Σεισμος Μεγας. OR HEAVEN & EARTH SHAKEN. A Treatise showing how Kings, Princes, and their Governments are turned and changed By Jesus Christ as King of Kings, and King of Saints. Hagg. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus saith the Lord of Hosts. Yet once, it is a little while and I will shake the Heavens and the Earth, and the Sea and the dry Land. And I will shake all Nations. By JOHN DAVIS, M. A. sometime Lecturer at Christ Church in LONDON, and now Pastor of a Congregation in Dover. LONDON. Printed by T. C. for Nathaniel Brook at the Angel in Cornhill. 1655. The Epistle of the Author to the Reader. Christian Reader, ALl men in the world are naturally acted by a principle, either of Love, or Fear; and there is something in the ensuing Treatise to meet with both. Natura hominis Novitatis avida. Men are greedily addicted to Novelty, new fashions and opinions, new strains and modes, new matters and methods; yea Pamphlets of news are taking, and I fear me too much. The Title tells you of a Great Earthquake, or Heaven and Earth shaken, which denotes the great and sudden turn and change of things: Now while things are turning and changing they appear new to us; they have not the same face now they had before. And surely men are more obliged to converse with News in things, than News in Books; Men compile your News-books, but God makes News in things. If what is here presented were foreign, and such as did not relate to you, you might justly pass it by, and pitch on that which is of more concernment to you. But let me tell you, there is no Turn or Change mentioned here, but that which relates to you, and wherein you are concerned, and have been Actors one way or other, for good or evil; either provoking by your sins, or interceding by your prayers: and therefore (me thinks) you should love to read yourselves over, and the new things that you have made. Turns and Changes, especially in great bodies of Kingdoms and commonwealth, are great Turns, turns of great and public interest; but not always prosperous, and so makes way for your fear. The greatest Statesmen have studiously avoided (as much as they could) all Innovations, knowing the trouble and danger that follows thereon; lest while they design the common good; dregs should be stirred up in the spirits of people, that they could not easily settle and allay again. I heartily wish you the increase of a godly fear, that amidst all the Turns and Changes which you read of, you may yet more and more experience that blessed turn and change of heart, from darkness to light, from things below, to things above, from creatures to Christ; and then all these Turns shall not only not hurt you, but do you much good. The Method I have observed and studied, hath been to inform you as plainly, and to apply that information as closely as I could. I have laid things down by way of Propositions; and those Propositions such as might make way for, and give light to one another, the foregoing to the following Propositions; and all of them put together, might acquaint you with that which was intended in this work. That you might the better take in, and retain things in your mind, I have in every Chapter perfixed the several Propositions therein opened; and most of them are (all should have been) in a differing letter from the body of the Book. The XXI. Chapter makes mention of twelve Sections, which I confess I intended for the heads of twelve several Chapters, with such application as are in the other parts of the Book: but I was afraid of being tedious. I know vot how that which is here done will suit with the spirits of the godly-wise; to whom I desire to approve myself in this business. And if I might receive any encouragement from them, it might easily draw forth my thoughts which I have had, of the Turns of Councils and Armies, of Laws and Trading, of Continents and Islands; The great turns at Sea, as well as upon the Land; of affairs concerning the Church as well as the State. But I shall add no more now but this petition: That the God of all wisdom would wise us to know the Times, and our duties in them; and help us to serve our generation, and to do the work of the day in the day; To live by faith, and by faith and patience to possess our souls, until the coming of our Lord Jesus Christ, in whom I am, Your truly affectionate Brother to serve you in his Gospel JOHN DAVIS. Errata. PAge 20. l. 2. for eight r. seventh. Page 43. for three r. third. Page 75. for underpowers r. undercowers. To the Reader. REader, this is a bookish-age, and whereas Learning was heretofore graced by judicious Scholars, it is now much vilified by illiterate scribblers. What Scaliger said of France, omnibus scribendi datur libertas, paucis facultas; All men may write, but few are able to write; is verified here in England: All have liberty to write, but few ability. Hence it is that so many lean pamphlets and pieces come forth daily, treating of Inferior and inconsiderate things. This Author acquaints you with the great Shakes, the great Alterations, which God and Christ do make in Heaven and Earth upon performance of divine Promises: He treats of the use and ministration of Angels therein; he showeth that all power is Christ's; that the Princes of the earth have all their power from him; he informs of what use Government and Governors are, how subject to change; what's the evil of abusing power, what's the cause of Civil Wars and Fatal Turns; He tells you how severely the Lord Christ will deal with the Potentates of the earth, whose power is erected against him and his; which are things of an high nature, and well handled. Though Galen said of Moses works, Multa dicit, nil probat; and Augustine of Manichaeus, dixit & abiit, he gave no reason of what he said; yet it is far otherwise with this Author, who judiciously and solidly makes good what he hath asserted. The Matter, Method, and Composition, are waters from his own Cistern, and honey from his own Hive. He hath not larded his book alieno adipe, with the fat of other men. The work speaks for itself, being elaborate, well compacted, and weighty through words of truth; and doubtless will find acceptance amongst those who have their senses exercised to discern of such things. It's most true which Erasmus saith, Nihil morosius hominum judiciis; nothing is more peevish than the judgements of men: what one magnifies, another vilifies; and what is vilified by one, is magnified by another; yet it is some comfort that men's judgements are like their palates; what suits not with one doth with another; and where the wine is good, few will distaste it. Reader, buy and try; if thou be pleasured or profited, the Author hath his aim; if neither, he will not be provoked, knowing Nunquam tam bene agitur cum rebus humanis ut meliora placeant plurimis; Such is the disposition of humane affairs, that the best things ever please fewest. W. Gr. The Contents of the Book. CHAP. I. Showeth the occasion and Scope of this Treatise. CHAP. II. HHandleth these eight Proposals. 1. God delivers his Prophecies in way of a Promise. 2. New-Testament Promises are set forth in Old-Testament language. 3. Both Prophecies and Promises, are to be taken in the largest sense. 4. That both Prophecies and Promises admit of divers Degrees, Seasons, Manners of fullfilling. 5. That under one Person or things named, a whole Series both of persons and things, is to be understood. 6. God performs his Promises in these latter Ages, in a way of proportion to his former glorious workings. 7. The inflicting of judgement on the Adversaries of his Church, is subordinate to the performance of his Promises. 8. That the time of fullfilliug Prophecies and working great changes is at, or before the coming of Christ. CHAP. III. Showeth the Meaning, Doctrines, and Method of Haggai 2. 6, 7, 8. CHAP. IU. HAndleth this Doctrine, In the great Turns of Ages, God dispenseth himself in the way of a Promise. 1. This holds out God as a Father. 2. Exalts the honour of Christ the Son. 3. Honour's God in the person of the Spirit. 4. Makes notably for the security and improvement of grace. 5. Notably confounds the men of the World. 6. Greatens our estate. Use 1. of Instruction, showing 1. In great Turns, are great wants. 2. It shows the vanity of the creatures. 3. That God's ways are in the deeps. Use 2. of Exhortation to search out the Promises of the latter Age. The Motives are six. 1. This renders you children of wisdom. 2. It's a blessed preservative against the infection of sin. 3. It advanceth your faith and love. 4. It's proper to conquer difficulties and discouragements. 5. It's apt to make you watchful and dutiful. 6. It advanceth your heart in praises. CHAP. V. Showeth that when Christ is about to perform his Promises, he causeth Changes in Natural bodies. How? 1. Jesus Christ hath given a being and constant course to Heaven and Earth. 2. He maintains what he hath given. 3. The creatures thus made and maintained, are at his beck. 4. That it is his pleasure they should sometimes step aside from their ordinary constant course. 5. Christ governs them in all their turnings aside. 6. That these turns carry the nature of Signs, yet favour not Astrological Predictions. Why? because, 1. This is the beginning of taking to himself his great power. 2. By this means he speaks to all the World. 3. By this way of working, he minds us that the creatures are not in that state he intends for them. 4. By these turns in Natural bodies, he knows how to draw forth spiritual actings in his people. Use 1. of Instruction. 1. To see Christ's excellency. 1. In that he causeth these turns. 2. In that he can do more. 2. It's a vain thing to set against Christ. 3. It's easy hence to conceive the Promises of this life shall be performed. Use 2. of Exhortation. 1. To consider Christ in all these Changes. 2. To fear before him. 3. To advance your faith. 4. To exalt him above man, or means. CHAP. VI Showeth the change of Angels, and this Doctrine, That Jesus Christ in the great turning Providences, employs the ministration of Angels. For clearing of which Doctrine, take notice of these nine things. 1. Jesus Christ, God-man, is head of Angels. 2. Angels are to serve him; not in his person alone, but in serving of his Saints. 3. Angels are to serve Christ and his Saints, in the destruction of their enemies. 4. Angels are to have more apparent declaration made of their service toward Christ and his world. 5. Angels are brought in in the visions, and so in the execution of those visions. 6. Angels have work deputed to them, concerning Kingdoms and Nations. 7. Angels and Saints shall be joined together hereafter; and therefore they are conjoined in the work here. 8. Christ's last dispensations are his greatest, wherein he useth Angels. 1. In the working of his wisdom. 2. When he takes to himself his great power. 3. Upon more immediate administration of Saints. 4. Showing forth his unchangableness. 9 Christ must have his Angels, as well as the Dragon his. Use 1. of Instruction. 1. To see Christ his excellency who is far above Angels; because they are but his servants: where Heb. 1. is briefly opened. Use 2. Of Exhortation. 1. To behold those glorious works. 2. To draw forth your faith and love. 3. To provoke you to come forth in the service of these latter days; to be fellow-servants with the Angels. CHAP. VII. COntains the shake of Kings, for four Reasons; because, 1. They make the great turns in the Earth. 2. They pretend to be exempt from man's power. 3. Dealing with them, is a compendious way of dealing with the world. 4. They are decked▪ with all worldly power, and seem to be the fittest match for Christ. Use of Instruction to see that there is 1. A meanness in their Majesty. 2. That the management of particular places must be reckoned for. 3. He will surely account with meaner men. 4. It's lawful to appe ale from Princes to Christ. 5. Judicial proceedings against Princes, is stamped with remarkable Characters of Christ. Use of Exhortation. 1. to meditate on these dealings of Christ. 2. to give unto Christ the honour due to his Name. CHAP. VIII. Pos. 1. Shows, Pos. 1. All power is given to Christ in Heaven and Earth; Where observe, 1. All power is in Christ. 2. All power is his due, upon the taking of our nature. 3. though it be his due, 'tis rightly said to be given to him. 4. Jesus Christ hath had but little honour of all his power. 5, Christ will exalt himself in such turns upon Kings, as that they shall honour him in their consciences. Use 1. Of Instruction to teach us, 1. the riches of God's love to Christ. 2. that the Father is fully satisfied in the power laid on him. 3. the pleasure of the Lord shall prosper in Christ's hand. 4. Christ returns all his power to the Father. Use 2. of Exhortation: 1. To flock about Christ in love. 2. to come with resolvedness to be at his disposal. 3. tremble ye wicked ones, though the mighty of the Earth. 4. The Lord reigneth, let the earth be glad. CHAP. IX. Pos. 2. Shows that King's reign by Christ. 1. They are, or are not, by him. 2. He blesseth or blasteth them, in the work of Government. 3. What wisdom or power they have, they cannot put forth without him. 4. the continuation, or succession of them, is from him. 5. Bad Kings, as well as good, are from him: where observe 1. Good men may be bad Kings. 2. the badness of Kings is not from Christ: for, 1. It's not by his command. 2. It's not by his working. 3. He doth not stir them up to any wickedness. 4. though Christ be no cause of their badness, yet he permits it. 5. In permitting them he puts forth a righteous judgement. 6. He order their badness for good. Use of Instruction. 1. that their being Creatures of Christ's making; stamps Authority on them. 2. When we rise against Government, we rise against Christ. 3. Ascribe the good of Government to Christ. 4. Hence take a ground of patience under evil Governors. 5. Christ must needs be glorious. Use of Exhortation in six passages out of Psal. 2. 1. To be wise. 2. To be instructed. 3. to be in fear. 4. To serve him. 5. to rejoice with trembling. 6. To kiss the Son. CHAP. X. Pos. 3. OPens that setting up of Government is for the world's good: as appears, 1. In that it is set to keep the world in order. 2. Persons so set, and kept, enjoy propriety. 3. Government promotes the increase of good things in our propriety. 4. Government protects your Peace 5. Setting up of Government is, when God makes some men able and willing to manage Public Affairs, and draws others to consent and subject. 6. This is notably for the good of not some but all ranks of men. 7. It's extensive to the whole life of all those men. 8. There is honour due to them, who are thus set up for Government. Use of Instruction to show, 1. That God is a faithful Creator. 2. Rulers had need be of much wisdom, and publicness of spirit. Use 2: of Exhortation. 1. To esteem them highly. 2. To make honourable mention of them▪ 3. To speak to God for them. 4. To submit to every▪ Ordinance. 5. To testify our thankfulness, by service in person, and in purse. CHAP. XI. Pos. 4. UNfolds that Governors and Governments are apt to change; which these six things will further inform you in. 1. Governors' change by death, and in their manners while they live. 2. Manners and forms of Government, as well as Persons, are liable to change. 3. People change in their minds and conditions. 4. Change of Governments, Governors, and People, causeth change of Laws. 5. they change in their league and trade with Neighbour Nations. 6. Jesus Christ King of Kings, makes a change on Governors and Governments, by sending Plague, Sword, or Famine, on them. Use of Instruction. 1. Lesser bodies will change. 2. See the creatures vanity. Use of Exhortation to Princes. 2. To exalt righteousness. 2. To be little in their own eyes. To All. 1. to raise up your hearts to mind things above. 2. to be content in these turns. 3. to contend to have the change for better. CHAP. XII. Pos. 5. Shows that Kings abuse their power; for 1. they serve themselves more than others. 2. they turn the power which should be for good, to the hurt of others. 3. Power was set against Christ in his person when he was on Earth. 4. It is against Christ and his interest Now. 5. the power of Kings is given up to Christ's enemies. Use of Instruction, to see 1. the foundation of turns on Kingdoms. viz. Departing from the right ends. 2. How little Kings deserve the name of Sacred. 3. Judge not of men or causes to be good, by the greatness of them that follow them. 4. Vndeceive yourselves, about the true value of earthly powers. 5. that those in power be circumspect. CHAP. XIII. Pos. 6. Shows, that abuse of power tends to the breaking of power, which is apparent; 1. When those in power indulge their own laziness. 2. When they take no account of under-officers. 3. When they rule by will. 4. When they look not after the execution of good Laws. 5. When they are unjust. 6. When they sinfully conform to neighbour Princes. 7. When they persecute those who are good. 8. When they interpose unduly in the things of God. Use 1. of Instruction, to see the cause of great turns among us. Use 2. of Admonition to Princes. 1. Take heed of your hearts in lawful things. 2. Take heed of covetous self-love. 3. Exalt not yourselves unduely. 4. Anger and malice misbecome a Prince. 5. Forget not the kindness of others to you. 6. Look that your Courtiers prove not flatterers. CHAP. XIV. Pos. 7. PRinces being wicked, people grow wicked too; because 1. Wickedness in men of high place is misrepresented to the people. 2. Wicked Princes leave good Laws unexecuted, and sin unpunished. 3. Then wickedness comes to be established as by a Law. 4. Because of the Priests of the Nation. 5. People are migtily led by example. Use 1. To show how much Rulers have to answer for. 2. To show that examples move much. 3. To take notice of the wickedness in us. 4. See how just it is to suffer from Princes, when we grow sinful by them. CHAP. XV. Pos. 8. THat abuse of power, and wickedness of people adapt to Civil war. How abuse of power works on good men's spirits. How wickedness adapts; See it thus. 1. Pride in Princes, produceth pride in people. 2. Pride introduceth luxury. 3. Luxury introduceth poverty. 4. Poverty makes people discontented. 5. Discontented people meditate their pressures. 6. Pressed people hardly pay for any public uses. 7. People grow weary of their Trades. 8. They fear more than they feel. 9 There be Incendiaries that augment their fears. 10. These incendiaries have many followers. Use 1. To Princes, to consider their abuse of power. 2. To people who complain of Wars, yet are the cause of them. 3. To admire God's goodness that we have no more Civil Wars. CHAP. XVI. Pos. 9 Shows that Civil Wars produce fatal Changes; for 1. Then Government is destroyed. 2. Equity and Laws are not then to be heard. 3. Then Religion, and devotion, are stifled. 4. Learning and Trading fall down dead. 5. A rich people is made poor, and a strong people weak. 6. No safety to any then. 7. Plantations are nipped in the bud. 8. The victory of Civil Wars is much to be lamented. Use. 1. Admire God's goodness that we are a Nation. 2. Consider how much we are engaged to those in power, by whose care it comes to pass that Wars break not forth. 3. Look on some inconveniences as eligible, when they prevent what is fatal. 4. It should be far from us to promote a Civil War. CHAP. XVII. Pos. 10. NEighbour Princes fall off from us, or come forth against us, when we are in Civil War: which is opened thus. 1. God hath bounded and limited all Nations in their Territories. 2. Confederacy is as needful for a Nation as a Person. 3. It's of great concernment, what, and with whom, confederacy is concluded. 4. Islands have more liberty of choice, as to their confederates, than those that live in a Continent. 5. We may have cause to break with those with whom we have been confederate. 6. It's possible some may break unjustly from us. 7. Those with whom we are in League, may be devoured by their adversaries. 8. It's possible notwithstanding confederacies abroad, we may be disjoint at home. 9 This distraction tempts your friends to shake you off. 10. It opportunes your confederates to become your enemies. Use 1. See how little help there is in men. 2. See what wickedness is incident to Nations as well as persons. 3. Take hence one argument more against your Civil War. 4. Learn, it's a curious work to manage affairs in Civil Wars. 5. Admire God's providences towards us, who hath busied our Neighbour Nations. CHAP. XVIII. Pos. 11. OPens that unkind and unjust dealings of neighbour Nations produce foreign Wars: as thus. 1. The pride and lust of ruling men, cause these hard dealings. 2. Those who are great, would be great alone. 3. These great leaders obtain many followers. 4. They conclude they have a fit season for their rage. 5. A people under present pressures are exceeding sensible. 6. They resolve if they recover, to do to others, as others thought to have done unto them. Use 1. To see the spreading of sin, that it reacheth Nations as well as persons. 2. Nations as well as persons, are liable to trouble upon trouble. 3. God is appealed unto in War. 4. To admire again God's goodness to us. CHAP. XIX. Pos. 12. Shows, that Jesus Christ will deal in severity with the Kings of the Earth; because 1. King's are in covenant with their people, and break their Covenants. 2. In this dealing Christ appears no respecter of persons. 3. In this dealing Christ makes his wisdom outshine Kingcraft. 4. Christ is to overcome Satan in his territories. Use 1. Read the sinfulness of Kings in Christ's severity. 2. See the impartial and unspotted holiness of Jesus Christ. 3. See what to expect, and to what to refer our present providences. CHAP. XX. COncludes with showing, how the twelve Positions formerly handled, instruct us in our present Turns and Changes. CHAP. XXI. Shows the great Turns on Nations, arising from the consideration of Christ as King of Saints, set forth in twelve Sections. 1. Jesus Christ is King of Saints, as well as King of the World. 2. Christ hath his high honour upon his sufferings. 3. Christ puts forth the power he hath as King of Nations, for his people, to whom he is King of Saints. 4. Jesus Christ shall have more visible glory in this World. 5. Bitterness is mingled with all Governments, that Christ may be sweet. 6. Christ pours out on his people a mighty spirit of prayer, which he in his Government as King of Saints, returns full answer to. 7. Jesus Christ shall have a willing people in the day of his power. 8. Some of the Kings of the Earth shall be among this willing people. 9 Christ having great work to do, stirs up the spirit of Princes and people. 10. The great work of the latter days shall be to exalt holiness and righteousness. 11. Saints shall have notable Conquest over their enemies. 12. These things shall be by degrees. CHAP. XXII. COntains the Uses of that Doctrine, that Christ is King of Saints. 1. Use of inviting Instruction, discovering, 1. Christ's excellency. 2. The properties of his Kingdom. 3. The glory of his Saints. 1. Christ his excellency in four things. 1. His right and Title which is the justest: being. 1. By Election. 2. By Donation. 3. By Birth. 4. By purchase. 5. By Conquest. 2. His Qualifications are greatest. 3. His Administrations are the highest. 4. His Communications are the largest. 2 The Properties of his Kingdom being, 1. Spiritual. 2. Universal. 3. Eternal. 4. Bringing in perfect peace. 3. The glory or excellency of his Saints; for, 1. They shall be more Saints. 2. They shall live safely. 3. their enemies shall be ruined. 2. Use of Exhortation. 1. to know him. 2. to fear him. ●. to trust in him. 4. to embrace him with love. 5. to be like to him. 6. to glorify him. 7. to be obedient to his laws; where you have, 1. the six Laws of Nature with Gospel-light. 1. Peace is to be sought. 2. Stand to your Covenants. 3. You must be thankful. 4. Serve one another. 5. Be merciful and forgive. 6. Reproach not one another. 2. You have many Gospel strains set out to heighten your obedience. THe Appendix shows Astrological Predictions to be frivolous and impious; where these five things are granted. 1. that the Stars have a powerful ruling excellency. 2. that by their light, heat, and motion, they work great alterations in the Air. 3. that having this power over the Air, they do diversely affect compound bodies. 4. Scripture speaks plainly, that they are for times, and seasons. 5. that there may be some present Predictions about weather and such things. But two things are denied. 1. that Stars have any power over the Reason or Will of man to necessitate or enforce them. 2. that Astrologers can rightly pretend to foretell such things as depend on man's will, or are any way contingent: and this appears by seven Arguments. 1. Such Predictions are derogatory to God's prerogative of foreknowing. 2. Such predictions are cross to the word of God. 3. We reason from the Nature of the Stars. 4. We reason from the Nature of Art. 5. We argue from that part of Astrology, that is about weather. 6. these Predictions are derogatory to the excellency of Man. 7. We reason from the Nature of contingent things. Object. But many things they foretell come to pass Sol. 1. Not so many as they brag of. 2. Not from any causing virtue in the Stars. 3. Blind men sometime hit the white; so may Astrologers. 4. their coming to pass is a strong argument against them. 5. It may come to pass in a way of judicial vengeance. Use 1. to the professors of the Mathematics. 2. to their Disciples, dehorting them from Figure-casting. Σεισμος Μεγας. OR Heaven and Earth shaken. CHAP. I. The Introduction, showing the occasion and scope of the ensuing Treatise. 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. God's works to us of this Nation, have been honourable and glorious (as it is verse 3.) and his righteousness enduring v. 3. for ever. No marvel then, if they be taking, with the mind and hearts of his people, who entertain them with the highest esteem and most joyful admiration: verse 4. He hath made his wonderful v. 4. works to be remembered; the Lord is gracious The occasion. and full of compassion: I appeal 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 remembered, and surely his people cannot forget them; they are engraven 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 it's added, He is ever mindful of his Covenant: His Covenant, and his mindfulness 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 showed 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 shows his people, not only his works, but the power of them: their Verity, and Judgement, Truth, Uprightness and Steadfastness, v. 7. & 8. as it is v. 7, 8. Vision is the glory and light of life; he lives most like a man, not that eats 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 real 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 rejoiced, Joh. 8. 56. Those who are Abraham's seed, cannot but eye Christ and rejoice 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 noting how great turns passed on us, and how little blood was shed about them; then if strangers see so much, we should see more. Doubtless God hath revived his works of old; made his arm 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, Allies, your all been? and yet God hath remembered 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 voice in the r●d (saith the Prophet) and surely mercies, deliverances and salvations, have their voice also; and the greater any danger or deliverance is, the louder is the voice. Oh! that we could hear so as to love and learn righteousness: Oh! that we were wise to read Gods works out of his word, his providences in his prophecies, Dan. 12. 10. The wise shall understand: Thus to understand him, will be our wisdom. When the Devil tempted our Saviour, it was by showing him the World and the glory Mat. 4. 8. of it; But behold here a better vision; the glory of the world, and worldly Kingdoms, and the fall of them; Mountains tumbling down, and Valleys filled up; high things brought low, and low things exalted. How! many and mighty, precious 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 forefathers had the honour to sow, and we the blessing to reap the fruits of their prayers: Oh! the riches of the grace of God, that heightens 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 died 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 Soldiers condemn us; Let it not be said, God stretched forth his hand to a foolish and gainsaying people; that the Ox knoweth his owner, and the Ass Isa. 1. 3. his Master's 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 thankfulness, and watchful obedience; seeing they are the blood of your brethren. When the time of performing great promises and prophecies 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 enquiring, and not giving over, till we come to some understanding of these blessed mysteries. Now to help you in this search, to inform 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 ensuing Treatise. The Lord in much mercy bless you and it together, that those good ends may be obtained. Chap. 2. Handleth these eight Propositions. FIrst that God delivers his prophecies in the way of a promise. 2. New-Testament Promises are set forth in Old Testament language. 3. That both prophecies 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 performs his promises in these 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 Prophecies and Promises, and working great changes, is at or before the coming of Christ. Before we come to the particulars which we intent 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 Prophecies, in the way of a Promise. Prophecies are the foretelling Prop. 1. of things that shall come to pass in their Prophecies 〈…〉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 people's special good: and you have them both at work in performing prophetical promises. The prophecy of Christ his coming in the flesh, it's in the way of a promise, Isa. Isa. 9 6. 9 6▪ Unto us a Child 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 himself shall give you a sign. Behold a Virgin shall conceive: which is rendered in the Gospel Mat. 1. 22. of Matthew by t●o words: one is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tha● which was spoken holding out the prophasis; for Isaiah is called a Prophet, and his speaking is prophetical speaking: for it was spoken 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 prophecy that the Gospel should shine on the dark 〈◊〉 entiles, is in the way Isa. 9 2. of a promise, Isa. 9 2. So in Hag. 2. 7. (the prophecy we intent to open in the next Chapter) Thus saith the Lord of Hosts, is by the Author to the Hebrews rendered Heb. 12. 26. Now he hath promised: spoken by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the ground of this is, the overflowings of God's love, which cannot speak of things a far off, but withal▪ tells you, how he is, and will be engaged about them; what doth concern the present time, is too narrow to express 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. 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, implies 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 expressed, may be, 1. Because the same spirit breathes in both the Testaments, 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 spoke to Israel. 3. God will have his ancient people, the Jews 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. That these Promises and Prophecies 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 Analogy of faith▪ Thus. Babylon's falling, Rev. 14. means that the Seat, Power, Doctrine, Subjects, and all, are ready to tumble down. Promises and prophecies hold out the raisedness of God's wisdom and love, and therefore must be of large extent: They speak to, and of all persons, times and conditions, therefore must be large. Prophecies contain largeness of wisdom and knowledge, and promises largeness of, love: and therefore there must be a largeness 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 largely; for he turns it into an argument of prayer, and twice repeats it: Litteral sense doth not undermine the mystery, nor that overthrow the literal sense: Gods promises are suitable to his commands, keeping pace with them; they are conjoined as Arteries and Veins 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 Paul's arguing, the giving of all other good things, Rom. 8. 32. The spirit hath framed up Faith with a large make and frame; and promises are for our faith in the largeness of it; and so must be large also. Prophecies and promises are expressions of God's mind: Now we must not limit the holy One of Israel, but take him in the fullness of his expressions. Prop. 4. That these Prophecies 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 God's son, but it had a farther degree of fulfilling in Mat. 2. 15. Christ, Math. 2. 15. Jer. 31. 15. Jer. 31. 15. concerning Rachel's 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 near 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 slain in Bethlehem, she weeps again, Mat. 2. 17. Isa. 53. 4. Isa. 53. 4. Surely he hath borne our griefs, was fulfilled in the sorrow that fell on the person of the Lord as Mediator, as one in our room and stead; that is one manner of fulfilling: but is not all. Mat. 8. 17. Mat. 8. 17. It's brought in as a ground of healing the sick 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 applied 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 mean 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 spoil; 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 David's 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 time, but not only 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 go, 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. it's 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 are called Horns, 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 mean 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 Bishop's Palaces, Cathedrals, Monasteries, Priories, Deans and Chapters houses, and such like places. Prop. 6. God performs his promises, in these latter days, in a way of proportion and correspondency, with his former glorious workings They correspond with former glorious workings. for his people. Thus most expressly 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 himself 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. witnesses, Rev. 11. 6. in correspondence with what God did by Moses, Exod. 7. 19 Israel in Egypt cried 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, Exod. 14. 27. and now hath his ways, 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 goodness Mic. 7. 15. in these words: According to the days of thy coming out of the Land of Egypt will ● show unto him marvellous 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 God's people. God's 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, than 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 it's brought in as subservient to the performing of his whole work on Mount Zion: that was the main thing driven at. Prop. 8. Christ coming is the time of fulfilling pro. & proph. That the time of fulfilling prophecies and promises, and working great turns, is at or before the coming of Christ. Thus in Hag. 2. 6. I will shake the heaven, when is that? it follows immediately; The desire of all Nations shall come: The coming of Christ in the flesh, was eminently the fulfilling of many prophecies and promises, as you may read in the constant course of the Gospel: His coming then likewise produced great turns 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 chief Priests, and Pharisees, and Counsels, John, 11. 47. what do we do? This man doth many Miracles. And when Christ shall come again, you shall have more turns. 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 brightness 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 brightness of his coming. Chap. III. Showing the meaning, Doctrines and Method of Hag. 2. 6, 7. Hag. 2. 6, 7. Thus saith the Lord of Hosts, Yet once, and it is a little while and I will shake the heavens, and the earth, and the sea and the dry-land. 7. And I will shake all Nations, ●and the desire of all Nations shall come; and I will fill this house with glory, saith the Lord of Hosts. Heb. 12. 26, 27. Whose voice then shook the earth: but now he hath promised saying, Yet once more I shake not the earth only, but also Heaven. 27. And this word yet once more, signifieth the removing of ●hings that are shaken, as of things that are made, that those things which cannot be shaken may remain. 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 prophecy by way of a The 〈◊〉 eight Proposals give light to Hag. 2. 6. 7. promise; God foretells by his servant Haggai what shall come to pass; namely great turns 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 God's 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 only mean 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 prophesy 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 Kingdom that cannot be moved, Heb. 12. 26. Besides when the Prophet Haggai names the Temple and the House, he means all the frame of worship, and not barely the Fabric and building that was reared up. When he names Zorobabel and Joshua, he means not only those two particular persons, but all governor's, and deliverers of God's 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 days, is here expressed by a phrase relating to God's wonderful dealing with his people Israel▪ we find Exod. 19 18. Exod. 19 18. at the appearance of God on Mount Sinai, it's said the wh●le mount quaked greatly; and when God appears to make these turns, 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 mean 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 earth is repeated. v. 21. and expounded v. 22. by this phrase, I will overthrow the throne of Kingdoms, and I will destroy the strength of the Kingdoms 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 good, which was the lesson taught in the eight proposition. Lastly, the time of these great turns 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 come produce notable changes, as the eight proposition showed. And thus having brought down what was spoken in general, in the propositions, to this particular prophecy of Haggai; I shall only add 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 mean frame: Solomon's Temple was a stately Edifice, but this is nothing to that: were it not better for us to give over, then to go 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 work and not give over. 3. To be confident and not fear. 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. So then these words are brought in as an argument to take off their fear, 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. Thus saith the Lord of Hosts. Saith what? Thus saith] The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sayeth, it denotes in Scripture phrase five things. 1. To speak. 1. To declare the mind by speaking. Dixit▪ 1. locu●us est: to express our thoughts or motions of heart by words: so Gen. 20. 5. speaking of Sarah, she, even Gen. 20. 5. she herself said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is my Brother, that is, she uttered so much in speech or words that another might understand; and thus God spoke by his Prophet. 2. To prophesy. 2. It's put to hold out a speaking before hand what shall come to pass 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 years 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 one's self, a speaking in a way of thought, or meditation. Dixit 1. cogitavit. He saith, that is, he thought, he saith in himself: Our thoughts are our communication with ourselves; when we are serious in meditation of our own hearts, or ways, we are said to return to our hearts, and to speak in our hearts: thus 2 Sam. 21. 16. ● Sam 21. 16. Goliath the Giant thought to kill David; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicebat percutere. He said he would kill him, that is, he spoke so to himself, 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. spoke to the Fish, that is, he commanded it. 5. To promise. 5. And lastly, to speak is not barely to declare one's mind, to think, or to command; but it holds out such a speaking wherein the speaker engageth himself; 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; only now draw these 2. Observations. That the Lord in all ages, dispenseth himself Obser. 1. to his people by way of a promise: so here. That when his people are under discouragement Obser. 2. and fear, he strengthens them by holding forth himself to be the Lord of Hosts. I will shake. I: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I Jehovah, who have my being of myself, 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 brightness of my Father's glory, and the express image of his person, who have seven eyes and seven horns, allseeing▪ 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, showing that this shaking was done suddenly, and with ease. It's but a word speaking, it's 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. The word voice is applied 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 voice, who speaks from Heaven, His voice 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 shall move out of his place. 2. Or as the wind shakes the corn to and fro, or the fruit upon the trees, sometimes this way, than the contrary way, which is not the natural motion of the corn or fruit, but as it's forced by the wind, Psalm 72. 16. His fruit shall shake like Libanus. 3. Or as the motion of an Army, Isa. 30. 32. In battles of shaking will he fight with it. This shaking in Heb. 12. is expressed by two words. 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 rents 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 Sudden, Violent, & Strange. Obs. 3. 3. That yet they are righteous, and shall be gracious to God's people. Obs. 4. 4. That Jesus Christ himself hath the highest hand in these changes. Obs. 5. 5. That in these changes he shows himself the Lord of Hosts. The Heaven and Earth. These four words, Heaven, Earth, Sea and Dry Land, are taken two ways. 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 express in their Grammatical sense: both ways agree to the text we are upon. Now observe in the Rhetorical way there is a double acceptation. 1. By a Metonymy of the subject for the adjunct, Continentis pro contento, when the thing containing is put for the thing contained. Heaven is put foe 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 the world which is opposite to the earth, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adverbe of place (as some think) showing 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 rain 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 than another, Gen. 41. 57 And all Countries came to Egypt because the famine was sore in all Lands. Sometime it signifies a field; 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 plain description of that given by Moses, Gen. 1. 10. its 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 bodies of Heaven, Earth, Sea and dry Land: This ariseth from the words taken Grammatically. Obser. 2. Jesus Christ will turn 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 Metonymy, 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 Kingdoms and People's 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. 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 coming 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. CHAP. FOUR Shows how in the great turns of Ages God dispenseth himself in the way of a Promise: for FIrst this holds out God as a Father. 2. This exalts the honour of Christ the Son. 3. This honour's 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 himself; it's a saying by way of a promise: Hence we shall begin with this observation. Doctr. That the Lord in the great turns and The Lord in changes dispenseth himself by the way of a promise. changes of all Ages, dispenseth himself 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 Serpent's head. It was a great turn 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 turn when Terah and others were grossly defiled by Idolatry, then for God to call Abraham out; but how doth he do 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 tenor of these words have I made a covenant with thee. Again, 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 God dispensed himself 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. Godliness 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 wisdom This holds out God as a Father. and Immensity. All creatures are measured by the present time; but God in promising, shows he hath all times in his power; creatures have only 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 express 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 do it in. A promising way glorifies the power of God, Rom. 4. 21. Abraham was fully persuaded that what he had promised he was able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform it: God doth not put you off with a promise because he is weak, but because he is able to perform: Be not troubled because you have not present possession; for he is faithful 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 centre 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 immediately deal 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 Kingdom 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 intent not so) a means of making him ascend into his throne, as a man climbs into the throne by the footstool; the spirit is first on Him, and from him on us; God is first his Father, then ours, first his God than ours, John 20. 17. I go 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 real application of that good which the promise holds out. Now applicationwork 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, than ever yet our eyes have seen. This makes notably for the advantage Reas. 4. Makes for the advantage of God's people. of God's people; and that, 1. To render them in a secure estate: when our stock was in Adam's hand, we lost all; but now it's in Christ's, and under a promise, its safe and secure, Rom. 4. 16. If our good estate did depend on any thing in Us, 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 Us: praemiis ducimur, we are led by rewards. 2. Cor. 7. 1. we must Cleanse, and cleanse thoroughly, not from some, but all filthiness, not only of the flesh, but of the spirit; and all on this 2 Cor. 7. 1. ground, Having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises, we must not only be holy and in the fear of God, but perfect holiness 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 is that which commends the ingenuity of their obedience, that they work upon a promise. No marvel then if God dispense himself in that way which is so improving to his children's grace. Reas. 5. confounds the men of the world. 5. This notably confounds the men of the world; It's 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 foolishness to them; what are then the promises? which are the Gospel of the Gospel. This way revolves things into the mere power, goodness 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. Turn them to Corn and Wine, O! they are good, they have some relish with their palates; but as for the promises, they seem dull, dry, flat things to them: Oh foolish worldlings, who are so full of the world, that they loathe these honey combs, these great and precious promises. Reas. 6. greatens our estate. 6. Lastly, this greatens our estate, our reversions being more than all that we have in present possession; yea it exceedingly heightens all that we do now enjoy: when mercies come in a promise, they come dipped in the blood of Jesus, they lustre with the light of God's countenance, thus the sleep of a righteous man is better than that of other men; because there is something of a lovetoken in it: He giveth his beloved sleep, Psal. 127. 2. God hath general ways whereby he dispenseth himself as a faithful Creator; a Sun for all, rain, clouds, winter, summer, seedtime and harvest for All: But still he reserves his bosom 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 turns have great wants. In times of great turns, 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 find a rock of ages, but in the promises? Turning times are difficult times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Be not troubled as if some strange thing befell you, when you find 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. Consider how in all ages and great turns, God withers the arm of flesh, That God then withers the arm of flesh. blasteth the white blossom of the creature, so that it cannot help; It's a Promise, a Promise must do you good; that revolveth the work into God's power, grace and goodness. Go to the creatures you have loved, and been fond of, but they will prove vain; The stouthearted 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 do, if they have no hands? and as little, if they have hands and cannot find them. The wise man shall not glory in his wisdom, nor the strong man in his strength, nor the honourable man in his dignity, but God will be exalted in his goodness. Have you not seen great houses without inhabitants, whole Towns and numerous Families cut off, Honour in the dust, and wise counsels turned into foolishness? Oh! then learn now, learn experimentally to see the creatures vanity. Take notice God's ways are in the great deeps, and his footsteps are not known: God's ways are in the deep. because he acts not according to our counsels, or according to former praecedents, nor according to present advantages, as we do, but according to his own gracious Will, according to his promise. Now God in his promise reserves times, and methods, measures and instruments, 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 fill by emptying, build by destroying; we many times in our thoughts, limit the holy One of Israel, and methodise his ways, when alas we know them not: But God's promise is as it were the limiting of himself; 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. It's the commendation of some of the children of Issaker, That they had understanding of the times to know what Israel ought to do, 1 Chron. 12. 32. Father Jacob, Gen. 49. 1. excites his sons to attend to his prophecies on this account, That I may tell you what shall be fall you in the last days. Isa. 2. 2. In the last days the mountain of the Lords house shall be established on the top of the Mountains. Acts 2. 17. It shall come to pass in the last days (saith God) that I will pour out my spirit on all flesh, and your sons and daughters shall prophesy. 2. Pet. 3. 3. There shall come in the last day's Scoffers: Is it not glorious to behold what Gods people shall do to other people in the last days? Numb. 24. 5. Evil will befall in the last days, because you will do evil in the sight of the Lord. Ezek. 38. 16. Speaking of Gog, it's prophesied, Thou shalt come up against my people of Israel as a cloud to cover the Land, it shall be in the last days. By this means 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 befall thy people in the latter days. Hos. 3. 5. They shall seek the Lord their God and David their King, and shall fear the Lord and his goodness in the latter days. Is it not a thing desirable to be conversing with the same Revelations that God gave to Christ, and Christ shows unto his servants? even things that must shortly come to pass, Rev. 1. 1. Oh that I might prevail 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 persuade you, consider, Moti. 1. This renders you children of wisdom. This renders you children of wisdom, wise to know the times: Gods promises are the best conclusions; In them, we come to have notions of the times according to God's thoughts. This shows a nearness of familiarity with God, Rev. 4. 1. Come hither (its a friendly phrase) an● I will show thee things that must be hereafter. Friends unbosom secrets one to another; These secrets of the Lord are with them that fear him: By thus conversing with these Revelations we come to be immediately in the Spirit, Rev. 4. 2. Mot. 2. Preserves against sin. It's a blessed preservative against the infection of sin: Our minds are apt to wanto●nesse, and giddiness. Oh! but how doth the consideration of Jesus Christ set forth in his seven eyes and seven horns, Rev. 5. 4. his providence, and his power, cut off this wanton giddiness? It's a great evil to backslide in heart. Oh! but eyeing these promises, keeps the mind intent on God: the mind 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 custom, and example, and with low spirits: Let these promises dwell richly in you, and you will be higher. We are never worse than when we are earthly-minded; 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 bosom secrets in dearest love in these promises; 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 chief and most suitable 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. Turn, oh turn 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 mind you how apt you are to nod, to grow secure and careless? and is it not from hence that you forget the promises of this latter age? did you weight them well, you would find how much work lieth on you, and Mot. 6. Promotes the praise of God. lieth undone. It's a good thing to give thanks, to praise is pleasant and comely; and doth there not lie a sweet hidden virtue 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 Wisdom, 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 waste 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 marvellous are thy works Lord God Almighty; just and true are thy ways O thou King of Saints: who shall not fear thee O Lord, and glorify thy Name, Rev. 16. 5. Thou art righteous O Lord, who art and waste 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 praising people as well as a praying people; converse more with God in his promises, and you cannot but be praising of him. CHAP. V. showeth that Christ being about to perform his promises, causeth alterations in the Natural bodies of Heaven and Earth, which is thus demonstrated. 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. It's 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 Signs. 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 works alterations in the natural bodies of heaven & earth. When Christ is about to perform 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 literal signification, hold out that great frame that God in the beginning form out of nothing. Now in this great Fabric are the alterations we speak of. I should not have pitched on this observation, but that I find the holy Ghost in all the eminent turns to make some impression and mention this way. It was a great turn reduced all the world to eight persons; but than you know the windows of Heaven were opened, and the fountains of the great deep broken up, and the rain was upon the Earth, Gen. 7. 12, 13. To turn Israel out of Egyptian bondage was a great turn, and then the Red Sea must be dried up, Exod. 14. 16. At the giving of the Law, Exod. 20. 8. there are thunderings and lightnings and the voice of a Trumpet, and the mountain smoking. Israel's preservation in the Wilderness was a whole continued series of Turns, and then we read of a Pillar of cloud and a pillar of fire, Num. 14. 14. they had water out of the Rock followed them, 1 Cor. 10. 4. and Mannah reigned 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. suddenly there came a sound from heaven as of a rushing mighty wind: and Acts 4. 31. When they had prayed the place was shaken. When Paul and Sylas must be delivered out of prison, Acts 16. 26. suddenly there was a great Earthquake. Now to clear 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 wind in his fist, he binds the waters in a garment, and establisheth all the ends of the Earth. Psal. 104. 2. He covers himself with light, and lays the beams of his chambers in the waters; He maketh clouds hit Chariots, and rides on the wings of the wind. 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 only 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 bear 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 Sea when the waves thereof roar: and to show 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 days 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 rain; he bringeth the wind 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 wind and the Sea, and they obey him: His rebuke and the creatures obedience fall in together. 4. It's 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 valley of Ajalon. The ordinary course is for the heavens to give down rain; but in ahab's time 1 Kings 17. 1 there was neither dew nor rain. The ordinary course for the earth it is to bring forth corn and grass for the food of man and beast; but in Joseph's time, Gen. 41. 54. The dearth was in all Lands. christ guides those step. 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 walk in the midst of the fire and have no hurt, Dan. 3. 25. God will not only show his goodness 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 straits: and Now, in our days, though he works not miracles, he works wonderful things, Miranda, though not Micacula. Though he work not against the course of the creatures nature; yet he altars it so, that it gives us cause to wonder: yea and withal in this way he brings vengeance on his and his people's enemies. It's light in Goshen, when darkness 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 turns have the nature of signs. 6. That these Turns in Heaven and Earth thus ordered by Christ, carry with them the nature of signs. Luke 21. 21. There shall be Signs in the Sun, and in the Moon, and in the Stars; and upon the earth distress of Nations and perplexity, the Sea and the waves roaring. Acts 2. 19 I will show wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the earth beneath, blood and fire and vapour of smoke. A Sign is that which besides itself, introduceth some other thing into the understanding; as when you see smoke, your understanding doth not terminate in the smoke, but riseth higher to think of some fire that causeth that smoke: So when you see these strange postures in these natural bodies, your mind resteth not barely in the contemplation of them, but your understanding looks on them as forerunners of other things, that shall follow after. Now among signs, some are Rememorative, Signs. Demonstrative, Prognostical, Practical. Rememorative. Rememorative signs are such which call to mind 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 signs are such which declare a thing present, as smoke is a sign of present fire, fire then burning. Prognostical. Prognostical signs are such as foretell in general things to come. Thus God may, and sometime doth, by these changes in these natural great bodies, signify and foretell, that there shall be great turns, and changes, in the great bodies Politic of Kingdoms, and Commonwealths: but what these particular turns shall be, and the several issues of them, the signs in heaven and earth cannot foretell; for they are not practical signs. Practical. Practical signs are such as in their nature cause and produce those things whereof they are signs: but such signs the heavens and earth are not; they do not in their nature cause the turns of Nations, nor are the turns of Nations their effects. Now whether this position do contribute any favourable aspect to judicial Astrology, that we shall show in the Appendix, joined to this Treatise, and pass it by now: only resolve this Question. Why doth Christ when he intends great turns 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 himself his great power, Rev. 11. 17. Christ hath all power on earth, as well as in heaven; he is sovereign 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 himself. There be many forerunners before the King comes; reckon these among the least and lowest of Christ's 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 Kingdoms and Nations without these Signs: But since he hath these creatures, he will make use of them; yea and their extravagances shall do him good service. Men stop their ears at the voice of the ordinary course of Heaven and Earth, and will not hear; but when he turns their courses into Signs and wonders, Reas. 2. Speaks to all the world. than they shall hear. By this means he speaks to all the World: when Christ himself speaks, it must be with a mighty voice. We low creatures do but mutter and whisper, and few there be that hear our voice; but when he speaks, heaven and earth, and all the world shall hear him. When he speaks 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 hear as well as the Jews. Their line is gone out into all the earth, Psal. 19 4. Christ hath another way of speaking to all the world, namely by signs in heaven and earth; those that will not hear his Gospel, yet will listen to their language. Signs have their voice, as well as men, Exod. 4. 8. If they will not believe the voice of the first sign. Turks, Jews, Heathens, Profane persons, which regard not the sound of the Gospel; yet will now be Auriti, quick of hearing: as Christ in his preaching spoke, as one having authority; So he speaks now, and commands attention. Prov. 18. 23. The poor useth entreaties, and its the poverty of Christ's messengers that they come beseeching, and entreating; but Christ himself speaks in a commanding way, to let all men know, bad as well as good, that he is about his work, and his great work. Earthly men mind the earth, speak of it, account it their own; and Christ will meet them there, and speak from, and by the Earth to them. Reas. 3. Creatures are not in that estate he intends. This way of working Signs, minds us, that the creatures are not in that state he intends them; By this change upon them, he hints unto us their restauration into the liberty of the sons of God, Rom. 8. 21. In their ordinary course while they serve those who do disservice to Christ, they groan, 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 plain God gave man dominion over the Fish of the Sea, and over the Fowls of the Air, and over the cattle, 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 God's Image and likeness, 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 God's Image and likeness: But to serve wicked and unrighteous man, is beside their prime end, and therefore according to their nature, they groan, that is, they are not pleased, because they obtain not their first end; 'tis true they are not intelligent, and so they know it not; but yet it's against the first Law of their creation: It's not fit they should know it; for than it would grieve them, and they have not sinned▪ and so have not let in grief 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 knows 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 groan but that he knows how to honour himself and restore them. Reas. 4. Christ draws out spiritual actings. By these Turns and appearances in natural bodies Christ knows 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 bosom; yet they entertain him in that his voice with an awful fear and reverence; that his mighty voice makes them in a holy way to tremble, and yet to trust. When signs 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 signs. Grace makes a servant to be divine in drudgery, and not to eat and drink but to God's glory: So likewise not to see or hear the signs in heaven and earth, but to eye him that works in, and by them: If Heathens and Strangers hear their voice, 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 fear and believe, believe and wait, wait and pray. Use 1. See Christ's 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 bottles of the clouds, or the windows of heaven, but Christ can. They can neither raise nor cease the storm 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 boiling in passion against Jacob, but God met him and suffered him not to hurt him. Ravens are greedy fowls, and devour their prey, and yet as greedy as they are, they must bring the prophet bread. It's vain to oppose Christ. It's a vain thing to set against Christ, Job▪ 9 4. He is wise in heart and mighty in strength; who hath hardened himself against him and hath prospered? If heaven and earth cannot serve fully in their ordinary course, he will change their course and serve himself by that change. Exod. 14. 25. He takes off the Chariot wheels and makes them drive heavily; whereupon the Egyptians cry out, Let us fly 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. It's easy to believe promises of this life shall be performed. It's no hard thing to believe that the promises concerning this life should be performed, while we remember what he doth in Earth as well as Heaven: The meek shall inherit the earth: and obedient ones shall eat the good things of the Land, Psal. 37. 11. Prov. 3. 16. Length of days are in Wisdoms 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 weak, and how shall your tranquillity be? Remember, Christ hath this power to change their strength into weakness, and your Use 2. of Exhortation. 1. Consider Christ in all the creatures. weakness 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 Philosophy to become spiritual. Are there Eclipses of the Sun, blazing Stars, Meteors, unusual Winds and Storms, Hail, Snow, Thunder and Lightning? Then let your souls mount up, in thoughts and fear of Christ; while Astrologers are vexing their minds 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 Tides, and such like Occurences. 2. Fear before Christ more than men; Fear before Christ. when they are angry, you are troubled; when they frown, you fear; and is there not more cause to fear him that overrules the constellations, turns 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. 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 works; we must Rom. 4. be strong in faith if we will give glory to God, not considering the carnal reasons, examples, customs and experiences, which may be produced and pressed: but to go on in our persuasion, that God which hath made Heaven and Earth, will complete his work for his own and his Son's glory. Praise Christ. 4. Surely Christ is to be exalted in praise, that can work about turns in natural things to be subservient unto spiritual: Signs in heaven and earth have an aspect to the performance of promises, and fulfilling of prophecies; 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. CHAP. VI Shows the change and the ministration of Angels in these Turns: Thus, 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 joined 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. 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 clean in his sight, that is, the Angels of heaven are not clean: Not, that they have any sin to pollute them; but weighing them with him who is the holy, holy, holy One, they can bear 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 clear, compared with him: His eyes are more pure then to behold any iniquity; his holiness is himself, and so unmeasurable. The Angels though holy, yet is their holiness by measure, their holiness is limited, they are but creatures, though holy and heavenly creatures; and compared with that infinite One, they are said not to be clean: Job 4. 18. Behold he put no trust in his servants, and his Angels he charged with folly: Nullo modo conferenda est illorum justitia cum justitia Dei quae modis omnibus infinita est. Their righteousness 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 clean indeed in our sight, and we can find 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 speak 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 Germaniae Luscinia, Germanies Nightingale, Heaven shaken when Christ takes our nature. referring this prophecy of Haggai to Christ his coming in the flesh, saith, Movit coelos, quia Deus assumpsit humanam Naturam: He shook the heavens because God assumed humane nature; and there is a certain truth in that, although the words carry more in them: It was a great shake of Heaven, when Christ who was higher than the heavens, took our nature on him. At Christ's birth. Carthusian refers it to the appearance of Angels at the birth of Christ: Movet coelos quando cives coelestes apparuerunt hominibus concinnentes: Wh●n the Multitude of the heavenly hosts appeared praising God and saying, Glory to God in 〈◊〉 highest, Luke 2. 13, 14. 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 myself that I may see, arguing an ardency 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 satisfy themselves in what they liked and looked after. Now when God reveals 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 knows, but God may reveal new things to them concerning the great works which he is about to do in the World? Angels know some things, and much more than 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 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 When they have new employment. 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 than though we ascribe a change to Angels, we make not their condition worse; They ●ave a stable being, and so continue in their wisdom, strength and happiness; bu● yet are liable to change, in regard of their ministration, which may be applied unto divers things: Angeli sunt mutabiles quoad applicationem virtu●um ad diversa: Aquin. when that virtuous efficacious power which is in Angels, is applied to things that are divers 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 clear truth they were always ministering spirits for the good of those who be heirs of salvation, Heb. 1. 14. But it hath been the condition of these heirs, 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 sons and heirs a better portion, a portion better than that of affliction and tribulation; and that not in heaven only, 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 ministering to these heirs, 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 applied to some ministration anew. It's no derogation to good and holy Angels to attribute to them such a change as a new ministration infers; When as the witnesses prophesied in sackcloth all the time of Antichrist his 1260 days and were slain; I question not, but the Angels were in all those day's ministering spirits, for the good of these prophesying, dying witnesses: but when these witnesses shall have a resurrection, and ascension, 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 do as little question but the Angels were ministering 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 Turns. Jesus Christ in the great Turning Providences of the latter Age employs 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 turn, but that was ordained by Angels, Gal. 5. 19 In the time of the Judges an Angel appears to Gideon. Judg. 6. 12. And again to Manoah, Judg. 13. 2. About ahab's time when Israel were become Idolatrous, and Ahaziah fell sick, 2 Kings 1. 3. The Angel of the Lord spoke to Elijah. After the Captivity, when the Temple was to be built, Zacharies prophecies are full of the apparitions of Angels, Zach. 1. 8. How great was the turn when Christ was to be borne? and than Luke 1. 28. An Angel salutes Mary: and it was no small turn when he came to suffer, and then you find Angels ministering. In the prophecies of the time after Christ, all the Visions are by Angels; when the Eastern and Western Empires are destroyed. Rev. 8. 7, 8. and 9 11. The Angels sound the Trumpets. When the last plagues are to befall the Romish Antichrist, the Angels pour out the Vials: and when the Bride, the Lamb's Wife is to be seen, than an Angel must show it, Rev. 21. 9 Now to clear 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 himself, an heavenly host. Luke 2. 13. A multitude of the heavenly host were praising 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 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 than 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; it's his power, and they being so great a body, he must have preeminence above them. Angels are to serve Christ, not in his 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 public 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 himself: Angels have charge of them, from and under him. Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him and delivereth them. When Jacob is on his way, the Angels of God met him, Gen. 32. 1. When Daniel is in the Lion's Den, God sends his Angel to shut the Lion's mouths, Dan. 6. 12. When Peter is in prison, an Angel delivers him, Acts 12. 8. and though Lazarus die a beggar, yet shall he be carried by Angels into Abraham's bosom, Luke 16. 22. 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 Camp of the Assyrians 185000. And proud Herod, Acts 12. 32. cannot escape the smiting of an Angel. God smote Sodom and Egypt by Angels: Gen. 19 3. and Exod. 12. 29. The Prophet John tells us of spiritual Egypt and Sodom; and that they shall be destroyed: and who knows, 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 brightness of Christ's coming; and surely when he shall come, he will come attended, and without all doubt his attendance shall do their service to, and for him, for him and his. 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, Psal. 104. 4. To be spirits and flames of fire: and undoubtedly they do, and have done a notable deal of service for God. Psal. 103. 21. They are said to do 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 again how little glory have men returned to Angels? They are creatures in God's hand, whereby he doth much for us; but how little do we own them? Now surely God will find a time to glorify himself more, and a time wherein we Men shall glorify Angels more; not in that excess and superstition that Papists do; but according to his will and their workings. Jesus Christ will have his providences correspond with his Prophecies 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, Wickliff, 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? do they not join with them? Yes sure, and delight in the work, because its Christ his work and will. Jesus Christ in setting up his Kingdom among the Jews used Angels to speak, Heb. 2. 2. and in pulling down Antichrists Kingdom, and setting up his own, he will use Angels again. We read that Angels have work deputed Angels have kingdom▪ work. to them concerning Kingdoms, Dan. 10. 13. The Prince of the Kingdom 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 Sodom 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 hath, and doth, and will, use the ministrations They shall be conjoined 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 bathe them by him, he loves to make use of his own workmanship. Angels and Saints shall be joined together hereafter to make up the great Congregation, and therefore Christ will join them in the work here. Heb. 12. 22, 23. The innumerable Company of Angels, and the general Church of the First borne are joined together: It's Christ his method to begin things here, which he will complete hereafter. Saints shall have Grace now, which shall be turned into Glory hereafter: Great things are vailed now, which shall be unvailed hereafter: Christ himself was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the form of a servant, but he shall appear Lord of life and glory: Now we are the sons of God, 1 John 3. 2. but it doth not appear what we shall be. Now Saints and Angels are joined together in the interest of Christ, which shall notably appear hereafter. Christ being upon his greatest work useth his best servants. Christ his last dispensations are his greatest, and so he will make use of his most glorious instruments. 1. His infinite Wisdom 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 custom, 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, 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 show forth his unchangeableness; 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 work his servants that have the most uncorruptible being. Satan hath his Angels to work by, Christ must have his Angels, as well as Satan hath his. Rev. 12. 9 which are cast out with him into the earth: turn to the seventh verse of that Chapter, and you shall find Michael and his Angels fought against the Dragon and his Angels. Heb. 1. 7. He made his Angel's 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 follows him not out of love, or liking to him, but knowing his wisdom and prevalency. Christ and his Angels shall appear indeed, not only fight, but casting down: As Christ will Conquer by his Saints, so by his Angels also: Conquer he must, not only 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 appear they are working? Sol. 1. The operations of Angels are not immaginary but real, although not exposed to sense; their actings were not so glorious if they should, fall under our senses. 2. Let us consider our weakness and sinfulness, 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 appear; for Omnis apparentia Angeli in principio est cum terrore, all appearance of Angels at first, is with some terror. 3. But yet if you weigh things in a Sanctuary Ballance, you will find such actings and workings as faith can rise up unto, although sense cannot. And when God will work more of his great works by them, than he will heighten our faith to apprehend them more. Use of Instruction. Use 1. Christ is far above Angels. Doth Christ in these great turns use the ministration of Angels? then surely he himself is far above them: the Lord is above the servant, and he to whom the administration is, is above them that minister: above them then he is, and above them in these turns; 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 calls 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 inferior 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 brief account of. Heb. 1. opened. Take notice How he gives the full due to Angels, the full due of their glory: It's granted they are the sons 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 shouted for joy. Job. 38. 7. V. 4. They have an excellent name, which implies an excellent nature: Names are put to express the natures of things, and excellent names, to excellent things, among which Angels are to be ranked. V. 6. Th●y are His Angels, of him, and for him, and therefore excellent. They are spirits, having a simple uncompounded being, and therefore an excellent being: They are as flames of fire, of lightning, that speedily execute his will, ministering spirits as v. 14. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But now Jesus Christ hath by inheritance obtained a far more excellent name than 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 begotten, 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 brightness of the Father's 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 himself purged our sin, which is a work too great for them: he takes his place where they cannot; they may stand about the Throne, and wait 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 oil of gladness above his fellows: and so loves righteousness, and hates iniquity more than Angels. V. 8. He hath a Throne, and that for ever; and its honour enough for Angels to wait about it. V. 13. Many are the enemies of this Throne and Kingdom, but God will make them his footstool. Thus you see Angels are but Ministers, although glorious Ministers: Christ is more glorious than they. Let me add one word more to exhort Use of Exhortation. 1. To behold these works. you. 1. To draw your eyes to behold these glorious works; It's a curious study to search into God's providences; he imprints much of himself 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 household servants, which he can and will employ 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 behalf, employ 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 go on, in the service of these latter times: It's no worse business you are called forth unto, than Christ puts his Angels about. Oh! then let not your hands hang down, nor your knees be feeble. Study what work 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 rejoice, that God hath counted you worthy to be underpowers in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. transactions: value it as your happiness to have been in his hand: Let not the thoughts of danger, or difficulty discourage you; you are about Angel's work, and you should have Angels spirits; you have their help, and you shall have a reward not inferior 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 show 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 intent in this Book. CHAP. VII. Opens the shake of Kings and Princes▪ because, 1. They make the great turns in the Earth. 2. They pretend exemption from man's power. 3. Dealing with them is a compendious way of dealing with the Nations. 4. Being decked with worldly glory, they seem to be Christ's match. Uses of Instruction and Exhortation. HEaven as you heard Cháp. 3, denotes Heaven means 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 Kingdom to a World; and what is highest in a Kingdom, 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-days, in the time of the Emperors: as Jehovah God had his among his people Israel; then is Satan said to be in Heaven: because in so great height 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 Temples, 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 Zion 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 Commonwealth, a Kingdom, a World Politic. Isa. 65. 17, 18. Isa. 65. 17, 18. When Jehovah erects Jerusalem a rejoicing, and her people a joy; which shall be in the latter age of the world; it's 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, he saith, All the host of heaven shall be dissolved, 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 Kingdoms, Nations and Commonwealths: 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, it's said The Heavens shall be rolled together like a scroll, that is, the most high things or persons shall be contracted, confused, covered with shame, discoloured, scattered, consumed as a leaf 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 Kingdoms, Dan. 4. 13. and 5. 26. They think themselves exempt from man's scrutiny; are they therefore from Gods? They make their nest in the Stars, and say in their hearts, Who shall pluck them down? shall not Christ? Let us see what grounds conclude us into this principle, that Christ will thus deal with them. Reas. 1. King's make great turns. 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 overturn them that make these turns. Isa. 14. 12, 13. It's 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 kingdoms? verse 17. That made the world as a Wilderness, and destroyed the Cities thereof, that opened 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 Kingdoms, 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 Wilderness, 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 fear; They v. 16. make the earth to tremble. Christ will amaze and terrify them. 5. They did not let the prisoner lose 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 them prisoners, and kept them prisoners? for their sakes I will arise. Reas. 2. They seem exempt from man's power. They pretend to be exempt from man's power. Mr. Hugh Broughton observes from Nabuchadnezzar his golden Image, that Christ in profane eyes is a base stone, and heathen Kings goodly metal. Who is the Lord? was Pharaohs proud question, that I should obey his voice? 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 supreme power, whatsoever he doth, is not to be punished. Now it's most proper for Christ to deal with them, to shake them thoroughly, whom men either dare not, cannot, or will not meddle with. Reas. 3. Dealing with them, is a way to deal 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 sheep 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. King's are the light of their people; the way to darken them, is to put out their light, Lam. 4. 20. people breath much in their Kings; stop his breath, and you stop theirs. Reas. 4. King's seem to be Christ's match. They are decked with all worldly pomp and glory; and therefore in the judgement of flesh and blood, the fittest match for Christ. Eccl. 2. 8. I got me Silver and Gold, the peculiar Treasures of Kings. I got me Men-singers and Maid-singers, the delight of the sons 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 pomp: and Nabuchadnezzar, 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 dazzles us poor low ones, Dan. 4. 36. But it's 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 meanness in their majesty. First, will Christ shake Kings and Princes? then let us see, a meanness in their majesty, and lowness in their highness. 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 pomp and power; but men that live by faith, and weigh them in the balance of the Sanctuary, see Christ shaking of them, see them falling down and Christ mounting up: Christ alone is Rex Catholicus, the Catholic King, to whom that King that assumes that name, and all others must be accountable. 2. Management of particular places must be reckoned for. 2. Learn 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 work be, when the Emperor must answer for his Provinces, and the extreme 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 tears 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 pluck it out, God will cast it down; He will no more bear 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 ways of vengeance on them. 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, Counsellors, Captains, Parents, Masters, look about you; Christ is on his circuit, hath begun his Audit; look well to your accounts: Princes are not too great, nor you too little for him to account withal; he will deal punctually, he will not shuffle over things with you. Harken, he calls venite ad judicium, Come to judgement; what can you answer for your times, and talents, your means and mercies, your deliverances and salvations, your covenants and engagements? Are you yet more holy, heavenly, watchful, faithful, fruitful? will your relations bless 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, soldiers, 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 appeal to Christ. 4. In all oppression from powers its a just ground for people to appeal 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 worms, and go over where the hedge is lowest: It's no new thing for might to oppress right; but if men cannot have right on earth, there is none can hinder a man from looking to heaven; it was a notable appeal 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 address himself to God? Psalm. 35. 23. Stir up thyself 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 redress, he expressed himself thus: Well, I appeal to the King of Kings: and so may we in like cases. 5. Judgements on Kings have characters of Christ on them. Learn farther, that judicial proceedings against Princes, is stamped with remarkable Characters of Christ on them: for he shakes them. Thus in the prophecies of John, Revel. 6. The six Seals contain the several steps of plaguing the heathenish Roman Empire. Rev. 6. 2, 3, 4, 5. V. 2. At the opening of the first Seal, v. 2. there appears a white Horse: Christ riding on the word of truth, and going on Conquering and to Conquer heathenism. V. 3. & 4. The second Seal and red Horse shows the bloody wars that Christ raiseth against them. V. 5. & 6. The third Seal and black Horse denotes scarcity of bread, by which Christ afflicts them. V. 7. & 8. The fourth Seal and pale Horse includes wars, famine, plague, and all which Christ brought in upon them. V. 9 Upon opening the fifth Seal you have the cry of the Saints under their persecutions, which Christ hears attentively. V. 12. The sixth Seal utterly ruins 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 Seal presents you with a Vision of seven Angels with seven Trumpets, and they relate Christ's his shaking and ruinating the Empire while Christian; and no marvel, seeing it became Arrian and persecuting: Totus Mundus Arrianus. The four first Trumpets sound the fatal ruin of the Western 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 Eastern Empire, in that he gives passage to Mahomet and his company in the fifth Trumpet, and in the sixth Trumpet to the Turks. Rev. 16. 1. We read in Rev. 16. 1. of seven Vials, which contain Christ his shaking the Kingdom 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 John's 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 mountain 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 sins, their crying sins, 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 Righteousness; that so you may be called repairers of our breaches, the restorers of paths to dwell in. Much of the impetuous violence of the streams of wickedness would be dried 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 fear 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 wisdom, and strength, and honour, and glory and blessing. CHAP. VIII. Shows, 1. That All power is in Christ. 2. It's his due upon taking our nature. 3. Though it be his due, yet is it given to him. 4. Though it be his due and given him, yet he hath little glory of it. 5. He will exalt himself in great Turns to take up his glory by them. Uses of Instruction and Exhortation. 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 endeavour 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 fair account of the turns 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 turns: 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 Christ's Kingdom, and the Kingdom shall not be left to other people; but it shall break in pieces and consume all those Kingdoms, and it shall stand for ever. Christ's power it so resides in him, that it cannot be translated: It's a conquering power, for it breaks in pieces and it enjoys 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 fountain of all power, and all the power in all the creatures flows from him, their power is but a drop of his Ocean; the highest and best kind 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 Powers. And Jer. 10. 7. Who would not fear thee Oh King of Nations? Psal. 22. 28. The kingdom is the Lords, and he is Governor among the Nations. All earthly powers have their periods, their rise and fall, their beginning and ending: but it's not so with Christ's power; for Heb. 1. 8. It's spoken to him, Thy throne o 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 himself, 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 firstness 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 privilege 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 as the First begotten. Again observe, the text mentions God the Father's bringing Christ into the world: which was, when at his exhibition in the flesh he manifested it to the world, that he was his only begotten Son. And observe lastly, that upon this taking of our flesh, the Angels which are the highest rank 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 only as second person: Now being thus in our nature, the Father is greater than he, Joh. 14. 28. I go unto my Father, for my Father is greater than I: and he is in that regard, less than the Father: The Father gives all to Christ, and Christ returns all to the Father: Dare est dominium transfer. John 3. 35. The Father loveth the Son, and hath given all things into his hand; giving is a transferring out of love; and the Father's love is so great, he cannot give him less than 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 work to do for them, Joh. 17. 4. I have finished the work which thou gavest me to do, Joh. 5. 26, 27. He hath given to the Son to have life in himself, 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 bear his Name, how few live indeed by him? How many thousands are there in the Synagogue of Antichrist, that although they bear his Name, being called Christians, and make profession of him, yet in works 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 look among those who pretend to Reformation, and to be adversaries to all superstitions; yet how little do 5. Christ will exalt himself, so as Kings shall confess 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 turns on Kings, as shall extort acknowledgement from their consciences that he is above them, and make them confess, This is the hand of Christ upon us, whose Vassals we are; Our Crowns and Sceptres are more his then ours; He, He, is the Lords Anointed; 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 Nabuchadnezzar Dan. 4. 37. extol the King of heaven, all whose words are truth, and his ways judgement, and those that walk in pride he is able to abase. Use of Instruction. See God's love to Christ. 1. Take notice of the exceeding riches of God's love to Christ, and in him to us; He loves and gives, and gives no less than all; not some, but all power. Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power, privileged 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 Mediator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. Learn hence, the Father is fully satisfied in that he hath laid all power on Christ; he will never question Christ his Title, he is as he would have him to be. All power would crack the creatures shoulders; Christ alone is able to bear it: Men under a little power, how do they pride & prank and wanton it! But behold Jesus Christ altogether lovely, and lovely in his power. The power is given him not only of heaven, or over the things in heaven: but it's given him in heaven: The power is the most glorious power, and it's given him in the most glorious place; for so the words may be read; not only 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. Doubtless as it is Isa. 53. 10. The pleasure of the Lord shall prosper in his hand, he wants nothing to effect it. He hooks the unruly Leviathans, restrains the cruelty and oppression of their power, and turns their vanity to his Father's glory: power shall not always be in the hands of the wicked, the Saints shall rule; for Christ is the greatest Saint. 4. Christ returns all to the Father: He receives all power from him, and shall return it all to him. 1 Cor. 15. 24. He delivers up the Kingdom to God, even the Father. The Kingdom is Christ's power in the whole frame and body of it; but that he delivers up to his Father: and for the present he will sacrifice all the unjust powers of the earth to his Father's justice, and cause goodness to arise with greatness, and peace with power. Let me add one word to exhort you. Use 2. Exhort. 1. To invite to love Christ. 1. To flock about Christ in love, to come where the power is: and Lo 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 back, why linger so long? are you unwilling to be happy? do you love your weakness, that you run not to his power? What is scattered elsewhere, is centred here. It's a Christian art, rightly to abstract all earthly powers; all are but cyphers 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 wisdom to have him to friend? Let me bespeak 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 heal all thy diseases, to protect thee from dangers, and to enrich 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 welcome; but come with resolvedness to be wholly at his 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 compass is in your thoughts and desires: Oh bring them to him, let him be in all your thoughts, and the only desirable one to you. He demands your hearts: you have his already; your hearts and therein your all: what is heartless is nothing. Let your hearts then, and with your hearts your fear, 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 yourselves? how will you deal 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: Fear not your Summer, and Winter, your Seedtime and Harvest, your Sun to shine, and rain and dews to fall; your days and nights provisions, and protections; for all power is his; and honour him to whom all power is given. CHAP. IX. Shows, Pos. 2. That King's reign by Christ. 1. They are or are not by him. 2. He blesseth or blasteth them in Government. 3. What wisdom or power they have, they cannot put forth without him. 4. Continuation and succession is from him. 5. Bad Kings as well as good, are from him. Uses for Instruction and Exhortation. CHrist hath all power, as we showed in the former Chapter; and as he hath all, so he gives all: It's 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 follows this second Position. Pos. 2. King's reign by Christ. The Kings of the Earth, they reign by Christ; this is set down in so many words. Pro. 8. 15. By me King's reign, and Princes decree justice. v. 16. By me Princes rule and Prov. 8: 16. Nobles, even all the Judges of the earth. I observe three things from those words. 1. That the several ranks of Governors are from him, both the supreme and the subordinate Magistrates; not only Kings, but Princes also rule by him; not only 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 Christ's Substitutes; To make Laws and Decrees, to decree that which is right and for public good, is one of their highest and most noble acts of power; but that they cannot do 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 concern, 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 only their being from him as they are men, but as they are Kings, as they are Kingly men: he sets them up, 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 anoint 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 Kingdom, power, and strength and glory to Nabuchadnezzar, made him King of Kings, Dan. 2. 3. But he unkings him, yea unmans' him too. Dan. 4. 25, 31, 32. Oh King Nabuchadnezzar, to thee it is spoken, The Kingdom 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 field: there he is un-manned. He anointed Hazael King over Syria, and Jehu over Israel, 1 King. 19 15, 16. Yea all the Kingdoms of men are solely at his disposal, and he giveth them to whomsoever he will, Dan. 4. 32. 2. Christ blesseth or blasteth in government. 2. He either blesseth or blasteth men in the work of Government. Upon Him is first, and resteth the spirit of wisdom and understanding, of counsel and might, to judge and reprove with all. Isa. 11. 2, 3. and Dan. 2. 21. He giveth wisdom to the wise, and knowledge to them that know understanding: and again, Dan. 4. 16. Let his heart be changed from man's, and let a beasts heart be given to him: When Saul was anointed King over Israel, 1 Sam. 10. v. 16. It's said 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 father's Asses, and family-occasions; but now he had another heart, a heart for government, a heart for public affairs and their management. Jesus Christ divides wisdom and folly among the Grandees of the world. Solomon was the wisest Prince that ever was: But his son Rehoboam was not so, he was but a little removed from a fool, Eccles. 10. 16. They are men, or children, according as he makes them. 3. King's cannot put forth their power without him. 3. What wisdom and power they have, they cannot put forth without him. Sometime they appear stronger than men; another time weaker than 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 Laws; but sure they are wofuly out, if they leave him out. Grant they are the high ones, yet sure he is higher than they: we deny not but they have an Image on them, that makes them better than other men; but still they are but men, and he is better than they: It's his prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lawgiver, 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 Lawgiver, and the only 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 rend the Kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than 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 heirs and successors? but how little can this pretend to, without Christ? Dan. 5. 26, 27. He is the great Numberer, and Ponderer; Belshazzars Kingdom was numbered and finished, he was weighed in the balance 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. Bad Kings as well as good, reign by Christ. 5. Bad Kings as well as good reign by Christ: Christ had in especial manner the visible administration of the Kingdoms of Israel and Judah, and their Kings were anointed by him; but how few good among them all? Now because this may seem a hard saying, give me leave to open it in these six passages. Good men may be bad Kings. 1. Good men may be bad Kings; their grace makes them good; but it's 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 vain ostentation, showing 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 badness of Kings is not from Christ. 2. The badness of men, or of Kings, is not from Christ; though we say bad King's reign by him, yet we do not say, their badness is by him; we abhor the thoughts of making him the author of sin, who is the holy One of God. 1. All his Commandments are right, his Statutes pure, his Law perfect: there is not the least hint there to warrant any wickedness: but still that which is contrary is commanded: He commands no wickedness. 2. It's far from the heart of Christ to work any wickedness in their hearts; you must father your sin somewhere else; Christ will never own it; accuse, accuse, (as you have just cause) yourselves, your wicked corrupt natures, but you must acquit him. 3. Neither doth Christ stir up unto any wickedness; 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 badness, 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 than he were not happy in himself, and so not God; But surely all grant it's 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 work like himself 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 known himself to his Brethren, Gen. 45. 5. he saith, Be not grieved nor angry with yourselves, 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 shows himself 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 whoredom, 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 suddenly. 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. God's anger is his justice, whereby he burns 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 righteous, and orders all the badness 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 it's to do what Gods hand and counsel had determined before to be done. Cyrus is a Heathen King and knows not G●d, Isa. 45. 4. Yet for Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name; and Isa. 44. ult. Cyrus he is my shepherd and shall perform 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 King's reign by Christ, yet Christ reigns 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 wisdom, counsel, and the fear of the Lord. He lays his Law upon them, and draws them forth in obedience to it. He stirs them up to what is good, and holds them on in that goodness. He gave Solomon wisdom to go 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. King's reign by Christ; It is not then so much their rich apparel, their sumptuous Palaces, their Royal attendance, that instamps their Majesty on them, as this, that they are Christ's creatures for this World; they bear his Image of power and government on them, and that is their great Majesty: They are his ordinance, Rom. 13. reign by him; and this subjects and keeps men's spirits under. Oh! thank Jesus Christ that you have no more insurrections, against those in place and power; men's minds are it may be ready enough to break 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 ourselves, 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 always 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 only 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 wisdom, justice, mercy and goodness, 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 walk abroad, it's of his goodness and engrave his Name on it, and return his praise to him. 4 A ground of patience under bad Rulers. 4. Do bad as well as good reign by him? learn hence a ground of patience, and contentation: Nothing calms the heart so much as to revolve things on God regularly. David says Psal. 39 9 I was dumb, and opened not my mouth, because thou didst it. When Aaron lost both his sons, that which made him hold his peace, was, that God would be sanctified and glorified; God had done it, Leu. 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 than all Kings. 5. How glorious is that Christ by whom King's reign? how poorly doth all their splendour resemble his glory? while they rule others, he rules them: Oh! that we could see him; he is not only their governor, but their Maker; fall down and adore before him. They must bring in an account of their government, and you may appeal 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 grieve Princes to feel old age come upon them? to be subjected to aches, pains and diseases, and that they and their honour must part, and lie in the dust? Oh! then admire, and for ever praise him whose Kingdom is an everlasting Kingdom, and of whose government there is no end. I shall conclude this Position with a 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 reign: away with your contesting against Christ, and fall in with his ends and interests; that will be your wisdom indeed; a single portion of wisdom should not content you; you are to study, and to rule; and a great deal of wisdom is required to a little rule: you have many snares and temptations in your places, and you need abundance of wisdom to guard you from those snares; you are to govern others, yea many others, as well as yourselves: 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 wisdom 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 hear not that voice of the word, behold a speaking rod, and him that appointed it; Hear, hear, and learn, yea learn righteousness. 3. To fear. 3. Fear, fear before him: It's not below you O Kings; it will not argue a pusillanimous spirit to fear God. Exod. 18. 21. Jethroes Justices were able men, men able for government, yet fearing God. The less you are under the fear of men, the more should you walk in the fear of God: This fear would be a sweet bound to your power and will: and trust God to make others fear you, while you reverence him. 4. To serve. 4. Serve with fear: Oh strange! must Kings serve? yea sure, it's 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 yourselves in that thankless work 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 do; 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 David's resolution, Psal. 101. 6, 7. My eyes shall be upon the faithful in the Land to dwell with me; 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 ways of the house of Ahab; for his Mother a Daughter of Omri was his Counsellor to do wickedly. King's must do right to others, they must relieve the oppressed; then surely they themselves must be far from oppression. Ezek. 46. 18. The Prince shall not take of the people's inheritance by oppression, to thrust them out of their possession. Your great service lies in this, to be a terror to evil works, 1 Pet. 2. 14. Prov. 20. 26. an avenger to execute wrath on the wicked, to scatter them, and bring the wheel upon them: but to encourage them that do well, that they may live a peaceable and quiet life, in all godliness and honesty. 5. To rejoice with trembling. 5. Rejoice with trembling: You have your burdens, and so your joys, more than others: You have your Gardens and Orchards, your Parks and Pleasures, your Musics and Recreations; we envy you not in these; much comfort may you have in them all; only take in this Caution, rejoice with trembling; you ar● never so apt to miscarry as in the height of your joys. Job feared his sons when Feasting, and you know whose brand it is to Feast without fear, Judas, v. 12. 6. To kiss the Son. 6. Lastly, Kiss the Son; kiss him with a kiss of love, Osculo dilectionis, and that with all sincerity: kiss him with a kiss of honour and obedience, Osculo subjectionis, as Samuel kissed Saul, 1 Sam. 10. 1. kiss him with a kiss of confidence, as here in the Text, Blessed are all they that put their trust in him. Kiss him with a kiss of Devotion, Osculo Devotionis; for he alone is worthy of all love, subjection, faith, and worship. CHAP. X. Opens the 3. Pos. That setting up of Government and Governors is for the good of the World. 1. In that it keeps men in Order. 2. In that it gives propriety. 3. It promotes increase of what we possess. 4. Brings in Peace. 5. It is set up when God fits some, and brings in others to consent. 6. This is for the good of all ranks of men. 7. Good to them in their whole life. 8. That Governors due it is to be honoured. Uses. YOu have heard, that King's reign by Christ, and so are his creatures; Government is of his making, it's 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 World's good. 1 Pet. 2. 13. hence follows your third Position. That The setting up of Government and Governors is notably for the good of the World, Rom. 13. 4. He is the Minister of God to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thee for good. 1 Pet. 2. 13. its called man's creature, both because its an Ordinance for man, for man as he is a reasonable creature; and Secondly, It's an Ordinance wherein God acts and draws forth Reason to the highest acts and ends; it's that which is in especial manner for the good of man, of mankind; that will farther appear in that, 1. Government is set up to keep the 1. It keeps the world in order. World in order; order is Vniuscujusque 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 Soldier in that rank 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 unduly; 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. King's 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 Devil, Homo homini daemon; Anarchy is worse than Tyranny; better a bad government than 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 lack 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 speak of: it divides unto every man his inheritance, and maintains him in it. It was God's 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 fight among themselves about it, as there was to dispossess the Amorite, the Canaanite, the Hivite, and the Perizzite. 3. Government promotes increase. 3. Government promotes the increase of what we properly have: Interest is that which draws forth all men; they will not sow to have others reap, nor build to have others possess 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 enclosures 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 storms would arise in every Country, City, Town, and Family, about every man's Land, Dwelling, Trading, Estate, if government were not? It keeps us alive in our house's, and our houses 1 Tim. 2. 2. furnished for our livelihood: A peaceable and a quiet life is the great end of government; and if any break in upon you to disturb, and disquiet you, than 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 public affairs; and draws the spirits of others to consent and subject. As Jesus Christ ascended up into heaven to give gifts unto men, for the edification of his body, Eph. 4. 12. So, as King of the World, he is in heaven, and giveth gifts unto men, for the government of the world. Some men we see are so weak 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 goodness 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 perform it, said Jethro to Moses, Exod. 18. 18. And who is able to judge this thy so great a people! was Solomon's 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? ay, 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 concur, sets up a Government. I confess, I have wondered to see the subjection of Soldiers to their Captains, of Seamen to their Boatswains, and that to blows and bill-bows; if they should take head, it's not their Captain or Master could withstand them: and why do they not? truly it's because Christ by his ordinance of government awes 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 employed about this work, 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 goodness. All men's 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 only 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 only 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 it's there added, in all godliness, and gravity; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated honesty, properly signifies: we have protection of our being from government, that we might be much in godliness; and next to godliness, we must be grave, carry ourselves so, as may justly claim an esteem from those we converse withal. 8. Honour due to governor's. 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 Governors must be more; they must have that and something more: as they are public persons, they must have public 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 deuce; 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 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 Governors 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: witness 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. Governors need w●ldome, and public spirits. 2. Governors need abundance of wisdom, and publicness of spirit; for they are set up for the good of the World. The world was not made for them to pomp and palace in, to hunt and progress in; but they are made for the world, and should be for the good of it. Nothing is so cross to a spirit of government, as a low selfish-spirit. Worthy and honourable Governors, 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 world's good? then give me leave to exhort you to answer the good you receive. 1 To esteem them highly. 1. By highly esteeming them that are over you in the Lord: they are for your good, and you ought so to esteem them. 2 Sam. 18. 3. the people there cried out, Thou art worth ten thousand of us. The Law required a man should reverence his Mother, Leu. 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 anointed of the Lord was taken in their pits; and those are branded for sons of Belial that despised Saul, and brought him no present. 1 Sam. 10. 27. They walk after the flesh in the lust of uncleanness 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 selfwilled who fear not to speak 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. When Joseph was Governor of Gen. 42. 10. Egypt, his brethren call him Lord; and surely we should not speak slightly of those from whence we expect our public good and protection: How unreasonable is such railing? it only foams out your own discontent, and tends to boil 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. It's 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 mark 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. It's 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. Haply they are not so good as they should be, neither are you: but be good in this, to pray to make them better. They were bound to pray in Paul's 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 truly fear 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 than your fervent prayers: and let them never want them. 4. To submit to every ordinance of man. 4. Submit yourselves 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 cross our particular interests, and our spirits; shall we therefore not submit? it may be for a public good that they decree; and if they order so, they do their duty, and our duty is to submit, though it be our particular loss. If we would look up, and consider for whose sake we are to submit, it would much relieve us: It's 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, it's to God more than 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, testify your thankfulness 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 than you serve them. The greek Proverb 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 public Taxes and Impositions; governments cannot be carried on without them; they contribute what is more precious for your safety, than you do for their government. Rom. 13. 7. Render to all their deuce: Tribute to whom Tribute is due, Custom to whom Custom. CHAP. XI. Unfolds the fourth Position, That Governments are apt to change; wherein is set down. 1. Governors' change by death, or other ways. 2. Forms of Government change. 3. People change. 4. Law's change. 5. Leagues and Trade change. 6. Christ makes change by his judgements and providences. Uses. WE should be too bad, if we did not acknowledge the good of Government; but withal we should be too foolish if we rank not that good in its due place. Governments are good, but still they are creatures; and all the goodness of creatures is mutable. Hence this fourth Position. Pos. 4. Government is apt to change. Governments and Governors, being creatures of this world, are apt to change. Governments are God's Ordinance, and so shall stand, but stand as creatures, and creatures of this world, and so as the World, changeable. It's the transcendent property of Christ to be unchangeably good, creatures not so; and this will be manifest many ways. 1. Governors' change. 1. Governors' 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 retain 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 outlive their pomp and power. Now the change of Governors makes great change in governments; what troubles have been in the vacancies of Princes, and what turmoil 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 days of Jehojadah; but verse. 17. and 18. when he was dead he harkened 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, than Kings, then by Strangers. Rome, Roma septicollis, seven-hilled Rome, more various in her government, than hills: witness their Kings, Consuls, Dictator's, Emperors, etc. How oft doth Sovereign 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 less 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 days have seen much in this, therefore I shall add n o more. 3. People change. 3. People change in their Minds, 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 unsettled, 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 wisdom, valour and success; 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 jesse. 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, drunkenness, in pride, malice, uncleanness and revenge; yea they may grow poorer, more idle, and so more needy. 4. Laws change. 4. Change of Governor, Governments and People, produceth the change of Laws. Governors look on the legislative power, as their highest; and therefore to hold out their place, they make Acts and repeal them; they vote and unvote again, ratify and null Ordinances, and that sometime upon grounds of reason. The safety of the people is, and aught to be, the Supreme 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 weep and mourn over her, for no man buyeth their merchandise any more. Trading is sometime sick, yea dead, and men complain 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 deal with them? Ezek. 14. 13. God breaks the staff 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 woeful 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, less bodies will change. 1. If Governments; surely less 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 righteousness, and receptacles of poor distressed ones; it may be the Lord might lengthen out our tranquillity, build us up, and not destroy us. 2. See the creatures vanity. 2. Learn 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 add a word of Exhortation. Use 2. of Exhort. 1. To governor's to look after true wisdom and righteousness. 1. To those who have the Government upon their shoulders, to look after true wisdom and righteousness as their establishment: that which goes to make up pride and lust, will surely moulder; that which is wicked and oppressive will down with a vengeance. Equity and sincerity are the best poise and ballast for your tumbling frames: your mountains are but weak, and your foundations unsettled. 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 mountain so strong, that you can never be moved, when as your government carries 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 pass 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 easy, 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 edify one another. 4. Cast off quarrelling passions at these Turns. 4. Cast off those thoughts and passions as unreasonable, that storm and quarrel at these alterations; It's your wisdom contentedly to submit to that which your bustling cannot remedy. We read of one, who when it was told him that his child was dead, answered, Scio me genuisse ●ortalem; I know I begat a mortal. When sudden and great alterations present, cease to wonder; what is riveted in the nature and composition of things, will not out; sparks will up, and stones will down, and so will Kingdoms. 5. Contend that the change may be for the better. 5. Lastly, let us all in the fear 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 Ungodliness to Holiness, from Oppression to Relieving the poor; I, those would be happy Changes indeed, and such as would conduce to our prosperity. CHAP. XII. Opens the fifth Pos. That Kings abuse their power; for, 1. They serve themselves more than others. 2. They turn their power that should be for the good, to the hurt of others. 3. It was against Christ in his person. 4. It is against Christ in his interest. 5. It's given up to Christ's enemy. Uses. WE have heard that King's reign by Christ, and that Government is set up for the good of men: But now we come to show the unhappy inversion of power againg Christ, and of government against those for whose good it was intended. Hence your fifth Position. Pos. 5. King's 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 Kingdom began at Babel: but what was he? v. 8. He was a mighty one, that's 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 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 show these five ways. 1. They serve themselves more than others. 1. They serve themselves more than others. Government and Governors you heard was set up for others, and their good; and to turn it to one person, or family, is a palpable abuse: How sad is it when their double portion of these outward things which should enable them to be more useful and beneficial to others, is employed 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 success in public enterprises, how do they sacrifice to their own nets, applauding their own wisdom and power? You shall find them sometimes affable and courteous; but is it not to enhance love and power to themselves, by the repute of their wisdom, birth and eloquence? I●geniosi sed nequam; facundi sed malo publico: witty, but wicked; eloquent, but to public damage; and thus they abuse their power by their corrupt self-seeking. 1 Sam. 8. 11. It's said, He will appoint for himself: He, that is Saul, and such as he was, will appoint for themselves: But David who was after Gods own heart (in government as well as otherways) and those who be like David, they, they I say, will not seek themselves but the good of others: and now (methinks) I find my hope enlarged for those who sit at the stern of this Commonwealth, that they being eminently and remarkably raised up by God, will seek 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 oppress; power to crush the weak and innocent, but to help and relieve them: But I would daily observation and experience both in this and former ages did not proclaim the miserable abuse of power. Read over your Chronicles, and there you will find 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 Fields, 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 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 seeks his life, and he is fain 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 go, thou art not Caesar's friend; and so you know how he was condemned and abused by Herod and Pontius Pilate. Thus was government turned against him who set it up. 4. They have been enemies to Christ his people. 4. Kings and Princes have been bitter enemies against Christ's interest and people. When Gods Israel was in Egypt, there arose a new King, Exod. 1. 11. that set Taskmasters 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 pass thorough his border, but gathers all his people to fight them: The Kings of Jerusalem, Hebron, Jarmuth, 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 Emperors, but against the Christians, the servants and worshippers of Christ? If any evil befell them, they make the Christians the cause of it; and then, Christianos ad Leones, carry these Christians to the Lions, 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 Christ's enemy; can there be a greater abuse? Rev. 17. 17. The ten horns, the ten Kings of Europe, they agree and give their kingdom to the Beast to receive laws from his lust, and to serve his designs. Rev. 16. 14. The frogs which are the spirits of Devils, go 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 Kingdoms. the wine of the great whore: and thus you see power abused. 1. See here the foundation of turns and changes upon kingdoms and governments; they are departed far from 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 intent they should be against me and mine? did I set them up to pride themselves in their lusts, and to oppress those that are better than themselves? Surely no. I will now arise saith the Lord, and overturn, overturn, overturn them. 2. King's 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 custom, not that God may have his homage and men God's blessing; but out of State-policy to keep men in awe; how gross 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 greatness 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 than 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 chief Priests 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 than you will follow wickedness. 4. Learn the true value of earthly Powers. 4. Undeceive yourselves about the true value of earthly powers: The Trappings of power are not so good as we count for, because power itself 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 people's 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 public affairs. CHAP. XIII. Proceeds to the sixth Pos. which shows, That abuse of power tends to the breaking of power; which is apparent. 1. When those in power indulge their laziness. 2. When they take no account of under-Officers. 3. When they rule by will. 4. When they look not after excecution of good Laws. 5. But are unjust. And 6. Sinfully conformable to neighbour Princes. 7. Undue enterposal in the things of God. And 8. Persecute those who are good. Uses. 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 go 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 ruin, desolation, and destruction. Hence your sixth Position. Pos. 6. Sins of Princes break their Power. The sins of Princes whereby they abuse power, carry a tendency with them to break their power. All their power is from Christ, and all sin is against him; and surely he will never maintain his own power in a way against himself. 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 lazy spirit, tends to break their power. They gladly accept of the honour, revenues and observance of their places; but transfer 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 miss their meals, their naps, their sports, no not for a public good. No wonder then if God cause that to pass 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 work 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 perform all their duties in their own person: They have much lieth upon themselves, and they have more to transfer to others; Its a wasting sin to put off what is inherent in themselves; and 'tis no less to transfer to others, and take no account of them. They must have their Ministers; that's 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, public treasures exhausted, public 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 go unexamined, and so unpunished? Princes divest themselves of their highest power by this neglect; and its jus● they should fall short of the reverence they expect in the hearts of those who are under them. 3. When will is Law, Greg. in Moral. 3. When will is Law, than down goes rule: Non debet Princeps dominari sed Ratio: The Prince that is the Prince in his will, should not bear sway, but Reason: Government hath no such enemy as self-willedness; 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 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 righteousness: but Mic. 7. 3. It's 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, it's a woeful 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 cried 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 conform to their pride, their fashions, their excess, their wantonness; will not this undermine us? 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 wisdom, power and holiness, to give the Law of his worship; His tear is not to be taught by the precepts of men, or made good by their powers: The pattern of the Tabernacle and Temple is to be fetched from God alone; we are not tied to wait for men's commands to serve God; they may make our services to be more safe in the practice, but not more righteous in themselves. God's command is a sufficient warrant, and its high presumption for any to interpose therein, to corrupt or cross 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 terror to evil doers, and then their authority comes forth in the power of it; but they must not be terrors to those that do well, nor strengthen the hands of the wicked, and sad those whom God would not have sadded. This will never establish any government. Christ's interest is in his people; the best way for Princes to maintain their interest, is, to fall in with Christ's interest. His people are his anointed ones, and they must do them no harm. Zach. 12. 3. Jerusalem is a burdensome stone; all that burden themselves with it, shall be cut in pieces, though all 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 bar, and cut them off. And oh! that now these who yet remain would turn their eyes hither, and see (though it be late first) see the true cause that cracked all former greatness, and be humbled; confess 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 break off their sins by righteousness, 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 balm 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. It's lawful surely to eat and drink; and for you to eat of the fat and drink of the sweet, yea to feast yourselves daily: But 'tis not lawful to feed without fear, Judas 12. Eccles. 10. 16. woe unto thee oh Land when thy Princes eat in the morning. It's lawful to eat, but not to eat unseasonably; Prov. 31. 4. It's not for Kings O Lemuel, it's not for Kings to drink wine, or Princes strong drink; lest they drink and forget the law, and pervert the judgement of any of the afflicted: it's not for Kings so to drink as their drinking shall make them light and frolic, so as to forget the law, the afflicted and their cause. Math. 11. 8. They that wear soft clothing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wearing them daily, are in King's houses: But we read withal, Zach. 1. 8. I will punish the Princes of the King's children, and all that are clothed with strange apparel. If the softness of their apparel betoken a greater softness of their temper, it is not their being in King's 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 garb of a Conquering people, whether Egyptian or Babylonian, and testify their spirit by their habit: Omnes qui exoticis vestibus levitatem animi prodebant. Drufius. Such who betrayed the levity of their minds, by their fantastical 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 powder, spots of beauty, and naked breasts, opening their shop-windows as if their modesty were put to sail. You may questionless, sometimes relax your mind 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 than lovers of God, will render you worse than poor, even wicked men: beware your pleasures be not your masters; for than you will serve divers 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 pomp to be but so much pageantry: When Agrippa, Acts 25. 23. is said to come with great pomp, it's in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a great fancy; great pomp 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 public places. Exod. 18. 21. The men there to be chosen Rulers, must be▪ hating▪ covetousness. When Samuel would deter the people from a King, 1 Sam. 8. 11, 12. He pleads, He will take your sons for himself, for his horsemen to run before his Chariots, to care his ground, to reap his Harvest; it's all His, His, His; wicked Princes pretend public transactions and necessities, when the maine is to fill their own Coffers; they spare neither their own children, nor strangers, but exact their Customs 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 days, and at his end shall be a fool. 3. Exalt not yourselves unduely. 3. Exalt not yourselves 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. It's one thing to keep a due distance, another thing to be proud: It's one thing to maintain 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 himself for the pride of his heart. Be not wise in your own eyes, but give ear to the wisdom 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 madness, and 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 bosom of fools; and folly should be far from them that govern. How ill did Saul's 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 kindness to you. 2 Chron. 24. 22. 5. Forget not the kindness of others to you, and your engagements and promises to them. Ruler's must be men of truth, Exod. 18. 2●. True in performing their promises. It's a brand on King Joash that he remembered not the kindness that Jehojada had done unto him, but slew his son Zechariah. Prov. 17. 7. Excellent speech becometh not a fool, much less does lying lips a Prince. Ingratitude, and unfaithfulness, 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 Counsellors prove not flatterers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: flatterers are Crows, Prov. 26. 28. A flattering mouth worketh ruin. How many such mouths are about great ones, and how much do they work their ruin? 1 Kings 22. 12. All the Prophets prophesied saying, Go up to Ramoth Gilead and prosper: but that prosperity was his death, v. 37. for the King died. It's the unhappiness of great ones that they have few to speak truth to them; men rather seek to please the humour of great men, or to serve themselves upon them, then to speak plain and faithfully to them. CHAP. XIV. Unfolds the seventh Position, That Princes being wicked, people grow wicked too; because. 1. The power and place of Princes, present wickedness under another hue. 2. Then good Laws are not executed. 3. Then wickedness is established by a Law. 4. Because then the Priests fall in. 5. People follow examples of great ones. Uses. ALI sin is of a spreading nature, and the sins of Princes are most spreading; their sins undo their power (as you heard) I, and their people too, as appears in the seventh Position. Pos. 7. Wicked Prince, wicked people. Prince's being wicked, people grow wicked too, Prov. 29. 12. If a Ruler hearken to lies, all his servants are wicked: he will not want those that will feed a lying, proud, unclean 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. Wickedness in Princes comes in another dress. 1. Wickedness in men of high place is misrepresented to the people; it comes to them in another dress, 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 unbelief no sin, because the Rulers believed not. Pride in Princes is looked on but as Stateliness; their Luxury, living freely; their Wantonness, Court pleasure and merriment; and their Oppression, their prerogative: What we would abominate coming from meaner persons, we fall down and magnify 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 wickedness. Reas. 2. Good La● are not executed. 2. Wicked Princes leave God's Law unexecuted, and wickedness unpunished; and this lays the rains on the neck of the people's 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 Supreme: 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 wickedness hath a free course. Reas. 3. Wickedness is established as by a Law. Psal. 94. 20. 3. Because we find wickedness 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 wickedness gets the Throne, and mischief is framed by a Law; then as it is verse 21. woe be to the souls of the righteous, and the blood of the innocent: Honour virtutis praemium: Honour should be the reward of virtue; but when it is misplaced, and become the reward of villainy, not virtue; when profanation of holy times, and things, shall be ushered in with his Majesty's declaration and book of sports: now he is scarce a good subject reputed, that is not a good dancer and sporter then. When roguish Stage-players shall pass as his Majesty's servants, who dares hinder the actings of their wickedness? and will not people follow it faster than they can act? yes, and it may be, out act them too? yes surely. Reas. 4. Because of National Priests. 4. Because of the Priests of the Nation. It hath still been in all times like Prince, like Priest; Kings had their Bishops, Bishops their Chaplains, Chaplains their Friends and acquaintance to cry up his sacred Majesty, his blessed memory, and happy reign: when if sifted. we shall not find much truth in any of their assertions. Ahab had his Prophets crying Go up to Ramoth Gilead and prosper, when God neither commanded the going up, nor promised the prosperity. Will it not promote ungodliness when the Leaders of the people cause them to err, and commend such bad examples to them? like Prince and like Priest, and Hos. 4. 9 like Priest, 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 greatness do for them; or fearing if they conform 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 shoals of Drunkards will wallow in their mire, and reel in your streets, when the Prince loves bottles of Wine? Good God how will men stretch their wits to invent new oaths and curses, when the Prince is a Blasphemer: wickedness seems to come off with a grace from these Grandees; and how punctually will graceless ones follow their perverse ways? Use 1. Rulers have much to answer for. 1. How much have sinful Rulers to answer for, not only their own sins, but other men's also? how many sons of B●lial do they bring forth by their example, and multiply guiltiness 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 copies 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 than 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 soldiers; Husbands, Parents, Masters, obseve your duty in your dignity, and so deport your s●lves, as your Consorts, Children, Servants, may see their 3. Wickedness is in ●ur 〈◊〉. rule in your actions. 3. Take notice (People) what great wickedness is rooted and riveted 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 finds nothing in him, Joh. 14▪ 30. but in us he finds a strong party for him. Indite your wicked, proud, passionate, unclean, ungodly Natures, for your forwardness, too too great forwardness to follow what is evil; the theives within open to those without, and both ●ob and spoil. 4. It's 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 do 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 find them bitter to you, when they find you wicked against God. CHAP. XV. Opens the eight Position; namely, That abuse of Power and wickedness of People, adapt to Civil War, as appears. 1. In that pride in Princes produceth pride in people. 2. Pride introduceth Luxury. 3 Luxury poverty. 4. Poverty discontent. 5. Discontent meditation on their pressures. 6. That meditation an unwillingness to payments for public service. 7. They forsake their Trades. 8. They fear more than they feel. 9 Incendiaries augment their fear. 10. These incendiaries have many followers. Use. 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. joined together in this eighth Position. That abuse of power in Princes, and wickedness in people, adapt to Civil War. Rehoboams abuse of power caused the ten Tribes to rend from him; and the wickedness 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 Supreme 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 testify, how tenderly they proceeded, and how unwillingly they were drawn to act at last as they did. It will not stand with the wisdom of some men to see the Laws (which are the wisdom 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 brook unjust commands over their persons and demands of their estates. Some believe God hath invested them and theirs with a liberty which they cannot lightly part withal; but are tied to maintain. Others conceive they are betrusted with public interest, and therefore dare not but speak plainly, and act boldly. Some fear they should offend, by sinful silence and subjection. Other fear they should be unfaithful to those in power to see them abuse it, and not let them know it: All are sensible of power abused, would fain have abused power rectified; but if to the abuse of power, there be added perverseness, and supremacy of will, cease to wonder if you meet with a disposition to war, yea the worse of wars, a civil war. These wise, courageous, conscientious Men, are leading men, and have many followers; their good affection to their Country being so oft tried and known, obliges their country's hearts to them: How many have been 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 confined to leaders, but is that which is compatible to those under command, who share in it as well as they that lead them. Our great Council 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 soldiers. It was our happiness, we had so many conscientious, as well as courageous men: and surely as courage, so conscience prevailed with many, yea exceeding many, both commanders and commanded: How glad were many poor, precious souls, to see those whom they had chosen, to make laws for them, to endeavour to keep a good couscience toward God and toward Men, towards Authority and those under it! And sure it could not but rejoice the hearts of those conscientious worthies, to find so many to love & pray for them night and day: let them look to their Conscience, in what they command▪ for they still found a ready conscience in them to obey. How many days and nights too, have been spent on one side in council, on the other in fasting and prayer! oh the frequent and fervent meetings and prayers, that we have had, and now reap the answers of! what a mighty spirit of grace did God pour out on Pastors and people, on Captains and soldiers; on Counsels and congregations, that we may truly 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 God's goodness, that can and doth bring light out of darkness, sweetness out of bitterness, and good out of evil: little did those then in power intent to draw forth such a spirit of prayer; but though they intended evil, God turned it to good: But all this while we 2. It's so in bad men. speak but of one party. Nullum bellum utrinque justum. No war, & so no civil war can be just on both sides. It's the miserable fate of war, that besides all the misery of it, there is avoidable iniquity cleaving to one side, or other. We have yet been speaking of the better side; but let us look, and you will find folly as well as wisdom, and wickednesie as well as conscience, nay more, and in more, to adapt to civil 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 do they grudge the unworthy flattering Courtier, the engrossing of their prince's love, which they should share in, and not have all contracted and centred in a favourite? How did their stomach rise to see vile persons preferred, and their betters slighted, and laid aside? 2. Pride brings in Luxury. Pride introduceth Luxury: when men's minds are high, than they think how to live high, in their diet, apparel, pleasures, recreations, entertainments: how well might many live if their minds were suited to their state, a low mind, 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 like those above them, when their state will not bear it, it utterly breaks 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 oil, shall not be rich, Prov. 21. 17. When men indulge their palates, gratify their appetites, exceed in pleasures, gaming, apparel; 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 relieve their extremity; they cannot work, 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 ways. 6. Then payments for public use, are cried down. 6. All payments for public use (how necessary and reasonable so ever) are decried and opposed: they conclude themselves oppressed, and not pitied; burdened 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 Customs, Impost, Levies, 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 straight way condemned as common adversaries of public Liberty, and friends to Tyranny. 7. People grow weary of their Trades. 7. People grow lazy, 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 maintain themselves and their families: These they look upon now as poor and low ways; and determine that its better be marching, loitering, plundering abroad, then at home stitching, weaving, ploughing, and such like. 8. They feel much want, and fear 8. They feel much; but fear more. more; and that drives them on to a despair, and desperation to a sturdiness of spirit, and crossness of resolution; Pr●stat perire semel quam quotidie: If the worst come to the worst, it's better to perish once then daily: things are bad now, and will be worse; we may complain, but we look for no redress; better die then starve, once then ever, speedily then lingeringly. 9 There be mavy Incendiaries. 9 There be many Incendiaries to augment their fears: 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 persuade poor ones, that they cannot be worse than they are; they have nothing to lose, and they may gain something by changes; alterations will make them rich; they distil into some men's minds, that Government is but some men's policy to keep themselves in power, and others in fear; and why may not they be as able to rule others, as others them? 10. These Incendiaries have many followers. 10. These Incendiaries have many followers; they meet with many that suck 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 heighten that rage into a tumult, and tumult to a farther mischief, they think themselves gallant men, and they have acted their parts well enough. Now ambitious men, who thought all this while that they have been unduly 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 Use 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 guiltless? have not you tempted them thereto by your unjust dealing? Pharaoh 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 pity and seek to help themselves, when their shepherds do not pity 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 than reason; do not you give them just cause to complain? 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 husbandless, our Children fatherless, our Father's childless, our Houses desolate, our Estate wasted; Trading decays, but Cesses increase; we have spent so much blood, and yet no peace: we thought now and then, by this or that means, by Parliament, Council or Army, we should have been settled; but we find 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 wickedness, unthankfulness, pride, luxury, have set the hearts of Governors 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 fight) to take up the ancient Christian weapons, of Prayer and Tears, to implead and persecute your sins. Now follows a word to all. Use 3. To all to admire God in his goodness. Admire with all admiration the riches of God's goodness; 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, 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 form 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, boiling 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, Governors 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 stream, 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 remains 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. CHAP. XVI. Opens the ninth Position, That Civil Wars cause fatal Turns; which appears in that 1. Government is destroyed. 2. Laws are not heard. 3. Religion is slain. 4. Learning and Trading are dead. 5. A rich people are made poor. 6. No safety to any. 7. Plantations are nipped in the bud. 8. The victory is to be lamented. Uses. 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 traffic, yea their religion and good manners, all grow: But sedition is the sickness that infeebles their strength, so that no person in his place can well perform his duty; it pines away their comfort, and convulsions them into an irregular motion: sedition doth so much; I, but Civil War is a sickness unto death, yea the death it self of a Commonwealth. Hence your ninth Position. Pos. 9 Civil wars cause ruinous Turns. Civil Wars produce ruinous fatal Turns and changes. Farewell all public life, activity and comfort, when Civil wars prevail. A State may live and live gallantly in a war-faring condition, as in Holland; l, but it is the States of the United Provinces; Their arrows must be tied together among themselves, though headed to wound their adversaries. A Kingdom divided against itself cannot stand. See this in these eight passages ensuing. 1. Government is then destroyed. 1. Civil war destroys 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 it's spoken of Ishmael, Gen. 16. 12. His hand against every man, and every man's hand against him; so here: but most deplorable it is to see those who bear 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. 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. — Barbarus Hostis Vt fera plus valeant legibus arma facit. The barbarous soldier makes weapons more prevail then Law: Let the law speak never so much reason, peace and profit, yet they slight it: Now will and lust is law, lawless law! We pity men in Bedlam, in their frenzy fits, deprived of reason, acting more like beasts than 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 God's wisdom, found and held out by men for our good: but how little is God or man, their wisdom 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 slain. 3. Civil wars slays Religion and Devotion: Victa jacet pietas. You shall meet with oaths, cursing, raging, railing, but no prayer; they fight and destroy, but call not upon God. — Fugêre pudor, verumque, fidesque, In quorum subiere locum, fraudesque, dolique, Insidiaeque, & vis, & Amor sceleratus habendi. Modesty, truth and faithfulness, 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 solemn Feasts and Sabbaths to be forgotten in Zion, and no remembrance of any thing but of their Abominations. 4. Learning and Trading fall. 4. Down fall Learning and Trading, which maintain 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 undervalved. 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, than shops well furnished; their shops empty, rather than full for an enemy: The Husbandman will not plow, when he hath not hopes to reap; or sow those fields which he thinks Horse or Foot will trample or eat up. — Non ullus aratro Dignus honour, squallent abductis arva colonis, Et curvae rigidum falces conflantur in ensem. There is now no respect to the Plough; the fields 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 surprised by the way; and they are unwilling to send forth, lest they should add to their surprizers. 5. It makes a rich people poor. 5. Civil wars make a rich people poor, and a strong people weak: Divitiae sanguis reipublicae. Riches are the blood of the Commonwealth; but these wars strick so in that vein, that the Commonwealth even bleeds to death. Trading being stopped, hinders the coming in of wealth; and Soldiers will take care to ease you of what you have: It's not any good cause, but money that many fight for. Soldiers 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 soldiers: I believe our Nation can produce the most and best of them in the World; and which is a wonder, soldiers 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 business is to slay and burn, pluck up and pull down, ruin 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 leveled 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 wickedness. How many of both sides complain that they are undone; some by their enemies, others by their friends? I know myself where a good Gentleman suffered more in one night, by some of his own party, than some of his neighbours paid in some years Cesses. 7. Plantations are nipped in the bud. 7. Good Plantations which are the children of the Commonwealth, that swarm out from them and hive in a foreign Country, how are they nipped 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 complain, that they are forced to go too like the Natives, almost naked, and all because they cannot have clothes from their friends, who were wont to send to their refreshment; and now they here need what formerly they spared them. Hark, hark, 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 yourselves, yet let the cry of many thousands of us, so many leagues off, ring a peal in your ears. Oh for God's sake, for truth sake, for yonr enemies sake, agree agree: Will you at once destroy yourselves, and kill us at this distance? The Lord awaken your hearts, and soften them to a speedy settled 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; but sad, sad is the Triumph here; whom have you overcome? not strangers or foreigners, but your Brethren; such whom formerly you lived and rejoiced 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 than the Victory itself. Use 1. Admire God's goodness. 1. Learn hence to admire the exceeding goodness of God's gracious providence, that we who have been so many years under such severe wars, are yet a Nation; after so many sieges, 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 than 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 woeful division, as yet he hath not given us up to the desolation; to a wilderness state as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Math. 12. 25. Erect monuments of his mercy, and let your children know how great things God hath done in your days, 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 God's hand, it comes to pass that these wars break not forth again. We that live on the Sea Coast observe, that though the wind be laid, and the storm over, yet there is an unquietness in the waves for some time after a storm. God that rideth on the heavens for our help, and in his excellency on the sky, hath calmed our storm: yet alas! how many spirits still boil unduly? how ready are men to renew another Civil war? and are we not beholding to their wisdom and power, that prevents such sad returns? Oh be still, be still; let not God hear your murmurings, and repine, 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? It's impossible to conceive the management of public affairs without public expense; and is it not great weakness to grumble at that which is so just and necessary? But it may be you complain you are overcessed, dealt unequally withal; suppose that; but is that so bad as to have all taken, and nothing left you? ay, but this was not so in former times; nay it is worse now, than 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 feel now. But do you not feel enough? but would you feel more? who brought you into this condition? had not yourselves the greatest hand in it? and will you complain for what yourselves have brought on yourselves? It would refresh the hearts of those in place to find 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 do yourselves right, except you bear them. 4. Promote not civil war. 4. It should be far from us to begin, promote, or abet any Civil war: It shows the height of the wickedness of our quarrelsome spirits, that rather than you will not be fight, you will devour one another: Saevis inter se convenit Vrsis, fierce Bears agree among themselves. Far be it from you, to make or take up causes of breaches among yourselves; doubt not, you will find more then enough abroad: why will you sad the heart of your friends, and rejoice 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 rejoice. Surely the divisions of Reuben 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 ointment, 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 enclosures 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 mind? Call to mind your Religion, your Religion: is that nothing to you? can you think to have a religious being, when it's in dispute, whether you shall have a being or no? can you find your Oratories in the Camp? or your Christian, sweet Christian meetings in their courts of Guard? Will the swearing and cursing there, teach you to pray and praise? Can ambition, lust, impudence, covetousness, luxury, revenge, cruelty, envy, violation of covenants, fear, sorrow, please you? Is not the voice of your sweet singer of Israel better than the roaring of Canons, and beating of Drums, and sounds of Trumpets? is not the still voice of the Bridegroom more pleasant, then Arm, Arm, 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 surprised, or sunk by the enemy, and so never came home? Should it not grieve 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 loss of your goods to the continual fear 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. Dear loving Wives, have you forgot the fears you were in for your careful Husbands? Parents; surely you will remember your sorrows for your sons, of whose death you daily expected tidings; and the fear for your daughters is not yet off: you feared lest they should be abused to the lust of a wicked villain. I should offer violence to your ingenuous resolutions to urge more arguments; you are sufficiently instructed in the evil of these wars; I only 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 go 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 tears, that peace and truth may be in your days, and in your children's 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 peal of prayers in the ears of the Almighty; lay hold upon him, and wrestle with him, give him not over till you prevail; It's of great concernment what you come to him for; it's his interest as well as yours; it's not the good of some, but the good of all you come for. Oh then make haste, make haste, prostrate yourselves humbly before him; for you will God accept, and your voice will be pleasant, and your countenance comely before him. CHAP. XVII. Handles the tenth Position, That Neighbour Princes fall off from us, or come forth against us when we are embroiled in Civil Wars: This is explained in showing, 1. That God hath bounded all Nations. 2. Confederacy is needful for a Nation. 3. It's of great concernment with whom you confederate. 4. Islanders have more liberty therein then others. 5. We may break with our confederates. 6. They may break from us. 7. They may be destroyed. 8. We may break at home, though we have peace abroad. 9 Our distractions tempt our confederates to fall from us. 10. And opportunes our enemies to invade upon us. Uses. CIvil Wars do not only cause turnings, but overturnings, and of that which is nearest and dearest amongst us. It sets the father against the son, and son 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 embroiled in Civil wars. We cannot open the many and wasting evils which attend Civil wars; one and not the least, is the unfaithfulness of Neighbour Nations: which that you may the better conceive, we shall thus explain. 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 wand'ring up and down: Habitare est plus quam morari: To ●well is more than to stay in a place; for it's to stay so as to lay forth a man's self in a settled 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 near another. 2. Confederacy is needful for a Nation. 2. Confederacy is as needful for a Nation or Kingdom, as for a Family or person: Vae Soli: woe to him that is alone, is extendible to a Nation; woe to a Nation that is alone. Tyre and Sidon was nourished by Herod's 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 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 Benhadad King of Syria, 1 Kings 15. 8, 9 3. It's of great concernment what, and with whom confederacy is made. 3. It's 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 wisdom 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 hindered 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 darkness, and to shut out all light they can. I am confident that God will pluck it down, although all the craft and interest of Jesuits be put forth to maintain it. 4. Islands have more liberty in choice of their confederacy. 4. Islands have more liberty of choice as to their confederates then they that live in a Continent: They are immediately bounded by the Sea, others by 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 unduly fettered by confederacy, but act more freely for him. I find in ●ambden that Regnum Angliae, Regnum Dei: the Kingdom of England is called God's Kingdom; because none seem 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 fear what men can do against us. ● We may 〈◊〉 with 〈…〉. 5. It's 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 near 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 bear 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 ourselves; and so break from them. 6. It's 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 lay not their unkind 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 God's goodness 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 〈…〉 adversary's. 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 Turns and Changes among us? 8. It's possible notwithstanding all your Unitings and Leagues abroad, you may 8. 〈…〉 ●e 〈…〉 be disjoint 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 dissension, 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 〈◊〉 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 turn 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 only 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 ourselves continue: our own condition gives us so full an employment for ourselves, that we cannot attend their interest and their good. 10. It opportunes them to become your enemies. 10. Lastly, it opportunes your confederates to become your enemies: Accipe dum dolet, take your fee while the patient is sick, is the Physician's maxim; 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 themselves; they hope for a party within you, when you fall out among yourselves; they expect not only your weakness, but their own strength by it: Divide et impera; your divisions will make them reign. Me thinks I hear them cry, On, On, take, pursue, for they are divided; and sometimes God gives one Nation a Commission against another, Isa. 7. 18. I will hiss for the fly of Egypt, and for the be that is in the land of Assyria. God can as easily destroy a Nation as a person; He needs but hiss, and the Fly and the Be come. God may have a controversy 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. Use 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 ourselves, 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 join with any) they may join with the strongest side. It may be you expect Men, or Money, or Ammunition from them; but a few fair words is the most you shall get. These prove like Jobs 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 staff, and a reed, which if a man lean on, will run into his hand: And the Lord himself saith, Isa. 30. 3. The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion; and this we find 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 wickedness is incident to 2. See the wickedness incident to Nations. Nations, as well as to particular persons; to wit, to pray upon you when you are in misery, and to raise themselves out of your ruins. Job. 6. 14. To him that is afflicted pity should be showed from his friend: and is not the same pity due much more to an afflicted Nation, from the friends and confederates thereof? I but, men have forsaken the fear 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 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 dear 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 it's said, Ezek. 26. 2. Tyrus hath said against Jerusalem, Ah she is broken that was the gates of the people: Fracta est Vrbs portis populosissima; She is turned unto me; her Trade and Traffic 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 is a sad complaint we read of, Psal. 38. 11. My lovers and my friends stand aloof from my sore, and my kinsman stand afar off. I would fain persuade myself we have smarted so much, and have not only been scorched, but burnt in the fire, that we shall for ever dread it: But how is it that we hear, see, and experience the rising of rage, and the undue heart-boyling almost everywhere, in every man! Will you bore yourselves for your neighbour's lashes? will you invite them to your own ruin? will you gratify 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. It's a curious work to manage public affairs. 4. Learn hence that it is a curious work to manage public 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 stick to call in any to their assistance: and rather than they will not obtain their revengful ends, they will invite and welcome one to destroy you, although themselves sink in that destruction. Had not they need of wisdom to close with some that they may do good to the public, and with others that they may do no harm? to confirm peace with some, to break it with others? All Nations employ their wisest heads in their greatest transactions; and I know none greater than what presents in Civil distractions, which call for the strength of wisdom. 5. Admire 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 bear us, and how they would rejoice at our haltings: and should not we bless God who hath preserved us, and walk in the fear of the Lord because of these adversaries? CHAP. XVIII. Opens the eleventh Position, viz. Hard dealings of neighbour Nations produce foreign Wars, which arise 1. From the pride and lust of the ruling men in Neighbour Nations. 2. From their desire to be great alone. 3. They draw many followers after them. 4. They reckon our distractions their season. 5. Those who are hardly dealt withal, are very sensible of such dealing. 6. Resolve to deal with others, as they thought to have dealt with them. Uses. EVils come on us as Jobs messengers; the first had scarce spoke, 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. Pos. 11. unjust dealings cause foreign wars. Unkind and unjust dealings of Neighbour Nations toward a people harraced by Civil war, produce foreign 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, it's one of the prime works 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 wait for him in the way when he came up from Egypt. Now go and smite Amalek, and utterly destroy 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 foreign 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 unduly biased by their marriage, alliance, and corrupt interest, it lays 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 ranks, 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 always 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 sink. 2. Men desire to be great alone. 2. Those who are great, are desirous to be so alone: they are loath others should rise up to greatness 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 fear a spirit of envy or malice reigned too much among foreign powers, together with a Politic fear that we might grow too great for them. Pharaoh feared the multiplying of Israel, lest 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 are deceived by them; what with fear 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 retreat; 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 Merchandise, their Trading be ours? and thus they are driven on, and it may be to their own ruin. Delirant Reges, plectuntur Achivi. Rulers mistake, and the people suffer for it: But now both join together, Rulers and ruled express the same language; Down with them, down with them, even to the ground: Let us divert their Trade, surprise 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 embark, but that they think they have a fair wind: they call to mind, that many among us are made desolate, and they can do nothing; many are sullen, and they will do no more than they are forced unto; many would act but cannot, many can, but will not. Some are afraid among us (say they) 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, Sat no longer still, up and be doing, up and be fight, and you shall prevail. 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 kindness they have done, and what unkindness 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 relieved by our help. Now we that helped are low, and those who were helped by us press us down lower. Oh ingratitude! there is sure a God in heaven that will do right, and we wait 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 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 mind; can you think it unreasonable for us to defend ourselves? 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 tear your flesh with the thorns of the Wilderness. It is foretold to to be the complexion of the last times, Luke 21. 9 Ye shall hear of Wars, and Commotions; Nation shall rise against Nation, and Kingdom against Kingdom, which we have seen verified in our times. Use 1. See the spreading nature of sin. 1. Doth unjust dealing of Nations, etc. 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 Foreign as well as Civil Wars, and one following the other, on the same people. A people harrased with Civil war, and not free from Foreign: How humble should Nations be who are thus at God's 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, reform us not, occasion not our return to God; he can follow it with a Foreign War; and when we think our war at home is past, and cry peace, peace, suddenly he can send an Alarm of war from a neighbour Nation. Oh that men would learn to fear the Lord for his greatness, and stand in awe of his judgements. 3. War is an appeal to God. 3. Learn here that Foreign war is an appeal to God; nay all war is no less 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 Conquerors or conquered, is only in God's hand: How serious should men be in matters of War, when God is thus appealed unto in it? 4. See here God's goodness. 4. I cannot but here mind you of God's fatherly goodness. It was his goodness as you heard to keep us a people alive in our Civil war; and it is no less his goodness that after our Civil war, when we were weak and tired, and then had Foreign War fall upon us, that that did not utterly ruin and destroy us. Praise the Lord oh my soul, and forget not all his benefits, who redeemeth thy life from destruction, Psal. 103. 24. CHAP. XIX. Concludes with Pos. 12. That Christ will deal severely with the Rulers of the Earth, 1. Because they are in Covenant with their people. 2. That Christ may appear no respecter of persons. 3. That his wisdom may out shine their kingcraft. 4. That Satan may be overcome in the World. Uses. CIvil and Foreign Wars have brought us to a low estate, pressed us very sore, we cannot help ourselves, 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 with the last Position and that will tell you. Pos. 12. Christ deals in severity with Kings. Jesus Christ will deal in severity with the Rulers of the Earth. 1 Chron. 16. 21, 22. He suffered none to do his people wrong, but reproved Kings for their sakes. Psal. 76. 11, 12. He looseth their loins, and strickes them thorough, cuts off their spirits and casts contempt on Princes. Job. 12. 21. He profanes their glory, and spoils all their excellency, and lays 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 maintain 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 spoil 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 seek their life, and into the hand of the King of Babylon's Army. Isa. 41. 25. I have raised one from the North, and he shall come upon Princes, as upon Mortar, and as the Potter treadeth clay. Rev. 19 17, 18. The fowls of Heaven are gathered unto the supper of the great God, that they may eat the flesh of Kings, and the 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 Wisdom 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. King's are in covenant with their people, and their great trusties. 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 maintain 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 endanger public good, when they are in competition. Now Jesus Christ he is The Amen, the true and faithful witness, and hates all unfaithfulness; they think they may play fast and loose; they see none to put their bonds in suit; 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 earthly Rulers, Christ appears no respecter of persons. Job. 39 14. He accepteth not the persons of Princes, nor regardeth the rich more than the poor: he is as exact in government, as he is in teaching. Luke 20. 21. Thou teachest rightly, and acceptest no man's person: and 1 Pet. 1. 17. He judgeth every man according to his works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without respect of persons. He values not those jingles and trappings of power, greatness, and honour: Righteousness with him shall be owned in the least and lowest; but wickedness shall not be spared in the greatest. Reas. 3. Christ his wisdom exceeds their kingcraft. 3. By this dealing Christ makes his Wisdom to outshine their Kingcraft and carnal Policy. Isa. 11. 2. The spirit of wisdom, understanding, and counsel rests on Christ; not only 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 subtle, they have all that the strongest wits can present them with: Their interest makes them serious, their malice quicksighted, and their experience settled in their way: This is their business, 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, and endeavours, against the Lord: The people, they rage and imagine a vain thing; they are led by passion, and fantasy, which things are soon gone; but your Kings and Princes proceed more solidly; 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 only 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 Kingdoms of this world are become the Kingdoms of our Lord and his Christ, and he shall reign for ever and ever. Satan in 2 Cor. 4. 4. is styled 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 Satan's rule shall not stand, but he will pull it down. Use 1. See the sinfulness of Kings, in Christ his dealing with them. 1. Read the sinfulness of Kings, through Christ his severity: surely they must be out of measure sinful whom Christ thus brings his wheel upon. God knows, I am no enemy to Governors, 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. Read your own Chronicles, and you will find 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 woefully is all corrupted? and so much Christ his dealing with them tells you, and you should learn it thence. 2. See his impartial holiness. 2. See the impartial and unspotted holiness and righteousness 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 wickedness, and yet have no defilement to himself: Laesa patientia fit furor. Patience abused turns into rage; he will abundantly recompense his patience and long-suffering with the amazing strictness of his just proceedings! 3. Learn 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 recall how the talest Cedar that grew amongst us, who was green 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 forefather's, are little better than 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, means, and modes of things, which the Father hath reserved in his own hand; only this I say, wait but a while, and it may be you shall see The Incestuous house of Austria, the Emperor, 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 persuade myself, 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 wickedness and ungodliness, 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. CHAP. XX. Concludes with showing, How the twelve Positions formerly handled instruct us in our Turns and Changes. WE have opened twelve Positions, and divers things in them. I shall conclude with a very brief instruction, teaching us what we may learn from every one of those Positions concerning our present Turns. How the Positions formerly handled conclude about our present Turns and Changes. Pos. 1. All power is in Christ; power to raise or depress Kingdoms and Nations as well as particular persons; and its little less than 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, darkness instead of Light, fear instead of Safety, evil instead of Good▪ yet in these evils Christ is to be owned. Isa. 45. 7. I form light and create darkness, I make peace and create evil, I the Lord do all these things: and 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 reign by Christ. King's are the greatest persons of the earth, and cause the greatest Turns and Changes, either to good or evil. How is our fear 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 wickedness is abated, by their power, care, and example? and what great cause have Saints to bless 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 than that doth: it reduceth lawless 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. 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 wholeness and Soundness to a breach. Power cannot break but many things break with it, and many things cannot break but it makes great alteration Pos. 7. Prince's being wicked, people grow wicked too; a woeful 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 wickedness 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 complain of both. It's a sad case, that turns the soul to a weariness of the good it doth possess, and to a loathing its own peace. Pos. 9 Civil Wars cause fatal Turns. They turn, and overturn; all Turns are in the bowels of that one: our many years sad experience hath taught us; we were full, but soon emptied, we were high, but brought low; we were in safety, but soon rapt into fear. Oh that our hearts might turn after all these Turns 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 ruins? Is it not hard when those you thought would help you, at best are Neuters, stand still and look on? Truly, we may thank ourselves, for putting them on that temptation. Had we kept together, Pos. 11. They would have been as formerly: But now they are in arms, their War-ships rigged and manned, and now the Seas must be as bloody by a Foreign 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 appear in his righteous judgement, and then woe be to the wicked, crafty, cruel, great ones of the World. CHAP. XXI. Shows the Turns that befall Nations from the consideration and working of Christ as King of Saints, in 12. Sections. 1. Jesus Christ is King of Saints. 2. He hath this honour upon his sufferings. 3. He puts forth his power as King of the World for his Saints, over whom he is King in a special manner. 4. He must have more visible glory in this World. 5. All governments will prove bitter, that Christ may be embraced as sweet. 6. Christ pours out a mighty spirit of prayer on his people, which he will answer. 7. He shall have a willing people in the day of his power. 8. Some of the Kings shall be among that willing people. 9 Christ having great works to do, will notably stir up the spirits of Princes and people. 10. The great work of the last days shall be to exalt holiness and righteousness. 11. Saints shall have Conquests over their adversaries. 12. These Turns shall be by degrees. 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. Sect. I. 1. Jesus Christ is King of Saints. Jesus Christ is King of Saints, as well as King of the World. God the Father glories in this, that he hath set him his King upon his holy hill, Psal. 2. 6. Let the Kings set against him, and seek to break his cords; all their power and malice cannot in the least unsettle him. Psal. 110. 4. He swears and will not repent. God the Father is fully satisfied in the great glory put on Christ, so as he will never have a recoiling thought concerning it. It's the blessed burden of the Song of Moses and the Lamb, Rev. 15. 3. Just and true are thy ways oh thou King of Saints. And let wise and holy Daniel tell you what work this makes, Dan. 2. 44. His Kingdom shall break in pieces and consume all these Kingdoms, and it shall be for ever. Sect. II. 2. He is so upon his sufferings. Jesus Christ hath this high honour of being King of Saints upon his sufferings. The 22. Psalm is a Psalm of Christ and his sufferings, as appears from v. 1. to 22. The meek shall eat and be satisfied, and the Kingdoms of the Nations shall worship; yea the fat ones upon earth, v. 25. shall eat and worship: and the ground you have, v. 28. The Kingdom is the Lords, and he is Governor among the Nations. Phil. 2. 7, 8, 9 He made himself of no reputation (though he were in the form of God) yet, he took on him the form of a servant; thus he humbled himself, but God highly exalted him: and upon this follows, a Name above every Name, the bowing of every knee to him, and the confession of every tongue, That he is Lord. It is a proper honour due unto him from these his sufferings, that is, such an honour as had not accrued to him if he had not suffered. Jesus Christ had experience of many Turns in his sufferings; Now his glory shall correspond with his sufferings, and not be in one strain or stream, but in divers Turns and alterations. Sect. III. 3. He puts forth his power as King of the World, for his people to whom he is King of Saints. Jesus Christ puts forth His power he hath as King of the Nations, for his people to whom he is King of Saints. 1 Chron. 16. 20, 21. When they went from Nation to Nation, from one Kingdom to another People; He suffered no man to do them wrong, yea he reproved Kings for their sakes. He must be King of the World, that he may be their King, that in their wander he might help them; and if Kings oppose them, he as King of Kings will reprove them. Rev. Rev. 12. 16. 12. 16. The earth helps the woman: The world helps the Church. Christ makes the Goths and Vandals break the Arrian faction, by which the Dragon sought to carry away the Church. Isa. 43. 14. Thus saith the Lord your Redeemer, For your Isa. 43. 14. sakes I have sent to Babylon, and have brought down all their Nobles. Jehovah, considered as the Redeemer, and holy One of Israel, puts forth his power as he is King of Nations, and makes it subservient to that power he hath as he is the Redeemer of his people. He sends to Babylon and brings down all their Nobles: there he appears King of Kings, but it's for their sakes, for Israel's sake: there he appears the holy One, and their Redeemer, the Redeemer of his holy ones. Sect. IU. 4. Christ shall have more glory in this World. Jesus Christ shall have more visible glory in this world then ever hitherto he hath had, the glory of this relation, of being King of Saints. His Subjects appear in this world as Saints; they here shine as lights in a dark world, and the world hates them because they are Saints, holy ones; because by their holiness they convince and condemn the world: and do they appear for Christ, and will not Christ appear for them? They appear for him visibly upon earth before men; and Christ will take to himself his great power; and Dan. 7. 22. Time shall come when the Saints shall possess the Kingdom. He had a government over Israel, so as he had not over other Nations, and the Nations knew it. Exod. 14. 25. Let us flee (say the Egyptians) from the face of Israel, for the Lord fighteth for them. Deut. 32. 31. Their Rock is not as our Rock, even our enemies themselves being judges: And surely Christ shall again appear to have the government of Saints, and Saints shall know it more, and their enemies too, when he shall be revealed from heaven to take vengeance on them that know not God: and 2 Thes. 1. 10. shall come to be glorified in his Saints, and admired in all them that believe. Thus Rev. 15. when Christ sends his last plagues, in which are filled up the the wrath of God on his Church's enemies, then is Christ honoured, v. 3. as King of Saints. Sect. V. 5. All Governments have their bitterness, that Christ's Government may be rendered desirable. Bitterness doth and shall mingle with all Governments among all Nations, that so Christ's Government may be rendered sweet. Look on Governments by single Persons, or by Councils, in Kingdoms or in Commonwealths; look on this or that form of Government whatsoever it be, you will find so much weakness and wickedness, so much corruption, selfseeking, and undue exaltation of themselves breaking forth, as that men will be weary of it. To maintain their pride, you will find men apt to oppress; to maintain their oppression, you will find them dextrous either to strain or new coin Laws; and so far from removing heavy burdens, that they will lay more on. Observe, observe narrowly, and you will meet with such undue biassing in them that rule, to their friends, kindred, relations and interests, that due deserving worth cannot mount to preferment: Look on the right or left hand, you will find no helper: oh how welcome will Christ be in such a conjunction of affairs? When he was to be borne into the world, he stayed till men had made void his Law, till the Pharisees by their glosses and traditions had made the word of God of no effect: and when he shall come to take the Kingdom to himself, is shall be when men have corrupted, and so inbittered all rule and government. Israel must be under hard Taskmasters that make them serve with rigour, before Moses and Aaron can be harkened unto. Rev. 17. 13, 14. The ten Horns, that is, the ten Kings of Europe, give their power and strength to the Beast, and make war with the Lamb; that is the condition of Governors before Christ come: But the Lamb shall come and overcome them, for he is King of Kings, and Lord of Lords, and they that are with him, as called, and chosen, and faithful. Sect. VI. 6. Christ poureth on his people a spirit of prayer. Christ pours out on his people a mighty spirit of prayer which he in his government as King of Saints, returns a full answer to. The prayers of Saints are Christ his spirit breathing in sights and groans, and making a voice of supplication. Now surely he understands his own voice in them, and will hear his own spirit: When God rejected Saul, Samuel is commanded not to pray for him, 1 Sam. 16. 10. It's a sad thing, when those in authority fall out of Saints prayers, or when Saints pray against them, not for them. 1 Tim. 2. 2. We must pray for Kings, and all that be in authority; and surely it is fatal and ominous when God's people justly indite Princes, and plead as Ananias against Saul, Act. 9 13. Lord, I have heard by many of this man, how much evil he hath done to thy Saints. When the souls under the Altar cry, Rev. 6. 10. then v. 12. Behold a great Earthquake: little do you conceive what great Changes Saints prayers make. Rev. 5. 8. The four living creatures, and the four and twenty Elders, which is the resemblance of a Gospel-Church; the four living creatures representing the Officers, and the four and twenty Elders the Brethren of the Congregation: now these are said, to have golden vials full of odours, which are the prayers of Saints. Now these via●● of prayers fill the vials of wrath, Rev. 15. 1. God assumes it as his high prerogative to break the arrows that fly, and Psal. 76. 3. wound afar off; to break the shield that should defend, the sword that wounds near at hand: He breaks Arrows, Sheild, Sword, Battle, All; But where? It's in Salem, in Zion, where Judah knew God, and Israel greatened his Name; It's there, there, where his people cry to him, Psal. 76. 3. Sect. VII. 7. Christ shall have, a willing people. Jesus Christ shall have a willing people in the day of his power, Psal. 110. 3. Oh! strange what a Turn will that be: oh how backward are men now, and to nothing more backward then to holiness, and holy things, when they come forth in their beauty. ay, but Jesus Christ shall have the day of it, and it shall be the day of his power, the day wherein his power shall be gloriously manifested, and subjected unto. Isa. 49. 19, 20, 21. The land shall be too narrow, by reason of the inhabitants. The children shall say, the place is too straight for us: give place to us, that we may dwell; yea the Church shall say in regard of the numerous addition of Members: who hath begotten me these? seeing I have lost my children, who hath brought up these? Behold I was left alone. That is a remarkable Prophecy and Promise in Ezek. 36. 37, 38. I will increase them with men like a flock, as the holy flock, as the fl●ck of Jerusalem in her solemn Feasts: So shall thy waste Cities be filled with flocks of men, and they shall know that I am the Lord. Sect. VIII. 8. Some Kings shall be among this willing people. Some of the Kings of the Earth shall be among this willing people. Oh wonderful! wonderful! King's to become subjects, to be among the people, and the willing people, whom aforetime they most hated; that is strange, that those who were the greatest enemies, should now become friends; that those who have done so much against Christ, shall now be active for him. God had of old his David, Hezekiah, Jehosaphat, Asa, and Josiah, good and godly Kings, and he will have some like them again; outward pomps and pleasures shall be no let to his call and working on them, and by them. Isa. 49. 7. Thus saith the Lord the Redeemer of Israel, and his holy One; Kings shall see and arise, Princes also shall worship because of the Lord that is faithful, and the holy One of Israel, and he shall choose thee. Isa. 30. 21. Their Nobles shall be of themselves, and their Governors shall proceed from the midst of them; He will restore their Judges as at the first, and their Counsellors as at the beginning; afterward thou shalt be called the City of righteousness, the faithful City. Isa. 49. 23. King's shall be thy Nursing fathers, and Queens or Princesses thy Nursing mothers. Those who have been the persecutors, shall be the preservers; the destroyers shall prove nourishers; those that did mind nothing but their pride, and pleasure, they shall now mind the Church and her interest; They that made the people of God bow down till they passed over them, they shall come, and bow down to the Church with their faces toward the earth. Isa. 60. 16. The Prophet there speaking of the state of the Jewish Church, after their general conversion to Christ, promiseth: Thou shalt also suck the milk of the Gentiles; that now accursed people of the Jews shall become blessed; they are still beloved for their father sake, v. 10. They shall suck the breasts of Kings; none have been and are so squeezed in all parts of the World where they are scattered, as the poor Jews are; who, although they enjoy an Old-Testament blessing, and become rich where they live; yet than those who rule over them use them as we do a sponge that is full, wring it dry: So are they dealt withal; but now those that sucked from them, shall give suck to them; yea, the sons of strangers shall build up thy walls, and their Kings shall minister unto thee; for in my wrath I smote thee, but in my favour have I mercy on thee. Sect. IX. 9 Christ shall mightily stir up his people to be active. That Christ having great works to do in the last days, he will mightily stir up the spirits of Princes and People. When Temple-work was in hand, when the solemn and public worship of God was to be set up, Hagg. 1. 14. God stirs up the spirit of Zorobabel Governor of Judah, and the spirit of Jehoshuah the high Priest, and the spirit of all the remnant of the people: Mark, it's particularly set down, the spirit, the spirit, the spirit. God had particular work for the Governor, the high Priest, and the people; and therefore in particular he stirs up their spirits; oh sweet and blessed work, and blessed spirits! Zorobabel, Joshua, People, all are stirred, and stirred in spirit, and all work: Zorobabel doth not disdain the work, nor scorn the people; The people are not cross to Zorobabel, but all sweetly agree. It was a great work to establish the Kingdom in David's hand, and then 1 Chron. 12. 18. The spirit clothed Amasa, and he said, Thine are we David, and on thy side thou son of Jesse, Peace, peace be to thy helpers, for thy God helpeth thee. Christ hath Temples now in Gospel-times, as well as formerly; and there is a great deal of Temple-work, of Church-work to be done now, as well as then; and God will stir up the spirits of Governors, Pastors, and People, now, as well as then, and they shall work, and the work shall prosper in their hand. God the Father hath now the Kingdom of David, the Kingdom of his Son Jesus Christ to set up, and it must be strengthened in his hand. God will now clothe many like Amasa, with his spirit, that shall come forth to the help of the Lord against the mighty. Sect. X. 10. Righteousness shall be exalted in Kingdoms. The great work of the latter days shall be to exalt holiness and righteousness, in Kingdoms and Commonwealths. Ezek. 37. 23. They shall not defile themselves any more with their Idols, nor with their detestable things, nor with any of their transgressions: But I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. This blessed Covenant shall be made good, both to Jews and Gentiles. Joel 3. 17. So shall ye know that I am the Lord your God, dwelling in Zion my holy mountain; Then shall Jerusalem be holy, and there shall no strangers pass thorough her any more. These Promises have not received their full accomplishment; I say, their full accomplishment; but remain yet to be fulfilled according to what was laid down in the second Chapter; The holiness and purging spoken of in these Promises, shall not be the portion of Jerusalem only▪ she alone is not to obtain this holiness and righteousness, and others left out: But it shall be the portion of other people, the Gentiles also according to the Prophecy of John in Rev. 22. 3. There shall be no more Curse; then surely there will not be that that causeth the curse, which is sin: so far as the curse shall not be, sin shall not be: But the Throne of God, and the Lamb shall be in it. Now the Thrones of men and of the Beast, the Thrones of profaneness and Idolatry, are set up; but it shall not be so then, but his servants shall serve him. Now they serve their own lusts, and the wills of men too much; but then they shall serve the Lamb Christ; and how, and wherein? Psal. 45. 6. The Sceptre of his Kingdom is a right Sceptre, v. 7. Thou lovest righteousness, and hatest wickedness; and as Christ loves and hates, so shall his servants then eminently; they shall have his mind and heart. 2 Pet. 3. 13. We according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. When the new heavens and the new earth shall be righteousness, then shall be no stranger there, but a home dweller; it shall abide there as in the proper seat of it. Sect. XI. 11. Saints shall have Conquests over their enemies. Saints shall have notable conquests over their adversaries. Nnmb. 24. 17, 18. The Star out of Jacob, and the Sceptre that shall rise out of Israel, shall smite the corners of Moab: Edom shall be a possession, and Israel shall do valiantly; out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the City. The names of Moab and Edom and the City, hold out the enemies of the Church; Israel and Jacob, are to be referred to the Israel of God in the Gospel, and his people now, as well as then: and pardon me, if I conceive our late domestic Wars and Triumphant Victories to look this way. Joel 3. 19 Egypt and Edom shall be a desolation for the violence against the children of Judah, because they have shed innocent blood in the land. Egypt and Edom comprehend the enemies of God's people now, as well as formerly; and precious in the sight of the Lord is the blood of his Saints. Tremble and be horribly afraid, France, Spain, Savoy, Germany, England, yea all Nations, on whom lieth the heavy guilt of Saint's blood; he that hath a bottle for their tears, will certainly account for their blood; and who knows but he may now be upon his Circuit, and beginning to repay and to require blood for blood? Obad. v. 18. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it. Psal. 149. 6, 7, 8, 9 The praises of God shall be in the mouths of Saints, and a twoedged sword in their hands to execute on them the judgement written; To execute vengeance on the Heathen, and punishment on the people; To bind their Kings in chains, and their Nobles in links of Iron: This honour have all his Saints: and this ruin shall all his adversaries have. Hag. 2. 22. I will overthrow the Throne of Kingdoms, and I will destroy the strength of the Kingdoms of the Heathen, and I will overthrow the Chariots, and those that ride in them; and the horses and their riders shall come down every one by the sword of his Brother. Sect. XII. 12. These things shall be by degrees. This Holiness and Righteousness, these glorious Conquests, and these great Changes shall not be all at once, but be brought on by degrees. Thus Moses carries Israel through the Wilderness, but Joshua brings them into Canaan; Moses must not do all, nor Joshua: both have their proper works: David provides for the Temple, but Solomon he must build it. Deut. 7. 22. I will put out these Nations before thee by little and little, thou mayst not consume them at once. God works and performs his promises now in proportion to what he did formerly; and as it was by degrees then, so now, though its possible God may make more haste; God builds up his people as he destroys his enemies, and that is by degrees. By the seven Seals he destroys Heathenish Rome, Rev. 6. By the seven Vials successively the Antichristian Romish party, Rev. 17. So by degrees he will raise his Church. CHAP. XXII. Contains the Uses of the former Doctrine, namely, That Christ is King of Saints. HAving declared Christ in the former twelve Sections to be King of Saints: Give me leave now, to add a word of application, and that 1. By way of an inviting Instruction. 1. Use of Instruction. 2. By way of Exhortation. The inviting Instruction you shall find in these three passages, discovering 1. Christ's excellency. 2. The properties of his Kingdom. 3. The glory of his Saints. 1. To show 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 works are great and marvellous, and his ways 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. 1. Christ's Title. 1. His ●ight and Title, which you shall find the justest and highest Title: He is no usurper of his Kingdom; 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. God's 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 only 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 anointed 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 only 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: Ask of me, and I will give thee Psal. 2. 8. the Heathen: His Kingdom is all of love. The Father loves, and gives him the Kingdom; The Son loves the Father, and us, and gives himself to us, with command to love him, and one another: he calls us his little flock, and assures us, It is the Father's good pleasure to give us the Kingdom also. 3. By Birth. 3. He hath his right by Birth; it is his Birthright; So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Firstborn of every creature, Col. 1. 16. & v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Firstborn 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 lays down a considerable price for his Kingdom. Isa. 53. 10. He makes his soul an offering for sin, and then follows: He shall see his seed and prolong his days; that is, having poured out his soul, his blood, as a drink-offering to his Father, he shall prolong the days of his Kingdom, 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 reign and put all his enemies under his feet, he must reign, and his enemies must be destroyed: yea he destroys that which destroyeth all, namely Death: he than lives, and reigns, reigns and conquers, and justly reigns, because he justly conquers. Equity is surely attractive, and none hath more of that then Christ, and therefore unto him should we look. 2. Christ's qualifications greatest▪ 2. Christ hath not only right, but the most incomprehensible qualification for his Government. Here on earth many have right, who have not wisdom to rule: Christ hath superlatively all right, and all qualification; He is the wisdom Col. 2. 9 and power of God. 1 Cor. 1. 24. In him dwells all the fullness of the Godhead bodily; All Col. 2. 3. treasures of knowledge are hid in him; His anointing is with oil of gladness 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 show the person of Christ to be most heavenly, and that with which we should most be taken. 3. Christ's administrations highest. 3. Christ's Administrations are the highest and purest: Rev. 15. 3. His ways are just and true: Psal. 85. 10. Here mercy and truth meet together; righteousness and peace kiss 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 entrench on his prerogative, and render themselves obnoxious to his vindictive power. He makes the Subjects he rules over. Psal. 149. 2. Let Israel rejoice in him that made him, Let the children of Zion be joyful 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 restrain the body, and gag the tongues of men, but they cannot reach their thoughts: But Christ lays 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 always: 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 pluck them down; Let them lay their plots deep, and magnify Joel 2. 20, 21. themselves to do great things: yet he will turn their wisdom into foolishness, and their plots to the advance of his own 4. Christ his communications are largest. designs. 4. Christ's Communications are the largest, 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 wisdom to the simple, and knowledge to them that have no understanding. Phil. 1. 29. Unto you it's given, on the behalf of Christ, not only 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 bequeathes no worse legacy to his Disciples, than what himself 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 work of the Ministry, 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 righteousness. Now sum up all: to give knowledge and faith, and so all other graces; to give repentance and remission of sins, grace and gifts, gifts to men, and those men to his Church, and hereafter a Crown of righteousness: 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 Kingdom. 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, view the Properties of his Kingdom. 1. It is spiritual. 1. His Kingdom is spiritual, Rom. 14. 17 Not in meat and drink, but righteousness and peace and joy in the holy Ghost. Prince's may bear rule over men's persons and estates; but Jesus Christ over men's consciences: He imprints his Law upon them, and gives them power to reflect both on that Law, and their own ways by it; he accuseth or excuseth, lets terror or peace into the conscience, as seemeth good to him. His Commands and Promises carry a blessed spiritualness 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, Judas v. 20. and when you hear, it must be what the spirit sayeth to the Churches, Rev. 3. 6. If you take on you to preach, it must not be with the enticing words of man's wisdom, 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 show forth the praises of him that hath called you out of darkness into his marvellous light. I beseech you therefore Brethren by the mercies of God, that ye present your bodies a lively Sacrifice, holy, acceptable unto God, which is your reasonable service, Rom. 12. 1. 2. It's Universal. 2. His Kingdom is Universal 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 days? 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 Wilderness to possess 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, he destroyed, he raised, he did all then, and will do all hereafter. Rev. 11. 15. The Kingdoms of the world are become the Kingdoms of our Lord and his Christ: not now one Kingdom or Nation, as then; not this or that Kingdom, and no more: but the Kingdoms of the world are become his, he shall not always be crowded into a corner of the world, but as it is v. 1. 7. He shall take unto himself his great power, and reign and reward his servants the Prophets, and the Saints that fear his Name, both small and great, here, and there, and everywhere. 3. It's Eternal. 3. Thy Throne o God is for ever, and ever, Heb. 1. 8. the heavens perish and wax 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 fail. His Kingdom then is Eternal. Dan. 2. 44. The God of heaven hath set up a Kingdom which shall never be destroyed, and the Kingdom shall not be left to other people; but it shall break in pieces, and consume all these Kingdoms, and it shall stand for ever: It shall not be destroyed by any adverse power, nor shall it decay of itself, but it shall break all adverse power, and it shall stand for ever; and as it is an eternal Kingdom, so it determineth men to an eternal state. Rev. 1. 18. I live for evermore, Amen; and have the keys of Hell and Death; wherefore, Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell, Math. 10. 28. 4. Brings in perfect peace. 4. Lastly, his Kingdom brings in perfect peace and liberty. Isa. 9 6. He is the everlasting father and Prince of peace. Isa. 24. 23. The Lord shall reign in mount Zion, and in Jerusalem before the Ancients gloriously: not only reign in heaven, but in Zion, and that gloriously. Isa. 25. 8. He shall swallow up Death in Victory, and the Lord will wipe away tears from all faces, and the rebuke of the people shall he take away from all the earth; for the Lord hath spoken it. Death, tears, rebuke, shall be taken away; what safety and happiness 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 brightness shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory, and the days 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 pain; for the former things are passed away. 3. The excellency of Saints. 3. The third and last thing that we learn from hence that Christ is King of Saints, is the excellency of his Subjects, 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, than ever yet our eyes have seen. Joel. 3. 17. Then shall Jerusalem be holy, and there shall no strangers pass thorough her any more. Zach. 14. 20. In that day shall there be upon the bells of the horses Holiness to the Lord, yea every pot in Jerusalem and Judah shall be holiness 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 field, and with the fowls of heaven, and I will break the Bow and the Battle ou● of the earth, and will make them to lie down safely. 3. Their enemies shall be ruined. 3. Saint's enemies shall be brought to ruin, Zach. 10. 11. The pride of Assyria shall be brought down, and the Sceptre of Egypt shall depart away. It is usual to express the enemies of the Church by the names of the old grand enemies, Assyria and Egypt, and you see what shall become of them, they shall be brought down and depart away. Isa. 14. 2. The house of Israel shall possess 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 go out to deceive the Nations which are in the four quarters of the Earth, Gog and Magog, to gather them together to battle: But fire shall come down from God out of heaven and devour them. The Lord will create upon every dwelling place of mount Zion, and upon their assemblies, a cloud and smoke 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. Use of Exhortation. 2. Now follows a word of Exhortation to provoke Saints to their duty. 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 entertain him in all your thoughts; your apprehensions and notions can never be raised so high, and truly ennobled, as when He is the object: mount your m●ditations to the highest, you will meet with that in him which will surpass all your thoughts. How gladly should you follow those Gospel-straines that make the death and resurrection of Christ the Topick places for Faith's Logic; heads of arguments for the new creature to reason from, Col. 3. 1. It's eternal life to know him: Joh. 17. 3. and therefore set this down as a conclusion in your mind, with that blessed Apostle, who determined to know nothing but Jesus Christ, and him crucified, 1 Cor. 2. 2. 2. To fear him. 2. Learn hence to fear him: Rev. 15. 3, 4. Oh King of Saints, who would not fear thee oh Lord, and glorify thy Name? The greatness and goodness 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 height and depth of his Wisdom, 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 Shield, horn 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 ways 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 suitable, 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 Flagons, and comfort me with Apples, for I am sick 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. Hos. 11. 4. and our love to him must be constraining, carrying you up hill and against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the crowd, 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 Zions King, yet came in all meekness, and hath left us this command, Learn of me, for I am lowly and meek, and ye shall find rest unto your souls, Mat. 11. 29. It is written of him, Heb. 10. 7. Lo I come to do thy will oh my God: And surely we should be as ready in our proportion to do his will, as he was the Fathers; He came to his Crown by the cross; 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 ourselves, take up the cross and follow him: we must choose as Moses did, to suffer affliction with the people of God, and count it greater riches than the treasures of Egypt, Heb. 11. 24, 25. 6. We must glorify him. 6. He is our King, and we must glorify him. King's stand much upon their honour, but none so much as Christ: This the Psalmist well knew when he indicted 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 than the children of men; his lips are not ●ipped with grace, but grace is poured into his lips: well may we fall to bless him whom God hath blessed, and blessed for ever, v. 2. He is not only fair, but valiant; not only gracious, but mighty, V. 3. 4. yea mighty with glory and majesty, v. 3. A rare Majesty, v. 4. Truth a horseback; Majesty illustrious with meekness and righteousness; they that praise him, glorify him; and they that glorify him, order their conversation aright. You must not barely speak his praise, but live out his praise, and show yourselves 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, fight, and brawling become a man? and it worse becomes a Saint, a man of holiness, Heb. 12. 14. Follow peace with all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persecute peace; do that with a good and raised affection by the good spirit of God, which wicked men do against you by a wicked spirit; When they persecute you by a spirit of malice, they are boiled up to a height; so should you be, and move with all your strength after peace: He adds a word more that makes the rule complete; follow peace and holiness. No peace saith my God to the wicked, or with wickedness: Abeat pax illa, etc. away with that peace which defiles your conscience, and breaks your peace with God. But follow peace and holiness, holy peace, and peaceful holiness, 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 God's Covenant, and he remembers his Covenant for his people, Psal. 106. 45. And to be his people, to walk in his ways 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 of this, Psal. 44. 17. that although she had met with hard measure, yet she had not dealt falsely 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 days of our sorrow and sickness, our fear and trouble; the Lord grant we have not broken as oft as made them. We promise to become new men, to turn over a new leaf, 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 return to our former mire and vomit, proving as bad as ever before; as worldly and sensual as ever, as unclean as ever, as formal and hypocritical as ever before? It's a brand on the strange woman, Prov. 2. 17. She forsaketh the guide of her youth, and forgetteth 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. It's 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 darkened. God forbid, that Christians 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 spoke before. 4. We must serve one another. 4. I pass on to the fourth Law, which is, That we must serve one another; and this we find enjoined by that blessed Apostle Gal. 5. 13. Use 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 Saintlike love and Saintlike service, by which they are to build up one another, Rom. 15. 2. Those who are strong are to bear 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 bear his burden alone, but we must bear a part with him, and so fulfil the Law of Christ, Gal. 6. 2. A proud and vaunting spirit should be far from us, that will make us domineer and not fear; 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 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 than 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 mercifulness and forgiveness. Luk. 6. 36. Be you merciful, as your heavenly Father is merciful▪ a glorious pattern, no mercy like that of a fathers, no father's mercy like that of Gods; and yet this is that copy 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 pitying the misery of another, so you must be forgiving too. Eph. 4. 32. Be ye kind one to another, tenderhearted, forgiving one another, as God for Christ's sake forgave you. The same blessed pattern again is proposed for forgiveness, as was to mercifulness: Another can never offend you, as you have offended God; we owe him more than 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 breathe after forgiveness, and no● be quiet till you had it on your bosom: Consider well that you oblige yourselves to forgive others, when you beg forgiveness for yourselves; 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 slays a man's honour and repute. The Apostle bids Titus put men in mind, Tit. 3. 2. to speak evil of no man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to blaspheme no man. Unjust reproach is a kind of blasphemy, it speaks ill of what is good in men, and so of what belongs Which is when men▪ to God in them. There be eight ways by which worthy and reverend writers lay this down; four of which respect evil, and four respect good. 1. Imponens. 2. Augens. 3. Manifestans. 4. In mala vertens. 1. accuse falsely. 1. When men accuse us falsely, than they reproach us. This mightily afflicts an honest heart; and the reason is, because he looks on Christ as interested 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 witness did rise up, they laid to my charge things I knew not; and this you should be far from us. 2. Disclose causelessly. 2. When we causelessly disclose a fault that is secret. God in his riches of mercy, not only 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 it's neither for the good of the offender, nor warning of others, this is detraction, and evil communication, which the Apostle tells us corrupts good manners. 3. Aggravating unduly. 3. Suppose thy Brother sin, and his sin be open and know; yet when you aggravate that sin beyond measure, aggravate it more than a greater sin in yourselves; when you meditate how to render him odious and hated, rather than reform and amended, yea though his soul be humbled, you continue to hold sin and guilt upon him; is not this to reproach him? 4. Blaming the intention. 4. What mean 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 ourselves We repreach about good. judges of evil thoughts, and render ourselves condemned for want of love and Christian affection. Again, we may indirectly reproach another when we deal unduly with the good of another: Qui negat, aut tacuit, minuit, laudatque remiss. 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 ourselves; 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 another's gifts or graces. It's 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 ourselves too much unlike the children of light. 3. When we lessen them. 3. Gifts and graces are ofttimes so great, and so drawn out into action by God's providence, that they cannot be hid. Now to go about to lessen them in the esteem of others, to render those graces low and weak 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 envied 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 only 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 height of grace, with highest commendations. Now when the lustre of another's 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 and's, 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 selves, attributing too much to, and vaunting ourselves. 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 clothed with humility; for God resisteth the proud, and giveth grace to the humble; humble yourselves 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 loud speaking Law, highly commanded and commended in the Gospel. Rom. 13. 7. Render therefore to all their deuce; 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; reverend deportment, toward and before them, as well as performing their commands: and if they say they must not gratify the flesh, in giving Titles to men; I may more truly say, they gratify their own flesh by not giving of them. 9 Deal well with the means of your peace. 9 It follows, as that conclusion which cannot be denied, That we must deal well with them who are the means 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 means 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 ourselves to them; for they watch for our souls, as they that must give account, Heb. 13, 17. 10. Enemy's must be opposed. 10. It's 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 mortify and crucify them. Eph. 6. 12. You must wrestle against principalities and powers, the rulers of the darkness of this world, against spiritual wickedness 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 loins girt about with truth, having on the breastplate of righteousness, the shield of faith, the helmet of salvation, and the sword of the spirit. There be other enemies which we must pity, and pray for, do good to them although they deal 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 himself as the Father hath▪ and hence flows 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 liveliness 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, unruliness and unreasonablnesse of passion, unduenesse of aims and ends; all these old things must pass 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; it's 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 God's 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 God's great ordination, by being dedicated unto good works and walking in them; your motion must be progression, and your progress must be continued. Col. 1. 9 Your minds must be filled with the knowledge of his will, Col. 1. 9 The manifestation of his mind 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 only be rational, but wise, not only understanding, but spiritual, yea filled with all wisdom and spiritual understanding. Eph. 1. 17. Eph. 1. 17. makes mention of the spirit of wisdom and revelation: Of wisdom, raising you to exalt the best good as your highest end, and directing you to the aptest means for obtaining that good, and what your natural power cannot reach unto, he reveals; and therefore it concerns you, not only to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, but the acknowment of his will; knowledge upon knowledge, experimental approving knowledge. V. 18. Your understanding must be enlightened, v. 18. light upon light, spiritual upon natural light, and then you are searching into, not the niceties and curiosities of knowledge, but to know his call and the hope of it, his call you out of darkness into marvellous light, and laying up a Crown of glory for your hope; you have the exceeding greatness 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 mind, Rom. 12. 2. Transformation and renovation must go together to make up this Christian metamorphosis; and than you will not be quarrelling and snarling at the word, as if it were a hard saying not to be borne; but than 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 paradox to know that which passeth knowledge, and yet its most true and most sweet; for its a filling knowledge, a knowledge with a fullness, yea the fullest fullness; for it is with all the fullness 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 deceitfulness of Satan works in them that receive not the love of the truth; loving is more than liking; it's a deliberate act of will, closing with a suitable good. Christ and his truth, his ways▪ and his Saints, are most suitable 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 righteousness; 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 truly blessed in your desire after those things. Acts 9 31. You must be walking in the fear of the Lord, and comforts of the holy Ghost, Act. 9 31. Happy is the man that feareth always, that is in the actual apprehension of God's greatness and goodness, 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 repent 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 only one, there being no other name given whereby you can be saved; saved from sin and wrath, from guilt and power; hence you lean, rest, and stay on him, roll yourselves into his arms, 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 purify your hearts; so that when others are transported with unruly passions, you must be showing forth all meekness, kindness, and gentleness. Phil. 4. 4. You must rejoice in the Lord alway, Phil. 4. 4. Your faith gives a sweet enjoyment of Christ, and that enjoyment doth enlarge 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 mind 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 fear of God, and the good ends we should prosecute: and mark how the Apostle joins jesting with foolish talking. I dare appeal 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 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 it's 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 hear the swearing and cursing, the blasphemy and railing, that your Streets swarm withal; to have their ears buffered with unclean, rotten, filthy communications: But by how much you find the sinfulness and carelessness of most men, the more ought you to bridle your tongues, and aspire to that perfection, not to offend in that unruly member, Jam. 3. 2. 1. 26, 27. and so show forth that your Religion is not in vain. Jam. 1. 22. You must not only be good speakers, but doers of that which is good; you must be hearers, but not only 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 only after but in your deed. Holiness carrieth happiness along with it, Rom. 6. 22. they have their fruit unto holiness, and the end everlasting life; they have their fruit now, & hereafter too; now in holiness, hereafter in life everlasting. You must deny yourselves, Matth. 16. 24. Mat. 16. 24. you must undo as well as do, deny as well as grant; deny your own carnal reasonings, affections, experience, and conversation. Tit. 2. 12. You must deny not some, but all ungodliness; all beginnings, thoughts, occasions, means, signs, and measures of ungodliness; 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 the people of God greater riches than the treasures of Egypt; and as Moses saw him by faith that was invisible, so you must deny ungodliness and worldly lusts upon a ground of faith and hope: for so it follows, looking for the blessed hope. The blessedness hoped for being duly looked on by an eye of faith, is the ready way to deny ungodliness and worldly lusts. How contemptible will the world seem 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 ungodliness and worldly lusts, and say to them, Get you hence, what have I any more to do with you? V. 14. Christ gave himself that he Tit. 2. 14. might redeem us from all iniquity. How free & full is that gift! who is able to express the greatness of it? He gave himself, 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 redeem us from all iniquity. It's 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 own lust, or to the lusts of men, but a peculiar people to himself, living soberly, righteously, and godly, in this present world; and not only 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 dear beloved ones; and 2 Cor. 7. 1. therefore, 2 Cor. 7. 1. You must cleanse yourselves from all filthiness of flesh and spirit. The love of God and the Promises, are all so cleansing: Gods love cannot endure to see the spots in his Spouse; and therefore strikes at all filthiness, filthiness of flesh and filthiness of spirit: observe its cleansing, not only 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 it's the employment of a Saint to be purging, and purging upon spiritual grounds, upon the ground of having the Promises, and being the dear beloved ones. The being of a Saint lieth in holiness; no holiness, and no Saint; and a Saints duty it is, to be serious and constant in the perfecting of holiness, and that in the fear of God. You must be obedient, Phil. 2. 12. and Phil. 2. 12. work out your salvation with fear and trembling. V. 13. Do all things without murmuring. V. 14. That you may be the sons of God. V. 15. that is, that you may appear to be the sons of God, Blameless: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not only free from fault, but as he said of Caesar's wife, Oportet uxorem Caesaris non modo a culpa liberam esse, sed a suspitione culpae: you must be free from the very suspicion of fault; not only abstaining from evil, but all appearance of evil: You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. must be harmless, or else you cannot be blameless; if you be fight 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 walk 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 dark 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 darkness, how great is that darkness? Joh. 5. 35. You must like John, be burning and shining lights; not only have the light of grace within you to guide you to happiness, but this light must be burning, and shining, in clearness of knowledge, and warmness of affection, so as to help others when they are in the dark, and that your zeal may provoke very may. You must hold out the word of life; you Phil. 2. 15. have not only the word of light, but the word of life within you, which to you is a quickening word, dividing asunder between the joints 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 darkness, and sit in darkness; 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 talk long enough, and these men will never see any good, unless you work it frequently and constantly. You must glorify your Father which is in heaven, and they by you. It was Christ his work upon earth, and it's 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 always 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 righteousness which are by Christ to the glory of the Father; giving all diligence, and adding to your faith virtue, and to virtue knowledge, to knowledge temperance, and to temperance patience, to patience godliness, and to godliness brotherly-kindness, and to brotherly-kindness 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 turn 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 God's glory as their end. Nature may teach you to give thanks; but it's the Gospel that teacheth you in your thanksgiving to haverecourse to God the Father in the Name of the Lord Jesus. The meanness of your condition must not hinder the raisedness of you holiness. 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 singleness of 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 himself, and when he requires your respect to another, he requires your heart thereto. How unlike is your complimental expression, of saying, Your servant, your humble servant Sir, to the singleness 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 heighten low things. You should be persons of a raised manner of behaviour, in all actions, states, and conditions, in all holy conversation and godliness: 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 near to him; you are then under a promise of his special presence: But then he will be sanctified; either you must sanctify him, or he will sanctify himself; he must be sanctified, either in and by you, in the holiness of your hearts, or upon you in the execution of his just judgements. You must not think to content yourselves 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 less outward pomp and ceremony then that under the Law; and therefore it must have more of plainness and purity; else God should be a loser. Eph. 6. 18. You must pray always, 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 God's spirit, your affections must be spiritual, or you cannot pray; it may be babbling and howling, but praying it is not unless it be in the spirit; your heads may work, and your lips may move, but it's 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 prayer, lay hold on the strength of the Almighty and wrestle with him, not letting him alone until he bless you. Jesus Christ hath set up and set open a Eph. 3. 12. Throne of grace, and given us a boldness of access, Eph. 3. 12. You must come in his Name with confidence: Ask and you shall have, seek and you shall find, 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 returns, 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 Wisdoms door, Prov, 8. 34. Laying aside all malice, 1. Pet. 2. 1. 2. and all guile, and hypocrisies, and envies, and all evil speakings; as new born babes desire the sincere milk of the word, that you may grow thereby: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincere milk, the form of wholesome words, not sugared with the wisdom 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 spiritual instinct, and inward inclination, so as not to be satisfied without you taste the sweetness 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 less quantity and degree of grace into a greater; when you pass from your little knowledge, faith, and love, to a greater measure, than 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 readiness of mind, and searched the Scriptures daily whether those things were so. And it will be no less nobleness in you to receive and search, to receive with readiness and retain with gladness the word of truth. This will argue the honesty and goodness of your hearts, Luk. 8. 15. thus to hear Luke 8. 15. and keep, and bring ●orth fruit with patience. You must like Mary ponder Christ's 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 yourselves, and so eat of that bread and drink of that cup, which is no less th' en the Communion of the body and blood of the Lord; and thus judging yourselves, you are discerning the Lords body, and are not condemned with the world: you being thus entertained in Christ's bosom 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 household of faith. The blessed Gospel teacheth us not only to do, but suffer. This is a special Phil. 1. 29. gift, Phil. 1. 29. To you its given on the behalf of Christ, not only to believe but suffer. Suffering makes way for patience, and patience must not only work, but Jam. 1. 4. have a perfect work, Jam. 1. 4. You must Rom. 5. 3. not only 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 Christ's sake, and then rejoice 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 joyfulness; So that if you suffer as Christians for Christ's cause, and with the spirit of Christ, you should not be ashamed, but glorify God on that 1 Pet. 4. 16. behalf; counting yourselves happy to be reproached for the Name of Christ; for the spirit of glory and of God resteth upon you. Here followeth the Appendix mentioned in the Fifth Chapter of this Book. IT was laid down in the fifth Chapter, That when Christ works great changes in Kingdoms and Commonwealths, he showeth signs in the heaven above, and in the earth beneath; and that occasioned this Question, Quest. Whether those signs in heaven which Christ showeth, do not favour or countenance Astrological Predictions? Ans. To which I answer negatively. Those Signs that Christ showeth, do not in the least favour their Predictions. Now that you may more fully take in the compass and meaning of this answer, we shall first show you what we grant concerning the Stars, and then what we deny. Now we grant these five things. 1. That the Stars have a powerful ruling 1. Stars have a ruling excellency. excellency by their light, heat, and motion. They are not like the paints in a Chamber, which we look on, but they work not on us. The seat and station of the Stars tell us that they are not placed there to disgrace the Heavens; but that they have that in their being which answers so high a place, and work to their ends. So Job 38. 31. Canst thou bind the sweet influences of the Pleyades? Stars have their influences; that is, their virtue, and power extended to others. Psal. 8. 3. When I consider the Heavens the work of thy fingers, the Moon and the Stars which thou hast ordained. The Stars than are Gods Ordinances, creatures ordained by him, and by him for us to consider of. Luke 21. 26. The powers of heaven shall be shaken. The powers of heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are sure such as are not weak, but strong in their operation; therefore, Psal. 136. 9 The Moon and the Stars are said to rule the night. 2. Stars work alteration in the Air. 2. We grant that the Stars by their light, heat, and motion, do work great alteration in the Air, the first heaven, as being nearest to it; God hath placed the creatures near one another, that they might act conjoinedly. The clearness or cloudiness of the Air may relate to the Stars; the Stars also are considerable in the moisture, or dryness of the Air. If the wind be Aer motus, the Air moved; I know not but that motion may some what relate to the virtue of the Stars. 3. Stars affect diversely the compound bodies. 3. We deny not but that the Stars having this power over the Air, they do by the air diversely affect compound bodies that breath in this air. This our experience teacheth us; In fair weather we are more Frolic, our spirits are up, we are more apt to sing, to move cheerfully, our fantasies are more busy, and our motion more pleasant; whereas in thick foggy weather, our brains are clouded, and we are heavy and dull of Action. Heat, cold, moisture, and dryness, are the four principal qualities of compounded bodies; and surely the temperature of the Air works much on these, as is observable when we are sick. 4. Stars are for Times and Seasons. 4. Scripture speaks plainly, That they are for times and for seasons, for days and for years, Gen. 1. 14. The lights in the firmament are to divide the day from the night, and to be for seasons, for days and years. Seasons are such times as are proper and peculiar to some actions and bodies; He appointeth the Moon for seasons, and the Sun knoweth his going down, Psal. 104. 19 Seasons are such portions of time, as if a man come forth to act in, he shall find an advantage to his work from the time; which advantage he will miss if he go not forth then. Thus in sowing, the growth and fruit depends not only on the commiting of the seed to the ground, but committing it to the ground in a certain time, which is therefore called sowing Season: sow before or after that time, and your labour will not thrive; and this showeth the goodness of that promise, Gen. 8. 22. While the earth remaineth, Seedtime and Harvest, and Cold and Heat, Summer and Winter, Day and Night, shall not cease. Thus learned Mr. Aynsworth explains Job 9 9 concerning the four Seasons of the year: Which maketh Arcturus, Orion, and Pleyades, and the Chambers of the South: Arcturus ariseth in September, and beginneth Autumn; Orion ariseth in December, and beginneth Winter; Pleiades ariseth in the Spring; and the Chambers of the South he interprets of the Southern Stars, which are for the most part hidden from us, as in Chambers; but some arise so as in Summer, as the Dog-star. 5. There may be some e present predictions. 5. We readily yield that there may be some present Predictions about weather, and things contemperating therewith; such as Mariners, Physicians, and Husbandmen make: of which we read, Luke 12. 54, 55. When ye see a cloud rise out of the West, straightway you say, there cometh a shower, and it is so: and when you see the South winde blow, you say there will be heat, and it cometh to pass. Mariners at Sea have many useful signs of wind or storm to follow, and so accordingly prepare to avoid the danger. Physicians by the temper of the Air, and the body of the Patient, foretell what intention or remission of the fit there may be. Husbandmen (whose labour casts them to be much abroad) are not unskillful concerning the Seasons, and so accordingly to order their cattle. But these are vastly different from those things which men presume to answer from the Stars, although the Stars be altogether silent concerning them: As about Marriage, Trade, Health, or Sickness, manner of Living and Dying. The confident conclusions about these things, are the dark visions of men's wicked hearts, which the Stars give no light unto. Thus ye see what we grant. 1. That Stars have a ruling power. 2. Make great alterations in the Air; and so, 3. On compound bodies. 4. They make times and seasons. And 5. That men may from the present consideration, make predictions of times and seasons from them. That which we deny, we shall lay down in two Propositions. 1. The Stars have no power over the Reason 1. Stars have no power over the Reason or Will. or will of men to necessitate or enforce them to this or that way or object. Stars cannot act immediately on the mind to present this or that thing to its consideration or apprehension. They cannot fix or tie down the mind to Meditation. They cannot suggest that which is for argumentation. They cannot make the conclusions which the mind shall assent unto, or cause that assent. They cannot directly incline the will to this or that good, to pass by this, and pitch upon that, or suspend from either. Angels are creatures in their make and being more excellent than the Stars, acting by reason and will as we do, and so are nearer to us: yet they have no such power over us: How much less the Stars? We say secondly, 2. Men can not from Stars make Predictions about contingent 2. That no man can pretend rightly to foretell from the Stars things that in their production depend on the will of man, or are otherwise contingent: And that the pretences to such Predictions, and undertake therein, are frivolous and impious, as may appear by these seven Arguments. Arg. 1. It's derogatory to God's providence. 1. Such a way of prediction is derogatory to God's prerogative, who only knows all things in himself, and not from without himself as we do; he knows all things, and all the circumstances of things, not by discourse or succession as we do, but altogether and at once, past, present, and to come. It's a high presumption for any creature to presume to know those things which God hath hidden. Now God hath hidden all contingent things from us: The reason is, because our knowledge of things is by their causes: Scire est per causas rem cognoscere. To know, is to unstand a thing by its causes; but contingent things to come have not now their determination in their causes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habent in causa sua determinationem: Things contingent are more undetermined than other future things. Contingentia vera est indeterminata potentialitas ad plura: True contingency is an undetermined Things contingent what potentiality to more things. There be two things in Contingency. 1. It makes a thing liable to this or that way, this or that hand, this or that being; it hath a possibility to this or that. 2. That this possibility is not determined to this so as not to that, or to that so as not to this; and so no man knows where, or when it will fall: That is God's prerogative thus to know contingencies. Agr. 2. From God's word. 2. This manner of prediction is diametrically opposite to the word of God. Hear the voice of the third Command, Thou shalt not take the Name of the Lord thy God in vain. Now Astrological Predictions do take his Name in vain. God's creatures are his works, and so his Name, because they make him known, as a name doth the thing whereof it is a name, when they are applied to that end that he hath set out for them. But now Astrology in these Predictions is a gross abuse of the Heavens and the Stars; for they wrest them to serve their wicked lusts and fantasies, boastings, and covetousness. God never appointed them to foretell such things as they would make them speak about, as will farther appear in the next reason. Levit. 19 26. Ye shall use no inchauntments, or observe times: It is so much against his will, that when the holy Ghost would set out something notably cross to him, it's said to be as witchcraft, 1 Sam. 15. 23. But I know they will deny their Predictions to be witchcraft; but if they be not from natural causes, or from divine revelation, I know not what else to refer them to. Deut. 18. 9, 10. Thou shalt not learn to do after the abominations of those Nations; There shall not be found among you one that useth Divination, or an observer of times. Take notice. 1. They are an abomination to the Lord. 2. They are such abominations as the Nations used. 3. Such as for which God drove them out. It's remarkable, the vilest of Men and Nations, and the bitterest enemies of the Church, are branded with this sin. Pharaoh King of Egypt, Exod. 7. 11. Pharaoh called the Wise men and the Sorcerers. Nabuchadnezzar King of Babylon, Ezek. 21. 21. The King of Babylon stood at the parting of the way, at the head of the two ways to use divination. Isa. 2. 6. Thou hast forsaken thy people because they are Soothsayers like the Philistines. Now Egyptians, Babylonians, and Philistines, were the noted enemies of Gods Israel. God will be a swift witness against such, Mal. 3. 5. He forsook his people the house of Jacob because they were Soothsayers. Ezk. 13. 9 My hand shall be upon them that divine lies, they shall not be in the assembly of my people. Isa. 41. 25. God frustrateth the tokens of liars, and maketh Diviners mad. Arg. 3. from the nature of the Stars. 3. We shall reason from the Nature of the Stars. The fixed Stars are not to be numbered, Gen. 15. 5. It's the speech of God to Abraham, Tell the Stars if thou be able to number them: that is, he was not able to number them; and as their numbers, so their virtues are not known. There may be as many contrary aspects which men know not, as which they pretend to know; and the unknown contrary aspects may hinder the aspects they know. Mathematicians say the Heavens are whirled about with so rapid and swift a motion, that in a small moment of time, the state of the stars is changed from the divers stations, whereof the Predictions are. Now, how can they declare that, when it is uncertain in what temperament the Stars be? Beside the virtue of the Stars is mingled together in the subject whereon they work: They do not work singly and apart on the subjects; as for example; Jupiter doth not work alone without Mars, nor Mars without Jupiter, but all the Stars put forth their force and virtue together: Sol, Luna, Mercury, and the rest work together on the Air, and so on compound bodies, and so they are common causes; that is, their causing power is such as is not proper and peculiar to one constellation, so as other Stars and constellations do not share in it; but what they put forth its common to other Stars together with them, and so these Stars with these Stars; and it being so, how can they ascribe this or that consequent to one Star so as not to another, since they all caused together the effect? Astrologers make the Stars particular causes, causing particular effects, or else they can foretell nothing by them. Surely the Stars groan to be thus abused, to be diverted from the end they were appointed to; and put under this bondage to serve the fantasies of men, and not those proper ends assigned them by God. Argu. 4. From the Nature of Art. 4. We reason from the Nature of Art: Ars est sapientia Dei in Creaturis refracta: Art is the wisdom of God refracted in the creatures. All wisdom and knowledge is incomprehensively centred and meeting in God, but there it is too high for our reach; but it's severed and broken in the creatures, that so we may understand it in them. I deny not but there is an Art of the Stars, which Art God hath made, and its a beam of his wisdom shining on them, which is called Astronomy; that is, the Law of the Stars, or that rule that God hath subjected the Stars unto, and our reason finds out. But that is not the wisdom of God whereby he knows and foretells things to come; that wisdom, that foreknowledge, that foreknowing wisdom God never placed in the Stars, nor shall we ever find it there. All Art is that which by our meditation, arguing, observation, and experience, we take up out of the Creature whereof it is an Art; as in the Art of Music: no man makes the Art of Music, that is a creature of Gods making: only men find out and discover what God hath made; as namely, God hath made this or that proportion in sounds which cause Harmony, men have not made these proportions; men indeed find them out to be there where God hath put them: Omnis applicatio rationis rectae ad aliquid factibile pertinet ad artem, saith Aquinas: that is, All the application of right Reason unto any thing that is to be done pertains to Art; so the application of our right reason unto sounds, finds out God wisdom there, and belongs to the Art of it. Study, yea study again and again the nature of the Stars, you shall never find any such prognosticative virtue placed in the Stars. Parents disciplinarum sunt Experientia & Inductio. Experience and Induction, are the Parents of Arts. Experience is the gathering of many observations, and applying them to certain proper uses: But if men gather true observations, and apply them rightly, they shall never make up their predictions, but that which shall come forth far different from them. Induction is the gathering together of many experiences: Now if they can make no experience, they cannot make Argu. 5. From that part of Astrology that concerns weather. Inductions which is out of many experiences; and if neither experience, nor induction, than no Art. 5. We argue from that part of Astrology concerning Predictions about alteration of the Air, about fair or foul weather. How grossly are they mistaken there, and how is that contradicted and condemned by our daily experience? So that I am more than three quarters persuaded, that if one take an Almanac calculated for this present year, 1655. and where it is written fair weather, write foul, and where it's written foul, write fair; where its written storms, write calm; and your writing, as to the event and success, shall fall out as right as that which was first calculated. Part of the reason that induceth me into this opinion is this. Much, yea very much of weather depends upon the wind: Now who knows twelve months before, where the wind will be twelve months after? nay who knows this day, where the wind will be to morrow? God hath not left the winds in the keeping of the Stars; but he holds them in his fist, and rides upon the wings of them, Psal. 104. 3. Millions of men live and trade in the great deeps, they have their several ways; some Eastward, some Westward, some outward, some homeward bound: God knows all their ways and occasions, and who stands in most need of wind and weather, and he serves all their turns in his season; and so turns wind and weather as he thinks good, without acquainting the Stars with it. Now if they mistake so woefully in this one thing, which seems to be most within their Sphere: and if God have so ordered it, that although Mariners, Physicians, and Husbandmen, can by the present face and posture of the sky, tell somewhat of wind and weather ensuing, but they are limited that they cannot do this fourteen days before; nor then when they do it, any farther than by a likely conjecture. How can we imagine Astrologers should take upon them rightly the foretelling of things contingent many years after? Arg. 6. from the excellent frame of Man. 6. These Predictions are derogatory to that excellent frame that God hath made man in. It's the nobleness of his make, that where he acts like himself, acts as a man, he acts by wit and will: He is agens consilio, such an Agent as acts by Counsel; that is, by dictate and principle of Reason and will; and these two are locked up from the powers of all creatures, that they cannot act on them immediately; and so from the power of the Stars. I mean, that it is in the Nature of Man, when these creatures have done their uttermost, yet for him to rise up, and act contrary to all their actings. I know Astrologers use frequently this saying;— Sapiens dominabitur Astris: A wise man shall bear rule over the Stars. Yet how unduly and imperiously do they encroach upon the Queen and Castle of the soul? I mean the will of man, and prescribe wicked Laws for hope and fear: Alas, how many, too many are enslaved by them? These Astrologers make their nests above the Stars, and Lord it over their weak disciples, assuming more right over them then the Stars have; for many times they take away their rest, and weaken the quiet of their mind by their daily expectation of such successes as they presumptuously speak of, and shall never come to pass. For shame, for shame, let us redeem ourselves from this Captivity. God hath not subjected your reason and will to Angels; then surely not to Stars or Stargazers: Angelus non potest aliquam formam imprimere in imaginatione nisi mediante sensu extrinseco, nec potest voluntatem nostram mutare: Aquin. An Angel cannot imprint any form upon our imagination, but by the interposition and mediation of the sense, which is outward, neither can an Angel change our will. Let us blush to attribute that to Stars and men, that Angels have not. Argu. 7. From the nature of Contingent things. 7. The last argument we shall name taken from the nature of things contingent: Now there we have this rule, Futurorum Contingentium non est determinata veritas; that is, the Truth of future contingent things is not determined; and yet how peremptorily do they conclude concerning these things? As about marrying a wife, about what kind of life or employment this or that man shall be of; whether he shall die by war, or by water; that in such a year of his life he shall be sick, that he shall be dear to Princes, and such like. Now these are things that are undetermined; that is, they may fall out this or that way: how can they have any knowledge of them? Contingens dicitur quod aliter esse potest. A thing is said to be contingent, that might have been otherwise then it is; that although in time it come to pass in this or that shape; yet as to the causes producing, it might as well have been in another shape. God retains the determination of these things in his own will, and therefore he knows them, but men cannot. Things are said to be contingent inwardly, or outwardly. The actings of the will of man, make that contingency that is called inward: Outward contingency ariseth from some outward help or impediment: Now that God hath removed these acts of the will from the Stars, we heard before; and no less removed are the helps or hindrances that do fall out in the producing of particular effects, to which the Stars can give you no light, but leave you in the dark. But do not many things they speak Obj. What they foretell comes to pass. of come to pass and fall out as they foretell? and doth not this mightily commend their way? You say that Experience is the mother of Arts, and they have many experiences; and how will you, or can you answer them? I answer divers ways. Sol. 1. They have not so many experiences. 1. I deny that they have so many experiences as they brag of; Somewhat that seems to favour their proceedings, may be taken notice of by those who affect and admire such a way; and no marvel then, if it be commended far beyond what it was; for the commendations follow the affection of the commender, and not always the nature of the thing commended. And what if mwn to spread their lies farther will print them, must they be true because they are in print? And what if some things reported be of some antiquity, will that make them authentic? They have not so much to brag of as they pretend; for mavy things are said to come to pass that did not. 2. They come not from any causing virtue in the Stars. 2. Suppose such and such things do come to pass, it's not from any causing virtue in the Stars: If you could hear their voice, you would have them disclaiming of their influences to such effects. They come to pass, 'tis true; but are there no other causes then the Stars? are there not other things that are nearer to which they may be ascribed? surely there are. 3. They may have their doubtful terms applied to some events. 3. Blind men sometime hit the white, and dreams sometime suit with what after falls out: and so many Astrologers among many falsehoods, speak something that may prove true; and no marvel, seeing their Predictions are like the dubious answers of the Oracles, which may admit a divers sense, and speak in general terms, which credulous men apply as they think fit. 4. The coming to pass is the strongest argument against them; It comes to pass, but not by any thing in the nature of the Stars foretelling it, nor by any Art, nor by any revelation from God. Then may you not justly fear, that such discoveries arise from him who is the enemy of God, and your souls? the liar, and the father of lies, the prince of darkness and of the power of the air, who works effectually in the children of disobedience: and were you not much better to want such Predictions, then take them up by such a hand? 5. It may come to pass in vengeance. 5. It may come to pass in a way of Judicial vengeance; your minds are set upon lies and vanities, and God may answer you according to the visions of your own heart. Ezek. 14. 4. Every man that putteth the stumbling block of his iniquity before his face, and cometh to the Prophet; I the Lord will answer him that cometh according to the multitude of his Idols. If God answer him that comes to his Prophet according to the iniquity of his heart; How much more will he answer them that come to Astrologers, Satan's Prophets, according to their iniquity? 2 Thess. 2. 9 Antichrist cometh after the working of Satan, with all power and signs and lying wonders. Now vers. 10. Because they receive not the truth in love, Verse 11. God sends them strong delusions that they should believe a lie: or it may be God comes to try you. Deut. 13. 1, 2, 3. See how the case is there stated. If there arise a Prophet that giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spoke unto thee, saying, let us go after other Gods; Thou shalt not hearken to the words of that Prophet or dreamer of dreams; for the Lord your God proveth you, whether you love the Lord your God with all your Heart and with all your Soul. A word of Application. Use 1. To professors of the Mathematics. 1. To those who are professors and teachers of the Mathematics. I have one word to you; and would to God it might find acceptance with you. I honour all Art; if not too much, I am sure enough: and I hate not that pleasing and profitable study of the Mathematics, although I confess myself no proficient therein. I would humbly entreat you to keep to what is Art, and the wisdom of God in the creature, and that will render you wise, not Cunning men. Surely Piety is the best Policy, and the fear of the Lord, the beginning of wisdom. I appeal to your own consciences: should you not tremble when in your Predictions you aspire to what i● proper to God, and not communicable to man? It's enough for our narrow compass, and to keep us humble, to recall a little of what is past▪ and to know ●ot very much of what is present before us, but least of all what is to come. The Apostle Paul would not have the Corinthians should think 1. Cor. 4. 6. above what is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Be not angry with me if I wish you so well, that I would not have you to think, or write above what God hath written in his word or works. There be some things in all Arts that God hides from men, as Sympathys and Antipathies in natural Philosophy, the returns of Agues by set fits in Medicinal practice; and in your own way, the cause of the ebbings and flow of the Sea: You are not infallible in what you think you know: you are apt enough to err as you are men; Humanum est errare; but how much more apt if you proceed by erroneous principles and doctrines? Is it nothing to you that God hath stirred up the spirits and pens of those who are godly and wise to appear against your way? I should much suspect myself to be in the way of Balaam, when I should meet with so many Angels, (Ministers, Messengers, of God) coming against me. You may mistake, and so misspeak, as that Divination may easily turn into a lie, Isa. 44. ●5. and God may blast that reason into madness that is so abused: and then how sad will your case be, when you must be ranked with those who are without, whose property is described▪ to be such who love and make a lie, Rev. 22. 15. Oh remember how unduly and nnworthily you have perplexed, and rejoiced the hearts of people: you have put them in fear where no fear was, and rejoiced them when you had no good ground for it. You have raised up hopes in them like spider's webs, which a little time hath easily swept away; and you have driven many to despair, when God gave no cause for such desperation. How infectious have your principles and practices been? How many have been misled by you? Think on your Scholars whom you have trained up to follow your steps; if you walk awry, how can they walk right? Doth it not, or may it not pity your heart to see so many, young, ingenious, hopeful Gentlemen, to be corrupted by you? It may be God may give you repentance, which I heartily wish; but they may be hardened in their vanity, and never return; and will not that fall sad on you, when you shall remember that you have a generation in the pit beneath, whom your false teaching and corrupt example hath begotten? You cannot be so inobservant in your own way, but you do know that God from heaven doth bear witness against your weather-wisdome; making that prove fair that you foretell to be foul, and foul to be fair. Now if you are so much out in that which is lowest in your way; may you not much more mistake in higher pretences? Surely since you are so confident of things to come, which yet God and Nature hath not actually determined, you might be more bold to call up things past; if you can tell a person what shall befall him, you may as well tell what hath befallen him. Why do you not bend your thoughts that way, and not this? is it not because it would not be so taking with men, and withal it would decry your skill? Remember, and forget not, you must give account of your ways and works; think seriously of it: Will your proceedings be owned by Christ another day? will he say to you, Euge bone serve, Well done thou good and faithful servant? thou hast been faithful in thy Predictions, I will make thee Lord of ten Cities; enter into thy Master's joy. Will he not rather accuse you for abusing yourselves and others? for mispending your parts and pains, and snarling at those who reproved you? Your sins are great, but not unpardonable: Oh that God would give you repentance unto life, like those we read of in Acts 19 19 Many believed, and among those, Many that used curious Arts, brought their Books together and burned them before all men. If you will style your dealings Arts; others, and rightly too, will call them Curious: Now there was cause enough to burn their Books then: May there not be as much in your Books now? I shall add no more, only leave it to God and your consciences; and descend to give a word to your disciples. Use to those who are learners of Astrology. I cannot but from my soul pity you, to see your youth and ingenuity so dangerously entangled. Astrological Predictions are fine cobwebs to catch young wits. Give ear to a plain word. It's possible you may meet with something that is and may be called Art: But is there nothing else? is there not something far worse? No evil was ever so audacious at first, as to appear unmasked, and in its own colours; the worst of things sometimes put on the best of names and pretences. I should be too impudent in writing against what is Art, and so God's wisdom in the creature; and you would be too negligent and gross, if you espouse men's fantasies and wickedness for Art, for God's wisdom in the creature. All men desire to know, and those that know something, desire to know more: Scienti● non habet inimicum nisi ignorantem. I blame not your desire of knowledge, but wish you to go on in it, and that your desires may end in attainment: but take heed what, and how you know. All knowledge of excellent objects innobles the mind, Excellens objectum intellectum perficit. I beseech you weigh, whether such principles as you are taught and have sucked in, will make your mind one jot better, and not rather much worse. I know they insinuate not barely by pretending to augment your knowledge, but knowledge in relation to your practice; of something to be done by you, and that hereafter; nay of what God will do by you, and to you; and these considerations are taking and snaring. To pretend▪ to advance knowledge only, without practice would be vain speculation: to know only what concerns other men, would seem a busibodinesse; to tell you what is passed is but to recall what you had some knowledge of before; but to tell you what is to come, and to come from God, this takes much with you. But (dear hearts) be not deceived: How came the spirit of God to them, that they can reveal so much to you? They go, but God sent them not; and they declare, but what? the visions of their own heart. I am not ignorant that there is somewhat of singularity by which they ingraciate themselves; men affect to be and do something more than others: to be as all men are, to know as all men know, is but a common being and knowledge; but to be of higher strains and extract, to be of more accomplished perfection is that which men strive for, and they pretend to bring you unto. Bona verba: These are good words indeed; but look well to it, lest while you aim to be higher than other men, you fall not beneath the lowest Christians; and while you strive to know what you should not, you grow ignorant of what you should. The knowledge of God and a man's self, are the greatest Sciences, and they make fair to instruct you in both, but lead you aright in neither. The Word, the Gospel, the Word of truth, will give you the knowledge of God and yourselves, which they and the Stars can never do. 'tis true, they maintain their way in a kind of majesty with great, sounding, strange words: As the Luminary of the time, the Sun angular posited in this or that house; the Moon in this or that Sextile, to Mercury Lord of his ascendant, and such like terms. But how weak is it to be carried away with words, and sad to be worded into wickedness? Against figure-casting. Above all, give me leave to warn you of casting your own Nativities, or the Nativities of others, or suffering others to cast them for you: And here take 1. It's hard to know the momeut of Birth. notice of these six things. First, 1. They must know the moment in which you were borne; and who can readily tell them that? I am sure you yourselves cannot remember it; and truly I think your mother and the good women then present were so busy about you and her, that they did not tell the clock: but suppose some heard it strick; it may be the clock was wrong set, might go an hour too fast, or too slow. How will, or can you know the direct time? and the heavens change in a moment, what work can you make 2. They make an Image of heaven in a table, & houses for the Stars. of it? 2. They make an Image of the Heaven in a Table and the houses for the Stars: but what if these houses and tables are creatures of their own brain, and never of Gods making? what sorry creatures will they prove, and the workings upon them as sorry as they? The twelve Houses are made of the feigned Signs of a supposed Zodiac. Now what work can you make of things feigned and supposed? May we not conclude safely that what is 3. They pretend to show in what houses the Stars are. wrought upon such suppositions is little better than something feigned or supposed? 3. They undertake to show you what houses the Stars were in when you were borne; as what house Jupiter, Sol, and Venus, were in, which they account the best Planets; Saturn, and Mars, the worst; Mercury and Luna, varying according to the places they reside in, and such like stuff. That there be places and motions of the Stars I question not: but as for these Houses and the Stars being at such a moment in this house, or at another moment in that house; I do more than suppose, He shall not be damned that believes no such matter. 4. To tell you who reigned when you were born. 4. They pretend to tell you who reigned when you entered into the world. It is more than ever they can prove, that there is such a Monarchical virtue and order in the Stars; that is, that this, or that particular Star hath its virtue and influence apart from other Stars; that it rules and hath power which the other Stars have not, and puts forth this power in a way of rule, without them, and distinct from them. And it would be as hard to give a reason why the constellation at the time of the birth must be calculated and not as well the constellation at the time of the conception, or while it was an Embryo. I confess I am altogether in the dark, and I think you have not much light with you, so much as to show me why you should not calculate Conceptions as well as Nativities, or the state of a child in the womb, as well as the birth of it. 5. What aspect the other planets have. 5. They pretend to tell you in what degree, and with what aspect the other Planets did temper or inflame. You must blame my ignorance if I apprehend it very hard to understand the particular influence of the Stars, much more the degrees of that influence. I know not how to understand one Star regent and another subservient: my faith tells me they work together and at once, in common, according to that nature and motion that God hath given to them. 6. But to pretend to read from them, 6. Hence pretend to strange Predictions. from the Heavens, Houses, Planets, Aspects, Influences, and the like, what is decreed concerning you, as that the Stars incline a man to achieve great preferment, declare a fit capacity to this or that thing, promise a smatterring of it; discover whether a man shall attain the thing desired, or the like. This I say is to me unlikely and ungodly: which that it may appear to you, weigh the arguments before alleged. What although they tell you of good things? I beseech you abuse not your faith to believe them; It will be your happiness if God bestow▪ such and such good things on you; but you shall never come the more to enjoy them; because of the Stars or their Predictions; and you do but abuse them and abuse yourselves, and your blessings to take them up from their hand. Suppose they tell you of something cross and darkly spoken; let not that affright you: let me speak to you as our Saviour to his disciples, Joh. 14. 1. You believe in God, believe also in Christ: Men or their messages you are not obliged to believe; nor will it ever be charged on you as a sin of infidelity, to give no assent to these their Astrological Predictions. FINIS.