THe works of the Lord are great (sayeth the Psalmist) sought Psal. 111. 2. out of all them that have pleasure therein. When God is wor­king we must eye him; and when his works be great, we must be searching them out; and not soon weary, but taking pleasure both in the works and search. Gods works to us of this Nation, have been honourable and glorious (as it is verse 3.) and his righteousnesse enduring v. 3. for ever. No marvel then, if they be ta­king, with the minde and hearts of his people, who entertaine them with the highest esteeme and most joyful admira­tion: verse 4. He hath made his wonder­ful v. 4. workes to be remembred; the Lord is gra­cious [Page 2] The occa­sion. and full of compassion: I appeale unto your consciences that read, whether the grace and full compassion of God, have not made his works wonderful among us; Now God will not have his works writ­ten in the sand; he makes his works won­derful, and his wonderful works to be remembred, and surely his people cannot forget them; they are ingraven on their hearts, and they cannot but remember v. 5.them▪ v. [...]. He giveth meat to them that fear him; He is ever mindful of his Covenant. Consider v. 5. the malice and rage of ad­versaries; and we cannot but reckon it among the wonderful works of God, that his people have a bit of bread, that they have meat for their mouths, and drink to quench their thirst; but when its added, He is ever mindful of his Cove­nant: His Covenant, and his mindful­nesse of his Covenant; and so giving them meat, renders this common path of pro­vidence, this so giving them meat, to be truly wonderful. v. 6. He hath shewed his v. 6. people the power of his works. How! few are there that take notice of the works of God; and fewer that take notice of God in his works: But this is the favour that he shewes his people, not onely his works, but the power of them: their Verity, and Judgement, Truth, Ʋprightnesse and Sted­fastnesse, v. 7. & 8.as it is v. 7, 8.

Vision is the glory and light of life; he [Page 3] lives most like a man, not that eates and drinks most, sleeps and sports most, but he that with the acting eye of Reason, sees most of things, and their difference: He lives most like a Christian, that by Heb. 11. 1.faith se [...]th him that is invisible, makes a reall presence of things absent, and an evi­dence and tr [...]e enjoyment of things hoped for: our present and after-happinesse is in vision, by faith here, really and truly; but more hereafter, when we shall see him Heb. 11. 27 face to face, and know as we are known, 1 Cor. 13. 12. Daniel and John, the greatly beloved Prophet and Disciple, were both much honoured with Visions and Reve­lations: our Saviour commends Abra­ham for that he saw his day and rejoyced, Joh. 8. 56. Those who are Abrahams seed, cannot but eye Christ and rejoyce in the dawning of his day: if God have The scope.an hand to work, surely we must have an eye to see, an heart to believe, and a tongue to praise him. God doth not work little things for his people; it stands not with his love, and their condition; and when he doth great things, we must meet him and them with great observa­tion. I have heard an Ambassador re­siding here, should write home that he lived in a Land of wonders; well note­ing how great turns passed on us, and how little blood was shed about them; then if strangers see so much, we should [Page 4] see more. Doubtlesse God hath revived his works of old; made his arme bare, com­manding and creating deliverances for us. How often hath he brought us to the gates of death? and then said return, re­turn, ye children of men. How many, and mighty, malicious and prosperous, have our enemies been? and yet how destroy­ed? How little and low, how despised and nothing, have your Councils, Ar­mies, Allyes, your all been? and yet God hath remembred us in our low estate. He hath not been weary of doing us good, although we have soon been weary of Mic. 6. 9.serving him. There is a voyce in the r [...]d (saith the Prophet) and surely mercies, deliverances and salvations, have their voyce also; and the greater any danger or deliverance is, the louder is the voyce. Oh! that we could heare so as to love and learn righteousnesse: Oh! that we were wise to read Gods works out of his word, his providences in his prophesies, Dan. 12. 10. The wise shall understand: Thus to un­derstand him, will be our wisdome. When the Devil tempted our Saviour, it was by shewing him the World and the glory Mat. 4. 8. of it; But behold here a better vision; the glory of the world, and worldly King­domes, and the fall of them; Mountains tumbling down, and Vallyes filled up; high things brought low, and low things exalted. How! many and mighty, pre­cious [Page 5] and seasonable, have been the re­turns of fervent, righteous, faithful prayers? Jam. 5. 16.They were made in former Ages, but are answered Now: our fore-fathers had the honour to sow, and we the blessing to reape the fruits of their prayers: Oh! the riches of the grace of God, that high­tens our mercies by steeping them in blood: Our Adoption, Reconciliation, Redemption, Remission of sin and salva­tion is by the precious blood of Jesus: the glorious truths of the everlasting Gospel come to us dyed in his blood, who was the great Martyr, and in the blood of ma­ny Rev. 3. 14.his servants and Martyrs: Rev. 6. 9. Our present Liberty, Peace, and Enjoy­ments, did they not cost the dearest blood of many valiant Worthies?

Oh! let not, let not the blood of Christ, his Martyrs and Souldiers condemn us; Let it not be said, God stretched forth his hand to a foolish and gainsaying people; that the Oxe knoweth his owner, and the Asse Isa. 1. 3. his Masters crib: and that we know not, care not, consider not, when God works such glorious things. When David had the water of the Well of Bethlehem brought 2 Sam. 23. 15, 16.to him, he poured it out before the Lord, be­cause it was the blood of these men: Oh! that now your hearts might rebound these mercies to Heaven, whence they came, in humble thankfulnesse, and watchful obedience; seeing they are the [Page 6] blood of your brethren. When the time of performing great promises and prophe­sies Dan. 9. 2.drew nigh, God raiseth up Daniel's spirit to search: Oh! that we might be praying and searching, praying and rea­ding, praying and inquiring, and not giving over, till we come to some under­standing of these blessed mysteries. Now to help you in this search, to informe your understanding, to be instrumental to draw forth and establish your faith about the great works of this latter Age, is the scope of this insuing Treatise. The Lord in much mercy blesse you and it together, that those good ends may be obtained.

FIrst that God delivers his prophesies in the way of a promise. 2. New-Testament Promises are set forth in Old Testament language. 3. That both pro­phesies and promises, are to be taken in the largest extent. 4. That they admit of divers degrees, seasons, and manners of fulfilling. 5. That under one person or thing named, the whole series both of persons and things is to be understood. 6. God performes his promises in these [Page 7] latter ages, in a way of proportion to his former glorious workings. 7. The in­flicting of punishment, on the adversaries of his Church, is subordinate to the per­formance of his promise to his people. 8. That the time of fulfilling Prophesies and Promises, and working great changes, is at or before the coming of Christ.

Before we come to the particulars which we intend to insist upon; give me leave first, for the better understanding of the matter and the Scriptures produced, to lay down these eight Considerations.

God delivers his Prophesies, in the way of a Promise. Prophesies are the foretelling Prop. 1.of things that shall come to passe in their Prophesies [...] ed, in way of a promise.proper times. God cannot speak to his Saints but in away of love; his foretel­ing things to come, tells you how he loves them. Our God is a God of power and grace: and promises are the engage­ments of both: The Father worketh, and Christ worketh, for his peoples special good: and you have them both at work in performing prophetical promises.

The prophesie of Christ his coming in the flesh, its in the way of a promise, Isa. Isa. 9. 6.9. 6▪ Ʋnto us a Childe is borne, unto us a Son is given: faith in the promise, speaks him born and given, although this was a long while after, Isa. 7. 14. The Lord himselfe shall give you a signe. Behold a Virgin shall conceive: which is rendred in the Gospel [Page 8] Mat. 1. 22. of Matthew by t [...]o words: one is, [...], tha [...] which was spoken holding out the pro­ph [...]si [...]; for Isaiah is called a Prophet, and his speaking is prophetical speaking: for it was sp [...]ken of the Lord by him. The other word [...] that it might be ful­filled, holds out the performance of that promise, which is, when the event an­swers and makes up what was in the pro­mise.

That proph [...]sie that the Gospel should shine on the darke [...] entiles, is in the way Isa. 9. 2.of a promise, Isa. 9. 2. So in Hag. 2. 7. (the prophesie we intend to open in the next Chapter) Thus saith the Lord of Hosts, is by the Author to the Hebrews rendred Heb. 12. 26. Now he hath promised: spoken by way of promise [...]. And the ground of this is, the overflowings of Gods love, which cannot speak of things a farre off, but withal▪ tells you, how he is, and will be engaged about them; what doth concern the present time, is too narrow to expresse his love, and therefore he speaks it out in things that are to come.

Prop▪ 2. N. T. Pro­mises are set out it O. T. lan­guage. Rev. 11. 1. New Testament promises are declared in Old Testament language. Thus the erecting of Gospel Churches, the new edition and reformation of them, is called in a phrase of the Old Testament, a Temple, Rev. 11. 1. John is bid to measure the Temple, when he speaks of Gospel Churches.

[Page 9] The happy state of the Church is ter­med by a Jewish phrase The Tabernacle of God among men, Rev. 21. 3. signifying Rev. 21. 3.the glorious state of Gospel times: and thus in the place afore named, filling the house with glory, implyes the same thing.

Babylon was of old an enemy to Israel, and the great enemies in Gospel-times are called Babylon also; and the destructi­on of those enemies in Gospel-times, is termed the fall of Babylon, Rev. 14. 8. Rev. 14. 8.

The Visions concerning Church af­fairs are now, and so formerly in the Prophets, expressed by Angels, Horses, Trumpets, Women: and as they agree in the instructing language, so in the promising language also; and the reason, why our promises are thus express [...]d, may be,

1. Because the same spirit breaths in both the T [...]staments, Old as well as New. To them was the Gospel preached, Heb. 4. 2. Heb. 4. 2. as well as to us: no marvel then, if the promises be in the same, language.

2. God would have the Gentiles to know his heart is now as full to them, as it was to his Israel of old; and therefore he speaks to them in the same language he spake to Israel.

3. God will have his ancient people, the Jewes whom he will convert, to understand his love fully; which that they may the better do, he speaks unto them in his & their own proper language.

[Page 10] That these Promises and Prophesies are to Prop. 3.be taken in the largest extent, in the letter and Pro▪ and Proph. to betaken in the largest senser.mystery, according to the scope of the place and Analogie of faith▪Thus.

Babylons falling, Rev. 14. meanes that the Seat, Power, Doctrine, Subjects, and all, are ready to tumble down. Pro­mises and prophesies hold out the raised­nesse of Gods wisdom and love, and there­fore must be of large extent: They speak to, and of all persons, times and conditi­ons, therefore must be large. Prophesies contain largnesse of wisdom and know­ledge, and promises largenesse of, love: and therefore there must be a largenesse of expression to hold them forth. When God said unto Jacob, Gen. 32. 9, 13. I will Gen. 32. 9, 13. do th [...]e good: Jacob understood it largly; for he turnes it into an argument of prayer, and twice repeats it: Litteral sense doth not undermine the mystery, nor that overthrow the litteral sense: Gods promises are suitable to his com­mands, keeping pace with them; they are conjoyned as Arteries and Veines in the body; Now the commands are excee­ding large, Psal. 119. 96. and so are the Psal. 119. 96.promises. Math. 5. 28. tells from our Sa­viour, that looking and lusting is committing Adultery: and the promise of giving Christ includes in Pauls arguing, the gi­ving of all other good things, Rom. 8. 32.

The spirit hath framed up Faith with a [Page 11] large make and frame; and promises are for our faith in the largenesse of it; and so must be large also. Prophesies and promises are expressions of Gods minde: Now we must not limite the holy One of Israel, but take him in the fullnesse of his expressions.

Prop. 4. That these Prophesies and Promises admit of divers Degrees, Seasons and Manner of They have divers de­grees of fulfilling. Hos. 11. 1. fulfilling; thus, Hos. 11. 1. I called my Son out of Egypt was truly made good when Moses brought the Children of Israel out of Egypt; for Israel was Gods sonne, but it had a farther degree of fulfilling in Mat. 2. 15.Christ, Math. 2. 15.

Jer. 31. 15. Jer. 31. 15. concerning Rachels weep­ing, Bis hic locus impletus est: The place was twice fulfilled, saith Musculus. Rachel was the Mother of Benjamin, and so the mother of the Benjamites, the Tribe that kept close to the house of David: She was buried neer Bethlehem and is put to denote the whole Land of Judah, which was in a mourning condition at the time when they were carried away captive, and then Rachel is said to weep: and more­over Mat. 2. 17.when the children are slaine in Beth­lehem, she weeps again, Mat. 2. 17.

Isa. 53. 4. Isa. 53. 4. Surely he hath borne our greifes, was fulfilled in the sorrow that fell on the person of the Lord as Mediator, as one in our roome and stead; that is one manner of fulfilling: but is not all.

[Page 12] Mat. 8. 17. Mat. 8. 17. Its brought in as a ground of healing the sicke and casting out of evil spi its.

Psal. 78. 2. Math. 13. 35. Psal. 78. 2. The Prophet Asaph is said to open his mouth in a Parable: but it's ap­plyed to Christ, and his preaching, Mat. 13. 35.

Zach. 11. 12. Zach. 11. 12. Speaking about the thirty pieces of Silver: it was true of Zacharie, and their ignoble dealing with him, as with a base labourer, allotting so meane a price to a faithful Prophet; but fulfilled farther in that thirty pieces for which Ju­das Math. 27. 9 Psal. 22. 18.sold his Master, Mat. 27. 9.

Psal. 22. 18. They parted my garments amongst them: it possibly may be verified in David. Omnia in Davidem convenire pos­s [...]nt, as Arias M [...]ntanus saith; David his destroyers being confident that he could not return, they fell upon the spoile; but Joh. 19. 23.tis fully performed in Christ, Joh. 19. 23.

Isa. 61. 1. He hath sent me to preach li­berty Isa. 61. 1. to the captives, was made good in the person of the Prophet Isaiah, preaching about their freedom from the Babylonish Captivity, though more fully in Christ, Luke 4. 21 Luke 4. 21.

Psal. 41. 9. My own familiar friend which Psal. 41. 9. eat bread at my Table. It's true of Davids Courtiers: performed also in Judas a­gainst Christ, John 13. 14.

Joh. 13. 14. Isa. 53. 1. Who hath believed our report? Isa. 53. 1.The speech relates to the Prophet in his [Page 13] time, but not onely to the Prophet; for it agrees to Christ as appears, John 12. 38. Joh. 12. 38.I shall conclude this position with what I learned many years a goe, from transcri­bed Master Tempest Wood.Notes of a precious servant of Christ now at rest.

The least degree of the performing a promise being manifested, the promise therein may be truly said to be perform­ed, although not in the highest extent of it: Whereupon it is remarkable how in the Gospels, and Acts of the Apostles, when any personal thing or individual act is mentioned, as that in Mat. 2. 17. (the Mat. 2. 17.place above named) about Rachel, the holy Ghost useth a word which signifies accomplishment, [...], Then was ful­filled that which was spoken. But when promises are mentioned, which have re­ference to the Church, as Acts 2. 16. then Acts 2. 16.its thus expressed, This is that which was spoken by the Prophet Joel, [...]: he doth not say, it was fulfilled, but it was spoken: it had a true performance, but not the accomplishment.

Prop. 5. That under one person or thing named a whole series both of persons and things is to be Under one ex­pression they com­prehend a whole series. Rom. 9. 7. understood. See this plainly in the great promise, Rom. 9. 7. In Isaac shall thy seed be called. In the eight verse of the same Chapter, The children of the promise are counted for the seed. When we read of the enemies of the Church, which some­times [Page 14] are called Hornes, by them he means all the powers that are pushing at Jesus Christ and his interest: The Vial on the Throne of the Beast mentioned Rev. 16. 10. although it meane eminently the Rev. 16. 1. City of Rome; yet withal it may take in all those places wherein the superstitions of Antichrist, have been more especially exercised, as Bishops Palaces, Cathedrals, Monasteries, Priories, Deanes and Chap­ters houses, and such like places.

Prop. 6. God performes his promises, in these lat­ter dayes, in a way of proportion and corre­spondency, with his former glorious workings They cor­respond with for­mer glo­rious workings. for his people. Thus most expresly Hagg. 2. 5. its said, According as I covenanted with you when you came out of Egypt, so my spirit remaineth among you: where its plain that God engageth himselfe to them now when they were building of the Tem­ple, Hag. 2. 5.according to his dealing with them when they were to be delivered out of Egypt. Thus in the Visions of the Prophet John, Antichrist is called Egypt; and their waters are turned into blood, and that by the Rev. 11. 6.wittnesses, Rev. 11. 6. in correspondence with what God did by Moses, Exod. 7. 19.

Israel in Egypt cryed Exod. 2. 23. and so do the souls under the Altar, Lord, Lord, how long, holy and true, dost thou not judge and revenge our blood, on them that dwell on the earth? Rev. 6. 10.

He drowned the Egyptians in the red Sea, [Page 15] Exod. 14. 27. and now hath his wayes, it may be Sea-fights, to drown his ene­mies, as it was in the years, 1588, and 1639, and at other times since: I shall conclude this position with that saying of the Prophet, Micah, 7. 15. where God promiseth to his Church his goodnesse Mic. 7. 15.in these words: According to the dayes of thy coming out of the Land of Egypt will [...] shew unto him marvelous things. Prop. 7.

That the inflicting of judgement, on the adversaries of the Church, is subordinate to Inflicting of judge­ments subordi­nate to Promises. the performance of his promises to his people. The shaking vengeance on the Nations, is but to make way for the good of Gods people. Gods creatures are precious to him as he is their Creator; and surely he would never destroy them, but in re­lation to a greater, farther and better good, then their destruction can be evil. This is plain in Isa. 10. 12. The visiting of Isa. 10. 12. the stout heart of the King of Assyria and the glory of his high looks, is in a way of inflict­ing judgement on him but its brought in as subservient to the performing of his whole work on Mount Sion: that was the maine thing driven at. Prop. 8.

Christ coming is the time of fulfil­ling pro. & proph. That the time of fulfilling prophesies and promises, and working great turnes, is at or before the coming of Christ. Thus in Hag. 2. 6. I will shake the heaven, when is that? it follows immediatly; The desire of all Nations shall come:

[Page 16] The coming of Christ in the flesh, was eminently the fulfilling of many prophe­sies and promises, as you may read in the constant course of the Gospel: His com­ing then likewise produced great turnes and changes, Mat. 2. 3. Herod the King was troubled and all Jerusalem with him: [...]. Herod and Jerusalem, the King and all the people, are troubled. He troubles the chiefe Priests, and Pharisees, and Counsels, John, 11. 47. what doe we doe? This man doth many Miracles. And when Christ shall come again, you shall have more turnes. All the promises are in him and for him; no marvel then if their performances, and his appearance come together. The down-fall of the Man of sin is the making good of many promises, but that is said to be by the brigh [...]nesse of his coming. 2 Thess. 2. 8. Then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his coming.

HAving laid down these eight propo­sitions in general, we shall now pitch down on this Scripture to which all these propositions give light.

Here in these words of the Prophet Haggai, you have a prophesie by way of a [Page 18] The [...] eight Proposals give light to Hag. 2. 6. 7. promise; God foretells by his servant Hag­gai what shall come to passe; namely great turnes and changes, and withal en­gageth about them, by way of a promise that he will effect them, I will shake; and that's your fi [...]st rule.

He calls the Church-state under the Go [...]p [...]l by the name of a Temple and an house, which is the language of the Old Testament, to speak out Gods way of wor­ship; but here, it hath a farther extent, even unto Gospel-worship, and administra­tions, and that is according to the second Prop.

Shaking of heaven and earth doth not onely meane the commotion in these na­tural bodies, and the alterations therein; but also these words hold out, the change in the great Political bodies of Church and State; and so according to the third proposition are to be taken in the largest extent.

Again, observe this promise and pro­phesie of Haggai receives (according to what is laid down in the fourth propositi­on) sundry degrees of fulfilling. It was truly performed when Christ was born into the world; then Angels and Men, Heaven and Earth were moved; but this is not all; for the Author to the He­brews tells us of another shaking at ano­ther coming of Christ when we shall re­ceive a Kingdome that cannot be moved, [Page 19] Heb. 12. 26. Besides when the Prophet Haggai names the Temple and the House, he meanes all the frame of worship, and not barely the Fabrick and building that was reared up. When he names Zoroba­bel and Joshua, he meanes not onely those two particular persons, but all govern­ours, and deliverers of Gods people, in several places and ages are included, which is the direction that the fifth pro­position gives us.

Moreover the great and glorious alter­ations that God will make in these last dayes, is here expressed by a phrase re­lating to Gods wonderful dealing with his people Israel▪ we finde Exod. 19. 18. Exod. 19. 18.at the appearance of God on Mount Sinai, its said the wh [...]le mount quaked greatly; and when God appears to make these turnes, he is said by the Prophet here to shake heaven and earth, which agrees fully with the sixth proposition.

The shaking of all Nations here, what doth it meane else but the execution of vengeance on the Nations? thus plainly in v. 21. 22. of this 2. Chap. where the shaking of heaven and ear [...]h is repeated. v. 21. and expounded v. 22. by this phrase, I will overthrow the throne of Kingdomes, and I will destroy the strength of the Kingdomes of the Heathen; but for what end? v. 23. It was to exalt Zorobabel to be as a Signet; it was to make way for his Churches [Page 20] good, which was the lesson taught in the eight proposition.

Lastly, the time of these great turnes is plainly expressed to be at the coming of Christ: Christ is yet to come in the judge­ment of all, one way or another, and all his comings produce notable changes, as the eight proposition shewed. And thus having brought down what was spoken in general, in the propositions, to this particular prophesie of Haggai; I shall onely adde one word about the coherence of these two verses, with the former part of the Chapter, and then descend to the explication of the words.

The cohe­rence. It's plain, v. 2. and 3. that Zorobabel, Joshua and the people were under discour­agement about building of the Temple: we build a Temple (say they) but what is it? a poor meane frame: Solomons Tem­ple was a stately Edifice, but this is no­thing to that: were it not better for us to give over, then to goe forward with such a work? Now in the fourth and fifth verse, God calls upon them: 1. To be strong; be strong, be strong. 2. To worke and not give over. 3. To be confident and not feare. Now the Arguments are three. 1. I am with you, v. four. 2. My Spirit shall remain among you, v. five. 3. I will shake Heaven and earth for you, and the desire of all Nations shall come and fill this house with glory, v. 6. & 7.

[Page 21] So then these words are brought in as an argument to take off their feare, and render them confident, to strengthen them in the work God called them unto: Thus they cohere with the former words; let us now proceed to explication of them: we shall begin with those words.

Saith what? Thus sayth] The Hebrew word [...] translated Sayeth, it denotes in Scripture phrase five things.

1. To speak. 1. To declare the minde by speaking. Dixit▪ 1. locu [...]us est: to expresse our thoughts or motions of heart by words: so Gen. 20. 5. speaking of Sarah, she, even Gen. 20. 5. she her selfe said [...] he is my Brother, that is, she uttered so much in speech or words that another might understand; and thus God spake by his Prophet.

2. To pro­phesie. 2. It's put to hold out a speaking be­fore hand what shall come to passe after­ward, Dixit 1. prophetavit. He said, that is, he prophesied; and a word so spoken is a prophetical word: thus Gen. 41. 54. Gen. 41. 54. the seven yeares of dearth began according as Joseph had said. [...] dixerat: that is Said afore­hand.according as he had prophesied.

3. To me­ditate. 3. It signifies a speaking to ones selfe, a speaking in a way of thought, or medi­tation. Dixit 1. cogitavit. He saith, that is, he thought, he sayth in himselfe: Our [Page 22] thoughts are our communication with our selves; when we are serious in medi­tation of our own hearts, or wayes, we are said to return to our hearts, and to speak in our hearts: thus 2 Sam. 21. 16. [...] Sam 21. 16. Goliah the Giant thought to kill David; the word is [...] et dicebat percutere. He said he would kill him, that is, he spake so to himselfe, it was the language of his thoughts.

4. To com­mand. 4. To say is to speak with authority, to speak by way of command: Dixit 1. imperavit. He said, that is as much as he commanded; so Jonah 2. 11. The Lord Jonah 2. 11. spake to the Fish, that is, he commanded it.

5. To pro­mise. 5. And lastly, to speake is not barely to declare ones minde, to think, or to command; but it holds out such a spea­king wherein the speaker engageth him­selfe; dixit, 1. promisit: he said, that is, he promised it, and so it's taken here: Thus saith the Lord of hosts, that is, Thus promiseth the Lord of Hosts; that phrase viz. the Lord of Hosts; we shall not open here; onely now draw these 2. Observations.

That the Lord in all ages, dispenseth him­selfe Obser. 1.to his people by way of a promise: so here.

That when his people are under discourage­ment Obser. 2.and feare, he strengthens them by holding forth himselfe to be the Lord of Hosts.

I: [...]. I Jehovah, who have my being of my selfe, and give being to my word of promise: I, who have all creatures and times in my power and disposal, I, even I, will shake. All refer this shaking to God, but some refer this to God in the person of the Father, as Hierom. & G [...]o [...]g. Eden, and so they make the meaning to be, I that am the Father of Jesus Chris [...], and in him your Father, and the Father of mercies, I will shake the Heavens. But the Author to the Hebrews refers it to Christ, and so I, that is, I that am Emanuel, King of Kings, and Lord of Lords, who was dead, but am alive, and now live for evermore, I, who am the brightnesse of my Fathers glory, and the expresse image of his person, who have seven eyes and seven hornes, all-seeing▪ and all-working power; I that have made and hold up the pillars of the world, I will shake.

The Author to the Hebrews adds an ex­pression, shewing that this shaking was done suddainly, and with ease. Its but a word speaking, its but saving, Let Heaven and Earth be shaken, and it shall be shaken; as once he said, Let there be an Heaven and an earth, and it was so. Whose voice then shook the earth.

[Page 24]The word voice is ap­plyed to things

• Natural, as Rev. 6. 1. The voice of Thunder. [...].
• Artificial, Mat 124. 31. The voice of a Trumpet, [...].
• Rational, 2 Pet. 2 16. The voice of a Man, [...].
• Supernatural, as here, His voice, [...].

His voice. That is, the voice of Jesus the Mediator of the new Covenant, whose blood speaks better things then that of Abel; His voyce, who speaks from Heaven, His voyce shook.

Will shake [...] Jun. translates it, Ego Shaking what? commoturus sum, I am about to shake. Sha­king signifies a violent Motion, a Motion differing from the common Motion: 1. As when the wind is in the bowels of the earth, and in its breaking forth makes the earth for to tremble. Terrae motus, that is called shaking, Isa. 13. 13. The earth shal move out of his place.

2. Or as the wind shakes the corn to and fro, or the fruit upon the trees, somtimes this way, then the contrary way, which is not the natural motion of the corne or fruit, but as its forced by the wind, Psalme 72. 16. His fruit shall shake like Liba­nus.

3. Or as the motion of an Army, Isa. 30. 32. In battels of shaking will he fight with it. This shaking in Heb. 12. is expressed by two words.

[Page 25] The first [...] proprie de sale vi ven­torum agitato; it signifies properly to shake as the Sea is shaken with a mighty wind, when the wind gets into the bowels of the Sea.

The other word is [...], such a kind of shaking as tears and rends in pieces; and so this phrase expresseth tearing turns, and rending changes which shall befall the Nations. So then shaking contains

1. A change and alteration.

2 Such as is accompanied with annihila­tion, or bringing of things to nothing.

3. Annihilation in a way to execute ju­stice.

4. It denotes sometime also alteration from bad to good, from good to better. Shaking in a way of mercy, or at least bringing good out of evil; So here its sha­king by way of a promise. Take hence these five Observations.

Obs. 1. 1. The nature of things here are liable to change. God only is immutable.

Obs. 2. 2. That the changes below are and may be

• Suddain,
• Violent, &
• Strange.

Obs. 3. 3. That yet they are righteous, and shall be gracious to Gods people.

Obs. 4. 4. That Jesus Christ himselfe hath the highest hand in these changes.

Obs. 5. 5. That in these changes he shewes himselfe the Lord of Hosts.

These four words, Heaven, Earth, Sea and Dry Land, are taken two wayes. Grammatically, Rhethorically.

1. Grammatically for such things in Nature as the letters of the words do im­port, as the Earth for that part of the world which we tread on, and so the like of the rest.

2. They are taken Rhetorically, when by a fine manner of speaking, an elegan­cy of expression, they set forth some thing beside what they expresse in their Gram­matical sense: both wayes agree to the text we are upon. Now observe in the Rhetorical way there is a double accep­tation.

1. By a Metonymie of the subject for the adjunct, Continentis pro contento, when the thing containing is put for the thing con­tained. Heaven is put fo the inhabitants of heaven, and so Earth, Sea and Dry Land, put for those that dwell on the Earth, Sea, or Dry Land.

2. By a Metaphor or borrowed speech, because heaven is the highest, and in com­parison of that, earth is the lowest body; they are put to declare high and low things: a little more to open these words, observe.

Heaven [...] signifies that part of [Page 27] the world which is opposite to the earth, from [...] an adverbe of place (as some think) shewing the distance of heaven, as being most remote from the earth.

We read of the first, second and third heaven.

The first is called [...] or an expance, that which is nearest the Earth, and tur­ned round about it: thus we read of the windows of this heaven to be opened when the raine fell, Gen. 8. of birds flying in this Heaven, Deut. 4.

The second Heaven is the place where the Stars are fixed, and so called the star­ry heaven.

The third is the Seat of the blessed, Sedes Beatorum into which the Apostle Paul was wrapped, 2 Cor. 12. 2.

Terra pedibus an­nima [...]m teritur. And the Earth [...] that part of the world which is distinguished from heaven; some derive it from [...] a word signifying to run, because beasts run upon it. It's the place where men dwell, Gen. 18. 18. sometime it signifies one Country more then another, Gen. 41. 57. And all Countries came to Egypt because the famine was sore in all Lands. Sometime it signifies a feild; but here I take it to denote a Continent, that part of the world that is distingusht from Seas and Islands, the Maine-land.

The Sea [...] you have a plaine descrip­tion of that given by Moses, Gen. 1. 10. its [Page 28] the gathering together of the waters.

The dry Land [...]. Arida the dry Land, as distinct from Heaven, Earth and Seas: which I here take to be Islands, Lands in the midst of Sea; dry Land, yet compassed about with water. From the words thus opened observe.

Obser. 1. Jesus Christ will make great changes in the natural bodyes of Heaven, Earth, Sea and dry Land: This ariseth from the words taken Grammatically.

Obser. 2. Jesus Christ will turne and change the in­habitants of Heaven and Earth and Sea and dry Land: Even Angels and men; Men that dwell on the Continent, Islands and Seas, and this ariseth from the Rhetorical Metonymie, whereby the thing containing is put for the thing contained.

Obser. 3. Jesus Christ will make great changes in the heavens and earth, in the high and low things of Kingdomes and Peoples and Na­tions.

Having thus taken the words asunder, and given you the meaning of them, and the observations from them, we will now put them together again, in this short form following.

[Page 29]

• Hag. 2. 6, 7, 8. con­tains a prophe­tical pro­mise, wherein observe
  • The pro­mise is propoun­ded▪ wherein consider 4 things.
    • 1. The person promising
      • The Lord, of Hosts, [...]
    • 2. The things promised, which are three
      • 1. The sha­king, twice repeated, set out by its object,
        • The heavens.
        • The earth.
        • The seas.
        • The dry land.
        • The nations.
        • All nations.
      • 2. The comming of Christ, called the
        • desire of
          • Nations.
          • All.
      • 3. Of fil­ling, set out by
        • 1. What. This house.
        • 2 With what, with Glory.
  • 3. The persons to whom this promise is made
    • Zorobabel Joshua All the peo­ple.
      • This is taken from v. 4.
  • 4. The time of performance, and that is, a
    • Set time, once.
    • Short time, Yet a little while.
    • Time repeated, Yet once more.
• The promise is confirmed to our faith, by the re­petition of the first words, Thus saith the Lord, at the end of vers. 7.

FIrst this holds out God as a Father. 2. This exalts the honour of Christ the Son. 3. This honours God in the person of the Spirit. 4. This makes notably for the security and improvement of Grace. 5. This confounds the men of the world. 6. This greatens our estate. Use of In­struction and Exhortation.

You have heard the meaning of these words (Thus saith the Lord) that they hold out a promise, and that the Lords saying is not a bare expressing of a thing to be so or so; but an expression with an engagement of himselfe; its a saying by way of a promise: Hence we shall begin with this observation.

Doctr. That the Lord in the great turnes and The Lord in changes dispenseth himselfe by the way of a promise.changes of all Ages, dispenseth himselfe by the way of promises.

Thus he did to Adam in Paradise: Do this and live; the like after his fall: The seed of the woman shall break the Serpents head.

[Page 31] It was a great turne when all the world was drowned; and then how doth God dispense himself? he makes a Covenant with Noah, Gen. 9. 13. I will set my bow in Gen. 9. 13.the clouds, and it shall be a token of Covenant between me and the Earth.

It was no small turne when Terah and others were grossly defiled by Idolatry, then for God to call Abraham out; but how doth he doe it? by making a Cove­nant with him, Gen. 17. 4. Behold my Cove­nant Gen. 17. 4. is with thee, and thou shalt be a father of many Nations.

We are not ignorant what variety of changes Jacob had experience of; but God supports him by his promise, Gen. 28. 15. Behold I am with thee, and will keep thee in all places whither thou goest. Gen. 46. 1. Is­rael takes his journey for Egypt, but v. 3. he hath this viaticum, this provision by the way, I am the God of thy Father; fear not to go down to Egypt, for I will make of thee a great Nation: It was a great and mighty work to bring Israel out of Egypt, and be­hold then, Exod. 34 27, 28. The Lord said to Moses; Write these words; for after the tenour of these words have I made a covenant with thee.

Againe, in the time of the Judges, Josh. 1. 5. & of Kingly power, 2 Chron. 1. 9. In the time of the captivity under the King of Baby­lon, Jer. 25. 11, 12. the like when they came out of captivity, Hag. 1. 8. In all these times [Page 32] God dispensed himselfe in way of a pro­mise: So he doth in Gospel-times; Acts 2. 39. The promises are to you and to your chil­dren. 1 Tim. 4. 8. Godlinesse is profitable for all things (and so in all conditions) and hath the promise of the life that now is, and that that is to come. The New Heavens and the New earth do certainly holdout the greatest alterations that ever shall be; but this is by promise, 2 Pet. 3. 13.

The demonstration of this we shall hold out in these six passages.

Reas. 1. This promising way holds out God as a Father in his glorious excellency of wis­dome This holds out God as a Father.and Immensity. All creatures are measured by the present time; but God in promising, shews he hath all times in his power; creatures have onely the [...], the present Now: but God is and was, and will be: Oh! the riches of his unspeak­able mercy: the present time is a short moment, God cannot expresse his love to us in it sufficiently, nor are we in capaci­ty to receive his love, and therefore he takes the time to come, and puts it into the promise, yea he takes eternity to doe it in.

A promising way glorifies the power of God, Rom. 4. 21. Abraham was fully per­swaded that what he had promised he was able also [...] to performe it: God doth not put you off with a promise be­cause he is weak, but because he is able to [Page 33] performe: Be not troubled because you have not present possession; for he is faith­full that promised, Heb. 10. 22.

Reas 2. Exalts the honour of Christ the Son. This promising way exalts the honour of Jesus Christ; for all promises are made to him first, therefore he is called The Co­venant, Isa. 42. 6. The promises center in him, and have firstly their performance in and to, and for him, 2 Cor. 1. 20. In him yea, and in him Amen. We are creatures at too great a distance from God; he cannot firstly and immediatly deale with us, we are too low for that dealing, but he deals with Christ. We are all promised as a seed to him, Isa. 53. 10. to him is the everlasting Kingdome promised, and he waits till his enemies become his footstool, Psal. 110. 1. that is, his enemies shall be so far from prevailing against him, as that they shall be (although they intend not so) a meanes of making him ascend into his throne, as a man climbs into the throne by the footstoole; the spirit is first on Him, and from him on us; God is first his Fa­ther, then ours, first his God then ours, John 20. 17. I goe to my Father and your Father, to my God and your God.

Reas. 3. Honour God in the person of he spi­rit. This honoureth God, in the person of the spirit who is called, Ephes. 1. 13. The holy Spirit of promise; the reason is this; be­cause all promises carry in their nature, a reall application of that good which the promise holds out. Now application­work [Page 34] is proper unto God, in that person of the Spirit: God must have honour in this person, as well as in the person of the Joel 2. 28. Father, or Son: Therefore in the last days, the spirit shall be poured out upon all flesh: This spirit shall appear to rule men more in Kingdoms and Governments, in matters of Peace and War, then ever yet our eyes have seen.

This makes notably for the advantage Reas. 4. Makes for the advan­tage of Gods people.of Gods people; and that,

1. To render them in a secure estate: when our stock was in Adams hand, we lost all; but now its in Christs, and under a promise, its safe and secure, Rom. 4. 16. If our good estate did depend on any thing in Ʋs, it could not but be uncertain, because we are so; but being of promise, of grace in him, and faith in us, it ren­ders our state secure.

2. Promises from God draw forth per­formances from Ʋs: praemiis ducimur, we are led by rewards. 2. Cor. 7. 1. we must Cleanse, and cleanse thorowly, not from some, but all filthinesse, not onely of the flesh, but of the spirit; and all on this 2 Cor. 7. 1.ground, Having [...] these promises, we must not onely be holy and in the feare of God, but perfect holinesse still upon this ground, Having these promises: God will have it known, his people dare trust him, and fall to work upon a promise, although they have little in hand. It [Page 35] is that which commends the ingenuity of their obedience, that they work upon a promise. No marvel then if God dis­pence himselfe in that way which is so improving to his childrens grace.

Reas. 5. confounds the men of the world. 5. This notably confounds the men of the world; Its foolish to flesh and blood to live on a promise; they live by sense, and not by faith, and therefore are car­ried on, and taken with present things. The whole Gospel is foolishnesse to them; what are then the promises? which are the Gospel of the Gospel. This way re­volves things into the meer power, good­nesse and fidelity of God, which men of the world are strangers to; this way of converse is too high for them; they are brought in jeering at the promise, 2 Pet. 3. 4. Turne them to Corne and Wine, O! they are good, they have some rellish with their palates; but as for the pro­mises, they seeme dull, dry, flat things to them: Oh foolish worldlings, who are so full of the world, that they loath these honey combs, these great and precious pro­mises.

Reas. 6. greatens our estate. 6. Lastly, this greatens our estate, our reversions being more then all that we have in present possession; yea it exceed­ingly hightens all that we doe now enjoy: when mercies come in a promise, they come dipped in the blood of Jesus, they luster with the light of Gods counte­nance, [Page 36] thus the sleep of a righteous man is better then that of other men; because there is something of a love-token in it: He giveth his beloved sleep, Psal. 127. 2. God hath general wayes whereby he dis­penseth himselfe as a faithful Creator; a Sun for all, raine, clouds, winter, summer, seedtime and harvest for All: But still he reserves his bosome to his own, he remem­bers his Covenant for them, and besprin­kles them with intimate loves. Yea in those favours which Gods people enjoy in common with the world, there are sweet intermixtures of special love, desi­rable interweavings of gracious favours.

Use 1. of Instructi­on. Great turnes have great wants. In times of great turnes, you will meet with great wants, want of counsel, acti­vity, fidelity: you had therefore need of a promise to recourse to. It may be pro­visions may fall short, promises are rich storehouses: your dangers are as many as your wants; where will you finde a rock of ages, but in the promises? Turning times are difficult times, [...]: Be not troubled as if some strange thing befel you, when you finde wants, difficul­ties and necessities arising: make not [...]ad conclusions, give not all over for lost and gone; say not, I have had these salvations and deliverances, but now I shall surely perish. No, no, God reserveth much in his own hand, much in the promises; and to him and them, and them in him must you look.

[Page 37] Consider how in all ages and great 2 turnes, God withers the arme of flesh, That God then wi­thers the arme of flesh.blasteth the white blosome of the creature, so that it cannot help; Its a Promise, a Pro­mise must do you good; that revolveth the work into Gods power, grace and goodnesse. Goe to the creatures you have loved, and been fond of, but they will prove vaine; The stout-hearted are spoiled, they have slept their sleep, and all the men of Psal. 76. 5. might have not found their hand, Psal. 76. 5. How little can men doe, if they have no hands? and as little, if they have hands and cannot finde them. The wise man shall not glory in his wisdome, nor the strong man in his strength, nor the honourable man in his dignity, but God will be exalted in his goodnesse.

Have you not seen great houses with­out inhabitants, whole Townes and nu­merous Families cut off, Honour in the dust, and wise counsels turned into fool­ishnesse? Oh! then learn now, learn experi­mentally to see the creatures vanity.

Take notice Gods wayes are in the 3 great deeps, and his footsteps are not known: Gods wayes are in the deep.because he acts not according to our counsels, or according to former praece­dents, nor according to present advanta­ges, as we doe, but according to his own gracious Will, according to his promise. Now God in his promise reserves times, and methods, measures and instruments, [Page 38] in his own hand. He will work now, not then or then, and not now; so much, and no more, by these, and not by those; he will sill by emptying, build by destroying; we many times in our thoughts, limit the holy One of Israel, and methodize his ways, when alas we know them not: But Gods promise is as it were the limiting of him­selfe; and how glorious is that way, that doth measure him that is unmeasurable, bound him that is infinite? but tis because its a measure & bound of his own making; and so much for the use of Instruction.

Use 2. To search the pro­mises. Now follows a word of Exhorta­tion, To provoke you to search out the promises that concern the present age and times we live in. Its the commenda­tion of some of the children of Issaker, That they had understanding of the times to know what Israel ought to doe, 1 Chron. 12. 32. Father Jacob, Gen. 49. 1. excit [...]s his sons to attend to his prophesies on this ac­count, That I may tell you what shall be fall you in the last dayes. Isa. 2. 2. In the last dayes the mountaine of the Lords house shall be established on the top of the Mountains. Acts 2. 17. It shall come to passe in the last dayes (sayth God) that I will pour out my spi­rit on all flesh, and your sonnes and daughters shall prophesie.

2. Pet. 3. 3. There shall come in the last dayes Scoffers: Is it not glorious to be­hold what Gods people shall doe to other [Page 39] people in the last dayes? Numb. 24. 5. Evil will befal in the last dayes, because you will doe evil in the sight of the Lord.

Ezek. 38. 16. Speaking of Gog, its pro­phesied, Thou shalt come up against my peo­ple of Israel as a cloud to cover the Land, it shall be in the last dayes. By this meanes we come to converse with God under a Dan. 2. 28. glorious title of Revealing secrets.

The Angel Gabriel thought it a work be­fitting him, Dan. 10. 14. I am come to make thee understand what shall befal thy people in the latter dayes. Hos. 3. 5. They shall seek the Lord their God and David their King, and shall feare the Lord and his goodnesse in the latter dayes. Is it not a thing desirable to be conversing with the same Revela­tions that God gave to Christ, and Christ shewes unto his servants? even things that must shortly come to passe, Rev. 1. 1. Oh that I might prevaile with you to stu­dy the Revelation more; we run after Palmisters, Figure-casters, Astrologers to know things to come, which they cannot declare unto us, and in the mean season we neglect these precious declarations of God which would sweetly teach us: Now as motives to perswade you, consider,

Moti. 1. This ren­ders you children of wis­dome. This renders you children of wisdome, wise to know the times: Gods promises are the best conclusions; In them, we come to have notions of the times according to Gods thoughts.

[Page 40] This shews a neern [...]sse of familiarity with God, Rev. 4. 1. Come hither (its a friendly phrase) an [...] I will shew thee things that must be hereafter. Freinds unbosome secrets one to another; These secrets of the Lord are with them that feare him: By thus conversing with these Revelations we come to be immediatly in the Spirit, Rev. 4. 2.

Mot. 2. Preserves against sin. Its a blessed preservative against the in­fection of sin: Our mindes are apt to wanto [...]nesse, and giddinesse. Oh! but how doth the consideration of Jesus Christ set forth in his seven eyes and seven hornes, Rev. 5. 4. his providence, and his power, cut off this wanton giddinesse? Its a great evil to backslide in heart. Oh! but eying these promises, keeps the minde intent on God: the minde thus set, sweetly in­voaks the heart, and holds it to a re-in­gagement of better behaviour. Formality is one of the great evils that besets us, which is, when we act on low grounds, common custome, and example, and with low spirits: Let these promises dwell richly in you, and you will be higher. We are never worse then when we are earthly­minded; now nothing is so proper to work off that, as to be moulded by these Mot. 3. Advan­ceth your faith, and love.Gospel-prophesies and promises.

This is a way to advance your life of faith and love. God opens his bosome se­crets in dearest love in these promises; [Page 41] and this is mighty to cause a rebound of love in your souls: He gives you great and precious promises, and your faith re­ceives them: Oh then! let your faith work by love, and love by faith, and both be fixed on this blessed object of God in his promises: To live by faith, is to have faith acted in our present lives, and that according to the promises of the present age. To love is actually to close with God as the cheife and most sutable good, and this he appears to be in his pro­mises.

Mot. 4. Conquers difficul­ties. Behold here a proper course to Con­quer difficulties, and discouragements: The best of Saints have their ebbings and damps, their heart-divisions, and heart-contractions. Turne, oh turne to the promises, and then it will be full Sea with you; the light and heat there will easily expel your dumps and damps, and at once unite and enlarge you.

Mot. 5. Makes us watchful and duti­ful. I am sure you would be watchful and dutiful; and I am sure also, that this tra­ding with promises will keep you waking and working. Shall I minde you how apt you are to nod, to grow secure and carelesse? and is it not from hence that you forget the promises of this latter age? did you weight them well, you would finde how much work lyeth on you, and Mot. 6. Promotes the praise of God.lyeth undone.

Its a good thing to give thanks, to [Page 42] praise is pleasant and comely; and doth there not lie a sweet hidden vertue in Gospel-promises to promote this work? The Revelations of these latter times by the Prophet John, how is it interwoven with Saints praises, with Church-praises? Rev. 4. 8, 9, 10, 11. Thou art worthy to re­ceive glory and honour, Rev. 7. 12. Blessing, Glory, and Wisdome, and Thanksgiving, and Honour, and Power, and Might, be unto our God for ever and ever, Rev. 11. 17. We give thanks to thee Lord God Almighty, which art and wast and art to come, because thou hast taken to thee thy great power, and hast reig­ned, Rev. 15. 3, 4. They sing the song of Moses and of the Lamb, saying, Great and marve­lous are thy works Lord God Almighty; just and true are thy wayes O thou King of Saints: who shall not feare thee O Lord, and glorifie thy Name, Rev. 16. 5. Thou art righ­teous O Lord, who art and wast and shall be, because thou hast thus judged, Rev. 19. 1. Alleluja, Salvation, Glory and Honour and Power unto the Lord our God; for true and righteous are his judgements. To con­clude then, you must be a praysing peo­ple as well as a praying people; con­verse more with God in his promises, and you cannot but be praysing of him.

FIrst, Christ hath given a being and con­stant course to Heaven and Earth. 2. He maintains that being. 3. The crea­tures thus made are at his beck. 4. Its his pleasure that sometime they should step aside from their ordinary constant course. 5. Christ governs this turning aside. 6. These Turns carry with them the nature of Signes. Four Reasons added and Uses.

I will shake the Heavens and the Earth, the Sea and the dry Land: These words according as was laid down in Chapter three, being taken Grammatically and properly, they afford this observation That, Doct. Christ workes alterati­ons in the natural bodies of heaven & earth.

When Christ is about to performe his pro­phetical promises, he causeth alteration in the bodies and natural courses of Heaven, Earth, Sea and dry Land.

Heaven and Earth in their prime and litteral signification, hold out that great [Page 44] frame that God in the beginning formed out of nothing. Now in this great Fa­bricke are the alterations we speak of. I should not have pitched on this obser­vation, but that I finde the holy Ghost in all the eminent turns to make some im­pression and mention this way. It was a great turne reduced all the world to eight persons; but then you know the win­dows of Heaven were opened, and the foun­tains of the great deep broken up, and the raine was upon the Earth, Gen. 7. 12, 13.

To turne Israel out of Egyptian bon­dage was a great turne, and then the Red Sea must be dryed up, Exod. 14. 16.

At the giving of the Law, Exod. 20. 8. there are thundrings and lightnings and the voyce of a Trumpet, and the mountain smoa­king.

Israels preservation in the Wildernesse was a whole continued series of Turnes, and then we read of a Pillar of cloud and a pillar of fire, Num. 14. 14. they had water out of the Rocke followed them, 1 Cor. 10. 4. and Mannah rained down, Exod. 16. 35.

So in the New Testament at the birth of Christ there is a Star which is cal­lep His, his Star in the East, Mat. 2. 2. At the death of Christ, Mat. 27. 51. The earth quakes and rocks rend, and the graves were opened. At the sending of the Spirit, Acts 2. 2. suddainly there came a sound from hea­ven as of a rushing mighty winde: and Acts [Page 45] 4. 31. When they had prayed the place was shaken. When Paul and Sylas must be de­livered out of prison, Acts 16. 26. suddain­ly there was a great Earthquake. Now to cleare this observe,

Christ gives a being to all crea­tures. 1. Jesus Christ hath given a being and a constant course of operation to Heaven and Earth, Sea and dry Land. John 1. 3. All things were made by him, and without him was not any thing made that was made. Prov. 30. 4. He ascends up to Heaven and descends, he gathereth the winde in his fist, he binds the waters in a garment, and esta­blisheth all the ends of the Earth. Psal. 104. 2. He covers himselfe with light, and layes the beames of his chambers in the waters; He maketh clouds hit Chariots, and rides on the wings of the winde. Psal. 19. 4, 5. He sets a Tabernacle for the Sun, and gives it a race to run.

Maintains what he hath given 2. Jesus Christ doth not onely give them a being, but also maintains what he hath given: gives them a constant course, and maintains them in it; as men and Saints have their constant work to do, so likewise have other creatures, and Christ upholds them and their course too. Psal. 75. 3. I beare up the pillars of the earth. Heb. 1. 2, 3. By him are the worlds made, and he upholds all things by the word of his power. Jer. 31. 35. He gives the Sun for a light by day, and the ordinances of the M [...]on and Stars for a light by night, & divideth the [Page 46] Sea when the waves thereof roare: and to shew their constancy of operation. Jer. 33. 20. there is mention made of the Covenant of the day and the Covenant of the night, which none can break.

They are at his beck. 3. These things thus made and main­tained by him, are at his beck. He made three dayes together without a Sun, Gen. 1. by reflecting the element of fire down­ward (as some say) and made the nights by reversing it upward, Psal. 136. 6. Whatsoever he pleased, that did he in heaven & earth, in the sea & in the deep places: Heaven and Earth, Sea and deeps, are all at his pleasure. V. 7. He maketh the vapour to ascend, and lightnings for the raine; he bringeth the winde out of his Trea­suries. Psal. 147. 15. He sends his command forth, & his word runneth very swiftly. His word, his command is enough to make all run; as he made all by his word, so by his word and will he governs all. Math. 8. 27. He rebukes the winde and the Sea, and they obey him: His rebuke and the creatures obedience fall in together.

4. Its his pleasure sometime that they They sometime step aside from their ordinary course.should step aside from their ordinary course. The ordinary course of the Sun is to be running of his race. But Josh. 10. 12. Sun, stand thou still in Gibeon, and thou Moon in the vally of Ajalon. The ordina­ry course is for the heavens to give down raine; but in Ahabs time 1 Kings 17. 1 [Page 47] there was neither dew nor raine. The or­dinary course for the earth it is to bring forth corne and grasse for the food of man and beast; but in Joseph's time, Gen. 41. 54. The dearth was in all Lands.

Chirst guides those step­pings. 5. That Jesus governs them in all these turnings aside; that is, he acts them, and orders them to his ends and interests; and so there is a sweet harmony in their excentrical motion. When the Sun stood still in Joshua's time, it was that Israel might be avenged of the Amorites their enemies. The dearth was in all Lands, that so Joseph might be exalted, and Israel provided for. It raines, or raines not, that God might be honoured in the word of his Prophet Elijah the Tishbite.

When God takes away the power of burning from the fire, it was that his ser­vants the companions of Daniel should not be consumed, but walke in the midst of the fire and have no hurt, Dan. 3. 25. God will not onely shew his goodnesse to his people by the ordinary and common course of creatures, but sometime he makes them step aside out of their com­mon course, to answer their prayers, and help them in their streights: and Now, in our dayes, though he workes not miracles, he works wonderful things, Miranda, though not Micacula. Though he worke not against the course of the creatures nature; yet he alters it so, [Page 48] that it gives us cause to wonder: yea and withal in this way he brings vengeance on his and his peoples enemies. It's light in Goshen, when darknesse is on all the Land of Egypt. Isa. 24. 20. The Earth reels too and fro like a Drunkard, and shall be removed like a Cottage; The transgression thereof shall fall heavy upon it, and it shall fall and not rise again.

These turnes have the nature of signes. 6. That these Turnes in Heaven and Earth thus ordered by Christ, carry with them the nature of signes.

Luke 21. 21. There shall be Signes in the Sun, and in the Moon, and in the Stars; and upon the earth distresse of Nations and per­plexity, the Sea and the waves roaring.

Acts 2. 19 I will shew wonders in heaven above [...], and signes, [...], in the earth beneath, blood and fire and vapour of smoak. A Signe is that which besides it selfe, in­troduceth some other thing into the un­derstanding; as when you see smoak, your understanding doth not terminate in the smoak, but riseth higher to think of some fire that causeth that smoak: So when you see these strange postures in these natural bodies, your minde resteth not barely in the contemplation of them, but your understanding looks on them as fore-runners of other things, that shall follow after.

Now among signes, some are Reme­morative, Signes.Demonstrative, Prognostical, Practical.

[Page 49] Rememo­rative. Rememorative signes are such which call to minde things past, and so refresh the memory; the Bow in the clouds tells us, God did destroy the world by water, though he will do so no more.

Demon­strative. Demonstrative signes are such which declare a thing present, as smoak is a signe of present fire, fire then burning.

Progno­stical. Prognostical signes are such as foretel in general things to come. Thus God may, and sometime doth, by these chan­ges in these natural great bodies, signifie and foretel, that there shall be great turns, and changes, in the great bodies Politique of Kingdomes, and Common-wealths: but what these particular turnes shall be, and the several issues of them, the signes in heaven and earth cannot foretel; for they are not practical signes.

Practical. Practical signes are such as in their nature cause and produce those things whereof they are signes: but such signes the heavens and earth are not; they do not in their nature cause the turnes of Nations, nor are the turnes of Nations their effects.

Now whether this position do contri­bute any favourable aspect to judicial Astrologie, that we shall shew in the Ap­pendix, joyned to this Treatise, and passe it by now: onely resolve this Que­stion.

Why doth Christ when he intends great [Page 50] turnes in States, make such changes in Heaven and Earth?

I answer in four Reasons.

Reas. 1. Christ be­gins to take his power. This is the beginning of Christ his taking to himselfe his great power, Rev. 11. 17. Christ hath all power on earth, as well as in heaven; he is sovereigne Lord of all creatures, as well as King of Saints. Col. 1. He is the First borne of every creature, as well as head of the Church, and therefore he doth thus manifest himselfe. There be many fore-runners before the King comes; reckon these among the least and lowest of Christs servants, yet surely what knees they have they bend to him. They are ready with their motion, and conjunctions to honour him, and in their language to tell you of his transcendent glory that is following. They are obe­dient, and step aside out of their ordinary way to let you know of their Lords drawing nigh. Christ could deal with Kingdomes and Nations without these Signes: But since he hath these creatures, he will make use of them; yea and their extravagances shall do him good service. Men stop their eares at the voyce of the ordinary course of Heaven and Earth, and will not hear; but when he turnes their courses into Signes and wonders, Reas. 2. Speakes to all the world.then they shall heare.

By this meanes he speakes to all the World: when Christ himselfe speaks, it [Page 51] must be with a mighty voyce. We low creatures doe but mutter and whisper, and few there be that heare our voyce; but when he speaks, heaven and earth, and all the world shall heare him. When he speakes by the word of his Gospel, every creature must hear, Mar. 16. 15. and his Apostles which were the Teachers, they must have the gift of tongues, and be able to speak the language of every Nation where they come, that so the Parthians, Medes and Elamites might heare as well as the Jewes. Their line is gone out into all the earth, Psal. 19. 4. Christ hath another way of speaking to all the world, namely by signes in heaven and earth; those that will not hear his Gospel, yet will listen to their language. Signes have their voyce, as well as men, Exod. 4. 8. If they will not believe the voyce of the first signe. Turkes, Jewes, Heathens, Prophane per­sons, which regard not the sound of the Gospel; yet will now be Auriti, quick of hearing: as Christ in his preaching spake, as one having authority; So he speakes now, and commands attention. Prov. 18. 23. The poor useth intreaties, and its the poverty of Christs messengers that they come beseeching, and intreating; but Christ himselfe speakes in a commanding way, to let all men know, bad as well as good, that he is about his worke, and his great work. Earthly men minde the [Page 52] earth, speak of it, account it their own; and Christ will meet them there, and speake from, and by the Earth to them.

Reas. 3. Creatures are not in that estate he in­tends. This way of working Signes, mindes us, that the creatures are not in that state he intendes them; By this change upon them, he hints unto us their re [...]auration into the liberty of the sonnes of God, Rom. 8. 21. In their ordinary course while they serve those who do disservice to Christ, they groane, Rom. 8. 21. and to step out of this road to subserve Christ, it is a fore­runner Rom. 8. 22. The crea­tures groaning opened. Gen. 1. 26.of their liberty. 'Tis plaine God gave man dominion over the Fish of the Sea, and over the Fowls of the Aire, and over the Cattel, and over all the Earth, Gen. 1. 26. To man, that is true; but to what man? to man in what condition? it was not given to finful man, but to man after Gods Image and likenesse, as it is in the same verse; to man before his fall, to righte­ous man, to [...] to man made upright, as it is Eccles. 7. 29. Upright, according to the rule of his Creation; not to wicked and ungodly man; So that the prime end of all creatures service, is directed to righteous man, to man after Gods Image and likenesse: But to serve wicked and unrighteous man, is beside their prime end, and therefore according to their na­ture, they groane, that is, they are not pleased, because they obtain not their first [Page 53] end; tis true they are not intelligent, and so they know it not; but yet its against the first Law of their creation: Its not fit they should know it; for then it would grieve them, and they have not sinned▪ and so have not let in greife upon themselves. The Mathematical Bee, and the Artificial Spider, make their combs, and houses, according to the rules of reason; yet they know not what they do: So those creatures serve, but not according to their prime end, though they know it not; yet God knowes it, and will right it, and by using of them in this extraordinary way, he tells us so, and would not suffer them thus to groane but that he knowes how to honour himselfe and restore them. Reas. 4. Christ draws out spiri­tual act­ings.

By these Turnes and appearances in na­tural bodies Christ knowes how to draw forth spiritual actings in his people: Let it thunder, or lighten, though his people are assured of his love, and favour, and that they lie in his bosome; yet they en­tertaine him in that his voyce with an awful feare and reverence; that his mighty voyce makes them in a holy way to tremble, and yet to trust. When signes are in Heaven and Earth, Saints rest not in the admiration of what they see, or hear, but search into the blessed word of truth, for the meaning of those signes. Grace makes a servant to be divine in drudgery, and not to eat and drink but to Gods [Page 54] glory: So likewise not to see or heare the signes in heaven and earth, but to eye him that works in, and by them: If Heathens and Strangers heare their voyce, sure his own people and servants much more, and more to purpose. Others wonder at what they know not; these know and wonder. Others are afraid, and troubled, these feare and believe, be­lieve and waite, waite and pray.

Use 1. See Christs excellen­cy. See hence the excellency of Christ: the Gospel glories to hold out that excellen­cy, and Saints glory to see the reflection of it in the Gospel; and heaven and earth here glory to trumpet it out: View this excellency. 1. In that he causeth these alterations in Heaven and Earth, and that exalts him. Men cannot make them, they cannot stop nor open the bot­tels of the clouds, or the windowes of heaven, but Christ can. They can nei­ther raise nor cease the st [...]rme and tem­pest, but Christ can. 2. This tells you; he that can do this, can do more; he can make enemies become friends, and friends more friendly. He can change counsels and decrees, yea the thoughts and frames of our hearts. Laban came with a heart boy­ [...]ing in passion against Jacob, but God met him and suffered him not to hurt him. Ravens are greedy fowles, and devour their prey, and yet as greedy as they are, they must bring the prophet bread.

[Page 55] Its vain to oppose Christ. Its a vaine thing to set against Christ, 2 Job▪ 9. 4. He is wise in heart and mighty in strength; who hath hardned himselfe against him and hath prospered? If heaven and earth cannot serve fully in their ordinary course, he will change their course and serve himselfe by that change. Exod. 14. 25. He takes off the Chariot wheeles and makes them drive heavily; whereupon the Egyptians cry out, Let us flie from the face of Israel, for the Lord fighteth for them: you are surely much over matched, when you have heaven and earth, and the God of both against you.

Its easie to believe promises of this life shall be perfor­med. Its no hard thing to believe that the 3 promises concerning this life should be performed, while we remember what he doth in Earth as well as Heaven: The meeke shall inherit the earth: and obedient ones shall eat the good things of the Land, Psal. 37. 11. Prov. 3. 16. Length of dayes are in Wisdomes right hand, and in her left hand riches and honour. Say not your enemies are many, mighty, crafty and malicious, and you are few, and weake, and how shall your tranquillity be? Re­member, Christ hath this power to change their strength into weaknesse, and your Use 2. of Exhorta­tion. 1. Consi­der Christ in all the creatures.weaknesse into strength.

Lastly, let it exhort you to these four things.

1. Consider Christ in all changes on the creatures; and this will make natu­ral [Page 56] Philosophy to become spiritual. Are there Ecclipses of the Sun, blazing Stars, Meteors, unusual Winds and Stormes, Haile, Snow, Thunder and Lightning? Then let your souls mount up, in thoughts and feare of Christ; while Astrologers are vexing their mindes with strained appli­cations of these things, here you are taught whether to refer them; Remem­ber Christ in the dry years we have had, in the unusual high Tydes, and such like Occurences.

2 2. Feare before Christ more then men; Fear be­fore Christ.when they are angry, you are troubled; when they frowne, you feare; and is there not more cause to feare him that over­rules the constellations, turnes about the winds? Jer. 5. 22. Fear you not me saith the Lord, and will ye not tremble at my per­son who have placed the sand for the bound of the Sea?

3 3. Advance your faith to a great ex­pectation, Expect great things.and the expectation of great things. A little faith will not suffice, when God speaks and workes; we must Rom. 4.be strong in faith if we will give glory to God, not considering the carnal reasons, examples, customes and experiences, which may be produced and pressed: but to goe on in our perswasion, that God which hath made Heaven and Earth, will compleat his work for his own and his Sons glory.

[Page 57] Praise Christ. 4. Surely Christ is to be exalted in 4 praise, that can worke about turnes in na­tural things to be subservient unto spiri­tual: Signes in heaven and earth have an aspect to the performance of promises, and fulfilling of prophesies; and we should be heavenly and spiritual Mathe­maticians and Astrologers to take the true motion and dimension of these things to the elevation of his Name, and our hearts to his praise.

First Christ is head of Angels. 2. They must serve his Saints. 3. They serve in destruction of their enemies. 4. They must have apparent honour for this service. 5. They are in the visions, and so in the execution. 6. They have King­dome-worke. 7. They and Saints are joyned together. 8. They are used in the last, which are the best dispensations. 9. Christ must have his Angels as well as the Dragon. Use of Instruction and Exhor­tation.

[Page 58] Concerning Heaven and Earth taken properly you heard in the former Chap­ter: Look on heaven and earth now, as spoken by a figure, setting down the thing containing for the thing contained, and so heaven containing the Angels, is put for the Angels contained in heaven: but then the question will be, How are these Heavens shaken? or plainly thus, How are these Angels in Heaven, said to be changed?

Angels called Heavens. Angels are called Heavens, because they dwell there, Caeli quia caelicol [...], Heavens because the inhabitants of heaven: thus Job. 15. 15. Job 15. 15. The Heavens are not cleane in his sight, that is, the Angels of heaven are not cleane: Not, that they have any sin to pollute them; but weighing them with him who is the holy, holy, holy One, they can beare no weight. Ne ipsi quidem caeli mundi sunt cum ipso collati, quantum­vis a terrenis istis faecibus immunes. Beza: The heavens, although free from earthly dregs, are not cleare, compared with him: His eyes are more pure then to behold any iniquity; his holinesse is himselfe, and so unmeasurable. The Angels though holy, yet is their holinesse by measure, their holinesse is limited, they are but creatures, though holy and heavenly creatures; and compared with that infi­nite One, they are said not to be cleane: Job 4. 18. Behold he put no trust in his ser­vants, [Page 59] and his Angels he charged with folly: Nullo modo conferenda est illorum justitia cum justitia Dei quae modis omnibus infinita est. Their righteousnesse is no way to be com­pared with his, which is altogether in­finite: and this it may be is hinted in those latter words, In his sight. They are cleane indeed in our sight, and we can finde no impurity in them, but not so in his sight: Mat. 6. 20. Thy will be done in earth as it is in heaven, that is, by the An­gels in heaven.

Now how these heavens, these Angels may be said to be shaken is the great Question. How An­gels are changed.

We speake here of good Angels, whom we look on as confirmed in their state by Christ; and how then are they shaken?

Philip Melanchthon who was called 1 Germaniae Luscinia, Germanies Nightin­gale, Heaven shaken when Christ takes our nature.referring this prophesie of Haggai to Christ his comming in the flesh, saith, Movit coelos, quia Deus assumpsit humanam Naturam: He shooke the heavens because God assumed humane nature; and there is a certain truth in that, although the wordes carry more in them: It was a great shake of Heaven, when Christ who was higher then the heavens, took our na­ture on him.

At Christs birth. Carthusian referrs it to the appearance 2 of Angels at the birth of Christ: Movet coelos quando cives coelestes apparuerunt homi­nibus [Page 60] concinnentes: Wh [...]n the Multitude of the heavenly hosts appeared p [...]aysing God and saying, Glory to God in [...] highest, Luke 2. 13, 14.

3 Others refer it to the great admiration At Gos­pel prea­ching. 1 Pet. 1. 12.that even the Angels were in at the preaching of the Gospel, 1 Pet. 1. 12. which things (namely the things o▪ th [...] G [...]pel) the Angels desire to look into, [...] from a word [...] incurvo me ut [...] which signifies, I bow down my selfe that I may see, arguing an a [...]dency of affecti­on, and the undergoing (as it were) some difficulty to obtain a Vision. They admired and looked, and [...]he more they looked, the more they admired; like those that could not satisfie themselves in what they liked and looked after.

4 Now when God reveales New things to Angels changed when God re­veals new things to them.Angels, then in some regard they receive a change; for they then know that which they knew not before, and in that recep­tion of new Revelations may truly be said to be under some mutation or change.

And who knowes, but God may re­veale new things to them concerning the great workes which he is about to doe in the World? Angels know some things, and much more then we, but not all: they know not so much but they may know more: Angels may grow in know­ledge, as well as men; and all growth is [Page 61] a change, a change from a l [...]sse quantity Omnis lo­cutio Dei ad angelos est illumi­ [...]atio.to a greater. Angels are Gods servants; and his speaking to them, is his illigh [...] ­ning of them to know his will, and know­ing to do it.

Christ is said to shake the Angels in re­gard 5 When they have new im­ploy­ment.of that new employment he puts them to; It is true Angels have a per­fection: et quod perf [...]ctum est, non re­cipit mutationem in p [...]jus, saith Drusius, and that which is perfect receives not a change into a worse condition. So then though we ascribe a change to Angels, we make not their condition worse; They [...]ave a stable being, and so con­tinue in their wisdome, strength and hap­pinesse; bu [...] yet are liable to change, in regard of their ministration, which may be applyed unto diverse things: Angeli sunt mutabiles quoad applicationem virtu­ [...]um ad diversa: Aquin. when that vir­tuous efficacious power which is in An­gels, is applyed to things that are diverse one from another, and such things as have some opposition one against another in their nature; the Angels themselves are said to be changed, because there is a change in the object, about which their power is conversant; the object not being the same now, that formerly: as for ex­ample.

It is a cleare truth they were alway ministring spirits for the good of those who [Page 62] be heires of salvation, Heb. 1. 14. But it hath been the condition of these heires, to differ little from servants, to be here lost, afflicted, persecuted, forsaken; and in these cases, in this their low condition, Angels have served for their good: but surely their heavenly Father intends his sonnes and heires a better portion, a por­tion better then that of affliction and tri­bulation; and that not in heaven onely, but somewhat better upon earth: when as it is Rev. 21. 1, 2. The holy City the New Jerusalem shall be coming down from God out of heaven, prepared as a Bride a­dorned for her husband, when the Tabernacle of God shall be with men, and he shall be a­mongst them; then Joy, Peace, Tru [...]h and Glory shall be unto them.

Now while Angels are ministring to these heires, these Saints, thus changed in their condition: May not the mini­stration and Angels in regard of it, be said to be changed? Mutatio convenit Angelis in quantum [...]de novo applicantur ad aliquod ministerium: change agreeth to Angels so far forth as they are applyed to some ministration anew.

It's no derogation to good and holy Angels to attribute to them such a change as a new ministration inferrs; When as the witnesses prophesied in sack­cloth all the time of Antichrist his 1260 dayes and were slaine; I question not, but [Page 63] the Angels were in all those dayes mini­string spirits, for the good of these pro­phesying, dying witnesses: but when these witnesses shall have a resurrection, and ascention, and glory; The spirit of life from God enters into them, Rev. 11. 11. They ascend up to heaven in a cloud, v. 12. Now I doe as little question but the Angels were ministring spirits for their good: but being there was so vast a di­stance of the condition of these witnesses, and so great a change, as from death to life, from slaughter to glory, from earth to heaven: pardon me if I conceive the Angels in this their administration to be shaken and changed. I shall say no more of this, but give you my farther thoughts in this following Observation. Doct. Angels minister in these Turnes.

Jesus Christ in the great Turning Provi­dences of the latter Age employes the mini­stration of Angels. It was so of Old, when Israel was delivered out of Egypt, Exod. 23. 20. Behold I will send an Angel before thee to keep thee in the way. The giving of the Law, was an eminent turne, but that was ordained by Angels, Gal. 5. 19. In the time of the Judges an Angel appeares to Gideon. Judg. 6. 12. And again to Manoah, Judg. 13. 2. About Ahabs time when Israel were become Idolatrous, and Aha­ziah fel sicke, 2 Kings 1. 3. The Angel of the Lord spake to Elijah. After the Cap­tivity, when the Temple was to be built, [Page 64] Zacharies prophesies are full of the appariti­ons of Angels, Zach. 1. 8. How great was the turne when Christ was to be borne? and then Luke 1. 28. An Angel salutes Mary: and it was no small turne when he came to suffer, and then you finde Angels ministring. In the prophe­sies of the time after Christ, all the Visions are by Angels; when the Easterne and Westerne Empires are destroyed. Rev. 8. 7, 8. and 9. 11. The Angels sound the Trum­pets. When the last plagues are to befal the Romish Antichrist, the Angels pour out the Vials: and when the Bride, the Lambs Wife is to be seen, then an Angel must shew it, Rev. 21. 9. Now to cleare this, observe.

For 1. Christ is head of Angels. 1. Jesus Christ God-man is head of Angels. Col. 1. 16. They were all made by him, and for him; and so they are cal­led Michael's Angels, Rev. 12. 7. they are to serve and worship him, Heb. 1. 6. be­ing all made subject to him, 1 Pet. 3. 22. They are his host, and he orders and com­mands them, Gen. 22. 1, 2. Christ is the second Adam from heaven heavenly, and his host must be like himselfe, an heavenly host. Luke 2. 13. A multitude of the hea­venly host were praysing God. Christ hath the great interest in Angels; they are, first for him, and then for us. Angeli non sunt facti propter hominem principaliter, faith Aquinas: Angels are not made for man [Page 65] principally: They are indeed made for us, but more for Christ; for us subordi­natly, for Christ principally, who must be [...]i [...]st served. When he was in his state of abasement, he said he could pray to the Father, and he would send him more then Math. 26. 43. twelve Legions of Angels; and hereafter when he shall come forth in state, thou­sand thousands shall minister unto him, and ten thousand times ten thousand shall Dan. 7. 10. stand before him: when he shall be revealed from heaven with the Angels of his power, 2 Thess. 1. 7. Mark the power that Angels have; its his power, and they being so great a body, he must have preeminence above them.

Angels are to serve Christ, not in his 2 person alone, but in his Saints, his mem­bers Angels are to serve Christ in [...] mem­bers.also. Heb. 1. 14. They are spirits, [...], immaterial substances, and mini­stering spirits, [...], serving in a pub­licke way▪ sent forth as the Apostles were sent forth, [...] by an immediate Commission from Christ, To minister [...], Heb. 1. 14.to be heavenly Deacons for their sakes who shall be heirs of salvation. Psal. Psal. 91. 11.91. 11. He shall give his Angels charge over thee; which is extendible to the Mem­bers of Christ, as well as to Christ him­selfe: Angels have charge of them, from and under him. Psal. 34. 7. The Angel of the Lord encampeth round about them that feare him and delivereth them. When Jacob [Page 66] is on his way, the Angels of God met him, Gen. 32. 1. When Daniel is in the Lyons Den, God sends his Angel to shut the Ly­ons mouths, Dan. 6. 12. When Peter is in prison, an Angel delivers him, Acts 12. 8. and though Lazarus dye a beggar, yet shall he be carried by Angels into Abra­hams bosome, Luke 16. 22.

3 Angels are to serve Christ, and his In destru­ction of enemies.Saints in the destruction of their enemies. 2 Kings 19. 35. That night the Angel smote in the Campe of the Assyrians 185000. And proud Herod, Acts 12. 32. cannot escape the smiting of an Angel. God smote Sodome and Egypt by Angels: Gen. 19. 3. and Exod. 12. 29. The Prophet John tells us of spiritual Egypt and Sodome; and that they shall be destroyed: and who knowes, but God may employ these his servants in their destruction? Rev. 12. 7. Michael fights and his Angels too; we are sure Antichrist shall be destroyed by the brightnesse of Christs coming; and surely when he shall come, he will come atten­ded, and without all doubt his atten­dance shall doe their service to, and for him, for him and his.

4 Angels are to have a more apparent Angels are to have ho­nour of their ser­vice.demonstration and honour of, and for their service, to Christ and his World then ever yet they have had. Angels are one of the highest ranks of creatures, Psal 103. 20. They are said to excel in strength, [Page 67] Psal. 104. 4. To be spirits and flames of fire: and undoubtedly they doe, and have done a notable deale of service for God. Psal. 103. 21. They are said to doe his plea­sure, that which is fully according to his will, and wherein he is delighted. Now how little glory hath God had from the creation, and administration of Angels? and againe how little glory have men re­turned to Angels? They are creatures in Gods hand, whereby he doth much for us; but how little doe we own them? Now surely God will finde a time to glo­rifie himselfe more, and a time wherein we Men shall glorifie Angels more; not in that excesse and superstition that Pa­pists doe; but according to his will and their workings.

Jesus Christ will have his providences 5 correspond with his Prophesies and Promi­ses: Angels are in the vision and so in the executi­on.and therefore as Angels are still brought in in the Visions of John; so they shall be drawn forth in the execution: and Angels sound the Trumpets, as you heard, Rev. 8. cry; Babylon is fallen, fallen. Rev. 14. 8. pour out the Vials, Rev. 16. that is, there is the ministration of An­gels with that of the Saints; Waldus, John Hus, Hierom of Prague, Wickliffe, Luther, Cal [...]in, and other precious Saints and Martyrs cry Babylon down, and fill up the Vials; and do not Angels too in their way? doe they not joyne with them? [Page 68] Yes sure, and delight in the worke, be­cause its Christ his worke and will. Jesus Christ in setting up his Kingdome among the Jewes used Angels to speak, Heb. 2. 2. and in pulling down Antichrists King­dome, and setting up his own, he will use Angels again.

6 We read that Angels have worke de­puted Angels have king­dome▪ worke.to them concerning Kingdomes, Dan. 10. 13. The Prince of the Kingdome of Persia, is by Mr. Hugh Broughton expoun­ded to be an Angel: Angels are the first Princes in comparison of the Rulers of the earth (saith he.) When whole Sodome and Gomorrah must be destroyed, Gen. 19. [...]. there be two Angels to do it. When God hath a Harvest, the Angels must be the Reapers and put in their Sickles. When the Nation of the Assyrians is to be de­stroyed, it must be by an Angel. When a National Pestilence is to come upon Is­rael, 2 Sam. 24. 16, 17. we read of an Angel stretching out his hand: and truly when God hath great and general work to be done speedily, and together, I am apt to believe, that in such workings he 7 hath, and doth, and will, use the mini­strations They shall be co [...] ­joyn'd with Saints hereafter; and so Now.of Angels. Not that he needs them, or could not do without them, but because he hath made them, and bath them by him, he loves to make use of his own workmanship.

Angels and Saints shall be joyned to­gether [Page 69] hereafter to make up the great Congregation, and therefore Christ will joyne them in the worke here. Heb. 12. 22, 23. The inumerable Company of Angels, and the general Church of the First borne are joyned together: Its Christ his method to begin things here, which he will com­pleat hereafter. Saints shall have Grace now, which shall be turned into Glory hereafter: Great things are vailed now, which shall be unvailed hereafter: Christ himselfe was here [...] in the forme of a servant, but he shall appear Lord of life and glory: Now we are the sonnes of God, 1 John 3. 2. but it doth not appeare what we shall be. Now Saints and An­gels are joyned together in the interest of Christ, which shall notably appeare here­after.

Christ be­ing upon his great­est worke useth his best ser­vants. Christ his last dispensations are his 8 greatest, and so he will make use of his most glorious instruments.

1. His infinite Wisdome is working all the disorders of the world, to his own glory; and so acts by such creatures as are the wisest and fullest of understan­ding: we poor creatures act too much by sense, example and custome, when Reason is against us: Angels not so.

2. Now he takes unto him his power, his great power, his ruling power, and so brings in his servants, which have most strength and power in them, such as are the An­gels, [Page 70] Angeli moventur secundum totam vi [...] suam in id quod agunt; which are moved according to their whole force, on that object on which they act.

3. He is now upon the more immediate administration of his Saints, and his world, and therefore calls forth his ser­vants which have the most immediate being from him; Angeli sunt creati à Deo immediate.

4. Christ is now to shew forth his un­changeablenesse; that although he have suffered his Spouse to lie among the pots, and to be tossed from condition to condition; yet he will carry her through all these tosses to a settled unchangeable state, and so sets to worke his servants that have the most uncorruptible being.

9 Satan hath his Angels to worke by, Christ must have his An­gels, as well as Satan hath his. Rev. 12. 9. which are cast out with him into the earth: turne to the seventh verse of that Chapter, and you shall finde Michael and his Angels fought against the Dragon and his Angels. Heb. 1. 7. He made his An­gels spirits: Satan shall not do so much hurt by his servants, as Christ will do good by his: Satan imitates Christ, and so hath his Angels, as Christ hath his; he fol­lowes him not out of love, or liking to him, but knowing his wisdome and pre­valency. Christ and his Angels shall ap­peare indeed, not onely fighting, but cast­ing down: As Christ will Conquer by his [Page 71] Saints, so by his Angels also: Conquer he must, not onely in his own person, but in the person of all his servants, both Angels and Saints.

Object. You speak of Angels, and their Mini­stry: I but, little or nothing appears; how doth it appeare they are working?

Sol. 1. The operations of Angels are not im­maginary but reall, although not expo­sed to sense; their actings were not so glorious if they should, fall under our senses.

2. Let us consider our weaknesse and sin­fulnesse, and that will tell us, how unfit we are for their appearance; they trem­bled of Old, when the Law was given by them, and we would tremble if they should now appeare; for Omnis apparen­tia Angeli in principio est cum terrore, all appearance of Angels at first, is with some terrour.

3. But yet if you weigh things in a San­ctuary Ballance, you will finde such actings and workings as faith can rise up unto, although sense cannot. And when God will worke more of his great works by them, then he will highthen our faith to apprehend them more.

Use of In­struction. Use 1. Christ is far above Angels. Doth Christ in these great turnes use the ministration of Angels? then surely he himselfe is far above them: the Lord is above the servant, and he to whom the administration is, is above them that [Page 72] minister: above them then he is, and a­bove them in these turnes; for Heb. 1. 2. He is said to make the worlds, [...], se­cula, the several ages of the world. Mr. Dixon in his Commentary on the place, saith, he callet [...] it the worlds for the va­riety of times and ages, and fleeces of the creatures one succeeding another. You wrong Jesus Christ if you converse not with him in all these inferiour motions: he is the primum mobile, the first mover, and other things move after him.

The whole first Chapter to the Hebrews sets forth the excellency of Christ far a­bove that of Angels; which here I shall give you a briefe account of.

Heb. 1. opened. Take notice

How he gives the full due to Angels, the full due of their glory: Its gran­ted they are the sonnes of God, as Ad [...]m is said to be, Luke 3. 38. in that they had their immediate being from him, and accordinly sang unto him and sh [...]uted for joy. Job. 38. 7.

V. 4. They have an excellent name, which implyes an excellent nature: Names are put to expresse the natures of things, and excellent names, to excellent things, a­mong which Angels are to be rank [...]d.

V. 6. Th [...]y are His Angels, of him, and for him, and therefore excellent. They are spirits, having a simple unc [...]mpounded being, and therefore an excellent being: [Page 73] They are as flames of fire, of lightning, that speedily execute his will, ministring spirits as v. 14.

V. 4. [...]. But now Jesus Christ hath by inheri­tance obtained a far more excellent name then they: they are made very good, but he is made far better.

V. 2. He is so a Son as they are not; a Son by way of eminency; he is a Son and first b [...]gotten, which they are not. V. 6.

V. 2. He is appointed heir of all things, which the Angels are not; but even they are part of his possession, given to be his servants. V. 3.

He is the brightnesse of the Fathers glory; so are not Angels: Angels hold forth much of God, but they are not the Chara­cter of his Person as Christ is: They are used in the government of this world; but he upholds all things by the word of his power. Truth it is, they do much service, and do it cheerfully and vigorously; but they can never do that service that Christ doth. He by himselfe purged our sin, which is a worke too great for them: he takes his place where they cannot; they may stand about the Throne, and waite the pleasure of God; but he sits down at the right hand of his glory. V. 8.

He is God, and they are but [...]eatures, and owe him for their being, v. 7. as do the Heaven and Earth, v. 10. In regard 7. and 10.of his humane nature, He hath the oyl of gladnesse above his fellows: and so loves [Page 74] righteousnesse, and hates iniquity more then Angels.

V. 8. He hath a Throne, and that for ever; and its honour enough for Angels to waite about it.

V. 13. Many are the enemies of this Throne and Kingdome, but God will make them his footstoole. Thus you see Angels are but Ministers, although glorious Ministers: Christ is more glorious then they.

Let me adde one word more to exhort Use of Ex­hortation. 1. To be­hold these works.you.

1. To draw your eyes to behold these glorious workes; Its a curious study to search into Gods providences; he im­prints much of himselfe upon them, and that by his choice servants, his Angels.

2 Not to be dis­couraged. 2. Let no discouragement seize upon you as to the Times, Measures, Methods, In­struments of these things. God hath his own houshold servants, which he can and will imploy at his pleasure.

3. Rise in love. 3. And shall not this afford some ele­vation of your hearts in love to God, when he doth on your behalfe, imploy his best attendance?

4. Come forth to be fellow▪ servants with these Angels. 4. Lastly, let it mightily provoke all the servants of God, his precious Wor­thies to come forth, and goe on, in the service of these latter times: Its no worse businesse you are called forth unto, then Christ puts his Angels about. Oh! then let not your hands hang down, nor your [Page 75] knees be feeble. Study what worke is put into your hands, and do it with all your might. Are you called to counsel, or to act? at home or abroad? by Sea or by Land? Oh! lift up your heads, and rejoyce, that God hath counted you worthy to be under-powers in these [...].transactions: value it as your happinesse to have been in his hand: Let not the thoughts of danger, or difficulty discou­rage you; you are about Angels worke, and you should have Angels spirits; you have their help, and you shall have a re­ward not inferiour to their condition.

I should now according to the opening of the words, as we have spoken of the inhabitants of heaven and their shaking; so proceed to shew the shaking of the Inhabitants of that part of the earth that is called a Continent; as also the shaking of the inhabitants of the Sea, and the inhabitants of Islands; but these things I shall not handle now, but hasten to what I intend in this Book.

Opens the shake of Kings and Princes▪ because, 1. They make the great turns in the Earth. 2. They pretend exemption from mans power. 3. Dealing with them is a compendious way of dealing with the Nations. 4. Being decked with worldly glory, they seem to be Christs match. Ʋses of Instruction and Ex­hortation.

HEaven as you heard Cháp. 3, denotes Heaven meanes h [...]gh things.by a Metaphor the highest things. Thus when the Prophet Moses speaks of the high walls of a City D [...]ut. 1. 28. He tells them of a City walled up to heaven: It is the language of the Prophets, to compare a Kingdome to a World; and what is highest in a Kingdome, to what is highest in the World. Satan is called, 2 Cor. 4. 4. The god of this World, and when he was in the highest of his [...]ff [...]ctual working in the children of disobedience: when he wrought so in them, that they exalted him as a God, by worshipping of him; when he had his heathenish Priests, Altars, Sacrifices, Feast-dayes, in the time of [Page 77] the Emperours: as Jehovah God had his among his people Israel; then is Satan said to be in Heaven: because in so great hight in the World. Rev. 12. 7, 8. The Rev. 12. 7, 8. Dragon is said to be in heaven, in regard that he was exalted and observed as a God: But when his Tempels, Idols and Altars were demolished; he is there, and then said to be cast out of heaven. The heathenish Kings and Princes that were most forward and shining in this hellish heaven, are called Stars.

Isa. 61. 15, 16. Isa. 61. 15, 16. When God brings Israel out of Egypt, which he did by dividing the red Sea, v. 15. when he makes them a people distinct and separate from the E­gyptians, none in-bodyed with them, he made [...]hem eminently his Sion and peo­ple, v. 16. This his work is expressed by two phrases. Planting Heavens, and lay­ing the foundation of the Earth; that is, he will make them a Common-wealth, a Kingdome, a World Politique.

Isa. 65. 17, 18. Isa. 65. 17, 18. When Jehovah erects Je­rusalem a rejoycing, and her people a joy; which shall be in the latter age of the world; its said, 17. Behold I create a new Heaven and a new Earth.

In like manner, when the high or low things of a Nation are destroyed; it is expressed by the destruction of the high or low things of the World. Isa. 34. 4. speaking of the destruction of Jerusalem, [Page 78] he saith, All the host of heaven shall be disol­ved, Isa. 34. 4.that is all those high things of Jeru­salem shall be laid low; so the destructi­on of Samaria, Hos. 10. 8. and so here I will shake the Heavens, that is, I will s [...]ake the high things and persons of Kingdomes, Nations and Common-wealths: Note then,

Doctr. Christ shakes Kings and Princes. Jesus Christ will shake the Kings, Princes, Nobles and glorious ones of the World, Isa. 34 5. When the sword comes down on the people of his curse to judgement, its said The Heavens shall be rowled together like a scr [...]wle, that is, the most high things or persons shall be contracted, confused, co­vered with shame, discoloured, scattered, consumed as a leafe from the tree. Daniel speaking of the Tyrant Antiochus Epipha­nes, and what he should do against the people of Israel, Dan. 8. 10. its said, It waxed great against the host of Heaven, and it cast some of the host and the Stars to the ground: So will Christ do with the high and mighty ones of the Earth: He is the watcher and the holy One that numbers and weighs Kingdomes, Dan. 4. 13. and 5. 26. They think themselves exempt from mans scrutiny; are they therefore from Gods? They make their nest in the Stars, and say in their hearts, Who shall plucke them down? shall not Christ? Let us see what grounds conclude us into this principle, that Christ will thus deale with them.

[Page 79] Reas. 1. Kings make great turnes. These are the men that make the turns on Earth; therefore Christ will shake them. Let them be as Lucifer, sons of the morning, on the rising hand; yet he will overturne them that make these turnes. Isa. 14. 12, 13. Its spoken of Ba­bylon; How art thou cut down that didst weaken the Nations?

Verse 16. Is this the man that made the Earth to tremble, that did shake kingdomes? verse 17. That made the world as a Wilder­nesse, and destroyed the Cities thereof, that open'd not the house of his prisoner? Take Isa. 14▪ 12. 13. notice of five passages there,

1. They change governments, and Christ will change them; They shake the Kingdomes, v. 16. and Christ will shake them.

2. They weaken the Nations, v. 12. and Christ will weaken them.

3. They destroy Cities and make the world as a Wildernesse, v. 17. for their lust and pleasure, and God will destroy them and leave their habitations desolate.

4. They hold the people in a flavish feare; They v. 16. make the earth to tremble. Christ will amaze and terrifie them.

5. They did not let the prisoner loose home­ward, v. 17. Christ will imprison them at home, and make his people insult over them. Is this the man? or these the Kings that made the earth to tremble? that did Tyrant it over my people, that took [Page 80] them prisoners, and k [...]pt them prisoners? for their sakes I will arise.

Reas. 2. They seeme ex­empt from mans power. They pretend to be exempt from mans power. Mr. Hugh Broughton observes from Nebuchadnezzar his golden Image, that Christ in profane eyes is a base stone, and hea­then Kings goodly mettal. Who is the Lord? was Pharaohs proud question, that I should obey his voyce? and it was as wicked a con­clusion of his, I know not the Lord, neither will I let Israel go. What infectious ac­clamation was that which flye-blowed Herod? Acts 12. 12. The vo [...]ce of God and not of man; and is it not now grown in­to a position Qui summum in civitate im­perium habet, quicquid is fecerit impune [...]sse. Whosoever hath the supreame power, whatsoever he doth, is not to be punished. Now its most proper for Christ to deale with them, to shake them tho­rowly, whom men either dare not, can­not, or will not meddle with.

Reas. 3. Dealing with them, is a way to deale with Na­tions. Dealing with them, is a compendious way of dealing with the Nations they re­late unto; the ready way to shake Na­tions is to shake their Kings: They are the Shepherds; and if you strike them, the sheepe will be scattered: when God was angry with Israel, the ready way was to move David against them, 2 Sam. 24. 1. Thou art worth ten thousand of us, 2 Sam. 18. 5. Kings are the light of their people; the way to darken them, is to put out [Page 81] their light, Lam. 4. 20. people breath much in their Kings; stop his breath, and you stop theirs.

Reas. 4. Kings seeme to be Christs match. They are decked with all worldly pompe and glory; and therefore in the judgement of flesh and blood, the fittest match for Christ. Eccl. 2. 8. I gat me Silver and Gold, the peculiar Treasures of Kings. I gat me Men-singers and Maid-singers, the delight of the sonnes of men. Psal. 82. 6. Ye are Gods, and all of you the chil­dren of the most high. Acts 25. 23. King A­grippa comes with great pompe: and Nebu­chadnezzar, Dan. 5. 19. Whom he would he slew, and whom he would he kept alive; whom he would he set up, or plucked down; their excellent majesty dazles us poor low ones, Dan. 4. 36. But its not so with Christ who comes against these Goliahs, these Champions, and Cheiftains of the world, and tumbles them down.

Use 1. 1. There is a meanesse in their majesty. First, will Christ shake Kings and Prin­ces? then let us see, a meanesse in their majesty, and lownesse in their highnesse. They are above other men, but under Christ; others account to them, and they must account to him. Sensual men see nothing in them but pompe and power; but men that live by faith, and weigh them in the ballance of the Sanctuary, see Christ shaking of them, see them fal­ling down and Christ mounting up: Christ alone is Rex Catholicus, the Catho­lique [Page 82] King, to whom that King that as­sumes that name, and all others must be accomptable.

2. Man­agement of parti­cular pla­ces must be recko­ned for. 2. Learne also that management of par­ticular places and powers, must be recko­ned for: when Christ comes to shake them, he shakes them not considered simply as Men; but as men in Office, as men digni­fied with place and power, as Kings and Princes. Oh! how great will that day and worke be, when the Emperour must answer for his Provinces, and the ex­treame cruelty and oppression of the Pro­testant party! what a hideous cry of blood in so many years War will be heard against him, when Germanies teares and desolations shall be turned into a vial of wrath upon him! How much hath the King of Spain to answer for the blood of Indians, and English in the West-India? All his golden Mines will never be so sweet, as the vengeance will be bit­ter. Let his cursed cruel Inquisition be as precious to him as his right eye, yet God will plucke it out, God will cast it down; He will no more beare with an Inquisition in Spain, then with an High-Commission Court in England. I wish that France and Savoy would consider of their Massacres; and if they do not, all the world shall acknowledge Christ his just shaking-devastations, in many years war, and other wayes of vengeance on them.

[Page 83] 3. Will Christ account with Princes, and shake them? then surely meaner men shall 3. Christ will sure­ly ac­count with meaner men.not escape: Magistrates, Ministers, Coun­sellers, Captains, Parents, Masters, look about you; Christ is on his circuit, hath began his Audit; look well to your ac­counts: Princes are not too great, nor you too little for him to account withal; he will deale punctually, he will not shuffle over things with you. Hearken, he calls venite ad judicium, Come to judge­ment; what can you answer for your times, and talents, your meanes and mer­cies, your deliverances and salvations, your covenants and engagements? Are you yet more holy, heavenly, watchful, faithful, fruitful? will your relations blesse God for you, for your counsel, in­struction, reprehension, exhortations, pray­ers and examples? Can you say you are free from the blood of your people, chil­dren, souldiers, and servants? If they perish, is it on their own account? you having freed your souls in the faithful discharge of your duty.

4. We may ap­peale to Christ. 4. In all oppression from powers its a just ground for people to appeale to Christ, whose Office it is to supervise their act­ings, and to shake them, Exod. 2. 23. Israel sighed by reason of their bondage, and their cry came up to God: we tread on wormes, and goe over where the hedge is lowest: Its no new thing for might to oppresse [Page 84] right; but if men cannot have right on earth, there is none can hinder a man from looking to heaven; it was a notable ap­peale of David from King Saul to Jehovah, 1 Sam. 24. 15. The Lord be judge and judge between me and thee, and plead my cause and judge me on thee: its emphatical, that thrice he repeats the word judge. The Lord be judge, and judge, between me and thee: and judge me out of thy hand; How pathetically doth the same David addresse himselfe to God? Psalm. 35. 23. Stir up thy selfe and awake to my judgement, unto my cause, my God and my Lord. Evigila & expergiscere, watch and arise; and sure­ly he will do so. I remember what Mr. Henry Burton a late Martyr told me; that being in trouble before the highest pow­ers, and having appealed to the King, and finding no redresse, he expressed himselfe thus: Well, I appeale to the King of Kings: and so may we in like cases.

5. Judge­ments on Kings have cha­racters of Christ on them. Learne farther, that judicial procee­dings against Princes, is stamped with re­markable Characters of Christ on them: for he shakes them. Thus in the prophe­sies of John, Revel. 6. The sixe Seales containe the several steps of plaguing the heathenish Roman Empire.

Rev. 6. 2, 3, 4, 5. V. 2. At the opening of the first Seale, v. 2. there appears a white Horse: Christ riding on the word of truth, and going on Conque­ring and to Conquer heathenisme.

[Page 85] V. 3. & 4. The second Seale and red Horse shews the bloody wars that Christ raiseth a­gainst them. V. 5. & 6.

The third Seale and black Horse de­notes scarcity of bread, by which Christ afflicts them.

V. 7. & 8. The fourth Seale and pale Horse includes warres, famine, plague, and all which Christ brought in upon them.

V. 9. Upon opening the fifth Seale you have the cry of the Saints under their persecu­tions, which Christ heares attentively.

V. 12. The sixth Seale utterly ruines the hea­thenish Empire, the great day of Christ his wrath being come upon it; so that it was not able to stand.

Rev. 8. 2. The opening of the seventh Seale pre­sents you with a Vision of seven Angels with seven Trumpets, and they relate Christs his shaking and ruinating the Empire while Christian; and no marvel, seeing it became Arrian and persecuting: Totus Mundus Arrianus.

The foure first Trumpets sound the fa­tal ruine of the Westerne Empire, when Christ stirred up the Goths and Vandals in four incursions upon it.

The fifth and sixth Trumpet, which are two of the Vae Tubae, the woe Trumpets, they sound out Christ his shaking of the East­erne Empire, in that he gives passage to Mahomet and his company in the fifth Trumpet, and in the sixth Trumpet to the Turkes.

[Page 86] Rev. 16. 1. We read in Rev. 16. 1. of seven Vials, which contain Christ his shaking the King­dome of Antichrist; for they are the last plagues on the Beast. Thus you see emi­nent Characters of Christ his judging all his adversaries, even from Johns time to this very day, both his Heathenish and Antichristian enemies.

Use 1. of Exhor­tation. To medi­tate on Christ and his sha­king. To those who are in high place of power: I beseech them to suffer a word of exhortation, from one who daily prays for them. Oh! how good is it for men to meditate on Christ and his sha­king, on Christ and his accounting with them! think not, because you have Sword and Counsel, Armies and Navies, that now your mountaine is so strong it shall never be moved. They once thought so who are now shaken out; and the enter­tainment of such thoughts again, will be the ready way to a repeated shaking: Tis true, God hath blessed you with a series of good successes, and by them turned others out of their seats, and placed you in; I hope and heartily wish, that their sinnes, their crying sinnes, may never be found among you; for if they be, Christ can raise up others to shake you out, as he raised up you to shake others. The good God forbid, that ever that day should arise among us: But rather of the riches of his mercy grant your establish­ment, by Judgement and Righteousnesse; [Page 87] that so you may be called repairers of our breaches, the restorers of paths to dwell in. Much of the impetuous violence of the streames of wickednesse would be dryed up, by the due consideration of Christ his coming to shake.

Princes are great Masters, and subjects are their servants; and Col. 4. 1. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven.

2. Give Christ the honour due to him. Let all that know and feare God, give unto Christ the honour due unto his Name; In that he shakes Kings and Prin­ces, he is decked with glory, and sets up his Throne for vengeance: Thus the Church doth, Rev. 5. 12. Worthy is the Lamb to re­ceive power, and riches, and wisdome, and strength, and honour, and glory and bles­sing.

KIngs and Princes are the greatest per­sons; and the shaking of these tall Cedars is one of the greatest works in the world, & that which notably holds forth Jesus Christ. I shall therefore indeavour to open the shaking of these earthly powers, both from the consideration, [...] Je­sus Christ, and that both 1. As King of the World. 2. As King os Saints. Secondly of these great persons; and that both in re­gard of 1. Themselves. 2. Their Relations; All which we shall cast into several posi­tions to be handled in the chapters fol­lowing.

The consideration of Christ as King of the World, gives you a very faire account [Page 89] of the turnes in these latter Ages; which that you may the better understand, we shall lead you on by twelve several Positions; all of them contributing some thing to the right and religious understanding of these turnes: Now the first Position is this.

Pos. 1. All power is given to Christ. All power is given to Christ in Heaven and Earth, Math. 28. 18. Dan. 2. 44. The God of Heaven sets up Christs Kingdom, and the Kingdome shall not be left to other people; but it shall break in pieces and consume all those Kingdomes, and it shall stand for ever. Christs power it so resides in him, that it cannot be translated: Its a conquering power, for it breakes in peices and it en­joyes the fruit of such conquests; for it stands for ever.

This we shall open in five passages.

1. All power is in Christ. 1. That all power is in Christ; it is in him as in the proper seat of it. He is the first fountaine of all power, and all the power in all the creatures flowes from him, their power is but a drop of his Ocean; the highest and best kinde of power dwells in him: He is the first borne of every creature. His power is extensive to all creatures, and times; all creatures are either in heaven or in earth; and his power reacheth both. Col. 1. 16. By him were all things created that were in Heaven and Earth, visible and invisible, whether they be Thrones or Dominions or Principalities or [Page 90] Powers. And Jer. 10. 7. Who would not feare thee Oh King of Nations? Psal. 22. 28. The kingdome is the Lords, and he is Governour among the Nations. All earthly powers have their periods, their rise and fall, their beginning and ending: but its not so with Christs power; for Heb. 1. 8. Its spoken to him, Thy throne oh God is for ever and ever.

2. His due upon the taking of our na­ture. 2. All power was Christ his due upon the taking of our nature: So much is wrapped up upon the assumption of our flesh, that thereupon all created power was to be under him. Suppose man had not fallen, nor Christ suffered; yet if he take our nature to himselfe, upon this, all power in all creatures must be under him: Heb. 2. 6. When he bringeth in the First begotten into the world, he saith, and let all the An­gels of God worship him: Observe, he is called [...] the First borne. Christ as taking our nature had a being in the counsel of God, and was before any creature was: and by that priority and firstnesse of being, he hath a preeminence above all creatures whatsoever, Col. 1. 18. In all things he must have the pereeminence. The first begotten under the Law had a privi­ledge above all his brethren; he had the rule and the double portion. So hath Christ, he hath the rule of all creatures, he guides them to their end; and indeed, they are all his portion, given unto him [Page 91] as the First begotten. Againe observe, the text mentions God the Fathers bring­ing Christ into the world: which was, when at his exhibition in the flesh he manifested it to the world, that he was his onely be­gotten Son. And observe lastly, that up­on this taking of our flesh, the Angels which are the highest ranke of creatures are subject to him; nay with the highest subjection, namely that of adoration: now if Angels the highest of creatures, surely all other creatures much more.

3. All power is rightly said to be given Christ. 3. That though this power were his due; yet it is rightly said to be given to him, in that its a power falls on him as in our nature, not considered onely as second person: Now being thus in our nature, the Father is greater then he, Joh. 14. 28. I goe unto my Father, for my Father is greater then I: and he is in that regard, lesse then the Father: The Father gives all to Christ, and Christ returnes all to the Father: Dare est dominium transferre. John 3. 35. The Father loveth the Sonne, and hath given all things into his hand; gi­ving is a transferring out of love; and the Fathers love is so great, he cannot give him lesse then all. v. 34. He give the spi­rit to him, but not by measure. Joh. 10. 39. God the Father gives all his elect chosen ones to Christ, and he gives him worke to do for them, Joh. 17. 4. I have finished the worke which thou gavest me to doe, Joh. [Page 92] 5. 26, 27. He hath given to the Sonne to have life in himselfe, v. 27. and he hath given him authority to execute judgement also, be­cause he is the Son of Man. In regard of all creatures, He hath power given him over all flesh, Joh. 17. 2. The Government is laid upon his shoulders, and he rules among the Na­tions, Dan. 4. 21.

4. Christ hath had little glo­ry of all his power. 4. Jesus Christ hath had but little glory of all his power, Joh. 1. 11. He came to his own, and his own received him not. How many are there in the world that never heard of Jesus Christ? how many that are professed enemies against him? and among all that beare his Name, how few live indeed by him? How many thou­sands are there in the Synagogue of An­tichrist, that although they beare his Name, being called Christians, and make profession of him, yet in workes deny him? Look upon the great ones of the Earth, who have that power of his de­rived unto them, that others have not; yet how great strangers are they unto him? Nay looke among those who pre­tend to Reformation, and to be adversa­ries to all superstitions; yet how little do 5. Christ will exalt himselfe, so as Kings shal confesse his power.they take notice of his power put forth in the World, or give him the praise of it?

5. Christ will exalt himself in such great & various turnes on Kings, as shall extort acknowledgement from their consciences [Page 93] that he is above them, and make them confesse, This is the hand of Christ upon us, whose Vassals we are; Our Crownes and Scepters are more his then ours; He, He, is the Lords Annointed; All powers of earth are immediately and fully given to him, and not to us. We poor worms struggle for this earth; but heaven and earth, and all power are his, and we are but his underlings. Isa. 10. 12. I will pun­ish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. Let us conclude this with the confession of Nebuchadnezzer, Dan. 4. I Nebuchadnez­zar Dan. 4. 37. extol the King of heaven, all whose words are truth, and his wayes judgement, and those that walke in pride he is able to abase.

Use of In­struction. See Gods love to Christ. 1. Take notice of the exceeding riches of Gods love to Christ, and in him to us; He loves and gives, and gives no lesse then all; not some, but all power. Power [...] rightful power, priviledged power. Christ hath the highest and the sweetest Title, He hath all by gift. The Father gives, and gives to him immediately; nothing intervenes between the Father and Christ; In all his giving to us, Christ comes between, he is the Mediatour, [...], the middle person: but in this gift to 2. The Father is fully satis­fied that all is in him. Christ, none comes between him and the Father.

2. Learne hence, the Father is fully satisfied in that he hath laid all power on [Page 94] Christ; he will never question Christ his Title, he is as he would have him to be. All power would cracke the creatures shoulders; Christ alone is able to beare it: Men under a little power, how do they pride & pranke and wanton it! But behold Jesus Christ altogether lovely, and lovely in his power. The power is given him not onely of heaven, or over the things in heaven: but its given him in heaven: The power is the most glorious power, and its given him in the most glorious place; for so the words may be read; not onely all power in heaven is given me; but all power is given me in heaven. Men receive their Commissions here on the earth: Christ takes it in Heaven.

3. The pleasure of the Lord shall prosper. 3. Doubtlesse as it is Isa. 53. 10. The pleasure of the Lord shall prosper in his hand, he wants nothing to effect it. He hookes the unruly Leviathans, restrains the cruelty and oppression of their power, and turnes their vanity to his Fathers glory: power shall not alwayes be in the hands of the wicked, the Saints shall rule; for Christ is the greatest Saint.

4. Christ returnes alI to the Father: He receives all power from him, and shall returne it all to him. 1 Cor. 15. 24. He de­livers up the Kingdome to God, even the Fa­ther. The Kingdome is Christs power in the whole frame and body of it; but that he delivers up to his Father: and for the [Page 95] present he will sacrifice all the unjust powers of the earth to his Fathers justice, and cause goodnesse to arise with great­nesse, and peace with power. Let me adde one word to exhort you.

Use 2. Exhort. 1. To in­vite to love Christ. 1. To flocke about Christ in love, to come where the power is: and Loe here is all power; were Christ powerlesse or weak, I would never invite you to him, Heb. 7. 25. He is able, and able to save, and to save to the utmost: Oh why hang you backe, why linger so long? are you unwilling to be happy? doe you love your weaknesse, that you run not to his power? What is scattered elsewhere, is centered here. Its a Christian art, right­ly to abstract all earthly powers; all are but ciphers till Christ put a figure to them: Every man is a friend to him that giveth gifts: Now who can give so much as he that hath All? and is it not our wisdome to have him to friend? Let me bespeake you, as Balak said to Balaam, Num. 22. 37. Am not I able indeed to pro­mote thee to honour? So is not Christ able indeed to pay all thy debts, to heale all thy diseases, to protect thee from dan­gers, and to inrich thee with fullest en­joyments? Oh! come, come, stay no longer, let that which can command, in­vite you: namely his power.

2. To be at his dis­posal. 2. [...]me and wellcome; but come with resolvednesse to be wholly at his [Page 96] disposal: Ordinary and common obser­vance will not suffice: All power doth challenge all love, and all subjection, from all hearts. Oh! let Christ have all; bring your Lamb to him, for he is worthy: How little is your all to his? your largest compasse is in your thoughts and desires: Oh bring them to him, let him be in all your thoughts, and the onely desireable one to you. He demands your hearts: you have his already; your hearts and there­in your all: what is heartlesse is nothing. Let your hearts then, and with your hearts your feare, and hope, and faith and joy attend him.

3. Let wicked ones tremble. 3. Tremble you wicked ones, though the mighty of the earth. Against whom have you exalted your selves? how will you deale with him that hath all power? all power to punish, as well as reward: your power is his, and he must not suffer his power in your hands to be abused. Your mountains and your hills cannot cover you from the power of his wrath; who makes Rivers of brimstone, and ever­lasting burnings for you, and prepares Tophet of old.

4. Let the Earth be glad. Psal. 97. 1. 4. The Lord Reigneth, let the earth be glad: Feare not your Summer, and Winter, your Seed-time and Harvest, your Sun to shine, and raine and dews to fall; your dayes and nights provisions, and [Page 97] protections; for all power is his; and honour him to whom all power is given.

CHrist hath all power, as we shewed in the former Chapter; and as he hath all, so he gives all: Its his glory to com­municate; he hath of the best, and he giveth of the best. All Kingly power is given to him, and he gives all power to men: whence followes this second Posi­tion.

Pos. 2. Kings reigne by Christ. The Kings of the Earth, they reigne by Christ; this is set down in so many words. Pro. 8. 15. By me Kings reigne, and Princes decree justice. v. 16. By me Princes rule and [Page 98] Prov. 8: 16. Nobles, even all the Judges of the earth. I observe three things from those words. 1. That the several ranks of Governours are from him, both the supreame and the sub­ordinate Magistrates; not onely Kings, but Princes also rule by him; not onely Kings and Princes, but Nobles and Judges. 2. I observe in the highest act of power that Kings and Princes put forth, that therein they are but Christs Substitutes; To make Lawes and Decrees, to decree that which is right and for publicke good, is one of their highest and most noble acts of power; but that they can­not doe without him. I observe thirdly, That the particular execution, as well as the decree, is from Christ to bring down this or that Decree, or Law, to this or that person or case; the application of the Law to those whom it doth concerne, even this is from Christ; for all the Judges of the earth are by him: Judices sunt qui inter litigantes jus dicunt: Judges are they that declare what is Law among those that are at variance; and these Judges and their sentences are here referred to Christ: you will more fully apprehend this Position by the five passages follow­ing.

For 1. They are, or are not, by him. 1. That Kings are, or are not by him: They have not onely their being from him as they are men, but as they are Kings, as they are Kingly men: he sets them up, [Page 99] and then they are Kings; and pulls them down, and then they are as other common men. 1 Sam. 15. 1. The Lord sent Samuel to annoint Saul to be King of his people; there he is set up, there he is a King; but v. 23. because thou hast rejected the word of the Lord, He hath also rejected thee from being King; there he is pulled down. He gave the Kingdome, power, and strength and glory to Nebuchadnezzar, made him King of Kings, Dan. 2. 3. But he un-kings him, yea un-mans him too. Dan. 4. 25, 31, 32. Oh King Nebuchadnezzar, to thee it is spoken, The Kingdome is departed from thee: there he is un-kinged, and v. 32. They shall drive thee from men, and thy dwelling shall be with the beasts of the feild: there he is un-manned. He annointed Hazael King over Syria, and Jehu over Israel, 1 King. 19. 15, 16. Yea all the Kingdomes of men are solely at his disposal, and he giveth them to whomsoever he will, Dan. 4. 32.

2. Christ blesseth or blast­eth in go­verment. 2. He either blesseth or blasteth men in the worke of Government. Upon Him is first, and resteth the spirit of wisdome and understanding, of counsel and might, to judge and reprove with all. Isa. 11. 2, 3. and Dan. 2. 21. He giveth wisdome to the wise, and knowledge to them that know understan­ding: and again, Dan. 4. 16. Let his heart be changed from mans, and let a beasts heart be given to him: When Saul was annointed King over Israel, 1 Sam. 10. v. 16. Its said [Page 100] of him, Thou shalt be turned into another man, and v. 9. God gave him another heart. He doth not say a new heart, a holy heart, but another heart; a heart differing from the heart he had while he was a private person: then he minded his fathers Asses, and family-occasions; but now he had another heart, a heart for government, a heart for publicke affaires and their management. Jesus Christ divides wis­dome and folly among the Grandees of the world. Solomon was the wisest Prince that ever was: But his sonne Rehoboam was not so, he was but a little removed from a foole, Eccles. 10. 16. They are men, or children, according as he makes them.

3. Kings cannot put forth their power without him. 3. What wisdome and power they have, they cannot put forth without him. Some­time they appeare stronger then men; an­other time weaker then children: Now none so wise as they, and by and by none so foolish; and all according as Christ enlargeth or contracteth them: They assume power to make, or unmake, to establish, or null Lawes; but sure they are wofuly out, if they leave him out. Grant they are the high ones, yet sure he is higher then they: we deny not but they have an Image on them, that makes them better then other men; but still they are but men, and he is better then they: Its his prerogative to be [...], The Law-giver, [Page 101] Jam. 4. 12. and he gives law to them, and they cannot without him, lay law on their people. He is one, there is one Law-giver, and the onely one, there is no more; They cannot make Laws without him, but he doth without them: Let their hearts meditate high and great things, yet their hearts are in his hand, Prov. 21. 1. and he turns them as seemeth him good.

4. Conti­nuation and suc­cession is from him. 4. Their Continuation and succession is from him. 1. Sam. 15. 28. The Lord hath rent the Kingdome of Israel from thee this day, and hath given it to a neighbour of thine that is better then thou. This Solomon ac­knowledgeth, 1 King. 3. 7. Oh Lord my God, thou hast made thy servant King in­stead of David my father. How much of King▪craft is laid out to settle and per­petuate governments on heires and suc­cessors? but how little can this pretend to, without Christ? Dan. 5. 26, 27. He is the great Numberer, and Ponderer; Belshazzars Kingdome was number­ed and finished, he was weighed in the ballance and found wanting. This King David knew well, 2 Sam. 5. 12. He per­ceived (not that men so much, nor that Joab or Abner) but that the Lord had established him King over Israel. Hence is that conclusion from wise Daniel, Chap. 2. 21. He changeth times and seasons, he removeth Kings, and setteth up Kings.

[Page 102] Bad Kings as well as good, reigne by Christ. 5. Bad Kings as well as good reigne by Christ: Christ had in especial manner the visible administration of the Kingdomes of Israel and Judah, and their Kings were anointed by him; but how few good a­mong them all? Now because this may seeme a hard saying, give me leave to open it in these sixe passages.

Good men may be bad Kings. 1. Good men may be bad Kings; their grace makes them good; but its their gifts▪ and the acting of them fits them for their Kingship. David was a good man, a man after Gods one heart; but when out of pride he numbered the people, in that he was no good King; for it brought a plague upon them, 2 Sam. 24. Hezekiah was a good man; but in vaine ostenta­tion, shewing the Ambassadors of the King of Babylon his Treasure, in that he was no good King, 2 King. 20. Asa was a good man; but when he imprisoned the Seer, and oppressed some of the people, in that he was no good King, 2 Chron. 16. 10.

2. The badnesse of Kings is not from Christ. 2. The badnesse of men, or of Kings, is not from Christ; though we say bad Kings reigne by him, yet we do not say, their badnesse is by him; we abhor the thoughts of making him the author of sin, who is the holy One of God. 1. All his Comman­dements are right, his Statutes pure, his Law perfect: there is not the least hint there to warrant any wickednesse: but still that which is contrary is comman­ded: [Page 103] He commands no wickednesse. 2. Its far from the heart of Christ to worke any wickednesse in their hearts; you must father your sin somewhere else; Christ will never own it; accuse, accuse, (as you have just cause) your selves, your wicked corrupt natures, but you must acquit him. 3. Neither doth Christ stirre up un­to any wickednesse; his spirit is a holy spirit, and no inviting or encouraging men to sin comes from that spirit.

3. Yet he suffers them to be. 3. Though he is no cause of their badnesse, yet they could not be, and so not be bad, but that he suffers it: If it were the absolute Decree of God that there should be no bad men, nor Kings, sure there should be none▪ Its impossible any thing should be so against his will; for then he were not happy in himselfe, and so not God; But surely all grant its his will to suffer it, to permit it to be; and is there not something more? though sin be evil; yet is it not good that sin have a being? God would not so much as suffer sin in the World, but that he knows how to produce good out of it; and may not he will the pro­duction of good? and is it not to worke like himselfe to bring good out of evil? Gen. 50. 20. Ye thought evil against me (saith Joseph to his Brethren that sold him) but God meant it unto good, to save much people alive: and when Joseph made [Page 104] known himselfe to his Brethren, Gen. 45. 5. he saith, Be not greived nor angry with your selves, that ye sold me hither; for God did send me before you to preserve life.

4. Christ is righte­ous in thus suf­fering them. 4. That Christ shewes himselfe to be righteous when Kings and Princes are wicked; He doth righteously punish sin with sin; Ephraim is given to Idols, let him alone; and I will not punish your daughters when they commit whoredome, nor your spouses when they commit Adultery. God may give places and power to wicked men, and not grace; and then they will become more wicked, and fill up their measure suddainly. God may be angry with a people for their sin, and so give them a Hos. 13. 11.King in his wrath, Hos. 13. 11. I gave them a King in mine anger. Gods anger is his justice, whereby he burnes against sin; and what he gives in justice, is with respect to their sin: Now he gave them a King in his wrath; let that King be never so vile, yet God that gave him is righteous, I and righteous in that giving of him.

5. Christ [...]s graci­ous, as well as righteous. 5. That Jesus Christ is gracious, as well as rightcous, and orders all the bad­nesse of Kings for good, Acts 4. 27, 28. Herod and Pontïus Pilate with the Gentiles and people of Israel are gathered together against Christ, but its to doe what Gods hand and c [...]unsel had determined before to be done. Cyrus is a Heathen King and knows not G [...]d, Isa. 45. 4. Yet for Jacob my ser­vants [Page 105] sake, and Israel mine elect, I have even called thee by thy name; and Isa. 44. ult. Cyrus he is my shepherd and shall per­forme all my pleasure; saying to Jerusalem, thou shalt be built, and to the Temple, thy foundation shall be laid.

6. Christ reigns more in those who are good, then in those who are bad. 6. Though all Kings reigne by Christ, yet Christ reignes much more in those who are good, then in those who are bad: He puts his spirit into them that are good, to make them good; he gives them the spirit of wisdome, counsel, and the feare of the Lord. He layes his Law upon them, and draws them forth in obedience to it. He stirres them up to what is good, and holds them on in that goodnesse. He gave Solomon wisdome to goe in and out before that great people; and he wiseth Princes for their places, and makes their actings acceptable both to God and men.

Use 1. For In­struction. Christ stamps a majesty on them. 1. Kings reigne by Christ; It is not then so much their rich apparrel, their sumptuous Pallaces, their Royal atten­dance, that instamps their Majesty on them, as this, that they are Christs crea­tures for this World; they beare his Image of power and government on them, and that is their great Majesty: They are his ordinance, Rom. 13. reigne by him; and this subjects and keeps mens spirits under. Oh! thanke Jesus Christ that you have no more insurrections, a­gainst [Page 106] those in place and power; mens minds are it may be ready enough to breake out, but there is something of Christ stops them.

2. To rise against them, is to rise against Christ. 2. We cannot rise against government, but we rise against Christ: Alas! who are they that be in power, but men like our selves, that we rise against them? Nay but they have a Commission, which we have not; a resistance is not so much to Rom. 13. 2.them, as God. Rom. 13. 2. is and alwayes was good Scripture; Whosoever resisteth the power, resisteth the Ordinance of God; and they that resist shall receive to themselves damnation or judgement; wherefore you must be subject, not onely for wrath, but also for conscience sake, v. 5.

3. Ascribe the good of govern­ment. to Christ. 3. Ascribe the good of government to Jesus Christ; All their wisdome, justice, mercy and goodnesse, is extracted from him; when you eat of the fat, and drink of the sweet, when you enjoy your houses and lands, your shops and ships, your p [...]ace and plenty, exalt him for it. That you can lie down and rise up, and walke abroad, its of his goodnesse and ingrave his Name on it, and returne his praise to him.

4 A ground of patience under bad Rulers. 4. Do bad as well as good reigne by him? learne hence a ground of patience, and contentation: Nothing calmes the heart so much as to revolve things on God regularly. David says Psal. 39. 9. [Page 107] I was dumb, and opened not my mouth, be­cause thou didst it. When Aaron lost both his sonnes, that which made him hold his peace, was, that God would be sanctified and glorified; God had done it, Lev. 10. 3. That which made Job not to charge God foolishly, and kept him from the sin of impatience, it was, that the Lord had given and taken away; and the like was that in old Eli, 1 Sam. 3. 18. when heavy things were denounced against him, and his house, he said, It is the Lord, let him do whatever he please. 5. Christ is more glorious then all Kings.

5. How glorious is that Christ by whom Kings reigne? how poorely doth all their splendor resemble his glory? while they rule others, he rules them: Oh! that we could see him; he is not onely their governour, but their Maker; fall down and adore before him. They must bring in an account of their government, and you may appeale from them to him, as you heard before. He is most absolute, and by his Decree things are and shall be to eternity. How doth it greive Princes to feele old age come upon them? to be subjected to aches, paines and dis­eases, and that they and their honour must part, and lie in the dust? Oh! then admire, and for ever praise him whose Kingdome is an everlasting Kingdome, and of whose government there is no end.

I shall conclude this Position with a [Page 108] word of exhortation to Princes, taken out Use 1. of Exhorta­tion. Psal. 2. 10. 1. To be wise.of Psal. 2. 10.

1. To be wise and understand by whom you reigne: away with your contesting against Christ, and fall in with his ends and interests; that will be your wisdome indeed; a single portion of wisdome should not content you; you are to study, and to rule; and a great deale of wisdome is required to a little rule: you have many snares and temptations in your places, and you need abundance of wisdome to guard you from those snares; you are to govern others, yea many o­thers, as well as your selves: Be wise now therefore O ye Kings.

2. To be instructed. 2. Be instructed ye Judges of the Earth: God hath his word and his rod for you, as well as others; and its wisdome to learn by both; Deut. 17. 19. you must read to keep you humble, that your hearts be not lifted up above your brethren; and if you heare not that voyce of the word, behold a speaking rod, and him that appointed it; Heare, heare, and learn, yea learn righteousnesse.

3. To feare. 3. Feare, feare before him: Its not below you O Kings; it will not argue a pusillanimous spirit to feare God. Exod. 18. 21. Jethro's Justices were able men, men able for government, yet fearing God. The lesse you are under the feare of men, the more should you walke in the feare of [Page 109] God: This feare would be a sweet bound to your power and will: and trust God to make others feare you, while you re­verence him.

4. To serve. 4. Serve with feare: Oh strange! must Kings serve? yea sure, its not so strange as true: you are the Judges of the Earth, and therein his servants. Many contro­versies will come before you, and you are to decide them according to Law: encourage your selves in that thanklesse worke of judging, that its part of your service to Godward.

Prov. 29. 4. The King by judgement esta­blisheth the Land; but he that receiveth gifts overthroweth it. Let Jehosaphats counsel be acceptable to you, 2 Chron. 19. 6. Take heed what you doe; for ye judge not for man, but for the Lord, who is with you in the judgement.

You had need of good men about you, both in Court and Council: This was Davids resolution, Psal. 101. 6, 7. My eyes shall be upon the faithful in the Land to dwell with mee; and he that walketh in a per­fect way shall serve me. It is recorded of Ahaziah, 2 Chron. 22. 3. that he walked in the wayes of the house of Ahab; for his Mo­ther a Daughter of Omri was his Counsellor to do wickedly.

Kings must do right to others, they must releive the oppressed; then surely they themselves must be far from oppression. [Page 110] Ezek. 46. 18. The Prince shall not take of the peoples inheritance by oppression, to thrust them out of their possession. Your great service lies in this, to be a terrour to evil works, 1 Pet. 2. 14. Prov. 20. 26.an avenger to execute wrath on the wicked, to scatter them, and bring the wheele upon them: but to encourage them that do well, that they may live a peaceable and quiet life, in all godlinesse and honesty.

5. To re­joyce with trembling. 5. Rejoyce with trembling: You have your burdens, and so your joyes, more then others: You have your Gardens and Orchards, your Parkes and Pleasures, your Musicks and Recreations; we envy you not in these; much comfort may you have in them all; onely take in this Caution, rejoyce with trembling; you ar [...] never so apt to miscarry as in the highth of your joyes. Job feared his sons when Feasting, and you know whose brand it is to Feast without feare, Jude, v. 12.

6. To kisse the Son. 6. Lastly, Kisse the Son; kisse him with a kisse of love, Osculo dilectionis, and that with all sincerity: kisse him with a kisse of honour and obedience, Osculo subjecti­onis, as Samuel kissed Saul, 1 Sam. 10. 1. kisse him with a kisse of confidence, as here in the Text, Blessed are all they that put their trust in him. Kisse him with a kisse of Devotion, Osculo Devotionis; for he alone is worthy of all love, subjection, faith, and worship.

YOu have heard, that Kings reigne by Christ, and so are his creatures; Government is of his making, its his Or­dinance, and so as it is from him, is good: None so good as Christ, and what he makes, that is also good; cannot be bad: Pos. 3. Govern­ment is for the Worlds good. 1 Pet. 2. 13.hence followes your third Position. That

The setting up of Government and Gover­nours is notably for the good of the World, Rom. 13. 4. He is the Minister of God to [Page 112] [...]. thee for good. 1 Pet. 2. 13. its called mans creature, both because its an Ordinance for man, for man as he is a reasonable creature; and Secondly, Its an Ordi­nance wherein God acts and draws forth Reason to the highest acts and ends; its that which is in especial man­ner for the good of man, of mankind; that will farther appeare in that,

1. Government is set up to keep the 1. It keeps the world in order.World in order; order is Ʋniuscujusque rei debita coll [...]c [...]tio, the due setting of things and persons in their proper place, and keeping them there. In an Army, when every Commander is where the General appoints, and every Souldier in that ranke and file, where the Comman­der appoints, and accordingly moves, that Army is said to be in order. Now Government doth that to the World, that order doth to an Army. Men are apt to be out of their due place and station, and to move unduely; now government rightens them. We read a sad Story, Judg. 17. 6. There was no King in Israel, but every man did that which was right in his own eyes; There was no King, but many Tyrants. Kings rule by law, Ty­rants by will; and so do all rule where there is no government; and then every man is a Tyrant, his lust his law, nay a Divel, Homo homini daemon; Anarchy is worse then Tyranny; better a bad govern­ment [Page 113] then none at all, Ipsa quidem Tyrannis est tolerabilis prae Anarchia, saith Beza. Tyranny is tolerable, when weighed with Anarchy: Now to take away this dis­order, and to keep every man in his place, is government set up; for it is the ap­plication of rules of reason to things, times, and persons; It is an honest bind­ing men to their good behaviour.

Persons so kept, enjoy pro­priety. 2. Persons set and kept in order enjoy propriety: Without government all things are common, and community makes a War of every man with every man; what is common is mine as well as his, and his as well as mine; and therefore if another enjoy that I like, if it cannot be divided, and I like and lacke it, I will fight for it with him, and so he with me: but government ends this War, and makes what was common be­fore, to be proper now; what belonged to all before, to be peculiar to some now, and so prevents that War we now speake of: it divides unto every man his inheri­tance, and maintains him in it. It was Gods government that divided the Land of Canaan to the children of Israel, and gave them every one their lot; or else there would have been as much fighting among themselves about it, as there was to dispossesse the Amorite, the Canaanite, the Hivite, and the Perizzite. 3. Go­vernment promotes increase.

3. Government promotes the increase of [Page 114] what we properly have: Interest is that which drawes forth all men; they will not sow to have others reape, nor build to have others possesse and dwell there: But let it be their own, and then they think no labour too much, no cost too great: what is every bodies, is no bodies; and Commons we see are wasted, when inclosures which are worse ground, are more improved. Government makes me call this, or that, my house, my land, my state; and being mine, I like and love it, and do what I can to improve it.

4. Protects our peace. 4. Government protects your peace: Pax est tranquillitas ordinis. You heard of order before, and now we tell you of the tranquillity of it, which is peace. What dismal stormes would arise in every Country, City, Town, and Family, about every mans Land, Dwelling, Trading, Estate, if government were not? It keeps us alive in our hous [...]s, and our houses 1 Tim. 2. 2.furnished for our livelyhood: A peaceable and a quiet life is the great end of govern­ment; and if any breake in upon you to disturbe, and disquiet you, then govern­ment interposeth to protect, and defend you.

5. The setting up of government is, when 5. When God fits some, and makes o­thers con­senting. God makes some men able, and willing, to manage publicke affairs; and draws the spi­rits of others to consent and subject. As Jesus Christ ascended up into heaven to [Page 115] give gifts unto men, for the edification of his body, Eph. 4. 12. So, as King of the World, he is in heaven, and gives gifts unto men, for the government of the world. Some men we see are so weake that they cannot manage their own af­fairs with discretion; others are so strong that they can guide their own, and the af­fairs of others too: but honos onus, Ho­nour is a burden; to care for others is a care with burden, and men love not to be burdened: It is therefore the goodnesse of Christ, so to temper and propose things to men, as to incline them to take such care and burdens on them. This thing is too heavy for thee, thou art not able to per­forme it, said Jethro to Moses, Exod. 18. 18. And who is able to judge this thy so great a people! was Solomons expression. 1 Kings, 3. 9. but Christ makes men both able and willing for government: But suppose they are never so able, and willing; how can they govern, if they be not called to it? I, but the same Christ that makes men able and willing to govern, makes others willing to choose, and subjecting to be governed: and he causing both these sweetly to concurre, sets up a Govern­ment. I confesse, I have wondered to see the subjection of Souldiers to their Captains, of Seamen to their Boatswains, and that to blows and bill-bows; if they should take head, its not their Captain [Page 116] or Master could withstand them: and why do they not? truly its because Christ by his ordinance of government aws their spirits.

6. This is notably for the good, not of 6. This is for the good of all ranks of men. some, but of all ranks of men: high and low, rich and poor, learned and ignorant, good and bad. Government is of God, who is the chiefest good, and so most communicative, most good to others; and therefore those who are imployed a­bout this worke, are called Dij Terrestres, Earthly Gods. I have said you are Gods: It notably commends government to us, when it is so extensive in its goodnesse. All mens good is so interwoven in it, that it cannot be obstructed, but all men will suffer in that obstruction.

7. In their whole lives. [...]. 7. Government is extensive not onely to all men, but to all men in their whole lives; and this I take from that passage in 1 Tim. 2. 2. That we may lead a quiet life. Where I observe two things. First, that 1 Tim. 2. 2.matter of life and death is wrapped up in government. And Secondly, that the good of government is not onely in some times and passages of life, to all ranks of men; but in the whole course and series of passages in our whole lives, and most eminently in the matters of highest con­cernment, as its there added, in all godli­nesse, and gravity; for so the word [...], translated honesty, properly signifies: [Page 117] we have protection of our being from go­vernment, that we might be much in godlinesse; and next to godlinesse, we must be grave, carry our selves so, as may justly clame an esteeme from those we converse withal.

8. Honour due to go­vernours. 8. There is certainly honour due to such who are set up for government. Rom. 13. 1. They are the higher powers, [...] and v. 3. they are the Rulers, [...], yea and fathers too, and there­fore must be honoured; God never in­tended them their duty without their dignity: nor did he appoint a small por­tion of honour for them; we owe respect one to another, and we mutually give and receive honour one of another; but honour to Governours must be more; they must have that and something more: as they are publick persons, they must have publick honour, and as they are for good of all, so all must honour them. This is that which we are commanded, Rom. 13. 7. Render to all their dues; Ho­nour to whom Honour belongeth. Honour is their due, and you wrong them if you give it not; and you oblige them for your protection, when you give them their honour.

Use 1. for Instruct. 1. God is a faithful Creator. 1. Take notice hence that God is a faithful Creator, as well as a merciful Re­deemer. He hath everlasting love to guide his chosen ones to eternal life; and he [Page 118] hath common love to govern the World. Wh [...]n you enjoy the sweet and good, the peace and plenty of government, we deny not but you should look to these that God makes use of to hand those good things by; but your thoughts are not to rest on them, but to mount higher; own the in­strument, but honour more the prime efficient: are your Governours good? remember him that makes them so; do you receive good under them? Oh! be sure to eye the hand whence it comes: God extends the good of government to unreasonable creatures as well as unto you, and to you the more in and by them. There is more improvement of the crea­tures, both of Sea and Land where go­vernment is, then where its wanting: witnesse the condition of our Brethren in New England compared with that of the Natives there; who receive little of the good of creatures, which God gives our precious Brethren to enjoy with a­bundant comfort.

2. Go­vernours need w [...]ldome, and pub­lick spi­rits. 2. Governours need abundance of wisdome, and publicknesse of spirit; for they are set up for the good of the World. The world was not made for them to pompe and pallace in, to hunt and pro­gresse in; but they are made for the world, and should be for the good of it. Nothing is so crosse to a spirit of go­vernment, as a low selfish-spirit. Worthy [Page 119] and honourable Governours, you had need study and pray, observe and pray, take counsel and pray; much, very much lieth upon you, even the good of all un­der your government; which the Lord bless you to consider of and effect.

Use 2. Exhort. Is government for the worlds good? then give me leave to exhort you to an­swer the good you receive.

1 To e­steeme them highly. 1. By highly esteeming them that are over you in the Lord: they are for your good, and you ought so to esteeme them. 2 Sam. 18. 3. the people there cryed out, Thou art worth ten thousand of us. The Law required a man should reverence his Mother, Lev. 19. 3. how much more those who are fathers of their country, Patriae pa­tres, Patriots indeed. How doth the Church lament, Lam. 4. 2. The breath of our nostrils, the annointed of the Lord was taken in their pitts; and those are branded for sons of Belial that despised Saul, and brought him no present. 1 Sam. 10. 27. They walke after the flesh in the lust of un­cleannesse that despise government, 2 Pet. 2. 10.

2. Make honour­able men­tion of them. 2. Make honourable mention of them: in the same place, they are reckoned pre­sumptuous and self-willed who feare not to speake evil of dignities. Exod. 22. 28. Thou shalt not revile the gods, nor curse the Ruler of thy people. I could heartily wish that men would not think their tongues their own, but cease from this cursing, and re­viling. [Page 120] When Joseph was Governour of Gen. 42. 10. Egypt, his brethren call him Lord; and surely we should not speak slightly of those from whence we expect our publick good and protection: How unreason­able is such railing? it onely foames out your own discontent, and tends to boile up an undue rage in them that hear you; it profits not them that be over you, but rather exasperats them against you, and turns those thoughts that should be for you, against you.

3. To speak to God for them. 3. Let me exhort you to speak to God for them. 1 Tim. 2. 1, 2. Its the Apostles exhortation there; he well knew how backward we would be unto it, and 1 Tim. 2. 1, 2.th erefore he saith: I exhort and that with a [...], a first of all, and marke his variety of expressions; Supplications, Prayers, Intercessions, and giving of thanks, must be for all in authority, and all little enough; did you know their duties and their difficulties, you would not cease praying for them, v. 2. Its for your good, that you may lead a quiet life; pray you more, and they will rule better: It may be they had not miscarried so much, nor so often, if you had helped them by your prayers. v. 3. This is good and accept­able in the sight of God our Saviour; and no marvel since they are those that he sets up for the good of the World. Hap­ply they are not so good as they should be, [Page 121] neither are you: but be good in this, to pray to make them better. They were bound to pray in Pauls time, when you might reckon so many Magistrates as there were, so many were their enemies: and are we not more bound now, when our Magistrates are our friends? God hath not dealt so with other Nations, nor with us in this Nation heretofore. Never was there a Magistracy that did openly and professedly engage for the good of all that truely feare God, as now there is. Oh! cover their infirmi­ties in love, and pray for them; for they beg your prayers. Cyrus inserts it into his Decree, Ezra 6. 10. that they might pray for the life of the King: and I am confident that nothing would be more acceptable then your fervent prayers: and let them never want them.

4. To sub­mit to every ordinance of man. 4. Submit your selves to ever [...] ordi­nance of man, for the Lords sake. All men desire to rule, but few know how to sub­mit: God sets them to order, and our duty is to be under their ordering: It is possible some of their ordinances may crosse our particular interests, and our spirits; shall we therefore not submit? it may be for a publick good that they decree; and if they order so, they doe their duty, and our duty is to submit, though it be our particular losse. If we would look up, and consider for whose [Page 122] sake we are to submit, it would much re­leive us: Its for the Lords sake; the Lord requires our submission to them: for his sake submit: it may be your spirits rise when you think of the men you are to submit too, and that the time was, that there was not so much difference between them and you, and you little thought to be so at their commands: I, but know, its to God more then to them; and I hope it will be no hard thing to submit to him; to God.

5. To serve in person & purse. 5. Lastly, testifie your thankfulnesse for the good you enjoy, by your service both in p [...]rson and purse, as occasion may call you: boggle not at the word service, they serve you more then you serve them. The greek Proverbe is true, [...], there is one servant of the house, and that is the Master▪ their government is but an ho­nourable service; and will you not serve them that serve you. Grumble not too much at publick Taxes and Impositions; governments cannot be carried on with­out them; they contribute what is more precious for your safety, then you doe for their government. Rom. 13. 7. Ren­der to all their dues: Tribute to whom Tri­bute is due, Custome to whom Custome.

WE should be too bad, if we did not acknowledge the good of Govern­ment; but withal we should be too fool­ish if we ranke not that good in its due place. Governments are good, but still they are creatures; and all the goodnesse of creatures is mutable. Hence this fourth Position.

Pos. 4. Govern­ment is apt to change. Governments and Governours, being crea­tures of this world, are apt to change. Go­vernments are Gods Ordinance, and so shall stand, but stand as creatures, and creatures of this world, and so as the World, changeable. Its the transcendent property of Christ to be unchange­ably good, creatures not so; and [Page 124] this will be manifest many wayes.

1. Gover­nours change. 1. Governours change by death, or in their manners: They are men as well as others; and so come under that Statute law, wherein all mon are appointed once to die; Their breath is in their nostrils, and if God cast it out, all their power on earth cannot retaine it. Nay sometime by their luxury, riot, and intemperance, they dig their own graves, and shorten their lives; nay sometime they die while they live, either deposing themselves, or else being deposed by others from their government, and so they out-live their pompe and power. Now the change of Governours makes great change in go­vernments; what troubles have been in the vacancies of Princes, and what tur­moile about Successors? but suppose they live, yet they may change their manners: How good are many at first, and how bad at latter end! 2 Chron. 24. 2. Joash did what was right in the sight of the Lord all the dayes of Jehojadah; but vers. 17. and 18. when he was dead he hearkened to the Princes of Judah, and left the house of the Lord.

2. Forms of govern­ment change. 2. Manners and Forms of government as well as persons are liable to changes; Israel was first ruled by Judges, then Kings, then by Strangers. Rome, Roma septicollis, seven-hilled Rome, more various [Page 125] in her government, then hills: witnesse their Kings, Consuls, Dictators, Emper­ours, &c. How oft doth Soveraigne power change, from One to more, and from more to One again? and the change hap­pily not from what is unlawful, to that which is lawful; but from what is lesse convenient, to what is more. I think not government by a King to be unlaw­ful, nor yet the government by a single person and a Parliament. We in our dayes have seen much in this, therefore I shall adde n o more.

3. People change. 3. People change in their Mindes, Manners and Conditions. In all go­vernment, there must be some to be ru­led, as well as some to rule; and if either change, it hath a great influence in the government. The people are the body to be governed, and you know its mobile vulgus, an unsetled, changeable body: How oft do they commend and cry up some for government, and by and by deny them? now, none so worthy, so desirable; anon, none so unfit as they; Now, they fall down and adore their wisdome, valour and successe; and after­ward rise up against them, and would if they could, trample on them. 1 Kings 12. 1. All Israel come to Sechem to make Reho­boam King, but a little after, v. 16. they say, What portion have we in David? nei­ther have we inheritance in the son of Iesse. [Page 126] To your tents oh Israel; now see to thine own house David: And as they change in their minds, so in their manners and condi­tion; they grow worse and worse, in gluttony, drunkennesse, in pride, malice, uncleannesse and revenge; yea they may grow poorer, more idle, and so more needy.

4. Laws change. 4. Change of Governour, Govern­ments and People, produceth the change of Laws. Governours look on the [...]egi­slative power, as their highest; and there­fore to hold out their place, they make Acts and repeale them; they vote and unvote again, ratifie and null Ordinan­ces, and that sometime upon grounds of reason. The safety of the people is, and ought to be, the Supreame Law. Now when people do thus change, it may be necessary to change the Laws, that so their safety may be provided for.

5. Leagues and Trade change. 5. Nations change in their Leagues and Trade; They are in with one Na­tion, and out with another, and some­time in and out with the same Nation. David he was friends with Nahash the King of the children of Ammon; but when Nahash was dead, 2 Sam. 10. Hanun the son of Nahash and David fall out. Rev. 18. 3. There was a time when the Mer­chants waxed rich, but v. 11. the Mer­chants of th [...] earth shall weepe and mourne over her, for no man buyeth their merchan­dise [Page 127] any more. Trading is sometime sick, yea dead, and men complaine they have nothing to do; another time it grows quick, and they have great returns.

6. Christ changes them by his judge­ments on them. 6. Jesus Christ the King of Nations, he by his great judgements, of Sword, Fa­mine, & Plague of Pestilence, makes great changes: Governments are apt enough to change of themselves; but how much more when Christ comes to deale with them? Ezek. 14. 13. God breakes the staffe of bread, and so cuts off man and beast from it; or else, v. 17. He brings a Sword upon the Land, or sends the Pestilence, v. 19. and pours out fury upon the Land in blood, to cut off from it man and beast. What woful alterations are there, and have there been in Germany by these means? Cities laid waste, and become ruinous heaps by a prevailing enemy; how many Families swept away with the plague, and the living scarce able to bury the dead?

Use of In­struction. 1. Surely, lesse bo­dies will change. 1. If Governments; surely lesse bodies, such as are Towns, Villages, Families, are not freed from such changes; how many Families have we seen up and down, rise and fall! yea many great hou­ses desolate, and contemptible ones ex­alted. Oh that we were wise to make our Families little Churches, our dwellings habitations of righteousnesse, and recep­tacles of poor distressed ones; it may be the Lord might lengthen out our tran­quillity, [Page 128] build us up, and not destroy us.

2. See the creatures vanity. 2. Learne hence the vanity of the creature, and of all conditions here be­neath: why should we set our hearts on that that is not, or may soon prove other­wise then now it is? Isa. 2. 22. Cease, oh cease from man wh [...]se breath is in his nostrils; for wherein is he to be accounted of? It is better to trust in the Lord, then to put any Psal. 118. 8, 9.confidence in man; It is better to trust in the Lord, then to put any confidence in Prin­ces. Let me now adde a word of Ex­hortation.

Use 2. of Exhort. 1. To go­vernours to look after true wisdome and righteous­nesse. 1. To those who have the Govern­ment upon their shoulders, to look after true wisdome and righteousnesse as their establishment: that which goes to make up pride and lust, will surely moulder; that which is wicked and oppressive will downe with a vengeance. Equity and sincerity are the best poyze and ballast for your tumbling frames: your moun­tains are but weake, and your founda­tions unsetled. Psal. 73. 18. Surely thou didst set them in slippery places, thou castest them down to destruction. Is it not best for you to draw nigh to God, the unchange­able One, to cry to him, to lift up your souls in secret, to draw down that stabili­ty from heaven which cannot be found upon earth?

2. To be little in their own eyes. 2. How little and low should you be in your own eyes? think not your moun­taine [Page 129] so strong, that you can never be mo­ved, when as your government carryes that in the frame and make of it that is apt to change; you or your people, their condition, or your condition may soon alter; your confederates may prove ene­mies, and your trading passe to others; you stand now, but how soon may you fall? others may fall and rise; but if you fall, how hardly will your rising be? Men of low▪ condition cannot fall much; but dangerous is their state that are in high place; Facilis descensus, descent is easie, but its hard to get up again.

3. To have our Trea­sures in Heaven. 3. It may exhort us all, To have our treasures and hearts in Heaven. Sursum Corda. Arise, arise, for this is not your rest. How readily should you take leave of that that is going from you, and you cannot stay it? [...], Col. 3. 2. Set your affections on things that are above, and not on things on the earth, is the A­postles counsel; and if you will be follow­ing and seeking, he tells us what it should be, 1 Cor. 14. 1. follow after Charity, and desire spirtual gifts, that ye may edifie one another.

4. Cast off quarrel­ling pas­sions at these Turns. 4. Cast off those thoughts and passi­ons as unreasonable, that storme and quarrel at these alterations; Its your wisdome contentedly to submit to that which your bustling cannot remedy. We read of one, who when it was told [Page 130] him that his childe was dead, answered, Scio me genuisse [...]ortalem; I know I begat a mortal. When suddain and great al­terations present, cease to wonder; what is rivetted in the nature and composition of things, will not out; sparks will up, and stones will down, and so will King­domes.

5. Con­tend that the change may be for the better. 5. Lastly, let us all in the feare of God contend, that since governments are apt to change, and alterations will be; Oh! contend that they may be for the better. How desirable are the conversi­ons of a State and Nation? from Pride to Humility, from Vanity to Gravity, from Ungodlinesse to Holinesse, from Oppression to Releiving the poor; I, those would be happy Changes indeed, and such as would conduce to our pros­perity.

WE have heard that Kings reign by Christ, and that Government is set up for the good of men: But now we come to shew the unhappy inversion of power againg Christ, and of govern­ment against those for whose good it was intended. Hence your fifth Position. Pos. 5. Kings a­buse their Power. Gen. 10 10.

Kings and Princes have in all Ages grossly abused their power. The first King we read of is Nimrod, Gen. 10. 10. His Kingdome began at Babel: but what was he? v. 8. He was a mighty one, thats true; Kings are mighty ones, but where? in the earth, and for the earth; for earthly and sensual things, v. 9. He was a mighty [Page 132] one, but a mighty Hunter; not so much of beasts as of men. Saul was the first King of Israel; and what he was we all know. Now that they have thus abused their power, I shall shew these five wayes.

1. They serve themselvs more then o­thers. 1. They serve themselves more then others. Government and Governours you heard was set up for others, and their good; and to turne it to one person, or family, is a palpable abuse: How sad is it when their double portion of these out­ward things which should en [...]ble them to be more useful and beneficial to others, is imploy'd and laid out mainly to gain friends and servants to their own lusts and interrsts? Those who have been most popular, pretending love to their Coun­try, how wickedly have they interwoven their self-interests? when they have good successe in publick enterprises, how do they sacrifice to their own nets, applau­ding their own wisdome and power? You shall finde them sometimes affable and courteous; but is it not to inhaunce love and power to themselves, by the repute of their wisdome, birth and elo­quence? I [...]geniosi sed nequam; facundi sed malo publico: witty, but wicked; eloquent, but to publick damage; and thus they abuse their power by their corrupt selfe­seeking. 1 Sam. 8. 11. Its said, He will appoint for himselfe: He, that is Saul, and such as he was, will appoint for them­selves: [Page 133] But David who was after Gods own heart (in government as well as o­the [...]wayes) and those who be like David, they, they I say, will not seek themselves but the good of others: and now (me­thinks) I finde my hope enlarged for those who sit at the sterne of this Com­mon-wealth, that they being eminently and remarkably raised up by God, will seeke the honour of him who thus raised them.

2. They turn their power to the hurt of others. 2. They turn their power that should be for the good, to the hurt of others. God never intended power to oppresse; power to crush the weake and innocent, but to help and releive them: But I would daily observation and experience both in this and former ages did not proclame the miserable abuse of power. Read over your Chronicles, and there you will finde that made good which was spoken by Cato Cens [...]rius: Reges omnes esse de genere bestiarum rapacium, All Kings are akin to ravenous beasts, who prey and devour; they are great in power, and powerful in oppression. 1 Sam. 8. 13, 14, 15, 16, 17. They shall take your Daughters, your Feilds, your Seed, your Servants, your Sheep; and what is this 3. The Powers were a­gainst Christ in his per­son.taking, but unjust taking? and unjust taking is oppression, and oppression an a­buse of power.

3. The greatest powers were against [Page 134] Christ in his person, while he was upon earth, Acts 4. 26. The Kings of the earth stand up, and the Rulers are gathered toge­gether against the Lord, and against his Christ. No sooner was Christ born, but Herod seekes his life, and he is faine to be carried into Egypt; when he comes forth to preach, and work miracles, the Scribes and the Pharisees, and the Rulers of the people set against him, call him Bel zebub the Prince of Devils; and though he professed his Kingdom not to be of this world, but came in a low emptied con­dition; yet he is held forth as an enemy to Caesar, Joh. 19. 12. If thou let this man goe, thou art not Caesars friend; and so you know how he was condemned and abused by Herod and Pontius Pilate. Thus was go­vernment turn'd against him who set it up.

4. They have been enemies to Christ his peo­ple. 4. Kings and Princes have been bitter enemies against Christs interest and peo­ple. When Gods Israel was in Egypt, there arose a new King, Exod. 1. 11. that set Task-masters to afflict them with heavy bur­dens, that their souls served with rigour. Bur­dens, Taxes, Masters, Hardship, Servitude, is the best that Kings can afford the Israel of God. When they come into Canaan, Sihon King of the Amorites, will not suf­fer them to passe thorow his border, but gathers all his people to fight them: The Kings of Jerusalem, Hebron, Jarmuth, [Page 135] Lachish and Eglon made war with the Gi­beonits because they made peace with Israel. Josh. 10. 3. It was Jeroboam the King, the son of Nebat that sinned, and made Israel to sin, 1 Kings 14. 16. And a­gainst whom were all those bloody per­secutions under the Heathenish Emper­ours, but against the Christians, the ser­vants and worshippers of Christ? If any evil befel them, they make the Christians the cause of it; and then, Christianos ad Leones, carry these Christians to the Ly­ons, let them devour them: it was e­nough to make a man guilty if he were a Christian: Bonus vir Caius, sed Christianus; Caius was a good man, but a Christian; and thus is power inverted against Christ and his interest in his people.

5. They give up their power to the beast. 5. Kings and Princes give up their power to Christs enemie; can there be a greater abuse? Rev. 17. 17. The ten hornes, the ten Kings of Europe, they agree and give their kingdom to the Beast to receive laws from his lust, and to serve his de­signes. Rev. 16. 14. The froggs which are the spirits of Devils, goe forth to the Kings of the earth; and Rev. 17. 2. The Kings of the earth commit fornication and are drunk with Use of In­struction. 1. See the ground of the turns upon King­domes. the wine of the great whore: and thus you see power abused.

1. See here the foundation of turnes and changes upon kingdomes and go­vernments; they are departed far from [Page 136] their right ends, become corrupt and a­bominable, so that the Lord cannot [...]uf­fer them. Are these the powers that I set up (saith God)? did I ever intend they should be against me and mine? did I set them up to pride themselves in their lusts, and to oppresse those that are better then themselves? Surely no. I will now arise saith the Lord, and overturn, overturn, over­turn them.

2. Kings little de­serve the name of Holy. 2. See how little they deserve the name of Sacred Majesty, who were so pro­fane and mindel [...]sse of holy things, that keep up Religion not out of consci­ence, but custome, not that God may have his homage and men Gods blessing; but out of State-policy to keep men in awe; how grosse flattery is it, both of dead and living, to count their memory blessed, who were so crooked and cursed in their courses?

3. Judge no cause by great followers. Joh. 7 48, 49. 3. Judge not of men or causes to be good, by the greatnesse of them that own them and follow them. When Christ was in the world, Joh. 7. 48. the question was, Have any of the Rulers or Pharisees be­lieved on him? any of your great wise men? No, I warrant you, they know better, they are more wise then so: v. 49. but this people, this poor people, gid­dy people, nay cursed people that know not the Law, Luke 23. 35. The Rulers derided him, and Luke 24. 20. Our chiefe Preists [Page 137] and Rulers delivered him to be condemned to death, and to be crucified. You must not make the great ones of the earth your ex­ample; for then you will follow wicked­nesse.

4. Learne the true value of earthly Powers. 4. Undeceive your selves about the true value of earthly powers: The Trap­pings of power are not so good as we count for, because power it selfe may be so soon and grossly abused: Grace, grace, is most desirable, which is proper and active to correct these abuses, and cannot serve to these wicked inversions.

5. Let those that rule be circum­spect. 5. Lastly, is it any undue inference, that seeing Kings have abused their power, to call upon those who take their places on them, to be circumspect, very circumspect? what hath been, may be again; what hath been abused, may be abused: Mistake me not; I am far from bespattering those whom I am bound to honour; surely Gods great deliverances, and his peoples blood, are fresh upon their hearts, and will raise up a redoubled consideration in them how to honour God and serve their present generation, in the manage­ment of publick affairs.

GOvernments you heard were apt to change; yea to change from good to bad, and from bad to worse, and that brings in a breach. Sin and sorrow are inseparable companions; if sin goe before, sorrow will follow after. To be clothed with power, is an honour; but to abuse power is a sin, and such a sin as will make way for ruine, desolation, and de­struction. Hence your sixth Position.

[Page 139] Pos. 6. Sins of Princes break their Power. The sins of Princes whereby they abuse power, carry a tendency with them to breake their power. All their power is from Christ, and all sin is against him; and surely he will never maintaine his own power in a way against himselfe. As Princes have power over other men, so they sin in that power; they sin as they are men, and they sin as they are men in place, as Princes. Now their Princely sins are those that break their Princely power; as thus.

As 1. A lazy spirit. 1. Indulging of a lazie spirit, tends to break their power. They gladly ac­cept of the honour, revenues and obser­vance of their places; but transferre the care to others. Corona curarum nidus, A Crown is a nest of cares; they love the Crown, but will not undertake the care: They are too nice and delicate, they must not misse their meals, their naps, their sports, no not for a publick good. No wonder then if God cause that to passe from them, which they so put away from themselves; and make that over to others in the honour, which they long before made over to them in the worke and service.

2. Not ac­counting with their Ministers. 2. When Princes take no account of their Ministers, it tends to break power. I know its impossible Princes should per­forme all their duties in their own per­son: They have much lieth upon them­selves, [Page 140] and they have more to transferre to others; Its a wasting sin to put off what is inherent in themselves; and tis no lesse to transferre to others, and take no ac­count of them. They must have their Ministers; thats granted; but their Mini­sters must be accounted with, or else all will fall: It keeps them in due awe and order, to think they must to an audit, give account of their stewardship. Places and justice will be bought and sold, pub­lick treasures exhausted, publick negoti­ations slighted, and what care they, when they know they shall be let alone? How unworthily may men betray their trust, dishonour their Prince, and wrong the Nation, yea do it boldly, when they know they shall goe unexamined, and so unpunished? Princes devest themselves of their highest power by this neglect; and its jus [...] they should fall short of the reverence they exp [...]ct in the hearts of those who are under them.

3. When will is Law, Greg. in Moral. 3. When will is Law, then down goes rule: Non debet Princeps dominari sed Ratio: The Prince that is the Prince in his will, should not beare sway, but Rea­son: Government hath no such enemy as self-willednesse; never do Princes lose so much of their power as when they exalt their will against Law; they think 4. Not executing good Laws.they gain, but then they lose most.

4. Neglect of looking after the execu­tion [Page 141] of good Laws, much infeebles their power: Kings should be living laws, Re­ges vivae leges, their carriage so regular, as to command imitation, and their care great to see good laws executed: Exe­cution makes good Laws alive; and good Laws well executed, makes Kings live; for their power is advanced in their exe­cution, and neglect herein is fatal and ruinous to them.

5. In­justice. 5. Injustice tumbles down Chairs of State, Prove. 16. 12. The Throne is esta­blished by righteousnesse: but Mic. 7. 3. Its doing evil with both hands when the Prince asketh and the Judge asketh for a reward. When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry, and are not eased, when might overcomes right, its a woful victory, and such an one as they shall have no cause to triumph in; for Christ will cause them to vomit up all their sweet morsels, and to repent of their unjust dealings.

6. Sinful confor­mity to neigh­bour Nations. 6. Sinful conformity to neighbour Na­tions doth no good. It displeased God and his servant Samuel, when the people cryed out Make us a King, 1 Sam. 8. 6. and the great argument was, they would be like o­ther Nations: So verse 6. Give us a King to judge us; and verse 5. Make us a King to judge us, like all the Nations. When we conforme to their pride, their fashions, their excesse, their wantonnesse; will not this undermine us?

[Page 142] 7. Undue interpo­sal in the things of God. 7. Undue interposal in the things of God will pull down the powers of men. God hath reserved it for his own wis­dome, power and holinesse, to give the Law of his worship; His teare is not to be taught by the precepts of men, or made good by their powers: The patterne of the Ta­bernacle and Temple is to be fetched from God alone; we are not tyed to waite for mens commands to serve God; they may make our services to be more safe in the practice, but not more righteous in themselves. Gods command is a suf­ficient warrant, and its high presumption for any to interpose therein, to corrupt or crosse his service.

8. Perse­cution of the good and quiet. 8. Unjust persecution, and prosecuti­on of the good and quiet of the Land cracks authority. They are to be ter­rour to evil doers, and then their authority comes forth in the power of it; but they must not be terrours to those that doe well, nor strengthen the hands of the wicked, and sad those whom God would not have sadded. This will never stablish any government. Christs interest is in his people; the best way for Princes to main­taine their interest, is, to fall in with Christs interest. His people are his an­nointed ones, and they must doe them no harme. Zach. 12. 3. Jerusalem is a bur­densome stone; all that burden themselves with it, shall be cut in pieces, though all [Page 143] the people of the world be gathered together against it.

Use 1. of Instruct. See the cause of our turns. 1. See the cause of the great turns that have been among us: Former ages can­not parallel our stories; you know how God hath set up his Throne for Judge­ment, and called the great and mighty ones to the barre, and cut them off. And oh! that now these who yet remaine would turn their eyes hither, and see (though it be late first) see the true cause that cracked all former greatnesse, and be humbled; confesse their sins in their de­solations; and if they cannot see their fins as cross to God, let them abhor them as enemies to their own State. Oh! that they would accept of this counsel, To breake off their sins by righteousnesse, and their iniquities by turning to the Lord, that so (if possible) there may be a return of their tranquillity.

Use 2. of Admoni­tion. Suffer I beseech you yet once more a word of admonition; the Lord make it precious healing balme to you.

1. Watch the heart in lawful things. 1. Watch over your hearts in lawful things, and with all keeping keep your hearts therein. Its lawful surely to eate and drink; and for you to eate of the fat and drink of the sweet, yea to feast your selves daily: But tis not lawful to feed without feare, Jude 12. Eccles. 10. 16. Wo unto thee oh Land when thy Princes eate in the morning. Its lawful to eate, but not to [Page 144] eate unseasonably; Prov. 31. 4. Its not for Kings O Lemuel, its not for Kings to drink wine, or Princes strong drink; least they drink and forget the law, and pervert the judgement of any of the afflicted: its not for Kings so to drink as their drinking shall make them light and frollick, so as to forget the law, the afflicted and their cause. Math. 11. 8. They that weare soft cloathing, [...], wearing them daily, are in Kings houses: But we read withal, Zach. 1. 8. I will punish the Princes of the Kings children, and all that are cloath­ed with strange apparel. If the softnesse of their apparel betoken a greater softnesse of their temper, it is not their being in Kings houses shall save them from punish­ment. Strange apparel: Jun. Indumento alienigenarum: apparel in imitation of strangers, people of another Nation, when they frame themselves into the garbe of a Conquering people, whether Egyptian or Babylonian, and testifie their spirit by their habit: Omnes qui exoticis vestibus le­vitatem animi prodebant. Drufius. Such who betrayed the levity of their minds, by their phantastical apparel: Probabile est, saith Calvin, Aulicos stulta affectatione mutasse vestes: Its likely the Courtiers out of a foolish imitation changed their garments. I would our Courtiers were not guilty of new▪fangled fashions, and garish garments, paintings and powder­ings, [Page 145] spots of beauty, and naked breasts, opening their shop-windows as if their modesty were put to saile. You may questionlesse, sometimes relaxe your minde from your serious and weighty employments, and follow your Recrea­tions and Pleasures: but take heed of being lovers of pleasure; that will make you poor men, Prov. 21. 17. and to be, [...], lovers of plea­sures 2 Tim. 3. 4. more then lovers of God, will render you worse then poor, even wicked men: beware your pleasures be not your ma­sters; for then you will serve diverse lusts as well as pleasures. Tit. 3. 3. Malus si re­gat, servus est tot dominorum quot vitiorum; One saith, If an evil man rule, he is ser­vant of so many Masters as he hath vices. Look on the pleasures of the flesh as the bane of your spirits, and your Courtly pompe to be but so much pageantry: When Agrippa, Acts 25. 23. is said to come with great pompe, its in the Greek, [...], with a great phancy; great pompe is no more. Worthy is the record of that great and good Courtier Moses, Heb. 11. 25. who chose rather to suf­fer affliction with the people of God, then to enjoy the pleasures of sin for a season. 2. Beware of self-love.

2. Beware of covetous self-love, the canker of publick places. Exod. 18. 21. The men there to be chosen Rulers, must be▪ hating▪ covetousnesse. When Samuel [Page 146] would deter the people from a King, 1 Sam. 8. 11, 12. He pleads, He will take your sons for himselfe, for his horsmen to run before his Chariots, to care his ground, to reap his Harvest; its all His, His, His; wicked Princes pretend pub­lick transactions and necessities, when the maine is to fill their own Coffers; they spare neither their own children, nor strangers, bnt exact their Customes from them, Math. 17. 25. But exceeding ter­rible is that of Jeremiah to such, Jer. 17. 11. He that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a foole.

3. Exalt not your selves un­duely. 3. Exalt not your selves unduely, for that will bring you down, Prov. 16. 18. Pride goeth before destruction, and an haughty spirit before a full: proud speeches, ge­stures, carriages, should be abhorred by you. Its one thing to keep a due distance, another thing to be proud: Its one thing to maintaine your place, and another thing to be haughty. It was the fault of good Hezekiah, that his heart was lifted up; I but it was his great commenda­tion, that he humbled himselfe for the pride of his heart. Be not wise in your own eyes, but give eare to the wisdome of the Ancient, and the petitions of the poor.

4. Anger misbecomes you. 4. Anger and malice misbecome any wise man, much more a Prince. Irasuror brevis est; Anger is a short madnesse, and [Page 147] malice is illwill continued, and both should be banished from you. How fa­mous was Moses for his government, and yet the meekest man of all the earth? Perit judicium quando res transit in affectum; you will lose your judgement when your af­fections are distempered, Eccl. 7. 9. Anger resteth in the bosome of fools; and folly should be far from them that govern. How ill did Sauls anger become him, when he calls Jonathan the son of a perverse rebellious woman? 1 Sam. 20. 30. and as little will it become Princes now.

5. Forget not others kindnesse to you. 2 Chron. 24. 22. 5. Forget not the kindnesse of others to you, and your engagements and pro­mises to them. Rulers must be men of truth, Exod. 18. 2 [...]. True in performing their promises. Its a brand on King Joash that he remembred not the kindnesse that Jehojada had done unto him, but slew his son Zechariah. Prov. 17. 7. Excellent speech becometh not a foole, much lesse does lying lips a Prince. Ingratitude, and un­faithfulnesse, is bad in any, but worse in a Prince, who have wherewith to reward good service, but do not.

6. Look that fol­lowers prove not flatterers. 6. Look well that your Courtiers, and Counsellers prove not flatterers: [...]: flatterers are Crows, Prov. 26. 28. A flattering mouth worketh ruine. How many such mouthes are a­bout great ones, and how much do they worke their ruine? 1 Kings 22. 12. All [Page 148] the Prophets prophesied saying, Goe up to Ramoth Gilead and prosper: but that pros­perity was his death, v. 37. for the King died. Its the unhappinesse of great ones that they have few to speak truth to them; men rather seeke to please the humour of great men, or to serve themselves upon them, then to speak plaine and faithfully to them.

ALI sin is of a spreading nature, and the sins of Princes are most spreading; their sins undoe their power (as you heard) I, and their people too, as appears in the seventh Position.

[Page 149] Pos. 7. Wicked Prince, wicked people. Princes being wicked, people grow wicked too, Prov. 29. 12. If a Ruler hearken to lyes, all his servants are wicked: he will not want those that will feed a lying, proud, uncleane humour in them. A wicked King makes a wicked Court, the Court infects the City, and the City the Country, and one Country another. Sin is an epidemical plague, and soon spreads the infection; and the strongest infection is from the highest powers as appears, Because,

Reas. 1. Wickednesse in Princes comes in another dresse. 1. Wickednesse in men of high place is misrepresented to the people; it comes to them in another dresse, and under ano­ther hue then indeed it hath; people are so foolish to conceit all well that great ones do. Joh. 7. 48. Do any of the Rulers believe? they thought unbeliefe no sin, because the Rulers believed not. Pride in Princes is lookt on but as Statelinesse; their Luxury, living freely; their Wan­tonnesse, Court pleasure and merri­ment; and their Oppression, their praero­gative: What we would abominate co­ming from meaner persons, we fall down and magnifie in them. We read 2 Kings 3. 36. whatsoevor the King did, pleased the people; and if he do wickedly, that will please them too; and they are ready to fall in with their wickednesse. Reas. 2. Good La [...] are not ex [...] ­cuted.

2. Wicked Princes leave Gods Law unexecuted, and wickednesse unpunished; and this layes the rains on the neck of the [Page 150] peoples lusts; what are laws to them if not executed? who would not be during in sin, when he can escape free? Under-Magistrates move according to the na­ture and motion of the Supreame: If his motion be irregular, theirs will prove excentrical; if the one sell places, the other will sell justice: None look after Magistrates, and they as little look to their unde -officers; and so, all wicked­nesse hath a free course.

Reas. 3. Wickedness is establi­shed as by a Law. Psal. 94. 20. 3. Because we finde wickednesse esta­blished then as by a law, and that opens all the fountains of hellish deeps, and makes a deluge of sin to drown men in. When wickednesse gets the Throne, and mischeife is framed by a Law; then as it is verse 21. wo be to the souls of the righ­teous, and the blood of the innocent: Honor virtutis praemium: Honour should be the reward of virtue; but when it is misplaced, and become the reward of vil­lany, not virtue; when prophanation of holy times, and things, shall be ushered in with his Majesties declaration and book of sports: now he is scarce a good sub­ject reputed, that is not a good dancer and sporter then. When roguish Stage­players shall passe as his Majesties ser­vants, who dares hinder the actings of their wickednesse? and will not people follow it faster then they can act? yes, and it may be, out act them too? yes surely.

[Page 151] Reas. 4. Because of National Priests. 4. Because of the Preists of the Nation. It hath still been in all times like Prince, like Preist; Kings had their Bishops, Bishops their Chaplains, Chaplains their Friends and acquaintance to cry up his sacred Majesty, his blessed memory, and happy reigne: when if sifted. we shall not finde much truth in any of their as­sertions. Ahab had his Prophets crying Goe up to Ramoth Gilead and prosper, when God neither commanded the going up, nor promised the prosperity. Will it not promote ungodlinesse when the Lea­ders of the people cause them to erre, and commend such bad examples to them? like Prince and like Preist, and Hos. 4. 9. like Preist, like people.

Reas. 5. People are led by ex­ample. 5. People are mightily led by example, and no example so potent as that of great ones; men affect to please them, hoping they may by their greatnesse do for them; or fearing if they conforme not to them, it may prove their prejudice. Regis ad exemplum totus componitur orbis, all the World is moulded by the example of their Kings: What shoales of Drunkards will wallow in their mire, and reele in your streets, when the Prince loves bottels of Wine? Good God! how will men stretch their wits to invent new oaths and curses, when the Prince is a Blasphemer: wickednesse seems to come off with a grace from these Grandees; and how [Page 152] punctually will gracelesse ones follow their perverse wayes?

Ʋse 1. Rulers have much to answer for. 1. How much have sinful Rulers to answer for, not onely their own sins, but other mens also? how many sons of B [...]lial do they bring forth by their example, and multiply guiltinesse on their own ac­counts? Princes implead people for facti­on, sedition, tumults and riots, and not without cause: But may not people in­dite them for bad example, for setting the blurred coppies that they write after? and may not Princes blame themselves for making the people first wicked and then rebellious? Again see

2. Exam­ples move much. 2. Examples move much, plus movent quam miracula, yea more then miracles. Miracles are cause of present wonder; But are soon forgotten; examples are repea­ted and daily before us: Example is a short way to good or evil: Oh! then look a­bout you, whoever you are, that are a­bove others. Magistrates, Ministers, Cap­tains, Parents and Masters of Families; you of all others, should be burning and shining lights, holding out the word of truth in your godly conversation to your people and souldiers; Husbands, Parents, Ma­sters, obseve your duty in your dignity, and so deport your s [...]lves, as your Con­sorts, Children, Servants, may see their 3. Wi [...]ked­nesse is in [...]ur [...].rule in your actions.

3. Take notice (People) what great [Page 153] wickednesse is rooted and rivetted in you; you could not take that impression from evil example without (as you do) if you had not a body of sin within: oh thank your naughty hearts, for being so soon tainted. Satan comes to our Savi­our and findes nothing in him, Joh. 14▪ 30. but in us he findes a strong party for him. Indite your wicked, proud, passionate, uncleane, ungodly Natures, for your forwardnesse, too too great forwardnesse to follow what is evil; the theives with­in open to those without, and both [...]ob and spoile.

4. Its just that we suffer from Princes. 4. Lastly, how just is it that you suf­fer from Princes, when you grow sinful from them? can you be content to fol­low them in evil, and be discontented to receive evil from them? little doe you know how your following hardens and encourageth them in sin; they grow worse and worse, and you help to make them so: no wonder if you finde them bitter to you, when they finde you wicked against God.

YOu have heard of Power abused, Chap. 12. and how the sins of Prin­ces tend to break that power, Chap. 13. and that when Princes are wicked, people prove so also. Let us now see all these Pos. 8. Abuses in Princes & people, ad­apt to Civil War.joyned together in this eighth Position.

That abuse of power in Princes, and wickednesse in people, adapt to Civil War. Rehoboams abuse of power caused the ten [Page 155] Tribes to rend from him; and the wic­kednesse of the Benjamites caused the people of Israel to war against them.

1. It doth so with good men. 1. Abuse of power sticks much upon some serious and godly spirits; it did so on our Worthies in that long Parliameut: Worthies I call them; for truly they did worthily in their time: and we know how sensible they were of the Supreame a­bused misled Power, how oft they peti­tioned, how long they treated, and trea­ted, waited and waited, and at last were forced to defend themselves: In which defence, God and their consciences, and we can testifie, how tenderly they pro­ceeded, and how unwillingly they were drawn to act at last as they did.

It will not stand with the wisdome of some men to see the Laws (which are the wisdome of our Ancestors put forth with power and Authority) to see them I say, trampled upon, and foolish self-will exalted:

The courage of others cannot brooke unjust commands over their persons and demands of their estates. Some beleeve God hath invested them and theirs with a liberty which they cannot lightly part withall; but are tyed to maintaine. Others conceive they are betrusted with publicke interest, and therefore dare not but speake plainly, and act boldly.

Some feare they should offend, by [...]in­full silence and subjection.

[Page 156] Other feare they should be unfaithfull to those in power to see them abuse it, and not let them know it:

All are sensible of power abused, would faine have abused power rectified; but if to the abuse of power, there be added per­versnesse, and supremacy of will, cease to wonder if you meet with a disposition to warr, yea the worse of warrs, a civil warre.

These wise, couragious, conscientious Men, are leading men, and have many fol­lowers; their good affection to their Countrey being so oft tryed and known, obliges their countryes hearts to them: How many have bin made wise by their wisdoms, and instructed by them in prin­ciples of power and state, which they ne­ver knew, and begin to be acquainted with the terriers and boundaryes of prero­gative and liberty?

Courage is not confin'd to leaders, but is that which is competible to those under command, who share in it as well as they that lead them. Our great Councell found that if they d [...]rst lead, they should not, nor did not, want followers, yea fighters too: I think never nation had such a Par­liament, nor Parliament such souldiers. It was our happinesse, we had so many conscientious, as well as couragious men: and surely as courage, so conscience pre­vailed with many, yea exceeding many, [Page 157] both commanders and commanded: How glad were many poore, precious soules, to see those whom they had chosen, to make lawes for them, to endeavour to keepe a good couscience toward God and toward Men, towards Authority and those under it! And sure it could not but re­joyce the hearts of those conscientious worthyes, to finde so many to love & pray for them night and day: let them looke to their Conscience, in what they com­mand▪ for they still found a ready consci­ence in them to obey. How many dayes and nights too, have bin spent on one side in councell, on the other in fasting and prayer! oh the frequent and fervent mee­tings and prayers, that we have had, and now reape the answers of! what a mighty spirit of grace did God poure out on Pa­stors and people, on Captains and souldi­ers; on Counsels and congregations, that we may truely say, Never such a praying Parliament, a praying city, a praying ar­my, and a praying people as we have had; and all this occasioned by abuse of power. See the height of Gods goodnesse, that can and doth bring light out of dark­nesse, sweetnesse out of bitternesse, and good out of evill: little did those then in power intend to draw forth such a spirit of prayer; but though they intended evil, God turned it to good: But all this while we 2. Its so in bad men.speak but of one party. Nullū bellum utrin (que) [Page 158] justum. No war, & so no civil war can be just on both sides. Its the miserable fate of war, that besides all the misery of it, there is unavoidably iniquity cleaving to one side, or other. We have yet bin speaking of the better side; but let us looke, and you will finde folly as well as wisdome, and wick­ednesie as well as conscience, nay more, and in more, to adapt to civill war: for

1. Pride in Princes produceth pride in people. Pride in Princes produceth pride in people: It inrageth their hearts, when they see they are not owned as Brethren, but abused as slaves, 1 Kings 12. 13. Rehoboam answers the people roughly: and vers. 16. the people return as bad an answer, What por­tion have we in David? and what inheritance in the son of Jesse? To your tents, O Israel. How doe they grudge the unworthy flat­tering Courtier, the ingrossing of their princes love, which they should share in, and not have all contracted and centred in a favorite? How did their stomacke rise to see vile persons preferred, and their bet­ters slighted, and laide aside?

2. Pride brings in Luxury. Pride introduceth Luxury: when mens minds are high, then they thinke how to live high, in their dyet, apparrell, plea­sures, recreations, entertainments: how wel might many live if their minds were sui­ted to their state, a low minde, with a low state! How happily do many live, that ne­ver live to see a hundred pound of their own together! but when Men aspire to be [Page 159] like those above them, when their state wil not bear it, it utterly breakes them.

3. Luxury begets po­verty. 3. Luxury of people introduceth poverty: He that loveth pleasure, shall be a poor man; and he that loveth wine and oyl, shall not be rich, Prov. 21. 17. When men indulge their palates, gratifie their ap­petites, exceed in pleasures, gaming, ap­parrel; poverty comes on them like an armed man.

4. Poverty discontent. 4. Poverty makes people disconten­ted, and those most who have been rich, and have made themselves poor: Now they think of what they had, but have not what they had, but spent, and spent unreasonably: Now they would be glad of that which they profusely lavished out to releive their extreamity; they cannot worke, and to beg they are ashamed; and thus they pine and whine in discontent. 5. Discon­tented peo­ple medi­tate on their pres­sures.

5. A discontented people meditate their pressurs beside their poverty; and begin to think what hath been done by such as themselves in former times; and what? have they lost their English blood and spirits? and shall they betray them­selves and their posterity into slavery? for so they call due obedience. No, no, never they; it shall never be said so of them: and presently in this discontent conclude themselves strong enough in their multitude, how weak so ever other wayes.

[Page 160] 6. Then payments for publick use, are cryed down. 6. All payments for publick use (how necessary and reasonable so ever) are de­cryed and op [...]osed: they conclude them­selves oppressed, and not pittied; bur­thened and not eased. 1 Kings 12. 18. Re­hoboam sent Adoram who was over the Tri­bute, and they stoned him with stones that he died. New Customes, Impost, Leavies, Cesses, Taxes, and Excise, do much re­gret upon them; and were it not for fear, would never be paid. Those that appear or speak for these payments, they are strait way condemned as common adver­saries of publick Liberty, and friends to Tyranny.

7. People grow weary of their Trades. 7. People grow lazie, and weary of their Trades, and now cry, away, away with following their Arts, Callings, and Occupations, which peace had trained them up to, and improved them in, and wherein God had blessed them, to main­taine themselves and their families: These they look upon now as poor and low wayes; and determine that its bet­ter be marching, loytering, plundering abroad, then at home stitching, weaving, plowing, and such like.

8. They feele much want, and feare 8. They feele much; but feare more.more; and that drives them on to a de­spaire, and desperation to a sturdinesse of spirit, and crossnesse of resolution; Pr [...] ­stat perire semel quam quotidie: If the worst come to the worst, its better to [Page 161] perish once then daily: things are bad now, and will be worse; we may com­plaine, but we look for no redresse; bet­ter die then starve, once then ever, spee­dily then lingringly.

9. There be mauy In­cendiaries. 9. There be many Incendiaries to aug­ment their feares: All Ages and Coun­tries have bred such crafty ones, who love and live in troubled waters: Now is their time to plot and plead, to tell those who are rich, that the State will pill and poll them, so as to leave them poor e­nough. They perswade poor ones, that they cannot be worse then they are; they have nothing to lose, and they may gain something by changes; alterations will make them rich; they distil into some mens mindes, that Government is but some mens policy to keep themselves in power, and others in feare; and why may not they be as able to rule others, as others them?

10. These Incendiarys have many followers. 10. These Incendiaries have many fol­lowers; they meet with many that sucke in greedily their discourse, and are very credulous of their flattering whispers. How much do these beutifews work up their disciples to a rage? and if they can highten that rage into a tumult, and tu­mult to a farther mischiefe, they think themselves gallant men, and they have acted their parts well enough. Now ambitious men, who thought all this [Page 162] while that they have been unduely kept from honour, pirk up themselves, as ha­ving a season to rise and head a discon­tented multitude.

Now follows a use to Princes, to Peo­ple, to All.

1. To Princes you are not strong in your Ʋse 1. To Princes.power, but in the good use of it; you are apt to cry out of the people that they are factious, seditious, mutinous, and it may be they are so; but are you free? are you guiltlesse? have not you tempted them thereto by your unjust dealing? Pharoah complains of the Israelites; You are idle, you are idle; but never eased their burdens. When people are stubborn, refractory, giddy, and disobedient to­ward you, may not you then recall your disobedience to Christ, and injuries to them? and conclude, God is just, though the people be wicked and unthankful? No marvel if they fall short in obeying, when you exceed in commanding: what wonder if they pitty and seek to help themselves, when their shepherds do not pitty them? You take it ill, and justly you may, that men speak evil of you, and your government, and you call it Treason; but withal examine, do not you Lord it over them, with a Sic volo, sic jubeo, volu­mus & mandamus? We will and com­mand; and it may be with more will then reason; do not you give them just cause to complaine?

[Page 163] 2. To peo­ple. 2. A word to the people; You cry out of Wars, cruel Wars, the worst of Wars, Wars in our own bowels: our Wives are husbandlesse, our Children fatherlesse, our Fathers childelesse, our Houses desolate, our Estate wasted; Tra­ding decayes, but Cesses increase; we have spent so much blood, and yet no peace: we thought now and then, by this or that meanes, by Parliament, Council or Army, we should have been settled; but we finde we are far from it. Oh! the times! hard times, evil times, never worse! But all this while, you forget that you have made them so. Your wickednesse, unthankfulnesse, pride, luxury, have set the hearts of Gover­nours against you, and set you one a­gainst another. James tells us, Jam. 4. 1. Wars and fightings come from your lusts that war in your members. How much, how exceeding much better were it (if you must be fighting) to take up the ancient Christian weapons, of Prayer and Teares, to implead and persecute your sins. Now followes a word to all.

Ʋse 3. To all to admire God in his good­nesse. Admire with all admiration the riches of Gods goodnesse; that though those who have been in power have abused it, and themselves; and those under power, have abused the powers they should be under, and their liberty too: That yet, [Page 164] yet, God in much mercy hath restrained so far the rage and actings of men, that we have not daily insurrections: and that although there have been Armies formed in Scotland, Ireland, England, he hath subdued and scattered them; and while I am now writing, behold many re­newed and reboubled causes of admira­tion; that though there have been (I wish I could not say among the Saints) a froward, pettish, grumbling, discon­tented spirit, boyling over with unruly passions, and some breaking forth into horrid riots, as in Salisbury: yet God hath scattered and suppressed them; Blessed, for ever blessed be his Name. Oh! that all, high and low, Governours and governed, would follow after righteous­ness, and judgement; That, that, would be the stability of their rule and peace; Fiat justitia ne ruat Mundus: Let justice run down like a streame, and righteous­ness like a mighty torrent; then shall our peace be abundant, and our prosperity be increased: Who ever lost by doing well, or gained by evil doing? Gaine is what remaines to a man, omni damno deducto, when all his loss is computed; Righte­ousness may suffer for the present, but it will greatly advantage in the end.

COncord and agreement is the health of a State; and when a State is in health, their little, yea their least things grow, and grow prosperously: Concordia parvae res cresunt; their little number and learning, their little estate and traffick, yea their religion and good manners, all grow: But sedition is the sicknesse that infeebles their strength, so that no person in his place can well performe his duty; it pines away their comfort, and convul­sions them into an irregular motion: se­dition doth so much; I, but Civil War is a sicknesse unto death, yea the death it [Page 166] selfe of a Common-wealth. Hence your ninth Position.

Pos. 9. Civil wars cause rui­nous Turnes. Civil Wars produce ruinous fatal Turnes and changes. Farewel all publick life, activity and comfort, when Civil wars prevaile. A State may live and live gal­lantly in a war-faring condition, as in Holland; l, but it is the States of the Ʋni­ted Provinces; Their arrows must be tyed together among themselves, though head­ed to wound their adversaries. A King­dome divided against it selfe cannot stand. See this in these eight passages ensuing.

1. Govern­ment is then de­stroyed. 1. Civil war destroyes government; That which you heard was set up by Christ, and so much for the good of the World, is here taken away. We may justly take up a bitter lamentation, to see the Magistrate and Officers of justice and peace to be despised. Lam. 2. 6. In the indignation of his anger he hath despised the King: here, here, is that sad state of B [...]l­lum omnium contra omnes, a war of all a­gainst all; as its spoken of Ishmael, Gen. 16. 12. His hand against every man, and every mans hand against him; so here: but most deplorable it is to see those who beare the sword of justice slighted, put down, abused. The honour of Citizens and people, is collected into their Magi­strates, Judges, and Justices of the Peace; but here in Civil wars, it is buried, laid in the dust.

[Page 167] 2. Laws are then silent. 2. Equity and Laws, are not heard in Civil wars: Those Laws that guide men to their edification and peace, are not regarded. Silent leges inter arma: The Laws are silent when weapons speak.

The barbarous souldier makes weapons more prevaile then Law: Let the law speak never so much reason, peace and profit, yet they slight it: Now will and lust is law, lawlesse law! We pitty men in Bedlam, in their frensy fits, deprived of reason, acting more like beasts then men: In Civil wars, insaniunt omnes, all men are mad, cutting their own throats, slay­ing the life of all their comforts at once. Laws are Gods wisdome, found and held out by men for our good: but how little is God or man, their wisdome or our own good regarded here? Nothing but oppression and unjustice, pillaging and plundering is looked after. Terras Astraea reliquit. Judgement is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter.

3. Religi­on is slaine. 3. Civil wars slayes Religion and De­votion: Victa jacet pietas. You shall meet with oathes, cursing, raging, rail­ing, but no prayer; they fight and de­stroy, but call not upon God.

Modesty, truth and faithfulnesse, are fled away, and cozenage and deceit are come in their place. Let the faithful servants of Christ cry aloud, and not spare; tell them again and again of their sins and transgressions; yet who believeth their re­port? Let me allude to that in Lam. 2. 6. They violently take away the Taber­nacle, and destroy the places of the As­sembly, and cause the solemne Feasts and Sabbaths to be forgotten in Sion, and no remembrance of any thing but of their Abominations.

4. Learning and Trad­ing fall. 4. Down fall Learning and Trading, which maintaine the glory of a Nation: alas they are now quite dead. Study of Tongues and Arts, Philosophy, Divinity, the Secrets of Nature, the Mysteries of the Gospel, are now laid aside. The Me­thods of training up Children to be ser­viceable in Church or State, are under­valued. How extensive is this evil, that reacheth the child unborn, who hath cause to curse it, in that it shall want good edu­cation? Men now had rather have bare shops, then shops well furnished; their shops empty, rather then full for an ene­my: The Husbandman will not plow, when he hath not hopes to reape; or [Page 169] sow those feilds which he thinkes Horse or Foot will trample or eate up.

There is now no respect to the Plough; the feilds lie fallow, because the hus­bandmen are taken away, and crooked sickles are turned into cruel swords. Merchants are now embargoed, they can­not receive their returns, because they are surprized by the way; and they are un­willing to send forth, least they should adde to their surprizers.

5. It makes a rich peo­ple poor. 5. Civil wars make a rich people poor, and a strong people weake: Divitiae san­guis reipublicae. Riches are the blood of the Common-wealth; but these wars strick so in that veine, that the Common-wealth even bleeds to death. Trading being stopped, hinders the coming in of wealth; and Souldiers will take care to ease you of what you have: Its not any good cause, but money that many fight for. Souldiers of fortune, or rather without fortune, would not care if both sides were beaten and undone; so they might have to swill and pipe, to hunt and whore withal. Mistake me not, I abhor to re­flect on honest Commanders or souldiers: I believe our Nation can produce the most and best of them in the World; and [Page 170] which is a wonder, souldiers being used to take away what is precious; God hath engaged us to that rank of men for all the precious things we do enjoy: But yet we know all are not so; and that many Families can speak by sad expe­rience.

6. No safety to any. 6. No safety to any in war: Nulla salus bello; so much is that great Law inverted, that now Destructio populi suprema Lex; Not the safety, but the destruction of the people, is the great Law. Their work and businesse is to slay and burne, pluck up and pull down, ruine and destroy. How many Countries, Towns, Villages, Families and Persons, have we known desolate and without inhabitant? How many stately Edifices, the seats of Noble Families, have we seen levelled with the ground, and the owners know them no more? Behold the justice of an aven­ging God; do not some of the members of the greatest Family that was in our Nation, wander like Vagabonds, from one Country to another, being burden­some where ever they become? and en­joy nothing of all that their Ancestors possessed, but possessed their wicked­nesse. How many of both sides complain that they are undone; some by their enemies, others by their friends? I know my selfe where a good Gentleman suf­fered more in one night, by some of his [Page 171] own party, then some of his neighbours paid in some years Cesses.

7. Planta­tions are nipt in the bud. 7. Good Plantations which are the chil­dren of the Common-wealth, that swarme out from them and hive in a forreigne Country, how are they nipt in the bud, by Civil wars? They are gone from you, but so as they cannot live well without you. Methinks I hear those many thousands of precious souls in New England complaine, that they are forced to goe too like the Natives, almost naked, and all because they cannot have cloaths from their friends, who were wont to send to their refreshment; and now they here need what formerly they spared them. Harke, harke, the cry of Virginia, Barbados and other places, who say; God is good to us in giving us Commodities, but we have no Market for them; your wars obstruct our returns. If you will not regard the cry among your selves, yet let the cry of many thousands of us, so many leagues off, ring a peale in your eares. Oh for Gods sake, for truth sake, for yonr ene­mies sake, agree agree: Will you at once destroy your selves, and kill us at this distance? The Lord awaken your hearts, and soften them to a speedy setled com­posure.

8. Victo­ries of civil wars, are much to be lamented. 8. Lastly, even the victories of Civil wars are much to be lamented. In other victories men use to ride in Triumph; [Page 172] but sad, sad is the Triumph here; whom have you overcome? not strangers or for­reigners, but your Brethren; such whom formerly you lived and rejoyced with, bought and sold with; nay it may be fasted and prayed with; and now these you have cut off. How little did the Children of Israel Triumph Judg. 21. 6? They repented them for Benjamin their Bro­ther, and said, There is a Tribe cut off from Israel this day; so true is that saying, In bellis civilibus nihil miserius quamipsa Victo­ria. In Civil wars nothing more mi­serable then the Victory it selfe.

Ʋse 1. Admire Gods good­nesse. 1. Learne hence to admire the excee­ding goodnesse of Gods gracious provi­dence, that we who have been so many years under such severe wars, are yet a Nation; after so many seiges, pitched battles, daily fightings and skirmishes, in one, in another County, nay almost in all Counties of the Nation: and in one Nation after another; In Ireland, Scot­land and England, by Sea and by Land, that we are yet a live Nation; and a Na­tion enjoying much more Peace, Plenty, and Liberty too, I say more then other Nations; liberty of person, state, and which is most of all, of Conscience: Oh blessed, for ever blessed be our gracious God, that although we have had this woful di­vision, as yet he hath not given us up to the desolation; to a wilderness state as [Page 173] the word [...] signifies, Math. 12. 25. Erect monuments of his mercy, and let your children know how great things God hath done in your dayes, for them and you.

2. Consi­der how much we are engaged to those now in power. 2. Consider how much you are enga­ged to those in present power, by whose care and counsel, as instruments in Gods hand, it comes to passe that these wars break not forth again. We that live on the Sea Coast observe, that though the winde be laid, and the storme over, yet there is an unquietnesse in the waves for some time after a storme. God that ri­deth on the heavens for our help, and in his excellency on the skie, hath calmed our storme: yet alas! how many spirits still boyle unduely? how ready are men to renew another Civil war? and are we not beholding to their wisdome and power, that prevents such sad returns? Oh be still, be still; let not God heare your murmurings, and repinings, and sad not those whom God makes means of your safety and preservation.

3. Look on some incon­veneinces as eligible. 3. We should look on some incon­veniences as eligible, when they be in a way to prevent what is fatally ruinous. Tis true, Excise is heavy, and Taxes burdensome; but is not Civil war worse? Its impossible to conceive the manage­ment of publick affairs without publick expense; and is it not great weaknesse [Page 174] to grumble at that which is so just and necessary? But it may be you complain you are over-cessed, dealt unequally with­al; suppose that; but is that so bad as to have all taken, and nothing left you? I, but this was not so in former times; nay it is worse now, then it was then; we grumbled at a little Ship-money, at Court and Conduct-money; alas that is but a flea-biting to what we feele now. But do you not feele enough? but would you feele more? who brought you into this condition? had not your selves the greatest hand in it? and will you com­plain for what your selves have brought on your selves? It would refresh the hearts of those in place to finde you in such a condition of safety, as that these charges might be spared; but till that time come, they should not be faithful to you, to take them off; nor will you doe your selves right, except you beare them.

4. Promote not civil war. 4. It should be far from us to begin, promote, or abet any Civil war: It shews the highth of the wickednesse of our quarrelsome spirits, that rather then you will not be fighting, you will devour one another: Saevis inter se convenit Ʋrsis, feirce Beares agree among themselves. Far be it from you, to make or take up causes of breaches among your selves; doubt not, you will finde more then e­nough [Page 175] abroad: why will you sad the heart of your friends, and rejoyce your enemies? Oh tell it not in Gath, and pub­lish it not in the streets of Askalon, lest those that hate you hear it and rejoyce. Surely the divisions of Ruben cause great thoughts of heart. How good and pleasant were it for Brethren to dwell together in unity! that would be as the precious diffused oyntment, a refreshing dew, which hath a commanding blessing, yea life in it. What?

What evil have good and wholesome Laws done you, that you take a course to break them? is that the requital for all the provision and protection you have had by them? will you pluck up your fences and lay your inclosures common?

Magistrates, as well as Ministers, are called Shepherds, and both watch over you; one for your spiritual, the other for your civil good: and will you damp and discourage them? will you tempt them to fling off all? or if they hold their charge, must it be with a burdened minde?

Call to minde your Religion, your Re­ligion: is that nothing to you? can you think to have a religious being, when its in dispute, whether you shall have a be­ing or no? can you finde your Oratories in the Campe? or your Christian, sweet Christian meetings in their courts of Guard? Will the swearing and cursing [Page 176] there, teach you to pray and praise? Can ambition, lust, impudence, coveteous­nesse, luxury, revenge, cruelty, envy, vio­lation of covenants, feare, sorrow, please you? Is not the voyce of your sweet singer of Israel better then the roaring of Canons, and beating of Drums, and sounds of Trumpets? is not the still voyce of the Bridegroome more pleasant, then Arme, Arme, Horse, Horse, away, away▪ they come, they come; fall on, fall on?

How do you like your thin Markets and Shops, and your Ships to be laid up? and the tidings that your Vessels a­broad came within sight of land, and yet were surprized, or sunk by the enemy, and so never came home? Should it not greive you to be made poor, to make your enemies rich? that Shops and Ships, Chests and Bags, should be emptied for them that will never give you thanks? But why do I mention these things? What is estate to life, and the losse of your goods to the continual feare and sorrow that you were in night and day? When you are at home, every knock at your door renews your fears, that others are come to take away that which the former company left.

Deare loving Wives, have you forgot the feares you were in for your careful Husbands? Parents; surely you will re­member [Page 177] your sorrows for your sons, of whose death you daily expected tidings; and the feare for your daughters is not yet off: you feared least they should be abused to the lust of a wicked villaine. I should offer violence to your ingenuous resolutions to urge more arguments; you are sufficiently instructed in the evil of these wars; I onely beseech you to re­member what you have seen and felt.

And now, one word to you who are the Saints of the most High: You have a God to goe unto, a Throne of grace open; he that is King of the World, and Lord of peace and war, is your Saviour: oh to your weapons, you prayers and teares, that peace and truth may be in your dayes, and in your childrens after you. Oh let not your hearts be at a distance one from another, or from this praying work. Be­set the Throne of grace, ring a peale of prayers in the eares of the Almighty; lay hold upon him, and wrastle with him, give him not over till you prevaile; Its of great concernment what you come to him for; its his interest as well as yours; its not the good of some, but the good of all you come for. Oh then make haste, make haste, prostrate your selves humbly before him; for you will God accept, and your voyce will be pleasant, and your countenance comely before him.

CIvil Wars do not onely cause turn­ings, but overturnings, and of that which is nearest and dearest amongst us. It sets the father against the son, and son [Page 179] against the father, one brother and friend against another; but that is not all, it extends likewise to incite Neighbour Nations against us; and this leads us to consider the tenth Position,

Pos. 10. Neighbours fall from or upon us. That Neighbour Princes fall off from us, or come forth against us, when we are im­broyled in Civil wars. We cannot open the many and wasting evils which attend Civil wars; one and not the least, is the unfaithfulnesse of Neighbour Nations: which that you may the better conceive, we shall thus explaine.

1. God hath bounded Nations. Acts17. 26. 1. That God hath bounded and li­mited Nations in their territories, as well as particular persons in their posses­ [...]ions. Acts 17. 26. God who hath made of one blood all Nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. Out of which place I ob­serve four things.

1. That God makes Nations of men as well as men; that is, that he continueth so many Families and Persons together as make a Nation.

2. Hemakes them to dwell on the face of the earth; that is, makes them to reside, work and continue in one place, and not to be shifting and wandring up and down: Habitare est plus quam morari: To [...]well is more then to stay in a place; for its to stay so as to lay forth a [Page 180] mans selfe in a setled constant way.

3. That he appoints their dwelling; that is, that Nation for this place, and another Nation for another place, and a third Nation for another place: this is plain from Deut. 2. 5. Meddle not with the children of Esau; for I will not give you of their Land; no not so much as a foot­breath, because I have given Mount Seir unto Esau for a possession.

4. God bounds their habitations; hitherto they must come and no farther; thus much they must have and no more. The children of Israel must have so much and no more; and the children of Esau, so much and no more: and what Israel hath, Esau must not meddle with; and what Esau hath, Israel must not meddle with: and thus one Nation borders on another, and one Island is neere an­other.

2. Confe­deracy is needful for a Nation. 2. Confederacy is as needful for a Nation or Kingdome, as for a Family or person: Vae Soli: wo to him that is a­lone, is extendible to a Nation; wo to a Nation that is alone. Tyre and Sidon was nourished by Herods Country, Acts 12. 20. and therefore they conclude a Peace with him. As in Gods dealing with men, he hath given some of his gifts to all men; all to none; So in Countries, God gi­veth to one that which another wanteth. Thus Spain hath Wine and Fruits; Eng­land [Page 181] Wool and Cloth; that so there may be mutnal intercourse between Nation and Nation. Thus their was a League between Solomon and Hiram, 1 Kings 5. 12. and between Asa King of Judah, and Ben-hadad King of Syria, 1 Kings 15. 8, 9.

3. Its of great con­cernment what, and with whom con­federacy is made. 3. Its of great concernment what, and with whom confederacy is concluded. Judg. 2. 2. Ye shall make no League with the inhabitants of this land; ye shall throw down their Altars: The Psalmist gives the reason, Psal. 106. 35. They were mingled among the Heathen, and learned their works. God likes not league with Idolaters; and why should we? But if wisdome and ne­cessities of State urge a Peace for a season; yet why, oh why, should the subjects of this Nation, while they are conversant about their lawful occasions, be liable to that bloody cursed Inquisition? they are hindred to declare what God hath taught them of his truth, and exposed to excee­ding cruel dealing. It is one of the plots of Antichrist to continue their Subjects in superstitious darknesse, and to shut out all light they can. I am confident that God will pluck it down, although all the craft and interest of Jesuites be put forth to maintain it.

4. Islands have more liberty in choice of their con­federacy. 4. Islands have more liberty of choyce as to their confederates then they that live in a Continent: They are immedi­ately bounded by the Sea, others by [Page] Frontier Towns. It may be God hath separated us in this Island of Great Brit­ [...]aine from all the World, Toto divisos orb [...] Britannos, that so we of this Nation might not be unduely fettered by con­federacy, but act more freely for him. I finde in [...]ambden that Regnum Angliae, Regnum Dei: the Kingdome of England is called Gods Kingdome; because none seeme to care for it but God. And doth God take care for us? Surely we should then care for him, and his interest, and we need not care or feare what men can do against us.

[...] We may [...] with [...]. 5. Its possible we may have cause to break with those with whom we have been confederate, as we did with Scot­land; and this will produce great change. How neer were we and the Scots in League? We were Brethren that cove­nanted, fasted, and prayed together, en­gaged and fought together: but if they will be our Lords, which were our friends; if they endeavonr to beare rule over our Land, and Consciences too; and if we cannot bow down and let them tread up­on us, they will then by an Army seek to force it. Wonder not if we endeavour to defend our selves; and so break from them.

6. Its possible some may break unjustly [...].from us, as our Brethren of Scotland did, and not they alone, but others also: The Lord forgive our Brethren of Holland, and [Page 183] lay not their unkinde dealing to their charge. They gained mnch by our losses; many of our ships which should have come to our Ports, were consigned to theirs: but this contents them not, they thought to have been our Masters. I shall never forget their vaunting appearance in Dover Road; and withal Gods good­nesse in lowing and scattering of them then and there.

7. Those with whom you are in league may be devoured by their adversaries, 7. Our [...] ad­ve [...]sari [...].and then so much of your hedge is bro­ken. I wish our friends so well, that I would never have them fall out among themselves, and so make themselves a prey to their adversaries: But such a thing may be; and if it should, would it not produce new Counsels and Actions, new Turnes and Changes among us?

8. Its possible notwithstanding all your Unitings and Leagues abroad, you may 8. [...] [...]e [...]be disjoynt at home. We had peace with France, Spain, and Holland, when we had War in England: and how little could their interposition effect our agreement? Nay our Union remotely did occasion our dissention, while those in power plot­ted to be like those with whom they were in league, to be as absolute over us, as they over their Subjects: did not their actings to this end produce their Tyranny, and our Misery? Little may we expect [...] [Page 184] strangers, when we are not wise for our own good: is peace good abroad? and is it not better at home? and yet how little had we of that better peace?

9. This disjunction tempts your con­federates to shake you off. 9. This distraction tempts your friends to shake you off: Nullus ad amissas ibit Amicus opes: When wealth is gone, friends are gone too. Now danger is at the door of our neighbours, Damnum imma­ne. They think it possible a prevail­ing party among us may turne against them, and it concerns them to look to that; how ever it brings them to a Neu­trality, and that increaseth and lengthen­eth our divisions, as we found in the tem­per of the Dutch, before the last War and Peace. There is not onely danger like­ly, but there is lucrum cessans, a stop of the hope of gain: our neighbours rightly judge, that they can expect little help from us, so long as our troubles among our selves continue: our own condition gives us so full an imployment for our selves, that we cannot attend their interest and their good.

10. It op­portunes them to become y [...]ur ene­mies. 10. Lastly, it opportunes your confe­derates to become your enemies: Accipe dum dolet, take your fee while the patient is sick, is the Physitians maxime; it will come shorter and more heavily afterward. Simeon and Levi came on the Seche­m [...]es when they were sore; and when you are weak, your confederates will streng­then [Page 185] themselves; they hope for a party within you, when you fall out among your selves; they expect not onely your weakenesse, but their own strength by it: Divide et impera; your divisions will make them reigne. Me thinks I heare them cry, On, On, take, persue, for they are divided; and sometimes God gives one Nation a Commission against ano­ther, Isa. 7. 18. I will hisse for the flie of Egypt, and for the bee that is in the land of Assyria. God can as easily destroy a Na­tion as a person; He needs but hisse, and the Flie and the Bee come. God may have a controversie against you, and plead it out with you by your enemies. Peace and War are not made so much on earth by Kin [...]s and Councils, as by God in Heaven.

Ʋse 1. See how little hope or help in men. 1. Let us see how little hope or help there is in men. You associate with neighbour Nations, and expect help and friendship from them; but no sooner are we fallen out among our selves, but they keep at a distance from us: send to them, and you shall have crafty, dilatory an­swers; the truth is, they are waiting which party will get the better, that (if they joyne with any) they may joyne with the strongest side. It may be you expect Men, or Money, or Ammunition from them; but a few faire words is the most you shall get. These prove like Jobs [Page 186] friends, like winter brooks, or land floods, Job 6. 15. which overflow when you have no need; but when the time waxeth warms they vanish: when its hot, they are con­sumed out of their place. Thus much Rab­shekah could tell, Isa. 36. 6. Egypt was a broken staffe, and a reed, which if a man leane on, will run into his hand: And the Lord himselfe saith, Isa. 30. 3. The strength of Pharoah shall be your shame, and the trust in the shadow of Egypt your confusion; and this we finde verified, v. 5. They were all ashamed of a people that could not profit, nor be an help, but be a shame, and also a re­proach.

2. See what wickednesse is incident to 2. See the wickednesse incident to Nations. Nations, as well as to particular persons; to wit, to prey upon you when you are in misery, and to raise themselves out of your ruines. Job. 6. 14. To him that is afflicted pitty should be shewed from his friend: and is not the same pitty due much more to an afflicted Nation, from the friends and confederates thereof? I but, men have forsaken the feare of the Al­mighty. Did men consider what notice God takes, how those whom he afflicts are dealt withal, they durst not serve themselves on them; They durst not be like flesh-flies sucking the blood of their neighbours. Zach. 1. 15. is a notable place to this purpose: I am sore displeased with the Heathen that be at ease; for I was [Page 187] but a little displeased, and they helped for­ward the affliction. Deut. 25. 17, 18. The Prophet Moses bids Israel, Remember what Amaleke did to thee by the way, when ye were come forth out of Egypt, how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee; when thou wast faint and weary, and feared not God. I wish some amongst our deare Brethren of Holland, (to whom I have been engaged, and whom I really love and honour) would consider, whether something of the spirit of Tyrus (who parallels them most of any Nation in Scripture) be not, or hath not been found among some of them. Isa. 23. 18. Their Merchants are Princes, and their Traffi­quers the honourable of the earth: Con­sider I say, whether some of Tyrus spirit have not stirrid too much in some amongst you: of whom its said, Ezek. 26. 2. Ty­rus hath said against Jerusalem, Ah she is broken that was the gates of the people: Fracta est Ʋrbs portis populosissima; She is turned unto me; her Trade and Traf­fique shall come to me; I shall be repleni­shed now she is laid waste.

3. An ar­gument a­gainst Civil war. 3. Take hence a fresh argument against your Civil war, in that it blasteth all the help, comfort, counsel which you expect from your friends and allies. You shall by those Wars be left alone, to wrestle and tug it out with your own misery. It [Page 188] is a sad complaint we read of, Psal. 38. 11. My lovers and my friends stand aloofe from my sore, and my kinsman stand afar off. I would faine perswade my selfe we have smarted so much, and have not onely been scorched, but burnt in the fire, that we shall for ever dread it: But how is it that we heare, see, and experience the rising of rage, and the undue heart­boyling almost everywhere, in every man! Will you bare your selves for your neighbours lashes? will you invite them to your own ruine? will you gratifie a malicious spirit in them? Look into France, how nigh was the conclusion of peace between them and us? and hath not hopes of divisions interrupted it? Oh! at length, unite your hearts, hands, persons and prayers, that your neighbour Nations may be glad to sue for, and con­tinue agreement with you.

4. Its a curious worke to manage publick affairs. 4. Learne hence that it is a curious work to manage publick affairs in time of Civil War. They have many knotty, intricate occasions at home, and they must look narrowly unto them; but withal they must look abroad too; pre­vention of trouble from them abroad is as well to be minded, as easing of it at home. A desperate adversary will not sticke to call in any to their assistance: and rather then they will not obtain their revengful ends, they will invite and [Page 189] wellcome one to destroy you, although themselves sinke in that destruction. Had not they need of wisdome to close with some that they may do good to the pub­lick, and with others that they may doe no harme? to confirme peace with some, to break it with others? All Nations imploy their wisest heads in their greatest transactions; and I know none greater then what presents in Civil distractions, which call for the strength of wisdome.

5. Admir [...] God in his providen­ces. 5. Lastly, fall down before the glori­ous and gracious God, admire and adore him for his providences and protections over you. Behold he hath busied the neighbour Princes at home, so that they could not intend to fall on you. God set France against Spain, and Spain against France, that neither of them might be a­gainst England: Neither France nor Spain intended to contribute to your welfare. We are not ignorant how little good will they beare us, and how they would re­joyce at our haltings: and should not we blesse God who hath preserved us, and walke in the feare of the Lord because of these adversaries?

EVils come on us as Jobs messengers; the first had scarce spake, but the second came, and so the third: or like Circles in the water, after a stone is thrown into it; they come one upon an­other. It is a sad evil to have Wars at home, and its an addition to that evil to have them abroad too; yet this hath been our condition which the eleventh Position will unfold.

[Page 191] Pos. 11. Ʋnjust dealings cause for­reigne wars. Ʋnkind and unjust dealings of Neighbour Nations toward a people harraced by Civil war, produce forreigne War. It was so of old between Israel and Amaleke Exod. 17. 8. when Israel were falling out among themselves, chiding at Massah and Meri­bah, then came Amaleke and fought with Israel. Now a long time after this, its one of the prime workes that the first King of Israel must fall upon; and he is commissionated from heaven to it, name­ly to fight with Amalek, 1 Sam. 15. 3. I remember what Amalek did to Israel, how he laid waite for him in the way when he came up from Egypt. Now goe and smite Amalek, and utterly dest [...]oy all that they have. We of this Nation were coming out of Egypt Civil and Spiritual; we wanted not those who dealt unkindly with us then; and what followed but a bloody forreigne War? to give you an account of this, Observe.

1. The pride and lust of ru­ling men, cause un­just dea­lings. 1. The pride and lust of some ruling men caused those unkind and unjust dea­lings. When great men are led aside by sqint-eyedaims, and corrupt hopes of advantage; when they are unduely bias­sed by their marriage, alliance, and cor­rupt interest, it layes a foundation of suffering for their neighbours. Some ruling men of neighbour Nations would be great, and they care not How, although war involves all persons, persons of all [Page 192] rankes, and conditions, into the evil and sufferings of it; yet the beginnings of it are from a few persons, and those the greatest, but not alway the best. They conjecture and contrive great, and it may be, wicked things for themselves; and others must act them: They would be higher, or greater; and to make way for that, others must fall and sinke.

2. Men desire to be great alone. 2. Those who are great, are desirous to be so alone: they are loth others should rise up to greatnesse by them; li­berty is sweet to them, but they would have others continue in their chains. Holland knows the good and sweet of Liberty; but if England aspire to that condition, her great ones there will be angry. Excuse my seeming unchari­table thought, if I feare a spirit of envy or malice reigned too much among for­reigne powers, together with a Politick feare that we might grow too great for them. Pharoah feared the multiplying of Israel, least they should fight against them, Exod. 7. 10. Malice is the worst of pas­sions, and war the worst of conditions; and surely the one proceeds from the o­ther; private quarrels from the malice of low ones; but the malice of great ones riseth up to a War.

3. Great Leaders obtain many fol­lowers. 3. These great (though evil) Leaders soon obtain many followers. They pretend the good of many, and many [Page 193] are deceived by them; what with feare and flattery, they engage all under them; and what was in a few heads before, lies upon many hands now. The followers now speak the language of their first movers; On, On, the day is ours; we are strong, and they are weak; Advance, ad­vance, they will retreate; what sometime Hamor said, Gen. 35. 23. Shall not their cattle & their substance, and every beast of theirs be ours? So, shall not their Ships, their Mer­chandize, their Trading be ours? and thus they are driven on, and it may be to their own ruine. D [...]lirant Reges, plectun­tur Achivi. Rulers mistake, and the peo­ple suffer for it: But now both joyne together, Rulers and ruled expresse the same language; Down with them, down with them, even to the ground: Let us divert their Trade, surprize their Mer­chants, stop their goings out and returns, and in the end we shall have their habi­tations in possession.

4. Our distraction is their season. 4. They conclude that they have a fit season for their rage to break forth in: they would not thus imbarke, but that they think they have a faire winde: they call to minde, that many among us are made desolate, and they can do nothing; many are sullen, and they will do no more then they are forced unto; many would act but cannot, many can, but will not. Some are afraid among us (say they) [Page 194] and they will act but little, others are desperate, and they will act too much. In fine, they reckon we are all disorderly, and people broken, whose foundations are destroyed; whereupon they hearten one another, Sit no longer still, up and be doing, up and be fighting, and you shall prevaile.

5. An op­pressed peo­ple are very sensible. 5. A people under pressures, though they cannot at present help themselves; yet are exceeding sensible of hard usage. God and good men are mindful of what is acted to those who are in low estate; they meditate what kindnesse they have done, and what unkindnesse they receive; what good turns they have done them, which were never requited; and what wrongs they have received, which they never de­served. It makes them recall the time when their now enemies were low enough, and then they were releived by our help. Now we that helped are low, and those who were helped by us presse us down lower. Oh ingratitude! there is sure a God in heaven that will do right, and we waite his time; yea he is and hath been gracious.

6. They resolve to retaliate. 6. Those who have been pressed, resolve (if ever they recover) to do to them, what they intended to others. We are not so dead and buried, but we hope to rise again; and then expect your own measure, full, heaped, pressed down, and [Page 195] running over. You would have destroy­ed us if you could; can you think it too much if we have your thoughts? Nay, you were not a long while changed in your minde; can you think it unreason­able for us to defend our selves? Judg. 8. 6. The Princes of Succoth would not give bread unto Gideon's Army; but what answer makes he verse 7? When the Lord hath delivered Zeba and Zalmunna into my hand, I will teare your flesh with the thornes of the Wildernesse. It is foretold to to be the complexion of the last times, Luke 21. 9. Ye shall heare of Wars, and Commotions; Nation shall rise against Na­tion, and Kingdome against Kingdome, which we have seen verified in our times. Ʋse 1. See the spreading nature of sin.

1. Doth unjust dealing of Nations, &c. Behold here the spreading nature of sin, it infects Nations as well as particular persons, it mingles with State affairs, yea the concernments of many States, and perplexeth them all. Sin is as extensive in the sorrow it brings, as in the defile­ment: National sin and injustice brings in National War; and that is plague enough.

2. A Na­tion is li­able to trouble u [...] ­on tr [...]b 2. One and the same Nation may be liable to trouble upon trouble, as well as a particular person. The Position tells us of Forreigne as well as Civil Wars, and one following the other, on the same [Page 196] people. A people harrased with Civil war, and not free from Forreigne: How humble should Nations be who are thus at Gods mercy? how great is that God that hath Treasures of vengeance to spend upon Nations, as well as upon particular persons.? If our Civil wars purge us not, reforme us not, occasion not our return to God; he can follow it with a Forreigne War; and when we think our war at home is past, and cry peace, peace, suddainly he can send an Alarum of war from a neigbour Nation. Oh that men would learne to feare the Lord for his greatnesse, and stand in awe of his judgements.

3. War is an appeale to God. 3. Learne here that Forreigne war is an appeale to God; nay all war is no lesse in its nature; we are not fit judges, for we are parties; nor are our neighbours fit judges, for they are parties as well as we. Our warfare is the strong pleading of the cause on both sides; the deciding of the cause, by being Conquerers or con­quered, is onely in Gods hand: How se­rious should men be in matters of War, when God is thus appealed unto in it?

4. See here Gods good­nesse. 4. I cannot but here minde you of Gods fatherly goodnesse. It was his goodnesse as you heard to keep us a people alive in our Civil war; and it is no lesse his goodnesse that after our Civil war, when we were weake and tired, and then [Page 197] had Forreigne War fall upon us, that that did not utterly ruine and destroy us. Praise the Lord oh my soul, and forget not all his benefits, who redeemeth thy life from destruction, Psal. 103. 24.

CIvil and Forreigne Wars have brought us to a low estate, pres­sed us very sore, we cannot help our selves, and others will not help us; a world of iniquity and misery is incum­bent on us by our wars at home and a­broad, and the hand of the Rulers of the earth hath been deep in all this; is there none to look after them? yes sure; con­sult [Page 198] with the last Position and that will tell you.

Pos. 12. Christ deals in severity with Kings. Jesus Christ will deale in severity with the Rulers of the Earth. 1 Chron. 16. 21, 22. He suffered none to doe his people wrong, but reproved Kings for their sakes. Psal. 76. 11, 12. He looseth their loynes, and strickes them thorow, cuts off their spirits and casts con­tempt on Princes. Job. 12. 21. He profanes their glory, and spoiles all their excellency, and layes their honour in the dust.

Isa. 20 23. Isa. 20. 23. He bringeth the Princes to nothing, he maketh the Judges of the earth as vanity: they seemed the most stable beings on earth, having all that flesh and blood could contribute to maintaine them, but he brings them to nothing.

Isa. 3. 14. The Lord will enter into judge­ment with the Ancient of his people, and the Princes thereof; for ye have eaten up the Vineyard, the spoile of the poor is in your houses.

Jer. 34. 21. Zedechiah King of Judah, and the Princes, will I give into the hands of their enemies, and into the hand of them that shall seeke their life, and into the hand of the King of Babylons Army.

Isa. 41. 25. I have raised one from the North, and he shall come upon Princes, as up­on Morter, and as the Potter treadeth clay.

Rev. 19. 17, 18. The fowles of Heaven are gathered unto the supper of the great God, that they may eate the flesh of Kings, and the [Page 199] flesh of Captains. This his dealing mani­festeth him to be King of the World, and the Author of the great Turns and Chan­ges here beneath. Dan. 2. 20, 21. Blessed be the Name of God for ever, for Wisdome and Counsel are his, and he changeth the times, and the seasons; He removeth Kings, and setteth up Kings. See the Reasons for this dealing of Christ.

Reas. 1. They break covenant with their people. 1. Kings are in covenant with their people, and their great Trustees. 2 Kings 11. 17. Jehoiadah made a Covenant with the King and the people: But how little they keep their covenants, experience sadly tells us. They covenant to maintaine wholesome Laws, and the just Rights and Liberties of the Subject; but how little are either regarded by them afterward? They covenant to make the safety of the people, and not the fulfilling of their wills the greatest Law; but how little is that minded? when the least income of their interest shall indanger publick good, when they are in competition. Now Jesus Christ he is The Amen, the true and faithful witnesse, and hates all unfaith­fulnesse; they think they may play fast and loose; they see none to put their bonds in suite; I, but Christ in that case, will enter an action against them, and Reas. 2. Christ ap­pears no respecter of persons.cast them, and make them pay all costs and charges.

2. Now in this his severe dealing with [Page 200] earthly Rulers, Christ appears no respecter of persons. Job. 39. 14. He accepteth not the persons of Princes, nor regardeth the rich more then the poor: he is as exact in go­vernment, as he is in teaching. Luke 20. 21. Thou teachest rightly, and acceptest no mans person: and 1 Pet. 1. 17. He judgeth every man according to his works, [...], without respect of persons. He values not those gingles and trappings of power, greatnesse, and honour: Righte­ousnesse with him shall be owned in the least and lowest; but wickednesse shall not be spared in the greatest.

Reas. 3. Christ his wisdome exceeds their king-craft. 3. By this dealing Christ makes his Wisdome to out-shine their King-craft and carnal Policy. Isa. 11. 2. The spirit of wis­dome, understanding, and counsel rests on Christ; not onely is in him, but in him as the proper place of them, they rest in him. Rulers have all the advantage of bree­ding, and example to make them subtile, they have all that the strongest wits can present them with: Their interest makes them serious, their malice quick-sighted, and their experience setled in their way: This is their businesse, they make it their [...]. [...]rke to mind and follow it. Psal. 2. 2. [...]he Kings of the earth set themselves [...] [...]unt, Simul faciunt stare, they make it stand together. Vires omnes & studia & conatus conferunt in Dominum, saith Vata­blus. They employ all their forces, stu­dies, [Page 201] and endeavours, against the Lord: The people, they rage and imagine a vaine thing; they are led by passion, and phan­tasie, which things are soon gone; but your Kings and Princes proceed more sol­lidly; The Rulers take counsel together, but for all this solid working, you know what follows, verse 4. He that sitteth in the heavens shall laugh, the Lord shall have them in derision.

Reas. 4. Christ is to overcome Satan in his own Territories. 4. Christ is to overcome Satan in his own Territories (as he counts them) Not onely shall Christ overcome him in spiritual regiment, over the souls and consciences of men; but Christ must drive him out of the World also, out of his hold in the Earth. Rev. 11. 15. The Kingdomes of this world are become the Kingdoms of our Lord and his Christ, and he shall reigne for ever and ever. Satan in 2 Cor. 4. 4. is stiled the God of this world; but Christ must ungod him. 1 Cor. 15. 24, 25. He must put down all rule and authority and power: and surely Satans rule shall not stand, but he will pull it down.

Ʋse 1. See the sin­fulnesse of Kings, in Christ his dealing with them. 1. Read the sinfullnesse of Kings, through Christ his severity: surely they must be out of measure sinful whom Christ thus brings his wheele upon. God knows, I am no enemy to Governours, nor Governments, nor to that by way of a King; yet I think Kings are and have been the worst rank of men in the World. [Page 202] Read your own Chronicles, and you will finde you may write all your good Kings in a small Ring. Corruptio optimi pessima: The corruption of the best, is worst; Kings should be best, and they have the best of Power, Pleasure and Revenues; Vid. Chap. 10. & 11.but how wofully is all corrupted? and so much Christ his dealing with them tells you, and you should learne it thence.

2. See his impartial holinesse. 2. See the impartial and unspotted ho­linesse and righteousnesse of Jesus Christ: He will not spare sin where ever he finds it; He hath vials full of wrath to pour out, when they fill up their measures of sin: When they ripen their sins to the harvest, he will command his Angel to put in the sickle. Christ can suffer them in their wickednesse, and yet have no defilement to himselfe: Laesa patientia fit furor. Pa­tience abused turns into rage; he will a­bundantly recompence his patience and longsuffering with the amazing strictness of his just proceedings!

3. Learne to what to refer our present providen­ces. 3. See what to expect, and to what to refer the providences of our present age. Is it not a shaking thought to recal how the talest Cedar that grew amongst us, who was greene and spread his branches far, is felled to the ground: The great­est Family among us laid waste, and the posterity that expected succession, into the riches and honours of their fore-Fathers, [Page 203] are little better then Noble Vagabounds? I meddle not with the proceedings in that case, but sure I am, In all God is just. God hath begun in England, but he will not end there. I dare not presume to set down times, measures, meanes, and modes of things, which the Father hath reserved in his own hand; onely this I say, waite but a while, and it may be you shall see The Incestuous house of Austria, the Em­perour, King of Spain, France, and the rest of the ten Kings of Europe, which have given their power to the Beast, to come tumbling down; and if they fall, surely many more will fall with them; their Crea­tures, and their Followers, their Cour­tiers, and their Flatterers cannot stand, but must come down, and with them ma­ny more. I perswade my selfe, that those whom God hath set now in power over us do seriously weigh, what Christ hath done and will do, how he is yesterday and to day, the same for ever, for ever; just and jealous against all wickednesse and un­godlinesse, and that this doth and will work upon their hearts, and cause them to be humble before God, and much in prayer; to be watchful over themselves and theirs, and others, and to study to do the work of Christ put into their hands, not negligently, but faithfully, not to please men, but Christ.

WE have opened twelve Positions, and divers things in them. I shall conclude with a very breife instru­ction, teaching us what we may learne from every one of those Positions con­cerning our present Turns.

How the Positions formerly handled conclude about our present Turnes and Changes. Pos. 1. All power is in Christ; power to raise or depresse Kingdomes and Nations as well as particular persons; and its little lesse then blasphemy to exclude him from our Turns: If they be for good, he is the Author and preserver of them. If we have Plenty after scarcity, Liberty after bondage, Peace after war: Oh thank him, him I say for those blessed changes: But what if we experience the contrary, darknesse instead of Light, feare instead of Safety, evil instead of Good▪ yet in these evils Christ is to be owned. Isa. 45. 7. I forme light and create darknesse, I make peace and create evil, I the Lord do all these things: and [Page 205] Amos 3. 6. Shall there be evil in the City and I the Lord have not done it? Christ then hath his work in City or National good or evil.

Pos. 2. All the Kings of the earth reigne by Christ. Kings are the greatest persons of the earth, and cause the greatest Turns and Changes, either to good or evil. How is our feare and sorrow turned into hope and joy, when righteous men are exalted to government? and what mour­ning when wicked ones? Prov. 29. 2. How much of the increase of wickednesse is abated, by their power, care, and ex­ample? and what great cause have Saints to blesse God, when he makes Rulers nursing fathers, and to rule for him as they rule by him?

Pos. 3. Government is set up for the good of the World, and nothing causeth more considerable changes then that doth: it reduceth lawlesse ones to a rule; ruleth and boundeth excessive desires and acti­ons; brings in trade and wealth, im­provement of creatures, and increase of peace.

Pos. 4. Government in the frame of it is apt to change, and doth not that reach us? Government is a comprehensive word, relating to Princes and people; and so all change when Governments change; Laws, Places, Offices, Rewards, Times, and Persons, all change.

[Page 206] Pos. 5. Kings and Princes have abused their power; that is a sad change, a change of what should be best, to worst, of power to abuse of it: of Kings to Tyrants, of Princes to Oppressors.

Pos. 6. Sins of Princes tend to break their power. Here is change upon change: Change of Manners by sin, and change of Wholnesse and Soundnesse to a breach. Power cannot break but many things break with it, and many things cannot break but it makes great altera­tion

Pos. 7. Princes being wicked, people grow wicked too; a woful change indeed, and much to be lamented; Princes that should rule, become slaves, and that to the worst of masters, their own Lusts; people that should be under command, to become unruly, and unruly by them that should better order them.

Pos. 8. Abuse of power and wickednesse of people adapt to Civil War. Those in power complain of the people, and the people of them in power; and we have just cause to complaine of both. Its a sad case, that turnes the soul to a wearinesse of the good it doth possesse, and to a loathing its own peace.

Pos. 9. Civil Wars cause fatal Turnes. They turne, and overturne; all Turnes are in the bowels of that one: our many years sad experience hath taught us; we [Page 207] were full, but soon emptied, we were high, but brought low; we were in safety, but soon rapt into feare. Oh that our hearts might turne after all these Turnes upon us.

Pos. 10. We fall out one with another, and our neighbours fall out with us both. How do they laugh at us, and seek to raise themselves out of our ruines? Is it not hard when those you thought would help you, at best are Neuters, stand still and look on? Truly, we may thank our selves, for putting them on that tempta­tion. Had we kept together,

Pos. 11. They would have been as for­merly: But now they are in armes, their War-ships rigged and manned, and now the Seas must be as bloody by a Forreigne War, as our Land had been by a Civil: Dreadful Turns and Changes when both land and sea are bloody; And surely Christ

Pos. 12. will inquire after all that blood, whose blood, how much blood, for what cause, by whom, in what man­ner, and when it was shed. The Judge of All shall appeare in his righteous judge­ment, and then wo be to the wicked, craf­ty, cruel, great ones of the World.

[Page 209] WE have seen Christ on the Throne, and the World under his feet, and what he works as being Lord paramount of the earth: Let us now raise our thoughts and hearts unto a farther con­sideration, and behold the Turns of the World from Christ, as King of Saints; and that your thoughts may be more collect­ed, I shall represent you in this Chap. with twelve Sections.

HAving declared Christ in the former twelve Sections to be King of Saints: Give me leave now, to adde a word of application, and that

• 1. By way of an inviting Instruction.
• 1. Ʋse of Instruction.
  2. By way of Exhortation.

The inviting Instruction you shall finde in these three passages, discove­ring

• 1. Christs excellency.
• 2. The properties of his Kingdome.
• 3. The glory of his Saints.

1. To shew you Christ's excellency, in that he is King of Saints: None so glo­rious, and therefore none so desirable as Jesus Christ, Rev. 15. 3. where he hath that high and mighty Title of King of Saints ascribed to him; he is also called Lord God Almighty, whose workes are great and marvelous, and his wayes just and true. Now to elevate your thoughts to his Ex­cellency, let me set before you these four things.

• 1. His right and Title.
• 2. His Qualifications.
• 3. His Administrations.
• 4. His Communications.

[Page 226] 1. Christs Title. 1. His [...]ight and Title, which you shall finde the justest and highest Title: He is no usurper of his Kingdome; for he hath it by a fivefold right. 1. Of Election. 2. Of Donation. 3. Of Birth. 4. Of Pur­chase. 5. Of Conquest.

1. By Ele­ction. 1. His right is by Election; for He is chosen to it by God the Father, Isa. 42. 1. Behold my servant whom I uphold, mine elect in whom my soul delighteth. Gods ever­lasting love is on him, and on him for the great work and service of the Mediator­ship; he hath passed by all in Heaven and Earth, and laid it onely on his shoulders. Psal. 2. 6. He hath set his King on his holy hill: set him [...] from [...] which signifies to pour out; I have annointed and set him by my eternal counsel and decree: yea the Father hath passed it with an oath, Psal. 110. His swearing is to be extended not onely to his Priestly, but also to his Kingly Office; so that he will never repent of his choice; His right is then by the best Election.

2. By Do­nation. 2. He hath right by Donation, and that is a right with the highest love: All power is given to him, Math. 18. in heaven and in earth: Aske of me, and I will give thee Psal. 2. 8. the Heathen: His Kingdome is all of love. The Father loves, and gives him the Kingdome; The Son loves the Fa­ther, and us, and gives himselfe to us, with command to love him, and one an­other: [Page 227] he calls us his little flock, and as­sures us, It is the Fathers good pleasure to give us the Kingdome also.

3. By Birth. 3. He hath his right by Birth; it is his Birthright; So he is [...], the First-borne of every creature, Col. 1. 16. & v. 18. [...], the First-borne from the dead. Psal. 2. 7. Thou art my Son; and then follows the inheritance and possession, v. 8. I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Inheritance is the portion of a Son, and his inheritance hath present pos­session with it, although his father live for ever.

4. By Pur­chase. 4. Christ hath his right by Purchase; He layes down a considerable price for his Kingdome. Isa. 53. 10. He makes his soul an offering for sin, and then follows: He shall see his seed and prolong his dayes; that is, having poured out his soul, his blood, as a drink-offering to his Father, he shall prolong the dayes of his Kingdome, and the good pleasure of the Lord shall pros­per in his hand.

5. By Con­quest. 5. Lastly, his Conquest gives it him: 1 Cor. 15. 25. He must reigne and put all his enemies under his feet, he must reigne, and his enemies must be destroyed: yea he destroyes that which destroyeth all, namely Death: he then lives, and reignes, reignes and conquers, and justly reignes, [Page 228] because he justly conquers. Equity is surely attractive, and none hath more of that then Christ, and therefore unto him should we look.

2. Christs qualifica­tions great­est▪ 2. Christ hath not onely right, but the most incomprehensible qualification for his Government. Here on earth many have right, who have not wisdome to rule: Christ hath superlatively all right, and all qualification; He is the wisdome Col. 2. 9. and power of God. 1 Cor. 1. 24. In him dwells all the fullnesse of the Godhead bodily; All Col. 2. 3. treasures of knowledge are hid in him; His anointing is with oyle of gladnesse above his Psal. 45. 7. fellows: He hath the spirit, but not by measure, and that spirit resting on him, Isa. 11. 2. all which shew the person of Christ to be most heavenly, and that with which we should most be taken.

3. Christs administra­tions high­est. 3. Christs Administrations are the high­est and purest: Rev. 15. 3. His wayes are just and true: Psal. 85. 10. Here mercy and truth meet together; righteousnesse and peace kisse each other. He is most absolute, ac­countable to none but his Father. He rules by will, and justly too▪ because, his will is a Law: what is Tyranny in the Creature, is Equity in Christ. His exal­ting his will to be our Law, is righteous in him, and good to us; for Men to do so, is to intrench on his prerogative, and render themselves obnoxious to his vin­dictive power. He makes the Subjects he [Page 229] rules over. Psal. 149. 2. Let Israel rejoyce in him that made him, Let the children of Zion be joyfull in their King: Their King is their Maker; and therefore requireth the most observance from them. 2 Cor. 10. 5. Every thonght is to be under a happy capti­vity to the obedience of Christ. Let Tyrants be never so crafty and cruel, they may restraine the body, and gag the tongues of men, but they cannot reach their thoughts: But Christ layes his dominion there, leaves us not one thought to be at our own disposal, but requires all to come under him.

It is for the poor low governments here to be tied to Time and Place; Christ rules over all, all persons and things all­wayes: He makes all, and preserveth what he hath made, and orders righteously that which he hath preserved. He hath gladium justitiae, the sword of Justice, by which he cuts up vice, and defends his own people: and he hath gladium belli, the sword of War, to destroy his incorrigible enemies: Let them gather together, he will scatter them; let them make their nests in the Stars, yet thence he will plucke them down; Let them lay their plots deep, and mag­nifie Joel 2. 20, 21. themselves to do great things: yet he will turn their wisdom into foolishnesse, and their plots to the advance of his own 4. Christ his commu­nications are largest.designes.

4. Christs Communications are the lar­gest, [Page 230] 1 Joh. 5. 20. He hath given us under­standing to know him that is true. Men may propound something for your know­ledge, but they cannot give the understan­ding: but Christ triumphs in this; to give wisdome to the simple, and know­ledge to them that have no understan­ding. Phil. 1. 29. Ʋnto you its given, on the behalfe of Christ, not onely to believe, but also to suffer for his sake.

Acts 5. 31. God hath exalted him to be a Prince and a Saviour, to give repentance to Israel and remission of sin. When he left the World he bequeaths no worse legacy to his Disciples, then what himselfe had enjoyed, Joh. 14. 27. Peace he leaves with them, yea his peace to relieve their troubled and fearful hearts.

Eph. 4. 8. and 1 [...]. When he ascends up on high, he led captivity captive, and gave gifts unto men: Verse 12. He gave some Apostles, and some Prophets, some Evange­lists, some Pastors, and Teachers, for the perfecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ.

2 Tim. 4. 7, 8. To all that love his ap­pearance, and that have fought the good fight, and kept the faith; he as a righteous Lord and Judge, hath laid up, and will give a Crown of righteousnesse. Now summe up all: to give knowledge and faith, and so all other graces; to give repentance and [Page 231] remission of sins, grace and gifts, gifts to men, and those men to his Church, and hereafter a Crown of righteousnesse: What are, if these are not large Com­munications? Every man is a friend to him that giveth gifts; and shall not the consideration of Christ his bountiful gi­ing, make us desirously longing after that Title of true honour, to be called his friends?

Properties of Christ's Kingdome. We have seen King Jesus upon the Throne, and his Throne all glorious; we have seen his Right, his Qualifica­tions, Administrations, and Communi­cations: Let us now in the second place, veiw the Properties of his Kingdome.

1. It is spiritual. 1. His Kingdome is spiritual, Rom. 14. 17 Not in meat and drinke, but righteous­nesse and peace and joy in the holy Ghost. Princes may beare rule over mens persons and estates; but Jesus Christ over mens consciences: He imprints his Law upon them, and gives them power to reflect both on that Law, and their own wayes by it; he accuseth or excuseth, lets terrour or peace into the conscience, as seemeth good to him.

His Commands and Promises carry a blessed spiritualnesse with them, and so do his Rewards. When you serve him, it must be in spirit and truth; when you pray, it must be in the spirit, Jude v. 20. and when you heare, it must be what the [Page 232] spirit sayeth to the Churches, Rev. 3. 6.

If you take on you to preach, it must not be with the entising words of mans wisdome, but in demonstration of the spirit, and with power, Col. 2. 4. and if you sing, it must be spiri­tual Songs, making melody with grace in the heart to the Lord, Col. 3 16. In a word, you are as lively stones built up, a spiritual house, an holy priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2. 5. and verse 9. Ye are a chosen ge­neration, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him that hath called you out of darknesse into his marvellous light. I be­seech you therefore Brethren by the mercyes of God, that ye present your bodies a lively Sa­crifice, holy, acceptable unto God, which is your reasonable service, Rom. 12. 1.

2. Its Ʋ ­niversal. 2. His Kingdome is Ʋniversal over all Saints in all places and ages: He is yesterday and to day and the same for ever; he ruled Israel of old, and he rules his people now; his administration was un­to them outward and visible; and shall it not be so again in the latter dayes? Amos 2. 9, 10, 11. I destroyed the Amorite before them, I brought them up from the land of Egypt, and led them forty years through the Wildernesse to possesse the land of the A­morits; and I raised up of your sons for Pro­phets, and of your young men for Nazarites, saith the Lord. He brought up, he led, [Page 233] he destroyed, he raised, he did all then, and will do all hereafter. Rev. 11. 15. The Kingdomes of the world are become the Kingdomes of our Lord and his Christ: not now one Kingdome or Nation, as then; not this or that Kingdome, and no more: but the Kingdomes of the world are be­come his, he shall not alwayes be crou­ded into a corner of the world, but as it is v. 1. 7. He shall take unto himselfe his great power, and reigne and reward his servants the Prophets, and the Saints that feare his Name, both small and great, here, and there, and everywhere.

3. Its E­ternal. 3. Thy Throne oh God is for ever, and ever, Heb. 1. 8. the heavens perish and waxe old as a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not faile. His Kingdome then is Eternal. Dan. 2. 44. The God of heaven hath set up a Kingdome which shall never be destroyed, and the Kingdome shall not be left to other people; but it shall break in pieces, and consume all these Kingdomes, and it shall stand for ever: It shall not be destroyed by any adverse power, nor shall it decay of it selfe, but it shall break all adverse power, and it shall stand for ever; and as it is an eternal Kingdome, so it determineth men to an eternal state. Rev. 1. 18. I live for evermore, Amen; and have the keyes of Hell and Death; [Page 234] wherefore, Feare not them which kill the body, but are not able to kill the soul: but rather feare him which is able to destroy both soul and body in hell, Math. 10. 28.

4. Brings in perfect peace. 4. Lastly, his Kingdome brings in perfect peace and liberty. Isa. 9. 6. He is the ever­lasting father and Prince of peace. Isa. 24. 23. The Lord shall reigne in mount Sion, and in Jerusalem before the Ancients glori­ously: not onely reigne in heaven, but in Sion, and that gloriously. Isa. 25. 8. He shall swallow up Death in Victory, and the Lord will wipe away teares from all faces, and the rebuke of the people shall he take a­way from all the earth; for the Lord hath spoken it. Death, teares, rebuke, shall be taken away; what safety and hapinesse must then follow? Isa. 52. 13. Behold my servant shall dwell confidently, he shall be exalted and extolled, and be very high.

Isa. 60. 19. 20. The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory, and the dayes of thy mour­ning shall be ended.

Rev. 21. 4. There shall be no more death, neither sorrow, nor crying, neiiher shall there be any more paine; for the former things are passed away.

3. The ex­cellency of Saints. 3. The third and last thing that we learne from hence that Christ is King of Saints, is the excellency of his Subjects, [Page 235] and the glory of his holy ones.

1. They shall be more Saints. 1. Christ is King, and the holy One of God, and his Saints shall be more Saints, shall appear to be his holy ones; San­ctity shall be more exalted in them, then ever yet our eyes have seen.

Joel. 3. 17. Then shall Jerusalem be holy, and there shall no strangers passe thorow her any more.

Zach. 14. 20. In that day shall there be upon the bels of the horses Holinesse to the Lord, yea every pot in Jerusalem and Ju­dah shall be holinesse to the Lord of Hosts; and there shall be no more the Canaanite in the house of the Lord of Hosts.

2. Saints shall live safely. 2. They shall live in safety, Isa. 60. 18. Violence shall no more be heard in thy Land, wasting nor destruction within thy borders: but thou shalt call thy walls salva­tion, and thy gates praise.

Joel 2. 18. In that day will I make a covenant for them with the beasts of the feild, and with the fowles of heaven, and I will breake the Bow and the Battel ou [...] of the earth, and will make them to lie down safely.

3. Their enemies shall be ruined. 3. Saints enemies shall be brought to ruine, Zach. 10. 11. The pride of Assyria shall be brought down, and the Scepter of Egypt shall depart away. It is usual to expresse the enemies of the Church by the names of the old grand enemies, Assyria and Egypt, and you see what shall be­come [Page 236] of them, they shall be brought down and depart away.

Isa. 14. 2. The house of Israel shall pos­sesse strangers in the land of the Lord for servants and for handmaids, and they shall take them captive whose captives they were, and they shall rule over their oppressors.

Rev. 20. 7, 8, 9. Satan shall goe out to deceive the Nations which are in the four quarters of the Earth, Gog and Magog, to gather them together to battel: But fire shall come down from God out of heaven and de­vour them. The Lord will create upon every dwelling place of mount Sion, and upon their assemblies, a cloud and smoake by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence. Isa. 4. 5. Happy are the people that be in such a case, yea, blessed are the people whose God is the Lord.

2. Ʋse of Exhorta­tion. 2. Now follows a word of Exhortation to provoke Saints to their dutie. All that Saints are, and have, must be to, and for Christ: their gifts and graces, their offices, ordinances and discipline; they are from him, and should be for him. Can you ever serve a better Lord? or be sub­jects to a better King? give me leave then to call upon you,

1. To know him. 1. To know him, to entertaine him in all your thoughts; your apprehensions and notions can never be raised so high, and truely innobled, as when He is the [Page 237] object: mount your m [...]ditations to the highest, you will meet with that in him which will surpasse all your thoughts. How gladly should you follow those Gospel-straines that make the death and resurrection of Christ the Topick places for Faiths Logick; heads of argu­ments for the new creature to reason from, Col. 3. 1. Its eternal life to know him: Joh. 17. 3. and therefore set this down as a conclusion in your minde, with that blessed Apostle, who determined to know nothing but Jesus Christ, and him crucified, 1 Cor. 2. 2.

2. To feare him. 2. Learn hence to feare him: Rev. 15. 3, 4. Oh King of Saints, who would not feare thee oh Lord, and glorifie thy Name? The greatnesse and goodnesse of Christ call for a reverential frame in our hearts. How thoughtful and considerate should we be, least by our poor and low, and unbe­seeming carriage he might fall short of his glory? Oh the highth and depth of his Wisdome, Power, Mercy, and Justice, who is King of Saints! and yet how few do honour him? It falls on Saints; a work it is, that lieth on their hands, to give him the glory due to his Name; and ashamed should they be to be found so backward in this work.

3. Trust in him. 3. Repose your trust in him: 2 Sam. 22. 2, 3. He that is your King, is your Rock and Fortress, and Deliverer, your [Page 238] Sheild, horne of Salvation, high Tower, your Refuge, your Saviour, that saveth you from violence; therefore trust in him. Psal. 20. 7. Some trust in Chariots, and some in Horses; but we will remember the Name of the Lord our God.

I will not trust in my Bow, neither shall my Sword save, saith David, Psal. 44. 6. How great is the goodness laid up for them that trust in him, before the sons of men? Psal. 31. 19. None of them shall be desolate.

Psal. 34. 22. Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed; and he shall bring thy wayes to pass, Psal. 37. 3, & 5.

4. Em­brace him with love. 4. Embrace him with the highest love, oh ye Saints; for the Lord preserveth the faithful, and plenteously rewardeth the proud doer. He is the chiefest good, most sut­able, and most communicative, and there­fore common love will not suffice; it must be a Jonathans love, 2 Sam. 16. won­derful, and passing the love of women. The Church compares the power of her love to the power a disease hath, that masters the body, which all the tossing and tum­bling cannot shake off. Cant. 2. 5. Stay me with Flaggons, and comfort me with Apples, for I am sicke of love.

Remember your King is your Hus­band, and you must tender him the love of your espousals. Jer. 2. 2. He draws us with bands of love, and cords of a man. [Page 239] Hos. 11. 4. and our love to him must be constraining, carrying you up hill and a­gainst [...].the croud, 2 Cor. 5. 14.

5. We must be like him. 5. We must by like to him; Holy as he is holy: it should be like Prince and like people; he the King of Saints com­manding, and they Saints obeying. We must consider him, who though he were Sions King, yet came in all meeknesse, and hath left us this command, Learne of me, for I am lowly and meeke, and ye shall finde rest unto your souls, Mat. 11. 29.

It is written of him, Heb. 10. 7. Lo I come to doe thy will oh my God: And sure­ly we should be as ready in our propor­tion to doe his will, as he was the Fathers; He came to his Crown by the crosse; and though he were the Captain of our salva­tion, yet was he made perfect through suf­ferings; and if we will be his Disciples, we must deny our selves, take up the cross and follow him: we must chuse as Moses did, to suffer affliction with the people of God, and count it greater riches then the treasures of Egypt, Heb. 11. 24, 25.

6. We must glorifie him. 6. He is our King, and we must glorifie him. Kings stand much upon their ho­nour, but none so much as Christ: This the Psalmist well knew when he indited a Song of loves to praise him with a rea­dy heart and tongue, Psal. 45. 1. Psal. 45. 1.

He tells us of his beauty, and that he is fairer then the children of men; his lips are [Page 240] not [...]ipped with grace, but grace is poured into his lips: well may we fall to blesse him whom God hath blessed, and blessed for ever, v. 2. He is not onely faire, but valiant; not onely gracious, but mighty, V. 3. 4.yea mighty with glory and majesty, v. 3. A rare Majesty, v. 4. Truth a horsebacke; Majesty illustrious with meekness and righ­teousness; they that praise him, glorifie him; and they that glorifie him, order their conversation aright. You must not barely speak his praise, but live out his praise, and shew your selves to be his dis­ciples indeed, by bringing forth much fruit.

7. Christ must be o­beyed in his Laws. 7. Lastly, The King of Saints must not want his obedient subjects; obedience is the performance of what is commanded; and those commands are wrapped up in the Law. I have lately read of some Laws of Nature, which I conceive might be hand­led in a Gospel-way: I shall endeavour therefore to bring Scripture-light to them, and leave them upon your consciences to be observed.

1. Peace is to be sought. 1. The first of them is this, That peace is to be sought. Rom. 12. 18. If it be pos­sible, and as much as in you lieth, have peace with all men; there is an, [...], if it be possible, and a [...], as much as lieth in you, live peaceably: [...], still be peacing of it. How ill doth wrath, malice, envy, contention, fighting, and [Page 241] brawling become a man? and it worse becomes a Saint, a man of holinesse, Heb. 12. 14. Follow peace with all men, [...], persecute peace; doe that with a good and raised affection by the good spirit of God, which wicked men doe a­gainst you by a wicked spirit; When they persecute you by a spirit of malice, they are boyled up to a hight; so should you be, and move with all your strength after peace: He addes a word more that makes the rule compleat; follow peace and holiness. No peace sayth my God to the wicked, or with wickednesse: Abeat pax illa, &c. away with that peace which de­files your conscience, and breaks your peace with God. But follow peace and holinesse, holy peace, and peaceful holi­nesse, which will render Church and State happy.

2. Stand to your Covenants. 2. Stand to your Covenants, is a second law of Nature in that Author, and its a law of grace too.

I will be your God, I will write my Law in their inward parts; I will give them an heart of flesh: this is Gods Covenant, and he remembers his Covenant for his people, Psal. 106. 45.

And to be his people, to walk in his wayes and not depart from him, That is our Covenant. God is faithful in his, and it concerns us to be so in our Covenants. The Church humbly and holily boasteth [Page 242] of this, Psal. 44. 17. that although she had met with hard measure, yet she had not dealt falsly in the Covenant; her heart was not turned backward, nor her steps de­clined from his way. We have often made and renewed our Covenants in the dayes of our sorrow and sicknesse, our feare and trouble; the Lord grant we have not broken as oft as made them. We pro­mise to become new men, to turne over a new leafe, to watch more against the beginnings and occasions of sin, to op­pose our special corruptions, to be more in secret prayer and meditation: but how soon do we forget our Covenants, and returne to our former mire and vo­mit, proving as bad as ever before; as worldly and sensual as ever, as uncleane as ever, as formal and hypocritical as ever before?

Its a brand on the strange woman, Prov. 2. 17. She forsaketh the guide of her youth, and forgeteth the Covenant of her God. The Lord grant it be not true in us, and that we like men transgress not the Covenant, Hos. 6. 7.

3. You must be thankful. 3. Its a great Law of Nature and grace too, that we should be thankful; If so to men, much more to God. Rom. 1. 21. The Heathens glorified not God as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkned. God forbid, that Christians [Page 243] should become heathenish, become un­thankful; Ingratum si dixeris, dixeris om­nia, you accumulate evil on the head of him whom you call unthankful. Those who have the peace of God ruling in their hearts, and are called into one body, must be thankful, Col. 3. 15. But of this I spake before.

4. We must serve one another. 4. I passe on to the fourth Law, which is, That we must serve one another; and this we finde injoyned by that blessed Apostle Gal. 5. 13. Ʋse not liberty for an occasion to the flesh, but by love serve one an­other Saints are creatures framed for So­ciety as well as men, and they have Saint-like love and Saint-like service, by which they are to build up one another, Rom. 15. 2. Those who are strong are to beare with the infirmities of the weak, and not to please themselves; But let every one of us please his neighbour for his good to edification. Is another burdened? he must not beare his burden alone, but we must beare a part with him, and so fullfil the Law of Christ, Gal. 6. 2. A proud and vaunting spirit should be far from us, that will make us domineere and not feare; we should condescend to low things, to a ser­vice for the good of another; and his ne­cessity of our help, should have (as it were) the force of a command, and make us ambitious to bring in our help. How sweet are those Corporations and [Page 244] Churches, in their Communions, that most practice this service? Nor is there any cause why men should conceive themselves debased by this way of ser­vitude; for you serve another no more then he serves you; and you may need him, as well as he you.

5. We must be merci­ful and forgive. 5. The next Law that challengeth our obedience, is, That we must be merciful, and forgive one another. That Law takes it for granted, that we are liable to mi­sery, and to wrong one another; and to guide you in these cases, commands you mercifulnesse and forgivenesse. Luk. 6. 36. Be you merciful, as your heavenly Fa­ther is merciful▪ a glorious patterne, no mercy like that of a fathers, no fathers mercy like that of Gods; and yet this is that coppy we are to write after, to be merciful as he is. Col. 3. 12. Put you on as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of minds, [...], Viscerd miseri [...]ordiae, bowels, that is, mercy from an inward dis­position, and tender affection; and such merciful ones are pronounced blessed, and are promised mercy, Math. 5. 7.

And as you must be thus pittying the misery of another, so you must be for­giving too. Eph. 4. 32. Be ye kinde one to another, tender-hearted, forgiving one an­other, as God for Christs sake forgave you. The same blessed patterne again is pro­posed [Page 245] for forgivenesse, as was to merciful­nesse: Another can never offend you, as you have offended God; we owe him more then ten thousand talents, and have nothing to pay, and he freely for­gives us all, and delights to forgive; and should not we go and do so also? It is in­serted by our Saviour in his Doctrine of prayer, Math. 6. 12. Forgive us our debts, as we forgive our debtors. If ever you knew the misery that the debt of sin brings on you, you would be full of breathings after forgivenesse, and no [...] be quiet till you had it on your bosome: Consider well that you oblige your selves to for­give others, when you beg forgivenesse for your selves; And if you ask how oft you must forgive? Math. 18. 12. our Saviour makes answer; I say not unto thee until seven times, but until seventy times seven.

6. Re­proach not one ano­ther. 6. The sixth Law takes care about our names, and is this, Reproach not one an­other. Disgrace is a bitter death, it slayes a mans honour and repute. The Apostle bids Titus put men in minde, Tit. 3. 2. to speak evil of no man: [...], to blaspheme no man. Unjust reproach is a kinde of blasphemy, it speakes ill of what is good in men, and so of what be­longs Which is when men▪ to God in them. There be eight wayes by which worthy and reverend writers lay this down; four of which [Page 246] respect evil, and four respect good. 1. Imponens. 2. Augens. 3. Manifestans. 4. In mala vertens.

1. accuse fasly. 1. When men accuse us falsly, then they reproach us. This mightily afflicts an honest heart; and the reason is, because he looks on Christ as intrested in his name, and he is really troubled to think Christ should suffer. Of this you have the com­plaint of the sweet Singer of Israel, Psal. 35. 11. False witnesse did rise up, they laid to my charge things I knew not; and this you should be far from us.

2. Disclose causlesly. 2. When we causlesly disclose a fault that is secret. God in his riches of mer­cy, not onely covers our sins in his love, when he forgives them, but hides them from men also: should men know all our faults, we should never live by them in quiet: yet some faults one or two may know; but when they divulge what they know, when its neither for the good of the offender, nor warning of others, this is detraction, and evil communica­tion, which the Apostle tels us corrupts good manners.

3. Aggra­vating un­duely. 3. Suppose thy Brother sin, and his sin be open and know; yet when you ag­gravate that sin beyond measure, aggra­vate it more then a greater sin in your selves; when you meditate how to ren­der him odious and hated, rather then reformed and amended, yea though his [Page 247] soul be humbled, you continue to hold sin and guilt upon him; is not this to reproach him?

4. Bla­ming the intention. 4. What meane you to blame the In­tention of any man, when you cannot blame the Action? Surely in this case we go beyond our line, and make our selves We re­preach a­bout good. judges of evil thoughts, and render our selves condemned for want of love and Christian affection.

Again, we may indirectly reproach an­other when we deal unduely with the good of another: Qui negat, aut tacu­it, minuit, laudatque remisse.

1. When we deny it. 1. When we deny that good that is in them. God is bountiful in giving of his grace, and our duty it is to own his grace in others as well as in our selves; now when we deny it, what do we but offer injury to God, and to those who have his grace? to God who gave, and to them who have received it; we make by denying, as if he had not given, nor they received such grace from him.

2. Hiding the grace of others. 2. When we hide or cloud anothers gifts or graces. Its the due of grace to be transparent, that those that have it may be honoured, and God in them, and others may be exampled: but when we draw a mist over it, and seek to darken that which shines, we discover our selves too much unlike the children of light.

[Page 248] 3. When we lessen them. 3. Gifts and graces are ofttimes so great, and so drawn out into action by Gods providence, that they cannot be hid. Now to go about to lessen them in the esteem of others, to render those gra­ces low and weake which indeed are high and mighty; This I say, is a most unworthy and unchristian practice. Thus they dealt with our Saviour; they could not deny but that a great miracle was wrought, but they envyed him the ho­nour of doing of it; and therefore they say, He casteth out Devils by Beelzebub the prince of Devils: But I hope God will teach us to abhor this devilish spirit.

4. By cold­ly commen­ding. 4. When God causeth his grace given to others to shine, we are not onely to praise him for it, but to praise his grace in them, and to praise them in whom God hath planted this grace; and our com­mendation should be according to the truth and highth of grace, with highest commendations. Now when the lustre of anothers gifts or grace is such, that it draweth forth praise from us, and we cannot but represent it as worthy: yet when we praise it poorly with but's, and stopps, with ifs, and ands, with dispara­ging circumlocutions; God and wise men, cannot but accuse us of reproaching in such a faint praising.

7. Law a­gainst pride 7. A seventh Law of Nature is against Pride, against all undue exalting of our [Page 249] selves, attributing too much to, and vaunting our selves. Now see how much the Gospel-Doctrine is an enemy to this pride: It tells you that pride of life is in the world, and not of the Father, 1 Joh. 2. 26. That God scattereth the proud from the imaginations of their hearts, Luk. 1. 51. Be ye therefore cloathed with humility; for God resisteth the proud, and giveth grace to the humble; humble your selves therefore un­der the mighty hand of God, and he shall exalt you in due time, 1 Pet. 5. 5, 6.

8. Law to be just. 8. To be just, to give every one their due, and not to respect persons in judge­ment, is surely a loude speaking Law, highly commanded and commended in the Gospel. Rom. 13. 7. Render there­fore to all their dues; Tribute to whom tri­bute, honour to whom honour is due. I won­der how those, who from their practice have procured the name of Quakers, can pretend so much to justice, as indeed they do, and yet deny honour to those in au­thority. Respect is their due as well as obedience; reverent deportment, toward and before them, as well as performing their commands: and if they say they must not gratifie the flesh, in giving Titles to men; I may more truely say, they gratifie their own flesh by not giving of them. 9. Deale well with the means of your peace.

9. It follows, as that conclusion which cannot be denied, That we must [Page 250] deale well with them who are the meanes of our peace: Supplications, prayers, interces­sions, and giving of thanks, must be for those that are in authority, 1 Tim. 2. 1, 2. and why? because they are meanes of our quiet and peaceable living.

The Elders that rule well, that labour in word and doctrine, must be accounted worthy of double honour, 1 Tim. 5. 17. We must obey and submit our selves to them; for they watch for our souls, as they that must give account, Heb. 13, 17.

10. Ene­mies must be opposed. 10. Its a general conclusion that ene­mies must be opposed. There be some ene­mies are like the Amalekites, with whom we must never make peace; we must give our old man with its affections and lusts no quarter, we must mortifie and crucifie them.

Eph. 6. 12. You must wrastle against principalities and powers, the rulers of the darknesse of this world, against spiritual wickednesse in high places: Therefore be strong in the Lord, and in the power of his might. V. 10. Put on the whole armour of God, that ye may be able to stand, and with­stand in the evil day. V. 11. & 13. Stand therefore with your loynes girt about with truth, having on the brestplate of righteous­nesse, the sheild of faith, the helmet of salva­tion, and the sword of the spirit.

There be other enemies which we must pitty, and pray for, do good to them al­though [Page 251] they deale ill with us. Math. 5. 44. Love your enemies, and do good to them that hate you, is a sweet Gospel-straine, and of a high nature; and there be many more such precious passages, which you shall not meet with in the Naturalists; some of them we shall gather together and now set before you.

Joh. 3. 5. You are borne again of the spirit, 1 Pet. 1. 3. you have union with Jesus Christ who is a spiritual living Principle, and hath life in himselfe as the Father hath▪ and hence flowes your spiritnal activity and joy, your lively hope by the resurrection 1 Pet. 1. 3. of Christ from the dead. The best the world can brag of, is but a dead hope; but your hope is lively; and the livelinesse of your hope ariseth from a life after death, a re­surrection; yea from the resurrection of Christ, and so from his life and death. You are in Christ as branches in the Vine, and members in the head; one with him, as husband and wife are one flesh, nay as he is one with the Father.

2 Cor. 5. 17. Now 2 Cor. 5. 17. as many as are in Christ must be new creatures; not new in some outward circumstances, but in their whole frame; not new from ontward re­straint, and present occurrences that mould them; but new from a new inward disposition: and so old thoughts, in­dulging of sense and appetite, unruli­nesse and unreasonablnesse of passion, [Page 252] unduenesse of aims and ends; all these old things must passe away, and all be­come new.

2 Pet. 1. 4. You are partakers of the Divine Nature, 2 Pet. 1. 4. He doth not say you are par­takers of Nature, for that is common to all creatures; nor of a reasonable nature, for that is common to all men: But a Divine Nature, which is as far above the reasonable, as the reasonable Nature is above the brutish; its such a Nature as ariseth from the great and precious Promises that are given to us, and by which, world, lust, and corruption, are escaped.

Eph. 2. 10. You are Gods workmanship, Eph. 2. 10. Those upon whom God leaves and mani­festeth his special power and grace; you are a created workmanship answerable to that work which called light out of darkness, and created in Christ, as well as by him; and therefore you must answer Gods great ordination, by being dedicate unto good workes and walking in them; your motion must be progression, and your progresse must be continued.

Col. 1. 9. Your minds must be filled with the know­ledge of his will, Col. 1. 9. The manifesta­tion of his minde must be imprinted on yours; his word is his will revealed, and his will is that which we must know, yea know so, as that there must be no de­ficiency: you must be filled with it, you must not onely be rational, but wise, not [Page 253] onely understanding, but spiritual, yea filled with all wisdome and spiritual under­standing.

Eph. 1. 17. Eph. 1. 17. makes mention of the spirit of wisdome and revelation: Of wisdome, raising you to exalt the best good as your highest end, and directing you to the aptest meanes for obtaining that good, and what your natural power cannot reach unto, he reveals; and therefore it concerns you, not onely to have [...] but [...], knowledge, but the acknow­ment of his will; knowledge upon know­ledge, experimental approving know­ledge.

V. 18. Your understanding must be inlightned, v. 18. light upon light, spiritual upon natural light, and then you are searching into, not the nicetyes and curiosities of knowledge, but to know his call and the hope of it, his calling you out of dark­nesse into marvelous light, and laying up a Crown of glory for your hope; you have the exceeding greatnesse of his power working you to believe, and the glorious riches of the inheritance in the Saints, and all for you to know.

Rom. 12. 2. You must be transformed by the renewing of your minde, Rom. 12. 2. Transforma­tion and renovation must go together to make up this Christian metamorphosis; and then you will not be quarrelling and snarling at the word, as if it were a [Page 254] hard saying not to be borne; but then you will prove the will of God to be good and perfect, and it will be exceeding ac­ceptable to you.

Eph. 3. 19. You must know the love of God which passeth knowledge, Eph. 3. 19. A strange paradoxe to know that which passeth knowledge, and yet its most true and most sweet; for its a filling knowledge, a knowledge with a fullnesse, yea the fullest fullnesse; for it is with all the full­nesse of God.

Eph. 6. 24. Your hearts must be abounding in sin­cerity of love to Jesus Christ, his truth and all Saints▪ They are under the An­athema maranatha that love not the Lord Jesus Christ; and the power and deceitful­nesse of Satan works in them that receive not the love of the truth; loving is more then liking; its a deliberate act of will, closing with a sutable good. Christ and his truth, his wayes▪ and his Saints, are most sutable and agreeable to us, when we are in love with him.

Math. 5. 6. Your desires must not be faint and weak; but hungrings and thirstings, and that after righteousnesse; strong desires for the apprehension of the excellency of the object, and necessity of enjoying: desires from an inward sense of want, and unsatisfied without the enjoyment of what is desired; and yet are you truely blessed in your desire after those things.

[Page 255] Acts 9. 31. You must be walking in the feare of the Lord, and comforts of the holy Ghost, Act. 9. 31. Happy is the man that feareth alway, that is in the actual apprehension of Gods greatnesse and goodnesse, and so is trou­bled left his carriage should not answer them both. Holy comforts do not make men idle or wanton, but walking, and fearing, walking in the comforts of the holy Ghost; and if sorrows and mournings overtake them, they have comforts in them; for its godly sorrow causing repen­tance never to be repented of.

Acts 16. 31. The great duty of your heart is to be­lieve on the Lord Jesus Christ that you may be saved; to see him in the excellency of his person, and that he is able to save to the uttermost; and that he is the onely one, there being no other name given whereby you can be saved; saved from sin and wrath, from guilt and power; hence you leane, rest, and stay on him, roule your selves into his armes, and if you perish resolve to perish there: and so believing in hope against hope, are strong in faith, and give Rom. 4. 18, 20. glory to God, Rom. 4. 18. & 20. and this faith must purifi [...] your hearts; so that when others are transported with unruly pas­sions, you must be shewing forth all meek­nesse, kindnesse, and gentlenesse.

Phil. 4. 4. You must rejoyce in the Lord allway, Phil. 4. 4. Your faith gives a sweet en­joyment of Christ, and that enjoyment [Page 256] doth inlarge your heart with joy unsp eak­able and full of glory, which make up that peace that passeth all understanding. It is no light or loose joy, but that which guards the heart and minde from the as­saults and insults of sin and Satan, and make up that new name that none can read but he that hath it.

Eph. 4. 29. Your mouths must correspond with your hearts, and no corrupt communication is to proceed out of your mouth: our mouths are made instruments to communicate our thoughts; but this communication must not be corrupt in us, or tending in the least to corrupt others; it must be good, not corrupt, but useful and profita­ble, good to the use of edifying, that it may minister grace unto the hearers: grace in you may draw forth grace in them, good communication in you may pro­mote good communication in them.

Eph. 4. 4. No foolish talking nor jesting which are not convenient; that [...], which is a virtue with Aristotle, is set down by the Apostle as a thing not convenient. Talking is then foolish when it promotes not the feare of God, and the good ends we should prosecute: and mark how the Apostle joynes jesting with foolish talking. I dare appeale to your experience that when you have garbled your jesting, you have met with a mixture of too much folly and vanity in your mirth. Giving [Page 257] of thanks should be the language of Saints on earth, as it is of Saints and Angels in heaven, and then are your tongues your glory; and therefore its brought in with a sed potius, but rather giving of thanks.

Col. 4. 6. Let your speech be gracious, always sea­soned with salt, Col. 4. 6. Mark how God comes to regulate your speech: It must be gracious; that is, (as you heard) minister grace to the hearers, and it must not be so for a fit, or a spurt, but always. There are two notable arguments set down to bridle your tongue. First that when your speech doth not minister grace to the hearers, you grieve the Spirit of God, Eph. 4. 29, & 30. and how sad should that fall upon us to grieve him, by whom we are sealed unto the day of redemption? And a second argument is in this sixth verse, that you may know how to answer every man. Men will be apt to object against you, and to object against you from your own words; and you cannot be in a capacity to answer them, except your speech be gracious. It peirceth a godly tender soul to heare the swearing and cursing, the blasphemy and railing, that your Streets swarme withal; to have their eares buffered with uncleane, rotten, filthy communications: But by how much you finde the sinfullnesse and care­lessnesse of most men, the more ought you [Page 258] to bridle your tongues, and aspire to that perfection, not to offend in that unruly mem­ber, Jam. 3. 2. 1. 26, 27.and so shew forth that your Religion is not in vain.

Jam. 1. 22. You must not onely be good speakers, but doers of that which is good; you must be hearers, but not onely hearers, but doers also: but mark what you must be doers of; not your own will, or the lusts of men, but doers of the word; not praters, but practitioners; and there is a strong argument added, that you may be blessed in your deed, not onely after but in your deed. Holinesse carrieth happinesse along with it, Rom. 6. 22. they have their fruit unto holinesse, and the end everlasting life; they have their fruit now, & hereafter too; now in holiness, herafter in life everlasting.

You must deny your selves, Matth. 16. 24. Mat. 16. 24.you must undoe as well as doe, deny as well as grant; deny your own carnal reasonings, affections, experience, and conversation.

Tit. 2. 12. You must deny not some, but all ungodlinesse; all beginnings, thoughts, occasions, meanes, signes, and measures of ungodlinesse; and though the world should make large proffers to you of plea­sure, or profit, yet you must deny your worldly lust, your lust and desire after those worldly things, and Moses▪like re­fuse the pleasures of sin which are but for a season; and account suffering affliction with [Page 259] the people of God greater riches then the trea­sures of Egypt; and as Moses saw him by faith that was invisible, so you must deny ungodlinesse and worldly lusts upon a ground of faith and hope: for so it follows, looking for the blessed hope. The blessed­nesse hoped for being duely looked on by an eye of faith, is the ready way to deny ungodlinesse and worldly lusts.

How contemptible will the world seeme to us when we consider the glorious ap­pearance of the Great God and our Saviour Jesus Christ! Oh then look on Christ as appearing, and on his appearing as glo­rious; look on Jesus Christ as the Great God, and the Great God as your Saviour, and then you will abominate ungodli­nesse and worldly lusts, and say to them, Get you hence, what have I any more to doe with you? V. 14. Christ gave himselfe that he Tit. 2. 14. might redeeme us from all iniquity. How free & full is that gift! who is able to express the greatness of it? He gave himselfe, laid aside his own glory and excellency, and though he were God, equal with the Father, was content to be in the form of a servant; and though he were the Lord of glory, to become of no reputation: and why all this? to redeeme us from all iniquity. Its much according to the heart of Christ, that you and your iniquity should be parted, and that sin should have no more dominion over you; that you should no more be to your [Page 260] own lust, or to the lusts of men, but a pecu­liar people to himselfe, living soberly, righte­ously, and godly, in this present world; and not onely working what is good, but continually zealous of good works, work­ing good, although evil oppose you.

Being Saints, the Promises are yours, and you are the dearely beloved ones; and 2 Cor. 7. 1.therefore, 2 Cor. 7. 1. You must cleanse your selves from all filthinesse of flesh and spirit. The love of God and the Pro­mises, are all so cleansing: Gods love cannot indure to see the spots in his Spouse; and therefore stricks at all filthi­nesse, filthinesse of flesh and filthinesse of spirit: observe its cleansing, not onely forbearing your lust for a while, but ta­king away the defilement of it. How ever men may conceit of their sins, they come to pollute and defile them. Now its the imployment of a Saint to be pur­ging, and purging upon spiritual grounds, upon the ground of having the Promises, and being the dearely beloved ones. The being of a Saint lieth in holinesse; no holinesse, and no Saint; and a Saints duty it is, to be serious and constant in the perfecting of holinesse, and that in the feare of God.

You must be obedient, Phil. 2. 12. and Phil. 2. 12. worke out your salvation with feare and trembling. V. 13. Doe all things without murmuring. V. 14. That you may be the [Page 261] sons of God. V. 15. that is, that you may appeare to be the sons of God, Blameless: [...].not onely free from fault, but as he said of Caesars wife, Oportet uxorem Caesaris non modo a culpa liberam esse, sed a suspitione culpae: you must be free from the very suspition of fault; not onely abstaining from evil, but all appearance of evil: You [...].must be harmelesse, or else you cannot be blamelesse; if you be fighting and quar­relling, snarling, and wrangling, you are as the men of the world, and not as the sons of God. How ready will those men be to reproach you without a cause? but if you give a cause, oh then what vaun­ting and triumphing is there! whereas it lies on you to walke so, as to put to silence the carpings of malicious men. [...].You are in the midst of a crooked and per­verse generation, in the midst of a darke world, and God hath made you as so many Stars, to have light and to give light. Oh let not any league with any sinful lust darken your souls: If the light in you be darknesse, how great is that dark­nesse?

Joh. 5. 35. You must like John, be burning and shining lights; not onely have the light of grace within you to guide you to hap­pinesse, but this light must be burning, and shining, in clearnesse of knowledge, and warmness of affection, so as to help others when they are in the darke, and [Page 262] that your zeale may provoke very may.

You must hold out the word of life; you Phil. 2. 15.have not onely the word of light, but the word of life within you, which to you is a quickning word, dividing asunder be­tween the joynts and marrow; and this word of light and life, this living word you are to hold out; for your light must Math. 5. 16. shine before men, that they may see your good works: before men; most men are in dark­nesse, and sit in darknesse; carnal sensu­al men cannot receive the things of God: and yet God requires such a shining in you, that these men, these blind men, may some way see; and here again observe, it must be good works, and good works with light; not barely good words, or good profession, that will convince them; you may talke long enough, and these men will never see any good, unlesse you worke it frequently and constantly.

You must glorifie your Father which is in heaven, and they by you. It was Christ his work upon earth, and its yours; and he finished that work, and so should you. Joh. 17. Herein is my Father glorified that Joh. 15. 8.you bring forth much fruit, so shall ye be my Disciples. You must be abounding, and 1 Cor. 15. 58.abounding alway in the work of the Lord, knowing your labour is not in vain; filled with Phil. 1. 11. 2 Pet. 1. 5, 6, 7.the fruits of righteousnesse which are by Christ to the glory of the Father; giving all dili­gence, and adding to your faith virtue, and [Page 263] to virtue knowledge, to knowledge temperance, and to temperance patience, to patience god­linesse, and to godlinesse brotherly-kindnesse, and to brotherly-kindnesse love: These things must be in you, and abound in you, that ye may not be barren or unfruitful in the know­ledge of our Lord Jesus Christ. You have been the servants of sin long enough; now Rom. 6. 17. it concerns you to obey from the heart the form of Doctrine into which you were deli­vered.

It lies upon you to raise common things by holy ends, and to turne out­ward objects into spiritual converse. If you do but eat and drink, walk or work, 1 Cor. 10. 31.work or recreate, what ever ye do in word or deed, it must be all to the glory of God, in the Name of the Lord Jesus Christ, giving thanks to God the Father by him. Eat­ing Col. 3. 17.and drinking are but natural actions; but they must have Gods glory as their end. Nature may teach you to give thanks; but its the Gospel that teacheth you in your thanksgiving to haverecourse to God the Father in the Name of the Lord Jesus.

The meanesse of your condition must not hinder the raisednesse of you holinesse. Suppose you are servants, the Gospel teacheth you how to make your service to become divine. Col. 3. 22. Servants, Col. 3. 22. 23.obey in all things your Masters, not with eye-service as men-pleasers, but in singlenesse of [Page 264] heart fearing God: and whatever you do, do it heartily as to the Lord, and not to men, knowing that of the Lord ye shall receive a reward; for ye serve the Lord Christ.

You must obey your Masters, but so as you must declare you are fearing God, while you are obeying them; you must render them service, but not eye-service. God requires the heart for himselfe, and when he requires your respect to another, he requires your heart thereto. How un­like is your complemental expression, of saying, Your servant, your humble ser­vant Sir, to the singlenesse of heart here mentioned? You must please men, and yet not be men-pleasers, but please God in the pleasing of them; you must do, and do heartily, but as to the Lord, and not to men; and there's good reason for it; for of him you must receive the reward, for ye serve the Lord Christ: he tells you of ser­ving men, and serving Christ, yea serving Christ in serving men; and thus you greaten little, and highten low things.

You should be persons of a raised man­ner of behaviour, in all actions, states, and conditions, in all holy conversation and godlinesse: But most of all when you come to worship God, who will be san­ctified in his nigh ones, and glorified before Levit. 10. 3. all the people, Levit. 10. 3. To worship God is to be neer to him; you are then under a promise of his special presence: [Page 265] But then he will be sanctified; either you must sanctifie him, or he will sanctifie himselfe; he must be sanctified, either in and by you, in the holinesse of your hearts, or upon you in the execution of his just judgements. You must not think to content your selves with pretence to worship God alone in your Closet or Family; but you must worship him al­so before all the people; and that is a glo­rifying him.

Joh. 4. 24. You must worship the Father, Joh. 4. 24. but it must be in spirit and truth. Gospel-worship hath lesse outward pompe and ceremony then that under the Law; and therefore it must have more of plainesse and purity; else God should be a loser.

Eph. 6. 18. You must pray alwayes, Eph. 6. 18. with all manner of prayer and supplication, not prate but pray; repetition of words in form of confessions or petition, are not prayer; your praying must be in the spi­rit; your spirits in prayer must be drawn forth and acted by Gods spirit, your affections must be spiritual, or you can­not pray; it may be babling and how­ling, but praying it is not unlesse it be in the spirit; your heads may work, and your lips may move, but its no prayer if the heart lie still: the voice of words is not the voice of prayer, but the sighs and groans that cannot be uttered, Rom. 8. 26, 27. You must lift up your souls in [Page 266] prayer, lay hold on the strength of the Al­mighty and wrastle with him, not letting him alone until he blesse you.

Jesus Christ hath set up and set open a Eph. 3. 12.Throne of grace, and given us a boldnesse of accesse, Eph. 3. 12. You must come in his Name with confidence: Aske and you shall bave, seeke and you shall finde, knock and it shall be opened to you.

You must watch and pray, yea watch Eph. 6. 18. unto prayer with all perseverance and joy, Eph. 6. 18. You lose many sweet praying opportunities by not watching your sea­son: you lose the acting and improve­ment of many graces, and obtaining of many precious comforts, and sweet re­turnes, by not persevering in prayer. Far be it from you to pray as a task, or as a work which you are soon weary of, and glad when it is over; but you must per­severe in prayer, and pray with joy, and joy to pray.

You must attend at the posts of Wisdomes door, Prov, 8. 34. Laying aside all malice, 1. Pet. 2. 1. 2. and all guile, and hypocrisies, and envyes, and all evil speakings; as new born babes desire the sincere milke of the word, that you may grow thereby: [...], the sincere milke, the form of wholesome words, not sugared with the wisdome of words, but coming in the demonstration of the spirit and with power. That word de­sire, and desire as new born babes, out of a [Page 267] spiritual instinct, and inward inclination, so as not to be satisfied without you taste the sweetnesse of it, desire it in the since­rity of it, and with the sincerity of de­sire, that ye may grow thereby. Accretio est mutatio minoris quantitatis in majorem, usque ad terminum praefinitum a naturâ: Growth is the change of a lesse quantity and degree of grace into a greater; when you passe from your little knowledge, faith, and love, to a greater measure, then you grow. God hath given his word for to strengthen as well as to beget us, and the sincere word is the word that makes you grow, and that word for that end, should have our strong first born desires.

Act. 17. 11. The noble Bereans, Acts 17. 11. received the word with all readinesse of minde, and searched the Scriptures daily whether those things were so. And it will be no lesse noblenesse in you to receive and search, to receive with readinesse and retaine with gladnesse the word of truth. This will argue the honesty and goodnesse of your hearts, Luk. 8. 15. thus to heare Luke 8. 15. and keep, and bring [...]orth fruit with pati­ence. You must like Mary ponder Christs sayings in your hearts, giving more earnest Heb. 2. 1.heed to the things which you have heard, lest at any time you should let them slip. Heb. 2. 1.

Coming to the Lords Table you must examine your selves, and so eate of that [Page 268] bread and drink of that cup, which is no lesse th en the Communion of the body and blood of the Lord; and thus judging your selves, you are discerning the Lords body, and are not condemned with the world: you being thus entertained in Christs bosome as guests at his Table, you must not for­get your poor Brethren that be in want. Heb. 13. 16. This communicating is doing good, and a Gospel Sacrifice wherewith God is well pleased; it is extensive to all, but especially to those who are of the houshold of faith.

The blessed Gospel teacheth us not onely to do, but suffer. This is a special Phil. 1. 29. gift, Phil. 1. 29. To you its given on the be­halfe of Christ, not onely to believe but suf­fer. Suffering makes way for patience, and patience must not onely work, but Jam. 1. 4. have a perfect worke, Jam. 1. 4. You must Rom. 5. 3. not onely be patient, but glory in tribu­lation, knowing that our patience worketh experience, and experience hope. What although men should revile you, and say all manner of evil against you? let it Math. 5. 11. 12. be falslely and for Christs sake, and then rejoyce and be exceeding glad, for great is your reward in heaven, who are now Col. 1. 11.strengthened with all might▪ according to his glorious power unto all patience and long-suffering with joyfullnesse; So that if you suffer as Christians for Christs cause, and with the spirit of Christ, you should [Page 269] not be ashamed, but glorifie God on that 1 Pet. 4. 16.behalfe; counting your selves happy to be reproached for the Name of Christ; for the spirit of glory and of God resteth up­on you.