A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen.

A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen.

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DAN. 7. 15. 16.

I Daniel was grieved in my Spirit, in the middest of my body, and the Visions of my head troubled me.

I came neere to one of them that stood by, and asked him the Truth of all this: so he told me, and made me know the interpretation of the things.

WHAT there is of concernment for the right understanding of these words, in that part of the Chapter which goes before, may be considered in the opening of the words themselves, and therefore I shall immediately attend thereunto.

There are in them 4 things considerable.

1. The State & condition which Daniel the penman of this Prophecy, expresseth himselfe to be [Page] in, wherein he hath companions in the dayes wherein we live: He was griev'd in his spirit in the middest of his body.

2. The cause and means whereby he was brought into this perplexed frame of spirit: The Visions of his head troubled him.

3. The Remedy he used for his delivery from that intangled condition of spirit wherein he was: He went nigh to one of them that stood by, and asked him the truth of all this.

4. The Issue of that application, he made to that one that stood by for redresse: He told him, and made him know the interpretation of the things.

All these I shall breifly open unto you, that I may lay a foundation for the truth which the Lord hath furnished me with, to hold out unto you this day.

In the first, the person spoken of is Daniel himselfe. I Daniel; he beares this Testimony concerning himselfe, and his condition was, that he was greived in his spirit.

The person himselfe was a man highly favoured of God, above all in his Generation: so richly furnished with Gifts and Graces, that he is once and againe brought forth as an Example, and instanced in by God himselfe, upon the account of eminence in Wisdome and Piety. Yet all this preserves him not, from falling into this perplexed condition. Dan. 1. 17. 20. Ez. 9. 24. Ch. 28. 3.

Now as the principall worke of all the holy [Page] Prophets, which have been since the world began. (Luk. 1. 70. 1. Pet. 1. 10, 11, 12.) was to Preach, set forth and declare the Lord Jesus Christ, the Messias, who was for to come, so some especiall concernments of his Person, Righteousnesse and Kingdome, were in especiall manner committed unto them respectively. His Passion and Righteousnesse to Isaiah, the Covenant of Grace in him to Jeremiah, & to this Daniel most eminently the great works of the Providence of God, in the shaking and overturning of Kingdomes and Nations, in a subserviency to his Kingdome; with the Revelation hereof for the consolation of the Church in all ages, did the Lord honour him of whom we speak.

For the present he describes himselfe in somewhat a perplexed condition. His spirit, (minde and soule) was greived, sick, troubled, or disquieted in the middest of his body; that is, deeply, neerely, closely: it sets out the greatnesse of his Trouble, the anxiety of his Thoughts within him: like David when he expostulated with his soule about it. Ps. 43. 5. why art thou so sad my soule, and why art thou so disquieted within me: he knew not what to say, what to doe, nor wherewith to releive himselfe. He was filled with sad thoughts, sad Apprehensions of what was to come to passe, and what might be the Issue of the things that had been discovered unto him. This I say is the frame and temper he describes himselfe to be in: a man under sad Apprehensions of the Issues and events of things, and the dispensations of [Page] God, as many are at this day: and upon that account closly, and neerly perplexed.

2. The cause of this perturbation of minde, and spirit was from the visions of his head: The visions of his head troubled him. He cals them visions of the head, because that is the seat of the internall senses, and phantasie whereby visions are received. So he cals them a dream, v. 1. and visions of his head upon his Bed: yet such visions, such a dreame it was, as being immediately from God, and containing a no lesse certaine discovery of his Will, and minde, then if the things mentioned in them, had been spoken face to face, he writes them by the inspiration of the Holy Ghost, v. 2. for the use of the Church.

I shall not take the advantage of going forth unto any discourse, of dreames, visions, Oracles, and those other diverse wayes and manners (Heb. 1. 1.) of revealing his minde and will, which God was pleased to use with his Prophets of old: (Numb. 12. 6, 7, 8.) My aime lies another way: it sufficeth only to take notice, that God gave him in his sleep a representation of the things here expressed, which he was to give over, for the use of the Church in following Ages. The matter of these visions which did so much trouble him, falls more directly under our consideration.

Now the subject of these perplexing visions, is a representation of the foure great Empires of the World, which had, and were to have Dominion, in and over the places of the Churches greatest concernments, and were all to receive their period, [Page] and destruction by the Lord Christ, and his revenging hand: And these three things he mentions of them therein.

1. Rise. 2. Nature. 3. Destruction.

1. V. 2. he describes their Rise and Originall: it was from the strivings of the foure Winds of the Heavens, upon the great Sea; he compares them to the most violent, uncontroleable, and tumultuating things in the whole Creation: Winds and Seas! what waves, what horrible stormes, what mixing of heaven and earth, what confusion, and destruction must needs ensue the fierce contest of all contrary Winds upon the great sea? Such are the Springs of Empires, and Governments for the most part amongst men, such their Entrances and Advancements. In particular, such were the beginnings of the foure Empires here spoken of. Warrs, Tumults, Confusions, Bloud, Destruction, Desolation, were the seeds of their greatnesse (vastitiem ubi-fecerunt, pacem vocant Galgac. apud Tacit.) Seas and great Waters doe in the Scripture represent people, and nations. Rev. 17. 15. The waters which thou sawest, where the Whoore sitteth, are people, and multitudes, and nations, and tongues; as Waters, they are unstable, fierce, restlesse, tumultuating, and when God mingleth his judgments amongst them, they are as a sea of glasse mingled with fire; britle, uncertaine, devouring and implacable.

It is a demonstration of the soveraignty of God, that he is above them: Psal. 93. 3, 4. The floods have lifted up ô Lord, the floods have lifted up their [Page]voyce, the floods lift up their waves. The Lord on high is mightier then the noyse of many waters, yea then the mighty waves of the Sea. Now from these, tossed with the windes of Commotions, Seditions, Oppressions, Passions, doe flow the Governments of the World, the spirit of God moving upon the face of those Waters, to bring forth those formes and frames of Rule, which he will make use of.

2. Unto v. 9. he describes them in order, as to their nature and kind: one of them being then ready to be destroyed, and the other to succeed, untill the utter desolation of them all, and all power rising in their spirit and principle.

I shall not passe through their particular description, nor stay to prove that the fourth Beast, without name or speciall forme, is the Roman Empire, Sermon on Heb: 12. 27, 28. which I have elsewhere demonstrated; and it is something else which at this time I aime at. This is that which troubles and grieves the spirit of Daniel in the midst of his body. He saw what worldly powers should arise, by what horrible tumults, shakings, confusions, and violence they should spring up, with what fiercenesse, cruelty, and persecution, they should rule in the World, and stamp all under their feet.

3. Their end and destruction is revealed unto him, from v. 10. unto 12, 13. And this by the appearance of the Antient of daies, the eternall God in judgement against them: which he sets out with that solemnity and glory, as if it were the great judgement of the last day: God indeed [Page] thereby giving a pledge unto the World, of that universall judgement he will one day exercise towards all, by the man whom he hath ordained. (Act. 17. 31.) And this encreaseth the terror of the vision, to have such a representation of the glory of God, as no creature is able to beare: God also manifests hereby his immediate actings, in the setting up, and pulling down the powers of this World, which he doth as fully and effectually, as if he sate upon a Throne of judgement, calling them all by name to appeare in his presence, and upon the evidence of their waies, cruelties and oppression, pronouncing sentence against them:Psal. 2. 11, 12. Be wise therefore O yee Kings, be instructed yee Iudges of the earth: serve the Lord with feare and rejoyce with trembling; He changeth the times and seasons: Dan. 2. 21. He ruleth in the Kingdome of men, and setteth over it whom he pleaseth. cap. 5. 21. And this is the first thing in this vision, at which the Prophet was perplexed.

2. There is the approach of the Lord Christ unto the Father, with his entrance into his Kingdome, and Dominion which is everlasting, and passeth not away. v. 14. This being the end of the vision, I must a little insist upon it; not that I intend purposely to handle the Kingdome of Christ as Mediator, but only a little to consider it, as it lies here in the vision, and is needfull for the right bottoming of the Truth in our intendment.

Various have been the thoughts of men about [Page] the Kingdome of Christ in all Ages. That the Messiah was to be a King, a Prince, a Ruler, that he was to have a Kingdome, and that the Government was to be on his shoulders, is evident from the Old Testament. That all this was, and is accomplished in Iesus of Nazareth, whom God exalted, made a Prince and a Saviour, is no lesse evident in the New.

But about the nature of this Kingdome, its Rise, and manner of Government, have been and are the contests of men.

The Iewes to this very day expect it, as a thing carnall, and temporall, visible, outwardly glorious, wherein, in all manner of pleasure, they shall beare rule over the nations, at their will; such another thing of all the world, as the Popedome, which the Gentile or Idolatrous worshippers of Christ set up for his Kingdome: And of some such thing it may be supposed, the Apostles themselves were not without thoughts, untill they had conversed with the Lord after the resurrection. (Luk. 9. 46. Act. 2. 6.) Neither are all amongst us free from them at this day.

Those who with any simplicity professe the name of Christ, doe generally agree, that there are three parts of it.

First and Principally; in that which is internall and spirituall, in and over the soules of men, over spirits both good and bad, in reference unto the ends which he hath to accomplish upon them: of that which is direct and immediate [Page] upon the hearts and soules of men, there are two parts.

1. That which he exerciseth towards his Elect, who are given unto him of his Father, converting, ruling, preserving them, under and through great variety of dispensations internall and externall, untill he brings them unto himself: he stands and feeds them in the strength of the Lord, in the Majesty of the name of the Lord his God. Mich. 5. 4. Even he who is the ruler of Israel. v. 2. He is exalted and made a Prince, and a Saviour to give repentance to Israel, for the forgivenesse of sinnes, Act. 5. 31. He makes his people a willing people in the day of his power, Psal. 110. 3. Sending out his holy spirit to lead them into all truth, and making his word, and Ordinances mighty through God, to the pulling down of strong holds in their hearts, casting down imaginations, and every high thing that exalts it selfe against the knowledge of God; and bringing into captivity every thought to the obedience of himselfe. 2 Cor. 10. 4, 5. He takes possession of their hearts by his power, dwelling in them by his spirit, making them Kings in his Kingdome, and bringing them infallibly into glory: Oh that this Rule, this Kingdome of his, might be carried on in our hearts! we busy our selves about many things, we shall find at length, this one thing necessary: this is that part of the Kingdome of Christ, which we are principally to aime at in the Preaching of the Gospell: We Preach Christ Iesus the Lord, 1 Cor. 4. 5. Him to be Lord and [Page] King, though others have had Dominion over us: They are the graines of Israel which the Lord seeks for in his sifting the Nations by his word, as well as by his providence, and we are in the work of the Gospell to endure all things for the Elects sake: 2 Cor. 2. 10.

2. In the power which he exerciseth towards others, to whom the word of the Gospell doth come, calling, convincing, enlightning, hardning many, who yet being not his sheepe, nor of his fold, he will never take to him selfe: but leaves to themselves, under aggravations of condemnation, which they pull upon themselves by the contempt of the Gospell, 2 Cor. 2. 16. Heb. 10. 29. He sends his spirit to convince even the perishing world of sinne, righteousnesse, and judgement, Ioh. 16. 8. He sendeth sharp Arrowes into the very hearts of his enemies, Psal. 45. 5. making them stoop, bow, and fall under him: so bounding their rage, overbearing their lusts, leaving them without excuse in themselves, and his people, oftentimes not without profit from them: with some dealing even in this life more severely, causing the witnesses of the Gospell, to torment them by the Preaching of the word, Revel. 11. 10. Yet giving them up to strong delusions, rhat they may believe lyes, and be damned. 2 Thess. 2. 11, 12. &c.

3. In carrying on of this work towards the one and the other, he puts forth the Power, Rule, and Dominion, which he hath of his Father over Spirits, both good and bad: being made head of [Page]Principalities, and Powers, and exalted farre above every name in Heaven or Earth, being made the first borne of every creature, and all the Angells of God, being commanded to worship him, Heb. 1. 6. and put in subjection under his feet; he sends them forth, and uses them as ministring spirits for them who shall be heires of salvation, v. 14. appoynting them to behold the face of his Father, ready for his command on their behalfe, Math. 18. 10. Attending in their Assemblies, 1 Cor. 11. 10. And to give them their assistance in the time of danger and trouble, Act. 12. 9. Destroying their adversaries, v. 23. With innumerable other advantagious Administrations, which he hath not thought good to acquaint us withall in particular, that our dependance might be on our King himselfe, and not on any of our fellow servants, though never so glorious and excellent. Rev. 22. 9.

2. For Satan as he came to bind the strong man armed, and to spoyle his goods, Mat. 12. 29. To destroy him that had the power of death, Heb. 2. 14. And being made manifest to this end, that he might destroy his works, 1 Ioh. 3. 8. In the soules of men in this World, 2 Cor. 10. 4, 5. So having in his own person conquered these Principalities and Powers of darknesse, making an open shew of them in his crosse, and triumphing over them, Col. 2. 15. He continues overruleing and judging him and them, in their opposition to his Church, and will doe so untill he bring them to a full conquest and subjection, that they shall be [Page] judged and sentenced by the poore creatures, whom in this world they continually pursue with all manner of enmity: 1 Cor. 6. 3.

And this looketh to the inward substance of the Kingdome of Christ, which is given him of his Father, and is not of this world, though he exercise it in the World to the last day: a Kingdome, which can never be shaken, nor removed: the Government of it is upon his shoulders, and of the increase of it, there shall be no end.

2. That Rule or Government, which in his word he hath appoynted and ordained, for all his Saints and chosen ones to walk in, to testify their inward subjection to him, and to be fitted for usefulnesse one to another. Now of this part the Administration is wrapt up in the Lawes, Ordinances, Institutions, and appoyntments of the Gospell, and it is frequently called the Kingdome of God. That Jesus Christ doth not rule in these things, and is not to be obeyed as a King in them, is but a late darknesse, which though it should spread as a cloud over the face of the heavens, and powre forth some showres and tempests, yet it would be as a cloud still, which will speedily scatter and vanish into nothing.

And this is that, whose propagation, as the means of carrying on the former spirituall ends of Christ, which you desire strength and direction for, this day, &c.

Men may gather together unto Christ and say, with heads full of hopes poore soule, and [Page] eyes fixed on right hand and left, Lord wilt thou at this time restore the Kingdome to Israel? Take you his answer and be contented with it; It is not for you to know the times and seasons, Acts 1. 6, 7. which the Father hath put in his own power, but doe you ask work faithfully.

I know in this thing, it is farre easier to complaine of you for not doing, then to direct you what to doe; the Lord be your guide, and give you straw where ever Bricks are required of you.

3. In the universall judgement, which the Father hath committed to him over all: which he will most eminently exercise at the last day; rewarding, crowning, receiving some to himselfe, judging, condemning, casting others into utterdarknesse: (Ioh. 5. 22, 27. Act. 2. 36. Rom. 14. 9. Act. 17. 31.)

And of this universall righteous judgement, he giveth many warnings unto the world, by powring forth sundry vialls of his wrath, upon great Nimrods and oppressors. (Psal. 110. 6. Mich. 4. 3. Rev. 19. 11, 12, 13. And in the holding forth these three parts of the Kingdome of the Lord Jesus, doth the Scripture abound.

But now whether over and beyond all these, the Lord Christ shall not beare an outward, visible, glorious rule? Setting up a Kingdome like those of the World, to be ruled by strength and power? and if so; When, or how it shall be brought in, into whose hands the Administration of it shall be comitted, & upon what account, whether he will personally walk therein or no, [Page] whether it shall be clearely distinct from the Rule he now bears in the world, or only differenced by more glorious degrees and manifestations of his power? Endlesse and irreconcileable, are the contests of those that professe his name: This we find by wofull experience, that all who from the spirituality of the Rule of Christ, and delight therein, have degenerated into carnall apprehensions of the beauty and glory of it, have for the most part, been given up to carnall actings, suited to such apprehensions, and have been so dazeled, with gazing after temporall glory, that the Kingdome which comes not by observation, hath been vile in their eyes.

Now because it is here fallen in my way, and is part of the vision, at which the Prophet was so much troubled, I shall give you some briefe observations, of what is cleare and certain from Scripture relating hereunto, and so passe on: It is then certain;

1. That the Interest of particular men as to this Kingdome of Christ, is to look where the universall concernment of all Saints, in all ages doth lye: This undoubtedly they may attaine, and it doth belong to them: now certainly this is in that part of it, which comes not by observation, Luk. 17. 20. But is within us, which is Righteousnesse, Peace, and joy in the Holy▪ Ghost, Rom. 14. 17. This may be possessed in a dungeon, as well as on a Throne. What outward glory soever may be brought in, it is but a shadow of this: this is the Kingdome that cannot be moved, which requires[Page]grace in us to serve God acceptably, with reverence and Godly feare, Heb. 12. 28. Many have failed in gasping after outward appearances: never any failed of blessednesse, who made this their portion: Oh that this were more pursued and followed after! Let not any think to set up the Kingdome of Christ in the World, while they pull it down in their own hearts, by sinne and folly: in this let the lines fall to me, and let my Inheritance be among those that are sanctified: yet,

2. This is certain, that all Nations whatever, which in their present state and Government, have given their power to the Dragon and the Beast to oppose the Lord Christ withall, shall be shaken, broken, translated, and turned off their old foundations, and constitutions, into which the Antichristian interest hath been woven for a long season. God will shake the Heavens and the Earth of the Nations round about, untill all the Babylonish rubbish, all their originall ingagements to the man of sinne be taken away.

This I have fully demonstrated elsewhere. All those great Warres which you have foretold,Serm. on Heb. 12. 28 wherein the Saints of God shall be eminently ingaged, are upon this account.

3. That the civill powers of the World after fearfull shakings and desolations shall be disposed of, into an usefull subserviency to the Interest, Power, and Kingdome of Iesus Christ: hence they are said to be his Kingdoms. Rev. 11. 15.

[Page] That is, to be disposed of, for the behoofe of his interest, rule, and Dominion: of this you have plentifull promises Isai 60. and elsewhere; when the nations are broken in opposition to Syon, their gain must be consecrated to the Lord, and their substance to the Lord of the whole earth, Mich. 4. 15. Even Iudges and Rulers, (as such) must Kisse the Sonne, and own his Scepter, and advance his waies: some think, if you were well setled, you ought not in any thing, as Rulers of the Nations, to put forth your power, for the interest of Christ: the good Lord keep your hearts from that apprehension. Have you ever in your Affaires, received any encouragement from the promises of God, have you in times of greatest distresse been refreshed with the testimony of a good conscience, that in Godly simplicity, you have sought the advancement of the Lord Christ; doe you believe that he ever owned the cause as the head of his Church? Doe not now professe you have nothing to doe with him: had he so professed of you and your affaires, what had been your portion long since!

4. Look what Kingdome soever, the Lord Christ will advance in the World, and exercise amongst his holy Ones, the beginning of it must be with the Iewes; they are to be caput Imperii, the head and seat of this Empire must be amongst them; these are the Saints of the most High, mentioned by Daniell: and therefore in that part of his Prophesy, which he wrote in the Chaldean Tongue, then commonly known and spoken [Page] in the East, being the language of the Babylonish Empire, he speaketh of them obscurely, and under borrowed expressions; but coming to those visions which he wrote in Hebrew, for the sole use of the Church, he is much more expresse, concerning the people of whom he spake. The Rod of Christs strength goes out of Syon, and thence he proceeds to rule those that were his enemies, Psal. 110. 2. All the promises of the glorious Kingdome of Christ, are to be accomplished in the gathering of the Gentiles, with the glory of the Jewes. The Redeemer comes to Syon, and to them that turne from transgression (that great transgression of unbeliefe) in Iacob: Isai. 59. 20. Then shall the Lord rise upon them, and his glory shall be seen upon them, the Gentiles shall come to their light, and Kings to the brightnesse of their rising: Isai: 60. 2, 3. I dare say there is not any promise any where of raising up a Kingdome unto the Lord Christ in this World, but it is either expressed or clearely intimated, that the beginning of it must be with the Iews, and that in contradistinction to the Nations: so eminently in that glorious description of it, Mich. 4. 7, 8. I will make her that halted a remnant, and her that was cast a farre off a strong Nation, and the Lord shall reigne over them in Mount Syon, from hence forth even for ever: and thou O Tower of the flock, the strong hold of the Daughter of Syon, unto thee shall it come even the first Dominion, the Kingdome shall come to the Daughter of Ierusalem. When the great hunter Nimrod set up a [Page] Kingdome, the beginning of it was Babell. Gen. 10. 10. & when the great Shepheard sets up his Kingdome, the beginning of it shall be Syon: so farther it is at large expressed, Mich. 5. 7, 8. Nothing is more cleare to any, who, being not carryed away with weake, carnall apprehensions of things present, have once seriously weighed the promises of God to this purpose: what the Lord Christ will doe with them, and by them, is not so cleare, this is certain, that their returne shall be marvelous, glorious, as life from the dead. When then Euphrates shall be dryed up, Turkish power, and Popish Idolatry be taken out of the world, and these Kings of the East are come, when the seed of Abraham, being multiplied like the starres of Heaven, and the sands of the Sea shore, shall possesse the gates of their enemies, and shall have peace in their borders, we may lift up our heads towards the fulnesse of our redemption: but whilest these things are or may be, (for any thing we know,) a farre off, to dream of setting up an outward, glorious, visible kingdome of Christ, which he must beare rule in, and over the world, be it in Germany, or in England, is but an ungrounded presumption. The Jewes not called, Antichrist not destroyed, the Nations of the World generally wrapt up in Idolatry and false-worship, little dreaming of their deliverance: wil the Lord Christ leave the world in this state, & set up his Kingdome here on a mole-hil?

5. This is a perpetuall Antithesis, and opposition that is put between the Kingdoms of the [Page]World, and the Kingdome of Christ; that they rise out of the strivings of the winds upon the Sea, he comes with the clouds of Heaven: They are brought in by commotions, tumults, warres, desolations, and so shall all the shakings of the Nations be, to punish them for their old opposition, and to translate them into a subserviency to his interest: The comming in of the kingdome of Christ, shall not be by the Arme of flesh, nor shall it be the product of the strifes and contests of men which are in the world: it is not to be done by might or power, but by the spirit of the Lord of Hosts: 2. Zech. 4. 6. great Warres, desolations, alterations, shall precede it: but it is not the sonnes of men that by outward force, shall build the new Jerusalem: that comes down from heaven adorned as a Bride from Christ, fitted and prepared by himselfe: certainly the strivings of men about this businesse shall have no influence into it. It shall be by the glorious manifestation of his own power, and that by his spirit subduing the soules of men unto it; not by the sword of man setting up a few to rule over others. Hence it is every where called a creating of a new heaven and a new earth: Isa: 65. 17. a work doublesse to difficult for the wormes of the earth to undertake. There is nothing more opposite to the spirit of the Gospell, then to suppose that Jesus Christ will take to himselfe a kingdome by the carnall sword and bow of the sonnes of men. The raising of the Tabernacle of David which is fallen down, and the setting up the decayed places [Page]of it, Act: 15. 16. is done by his visiting the people with his spirit and word, v. 14. It is by the powring out of his Spirit in a covenant of mercy: Isai: 59. 21.

Thus the Lord sets up one Shepheard of his people, and he shall feed them, even (saith he) my servant David, he shall feed them, and he shall be their shepheard, and the Lord will be their God, and my servant David a Prince among them: Ezek: 34. 24, 25. he brings in the kingdome of his son, by making the children of Israel seek the Lord their God, and David their King, and to feare the Lord and his goodnesse. Hos: 3. 5. Who now can fathome the counsails of the Almighty, who hath searched his bosome, and can by computation tell us, when he shall power out his spirit for the accomplishment of these things?

This then is the last thing in this vision, whose consideration brought the Prophet, into so great perplexity and distresse of spirit.

3. There is the means that Daniel used for redresse, in that sad condition where unto he was brought by the consideration of this vision: He drew neere to one of them that stood by, and asked him the truth of all this.

This also was done in vision: There is no mention of his waking before his making this addresse: but the vision continuing, he drawes nigh in the same manner to one of them that stood by; one of those Angels or holy ones, that stood ministring before the throne of God, who was commissionated to acquaint him with the mind and [Page] will of God in the things represented to him. This then is the remedy he applies himselfe unto: He labours to know the mind and will of God, in the things that were to be done: this it seems he pitched on, as the only way for quieting his greived and troubled spirit; and hereupon,

4. He is told and made to know the interpretation of the things; so farre at least as might quiet his spirit in the will of God: not that he is clearly instructed in every particular, for he tels them in the close of the chapter, that he had troublesome thoughts about the whole; his cogitations troubled him, and his countenance changed, v. 28. but having received what light God was willing to communicate to him, he enquires no farther, but addresses himselfe to his own duty.

Take then from the words thus opened these propositions, some whereof I shall doe little more then name unto you.

Observe 1. In the consideration of Gods marvellous actings in the world, in order to the carrying on of the Gospell, and interest of the Lord Jesus Christ, the hearts of his Saints are oftentimes filled with perplexity and trouhle. They know not what will be the Issue, nor some times what well to doe. Daniel receives a vision of the things which in part we live under: and if they fill his heart with Astonishment, is it any wonder if they come close to us, and fill us with anxious perplexing thoughts, upon whom the things themselves are fallen?

2. Observe: the only way to deliver and extricate[Page]our spirits from under such perplexities, and entanglements, is to draw nigh to God in Christ, for discovery of his will; so did Daniel here: he went to one of them that ministred before the Lord to be acquainted with his will, otherwise thoughts & contrivances will but farther perplex you; like men in the mire, whilest they pluck one legge out, the other sticketh faster in: whilest you relieve your selves in one thing, you will be more hampered in another.

Yea he that increaseth wisdome, increaseth sorrow, the larger the visions are, the greater will be their troubles; untill being consumed in your own feares, cares and contrivances, you grow uselesse in your Generation: those who see only the outside of your affaires, sleep securely: those who come neigher to look into the spirits of men, Rest is taken from them: and many are not quiet, because they will not: the great healing of all is in God.

Observe 3. When God makes known the interpretations of things, it will quiet your spirits in your walking before him, and actings with him. This was that which brought the spirit of Daniel into a settlement. How God reveales his mind in these things, by what means, how it may be known by individuall persons, for their quiet and settlement, how all Gods Revelations are quieting, and tend to the calming of mens spirits, not making them foame like the waves of the Sea, should be handled on this observation, but I begin with the first.

[Page] When John received his book of visions in reference to the great things that were to be done, & the alterations that were to be brought about, though it were sweet in his mouth, and he rejoyced in his imployment, yet it made his belly bitter: Rev. 10. 9, 10. it filled him with perplexity, as our Prophet speaks, in the middest of his body; he saw blood and confusion, strife and violence; it made his very belly bitter.

Poore Jeremiah, upon the same account, is so oppressed, that it makes him break out of all bounds of faith and patience, to curse the day of his birth, to waxe quite weary of his imployment; chap. 15.

Our Saviour describing such a season Luk. 21. 26. tels us, that mens hearts shall faile them for feare, and for looking after those things that are comming upon the earth: they will be thinking what will become of them, and what will be the Issue of Gods dispensations; fearing that the whole frame of things will be wrapt up in darknesse, and confusion. Hence our Saviour bids his Disciples not be troubled when they heare of these things, Math. 24. 6. intimating that they will be very apt, so to be.

Now the Causes and occasions (which are the Reasons of the point) arise, First, from the greatnesse and astonishablenesse of the things themselves which God will doe: even great and terrible things which men looked not for. Isai. 64. 2, 3. when he coms to make his name knowne to the nations, that his Aduersaries may tremble at his [Page]presence, & doth terrible things quite above & beyond the expectatiō of mē, which they never once looked for; no wonder if their hearts be surprized with amazement. It hath of late been so with this Nation: all professors at the beginning of these dayes, joyned earnestly in that prayer Isai. 63. 17, 18, 19. Chap. 64. 1. God in answere hereunto, comes down and rents the heaven, and the mountaines flow downe at his presence, according to the desire of their soules: yet withall he doth terrible things, things that we looked not for; How mapoor creatures are turned back with Astonishment, and know not how to abide with him? When our Saviour Christ came in the flesh, who had been the desire of all Nations, for 4000 years, & most importunately sought after by the men of that generation, where in he came, yet doing great and unexpected things at his comming, who who was able to abide it? This, sayes Simeon, will be the Issue of it. Luk. 2. 34, 35. He shall be for the fall and rise of many; and the thoughts of many hearts shall be revealed. Hence is that exclamation. Mal. 3. 2. Who may abide the day of his comming, and who shall stand when he appeareth: his comming is desired indeed, but few can beare it: his day will burne as an oven, as a furnace, ch. 4. 1. some are over heated by it, some consume in it, blessed are they that abide: this is one cause of the perplexing of the spirits of men: The consideration of the things themselves that are done, being above and beyond their expectations; and this even many of the Saints of God are [Page] born down under, at this day: They little looked for the blood and banishment of Kings, change of Government, Alteration of Nations, such shakings of Heaven and Earth, as have insued; not considering that he who doth these things, weighs all the nations in a ballance, and the Rulers of them are as the dust thereof before him.

2. From the manner whereby God will doe these things: many perplexing, killing circumstances attend his dispensations: I shall instance only in one: and that is darknesse and obscurity, whereby he holds the minds of men in uncertainty, and suspence, for his own glorious ends: such he tels us shall his day, & the workes thereof, be. Zech. 14. 6, 7. And it shall come to passe in that day, that the light shall not be cleare, nor dark. But it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to passe that at evening-time it shall be light. Men shall not know what to make of it, nor what to judge: he brings not forth his work all at once, but by degrees, and sometimes sets it backward, and leads it up and down, as he did his people of old in the wildernesse, that none might know where they should fall or settle: and he that beleeveth will not make hast. When God is doing great things, he delights to wrap them up in the clouds, to keep the minds of men in uncertainties, that he may set on work all that is in them▪ and try them to the utmost, whether they can live upon his care and wisdome, when they see their own care and wisdome will doe no good.

[Page] Men would faine come to some certainty, and commonly by the thoughts and wayes whereby they presse unto it, they put all things into more uncertainty then ever, and so promote the designe of God, which they so studiously endeavour to decline: Hence is that description of the presence of the Lord in his mighty works, Psal: 18. 9, 11. darknesse was under his feet; men could not see his pathes, &c. He hath Ends of surprisall, hardning, and destruction towards some, for which they must be left unto their owne spirits, and led into many snares and by-pathes, for their Triall, and the Exercise of others, which could not be accomplished, did he not come in the clouds, and were not darknesse his Pavilion, and his secret place: on this Account, is that cry of men of prophane and hardned spirits: Isai: 5. 19. Let him make speed and hasten his work that we may see it, and let the counsell of the holy one of Israel draw nigh that we may know it. They know not what to make, of what they see; of all that as is yet done or accomplished, they would have the whole work out, that they might once see the end of it, and so know what to judge: they would be at a point with him, and not alwayes kept at those perplexing uncertainties: and this is another cause of the trouble of mens spirits, in consideration of the dispensations of God: God still keeps a cloud hanging over, and they know not when it will fall, nor what will be done in the issue of things; this makes some weary of waiting on him, and with the profane King [Page] of Israel to cry, this evill is of the Lord, there is no end, confusion will be the issue of all, why should I abide any longer.

3. The Lusts of men, doe commonly under such dispensations, fearfully and desperately tumultuate, to the disturbance of the most setled and weighed spirits: Satan takes advantage to draw them out in such a season to the utmost, both in spiritualls and Civills. What will be the constant deportment of men of corrupt minds in such a time, our Saviour sets forth, Math. 24. 8. They shall come in the name of Christ to deceive, Obad. 12. 13. and shall deceive many, Isa. 6. and cause iniquity to abound. In such a day Edom will appeare an enemy, and Ephraim with the sonne of Remeliah will joyne with Syriah for the vexing of Iudah: hence are perplexities, and swords piercing through the very soules of men. Take an instance in the daies wherein we live. From the beginning of the contests in this Nation, when God had caused your spirits to resolve, that the Liberties, Priviledges, and Rights of this Nation wherewith you were intrusted, should not (by his assistance) be wrested out of your hands by violence, oppression and injustice; this he also put upon your hearts, to vindicate and assert the Gospell of Jesus Christ, his waies and his Ordinances, against all opposition, though you were but inquiring the way to Syon, with your faces thitherward: God secretly entwining the Interest of Christ with yours, wrapt up with you the whole Generation of thē that seek his face, & prospered your affairs on that accoūt: so that whereas causes of as [Page] clear a righteousnes among the sonnes of men as yours, have come to nothing, yet your undertaking hath bin like the sheaf of Ioseph, in the midst of the Nations, which hath stood up, when all the others have bowed to the ground: being then convinced, that your affaires have fallen under his promises, and have come up to an acceptance before him, solely upon the account of their subserviency to the Interest of Christ; God hath put it into your hearts, to seek the propagation of his Gospel. What now by the lusts of men is the state of things? Say some, there is no Gospell at all: say others, if there be, you have nothing to doe with it: some say, loe here is Christ; others loe there: some make Religion a colour for one thing; some for another: say some, the Magistrate must not support the Gospell; say others, the Gospell must subvert the Magistrate: say some, your rule is only for men, as men, you have nothing to doe with the interest of Christ and the Church: say others you have nothing to doe to rule men, but upon the account of being Saints. If you will have the Gospell, say some, down with the Ministers of it, Chemarims, Locusts, &c. and if you will have light, take care that you may have ignorance and darknesse: things being carried on as if it were the care of men, that there might be no trouble in the World, but what the name of Religion might lye in the bottome of. Now those that ponder these things, their spirits are grieved in the midst of their bodies; the visions of their heads trouble them, they looked for other things [Page] from them that professed Christ; but the summer is ended, and the harvest is past, and we are not refreshed. Again; God had so stated your affaires, that you were the mark of the Antichristian World to shoot at, in the beginning; and their terror in the close: and when you thought only to have pursued Sheba the sonne of Bichri, the man of your first warfare, behold one Abel after another, undertakes the quarrell against you: yea such Abels as Scotland and Holland; of whom we said in old times, we will enquire of them, and so ended the matter: and there is not a wise man or woman among them, that can disswade them: Strange! that Ephraim should joyne with Syria to vexe Iudah their brother: that the Netherlands, whose being is founded meerely upon the Interest you have undertaken, should joyne with the great Anti-Christian interest, which cannot possible be set up again, without their inevitable ruine. Hence also are deep thoughts of heart, men are perplexed, disquieted, and know not what to doe.

I could mention other lusts, and tumultuatings of the spirits of men, that have an influence into the disturbance of the hearts of the most pretious in this Nation, but I forbeare.

4. Mens own Lusts disquiet their spirits in such a season as this: I could instance in many, I shall name only foure.

1. Vnstablenesse of mind. 2. Carnall feares. 3. Love of the World. 4. Desire of preheminence.

1. Unstablenesse of mind, which makes men [Page] like the Waves of the Sea that cannot rest: the scripture calls it [...], tumultuatingnesse of spirit: there is something of that which Iude speaks of, in better persons then those he describes, raging like waves of the Sea, and foaming out their own shame, v. 13. If God give men up to a restlesse spirit, no condition imaginable can quiet them, still they think they see something beyond it, that is desireable. Annibal said of Marcellus, that he could never be quiet Conqueror nor Conquered; Some mens desires are so enlarged, that nothing can satiate them. Wise men that look upon sundry Godly persons in this Nation, and beholding how every yoake of the oppressor is broken from off their necks, that no man makes them afraid, that they are looked on as the head, not as the taile, enjoying the Ordinances of God according to the light of their minds, and desires of their hearts, no man forbidding them, are ready to wonder, (I speak of private persons) what they can find to doe in their severall places and callings, but to serve the Lord in righteousnesse and holinesse, being without feare all the daies of their lives. But alasse when poore creatures are given up, to the power of an unquiet, and unstable mind, they think scarce any thing vile, but being wise unto sobriety: nothing desirable, but what is without their proper bounds, and what leads to that confusion, which themselves in the issue are least able of many to undergoe. It is impossible but that mens hearts should be pierced with disquietnesse [Page] and trouble, that are given up to this frame.

2. Carnall feares: these even devour and eat up the hearts of men: what shall we doe, what shall become of us; Ephraim is confederate with Syria, and the hearts of men are shaken, as the trees of the wood, that are moved with the wind: what new troubles still, new unsetlements? This storme will not be avoided, this will be worse then all, that hath befallen us from the youth of our undertakings. God hath not yet wonne upon mens spirits to trust him in shakings, perplexities, alterations: they remember not the manifestations of his wisdome, power, and goodnesse in former daies; and how tender hitherto he hath been of the interest of Christ, that their hearts might be established. Could we but doe our duty, and trust the Lord, with the performance of his promises, what quietnesse, what sweetnesse might we have? I shall not instance in the other particulars: it is too manifest, that many of our piercing and perplexing thoughts, are from the tumultuating and disorder of our own lusts. So that what remains of the time allotted to me, I shall spend only in the use of this poynt, and proceed no farther.

Vse 1. Of Instruction; to direct you into waies and means of quietnesse, in reference unto all these causes and occasions of piercing, dividing thoughts, in such a season as this. The good Lord seale up instruction to your souls, that you may know the things that belong to your Peace, and what Israel ought to doe at this, even [Page] at this time: for my brethrens and companions sake, I wish you prosperity: though my own portion should be in the dust, for the true spirituall, not imaginary, carnall Interest of the Church of God in this Nation, and the Nations about, I wish you prosperity.

1. First then, in reference to the Things that God is doing, both as to their Greatnesse, and their Manner of doing; whose consideration fills men with thoughts, that grieve their spirits in the middest of their bodies! Would you have your hearts quieted in this respect? Take my second observation for your direction; The only way to exstricate and deliver our spirits from under such perplexities, and intanglements, is to draw nigh to God in Christ, for the discovery of his will. So did Daniel here in my Text, I feare this is too much neglected. You take counsell with your own hearts, you advise with one another, hearken unto men under a repute of wisdome; and all this doth but increase your trouble, you doe but more and more intangle and disquiet your own spirits. God stands by and saies, I am wise also; and little notice is taken of him: we think we are grown wise our selves, and doe not remember, that we never prospered, but only when we went unto God, and told him plainly we knew not what to doe. Publique fastings are neglected, despised, spoken against; and when appoynted, practised according as mens hearts are principled to such a duty, coldly, deadly, unacceptably: Life, heat, warmth is gone; and [Page] shall not blood and all goe after? the Lord prevent it: private meetings are used, to shew our selves wise in the debate of things, with a forme of Godly words; sometimes for strife, tumult, division, disorder; and shall we think there is much closet inquiring after God, when all other actings of that principle, which should carry us out thereunto, are opposed and slighted? when we doe sometimes wait upon God, Doe not many seeme to aske amisse, to spend it on their lusts; not waiting on him, poor, hungry, empty, to know his will, to receive direction from him: but rather going full, fixed, resolved, setled on thoughts, perhaps prejudices of our own, almost taking upon us to prescribe unto the Almighty, and to impose our poor, low, carnall thoughts upon his wisdome and care of his Church? Oh where is that holy, and that humble frame, wherewith at first, we followed our God into the Wildernesse, where we have been fed, and cloathed, preserved and protected for so many years. Hence is it that the works of God are become strange, and terrible, & darke uuto us: and of necessity, some of us, many of us, must shut up all with disappoyntment and sorrow: We fill our soules boldly, confidently, with crosse and contrary apprehensions, of the Intendments of God, and of the mediums whereby he will accomplish his ends; and doe not consider, that this is not a frame of men, who had given up themselves to the Alsufficiency of God. Some perhaps will say, this belongs not unto [Page] them, they have waited upon God, and they doe know his mind, and what are the things he will doe, and are not blind also, nor in the dark as other men. But if it be so, what means this bleating of Sheep and Oxen in mine eares? yea; what means that roaring and foaming of unquiet Waves which we heare and see: hard speeches, passionate reproaches, sharp revilings of their brethren, in boundlesse confidence, endlesse enmity, causing evill surmises, biteing, taring, devouring termes, and expressions, casting out the names of men upright in their Generations, saying, the Lord be praised. When the Lord discovers his mind, and will, it setleth the heart, composeth the mind, fills the soule with reverence and Godly feare, conformes the heart unto it selfe, fills it with Peace, Love, Meeknesse, Gentlenesse, &c. and shall we be thought to have received the mind, the will of God, when our hearts, words, wayes, are full of contrary qualities? Let it be called what it will, I shall not desire to share in that, which would bring my heart into such a frame; well then, beloved, take this for your first direction: Be more abundant with God in Faith and Prayer: deale with him in publick, and private, take counsell of him, bend your hearts through his grace, to your old frame, when it was your joy to meet in this place, which now I feare to many is their burthen: seek the Lord and his Face, seek him while he may be found: and hereby;

1. You will empty your hearts, of many [Page] perplexing contrivances of your own, and you will find faith in this communion with God, by little and little working out, killing, slaying, these prejudices, & presumptions which you may be strong in, that are not according to the will of God; so you be sure to come not to have your own Lusts, and carnall conceptions answered, but to have the will of God fulfilled. When men come unto the Lord to have their owne visions fulfilled, it is Righteous with God to answer them according to those visions, and confirme them in them, to their own disturbance, and the disturbance of others.

2. You shall certainly have peace in your owne hearts in the Alsufficiency of God: this he will give in upon your spirits, that what ere he doth, all his wayes shall be to you, mercy, truth, faithfulnesse, and peace, yea the discoveries which you shall have of his own fulnesse, sweetnesse, suitablenesse, and the excelleny of things which are not seen, will worke your hearts to such a frame, that you shall attend to the things here below, meerly upon the account of duty, with the greatest calmnesse, and quietnesse of mind imaginable.

3. You shall surely know your own particular pathes, wherein you ought to walke, in serving God in your Generation, those that waite upon him he will guide in judgment: he will not leave them in the darke, nor to distracted, divided, piercing thoughts: but what ere others doe, you shall be guided into wayes of [Page] peace: this you shall have when the lusts of men will let neither thēselves, nor others be at quiet. Oh, then returne to your rest, looke to him from whom you have gone astray: take no more disturbing Counsell with your selves, or others; renew your old frame of humble dependance on God, and earnest seeking his face; you have certainly backsliden in this thing.

Is not the Lord the God of Counsell and Wisdome, as well as the God of force and power, that you run to him when in a streight in your Actions, but when your counsells seem sometimes to be mixt with a spirit of difficulty and trouble, he is neglected: only come with humble depending hearts, not every one to bring the Devises, Imaginations, Opinions, Prejudices, and Lust of their own hearts before him:

2. For the troubles that arise from the Lusts of other men: and that first, about the Gospell and the propagation thereof: the tumultuating of the Lusts of men in reference hereunto, I gave you an account of formerly: there are many peircing thoughts of heart. What Extreames, I had almost said extravigancies, men have in this matter run out into, I shall now not insist upon: only I shall give you a few directions, for your own practise.

1. If it once it comes to that, that you shall say, you have nothing to doe with Religion as Rulers of the Nation, God will quickly manifest that he hath nothing to doe with you as Rulers of the Nation: the great promise of Christ is, that [Page] in these latter dayes of the world, he will lay the nations in a subserviency to him, the kingdoms of the world shall become his; that is, act as kingdomes and Governments no longer against him, but for him: Surely those promises will scarsly be accomplished in bringing Common-wealths, of men professing his name, to be of Gallio's frame, to care for none of those things: Or as the Turke, in an absolute indifferency what any professe: I mean that are not his own, for in respect of them he changes not his God: not that I would you should goe and set up formes of Government, to compell men to come under the line of them, or to thrust in your sword to cutt the lesser differences of brethren; not that I think Truth ever the more the Truth, or to have any thing the more of Authority upon the conscience, for having the stamp of your Authority annexed to it, for its allowance to passe in these Nations. Nor doe I speak a word of what is, may, or may not be incumbent on you, in respect of the most profligate opposers of the Truths of the Gospell: but only this, that, not being such as are alwayes learning, never comming to the knowledge of the truth, but being fully perswaded in your own minds, certainly it is incumbent on you, to take care that the faith, which you have received, which was once delivered to the Saints, in all the necessary concernments of it, may be protected, preserved, propagated to and among the people which God hath set you over. If a father as a father is bound to [Page] doe what answers this in his family, unto his children; a master as a master to his servants; if you will justifie your selves as Fathers, or Rulers of your Country, you'll find in your account this to be incumbent on you.

2 Take heed, of thē that would temper clay & iron, things that will not mingle, that would compound carnall and fleshly things, with heavenly things and spirituall, that they may not intangle your Spirits: the great disigne of grasping temporall power, upon a spirituall account, will prove at last to be the greatest badge of Antichrist: hitherto God hath appeared against it, and will no doubt to the end; if either you, by the Authority God hath given you in the world, shall take upon you to rule the house of God, as formally such, as his house, though you rule the persons, whereof ir it made up, or those who are, or pretend to be of that house, to rule the world on that account, your day & theirs will be nigh at hand.

4. Now because you wait on God for direction in reference to the propagation of the Gospell, and the preventing that which is contrary to sound doctrine and godlynesse, I shall very briefly give you to this end, some Principles whereon you may rest in your actings; and some rules, for your diectiron, and so draw to a close.

1. Take in the first place what God hath promised concerning Magistrates, Kings, Rulers, Judges, and Nations, and their subserviency to the Church; what God hath promised they shall doe, [Page] that is their duty to doe: he hath not measured out an Inheritance for his people, out of the sins of other men: let us a little view some of these promises, and then consider their application to the truth we have in hand, and what is cleared out unto us by them: they are many; I shall instance in some of the most obvious and eminent. Esai. 1. 26. I will restore their Judges and Priests and Councellours as at the beginning: it is to Syon redeemed, purged, washed in the blood of Christ, that this promise is made.

Esai. 49. 7. Kings shall see and arise, and Princes shall bow down themselves. The Jewes being for the greatest part of them rejected upon the comming of Christ, this promise is made unto him upon his powring out of the spirit, for the bringing in of the Gentiles: as it is farther enlarged: v. 22, 23. Kings shall be thy nursing Fathers, and their Queenes thy nursing Mothers.

Isai: 60. looks wholy this way: taste of the nature and intendment of the whole; And the Gentiles shall come to thy light, and kings to the brightnesse of thy rising. Therefore thy gates shall be open continually, they shall not be shut day nor night, that mē may bring unto thee the forces of the Gentiles, and that their kings may be brought. Thou shalt also suck the milke of the Gentiles, and shalt suck the brest of kings, and thou shalt know that I the Lord am thy saviour & thy redeemer, the mighone of Jacob. For brasse I will bring gold, and for iron I will bring silver, and for wood brasse, and for stones iron: I will also make thy officers peace, and [Page] thine exactours righteousnesse. v. 3. and the 11. and the 16. 17. to which adde the accomplishment of all those promises mentioned Revel. 11 15. and 21. 24.

You see here are glorious promises, in the literall Expression looking directly to what we assert concerning the subserviency of Rulers to the Gospell, and the duty of Magistrates in supporting the interest of the Church: let us concerning them observe these three things as 1. to whom they are made: 2. on what occasion they are given: 3. what is the subject or matter of them in generall.

1. Then they are all given and made to the Church of Christ after his comming in the flesh, and his putting an end to all ceremoniall typicall carnall Institutions; for,

1, They are every where attended with the circumstances of calling the Gentiles, and their flowing in to the Church; which were not accomplished till after the destruction of the Iewish Church: &c.

So is the case in that which you have Isai: 49: v, 20. The children which thou shalt have, after thou hast lost the other, shall say againe in thine eares The place is too straight for me: give place to me that I may dwell. It shall be when the Church shall have received the new Children of the Gentiles, having lost the other of the Iewes: which he expresseth mgre at larg, v, 22. Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sonnes in their armes and [Page]thy daughters shall be carried upon their shoulders. So also are the rest. When God gives the Nations to be the inheritance of Christ, the Holy Ghost cautions Rulers, and Judges to kisse the son, & pay the homage due to him in his Kingdome: Psal: 2: 10: 11:

2: Because these promises are pointed unto, as accomplished to the Christian Church in that place in the Revelation, before mentioned, And the seaventh angell sounded, and there were great voices in heaven, saying, The Kingdomes of this world are become the Kingdomes of our Lord▪ and of his Christ, and he shall reigne for ever and ever. Chap: 11: 15: And the nations of them which are saved, shall walk in the light of it: and the Kings of the earth doe bring their glory and honour into it: Chap: 21: 24: So that there are plainly promises of Kings and Princes, Iudges, and Rulers to be given to the Church, and to be made usefull thereunto, and Kingdomes and Nations, people in their Rules and Governments to be instrumentall to the good thereof: so that these promises belong directly to us, and our Rulers, if under any notion, we belong to the Church of Christ.

2. Fot the Occasion of these promises; it is well knowne what a trust by Gods own appointment there was invested in the Rulers, Judges, Kings, and Magistrates of the judaicall State and Church under the old Testament, in reference unto the wayes and worship of God: the prosecution and execution of the Laws of God, concerning [Page] his house and service being committed to them; further when they faithfully discharg'd their trust, promoting the worship of God according to his Institutions, incouraging, supporting, directing, reproving others, to whom the immediate and peculiar administration of things sacred were committed, destroying, removing what ever was an abomination unto the Lord, it was well with the whole people and Church, they florished in Peace, and the Lord delighted in them, and rejoyced over them to doe them good: and on the other side, their neglect in the discharg of their duty, was then commonly attended with the Apostacy of the Church, and great breakings forth of the Indignation of the Lord: this the Church found in those dayes and bewailed. To hold out therefore the happy state of his people, that he would bring in, he promises them such Rulers, and Judges as he gave at first, who faithfully discharged the trust committed to them▪ not that I suppose them bound to the Mosaicall rules of penalties in reference to transgressions and offences against Gospell institutions, but only that a duty in generall is incumbent on them in reference to the Church and truth of God, which they should faithfully discharge; of which afterward.

This then being the occasion of those promises, and their accomplishment being as before, in a peculiar manner poynted at, upon the shaking, calling, and new moulding of the Kingdomes and Nations of the World, which had [Page] given their power to the Beast, and thereupon framed a new into a due subserviency to the interest of Christ, here is not the least shadow or colour left, for the turning off, and rejecting the sweetnesse of all these promises, upon an account of their being meerely metaphoricall, and shadowing out spirituall glories: neither their beginning nor ending, neither their rise, or fall, will beare any such glosse or corrupting interpretation.

3. As to the matter of these promises, I shall only assert this in generall: that the Lord ingageth, that Judges, Rulers, Magistrates; and such like, shall put forth their power, and act clearly for the good, welfare, and prosperity of the Church; This is plainly held out in every one of them: hence the Kingdoms are said to serve the Church; that is all Kingdoms, they must doe so, or be broken in pieces, and cease to be Kingdoms: and how can a Kingdome as a Kingdome, (for it is taken formally, and not materially, meerely for the individualls of it, as appears by the threatning of its being broken in pieces,) serve the Church, but by putting forth its power and strength in her behalfe, Isai 60. 12. and therefore upon the accomplishment of that promise, they are said to become the Kingdoms of the Lord Christ, Rev. 11. 15. because, as Kingdoms, they serve him with their Power and Authority; having before, as such, and by their power, opposed him to the utmost. They must nurse the Church not with dry breasts, nor feed it with [Page] stones and Scorpions, but with the good things committed to them. Their Power and substance in protection and supportment, are to be ingaged in the behalfe thereof: hence God is said to give these Judges, Rulers, Princes, Kings, Queenes to the Church, not setting them in the Church, as Officers thereof, but ordering their state in the world, (Rev: 11. 15.) to its behoofe. In summe, there is not any one of the promises recited, but holds forth the utmost of what I intend to assert from them all; viz. that the Lord hath promised, That the Magistrates whom he will give, own and blesse, shall put forth their power, and act in that capacity, wherein he hath placed them in the World, for the good, furtherance, and prosperity of the truth and Church of Christ: they shall protect them with their Power, feed them with their substance, adorne them with their favour, & the priviledges wherewith they are intrusted: they shall break their forcibly oppressing adversaries, and take care, that those who walk in the truth of the Lord, may lead a peaceable life in all Godlinesse and honesty. If then you are such Magistrates as God hath promised, (as, woe be unto you if you are not) know that he hath undertaken for you, that you shall performe this part of your duty, and I pray that you may rule with him therein, and be found faithfull.

2. The Second ground that I would poynt unto, as a bottome of your actings in this thing ariseth from sundry undoubted principles, which [Page] I shall briefly mention: and the First is:

That the Gospell of Jesus Christ hath a right to be Preached and propagated in every Nation, and to every creature under Heaven. Jesus Christ is the Lord of Lords, and King of Kings: Rev. 17. 14. The Nations are given to be his inheritance, and the utmost parts of the Earth to be his possession Ps. 2. 8, 9. He is appoynted the Heir of all things, Heb. 1. 2. God hath set him over the works of his hands, and put all things in subjection under his feet: Ps. 8. 7. And upon this account he gives commission to his messengers, to Preach the Gospell to all Nations, Math. 28. 19. Or, to every creature under Heaven: Mark. 16. 17. The Nations of the World, being of the Father given to him, he may deale with them as he pleaseth, and either, bruise them with a rod of Iron, and breake them in pieces as a Potters vessell, Ps. 2. 9. He may fill the places of the Earth with their dead bodies, and strike in pieces the heads of the Countries. Ps. 110. 6. Or he may make them his own, and bring them in subjection unto himselfe; which towards some of them he will effect. Rev. 11. 19. Now the Gospell being the rod of his power, and the Scepter of his Kingdome, the grand instrument whereby he accomplisheth all his designes in the world, whether they be for life or for death, 2 Cor. 2. 16. he hath given that a right to take possession in his name, and authority, of all that he will own in any Nation under Heaven. (And indeed, he hath in all of them, some that are his peculiar purchase. Rev. 5. 9. Whom in despight of all the [Page] World, he will bring in unto himselfe.) To have free passage into all Nations, is the undoubted right of the Gospell; and the Persons of Christs goodwill, have such a right to it, & interest in it, that look from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men, of them may they claime protection in respect of their quiet injoyment, and possession of the Gospell.

2. That where ever the Gospell is by any Nation owned, received, embraced, it is the blessing, benefit, prosperity and advantage of that Nation: They that love Syon shall prosper, Psal. 122. 6. Godlinesse hath the promise of this life, and is profitable unto all: 1 Tim. 4. 8. The reception of the word of truth, and subjection to Christ therein, causing a people to become willing in the day of his power, entitleth that people to all the promises, that ever God made to his Church: they shall be established in righteousnesse, they shall be farre from oppression, and for feare and terrour, they shall not draw nigh unto them; whosoever contends against such a people, shall fall thereby: no weapon that is formed against them shall prosper, every tongue that shall rise against them in judgement, they shall condemne, for this is the inheritance of the servants of the Lord: Isai. 14. 14, 15, 17. To the prosperity of a Nation, two things are required.

1. That they be freed from oppression, injustice, cruelty, disorder, confusion in themselves, [Page] from their rulers, or others.

2. That they be protected from the sword and violence, of them that seek their ruine from without. And both these doe a people receive, by receiving the Gospell.

1. For the first, they have the promise of God, that they shall have Judges as at the first: Isa: 1. 26. Such as in justice and judgement shall beare rule over them and among them▪ as the first Judges whom he stirred up, and gave to his ancient people: Their Officers shall be Peace, and their Exactors righteousnesse: Isai. 60. 17. even the very Gospell which they doe receive, is only able to instruct them to be just, ruling in the feare of the Lord, for that only effectually teacheth the sonnes of men, to live righteously, soberly, and Godly in this present World: Tit: 2. 12.

2. And for the second, innumerable are the promises, that are given to such a people; whence the Psalmist concludes upon the consideration of the mercies, they doe and shall enjoy, happy is the People whose God is the Lord: Psal: 144. 15. The glorious God will be to them a place of rivers and broad waters, in which no Gally with oares, nor gallant Ship shall passe by, the Lord will be their redeemer, Law-giver, King, and Saviour: Isai: 33. 21. It will interest any people in all the promises, that are made for the using of the Church, to thresh, break, destroy, burthen, fire, consume, and slay the enemies thereof: so farre shall a people be from suffering under the hands [Page] of oppressors, that the Lord will use them for the breaking and destruction of the Nimrods of the Earth, and this blessing of the Nations doe they receive by the faith of Abraham.

3. The rejection of the Gospell by any people or Nation to whom it is tendred, is alwaies attended with the certain and inevitable destruction of that people or Nation, which sooner or later, shall without any help or deliverance be brought upon them, by the revenging hand of Christ.

When the word of Grace was rejected and despised by the Jewes, the messengers of it professedly turning to the Gentiles: Act: 13. 46. and chap. 28. v. 28. God removing it from them, unto a Nation that would bring forth fruit: Math. 21. 43. As it did in all the World, or among all Nations, for a season: Col: 1. 6, With what a fearfull and tremendous desolation he quickly wasted that people, is known to all: he quickly slew, and destroyed those Husbandmen, that spoyled his vineyard, and let it forth unto others, that might bring him his fruit in due season.

Hence, when Christ is tendred in the Gospell, the Judges and Rulers of the Nations, are exhorted to obedience to him, upon paine of being destroyed upon the refusall thereof: Psal: 2. 12. And we have the experience of all Ages, ever since the day, that the Gospell began to be propagated in the World: The quarrell of it was revenged on the Jewes by the Romans, upon the Romans by the Goths, Vandalls, and innumerable barbarous Nations; and the vengeance due to [Page] the Antichristian World is at hand, even at the doore. The Lord will certainly make good his promise to the utmost, that the Kingdoms and Nations, which will not serve the Church, even that Kingdome and those Nations shall utterly perish: Isai. 60. 12.

4. That it is the duty of Magistrates to seeke the good, peace, and prosperity of the people committed to their charge, and to prevent, obviate, remove, take away every thing, that will bring confusion, destruction, desolation upon them: as Mordecai procured good things for his people, and prosperity to his kindred: Esther. 10. 4. And David describes himselfe with all earnestnesse, pursuing the same designe, Ps: 101. Magistrates are the Ministers of God for the good, (universall good) of them to whom they are given, Rom. 13. 14. and they are to watch and apply themselves to this very thing: v. 6. And the reason the Apostle gives to stirre up the Saints of God to pray amongst all sorts of men, in speciall for Kings, and those that are in Authority, to wit, that they may in generall, come to the knowledge of the faith, and be saved, and in particular discharge the duty and trust committed to them (for on that account are they to pray for them, as Kings and men in Authority) is, that we may lead a quiet and peaceable life in all Godlinesse & honesty: 1 Tim: 2. 1, 2, 3, 4. It being incumbent on them, to act even as Kings and men in Authority, that we may so doe: they are to feed the people committed to their charge with all their might, unto universall peace, [Page] and welfare: now the things that are opposite to the good of any Nation or people, are of two sorts. First; such as are really, directly, and immediatly opposed to that state and condition, wherein they close together, and find prosperity. In generall, seditions, tumults, disorders; In particular, violent, or fraudulent breakings in upon the respective designed bounds, priviledges, and enjoyments of singular persons, without any consideration of him who ruleth all things, are of this kind: If Nations and rulers might be supposed to be Atheists, yet such evills as these, tending to their dissolution, and not being, they would with all their strength labour to prevent, either by watching against their commission, or inflicting vengeance on them that commit them, that others may heare, and feare, and doe so no more.

2. Such as are morally and meritoriously opposed to their good and wellfare; in that they will certainly pluck down the judgements and wrath of God upon that Nation or people, where they are practised, and allowed: there are sinnes for which the wrath of God will be assuredly revealed from heaven, against the children of disobedience: Sodom and Gomorrah are set forth as examples of his righteous judgement in this kind. And shall he be thought a Magistrate, to beare out the name, authority, and presence of God to men, that so he, and his people, have present peace, like a heard of Swine, cares not, though such things as will certainly, first eat and [Page] devoure their strength, and then utterly consume them, doe passe for currant: seeing that they that rule over men, must be just, ruling in the feare of the Lord, the sole reason why they sheath the sword of justice in the bowells of Theeves, Murtherers, Adulterers, is not because their outward peace is actually disturbed by them, and therefore they must give example of terrour to others, who being like minded, yet are not yet actually given up to the practice of the like abomination, but also, yea principally, because he in whose stead they stand and minister to the World, is provoked by such wickednesse to destroy both the one and the other: And if there be the same reason to be evidenced concerning other things, they also call for the same procedure.

To gather up now what hath been spoken: considering the Gospells right and title, to be propagated with all its concernments, in every Nation under heaven, the blessing, peace, prosperity, and protection wherewith it is attended, when, and where received, and the certain destruction, and desolation, which accompanies the rejection and contempt thereof, considering the duty that by Gods appoyntment, is incumbent on them that rule over men, that in the feare of the Lord they ought to seek the good, peace, and wellfare, and prosperity of them committed to their charge; to prevent, obviate, remove, revenge that which tends to their hurt, perturbation, dissolution, destruction, immediate from heaven, or from the hand of men, and in the whole administration to take care, that the worshippers of God in Christ, may lead a quiet and peaceable life in all godlinesse and honesty, let any one, who hath the least sense upon his spirit, of the account which he must one day make to the great King and Judge of all the World, of the Authority and power wherewith he [Page] was intrusted, determine, whether it be not incumbent on him by all the protection, he can afford, by all the priviledges he can indulge, the supportment that he can grant, by all that incouragement, which upon the highest account imaginable, he is required or allowed to give to any person whatsoever, to further the propagation of the Gospell, which upon the matter is the only thing of concernment, as well unto this life, as that which is to come. And if any thing be allowed in a Nation, which in Gods esteeme may amount to a contempt and despising thereof, men may be taught by sad experience, what will be the issue of such allowance.

3. I shall only propose one thing more to your consideration. Although the Institutions and Examples of the old Testament, of the duty of Magistrates, in the things and about the worship of God, are not in their whole latitude and extent to be drawn into rules, that should be obligatory to all Magistrates now under the administration of the Gospell; and that because the Magistrate then was custos, vindex, & administrator legis judicialis, & politiae Mosaicae, from which as most think we are freed; yet doubtlesse there is something morall in those Institutions, which being uncloathed of their judaicall forme, is still binding to all in the like kind, as to some Analogie and proportion: subduct from those Administrations, what was proper to, and lyes upon the account of the Church and Nation of the Jewes, and what remains, upon the generall notion of a Church and Nation, must be everlastingly binding: and this amounts thus farre at least, that Judges, Rulers, and Magistrates, which are promised under the New Testament, to be given in mercy, and to be of singular usefulnesse, as the [Page] Judges were under the Old, are to take care that the Gospell Church, may in its concernment as such, be supported and promoted, & the truth propagated, wherewith they are intrusted; as the others took care, that it might be well with the Judaicall Church, as such. And on these and such like principles as these are, may you safely bottome your selves in that undertaking, wherein you seek for direction from God this day.

For the rules which I intimated I shall but name them,Disc. of Toleration. having some years since delivered my thoughts to the World at large in this subject; and I see no cause as yet to recede from any thing then so delivered. Take only then for the present, these briefe directions following.

1. Labour to be fully perswaded in your own minds, that you be not carried up and down with every wind of Doctrine, and be tempted to harken after every spirit, as though you had received no truth, as it is in Jesus. It is a sad condition, when men have no zeale for truth, nor against that which is opposite to it, what ever they seem to professe; because indeed having not taken in any truth in the power and principle of it, they are upon sad thoughts, wholly at a losse, whether there be any truth or no: this is an unhappy frame indeed, the proper condition of them whom God will spew out of his mouth.

2. Know that error and falshood have no Right or Title, either from God, or man, unto any priviledge, protection, advantage, liberty, or any good thing, you are intrusted withall: to dispose that unto a lye, which is the right of & due to truth, is to deale treacherously with him by whom you are employed: all the tendernesse, and forbearance unto such persons as are infected [Page] with such abominations, is soly upon a civill account, and that plea which they have for tranquillity, whilest neither directly nor morally they are a disturbance unto others.

3. Know that in things of practice, so of perswasiō, that are impious and wicked, either in themselves or in their naturall & unconstrained consequences, the plea of Conscience is an Aggravation of the crime: if mens consciences are seared, and themselves given up to a reprobate mind, to doe those things that are not convenient, there is no doubt but they ought to suffer such things, as to such practises are assigned and appoynted.

Should I now descend unto particulars, in all the things mentioned, and insist on them, time would wholly faile me, neither is it a work for a single Sermon: and therefore in one word I shall wind up the whole matter and end.

Know them then, that are faithfull and quiet in the Land, regard the truth of the Gospell: remember the daies of old, what hath done you good, quieted your hearts in distresse, crown'd your undertakings with sweetnesse: loose not your first love: draw not out your own thoughts for the counsell of God: seek not great things for your selves: be not moved at the lusts of men, keep Peace what in you lyeth, with all that feare the Lord: let the glory of Christ, be the end of all your undertakings. &c.

FINIS.

§

§

[Page]

A SERMON PREACHED TO The Parliament, Octob. 13. 1652. A DAY Of Solemne Humiliation. Concerning the Kingdome of Christ, AND The Power of the Civile Magistrate about the things of the Worship of God. By JOHN OWEN.

OXFORD, Printed by Leonard Lichfield Printer to the Ʋniversity, for Thomas Robinson. Anno Dom. 1652.

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A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen.

Owen, John, 1616-1683.

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1652

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2008-09 (EEBO-TCP Phase 1).

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A90290

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Wing O806

ID [STC]

Thomason E678_28

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ESTC R203106

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99863183

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99863183

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115368

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— A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen., Owen, John, 1616-1683..

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[2], 54 p.

Printed by Leonard Lichfield printer to the University, for Thomas Robinson,. Oxford :: Anno Dom. 1652.. (Annotation on Thomason copy: "Octob. 30".) (Reproduction of the original in the British Library.)

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