of the Law, reconciliation with God, spiritual Ad­ministrations of the New Covenant, all which and many more had never been manifested to the Children of Men, had not the day sprung from on high, even from the Zenith of the Heaven of Heavens, visited the Church with this glorious light, and therefore is it well worthy to be entertained by us.

Thirdly, It is called the light of the knowledge of the Glory of God, then which nothing can to the Saints be more desireable, and unto which, when the Soul hath in the utmost extent of her Capacity fully attained she is fully satisfied, setting up her rest with a Ne plus ultra, as the Prophet confessed saying, I shall be satisfied when thy Glory shall appear. When as therefore this glory now appeareth in some glimpses to the Soule, whiles she is shut up in this Corps of Clay, such Apparitions being the Praeludium of that perfect happiness that is to come, must needs be very welcome. Now the Light of this Day sheweth unto the Soule of a Believer, so far as it is capable, the Glory of God, viz. The Glory of his Wisdome, the Glory of his Power, the Glory of his Grace and Goodness, with other his glorious Attributes, in the Protection of his people, in the fulfilling of his Pro­mises, in the propagating of his Gospel; yea, it filleth the Soule with [Page 191]Joy and Gladness, raising it up to a Life Heavenly and Angelical, And therefore well worthy of Acceptation.

Consider I beseech you, shall the Glory of the Lord shine round about us, and shall not we open our Hearts to let it in? Have we a Price put into our Hands to get Wisdome, and shall we have no heart unto it? God forbid! Yea, let us not content our selves with that which we have already attain'd,1 Cor. 12.31. but labour to see more and more of this Glory, covet earnest [...]y the best things saith the Apostle, be still cra­ving, Lord shew me thy Glory, Let me see thy goings, how thou my God and King goest in the Sanctuary, in the Dispensations of thy Grace, in the manifestations of thy Presence, O come into my Soule, and let me be Metamorphosed into thine Image from Glory to Glory,2 Cr. 3.18. from one degree of Grace to another, till I come in the Light of Glory to see the King in his Beauty, beholding him as he is, and knowing him even as I am known.

Thirdly, As we must rejoyce in the Light of this Day,3. Duty and receive it into our Hearts, so are we to walke in it, and by it, ordering our whole Conversation according unto it, otherwise we are very unwor­thy of it.

And here give me leave a while to lead you into that Walke, where­in Zachary and Elizabeth, a holy couple whose Praise is in the Gospel, were wont to walke, They Walked, saith the Evangelist,Lak. 1.6. in all the Com­mandments and Ordinances of the Lord Luk. 1.6. Let us then joyn Hearts and Hands together, and go and do likewise.

First let us walke in the Commandments of the Lord,Quid enim est Lex Dei nisi Lux Diei? Ps. 104.23. doing the work of the Lord in this Day of the Lord. The Day we know is ordained for man to work in; Man (saith the Psalmist) goeth forth unto his work, and to his Labour untill the Evening Psal. 104. So also is this Day set apart and appointed by God for his people to walk in, that is, to worke, for so is a holy walking before God inter­preted in Scripture, e. g. I must (saith Christ) Walke to day, and to morrow, and the day following, Luk. 13.33. Eph. 2.10. speaking of his workes which he wrought at that time: And good workes (saith the Apostle Eph. 2.10.) God hath ordained that we should walke in them. This Light therefore must not be consumed in vain, not whelm'd under the Bushel of filthy lucre, nor hid under the Bed of slothfull Negligence, but we must make use of it to shew us our way, and to guide us in our worke. Let us then [Page 192]arise and walke, up and be doing: not spend the day in hearing and talking onely as the manner of some is; For as the light of the Sun is no help to the Eares and Tongues of men, but to their hands and feet to walke and worke in: so is the Light of this Day set up for other ends and purposes then for people to sit and chat by (pardon the Word) for such in truth is all the Twanging of Religion upon the Tongues end, so much affected in these dayes, without doing. It is the working Believer that is the onely Believer, and whosoever shall say the contrary, he is a Deceiver saith St. John, For he that doth Righteousness is Righteous. 1 Joh. 3.7. Let no man therefore make a flourish of his Faith (though he could remove Mountains therewith.) Unless he walke in Love, nor say he is a Professour, unless he be also a Practitio­ner of Piety: A vain thing it is for a man to boast how far he will walke to heare a Sermon, unless he will shew out of a good Conver­sation, how far he will walke to do a Sermon. Oh it is doing, it is do­ing that is the Ornament of Religion, the Crown of a Christian Pro­fession, It is the end and sum of all, as we may learn from a good Arithmetician, when he had cast up all his Accounts, Let us heare, saith he,Ec. 12 13. The conclusion of the whole matter, fear God and keep his Com­mandments, for this is the whole Duty of man, upon which a Reverend Divine of our times glosseth in this manner, it is as if he had said, I will in two words give you an Abridgement of all that can be spoken. A tedious thing it is to write many Books, and as tedious to read them, but if a man should write a hundred, nay read over a thousand; This is the upshot and end of all, viz. To fear God, for his inward Wor­ship, and to keep his Commandments, for his outward Service: Loe, this is the end of man, the perfection of the creature, all that is written tends to this, all that's commanded, all that's promised, all that's threatned, all that's done for or against man in Scripture may be re­solv'd into this, to stir us up to a holy and upright walking with God, and to a working out our own Salvation, according to that Light which this Day bringeth unto us.

And now the better to quicken us hereunto, let us take these Per­swasions along with us.

Consider it is the designe,First Motive. the great designe of the God of Heaven which he hath undertaken this Day against all the Machinations of Hell, to save his people from their sins, and to rescue them from the common Destruction, which the old Serpent called the Devil and Sa­tanas [Page 193]had with deep Subtlety, and in the blackest and darkest Caverne of his inveterate malice contrived against the whole race of mankind. To bring which glorious design to pass, was the Light of this Day with infinite Wisdome formed, And being so formed, God saw that it was very good, good to discover the Counter-workings of the Ad­versary, and Good to guide his people in all their wayes, till they have quite escaped the danger, and entred into his rest with joy. More­over as he hath begun his design, so his desire is very earnest that it might go on and prosper without any let or hinderance from those, for whose sakes he undertook it; therefore do we finde him very fre­quently in Scripture calling to this purpose,Ps. 81.13. Deut 5.29. Luk. 19.42. Oh that my people had hearkned unto me, and that Israel had walked in my wayes. Oh that there were such a heart in them, that they would fear me, and keep my Commandements alwayes. Oh that thou heast known even thou, at least in this thy day, the things that belong unto thy peace, &c. Thus all the day long, he reacheth out his hand, and stretcheth out his voice unto us, least by our back-slidings and treacherous tampering with tem­ptations in our way, we give advantage to the Enemy to interrupt the Lord in this day of his power, in the perfecting his work, his great work.

And now I beseech you brethren. If the Lord hath of his abun­dant mercy been careful with all this care for a Company of poor Creatures that were ready to perish, setting up such a light, so ex­ceedingly helpful unto them in their way, as that without it, they could never be able to keep themselves upright, but must undoubted­ly stumble and fall into utter ruine, should they not do well then to take heed unto it, that they walk in it? And should they not do very ill to turn their Backs upon it, thereby so much as in them lieth, to frustrate the design of the Almighty for their good? Consider, shall the Lord the great and glorious God declare the vehement desires of his Soul unto us, and shall not we regard them? That be far from us! For us, It is but ask and have with God, He bids us open our mouth wide and promiseth that he will fill it; When he shall there­fore wish and desire a thing of us, it is but reason that we should rea­dily grant it. The wishes and desires of Kings work mightily upon loving and loyal Subjects. No difficulty shall hinder the fulfilling of them, as when David did but signifie a desire to drink of the water of Bethleem, meaning onely if he could have had it with a wish, not [Page 194]requiring, or so much as intending that any should fetch it with the hazard of their lives, yet, immediately three of his mighty men brake through the Hoste of the Philistims, and drew of the water, and brought it unto him; Scipio Africanus; being in Sicile, preparing for his expedition into Africk, when one asked him, what made him so confident, being a young man, to equipp a Navy for the invasion of so great a Countrey, he presently shewed 300 of his Souldiers that were before him, and pointed likewise to a high Tower, whose top was prominent over the Sea, saying unto him, There is not one of these Couragious and stout fellows that you see, but without delay would get up to the top of this Turret, and throw himself head-long into the Sea, if I commanded him. And shall mortal man prevaile more to have his de­sires fulfilled, then the Almighty God, who ruleth and governeth all things, can have with those people that profess subjection unto him? Especially when his desire is towards them for their own good? Sure­ly if there were that loyalty in our hearts towards God as there ought to be, we could not but give our consent unto whatsoever he shall desire.Job 22.3. It was well argued by Eliphaz Job 22.3. Is it any pleasure to the Almighty that thou art Righteous? or is it gain to him that thou makest thy wayes perfect? What is there can be added to infinite per­fection? Rather,Pro. 9.12. Phil. 2.12. if a man be wise he is wise for himself. And it is our own Salvation that we are called upon to work out, so that a threefold Cord is here twisted together to draw us to a diligent walk­ing in the light of this day according to God's Commands, viz God's design of our Salvation which we should not frustrate, his desire which we should satisfie, and our own interest and benefit which we should be so wise as to promote to the uttermost of our power, therefore a­rise and walk, up and be doing,

Secondly,2 Motive. As we must walk worthy of God who hath called us to his Kingdom and glory, so should we walk worthy of our calling wherewith we are called:1 Thess. 2.12 Eph. 4.1. 1 Thess. 5.5. and what are we called? Wee are the Chil­dren of the Light, and the Children of the Day, we are not of the Night, nor of Darkness, whereupon the Apostle inferreth, Let us not sleepe as do others, but let us watch and be sober. Brethren let me freely speake to you, we vaunt our selves very frequently that live under a glorious light, and whatsoever others have been before us, we regard it not, Wee are the Men, Our lot is fallen unto us in this time, to know more of the Mysteries of Heaven then hath been known in former Ages. [Page 195]Well, be it so, but then our service must be answerable,Rom. 12.1 it ought to be as the Apostle calls it [...], that is, Reasonable service, not reasonable, as most of us make it, confining it within those nar­row and easy boundaries which our false deceitful hearts have devised; but reasonable it must be, viz. Such as is rather sutable to men grown up in a Gospel-stature, then that which is fit to be done by those who were but the Children of Yesterday, under the Paeda­gogy of the Law. We are the Lords dayes-men he hath singled us out for special service, his eye is continually upon us, and we have much work to do, it behoves us therefore to look about us; for we shall be inexcusable, if we be found negligent in the day of the Lord.3 Motive,

Thirdly therefore consider the length of your way that you have to walk, and the multitude of businesses that you have to do, and then see whether you have not need to use well the Light of this day, without which, you can never be able to finish your course with joy.

You have I say a great journey to go, viz. through all the wayes of God's Commandments before you can get to Heaven.Ps. 119.96 And these Commandments are exceeding broad, yet must you traverse them in their whole breadth, having respect unto every particular circum­stance, so far as you are concerned therein. In this journey there must be no picking and chusing of our way according to our own fancies, nor turning aside from any one Commandment; for, he that turneth away from the holy Commandment,2 Pet. 2.21. it had been better for him that he had never known, nor entred into the way of Righteousness at all. And now alas how is it possible for a poor weak Creature, blinde and lame (such are we all, the best of us all, of our selves) to walk steddily in this way, and to continue in it to the end, unless he hath the light of this day to go before him, which alone is ordained of God to be a con­duct therein? especially considering withall the variety and multitude of businesses that are to be done in the way:Bishop Reinolds. Let us take notice of them as they are prepared to our hands by a skilful Workman, one of a thousand. Christ, saith he, hath service much more then enough to take up all the Might, strength, studies, abilities, times, callings of all his servants, businesses towards God and himself, worship, fear, Communion, Love, Prayer, Obedience, Service, Subjection; Businesses towards and for our selves, watchfulness, repentance, Faith, Since­rity, Sobriety, Growth in grace; Businesses towards other men as instruments and fellow-members, exhortation, reproof, direction, [Page 196]instruction, mourning, rejoycing, restoring, relieving, helping, praying, serving in all wayes of love: so much evil to be avoided, so many slips and errours to be lamented, so many earthly members to be crucified, so much knowledge and mysteries to be learned, so many vain prin­ciples to be unlearned, so much good to be done to my self, so much service to be done to my brother, so much glory to be brought to my master, every Christian hath his hands full of work: and can all this be done; without light? Or will you stand all the day idle, as if you had not been hired at all into the Lord's Vine-yard, but still continue in the market-place of the World amongst those that are without? But be it known unto you, you have been hired, and the penny of eternal life hath been offered unto you again and again; therefore woe unto you if you stand out any longer. As yet there is day light for you to come in, but you know not how soon it will expire.

Which indeed ought also to be thought upon by us as another spe­cial Consideration to quicken us in our way.4 Motive. This day I say will have an end, and we know not how soon the mystery of God will be fi­nished, and the Oath fulfilled, that time shall be no more. This ne­vertheless we know, that there is an appointed time to man upon earth, and that his dayes are as the dayes of an hireling, Job 7.1. that is, very short and uncertain: so that how short this day of the Gospel may be to us we cannot tell; and many times it is made shorter then the dayes of our lives, being through God's just indignation taken from us, leaving us in the darkness of our own foolish hearts, and under the power of the Prince of darkness, because we chuse darkness rather then light. Very needful then it is to hearken to the advice which the Lord giveth Joh. 12.35. Walk saith he in the light while you have the light, least dark­ness come upon you, And also to follow his example, I must (saith he) work the work of him that sent me, Joh. 9.4. Ps. 19.5. while it is day, the night cometh wherein no man can work. We see daily that the Sun in the firmament hath his rising and setting, he cometh forth of his Chamber in the morning like a Bridegroom, and retires again at even: Thus in like manner is it with the light of this day: it came forth De umbraculo suo, out of its place, where it lay shadowed before in the Tabernacle of Moses, or if you will De thalamo (for the word will bear both) out of the Presence-Chamber of the God of Heaven, where it was trimmed after the form of a Bridegroom in a more gorgeous manner then formerly it had been: and being come forth, hitherto like a [Page 197]strong man he hath run his race, bearing down all opposition, driving before it the darkness of Judaisme, Hellenisme, Paganisme, Papisme, and Atheisme, and what ever it be that is contrary to sound doctrine: But being in a race, it will have an end, and we may probably con­jecture that it is well neere finished: For as the coole of the day doth foretell the approaching of the night, so that coldness of love, which was foretold to be in the last times, and is now too palpably to be di­scerned in the World, doth plainly demonstrate the setting of our Sun to be very neere. Yea, and Satan also hath great wrath, because hee hath but a short time to work for his Kingdom, knowing well that the end of this day will be concluding of his whole design against the Kingdom of Christ. Do not these things I say signifie to us, that the day goeth away and that the shadows of the evening are stretched out. That our Sun is declining, and his race even almost at an end.

Work therefore now for your lives, if ever you will do it, the night cometh wherein no man can work. Could we speak to the light of this day, as Joshua did unto the Sun, to stand still and make it slay our leisure, we might then take our own time? But as all our times, so especially this is in the hand of God; and as no worldly or infernal power can precipitate this day, or cut short the hours thereof, so can none protract it beyond that measure, which the grave and wise antient of dayes hath appointed unto it. The day is his, and the night is his, saith the Psalmist, the day, I say, of the gospel, and the expi­ration of it (as well particular to some Persons and Nations, as uni­versal at the end of the World) are in his power under his irreversi­ble decree, to be ordered according to the good pleasure of his Will; and therefore out of our reach to be interrupted in their course by any thing that we can do. Arise then and walk, Up and be doing, least dreadful darkness seize upon you before you be aware. It is report­ed by Historians of Titus Vespasianus (entituled by them deliciae hu­mani generis, because he delighted to do good unto all) that when he had spent a day without doing somewhat whereby the Common­wealth or some private persons might be benefited by him, he was wont to say Diem perdidi, the day is lost; O let us consider the day is well nigh spent, and the night is at hand, If now we stand idle, and will do nothing, or if we be slothful in the multitude of businesses,Rom. 12.11. [...]. which the Lord hath set us, not Serving the time with that fervency of spirit, as is fit for the day, we also may say hereafter when it will be [Page 198]too late Perdidimus diem, we have lost the day, and are lost in the night without any remedy. What therefore the Preacher saith in his sense,Ec. 9.10. the same say I in this, Whatsoever thine hand findeth (in the word) to do, do it with all thy might; for there is no work, nor device, nor Knowledge, nor wisdome in the grave whither thou goest; That be­ing (as one saith) Seculum Mercedis, not Seculum Operis, not a time of work, but of wages, and your wages shall surely be according to your work.

To Conclude, Let us according to the Advice of the Apostle walk honestly, Rom. 13.13. that is, Decently as in the Day, in all the Commandments of the Lord, doing that which is good in his sight (for this is in­deed that honest decency which adorns a believer, and sets a beautiful lustre upon his holy profession) In which Adviso the Apostle seems to allude to the civil Customes and Manners of people that are modest in the World, who are wont both in their apparel and deportment to demean themselves decently in the day time, and will while they are in the light be ashamed that any thing dishonest and unseemely should be found upon them, or acted by them: whereupon he would have us also that believe to learn and remember to bear such a respect unto this day of the Gospel, and the light shining about us, as to have our Conversation honest, and to do nothing uncomely in it, No Rioting or drunkenness, no Chambering or Wantonness, nor other the like di­shonest works of Darkness should be seen amongst us, which in this day will cover us with shame to the loathing of our persons in the Eyes of God, and his Holy angels: Away with them therefore, and let us walk honestly.

And now for a close of this Exhortation, I shall take liberty to speak a word unto you in season, If you be Children of the day, be­ware of the deeds of darkness in this time wherein you pretend to remember the Nativity of our Lord Jesus Christ. It is not my work to argue against the solemnity which Yesterday, to Day, and some Dayes following, is still held up and continued among us; neither will I undertake (as the manner is) to judge any man here present in the freedom of his Conscience for his observing this Anniversary Festival, yea though his observation of it be accompanied with a more then ordinary use of the good Creatures of God, provided that he doth, as the Apostle speakes, observe it to the Lord. But I beseech you, Is this to celebrate the Nativity of the Lord, to run into excess of Riot, [Page 199]and to let loose the reins into all manner of disorder and Licentious­ness? Is this to Commemorate the Birth of Christ, to spend the time in gourmardizing and swinish Drunkeness? Siccine exprimitur publi­cum gandium per publicum dedecus? Haeccine solennes dies decent, quae alios non decent? Will you so testisie your publick rejoycing, as to make your selves a publick shame? Do such things become these fe­stival dayes which are scandalous and unbecoming those that profess the name of Christ upon other days? It was the complaint of Tertul­lian in his time, and we have too much reason to make use of it now. O my Brethren, beware I fay again of the unfruitful works of darkness at this time, if you be the Children of the Day. And a needful Ca­veat it is, for I think it hath been too truely said, God hath been more dishonoured in many places of this land by Rioting and Drunkenness, and other Abominations in the twelve dayes, then in all the twelve months following. Let us therefore I say again walk honestly as in the Day, and as becomes Children of the day in all the Command­ments of the Lord.

I have I confess been somewhat large in handling this subject. But the day will not fail us, though we take a turn or two more then ordinary in walking this round, I mean in meditating upon this holy walk, and in exhorting one another while it is called to day, to bestir ourselves in it.

Let us now pass on to the other side of this walk, that is, the ordi­nances of the Lord, for they indeed are the excellency and glory of this day; and methinks it should be our endeavour, yea, it should be our Ambition to exercise our selves in this walk also more frequently then we do. What greater happiness can there be in this world, then to walk with God, and to hold a sweet correspondency with him? To pour out our complaints before him, to make known our requests unto him, and to receive instruction and benedictions from him? what a priviledge is it peculiar to this day, to finde the Lord Jesus Christ in his Regal and Pontifical attire, walking in the midst of the seven golden Candlesticks, that is, in the assemblies of his people, breathing upon them with his spirit, and insinuating himself kindly into their hearts by his word and Sacraments? Are not the goings of the Lord, the Lord I say our God and our King in his Sanctuary, worthy to be traced by us, especially, when the savour of his Oyntments doth so spread it self that it is sensibly to be discerned? What, do not the words of God do good to those that walk uprightly? Shall God all [Page 200]the day long from the rising of the Sun to the going down of the same, stretch out his hands unto us, filled with the choicest of his blessings that ever he did hold out to the Children of men, And shall not we put forth our hands to receive them? Is it nothing to have Satan fall down like Lightning before us in the powerful dispensations of Go­spel-Ordinances? O how happy were we, if we knew our Hap­piness?

But since I am fallen upon a serious expostulation in this case, suffer me I beseech you good brethren that belong unto this Congregation, to bring it home to your Consciences by a particular application; and without offense bee that speech, which is intended not to offend, but onely to affect with a clear Truth.

Yesterday, it is like, if there had been a Sermon in this place, here would have been a full Congregation; To day also it appeareth our Assembly is greater then it was wont to be upon these dayes, yet yesterday, and to day, and all our dayes, what do we that are your Ministers but work the work of him that sent us, preaching peace by Jesus Christ (he is Lord of all) Whence is it then that our Message is despised? That the holy and divine Ordinance of preaching is so much sleighted by your absenting your selves upon such dayes of the week wherein Ministers come freely to impart unto you some spiritu­al gift, such as they have received from the Lord? If indeed we did preach any other Gospel, then that which the Church of God hath received from the beginning, or any other Jesus then him who is the same yesterday, to day, and for ever, ye might have just cause to de­spise our ministery, and to hold us accursed. But when we bring unto you no other doctrine of salvation then that which hath been professed and maintained by the Church of God in all Ages, sealed and confirmed by the bloud of Martyres, yea by the bloud of God him­self, accompanied also with the mighty operations of the spirit of God to the conversion and salvation of multitudes that hear it, how can you without contracting unto your selves an extraordinary guilt in the sight of God, refuse as you do to resort to this place at such times, when this word is faithfully preached, having no lawful lett to hinder you, and to keep you from it? Do you not hereby openly pro­claim unto the world that you have no care of your souls, what be­comes of them, whether they sink or swim, whether they saved or damned?Pro. 15.32. He that refuseth instruction, saith Solomon, despiseth his own [Page 201]soul. Nay is it not a plain demonstration of too great an impiety, as that you care not for God himself, that you regard him not, fear him not, nourishing in your hearts a secret atheism and enmity against him? Where there is not a desire of the knowledge of Gods waies, there is questionless a slender account made of the majesty of God, and a se­cret if not an open separation from him. To this purpose saith Job, They that desire not the knowledge of his waies, say unto him in their hearts, depart from us. Nay more,Job. 21.14. To refuse to hear the word preach­ed when we may, and God offereth it unto us, at such a time I say, to have no minde to it, no love to it, but disdainfully to turn our backs upon it, is a greater sin (according to the judgment of Christ himself) then the sin of Sodom and Gomorrah Hear what he saith Matth. 10.14.15. And what he speaketh there to his Disciples,Matth 10.14.15. he speaks to all his servants lawfully called to the work of the ministe­ry, into whatsoever City you enter, and they receive you not, shake off the dust of your feet, Verily I say unto you, it shall be more tole­rable for the Land of Sodom and Gomorrah in the day of judgment then for that City. We [...]l, be assured of it, when all's done, and the time of reckoning shall come, This will be found to be a very great sin. It will not boot thee then (poor man) to say, I have been care­ful to celebrate the commemoration of my Saviours Nativity, at the usual time of the year, no, no, thy observation of this Ecclesiastical Constitution will not by ten thousand talents counterpoize thy great sin in disobeying the commandment of thy God by so frequent refu­sing to hear him, as thou doest, at other time of the year when he speaks unto thee in the ministery of his word: Whereas therefore you will do this, from which I will not disswade you, Do not leave the other undone, which God hath so expresly commanded should be done; but to day hear his voice and harden not your hearts.

There are sundry other Ordinances which the children of the day might here be exhorted to walk in. But it will not be expedient now to insist upon them all severally, onely let the Sacraments, which are together with the word the prime Ordinances of this day, have that regard which is due unto them. The Lord we know hath comman­ded that we should walk in them; For as he said of old under the Law Lev. 18.4. So hath he in effect spoken it again and again in the Gospel concerning his Sacraments especially,Levit. 18.4. ye shall keep mine Ordinances to walk therein, I am the Lord your God. Observe. It is not [Page 202]said to talk and discourse of them onely, as the manner of some is now­a-daies, much less to keep them closed up and confined within those narrow limits which our late upstart Anabaptistical Projectors have devised, with whom there hath been too much tampering and com­pliancy; even almost to the irrepairable ruine of that whole Evangeli­cal Institute, under which we have hitherto prospered; but to walk in them, that is, to use them both for our incorporation into his Church, and our corroboration in it. Since then the Lord hath commanded us this service, we had not best stand arguing still about the admini­stration of it, and in the mean time leave it quite undone: But let Ministers and People look to it betimes, least the anger of the Lord smoke yet more and more against them for their disobedience. Thus much for that which concerns the children of the day, and what the day requireth of them.

In the next place seeing the Time of the Gospel is such a lightsome Day, let this serve to awaken the World that lyeth asleep in the dark­ness of Ignorance and Profaness. And oh that I were now a Boaner­ges that I might with the Thunder and Lightning of this day rouze and startle such Sleepers out of their sloth and security, wherein they are willing to lie down, like those the Prophet speakes of Es. 56.10. Lo­ving to slumber, miserably stupified with the Delusions of the Noone­day Devil, scarcely so much as dreaming of their imminent danger, till it comes upon them with the dreadfull Alarmes of Gods Insupportable Vengeance. Look up, O ye poor Creatures, behold and see, the Night is past, and the Day is come, the Morning is not onely spread upon the Mountains, and the Day Star in his Course driving before it the shadowes of the Night, but the Sun hath shined out in his full strength. What? Are you not ashamed thus to turne Day into Night, and to lie snorting in your sinfull Security, whiles so glorious a Light shineth round about you? If you will still shut your Eyes; let your Eares yet be open to that Gospel-Thunder clap (Joh. 3.19.) and let them tingle to heare it,Joh. 3.19. This is the Condemnation (the very damning Sin which sinkes men deepest into Hell) that Light is come into the World, and men love Darkness rather then Light.

But let us a little take these sleepers apart one from another, and proclaime before them the Day of the Lord.

First you that are wilfully ignorant, who know not, nor will under­stand, [Page 203]but take Pleasure to walke on in Darkness, and will not see the Light, very apt to learn how to carry on a Design to your Advan­tage in things of this World, but starke fooles in the mystery of God­liness; Consider, Is this a time to be Ignorant, when the Light of the knowledge of the glory of God hath shined out, not in the vailed face of Moses, as it did Yesterday, but in the glorious face of Jesus Christ? Is this day of the great things of God so illustriously visible, to be despised? Or is there such Comeliness and Beauty in the Black hue and prodigious feature of darkness, that men should so much de­light in it? The times of former ignorance God was pleased to wink at, but now he commands all men every where to repent. Awake, Awake therefore you that have hitherto despised knowledge, Awake I say, open your eyes now, if ever you will see; for if this Gospel which this day hath so demonstratively made known to the World be as a Hidden thing unto you, it is an evident token of your everlast­ing perdition.

But if this Day doth produce such Terrour, and prove so Dismal for those that are ignorant, oh what a black Day is it like to be unto those that are Profane? Let Swearers, and Liars, and Drunkards, and Oppressours, and unclean Adulterers, and cruel Mockers and Despisers of Gospel-Ordinances, with all the rest of that Rabble that lie down in the Lethargy of Sin, tremble and be horribly afraid at the Apparitions of this Day: Since you will not open your Eyes to see the Light of it, you must and shall abide the evil that attends upon it. The evil I say how strange soever it sounds in the eares of men unac­quainted with God and his Word, who think of this Day, as if there were nothing but calmnes and serenity in it; And truely to a Believ­er that walks in the light of it, It is a day, as hath been said, of rich and abundant Grace, A joyful day:Mal. 4.2 To such as fear the Name of the Lord (saith the Prophet Malachy) shall the Sun of Righteousness a­rise with healing in his wings, bringing in his rayes the cheerful and comfortable light of life, that health and salvation, which shall keep them safe in the midst of all dangers. But will it shine forth thus a­like unto all, to those that serve God, and to those that serve him not? hear the Prophet in the words before-going, proclaiming the contrary: Behold (let the world take notice of it) the Day cometh, that is, Mal. 4.1, this very Day we now speak of (as appeareth clearly by the context) that shall burn as an Oven, and all the proud, yea all that do wickedly, shall be as stubble.

You'll say perhaps as those Scoffers did 2 Pet. 3, 4. Where is the promise of his coming? So, where is the terrour of this day? For since we are fallen asleep in our sins, as you tell us, we are safe and se­cure, even in this day that you would have us believe to be so terrible we see no sorrow at all, but thrive and prosper in the World accor­ding to our hearts desire, and to morrow shall be as this day, yea much more abundant. But O poor deluded people, is this indeed your pre­sumption? Wo unto you that ever you were born if you suffer this delusion to prevail upon you. What? Do you think to be safe in the day of the Lord's Vengeance?Es. 61.2. For, whatsoever you vainly dream of it, such it is to all obstinate, impenitent sinners, as it will appear more hereafter. For the present, let me expostulate the Case with you: Are you indeed so safe from the evil of this day, as you do pretend: If you be,Scelus tu­tum aliquis, nemo secu­rum tulit. Sen. Hyp. Tuta esse scelera. se­cura non possunt. Bern. yet, as one said, surely you cannot be secure; Or rather secure say I with another you may sometimes be, but you can never be safe: A miserable safety that is surrounded with so much danger, And the security that you boast of, is a sure token of your imminent Destruction. 1 Thess. 5.3.

You may I confess prosper in the World, and encrease in riches, yea you may come in no misfortune like other folke, nor be plagued like other men, and yet notwithstanding this day of the Lord's Venge­ance have a terrible influence upon you. There is an Ʋltrix miseri­cordia an avenging mercy, giving freedome from trouble, in Anger and Displeasure, Solo auditu contremisco saith Holy Bernard sweetly, I tremble at the very hearing of it, God keep me from such mercy, These blessings are beyond all wrath. But what talke you of prospe­rity and security? Did you never hear that God rains down snares here upon his enemies, as well as fire and brimstone, storme and tempest? And that the prosperity of fooles shall destroy them? What advantage then have you by these outward things, wherein you so much pride your selves, and applaud your own happiness, When they shall be instru­mental in bringing you to utter ruine. In the mean time, oh how doth the Soul lie scorching under the burning heat of this day? Which though it be by some but little felt, yet it is the forest judgment of all other; for as the Lightning never pierceth more fiercely then when it melteth the sword, and hurteth not the scabberd, so is the wrath of God never more incensed then when he punisheth the soul and spares the body. Look then into thy soul, O poor Sinner, and see what this [Page 205]day doth there bring forth, either an obduration upon thy heart, or an inflammation upon thy Conscience. O how is the heart some­times hardened in sin? Made more and more obstinate and perverse against the Lord? Yea, and that which aggravates the misery, it is by that very means whereby the Saints are renewed, and made happy in their Conformity to God in righteousness and true holiness; for as the heat of the Sun softeneth wax and hardeneth clay both at the same time, so hath the light of this day its several operations upon the God­ly and Ungodly according to their several Capacities, and dispositions, The one it brings into an humble frame fit for such impressions as the spirit of God will fix upon them, The other are thereby made more and more refractory and inflexible in their sin, till they be ripe for de­struction. And is not this a great terrour unto men, that, that which might have been for their wealth, to enrich them with grace and glo­ry, should become unto them an occasion of falling into extream mi­serie? Sometimes again the Conscience of an impenitent sinner is set all on fire by the light of this day, and put into such a flame that nothing can quench it; yea, the more illuminations it hath of the glimpses of that glorious grace which is now revealed, the more vio­lent flashes of God's glittering sword do withall break in upon it to the amazing of the soul with terrours that are inextricable and unex­pressible. A black cloud of Witnesses might be produced that have found this true by too lamentable experience. Not as if this light did naturally bring forth such sad effects, but wheresoever it shineth, being mighty to prevail, if it be resisted (wo unto them that make the opposition) it comes I say like Lightning with greater Violence, and where it meets with such combustible stuff as a reprobate Spirit, it proves through the just judgement of God a devouring fire.

True it is that even the most holy and faithful servants of God may sometimes for want of a due observation of this day, have terrible ap­prehensions of it, The light of it may seem to go altogether retro­grade unto them, and the illuminations thereof may also turn into dreadful inflammation upon their Consciences: But yet because they are the Children of the Day, The healing which is under the wings of that Sun that giveth light unto it, shall surely have a comfortable in­fluence upon them, And the anointing which they have from the Holy one, shall be as an eye-salve, whereby they may see the light more clearly, and a preservative likewise, so to keep them, as that the pro­mise [Page 206]shall in this sense be made good unto them, Though they walk through the fire, they shall not be burnt, neither shall the flame kindle upon them Es. 43.2.Es. 43.2.

Impii autem non sic, non sic, said the Psalmist in a certain place, As for the Ungodly,Ps. 1.4. it is not, nor never shall be so with them. For the Prophet, as I told you before, puts the difference even there where he speakes of that healing that shall come upon those that fear the Lord, The day saith he cometh that shall burn as an Oven, Mal. 4. [...]. and all the proud, yea and all that do wickedly shall be as stubble, &c. In an Oven or furnace there is no Healing, nor escaping, but burning and consuming of all that is within the compass of it, especially if it be dry stubble: so is this day to all Ungodly persons, a Magormissabib, a terrour round about. And to apply the Words of the Prophet Amos to our present purpose, for they have a measure that will reach unto it;Amos 5.18 The day of the Lord is darkness and not light, as much as to say, You are much mistaken, if such as you think to meet with any light of consolation in this day, so long as you continue in your rebellion against the Lord; rather you will finde it tobe with you, as if a man did flee from a Lion, and a Bear met him, or went into the House, and lean'd his hand on the Wall, and a Serpent bit him. Amos 5.19 If you have escaped from a Lion, the Lion of the Gospel, because possibly he is of so noble a nature that he hath not pursued his prey, This day will send out a Bear, even the ter­rour of the Law to meet you, that shall rend and tear without mercy, But if neither of these can overtake you, when you enter into the Grave, and think to be at rest, a Serpent, an immortal Worme shall bite and sting you without any remedy.

Where are now all your glorious boastings of this day of the Lord? As that your Lot is fallen unto you in such a pleasant time wherein you need not doubt you say of Gods mercy, but hope to be saved (as you often swear it too) and come to heaven at last as soon as others: For why you know this day salvation is come into the World, Jesus Christ died for sinners, and such you know your selves to be: Let Preachers therefore say what they will, we fear nothing say you though we do perhaps live in sin (as who is there that liveth and sin­neth not?) Yet we will hope howsoever that all shall be well in the end: Alas, Alas miserable people your expectation will be frustrated, and all your hopes vanish away like the spiders Web. Do you not see what a dreadful day is come upon you? You look for peace, saith the [Page 207]Prophet, but behold trouble; and for a time of healing, but no good comes: Even the very Ordinances of this day,Jer. 4.19. which are sweeter then Honey to those that live in Gods fear, are unto you, so long as you abide in your profaness no better then poison. You have been bapti­sed with water, whereby you are distinguished from those that are without God in the World, But if your Souls lie still wallowing in the pollutions of sin, it shall be more tolerable for Infidels and Pagans at the day of judgement then for you. When you come to the Lord's Table, to which you may pretend a right, because you outwardly profess the faith of Christ Crucified, neither are you to be repelled from it, untill you be juridically cast out, But when you come, O what a woful hazard do you run? I need not tell it you in any other words then those the Apostle useth, You eate and drink your own Damnation. The Word also when you hear it proves not onely a dead but a deadly Letter sent unto you from Heaven to pronounce your Condemnation; yea, all the Exhortations, Admonitions, Con­victions, Reprehensions that you meet with from Ministers, from friends, from enemies, from your own Consciences, bring forth no bet­ter fruit then to sink you deeper into Hell. Your continued rejecting of that rich and abundant grace that is freely and frequently tendred un­to you, sets you every day at a further distance from God, gives the devil more hold-fast of you, adds more fewel unto your Tophet, making your torment hereafter the more insupportable. O what a day then is this wherein men treasure up wrath against the day of wrath? A most deplorable estate! yet this is the Lot of all impenitent Sinners.

If any should yet enquire how it comes to pass that this inevitable misery falls upon these wretched kind of people that we have been speaking of, I must answer, There are two things which the Holy Ghost in Scripture doth plainly present unto us as the grounds and causes thereof.

• First the sin of such persons is found out by the light of this day.
• Secondly, Their sin doth find out them, When sin is found out, Gods anger is enkindled, when sin findes out the sinner, his anger is then put in Execution.
  • The first of these will justifie God in his se­verest judgements against sin wheresoever it appears.
  • The second will convince the sinner of the deceitfulness of sin, and of his folly in en­tangling himself with that which will be his utter undoing.

But let us consider these severally.

First, I say their sin is made manifest by the light of this day, and [Page 208]their Iniquity found to be hateful, yea more hateful then the sin of yesterday. All things saith the Apostle that are reproved, are made manifest by the light; and the clearer the light is, the more Ugly doth a Deformity seeme in the eyes of all that look upon it. Now it is, that sin is become exceeding sinful, that is, hath gotten more strength to do mischief then formerly it was wont to do, putting more malignity and perversness into the hearts of men then ever, and affronting the Almighty with the greatest impudence, despising those means which Divine Wisdom hath found out for the suppressing of it, Now it appears in its proper colours, insomuch that, as our Saviour said, It is inexcuseable,Joh. 15.22 there being no Cloak of a carnal Apology large enough to cover it. When sin then shews it self in this manner, who can lay any thing to the charge of God, or censure his righteous proceedings against it? True it is, Profane and Godless wretches do what they can to keep their sin close,Pro. 28.13 that it may not be seen, But they shall not pro­sper saith Solomon, that is, their projects will fail them, For why? The day opens all the secrets of mens hearts, the light of it comes with such a mighty penetration, that no corner of the Soul can escape it, whatsoever lust and corruption lurketh therein it findes it out, All the palliations and tergiversations of sinful men, All their tricks and eva­sions, their winding and turning things upside down, their crafty con­trivances to hide their wickedness are now laid Naked, Heb. 4.13. and openly dis­sected before the eyes of God with whom they have to do. Yea, now is preparation made for the discoveries of the great day,Rom. 2.16. for according to the light of this day shall that judgement also be. And herein will that of the Psalmist be verified,Ps. 19, 2. Day unto day uttereth speech. This day will make known unto that day, whatsoever sin hath been acted in it unrepented of. And this now, this I say is that which fretts the hearts of secure sinners, that their sins which they would have lie hid, and be forgotten, should be thus found out, and brought to light to their shame and confusion. Hence comes their rage and madness a­gainst the light, that they could even wish many times the Sun out of his Orb, and the bright beames of Divine Truthes swallowed up in perpetual darkness, rather then their sins, which they love better then their Souls, should be thus disturbed and discovered. All which consi­dered how righteous is God in his Anger against sin when it is found out and made manifest by the Light?

Secondly when sin is found out by the light of this day, unless the [Page 209]sinner then followes the light to find out a Saviour to save him from his sins (to whom it would certainly lead him if he would diligently ob­serve it) his sins will surely find out him and fall upon him with all the curses that are written in the Law, wherein, as the Apostle saith, The strength of sin lieth, and without which it could be of no force at all to produce, no nor to pronounce the least Condemnation.1 Cor. 15.56. That exe­crable League which hath been made with sin, will betray the sinner, and bring him under the power of it, whether he will or no. Thine own wickedness saith the Prophet shall correct thee, Jer. 2.19. and thy back-slidings shall reprove thee. The pride of Israel doth testifie to his face, saith the Pro­phet Hosea. Hos. 5.5. Behold here how sin which for a while seemes pleasant to the sinner, and promiseth to bring him much delight and contentment, how it will in time slare him in the face, and prove both a witness a­gainst him and his Executioner. You have sinned against the Lord, and be sure your sin will find you out, Num 32.23 said Moses once to the two Tribes and the half Num. 32.23. which may very well be applyed to all profane persons this day: In which words the Holy Ghost seems to allude unto dogs hunting greedily after their prey untill they have found it. For so it is with sin, somtimes it is like a Bandog that lyeth at the door of the Soul, not suffering any thing that good is to enter there, as some interpret that place Gen. 4 7. Sometimes it is like a Bloud-hound that pursues the sinner, and wil not leave till it hath caught him by the Throat, and rent the Caule of the Heart with desperation, and this pursuite is the more like to speed, because it is in the day, wher­in the light is a furtherance unto it: So that the sinner shall at last in effect say to his sin, as Ahab did to Elias, Hast thou found me O mine Enemy? And cry out in the Devils Language, Art thou come to torment me before the time? Undoubtedly whensoever God letteth sin loose upon the soul either to stupifie and harden the heart, or to sting the conscience with that venome which this day (accidentally and by the just judgement of God for the despite cast upon the light of it pu [...]s into it, it is the bitterest Enemy of all other; wherein nevertheless the sin­ner doth but reap the fruit of his own folly, and is filled with his own devices, in nourishing such a Viper in his bosome that will bring all this mischief upon him. Thus may ignorant and profane people see what a wofull day is come upon them, since they will not walk in the light of it, they lose themselves in most deplorable darkness.

Let us conclude this use with some Application.Applicati­on. Consider then [Page 210]with your selves O poor People ready to perish, Is not this a great and and notable day? And can you now be able to endure the Coming of the Lord?Mal. 3.2. Now as the Prophet saith, when he appeares as a Refiner's fire and as Fullers sope, that is, to cast out all dross and filth out of his Church, when as the Baptist saith, He comes with his Fan in his hand, Mat. 3.12. that is, The preaching of his Gospel in the Ministery of his ser­vants, whereby as with a purging blast, he will throughly cleanse his floor, gathering his wheat into his granary, but burning up the chaff with unquenchable fire? Can your hearts endure, or your hands be strong in the day wherein the Lord thus deals with you? How much better were it for you to awaken your selves out of your sinful secu­rity, and to walk in the light of this day, then to have the Thunder and Lightning of it flash into your Souls with the pledges and first-fruits of everlasting burnings? What meanest thou O steeper (said the ship­master unto Jonas when the Sea wrought and roared for his prey) So now when you are in such apparent hazard, may it not be very well said unto you, what mean you sleepers? Will you go away in a sleep, and be swallowed up for ever in the bottomless sea of Gods wrath and fury? What mean you thus carelesly to lie down in sin, when you should walk before the Lord in the light of the living? Is this a time think you to say with the Sluggard Pro. 16.10. Yet a little sleepe, a little slumber, a little folding of the hands to sleepe, when dreadful dan­ger is so neare, and ready to fall upon you as an armed man?

Awake therefore I say you that are ignorant, Be not still brutish for lack of understanding; when God hath sent out his Light and his truth to leade you and guide you, do not you refuse any longer to follow it. If in the things of this World you can, as occasion is offered, ma­nifest some skill and dexterity, promoting carnal interests, and nego­tiating your affairs to your best advantage, will you not be without excuse, if in those things that concern the everlasting estate of your Souls you be foolish and ignorant even as beasts before the Lord? O remember that you have Souls, souls more precious then all the world, which should be cared for, as well as your Bodies: And what is both the Ornament and the Nourishment of a Soul, but that knowledge, which this day would enlighten it with? Alas consider, Is it not a shame that all the labour of a man should be for his mouth (as the wise Preacher once said Eccles. 6.7.) and his Soul in the mean time, which denominates the man, distinguishing him from other Creatures that [Page 211]are inferiour unto him to be altogether Ʋnsatisfied? Awake therefore and get Wisdom, now while it is to be had, which is the principal, Pro. 8.7. And will all your gettings, and above all, get understanding.

Awake also you that are profane! Let the swearer awake lest God also swear in his wrath that he shall never see the light of this day, un­less it be to his horrour and amazement. Let the swinish drunkard that makes a swill-tub of his body, and his soul a trough for the Devil to bouze in, let him I say awake out of his intemperance, for it is the eleventh hour of the day, and if he continue until night, he shall be inflamed with the cup of Gods fury, which is full of mixture, that is,Ps. 75.8. of curses that are written for eternity against impenitent sinners. Let adulterers and unclean persons awake out of their filthiness. They shall else be thrown into a bed of shame, and the day shall un cover their nakedness to the loathing of their persons in the sight of God and his holy Angels. Let the merciless oppressour awake that grindes the faces of the poor with a heart more hard then the nether mil-stone, let him I say, awake betimes, and break off his sin by re­pentance, undoing heavy burdens, and letting the oppressed go free, otherwise the Arrow of Gods indignation that now flieth by day, shall surely find him out, and peirce him-thorough with a wound incura­ble: In a word, let the fraudulent Deceiver, the voluptuous Epicure, the atheistical Scoffer, the greedy Mammonist, and the Idolatrous Rimmonist, I mean the Superstitious Romanist, with all other of that Cimmerian crew, children of darkness, who are this day fast asleep in their sins, rouze up themselves, and be awakened: Alas poor crea­tures what mean you? Will you I say again go away in a sleep? De tenebris ad tenebras, from the inner darknes of your minds swallowed up in ignorance and profaness to the outer darkness of Gods ever­lasting displeasure? Shall the terrible lightning of this day blast your souls till there be no remedy? What mean you sleepers? Awake, awake, it is now time that you should arise from sleep, yea the time is almost past: Now is salvation nearer then when you first believed, Rons. 13.11. that is, when you first gave up your names to Christ to be his Disci­ples, and now is damnation nearer, then when you first were threatned. To conclude, be confident, what ever Satan may suggest unto you, or what ever vain imagination your own foolish and deceitful hearts have entertained concerning this day, be assured I say of this, it will bring you no better tidings, then what I have here proclaimed in your [Page 212]ears, unless you awake, you will certainly perish; Albeit you lie sleeping in sin, yet your damnation (as the Apostle saith) slumbreth not, for the day light keeps it awake,2 Pet. 2.3. and not onely so, but provokes it with greater and greater rigour to fall upon you. But I will hope better things of you. Who will not disdainfully reject what is here offered unto you, yea such things as accompany salvation, because the light of this day naturally bodes that which is good unto the world; whereas the judgment that comes along with it is but accidental, mercy being now in her prime, beautified with an evangelical lustre, and rejoycing against judgment.

With this hope we shall terminate this first Point, viz the Deno­mination of the Time [...], to day, as it is rendred in the Text according to our third Interpretation.

CHAP. III. Sheweth how JESUS CHRIST shall conti­nue to be [...] the Same for ever Ʋnto his Church.

WE should now according to our prescribed method come to speak of the third course or computation of time here menti­oned in the Text, and of that which is predicated of it, viz. [...], Jesus Christ the Same, or the onely He for ever.

But to avoid Prolixity which hath already spun out the former parts into a greater length then was intended, we shall not distinguish this into several propositions, as hath been done with those before: Neither indeed can we be able to speak of what shall come upon the Church in the continuation of this day of the Gospel to the end of the world: Onely this we can say, because the Holy Ghost witnesseth it, That persecutions and Afflictions do abide it, but withall that Je­sus Christ will be [...] unto it, which he ever hath been. Here­upon therefore shall we fix the short remainder of our discourse de­riving some inferences from it for the further edification of those that take pleasure in beholding the immutability of the Lord Jesus. Observe then.

In the midst of all the various changes and chances that may come upon the Church to the end of the world Jesus Christ will be unto it still, The Same.

No variableness nor shadow of turning shall ever be found in him, either in his Mediation with the Father, or in the dispensation of his power among his people, But he will be Semper idem, Alwayes the Same.

Now herein we can but speak of the exercise of Christs Mediatory office, as we have already done, and therefore it will be needless to spend many words about it. As he began, so he will continue to be the Prophet, Priest and King of his Church. The same word of truth, which he hath revealed, he will still continue, no addition unto it, or diminution from it will he ever suffer, his Gospel is an everla­sting Gospel,Rev. 14.6. 1 Pet. 1.25 His word abideth for ever, And if an Angel from Hea­ven should come and preach any other, we must (therefore much more will he) ho'd him accursed.Gal. 1.8. He is a Priest for ever, accor­ding to the oath of God, not to be retracted, saith the Prophet, Hath an unchangeable Priest-hood saith the Apostle.Ps. 110.4 Heb. 7.24. A Priest established in his Dignity as master and Lord, by virtue of his Son-ship, not like unto the servants the Priests of Aaron's order. Who, when they entred into the most Holy place, were not there to sit, but otherwise to exe­cute their office, according to the order prescribed unto them by Mo­ses, Heb. 10 11 They stood (as became servants (saith the Apostle) ministring before the Lord. But Jesus Christ when he had offered one Sacrifice for sins for ever, and according to the Law entred into the holy place to finish the Atonement, Sat down on the right hand of God, noting the perpetuity of his office, according to the dignity of his person, and that he ever liveth (which was not possible for any other to do) to make intercession.Dan. 7.14. Mach. 4.7. His Throne in like manner is for ever and ever, His Kingdom an everlasting Kingdom, and his Dominion endureth throughout all Generations.

No Salvation then to be expected for ever,Act 4.12. but onely by him, No other Name under Heaven given among men from the beginning of the world to the end of it, whereby we must be saved; For before him (as he saith of himself) there was no God formed, Es. 43 10 or rather, as it may be rendred, nothing formed of God, for any such purpose, as to be a Saviour,Ec. 2.12. Ps. 145.11 12. neither shall there be after him. What alas can the man do that cometh after the King? What? He may speak of the glory of his Kingdom, and talk of his power, to make known to the Sons of men his mighty acts, and the glorious Majesty of his King­dom; But to imitate him in his power and his mighty Acts, or to com­pare with him in the Majesty of his Kingdom, would not onely be a contempt cast upon his Crown and Dignity, but an utter impossibi­lity, and a meere vanity for men or angels to attempt it: They poor Creatures being infinitely unfit and unworthy, must let that alone for [Page 275]ever, and they that will expect it of them will finde it to be folly and shame unto them.

I might here enter into a large discourse upon this point, and open a great door and effectual for the conviction of sundry enemies of Je­sus Christ, who by their Opinions and practices do in effect deny him to be [...], the Same for ever: But I forbear for the present, being willing to draw towards a Conclusion: Some short inferences not­withstanding we shall derive from hence that may be of use un­to us.

And first we may here be ascertained concerning the perpetuity of the Church to the end of the World. For because Christ will be the Same for ever, the Church must continue to be for ever also. As the Apostle speaks of the Man and the Woman, Neither is the Man without the Woman, nor the Woman without the Man in the Lord, 1 Cor. 11.11. So may we say of Christ and his Church, neither can the Church be with­out Christ, nor Christ (as Mediatour) be without the Church;Relato­rum uno posito po­nitur & al­terum, nec est relatio nisi inter ea quae sunt actu. Objection. They are like Hippocrates Twins, If one liveth, the other cannot dy, If one dy, the other cannot live: what therefore Christ promised to his Disciples Joh. 14.19. He will surely make good unto his Church to the end, Because I live, yee shall live also.

But do we not see the Church in a consumptive estate, groaning and panting under a most heavy cross, melting her self into tears, yea ready even to give up the Ghost?

We may be deceived, when we think it is at a low ebb, it may be at that very instant in a most flourishing Condition. What it loseth in outward prosperity, it may gain in spiritual growth. We must not bound our conceits of the Church and Kingdom of Christ, according to the models of the Kingdoms of this World. For though this ma­china munai, this great engine, frame and structure, may decrease and diminish in its strength and beauty (as the opinion of some is) by reason, of the clashings and shakings that happen among the parts thereof, till that which is now [...] a specious and spacious orna­ment be made a [...], a confused lump again; Yet nevertheless so long as Jesus Christ will for ever be the Same, the persecutions and troubles that the Churches lie under, yea the differences and conten­tions that arise amongst themselves shall contrary to their nature tend to their advantage. And as poison when it is corrected by the skill [Page 276]of the Physician works more effectually for the health of a sick patient then a wholesome herb, so certainly shall the Church grow better by her troubles, then if she had been all this while settled in a most peace­able estate.

Though the Church be afflicted, and the enemies thereof may seem to prosper,Aus. 2. yet let us nor conclude rashly thereupon that Christ hath forsaken her, and that she shall unavoidably perish. Let David lead you a little into the Sanctuary,Ps. 73.17.18. then you'll finde slippery places are set for these prosperous enemies (And their feet shall slide in due time) But the Church is built upon a rock,Deut. 32.35. the rock of Ages, and when all the foundations of the earth are out of course, we shall find the foun­dation of the Lord will stand sure, because JESUS CHRIST abideth for ever.

Secondly, As we have assurance given us here of the perpetuity of the Catholick Church, notwithstanding all her divisions within her, and her persecutions from without; so we may finde a remedy close­ed up in the rich Cabinet of this Text, which will be sufficient (if well applied) to cure the distempers of our particular Churches. Those distempers I say which have been and still are occasioned by our quar­relling about setting up Jesus Christ in his Throne, and the establish­ment of his Kingdom amongst us, according to his own rule and or­der. For the healing whereof, and to perswade to a Brotherly com­posure therein, What can be more prevalent then this, viz. Jesus Christ is the Same for ever?

We all pretend to look unto JESUS, and it is indeed our duty to eye him in all the dispensations of his power and providence to­wards his Church, that we may not vary from that course and order, wherein he hath always trained up his people, nor be led aside by new-fangled devices, either of our own or others. But let us consider, If he be Semper idem, alwayes the Same, How is it that we are thus di­vided about him? What? Shall the rule and Canon of our Union be constant and perpetual, and shall we be still to seek for a way of uni­ting? Let dissenting Brethren but lay aside Animosities and prejudices wherewith they have so easily been beset, and follow the track and foot-sleps of the Lord Jesus, and we shall quickly see an end of all our differences.2 Sam. 20 18. They were wont to say in old time (said that Mo­ther in Israel) They shall surely ask counsel at Abel, and so they end­ed [Page 277]the matter; Now also according to the word of the Holy Ghost in Scripture, Let us stand in the wayes, and see and ask for the old pathes, where is the good way? The way wherein the Lord himself hath walk­ed, and let us walk therein, and we shall finde rest for our souls; Wee shall see Salvation is neer unto us, yea neerer then we are aware, and that Glory doth dwell in our Land.

The voice of the Oracle which would guide us into the good way; speakes in this manner, Jesus Christ is the Same yesterday, to day and for ever; Which in effect tells us, our foundation is sure and stedfast, and our corner-stone, as it hath hitherto brought on the building into an excellent frame on the one side, in the Ages that are past, so it would also do the like on the other, in these our dayes, and the Ages that are to come, if there were but such a conformity held with it, as there hath been in former times. True it is the Word written is an infallible rule for the guiding of us in matters of Faith, from which we are not to digress, It is so likewise in all things else that concern the Worship of God, and the publick good of the Church, so far as it doth lead and direct us therein; but unless we will say that Christ hath deserted his Church ever since he gave a being unto it, we must avow his continued course and practice in the ordering of it (which I hope none will say is contrary to what he hath written) to be a war­rant also of our Subjection thereto. What then is that good way? Not surely the way of Division and Separation, which tendeth to Confusion; for God is not the Authour thereof, neither will he al­low of it in any of the Churches of the Saints: but of Unity and Or­der, that all such as make profession of the Gospel may be of one ac­cord, and as they stand in their several relations to the Church where­in the wisdom of God and his good Providence hath placed them, to bear up, as with one shoulder, the glory of Christ's Name against sin, the World, and the Devil.

Look now unto JESUS. First, It hath been his constant design to bring all those who believe in him into a Brotherly fellowship one with another, not onely to unite them in several Societies, as some would have it, but to gather those Societies into one Body; And the more there is of this Union among thern under Himself, who is the sole head of the Body (which Dignity none can challenge (if it be but by way of Resemblance) without Anti-Christian Usurpation, and a presumptuous encroachment upon him) it hath ever been most [Page 278]agreeable to his mind and will. This I say hath been the product of his eternal wisdom for the establishment of his Kingdom in the midst of the Nations.

Secondly, It hath always been his work to settle a Government in his Church for the well being of it, that peace and love might be pre­served amongst his people, punishments inflicted upon the unpeacea­ble and unruly, and that all things, especially in the duties of his pub­lick worship and service might be done (according to the variety of emergencies arising in several Nations and Ages) Decently and in or­der (For that is decent and orderly in one place and time, which by experience proveth to be uncomely and disorderly in another) Which government being de facto to say nothing of it here de jure (enough hath been said of that before) continued from the beginning, he hath been pleased to bless and prosper with a most happy success, to the enlargement of his Kingdom, and the propagation of his Gospel: Which we may well presume he would not have done in so long a suc­cession of time, and so many vicissitudes of troubles and deliverances that have come upon his Church, if it had not been according to his minde; but since it is so, and the Apostle here telling us, that he is the Same for ever, we may probably conclude that as he hath not left his Church without a care of her well-being in this particular, so he will not digress from it, but that such a Government so continued and made successful by him shall be perpetuated, as own'd by him, to the end of the world.

Let us then I say again look unto Jesus, and see his goings in his Sanctuary in the midst of his people from the beginning, Let us see also and acknowledge his Immutability therein; for the Eternity of Israel is not as man that he should lye, or the son of man that he should re­pent: As in all other things that he hath undertaken for the advance­ment of his kingdome, so undoubtedly in this he will be the Same for ever. If therefore this hath been his work and design, to establish u­nity and order in his Church, and to settle and prosper this very go­vernment in it, which is this day so much contradicted, will it become those that pretend to have an interest in him to walk contrary to him? Or will he cease to be the Same in the carrying on of his own work, in his good old way, to please those unquiet people that will ne­ver be satisfied, but make the world believe they do him the greatest service, when they do what they can to hinder his work?

What though some mens Tongues and pens run riot, crying out still for liberty, Liberty of Conscience (not considering that to serve the Lord in a chearful submission to his sweet yoke, wherewith he hath always kept his Church in good order, is perfect freedom; nor being willing to know nor understand that Conscientia in tantum libera in quantum ab errore liberata, Conscience is so far free, as it is freed from errour) Yet we may be sure Jesus Christ will still keep on his course, because he is the Same for ever. And let Conscience it self (for which all this clamour is made) wheresoever it is not enthralled to lust or errour, judge in this case, Whether it be a liberty which Christ hath purchased for those that believe in him, to cross him in his work, which he hath hitherto wrought for the good of his Church. I speak not here of what he hath permitted a long time for the trial of his people, and the advancement of his truth▪ (as being able to bring good out of evil) but what he hath alwayes acted, as the King of his Church, and which the very nature of his office did indeed require should be done; For any to quarrel at his actings, and to call in question all that he hath hitherto done in that kinde, as if he had been ever since his ascension onely a spectatour of his Church, to see how well she could shift for her self in her own preservation, without the exercise of his power by settling a government in her, what is this but to tax him with negligence in his office, and to make him a Saviour but in part, which in effect is to be none at all?

What though there be some things that are circumstantial to this Government, and some Ceremonies in divine worship that have not an immediate stamp of Divine authority upon them to make them currant (which will never be found in the whole institute and order of any Church) should we therefore reject all that is in them good and warrantable? Because people have not their desire in things indiffe­rent, should they not consent to that which is necessary for the honour of Christ, and the welfare of his Church? Two things that should be dearer to us then our lives, much more are they to be preferred before a self-satisfaction in some scrupulous niceties, the bare using,1 Cor. 8.8. or not using whereof (as the Apostle speaks of meat) commendeth us not to God. But alas these things are not regarded as they ought to be Mens novel apprehensions of the Kingdome of Christ, and their particular interests therein must counter-ballance all the publick concernments of Christ and his Church.

But O yee poor deluded people consider, Hath not the Lord Jesus Christ been already too much dishonoured by your needless dissenti­ons, but that you will have him to dishonour himself by varying from his wonted course in the ordering of his Church? Hath not the peace of his poor Church been too much disturbed, and Christian Charity too much violated heretofore in the late times of Schisme,Mr. Vines. when (as one of the prime Leaders amongst you said then too truely) It was al­most Popery to speak of it? This was indeed the old mark (for by this shall all men know that ye are my Disciples, said Christ, if yee love one ano­ther) But the truth is, it was almost worn out, and instead thereof Infelix Lolium, unhappy Feuds, Quarrels, Divisions, Rents abound­ed: What fruit had you then in those things whereof you have been ashamed, that you will now return unto them again, rather then to joyn with your Brethren in things that are indifferent?

It was a sweet and Christian resolution of devour Saint Bernard, when he saw differences arise that might cause a breach between him and others with whom he had formerly held a brotherly correspon­dency, He wrote unto them in these Words, Adharebo vobis etsi no­litis, adharebo vobis et si nolim ipse, Epi. 252. I will be of you though you be un­willing, I will be of you, though I be unwilling my self. O if there were in you brethren but this meekness of wisdom to bear and for­bear, and such a zeal for the publick peace, which you are bound in Conscience to promote, it would surely more adorn your Chri­stian Profession, then all your cariering with Spear in Rest against the established Orders of the Church in Polemical argutations.

If it be so that you have any peculiar priviledge granted unto you from heaven above others, to go in untrodden paths by your selves, to disavow that order and government under which the Church hath flourished in former times, and to dissolve all ancient bonds of unity and Christian society in the publick worshipping of our God (as some by their violent Impulses of spirit, others by their Enthusiasms have pretended to have) let it be produced that we may believe you. But as the Apostle puts the question, so may we. Is Christ divided? How is he then the Same?1 Cor. 1.13 Hath he been with his Church ever from the beginning, exercising his Power in the establishment of order and go­vernment in it, without which I say again it could not well have been so long preserved, promising also that he will be with it, for that end and purpose, to the end of the world? And hath he given a countermand [Page 281]or a connivence unto some to separate themselves from the said order and government, yea to do what lyeth in them utterly to disanul it? Verily it must not, it cannot be imagined that he who is the Same ye­sterd [...]y to day, and for ever, should at all prevaricate or swerve so diametrally from his purpose and practice, wherein he hath always manifested himself to be the Same.

If the consideration of these things will not bring on a composure of our differences, and allay the sha [...]pness of contradicting spirits, I know not what will. And if when men see what the Lord hath done, and hear what God the Lord, that is, God which is the Lord,Psal. 85.8. viz. Jesus Christ doth speak, who doth use to speak peace unto his people and to his Saints, to speak it as a Comforter, and to speak it as a Counsellour (for it hath always been the earnest desire of his soul to see his people live peaceably one with another) they will neither acquiesce in his do­ing, nor follow his counsel, What shall we judge of them, but that they are willing not onely to turn but to run after folly, and that they de­light in vain janglings, which do minister endless debates, rather then godly edifying?

Lastly, this will afford strong consolation for all that do live godly in Christ Jesus, both in respect of themselves, and their posterity.

First, for themselves. When we sinde much uncertainty in Crea­ture-Comforts about us, This may be our rejoycing and our refuge, that Christ will be the Same unto us for ever. Though friends may fail, though means may fail, though health may fail, though heart may sail, yet Christ will never fail. Look what Peter spake, but did not perform, Christ hath spoken, and will surely make good, Though all forsake thee, yet will not I. Let therefore that sweet and precious Promise be laid up in the heart of every true believer as a cordial to comfort it in all changes and troubles whatsoever that may arise, writ­ten not onely by the Apostle,Heb. 13.5. [...] Heb. 13.5. but in sundry other places of Scripture for our greater confirmation, I will never, never, never, never, never leave thee, or forsake thee.

Secondly, for posterity. We may rejoyce in this that the Lord Jesus Christ will have as tender a care of them, as he hath had of us before them, because he is the Same for ever. He will be the Same to instruct and teach them, the Same to defend and protect them, the Same to save them from their sins, and to bring them to glory. Thus argueth [Page 282]the Prophet,Psal. 102.27, 28. Heb. 1.10. Psal. 102.27. which the Apostle applieth unto Christ, Hebr. 1.10, &c Thou art the Same, and thy years shall have no end. The children of thy servants shall continue (under thy protection and provision) and their seed shall be established before thee.

Shortly then, Is not this exceeding great comfort to godly parents in all ages, That Christ will be a guardian to their children after their decease? They shall not be left (as we say) to the wide world, neither shall such parents be like unto him of whom the Psalmist speaketh, who should have none to favour his fatherless children: But because Christ is the Same for ever, he will, as he hath done, ever take care of his people that are in Covenant with him, not onely making his Work appear unto his Servants, but his Glory also unto their Children: For he remembreth his Covenant for ever; the Word which he commanded (viz. his Angels to observe in the preservation of his people,Ps. 105 8. or, the blessing which he hath decreed and issued out with such Au­thority, that it shall prevail against all opposition) to a thousand gene­rations. Leave therefore your fatherless children unto him, he will preserve them alive, for with him the fatherless shall ever finde mercy.

CHAP. IV. Sheweth how JESUS CHRIST is [...] The Same unto his Church in her Triumphant estate unto all Eternity.

HItherto have we seen Jesus Christ the Same unto his Church ye­sterday, to day, and for ever in all the Generations that have been, are, or shall be in this world, while she abideth in her Militant estate; which hath given occasion of sundry Instructions that may through the good blessing of God be profitable and seasonable for these last times.

But what then may some say? Will Christ forsake his Church when she is in her triumph, and cease to be [...], the Same unto [Page 283]her, when he hath finished his whole work, and presented all her chil­dren before his Father in glory?

I answer still, Jesus Christ will be the Same for ever unto his Church, that is to say, Not onely in this world, but in that also which is to come.

To this purpose let us briefly consider two things: First the full sense and utmost extent of the Apostles words here [...], for Ever. Secondly how Christ will be the Same unto his Church in the world to come.

As touching the First, We must know that the Original word [...] (which is as much as to say [...], Always Being) literally signifies an Age (which English word is observed to have some affinity with that Greek termination) and an Age of what extent soever it be, hath an uninterrupted being. Now this word being here put in the plural number, may probably intend the several ages of both worlds, First of this present world, together with the sundry revolutions that are in it, one generation passing, another succeeding: And secondly, of the world to come.

This sense I conceive with submission may be allowed; for where the word is put in the singular number, there is often intended the one world, or the other; Sometimes it is put for this world, as Luke 20.34. Matth. 28.20. Sometimes again it is written for the world to come, as Joh. 6.51.58. But being here rendred in the plural number, [...]. it may well be said to comprehend the several ages of both worlds.Joh. 6.51.58. I confess, the world to come is often in Scripture, per se, rendred in the plural number, [...], and with an amplification too in sundry places of [...]; but where the sense will bear a further latitude, as it doth here, too narrow a confinement is not to be set unto it, v. g. Consider we the place of the Apostle,1 Tim. 1.17. 1 Tim. 1.17. the Lord is there called [...], The King of Ages or Worlds, that is, of all Ages in this world, and of that everlasting Age in the world to come, because indeed, as the Psalmist speaketh, His Domini­on endureth throughout all Ages, both here and hereafter. So in the Doxologie affixed to the Lords Prayer (as Dr. Hammond observeth) The same words [...] must intend both Ages or Worlds, the present and the future; For the Kingdome, the Power, and the Glory is the Lords, not onely in this world, but in the world that is to come: And therefore we do well in that to ingeminate the words in our [Page 284]English Translation proverbially, For ever and ever, that is, for this world, which is one for ever, and for the next which is another for ever. The same sense and meaning very probably do the words of our Text likewise carry, for the Mediatorship of the Lord Jesus Christ, to which they do referre, hath and shall have its virtual ope­ration between God and his Saints for ever in this world, and as we shall presently shew, for ever in the world that is to come. Let the words then have their utmost extent and full latitude, comprehending both worlds, viz. This world till time hath spun out it self to the very last m [...]nute, And that which follows with all those years of Eternity that shall never cease.

The second thing to be considered is, How Jesus Christ will be the Same to his Church for ever in the world to come. For seeing, as the Apostle saith,1 Cor. 15.24.28. He must reign till all enemies are put under his feet, and That when all things are subdued unto him, he shall deliver up the king­dome to God even the Father, that so God may be all in all, we may in­ferre that there shall be a change in him, and conclude that therefore he cannot be the Same.

But let us not be too forward to conclude before we have under­stood the premises aright, as we ought to do.

First therefore to allude unto what I said before, As Jesus Christ is the Same to day under the Gospel, which he was yesterday under the Law, but in a different way of the dispensation of the mysterie of God­liness; so he will be the Same to his Church for ever in heaven, but not after the same manner. As Moses delivered up his dispensation unto Christ, when the mystery of God was translated from the sha­dow to the Substance, from the letter to the Spirit, so will Christ de­liver up the kingdome to the Father, when by his Spirit he hath done all that the Father appointed him to do: Yet as he was, under Mo­ses, the Same in effect to his Church which he is now, so will he be un­der the Father; Not indeed so darkly with such glimpses of his ap­pearance, and secret illapses of his Light and Love into the hearts of his people, as now, but with a more free and full manifestation of his own and his Fathers glory, without the least interposition of any let or hinderance whatsoever; For now, saith the Apostle, we see through a glass darkly, but then face to face, &c. Which Beatifical Vision as Christ hath here obtained for us by his Merit, so will he for ever [Page 285]hereafter be the efficient cause of the uninterruptible continuance thereof unto us, by his being in us.

But that I may not seem to deliver any thing in so important a mat­ter without my warrant, let us search the Scriptures, and see what Te­stimony they give of Jesus herein. It is not expedient to enquire af­ter, or to speak of those things which we have not seen. It doth not yet appear (saith the Evangelist) what we shall be, much less can we be able fully to discern what the Lord Jesus Christ shall be, either in his Subjection to his Father, or in his Relation to us, when God shall be all in all: Good therefore is it for us to be wise unto sobriety, and to content our selves with what is revealed.

First then this we may assert for a most infallible truth, that Jesus Christ will for ever be the Same in the Hypostatical union of his Hu­mane nature with the Divine, even then when he hath delivered up the kingdome to God even the Father. And in this respect shall he then be subject to God: For otherwise,1 Cor. 15.28. according to the word of the A­postle, seeing he subsisteth ever in the real essential Form of God (so the word [...] (Phil. 2.6.) is to be understood, as it is taken in the same place,Phil. 2 6. where the Apostle speaks of the Form of a servant) he shall, as he hath ever been, according to his proper right, without any injurious encroachment upon the Father, be equal with him. Though I confess his subjection to the Father is not limited to this sense, as we shall see hereafter.

From which Hypostatical Union of his two Natures, so inseparably to be continued unto all Eternity, Joy unspeakable and full of Glory will undoubtedly arise to all those, who are of the same Humane na­ture with him, that shall be accounted worthy to obtain that world. O what a happiness will it be to behold this our Lord and Redeem­ing Kinsman sitting at the right hand of the Throne of God, exalted sarre above all Principalities, and Power, and Might, and Dominion, and every Name that is named? Yea and from hence it will come to pass that the Divine nature, whereof by Christ we have been made partakers in the state of Regeneration, shall never cease to have a be­ing in us, but shall be perfected rather by his Presence, and our Vision of him: For when we shall see him as he is, we shall be like him, to the full extent of our susceptibility of his Likeness, and the immediate [Page 286]irradiation of his Light and Power shall overshadow us, and transform us into the same Image both in soul and body. This, this I say is the complement of our future happiness, the perfection of our eternal glory. And this the Apostle clearly testifies concerning our vile bo­dies, that even they shall be made like unto his glorious body,Phil. 3 21. Phil. 3.21. From whence we may safely collect, that as the Image of Christs body shall possess our bodies, so shall the Image of his soul possess our souls, and the Image of his spirit our spirits: Whereupon it will fol­low, we shall be wholly possessed with his Glory, when we shall see him as he is, in the Glory of the Father.

He shall then be [...], the Same in himself respecting his Exi­stence (which as I have said will infinitely tend to the advancement of the Saints happiness) and then also the Same to his Church, re­specting his Power, though in the exercise and administration of it, he be not the Same.

His Power I say both over us, and in us. Over us he is now, as our Head to guide and govern us, so he will be then; for his Headship o­ver his Church, as his preheminence over the creatures he will not re­linquish, neither will the Father deprive him of it, even when God shall be all in all.

And this I conceive to be undeniable (though it may sound strange­ly unto some) for the Humane nature of Christ being eternally uni­ted to the Divine, it is not to be imagined, that, as Man, he should be in an equality with the Saints, but have a superiority over them, and to be the Head of that Triumphant Church unto all Eternity, with­out doing any office that belongs unto that Honour, is inconsistent with the dignity and wisdome of the Sonne of God.

If any should now require an account of the particulars wherein Christ will hereafter do the office, and exercise the authority of a head over the Church Triumphant in Heaven, I must tell them, They are to stay for an answer to their too curious question till in Heaven we come to see him, as he is; for then, and not before shall we know even as we are known 1 Cor. 13.12.1 Cor. 13.12.

Nevertheless in the generall, this we know for the present, Jesus Christ shall then be the head of his Church alone without any Power subordinate unto him, as now; For, saith the Apostle, All Rule, and all Authority and Power (both Celestial and Terrestrial) shall then be taken away: 1 Cor. 15.24. No humane Ordinance or Government, of whatsoever [Page 287]Creation it be, shall there be of any use, no, nor the Angels, [...] though now (as some conceive) they have divers offices assign'd unto them, according to the diversity of their names and titles for the discharge of their Ministery, to which they are appointed of God,1 Pet 2.13 for those who shall be heirs of Salvation;Hebr. 1.14. yet when all the heirs are settled in their Inheritance, they shall then be devested of all their Rule, Authority and Power,Bruno. their very Titles of distinction utterly cancelled and dis­annulled (for to the Angels shall not be put in subjection the world to come) and the Lord alone shall be exalted in that day.

Furthermore, As a Head he will preserve and uphold all the mem­bers of his mysticall Body in their glorious Being; for as all things visible and invisible both in Heaven and in Earth were made by him, and for him, so by him must they consist, Col. 1.16.17.Col. 1.16.17.

Again, As a Head he will keep them in a perfect unity together that they may be one according to the Divine Patterne before them, As the Father is in him, and he in the Father, Joh. 17.21.Joh. 17.21.

Lastly, As a Head he will shew unto them those glorious Mysteries, which for the present, are beyond their reach and capacity, so as they shall be plain and obvious unto them. To which particular Saint Au­gustine (whose judgment in the Interpretation of holy Scripture is worthy of all acceptation) beareth his witness, whom I find giving the sense of our Saviours words in his Prayer to his Father, Joh. 17.26. in this manner, Clarificavi illis nomen tuum, &c. I have Declared unto them thy name (that is, saith he, In this World, so far as they are able to receive it) And I will Declare it (that is, saith he) In the world to come more perfectly.

Yea give me leave to add one Meditation more touching this weighty matter, which I confess I received long since from a Divine of eminent Note, in his writing unto me. ‘In Glory, saith he, The Re­lation of Head and members between Christ and us shall not cease, but shall be rather perfected by the enjoyment of that for which God did appoint it; which is the shedding abroad of his love upon those that are made conformable to the Image of his Son.Rom. 8.29. For the end and aime which God hath in the decree of Election, is to make those whom he did fore-know and predestinate to be conformable to the Image of his Son, that he might be the first-born among many Bre­thren: Now when God shall have accomplished this aime, and we shall be fully conformable to the Image of his Son, then shall we be [Page 288]susceptible of the Love wherewith he loveth his Son, as he is Man (for the love wherewith he loveth him, as God, none can partake of, but he alone) and when by this conformity to his Image we shall be susceptible of this Love, then the brother-hood between Christ and us shall not cease, or be made void, nor shall then his Preroga­tive of being the first-born among many Brethren be taken from him, but it shall rather be most gloriously compleated, when not onely the Fathers Love wherewith he loveth the first-born shall be extended to all those that are fully conformable unto his Image, but also the Love of the first-born himself shall have its full and glorious Influence upon his younger Brethren. By all which it is clear, Je­sus Christ will be over his Church Triumphant in Heaven, as he is now over his Church Militant here on Earth.’

Again, As he will be then over us, so likewise he will be in us. In us he is now by Faith, but Faith which gives him entertainment in our hearts, and Hope which attends upon him there, shall vanish with this Life and expire in their Service, as being of no use in Heaven (for Faith is of things not seen, and therefore ceaseth when vision cometh, Hope also if it be seen is not Hope) onely Love remaineth to be the constant Bond of an eternal Union betwixt Christ and us, and by love it is that he will take Possession of our hearts in Heaven, as he doth by faith here upon Earth.1 Cor. 13.8. Love saith the Apostle never faileth: Not the Love of Christ to his Church, nor the Churches Love unto Christ even in respect of their relation to each other begun here in this life, shal ever suffer the least diminution.

First, I say the love of Christ to his Church, as it is his mystical Body, shall never be out-dated: For amongst us saith the Prophet Malachy, Mal. 2.16. He hateth putting away, therefore much less will he himself give his Church in Heaven, when he hath presented it a glorious Church, not having spot or wrinkle or any such thing, &c. a Bill of Divorce, but will ever own her, and delight in her, as his beloved Spouse, having loved her, he loveth her unto the end, yea, and be­yond the end to all Eternity.

And for the Churches love unto Christ in Heaven, How can it chose but be more enlarged? Partly because she will ever look upon Christ, as one that had been when time was, her faithful Mediator, and with eternal acclamations will applaud him, as her Saviour, who hath brought her to life and immortality when she was near unto [Page 289]death and everlasting ruine. But chiefly because the love of the Fa­ther, wherewith he loved Christ shall,Job. 17.26. according to Christs own pray­er, be in her, that is, take full possession of her, and consequently as it is added in the same place, will Christ himself be in us likewise, as the bless­ed result of that infinite love of the Father towards his Elect people.

For a further opening of this extraordinary point, and because it hath not had that regard given unto it, as it deserveth, it being sel­dom thought upon, I shall here crave leave to write the more freely of it. And first let me once more insert the judgement of the afore­said Divine in his writing unto me concerning this matter, whose words I do offer to the consideration of the wise and godly.

‘The Saints saith he (speaking of their estate in Glory after the resurrection) are sealed up to God by his name formerly written in their forehead, as it is Rev. 14.1.Rev. 14.1. Nor is the name of the Father onely said to be written upon them, but the new name of Christ is also writ­ten upon them, and the name of the new▪ Jerusalem which cometh down from Heaven, as it is Rev. 3.12. And their names once written upon them shall never be blotted out again, therefore Christ shall be for ever in them, by his name written upon them;Rev. 3.12. For by the impressi­on of their names upon them, they are fitted to receive eternally the influence of the Fathers and the Sons love. And I conceive that when the work of Christs Mediation shall be at an end, and that Christ shall give up all those whom he hath brought to glory, unto the Fa­ther, that the Father may be all in all in them, That then Christ al­so as to them shall receive a new name, by which he shall be in and over them for ever: For Christ as he is the head of the new crea­ture to purchase life eternal to all that are to be brought unto the Fa­ther; so now since he hath purchased that life, he hath gotten a name above every name: And when he shall have brought all the redeem­ed unto the possession of the life prepared for them, then shall they become his fulness, and by their conjunction to him, he shall have a new state of glory, as the fruit and effect of his Mediatorial admini­stration shining upon him; which I take to be his new name, w^ch then also shall be written upon his redeemed for ever, And they shall be exalted to sit with him in his Throne, as he was exalted, and sat with his Father upon his Throne Rev. 3.21.Rev. 3.21. By all which (saith the said writer) I conceive it is evident, that in the state of eternal glo­ry Christ shall be in us, as the fountain and head-spring of life eternal [Page 290]unto all mankinde, over whom (by and in the Fathers love and name which he hath declared unto them, and put upon them to re­main for ever, and to be all in all with them) He shall shine in his own everlasting love and new name.’ Thus he. Whether or no ac­cording to truth, judge ye.

I might in the pursuance of this subject alledge sundry other places of Scriptures that have a tendency hereunto,Luk. 1.33. viz. that of Luk. 1.33. Where the Angel Gabriel tells the blessed Virgin, that that ho­ly thing that should be born of her should reign over the house of Jacob for ever, and of his Kingdome there should be no end; Which was also foretold by Daniel the Prophet Dan. 7.14. Where speaking of the Messiah,Dan. 7.14. he saith, his Dominion is an everlasting Dominion, which shall not pass away, and his Kingdome that which shall not be destroyed; Both which places St. Austin with much vehemency referreth to Christs Kingdome over his Saints in Heaven.In secur­da parte quaestio­num ex Nov. Test. Tom. 4 Rom. 8.17 Et qui horum testimonium re­tractandum putat, saith he, perfidiâ plenus est, that is, whosoever he be that shall judge their witness (viz. of the Angel and Prophet) to be of no force, is himself full of falshood. I might also add what the A­postle saith, Rom. 8.17. That the Saints shall be heirs of God and joynt heirs with Christ, which clearly implieth that his relation to his Church as the first-born among many brethren, and chief heir, shall continue for ever. And that of Eph. 5.26.27. Where it is said, that Jesus Christ gave himself for his Church, Eph 5.26.27. &c. That he might pre­sent it to himself a glorious Church, &c. Yea and that also of Rev. 19.9. might very well be insisted upon to this purpose, where mention is made of the Marriage Supper of the Lamb, Rev. 19.9. Coe [...]a, eo quod est ultima re­fectio. Rev. 21.23. which signifieth that ultimate rejoycing which the Church shall have with her Lord and Husband in Heaven, where the light not onely of God, but also of the Lamb shall shine, and gloriously encompass about the Bride the Lambs Wise, which is the new Jerusalem, that is, the Church Tri­umphant for ever. But I forbear to prosecute this Point any further, let us now summe up the Premises together, and when we have an­swered an Objection that is considerable, we shall put a period to this whole matter.

I say therefore, if the Personal Union of both Natures Divine and Humane in Jesus Christ shall never be dissolved which will heighten marvellously the Glory of the Saints in Heaven; And the Mystical Union between Christ and his Church shall also uncessantly continue [Page 291]in Heaven to all eternity, who is there that is not destitute even of the light of Reason, but will infer that Jesus Christ will be [...], the Same to his Church for ever in Glory, which he is now and ever hath been unto her in her militant estate during her abode here upon earth.

Objection. It will be objected, if it be so, how shall we understand the Apostle, 1 Cor. 15.24 28. in the before-mentioned place, when he saith, That Christ shall deli­ver up the Kingdome to God even the Father; And that when all things are subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be All in All?

Now I confess it will be very requisite to be clear and plain in re­solving this doubt, that we may understand aright the sense of the Spirit of God in this Scripture; For it seems to be directly contrary to our present Doctrine which we have propounded and confirmed. I shall therefore endeavour briefly the explanation thereof.

Solution. First whereas it is said, Christ shall deliver up the Kingdome to God the Father, it is not to be understood, as if Christ should not reign any more, or as if the Father did not now reign, but that then it should come to his turn, when he received the Kingdome from the Son. For the Father and the Son are not at so great a distance, but that both may reign together. Regnat Pater in Filio, regnabit Filius in Patre (said Mus­culus well upon the Place) The Father reigneth now in the Son, the Son shall hereafter reign in the Father: The Scepter indeed shall be changed, and the form of Government altered, but of his Kingdome there shall be no end, rather it shall be more glorious then it is now, when all ene­mies being subdued, Jesus Christ shall without the Ministery of An­gels or men, by his own Light, Love, Life and Power immediately with the Father and the Holy Ghost, fill and govern all his Saints for ever.

Saint Augustine hath above others written very freely and copi­ously of this matter, enough to give satisfaction to any that shall object this scruple: It will not be amiss therefore here to render his very words, as he hath written them, without any alteration.

In loco su­pradicto. In Evangelio legimus Angelum dicere ad Mariam Matrem Domini, quod regni ejus, id est Christi non erit finis. Et Daniel eadem dicit, Tunc exurget regnum in aternum, quod nunquam corrumpetur: contra Apostolus de Domino, cum tradiderit regnum Deo & Patri. Quomo­do [Page 292]regnum habebit quod traditurus Deo & Patri? In causa Patris & Filii, id est, Dei & Christi traditio non abolitio intelligitur. Considera enim quomodo Pater tradiderit Filio regnum, Ipso haec Domino protestan­te,Mat. 11.27Omnia mihi tradita sunt à Patre meo: Si Pater ergo des [...]it habere seil. Regnum, cum tradidit, potest & de Salvatore dici quia cum tradidit, ami­sit. Nam Filius postquam traditum sibi à Patre regnum dixit, Patrem adhuc praeferens ait, Haec est autem vita aeterna, ut cognoscant te solum & verum Deum & quem misisti Jesum Christum. Joh. 17.3. That is. In the Gospel we finde the Angel telling Mary the Mother of the Lord, that of his Kingdom, that is, Christs there should be no end; Daniel also said the same, Then shall a Kingdom be set up for ever that shall never be destroyed, The Apostle on the contrary speaking of the Lord, saith, He shall deliver up the Kingdom to God, and the Father: But how shall be have a Kingdom which he must deliver up to God even the Father? In a case agitated between the Father and the Son, that is, between God and Christ, a Resignation is not to be taken for an A­bolition: For consider how the Father delivered the Kingdom to the Son; which thing the Lord himself witnesseth in these words, All things are delivered unto me of my Father; If the Father did devest himself of power, when he made this deed of delivery to the Son, then may it also be said of the Son that when he delivereth up the Kingdom again to the Father, He himself shall be wholly deprived of it. But Absit. For the Son after he had said the Kingdom was delivered unto him of the Father, he gives the Father (notwithstanding) the pre­heminence in these words,Joh. 17.3. This is life eternal that they might know thee the onely true God, and Jesus Christ whom thou hast sent. Secundum hunc igitur sensum & filius non amittit regnum, cum tradidit, Accor­dingly neither shall the Son lose his Kingdom, when he maketh a de­livery of it to the Father.

And now consider, Is not the judgement of this Holy Antient and light of the Church very clear in this point. That though the oeco­nomy of Christs office in interceding for the Saints shall indeed final­ly cease, yet of his Kingdom there shall be no end.

If any should yet enquire what it is for the Son to deliver up the Kingdom to the Father, I shall again borrow Saint Austin's words (to which there need no addition, being so pithy and pertinent) for herein also he satisfieth the scrupulous inquirer.

Sed nunc videamus quid sit Filium tradere Patri reguum: Hoc est [Page 293]quod dicit Apostolus, tunc & ipse subjectus erit ei, qui subjecit ei omnia, ut sit Dens omnia in omnibus. Subjectio igitur haec, est ipsa traditio re­gni: Itaque hoc loeo interpretatio videbitur necessaria, ut & subjectus Patri Filius non negetur, & nihilominns aeternum regnum habere dica­tur, Hoc est regnum filii, quia in Nomine Jesu omnia genua flectentur, ☞ tum coelestia, terrestria, & inferna.

Post quam omnia Christum fuerint confessa sive vi, sive voluntate, mysterium unius Dei cunctis manifestabitur & omnis gratiarum actio referetur à Patre, ex quo sunt omnia, ut cessante praedicatione, unus De­us sciatur in mysterio Trinitatis; Cum enim omnes potestates, omnes principatus & dominationes Christo genu-flexerint, tunc Fi'ius mani­festabit non se esse à quo sunt omnia, sed filium ejus, & illum in se videri, Sed per quem sunt omnia. Ambr. haec est subjectio & regni traditio. Ostendens enim patrem esse à quo sunt omnia, subjecit se illi, cum de eo se dicit esse: Tanta enim majestas & claritas in adventu filii videbitur, ut omnes potentiae & chori An­gelorum, hunc singularem putent Deum. Salvator autem cum se non illum esse dixerit qui dicitur Pater sed Filium ejus, regnans, traedit re­gnum Patri; in hac re manifestata est & subjectio & regni traditio, quia cum & à Patre se profitetur esse quicquid habet, Patris confite­tur esse, omnem summam referens ad eum. Thus he sweetly and suf­ficiently; Whose words may be thus translated into our own I­diome.

Let us now consider what it is for the Son to deliver up the King­dom to the Father. It is even that which the Apostle saith,Phil. 2.10. then shall the Son also himself be subject unto him that put all things under him that God may be all in all, whence it followeth that this subjection is the same with the delivery up of the Kingdom. An interpretation therefore here seems to be necessary, that the Son may be acknow­ledged to be subject to the Father, and yet nevertheless that he may be said to have an everlasting Kingdom, which may be called the King­dom of the Son: because then at the Name of Jesus every knee must bow of things in heaven, and things in earth, and things under the Earth.

When all things do confess the Lord Jesus, and are made subject un­to him, whether it be by constraint, or by consent, then shall the my­stery of one God be made manifest unto all, and all praise shall re­dound unto the Father, of whom are all things; that so, when preach­ing (that is the creatures service in proclaiming the Name of God) [Page 294]shall cease, the one onely God may be known in the mystery of the Trinity. For when all rule and all authority and power shall bow the knee to Christ, then shall the Son manifest himself that it is not he of whom are all things, but that he is his Son, and that in him, he him­self is to be seen (according to his own words,Joh. 14.10. Joh. 14.10) This then is the subjection and the yeilding up of the Kingdome: Christ sub­jecteth himself unto the Father, proclaiming the Father to be he of whom are all things, confessing also that he himself is of him. For so great Majesty and Glory will appear in the comming of the Son, that all the powers of Heaven, and company of Angels may possibly look upon him as God alone. But our Saviour when he shall say, I am not he, that is, the Father, but his Son, he delivers up the Kingdome to the Father, and yet continueth to be King still. Herein then I say is manifested both his subjection, and his delivery up of the Kingdome; because when he professeth that he himself is of the Father, he con­fesseth that whatsoever he hath is of the Father, ascribing unto him the glory of being the complement of all things.

Besides this the same Saint Austin adds yet another sense concerning Christs delivery up of the Kingdome to the Father, interpreting the said Kingdome for the people of the Kingdome, that is, his charge of the Elect Saints, which he received of the Father, not suffering one of them to be lost,Ad Oro. Cont. Pris­cillia. cap. 7. tom. 6. Cum tradiderit Regnum Deo & Patri, id est, cum per­duxerit sanctos suos ad contemplationem Patris &c. He shall deliver up the Kingdome to the Father, that is, when he hath brought all his Saints to behold the Glory of the Father, and his own Glory which he had with the Father before the World was.

Now whether we understand the Apostle in this sense or that other before (either of which we may safely adhere unto, and unto one or both of them without question must the words of the Apostle be re­duced) we may conclude infallibly that Christs delivery up of the Kingdome to the Father shall not deprive him of that power and au­thority which he had before over his Church, but that he shall conti­nue to be King thereof unto all eternity.

August. eodem lo­co. Quod autem dicit Apostolus, deinde finis cum tradiderit Regnum Deo & Patri, ibi finem non consumentem, sed perficientem significat. And whereas the Apostle saith, then cometh the end, when Christ shall de­liver up the Kingdome &c. That is not to be understood of the end bringing with it destruction and dissolution, but rather that which [Page 295]bringeth perfection; wherein shall be a clearer demonstration of Christs Power and Wisdome in the governing of his Church then is possible now to be discerned; For as Luther upon these very words of the Apostle, saith well, Est idem hic in Terris regnum, quod postea in Coelis futurum erit, nisi quod jam contectum oculis nostris non pateat. It is the same Kingdome here upon Earth, which shall be hereafter in Heaven, but that we are not able now abiding in this mortal and sinful estate to perceive it being hidden from our eyes.

I could multiply Authours both Ancient and Modern who do all agree in this, that when Christ delivers up the Kingdome to the Fa­ther, he then onely layeth down his Mediatorial Office, not continu­ing any longer the Fathers Deputy in the governing of his Church, but that his Kingdome notwithstanding shall everlastingly be the Same: The same in the manifestation of his Wisdome, Power, Love, Good­ness towards his redeemed people to all eternity. Onely how and wherein he will exercise the Authority of a Head over his Church o­therwise then is before related, there is none that is wise unto sobrie­ty that will speak of it, or be inquisitive after it. Such knowledge is too wonderful for us, it is high, we cannot attain unto it.

Now therefore let all the ends of the Earth, that is,Applicati­on. all the Inhabi­tants of the World farre and near, Look unto Jesus, and be saved Consider him in his Divine Nature,Es. 45.22. as he is begotten of the Father from eternity to eternity, consider him also in the several works of cre­ation, continual preservation, and future restauration of all things, look unto him in his relation to his Church, what he hath been, is, and eternally will be without any variableness or shadow of turning, you'll finde him in all that which the Apostle here proclaims him to be, the same yesterday, to day, and for ever.

Look unto him then I say, that you may more and more long after his apperance, love him, and delight in him. Look unto him that you may follow his example (an example equivalent with all Rules of righteousness) in those things which he did and commanded, though not altogether in those things which he did, but commanded not. What better object can you have to fix all the thoughts of your hearts upon? He is the pattern set for your imitation according to the depth of Divine Wisdome: He is the gift of God to the World [...],Joh. 4.10 a greater gift then which (though God be great in power [Page 296]and infinite in love) he hath not to give.Eph. 1.6. He is the beloved, in whom the Father is well pleased, deliciae Dei & humani generis, the darling of the Almighty,Hag. 2.7. Ps. 45.2. Cant. 5.10. and the desire of all Nations fairer then the children of men, white and ruddy, the chiefest of ten thousand, white in his Divine Nature (according to the sense of some late Expositours) which was the brightness of his Fathers substance, and red in his humanity, being of the same substance with the first Adam who was made of red earth; white in his holiness, and red in his bloud and sufferings; white in his own immaculate purity and innocence, but red in the imputation of our sins, which are like scarlet and crimson Es. 1.18. White in his goodness and free grace to humble sinners, but red and bloudy to all his enemies that will not suffer him to reign over them.

Worthy is this our Jesus that we should continually look unto him. He looks unto us in all our afflictions and supports us in them, In all the deadly hazards that we are liable unto through the malice of Sa­tan, and preserves us from them, In all our backslidings, and recovers us out of them, In all the duties of Religion, and by his spirit enables us unto them, In all the works of our callings, and commands a blessing upon them. Without him we can do nothing, without him we are nothing, without him we can hope for nothing: He looks upon our graces, the fruits of his own spirit in us, and cherisheth them; upon our infirmities and pities them, upon the purposes, inclinations, desires of our hearts towards him, and delights in them; upon our bodies and souls and will undoubtedly save them. Should his eyes then run to and fro amongst us, and be still set upon us for good, and should not we look unto him again?

I call you not to an empty speculation of Jesus Christ in a picture, according to the manner of superstitious dawbers, who paint him out in a Crucifix sutable to their own foolish fancy (for who among them can say expresly, such was the fashion of his countenance and other parts of his body, as we see here in the draught before us) and then Pygmaleon-like dote upon it, or rather like the Prophets Carpenter, as they are well resembled, fall down and worship it when they have done Such vanity as this let us leave to those that have their eyes full of spiritual Adulteries,Sic ille manus, sic ora se [...]e­bat. whom a deceived heart hath turned aside, so that they cannot deliver their own soul, nor say when they take hold of their Crucifix, is there not a lie in my right hand?

But beloved Christians, I speak as to wise men, Judge ye what I say, You that have been in the Holy Mount with Jesus, I mean that have been conversant with him in his Word, and have the anoynting which ye received of him abiding in you, whereby you are made able to see him that is invisible, you know better how to look unto him,1 Joh. 2.27. that you may draw virtue from him. The Wise mans eyes are in his head, Ec 2.14 saith Solomon, he considereth well what he doth, that he may do it to [...]he best advantage; or he lifteth them upwards, saith Saint Ambrose, and fixeth them upon Christ his Head, sitting at the right hand of God,Pro. 17.24 when the eyes of a fool are in the ends of the earth, poring upon va­nity, to the seeding of his folly, but nothing at all to the satisfying of his soul. We wa [...]k here by faith as the Apostle tells us, and not by sight; 2 Cor. 5.7. The less therefore there is of sight, the more answerable to the Rule will our walk be: Let Faith then have its perfect work in drawing the whole soul to look uncessantly unto Jesus, as the Authour and Finisher of our Faith and Salvation, who hath begun his good work in us, and will also perfect it; who hath given us grace to believe and will surely continue this grace with us even to the end, because he is the Same for ever. Faith will make us to see what he hath done for us, how he was faithful in fulfilling all Righteousness, what he hath suffered likewise, how he was faithful unto death, yea unto wrath; for that which we should have been suffering in hell for ever, that did he in the short time of his Passion suffer in our stead; it will make us see what he is now doing, dwelling in our hearts, shedding abroad his love in our souls, preserving us out of the hand of the enemy that seeks our destruction, appearing before God in our behalf, prepa­ring a place for us, that where he is, there we may be also. And what he will do, present us before his Father, proclaim our Integrity and Sincerity before his Angels, crown us with Glory, embrace us with the everlasting Arms of his Love, continue to own us for his brethren unto all Eternity.

Oh then let us look unto this Jesus that our souls may be more and more ravished with his love. They that thus look unto him here with the eye of Faith, when their natural bodies shall become spiritual bo­dies, shall most certainly with their eyes behold this their King in his beauty for ever with joy unspeakable and full of glory. Which ex­ceeding superlative eternal weight of glory that we may obtain, both [Page 298]I that have here, according to the grace that is given unto me, written of this Subject, and you that with an honest and good heart have read and perused it, The Father of Mercies and the God of all Consolation grant unto us through the Mediation of that Son of his love, our Lord and our Life Christ Jesus, Amen, Amen.