A SERMON PREACHED In the Chapel of St. James', Before His HIGHNESS the Prince of Orange, The 20th of January, 1688.  
By SIMON PATRICK, D. D. Dean of Peterborough.  
LONDON: Printed for Richard Chiswell at the Rose and Crown, in St. Paul's Churchyard. MDCLXXXIX.   
ISAIAH XI. 6. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Fatling together; and a little Child shall lead them, etc. 
THIS Chapter contains such an Illustrious Prophecy of Christ, and of the Splendour and Amplitude of his Kingdom; that the greatest Enemies of our blessed Saviour have not been able to shut their eyes against it. They all confess it is their great King, the Son of David, who, the Prophet saith, shall come forth as a rod out of the stem of Jesse, etc. (V. I.) upon whom the Spirit of the Lord shall rest, in the greatest plenty and variety of heavenly Gifts, (as it there follows) to whose Standart the Gentiles shall resort (v. 10.) and his rest be glorious.  
Of this there is no question made; but they take exception to our Lord and Saviour, and will not allow him to be the King that is here foretold: because the whole Prophecy, they fancy, was not fulfilled in him. For we do not see, say they, the Wolf dwelling with the Lamb, the Leopard lying down with the Kid, the Lion eating straw like an Ox, and the Sucking-child playing upon the hole of the Asp, etc. as the Prophet tells us they shall do in the days of the Messiah: and therefore he, whom you worship, is not that King of Israel unto whom we ought to yield obedience.  
Unto this Exception I shall endeavour, at this time, to give full satisfaction, and withal to explain the nature of Christ's Kingdom: by showing, first, the meaning of this Prophecy; and secondly, the truth of it; or that it was exactly fulfilled in our Blessed Lord and Saviour: who came to work, and did effect this marvellous change in the World.  

I.  
And for the understanding of the sense of the Prophecy, two things are necessary to be done.  
First, To show what is meant by the Wolf, the Leopard, and the rest of the Creatures here mentioned.  
Secondly, What it is for them to dwell, and lie down together.  
The sottisher sort of Jews, who had rather any thing should be altered, than themselves; 
I.  have taken these words according to the very gross letter of them: and imagined that all the Ravenous Creatures shall change their Natures when Christ comes.  
But the sober men among them are sensible that the Prophet, by a Parable of Wolves and Lambs, Leopards and Kids, Lions and Oxen, describes, as in a Picture, such men, as, in their qualities and dispositions, are like unto these Creatures. Which is a scheme of speech no less familiar in the sacred Books, than in other Authors.  
Jacob, for instance, when he solemnly blesses his twelve Sons (Gen. XLIX.) calls Judah a Lion's whelp, because of the strength and fortitude, the courage and valour, which he foresaw would be in that Tribe. And Dan he calls a Serpent and an Adder in the path; because of their subtlety and craft. And, to name no more, he says, Issachar is a strong Ass, couching down between two burdens, v. 14. because of their patience in labour; and suffering the heaviest loads of oppression to lie upon them, rather than stir to discompose their rest and quiet in that plentiful Country, which fell to their lot in the division of the Land of Canaan.  
But, though they are content this Prophecy should be a description of Mankind; who, they see, are represented by such Creatures, as are here mentioned: yet their pride and vain opinion of themselves, makes them to mistake the Persons. For their conceit is, that they themselves are the Lambs, the Kids, and Oxen, and we Gentiles the Wolves, Leopards, and Lions: Which, if it were exactly true, would afford (as you shall hear anon) a most excellent sense of this Prophecy.  
But it is contrary to their own Scriptures; in which we find the greatest Persons among them, their Princes and Judges (that is, the Men of the great Sanhedrim, and they that judged in inferior Courts) compared, too often, unto the most rapacious Creatures. They ought indeed to have been as gentle as Lambs, as harmless as young Kids, as innocent as a sucking Child: But the Prophet Zephany says in his days their Princes were roaring Lions, and their Judge's evening Wolves, (the greediest of all others) who after they had eaten the Flesh, presently gnawed the Bones also, Zeph. III. 3. that is, they raked the very poorest of the people, who were already so bare, that they were stripped to their Skins, nay to the very Bones.  
And after him Ezekiel makes the same complaint of their unrelenting Cruelty, c. XXII. 27. Her Princes in the midst thereof are like Wolves ravening the prey, to shed blood, and to destroy souls, and get dishonest gain. And both these Prophets, it's probable, borrowed this resemblance from the wise King of Israel, one of whose Aphorisms is this, XXVIII. Prov. 25. As a roaring Lion, and a ranging Bear, so is a wicked Ruler over a poor People.  
In this condition our Lord Christ found the Jewish Nation at his coming, as he plainly enough intimates, when sending forth his XII Apostles to preach unto them, and them only, X. Matth. 5. he saith, v. 16. Behold, I send you forth as Sheep (or, as St. Luke hath it, as Lambs) in the midst of Wolves.  
Under that Character he represents those who had obtained the greatest Reputation for Sanctity among them; telling the Scribes and Pharisees, XXIII. Matth. 25, 33. they were Serpents, a generation of Vipers, who made a fair appearance without, but within were full of Extortion and Excess, or, (as St. Luke expresses it) of Ravening and Wickedness; had a Wolfish appetite, that is, being so ravenous, that they devoured even Widows Houses, and never thought they had enough.  
By this it is apparent, that, though the Gentiles were generally more Savage than the Jews, yet they too often imitated their Cruelty; and, notwithstanding their wholesome Laws, which taught them better, were as oppressive and hardhearted as the most barbarous Nations. And therefore it is most reasonable by Wolves, Leopards, Lions, Asps, and suchlike Creatures, to understand all Men, of what Nation soever, who are of a fierce and rapacious, a cruel and implacable Nature: and by Lambs, Kids, Calves, and others of that kind, all those who are of a more mild and gentle, tender and merciful disposition; that have no Enmity to others, and do no hurt, but are useful to their Neighbours, and inclined to do good to all.  
This being very evident, there is no difficulty in the Second thing to be explained; but we may easily tell what it is for these persons to dwell, and lie down together.  
Cohabitation, and resting in the same place, signifies friendliness, love, and constant kindness; the effect of which is, mutual help, assistance, and comfort. And so the meaning of the Prophet is, that such persons as were so full of hatred before our Saviour's coming, that they did not only contend and quarrel, but also worry and devour one another; should, in the days of Christ become new Creatures; and, laying aside their Enmities and Oppositions, their Variance and Emulation, their Bloody Strife and Contention; live in such Love and Peace together, as they are wont to do who dwell in the same House; that is, as Brethren and Sisters; or who lie in the same Bed, that is, as Husband and Wife, between whom there is the strongest and dearest league of Friendship.  
This, I doubt not, is the general sense of the words: If there be any particular rank of persons designed by these several sorts of Creatures, I can make no more of them than this; That by Lions, in the better sense of the word, (as in the Blessing of Judah) may be meant Princely persons, (as Epiphanius himself interprets that place 
* Haeres 77. numb. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and by the Fatlings their Wealthy and Happy Subjects; by the Wolf and the Leopard, the Strong and the Mighty; and by the Lambs and Kids, the Weak and Infirm: by the Bear, such as are fierce, rough, and warlike; and by the Cow, the gentle, tame, and peaceable People: and lastly, by the Asp and the Cockatrice (which are mentioned in the Verses following my Text) the angry and envenomed Spirits, and by the sucking Children, all meek and good-natured persons.  
And so the meaning may be, that Christ shall come to make the World so happy, that Princes and People, the mighty and the meaner sort; the violent, and they that have no power, or no will to resist; the Soldier, and the peaceable Countryman; the Waspish people, and they that are of a sweet Disposition, shall all be brought under the same Discipline, and submit to the same Laws; not to hurt or molest one another, but to promote the Common Good of the whole body to which they belong. For they shall be conducted by the most tenderhearted, peaceable and gentle Guides; who perhaps are meant in the latter end of my Text, and a little child shall lead them. By this name of his Children, our Lord calls his Apostles, whom he sent to gather and feed his Flock; and both they and their Successors are called in the Holy Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Leaders of his People, to Guide and Conduct them into the way of truth and peace.  
Thus far none can make any difficulty to yield their Assent, but will easily grant this Prophecy sets forth the happy days under Christ's Kingdom and Government, in such words as the very Heathen Poets (or Prophets, as they called them, 1. Tit. 12.) were wont to use, when they would represent the like peace and prosperity under their Kings and Princes. For Virgil congratulates to Pollio the Birth of his Son, and pretends to presage the Happiness which should be in his time, in words as like to these of Isaiah, as if he had borrowed them from his Writings. And to ingratiate himself with Augustus, he speaks in the same Style concerning Julius Caesar, as all know, who are acquainted with his Poems. 
† Erlog. IU. & V   
The Greatest Difficulty will be to show the Truth of what the Prophet here writes; and to make his Words applicable to our Blessed Saviour.  
For when were there such Happy Times, may some say? Did we ever yet see the Enmities of Mankind laid aside, or so much as laid asleep? Hath not even the Christian World been ever full of Strife and Contention, of Hatred and bitter Opposition, of Violence and Oppression, nay, of Wars and Bloodshed; which besmears the Face of Christ's Flock, as well as other people? Do not our Eyes still see men devouring and destroying one another? Are not our Ears filled with the doleful Complaints and Lamentations of miserable wretches? The Mighty in many places (even in neighbouring Countries, not far off from us). roaring like Lions for their prey, and poor harmless people trembling before them, like so many Lambs that have no helper? Nay, are not the meaner sort engaged in perpetual brawls and endless janglings? Are they not fraught with envy, wrath and malice? Do they not sting one another (and perhaps their betters) with bitter words, as if the poison of Asps were under their lips? And more than this, are they not ready to sheathe their Swords in one another's Bowels, with such a furious zeal; as if to kill their opposites were to do our Lord good service?  
How can all this be denied? and, if it cannot, what appearance of truth is there, that Jesus is that Christ, under whose Government the Prophet saith, there shall be a most blessed accord?  
I answer; all this is true: and yet it is as true, that our Lord Jesus is the Christ; the Son of God, and the Saviour of the World. Which is the Second and the principal part of my Discourse: wherein I undertook to demonstrate, That this Prophecy was exactly fulfilled in him: as will be confessed if I make good these three things.   

II.  
First, That it was the apparent design of our Saviour's coming, to make such an happy accord among men; as the Prophet here describes.  
Secondly, That the nature of his Religion is such, as is apt to produce this effect which he designed.  
Thirdly, That this effect was actually produced in those that hearty embraced his Religion.  

I.  
The first of these is so unquestionable, that I may be excused if I wholly omit it, for fear of being tedious. Or it may be sufficient to say, that as he was called by this Prophet, ch. IX. v. 6. the Prince of peace long before he was born; so at his birth the Angels tell us plainly enough what his business was, when they welcomed him into the World with this joyful Hymn; Glory be to God in the highest, and on earth peace, goodwill towards, or among, men, Luke II. 14.  
And when he was to enter upon his Office, John Baptist was sent before him to prepare his way, by turning the hearts of the fathers to the children (so the same Angel describes his Commission) i. e. to make them all of one mind: and the disobedient to the wisdom of the just, Luke I. 17. Which Wisdom you know is, pure and peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy, as it is described by one of the Apostles of our Lord, Jam. III. 17.  
Whose whole Conversation in the world, was such a rare Pattern of meekness and peacebleness, that he did not strive nor cry, neither did any man hear his voice in the streets (as St. Matthew observes, ch. XII. 19 out of this Prophet) that is, he would not contend with those that opposed and provoked him; nor make a clamorous noise when he was abused; nor move the smallest disturbance, how ill soever he was treated: No, not so much as break a bruised reed, nor quench the smoking flax; i. e. dishearten, or utterly deject those of whom there was any hope; though for the present they were his Enemies, and sought to destroy him. But he persuaded all, in the most gracious manner, to become new Creatures; and sent his Apostles abroad also upon this errand, with peace in their mouths, unto every House into which they entered.  
And if you would know what kind of Creatures he intended to make them, you may learn that even from the names he commonly bestows upon his Disciples: whom he calls his Sheep, and his Lambs, and little Children (the very terms wherein the Prophet here speaks) unto whom he gave this new Commandment, That they should love one another, even as he had loved them; that is, with the most ardent love, and sincerest affection. Which his beloved Apostle repeats so often, and in the very same language, calling those to whom he writes, My little Cheldrens; as if he thought this was the whole business of Christianity, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, 1 John III. 23.  
But I'll spend no more time in this, nor stay to give an account of one place in the Gospel, which seems to contradict it, (Mat. X. 34. 35.) because, whatsoever the Event was by accident, in the attempt of so great a Change as our Saviour came to make; the Nature and Genius of the Religion which he taught is such, that, as he could have no other design, so it is apt in itself to make Men the most peaceable Creatures, though never so disagreeing in their Natural Tempers and Dispositions.  
That's the next thing to be considered, in this matter.   

II.  
Which will be evident to every one's Satisfaction, who will seriously weigh these three Things.  
First, The Principles of his Religion, or the Doctrines he taught Men to believe; together with the way and means whereby these Principles were established in men's Minds.  
Secondly, The Precepts of his Religion, or the Things he taught them to practise.  
Thirdly, The Obligations he laid upon Men to receive these Principles, and observe these Precepts.  
All of which are very powerful to make Men of a loving, gracious Disposition, and perfectly to reconcile them one to another.  
First, As to the Principles of his Religion, and the Means he used to settle them in men's Minds. He,  
1. Taught them, first of all, that there is but one God. The Disbelief of which, as it had set the World at such enmities one with another, as they confessed was among their Deities; so the planting this Faith in men's Hearts, any one may discern at the first sight, must needs be an apt means to breed such Love among Men, as is between the Children of one and the same common Parent of them all.  
2. And that's very considerable; as he declared one God to Men, so he revealed him as his and their Father, full of Kindness and Goodwill to all his Children, having a tender and affectionate Care of their Immortal Happiness. Which St. Paul thought a Bond so strong, and a Motive so very efficacious, that it concludes the great heap of Arguments, whereby he persuades Christians to Unity of Spirit and Peace; Ephes. iv. 6. There is one God and Father of all, who is above all, and through all, and in you all; that is, is the Supreme Lord of us all, diffusing his careful and paternal Providence through the whole Body of this vast Empire, and more particularly resides among Christian People.  
3. Who are taught (which is the next thing) to worship this one God, by one Mediator alone; which is both another Bond of Union, (as the Apostle there teaches, when he saith there is one Lord, V 4.) and likewise gives very great assurance of God's tender Love to all Mankind, as he discourses in another Epistle, 1 Tim. two. 4, 5. where he proves that God would have all Men to be saved, and to come to the knowledge of the Truth, from this Principle; for there is one God, and one Mediator between God and Men, the Man Christ Jesus, who gave himself a Ransom for all.  
4. Which appears by this further care he hath taken of us all, that he sent his Apostles to baptise all Nations into one simple Faith (for next to one Lord, the Apostle mentions one Faith and one Baptism) which is this, That there is one God, the Creator of all, who is to be worshipped and served by one Mediator, his only begotten Son Jesus Christ, who offered one Sacrifice, that is, himself, for the Sins of the whole World, risen again from the Dead, ascended into Heaven, and from thence sent the Holy Ghost, to testify that he is Lord of all, and will come again in Glory to judge the Quick and the Dead. This was easily and quickly learned; and this they taught every where; that Christians might be perfectly joined together in the same Mind, and in the same Judgement, 1 Cor. 1. 10.  
5. In order to which they further declared the whole World, should be governed and judged by one common Law; and that, not the Law of Moses, but the plain Rules of Righteousness, Sobriety, and Godliness. For our Blessed Saviour being made Lord of all, abolished by his Authority the Ordinances of Moses; and thereby took away the Distinction which had continued for a great many Ages, between the Gentiles and the Jews: whose Law was in the very Intention of it, a Law of Division and Separation; whereby God designed to sever them from the familiar Society and Conversation of the rest of the Nations in the World: Who, while that Law remained in force, were kept at a distance from the Jews; but by the removal of it, were no longer Strangers and Foreigners, but fellow-Citizens with the Saints, and of the Household of God, Ephes. two. 19 Upon which account the Apostle tells the Ephesians a little before, v. 14. that Christ was their Peace, who had made both one, by breaking down the middle Wall of Partition, which was between them and the Jews; that is, as he explains himself in the next Verse, The Law of Commandments contained in Ordinances, i. e. the Ritual Constitutions of Moses, which he calls the Enmity, because they had been the cause of Enmity and Hatred between Jews and Gentiles; and were therefore abolished by the Death of Christ, for to make in himself of twain, one new Man, so making Peace: That they, he means, who had stood divided by vastly different, nay opposite Rites of Worship and other Customs, might meet and join together in his Religion; and so becoming one new Body or Society under the Government of his Laws, there might be an happy Accord and Agreement between them, as Members of one and the same holy Catholic Church: the Jews no longer looking upon the Gentiles as profane; nor the Gentiles looking upon the Jews as an unsociable People.  
6. Now for the settling this Belief in men's Minds, that they were all under the care of one and the same God, and of the same Mediator, and were become one Corporation, by submitting to the same Laws; They were all both Jews and Gentiles indifferently endued with one and the same Spirit.  
This St. Paul frequently inculcates, especially in the forenamed Epistle to the Ephesians; where you read presently after the words now mentioned, v. 18. that through Christ, they both had access by one Spirit unto the Father. And again, v. 22. Ye also are built together in him for an Habitation of God, through the Spirit. The Holy Ghost, that is, falling down in great variety of wonderful Gifts upon the Gentiles as well as the Jews, was an undoubted Testimony of the same Divine Favour towards them both alike, an evident Token that the same Divine Presence was among the Gentiles, which had been among his ancient People; and was likewise the Bond of Union, whereby they were knit together, without any distinction between them, unto one God, in the same Religion of Jesus Christ. So the Apostle tells them, Chap. iv. where he requires them (v. 3, 4.) to keep the Unity of the Spirit in the Bond of Peace, because there is one Body, and one Spirit. They were all made Members, that is, of the same Society; and one Spirit moved and wrought in them all, which could not but dispose and incline them unto Love and Kindness, unto Peaceableness and the stricctest Friendship imaginable.  
Of this alone, it would not be hard to make an entire Discourse, and to show withal that by the Power of this Spirit only, and not by armed Force and Violence, his Religion was propagated and advanced in the World, in a very quiet and peaceable manner. But my design is merely to represent what effectual means our Lord employed, had they been observed and pursued to bring about his end, and to fulfil this Prophecy.  
Which will further appear, if you cast your Eyes a while upon his Precepts, which is the second thing I propounded to be considered under this Head.  
I will briefly mention some of them; for that will be sufficient to make you sensible of their Efficacy, if they were hearty obeyed.  
First, Exact Justice; all the Duties of which he hath comprised in so few, but very forcible words, that as in an instant they enter into our Minds, and gain our Assent, and recommend themselves to our best Affections, so they are easily remembered and preserved in Mind. For all things whatsoever ye would that Men should do unto you, do ye even so to them, (Mat. seven. 12.) is a Rule so pregnant, that it comprehends in it the Wisdom of all Laws; and so equitable, that it makes every Man's own Desires to be the measure of his Actions towards others; and so powerful, that this alone, were it observed, would turn the whole Earth into a Paradise; in which the Lions should be as tame as Lambs, and no body destroy or hurt, or so much as molest others any more.  
2. For this Rule comprehends in it Mercy also; which is another Lesson our Saviour hath taught us, no less than Justice. Which if Men would exercise, as they desire it should be shown to them in their Necessities, they would not merely cease to be hurtful to their Neighbours, but become helpful and beneficial; and that in an extraordinary measure, for our Lord hath raised this Virtue to the sublimest pitch, by requiring all his Disciples to be merciful, as their Heavenly Father is merciful.  
3. But suppose some to be so far from doing Good, that they do nothing but Mischief; and continue to be as unruly as the Bears, and as spiteful as the Asps, of which the Prophet speaks in the next Verses: In this Case our Lord hath taught us Meekness and Patience, and would have us to suppress those angry and furious Motions which are apt, on such Occasions, to rise and boil up in our Hearts. So that, notwithstanding the brutish Nature of some, if the rest were generally possessed with the Christian Spirit, the World might see more happy Days than now it doth.  
4. For he requires us also, not only to pass by and forgive those Wrongs and Affronts we receive from our Enemies, but to bless them and to do them Good. Which hath a strange Power in it to charm and conquer even the most fierce and barbarous Natures; and to reconcile them to the Love of that Virtue, which makes Men requite Injuries with Courtesies, even when it is in their Power to take a terrible Revenge.  
5. Nay, further, he would have us contented with such things as we have: which evidently destroys that envy, emulation, and ambition, from whence no small stirs and confusions arise in the World.  
6. In questions also and disputes about matters of Liberty, he charges those that are satisfied, not to despise such as are not; and those that are not satisfied, he commands not to judge those that are, Rom. XIV. 3.  
7. Nay, in all manner of differences which are apt to arise among us, he would have the peace of God rule in our hearts, (Coll. III. 16.) so that this having the Umpire there, and all being referred to its judgement, we should rest in the determination of what will make most for peace.  
8. He instructs likewise our behaviour in our several Relations, teaching Husbands and Wives, Parents and Children, Masters and Servants, Pastors and People, to demean themselves so to their mutual satisfaction, as to take away the cause of all discord, not only in Families and Parishes, but in the larger Societies of Church and State. When the Flock, for instance, know those which labour among them, (as St. Paul discourses 1 Thess. V 12.) that is, have a great respect to their Spiritual Pastors and Instructors, whose faithful discharge of their Office, in labouring among their Flock, presiding over them in the Lord, and admonishing them, procures a great regard to them, and inclines the People to esteem them very highly in love for their works-sake; they cannot well miss of that Blessing which there immediately follows, to be at peace among themselves. For from wise and faithful Instructions on the one hand, and affectionate Regard to holy Counsels on the other, there cannot but issue such an Accord, as will make them no less happy, than by their Divisions they make themselves unquiet and miserable.  
For, lastly, the Root and Foundation of all these, our Lord hath laid in much Humility and Charity; which, as they are the very Soul and Spirit of Christianity, and utterly destroy that Selfishness, which is the great  among men; so they are of such a sweet and obliging Nature, that did they universally prevail, there would be an end of all Impatience and Wrath, Jars and Contentions, Injustice and Violence, Cruelty and hard Dealing; all Factions in the State, and all Schisms in the Church, would either be prevented, or presently quashed, and gently healed.  
I need not distrust the evidence of these things so much as to add one word more about them.  
Let me only put you in mind (which is the last thing under this Head) that this Faith, and these Duties, our Lord hath bound upon us by such strong Obligations of his exceeding great and precious Promises, and of his most dreadful Threaten (which were confirmed also after a wonderful manner) that if we laid them to heart, they could not fail to draw us as irresistibly to the Belief of his Doctrine, and to the observation of his Precepts, as our Obedience to them, it is certain, would make us all more happy than either these words of the Prophet, or any other can express.  
Herein chief his Doctrine excels that of the best Philosophers, who taught many excellent Lessons, but could not enforce them with such an assured hope of Immortal Life, or fear of Eternal Death, as our Saviour and his Apostles have done; who thunder this in our Ears, Fellow Peace with all men, and Holiness, without which no man shall see the Lord, Hebr. XII. 14. To be where our Lord is, and behold his Glory, is the great Hope of Christians, John XVII. 24. It is the very Joy that is set before them. But they are out of the way to that high and holy place where our Lord is, and shall never come thither, who do not study to be pure and undefiled, and whose Purity doth not make them peaceable; nay, Followers of Peace, and that with all men.  
This is as sure as that Christ is in Heaven; and we have as good security of that, as can be given us; by the coming of the Holy Ghost from thence, in wonderful plenty of miraculous Gifts; which declared him to have all Power in Heaven and in Earth, and puts it out of all doubt, that he is able to give to all them, who by patiented continuance in well-doing, seek for Glory and Honour, and Immortality, eternal Life: But to them that are contentious, and do not obey the Truth, but obey Unrighteousness, Indignation and Wrath; Tribulation and Anguish upon every Soul of man that doth evil, Rom. II. 7, 8.  
And now I hope no man will question the Application of this Prophecy to our Saviour, merely because he doth not behold such happy days as are here described: since things are so ordered, I have demonstrated, that we may see them if we will.  
It is senseless to think that God intended to force Mankind to agree together, and to be quiet, as if they were indeed a company of such Beasts, as the Prophet here mentions, and not merely induced with such qualities. The Prophet explains his own meaning, when in the Conclusion of this Description of the peaceable Reign of Christ, he assigns this cause of it, v. 9 They shall not hurt nor destroy in all my holy Mountain; for the Earth shall be full of the knowledge of the Lord, as the Waters cover the Sea.  
This Felicity was to be the effect of abundance of Divine Knowledge, which in its own Nature is apt to produce it. But as no Knowledge can be acquired without diligent Studies, so when we have it, it can do us no service, unless we will be governed by it. And therefore if men either will not entertain this heavenly Wisdom, or having entertained it, do imprison and smother it, they deprive themselves of the Blessing of Peace: But they cannot make this Word of God of none effect, because he never intended to bestow this Happiness upon the Ignorant and the Negligent, but upon those who receive and improve the Knowledge of our Lord Jesus Christ.  
So much the sober Jews themselves confess, particularly Maimonides 
* More, Nevoch. Par. III. c. XI.  in these remarkable words: The Evils which men create one to another, flow from their different Opinions, Persuasions, Affections, Wills, and Studies; and all these spring from Ignorance and want of Wisdom. As a blind man not only stumbles himself, but runs upon others, because he sees not his way; so in every Sect of men, they who are wedded to it, do one another a world of Mischiefs, by reason of their blind Ignorance: All which would be remedied, if they had Wisdom, which is to a man's Soul what the faculty of Seeing is to his Body. When the Truth is known, than Hatred, Envy, Contention, whereby men tear one another in pieces, is at an end; which God himself teaches us by his Prophet, who after he had first said, The Wolf shall dwell with the Lamb, etc. then subjoins the cause, which should take awaythis Enmity; and that is the Knowledge of God the Creator, wherein men ought to be instructed. They shall not hurt, nor destroy, etc. for the Earth shall be full of the Knowledge of the Lord, etc.  
But the time calls me to hasten to the third and last General Head, which is this;   

III.  
That the knowledge of our Lord was so fitted, and so sufficient to make men thus happy, that there was actually to be seen such brotherly Love and Peace, as is here foretold, among the first Converts to his Religion, who embraced each other with such an hearty and servant Affection, that what one shall rarely find an instance of between two single persons, might have been beheld in some thousands of Men and Women, who had but one Heart and one Soul in so many several Bodies (Act. IU. 37.) that is, were perfect Friends, who had their Possessions so common, that no man called aught of the things he had, his own.  
And if we list, by these wild Creatures in my Text, to understand the Gentiles, it is evident they were in a little time brought to live in such Unity, Love, and Peace with the Jews, that they maintained the Communion of the Saints in the most proper sense thereof: For they communicated their Goods to them most freely and liberally, when they were reduced to great straits in Judea; contributing to the Relief of their Necessities, not only to their Power, but in some places beyond their Power; praying St. Paul with much entreaty, that he would receive their Gift, and take upon him the Fellowship of ministering to the Saints, 2 Cor. VIII. 3, 4.  
Many Instances might be given of their frankness in their Hospitality to Strangers, whom they readily entertained, though they had never seen them before, merely because they belonged to the same Body of Christ with themselves, and they looked upon them as their Brethren. But I should transgress my bounds, if I should pursue such like things any further, which deserve a Discourse by themselves. And I have said enough to my present Purpose, which was to show how completely this Prophecy was fulfilled in the actual effecting of that which our Saviour designed, and for the producing of which, he employed the most proper means.  
From all which, it would not be hard to find, had I time to make the Enquiry, Why those happy days in the beginning of our Religion (WHen the multitude of them that believed, were of one Heart, and of one Soul) were of so short continuance; and the days are, long ago, become exceeding evil. It is to be imputed, in great part, to the Corruption of Christian Doctrine, and the Imposition of new Articles of Faith; or to the over zealous espousal of such Opinions as are no essential parts of it, (whereby men's minds have been diverted from the study of serious Piety and Virtue) about which most of the Heats and Quarrels in Christendom have arose, and not about the Substance of Christianity itself.  
But it is to be hoped, that the time is coming apace, when Christianity will end, as it began, in abundance of Truth and Peace, by a right understanding of the Will of God, and an hearty Submission thereunto; in zealous Love unto God our Saviour, and unto one another. Or to speak in the Prophet's Language, the Earth shall be full of the knowledge of the Lord (in the highest and largest sense of those words) as the Waters cover the Sea.  
I have not room to lay before you the grounds of this Hope out of the holy Oracles; but that wonderful Work which God hath wrought in our days, and before our Eyes, by that great Prince, whose Spirit he hath stirred up to undertake our Deliverance from Popish Tyranny, and whose Proceed he hath blessed with amazing Success, may well awaken the minds of considering Persons to expect greater things he is about to do in the World, which groaneth (as the Apostle says the whole Creation did in their days) to be delivered into the glorious Liberty of the Children of God.  
Here at least, in these Kingdoms and Churches, it would be very strange, if we should defeat the design of Gods gracious Providence: by continuing our old differences and enmities, our unchristian roughness and severities; frowardly refusing to close together, in such an happy settlement, as may give security to our Religion, and safety to all our other concerns.  
This would set an Eternal brand of infamy upon us, if, having all agreed so far with a common consent, as, once more, to shake off the Roman Yoke which was about to be put upon our Necks, and to preserve the liberty of our Country and of our Religion in its purity and simplicity; we should now fall out about other matters: And suffer the few things wherein we differ, to have a greater power to divide us; than the many, nay, the most things wherein we agree, have to unite us.  
God forbidden we should prove so ungrateful unto Him, and unto the blessed Instrument of his Providence: Which hath given us a New opportunity after our shameful abuse of a former, to make ourselves happy; by being like minded, having the same love, being of one accord, of one mind: Not looking every Man on his own things, but every Man also on the things of others, as the Apostle Writes, TWO Philip. 2. 4.  
Unto this let every one, who loves the Lord Jesus in sincerity, who hath any love to his Religion, and its Honour, or loves his country, that is, his own ease and safety, and the welfare of his Posterity, bend his serious study and most earnest endeavours. Let every Soul of us do his part, that the place where he lives may be in peace: And not only wish but labour, that the blessed times which we look for (when our Lord shall take to himself his great power and shall Reign, XI. Rev. 17.) may begin here in these Churches and Kingdoms: Where there never was greater need, nor greater reason for Unity, than at this present.  
Princes and Governors should study this, by making just, reasonable, and merciful Laws; and the people should study it, by a humble submission to them, and careful observance of them.  
The Ministers of the Gospel should seek this, by being the Ambassadors of Peace and Love, by speaking all the same thing; that is, Preaching only the undoubted Truths of the Gospel: That so they may be one (according to Christ's Prayer for his Apostles) even as the Father and our Saviour were one; and thereby persuade Men more effectually of the certainty of their Doctrine. And all their hearers should study to Adorn this Gospel of Peace; by learning of them in humility, and receiving the engrafted Word with meekness: By setting themselves to the serious practice of plain and unquestionable Precepts; and not quarrelling about Doctrines, that are uncertain and obscure.  
They who are in Office should endeavour this, by faithful execution of the known Laws, by maintaining good Order, by taking up petty differences among Neighbours; which should be the Work of every honest Man, as far as it lies in his power.  
The Great, and the Rich should labour to bring on these happy days, by countenancing True Piety, by comforting the poor and indigent, by all other Acts of Mercy and kindness unto those who are below them; that they may not be tempted to envy their prosperity, or murmur at their fullness and abundance; but be the better contented in their poor condition.  
In like manner, all other Estates and Conditions of Men are obliged to discharge their several Duties conscientiously; that they may contribute to the peace and quietness, the Prosperity and Happiness of the Society whereof they are Members.  
For as there is no greater Scandal than this among Christians; nothing more destructive to Religion among ourselves, or a greater hindrance to its propagation among Strangers, than the perpetual differences and feuds, hatreds and enmities, of which Christians themselves are the Authors: So there is nothing more pernicious and deadly, unto those who are embroiled in them.  
If they have no greater respect to the credit of their Religion, than to continue still such animosities; they shall have this just punishment from God, that they shall thereby make one another, so much the more miserable.  
For when Religion, according to its Nature and design, doth not unite and bind Men fast together; it makes them so much the sorer enemies one to another.  
No differences so sharp as those among Men of the same profession: None so cruel and outrageous, as those whom Religion sets a quarrelling.  
And therefore let us hearty apply ourselves to the diligent study of that Universal Christian Piety, which will make us as innocent as Lambs, as gentle as the young Kids; as humble, void of Malice, Covetousness, ambition, or worldly designs, as the little sucking Children. For this is the very intention of it. The Kingdom of God, i. e. the Christian Religion, is not meat and drink (doth not consist in those things about which Men quarrel) but Righteousness, and Peace, and joy in the Holy Ghost. And therefore let us (as the Apostle there exhorts, XIV Rom. 17, 19) follow after the things which make for Peace; and things wherewith one may edify another.  
Unto which give me leave to propound a few Motives, not of my own; but out of one of the Greek Fathers, who presses this, upon the people of Constantinople, when miserably divided, 
Greg. Nazianz. O. rat. 12. p. 108. etc.  with equal Zeal and Eloquence.  
First, says he, look up unto Almighty God, the highest and most excellent of all Being's: Who delights in the Name of the God of Peace, and hath taught his Apostles to tell us, that God is Love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is no commotion, nor stirs in the Godhead: but a perfect Unity in that Blessed Trinity.  
And next unto God are the Angelical Powers, who are the first Rays from the first Light; and sparkle in no property so much as this: Settled quietness, and freedom from Contention and Disturbance.  
As for those Angels who would needs raise a Sedition, by their discontent and ambition, they are fallen from their happy estate; and condemned to Eternal darkness instead of Light: The rest remaining still in their Ancient dignity: the principal Glory of which is, Peaceableness and unmoveable Love.  
It follows therefore, that all they who embrace Peace, and hate Discord and Contention, with all the causes of them, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh unto God, and unto Divine Being's.  
On the contrary, they who are quarrelsome and Turbulent, the Authors of Division and Makers of parties, glory in their Shame; and are on the Devil's side: Who is always unquiet and uneasy in himself, and being from the beginning, a Murderer, and a hater of that which is good, Labours to engage Mankind in the like pernicious ways: Hiding himself in the midst of Contention and Strife, and endeavouring (as an Army is wont to do, when a few are entered) by a little breach among us, to get in his whole Body.  
But let us come down from these heights, and cast our eyes a while upon the whole Visible world, the heavens, the earth, and every thing therein: And take notice what a lovely sight it is, when every Creature keeps its place, and observes its usual motions. Then it is a World indeed, according to its Name, and an incomparable beauty.  
I will not proceed in his description of it, but only add, as he doth, that when the earth quakes and is rend in pieces; when the Sea breaks its banks, or the heavens pour down immoderate showers: how sad and dismal doth the face of all things appear? into what astonishment doth it cast us? But this proclaims Peace and Unity unto Mankind: who ought to be affrighted, by these disastrous accidents, from Tumults and Consusions.  
He desires them also to consider how all Societies great and small are preserved and made happy by Unity: And by Division utterly destroyed.  
And particularly propounds to them the Example of the Jews: who brought upon themselves all those calamities, which are unexpressible, by their mutinous and seditious courses.  
And Lastly, he desires them to learn by their own dear-bought experience: which is a Mistress that teaches even fools to be wiser. There being no greater shame, nothing moresottish, then for them to embroil themselves again; who are but newly escaped out of the flames, wherein they were almost consumed.  
And he subjoins these two memorable Observations; with which I shall conclude.  
1. They are not the empty headed people, as they are vulgarly esteemed, who continue constantly settled, in one ill State: But they who are ever changing like the inconstant air; rolling like the waves of the Sea backward and forward, never knowing when they are well, nor where to fix, and how to settle themselves. Such men have no reason to expect ever to be happy: as they who continue in one bad condition, it is possible may.  
2. For that's his next Observation; that even they who have been long in a State of Faction and confusion, have the hopes of agreement and peace left to comfort them (for this is the Support of the miserable, that better times may come at last.) But they who being often brought to an accord, are so restless and unquiet that they fall out again; are deprived, together with the rest of their happiness even of all hopes of agreeing in any Settlement': dreading concord, as much as they do commotion: trusting to neither, because of their fickle and discontented Spirit in both.  
From which wretched temper of mind, and forlorn condition, the God of Peace and Love, of his infinite Mercy, deliver every one of us; for the Sake of Christ Jesus, who is our Peace. Amen.    
FINIS.