A Glimpse of Gods Glory

Die Mercurii 28. September. 1642.

IT is this day Ordered by the Commons House of Parliament, that Mr. Hollis, and Sir Rob: Harley are appointed to return thanks from this House, to Mr. Hodges, and Mr. Wilson, for the great pains they have taken in the Sermons they preached this day at S. Margaret's Westminster, at the entreaty of this House. And that they desire them to print their Sermons; And that no man presume to print them, but such as they shall appoint, until the House shall take farther Order.

The Preface.

THe sad darkness that covers Ireland, and many distractions of our own Kingdom, are God Almighty's calls from heaven to the performance of this solemn duty. We are here therefore before the Lord this day, to lay ourselves low before him; and like Jacob's to wrestle by prayers, and tears, with the great God, for the stopping these floods of wrath, which have made such sad breaches amongst us; and to procure the healing of the one, and prevention of the like miseries in the other Kingdom.

The duty is extraordinary; But alas, we usually bring such ordinary hearts, that except the God of mercy be pleased to pity us, and raise us above ourselves, the duty is like to perish in our hands, and we, to lose that fruit which our souls desire. Can we think that such heedless spirits are like to procure the salvation of Kingdoms? Is not regardlesnesse a thing in ordinary duties forbidden? nay, w ^ch the soul of God so much abhors, that he accounts the best works not to fill up, where that is? Doth he not curse the deceiver, that offereth not the best, in the Old Law; and shall we think he will accept of less now? Therefore I beseech you, let us not deceive ourselves, but remember; As we mete out to God, in the due performance of the duty of this day, so we may expect his meting to us again in the requests of our souls.

Alas, we are very unapt to be drawn to the performance of duties of this nature, but if we take them in hand, we are usually so cold, so perfunctory, we care not which end goes forward, thinking a body without a soul sufficient, to discharge us of it; which doubtless is amongst divers other reasons; because, either we consider not how great a God we have to deal with in it, or expect not any great matter from the due performance of it; for, were we thoroughly convinced of the former, his glory would put us upon more diligent advertency; we would think like the four Beasts, we had need to have eyes both within and without, and all too little; and but for the latter, the poor cripples expectation of an alms, or the Canaanitish woman's of her daughters recovery, did not make the one more wishly to cast an eye on the Apostle, or the other cry more fervently after our Savior, then we would be, both to look, and cry, with attention, and fervor after the Lord this day, for that which is so affected by us.

That therefore we may not be like the Dogs of Nile, who running lap its waters; or like those the Prophet Isaiah complains of, that stir not themselves up to take hold of the Lord. Give me leave to present you this day with a glimpse of what a God in this duty you have to deal with; How glorious, how able, how willing; That thereby your souls may be raised up to reverence, and attention, to hope, and confidence, to admiration, and elevation; Out of that portion of Scripture, contained in the hundredth and thirteenth Psalm, the fifth and sixth verses.

A GLIMPSE OF GOD'S GLORY: As it was presented in a SERMON.

THe Author of this Psalm was David; the time, when he came newly to the Crown; The matter, praise;

• 1. To God.
• 2. Of God.

Both joined in this Text.

In which observe God's

• 1. Majesty.
• 2. Mercy.
• 3. The impression this maketh on the Psalmist.

• 1. God's Majesty, expressed by,
  • 1. His eminency, he is on high; and that is farther discovered by the Original and fountain of it, 〈 in non-Latin alphabet 〉 , He exalts himself on high, so the word signifies.
  • 2. By the immutability, and eternity of it; He fits, or dwells on high.
• 2. God's mercy, which appears, in His
  • 1. Providence.
  • 2. Relation.
  • 3. Condescension.
  • 1. His providence: In that observe, The
    • Act, he beholds.
    • Object, and that is double;
      • 1. Things in Heaven.
      • 2. Things on earth.
  • 2. In his exhibiting himself by way of Relation, He is our God.
  • 3. In his great condescension; though he be so high, yet for the preservation, and gubernation of his poor creatures, he abaseth himself; i. e. rather then they shall want governing and sustaining, he will take charge of them himself, and so far veil his glory, as to employ his wisdom, power, and other attributes for their advantage.
• 3. The impression that this apprehension makes on the mind of the Psalmist, and that is Admiration: O who is like unto him!

1. God's eminency; He is on high: Therefore styled by the Prophet, the High and lofty one; and so he is indeed:

1. In respect of place and dwelling; He is in Heaven, says Solomon; and our Savior in our prayers instructs us to look up thither. It is true, he is in the aerial, and Starry heaven by his essence and power; But the Heaven of the blessed is his Throne, that is the place where he chiefly testifies his residence; not as if he were determined so to that place, as to be excluded from others; The heaven of heavens is not able to contain him, for he fills both heaven and earth; but in respect of manifestation he is said to be there, because in that place he chiefly manifests his glory and goodness.

2. In respect of essence, he is high indeed, inexpressibly high in excellency above all beings, not only in Abraham's phrase, The high God, but in David's, The Lord most High. Alas, what are all created beings with all their excellencies in respect of him, but even as nothing and vanity, as the Prophet speaks? He is the perfectest of all Beings. For first, there's no perfection in any created being (if it be not a help of its necessity, or a remedy against the evil that is incident to it) but we may find it all in God. Is it life, knowledge, strength, holiness, or what ever else is simply excellent? he is the Original and cause of all: therefore much more possesses these excellencies then the creatures.

Secondly, they are all in God after a super-eminent manner.

For, 1. they are divers things in the creatures, but one in God.

2. They are accidents in the creatures, but essence in God.

3. They are in the creature with some allay or other, they are like the moon, when they shine brightest, yet there are creature spots of imperfection to be found in them: the Angels the excellentest of created Beings, are charged with folly. But God is so light That in him there is no darkness at all.

Then thirdly, in respect of measure, he is infinitely above them all. Alas, they possess but some small drops in respect of the fountain, some poor glimmering rays in respect of this glorious sun; in a word, He is an infinite Ocean of perfection, without either brink, or bottom.

3. He is high in respect of State, and dominion. Look amongst all those that he is pleased to grace with the Title of gods, whether Angels in heaven, or men upon earth, and you will find, That amongst the gods, there's none like unto him, neither are there any works like unto his works.

First, look upon all the gods; who amongst them hath the whole heaven for his throne, and the whole earth for his footstool, as he hath? who hath such vast territories and dominions? who such supreme power and absolute authority? he is the God of gods, and King of kings; there's never a resembling or deputed God amongst them, but they are beholding to him for their glory; it is their height & honor to be the Sons of the Highest: if they be higher then others in place, or parts, it is from his coining, they pass with others at such a rate. And as the putting forth of his creating power made them such, so his excellency is the measure of theirs: the nigher they come to him in point of likeness or employment, the higher they are in point of eminency.

Look upon his works, and he is high in them too; there is none amongst the gods, whose works are like to his, they out-pass expression. View this, 1. In the works of Creation: Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Are not these high works indeed, thus to form and proportion out such vast creatures, and that with so much facility, and ease (as the Prophet expresses) with such inexpressible surpassing power, as if he were but spanning; measuring, weighing; can any less then a high Almighty Deity do it? Princes declare their highness, by high extraordinary works; Nebuchadnezzar builds a glorious palace, to discover his Majesty, and great glory; but alas, what is this poor pile to the laying of the foundations of the earth, and the creating the glorious fabric of the vast heavens? which are also the work of his hands. If we contemplate all these creatures, first, in God, before they had a Being in themselves; as the Idea, or shape of the work in the Artificers mind, before he puts his hand to frame it; so all creatures were in the divine understanding: and here for the farther extolling his height, we may well cry out with the Prophet, Who hath directed the Spirit of the Lord? or being his counselor taught him? with whom took he counsel? But all this while he was like a claspt book, gloriously shining only to himself.

Then secondly, look also upon him in his creating emanations; this glorious book is unclaspt, and now what was hidden before in God becomes manifest; so that thereby the invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head; like Ahasuerosh his great feast, whereby he shown the greatness of his riches and excellency: And indeed what are the creatures, but the Over-flowings of God's power, and eminency; whereby not contenting himself with discoveries of his highness, and glory in the creation of the heavens, and their glorious furniture of Angels, Sun, Moon, Stars, and such like, he hath likewise replenished the earth, which also is full of his goodness, and glory?

Then secondly, as all things flow from him, so they depend upon him; which likewise declares his Highness. The greatest excellencies of Being, or endowments which we so much admire, as wisdom, strength, life, holiness, &c. as much depend upon him, as the effigies in the glass upon the presence of the face that causes it: If he turn away his face i. e. restrain his influence, of sustaining, maintaining grace, and power, they vanish. He sustains, and bears up all, both in respect of being, excellencies, and operations. He maintains, and spreads a table for all, therefore hither they look with a craving, imploring eye: especially in dangers, they that despise his majesty before, now acknowledge his highness above all others; for, forsaking their fellow creatures, which are refuges of lies, they look now to the heavens, not to the Capitol: And those that would not own him before, cry now, Lord help, Lord save, loudly thereby proclaiming his glory.

Thirdly, he to whom all tend must needs be on high; but as all came from him, and live upon him, so they tend to him, as rivers which come from the Sea and return again unto it. When he framed all, first the end he aimed at was himself, his own glory, for which he accordingly Stampt them with such several adaptations, as might without fail, dispose them for, and carry them to this end. Some tend to him, and so praise him passively, as the excellency of the work extolls the workman: Thus the heavens declare the glory of God, and the firmament shows forth his handy work. Likewise the Acts of his providence, both of Justice and Mercy, when by an out-stretched arm he reduces those creatures, and things into order in relation to this end, which otherwise in themselves would prove irregular: Thus he makes the wrath of man to praise him: as Pharaohs, when not only thereby he took occasion to show how much he was above him, and higher then he, by blasting his Counsels, enervating his courage, destroying his power; But also, when he had permitted that beast to rage enough, to bring about his own design, The remainder of his wrath (as the Psalmist speaks) God did subdue, by making the sea his grave. The like we may see in Julian, if we consider his bloody resolutions, fierce prosecution, but sudden and miraculous destruction: the like is evident in the King of Assyria, and many others.

Others tend to him Actively by way of intention; propounding this high God to themselves as there ultimat end, and aim.

They look up to him as the only One, in enjoyment of whom they can be perfected: Therefore move towards him as their Center, and cannot find quietness in themselves, until, and no farther then they rest in him. Their wish is, that they may by every act and duty they perform, be thereby carried into his embraces, and never leave off, till at last they be swallowed up of his unspeakable glory.

Thus whether we consider God's Essence, Dwelling, Dominion, or works, we see in all he is High.

Quest. But how high is he?

Answ. 1. So high, that all creatures bow before him, and do homage to him according to their several aptitudes and abilities. Saint John brings them all in, attributing to him, and so putting from themselves, but setting on his head, as a royalty due only to him, the crown of glory: And every creature (saith he) which is in heaven, and on earth and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, honor, glory, and power be unto him that sits upon the throne. 1. Some by way of subjection, stooping to him, Angels, and Saints they worship him, acknowledging his highness, by denying their own, but setting up his will as their supreme law & excellency, cast down their crowns, and vayling their glory, they cover their face, and make his glory the object of their admiration. 2. Others acknowledge his eminency by their Consternation upon the least shining forth of his glory, when he discovers but the emblems of his greatness, Devils tremble, Men quake; and as the worms when it thunders wriggle into the corners of the earth; so, for all men's lofty looks, though when all is quiet, they may puff up themselves with conceit they are something more then ordinary, like Caligula, who fancied himself a God imitating Ioves thunder: But when the true God gave forth this voice of his Majesty from heaven, he that before was so high, was now as low, and poor in his Spirit, covering his eyes with his cap, running under the bed, or into any bench-hole for preservation; so let but the Lord arise to shake the earth terribly, and the tallest Cedar, the highest tower, the loftiest spirit of godless men, can dare it no longer, but will think the holes of the rocks, and caves of the earth to be their best fence and shelter.

Thirdly, even inanimate creatures by compliance with, and ready subjection to, the impressions of his power: the lightnings fly, the right aiming thunderbolt makes speed at his direction, the best impression of his power; if he do but touch the mountains they smoke, and the hills tremble: But if he be angry he rebukes the sea, and rivers they dry up; Bashan, Carmel, Lebanus, languish, the mountains quake at him, the hills melt, and the earth is burnt up at his presence yea the world and all that dwell therein; Who may endure in his indignation? alas, none may behold him, his wrath is so high, ore-topping the creatures weakness, that it is all one whether it be against a man or against a Nation. 2. He is so high that he surmounts all created capacity to comprehend him. Canst thou (saith Zophar the Naamathite to Job) by searching find out God? canst thou find out the Almighty to perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer then the earth, and broader then the sea. So that indeed in David's phrase, his greatness and eminency is unsearchable. This that heathen Philosopher Simonides well expressed when being enjoined by Hiero the Tyrant to tell him, what was God, he required for solution, first one days respite, but at the end of that two, when they were expired four, still doubling his time for inquiry; till at the last being by the demander asked the reason of his delays, he told him plainly; that by how much the more he thought of God, by so much the more he apprehended the impossibility of declaring what he was. In a word; he is so high, 1. That no bodily eye hath ever, or can possibly see him. Therefore if we read of Abraham, Moses, Isaiah, Ezekiel, or others, of whom the contrary seems to be asserted, we must understand it thus: that indeed they did see Mercavah ve lo Harocheh, i. e. the Chariot in which God road, but not the rider in it; they saw some created image, glory, whereby he was pleased for the present to testify his more immediate presence, but not himself. 2. Neither can the eye of the Understanding perfectly reach. He dwells in such inaccessible light, that no mortal eye can attain to; nay, (but through veils, and clouding, yet proportionating mediums) get the least glimpse of; and that not by direct view of God in himself, but rather (as Nazianzen expresses it well) as weak eyes gaze not on the sun in its Orbe, that's to bright, but on its resemblance in the water; so we on God in his Word, and works, in, and upon which he hath left sufficient manifestations of his eminency, to attract our spirits, lay low our lofty minds, and make us live by the apprehension of them: yet must we not think, that because by his mercy we reach some little glimmering beam of his infinite inexpressible highness thus (as it were) at the second hand, that therefore we either do, or can by any means ever be able perfectly to measure his highness; which no created line, or understanding can ever do, no not angelical, there being so vast a distance between an infinite glory, and a finite capacity. We see indeed, the eye of our body may be filled with the sun brightness, but it is impossible that so narrow a receptacle should perfectly contain such a large glory: So, although the Angels understandings now are, and the Saints, hereafter shall be filed brimfull with the clear manifestations of God's eminency and glory, yet that they can fully reach, or perfectly contain the exact, and precise knowledge of it, is an error so gross, that it much more deserveth pity then confutation.

If he be so high, that no created line can measure him, either of Angels now, or Saints hereafter: alas, how much less can we dream of doing it here? Considering likewise (which farther discovers his eminency) he is so high, that, 1. He surmounts all creatures, he hath no parallel. 2. Surpasses all notion. 3. Is above all name. When Manoah inquires after his name, the answer is, It is Wonderful, i e. I am called as I am called; but such is thy weakness, that it surpasses thy conception: so Bede, Victorinus, and others on Exodus interpret it. 4. He must needs therefore be beyond the tongues expression, if he be above the minds apprehension; and so indeed he is incomprehensible by the mind, inexpressible by the tongue, as Synesius speaks.

To close this Doctrine; he is indeed like the pool Polycritus writes of, cited by Aristotle, which in compass at the first scarce seemed to exceed the breadth of a shield, but if any went into it to wash, it extended it self still more and more: so is it with God's glorious excellency, which though at the first to a carnal eye it appears but small, yet the more the mind is exercised about it, the larger it shows, till at the last it proves incomprehensible, and the understanding be swallowed up by it.

Now let us come to the application of this truth, wherein I shall only speak of what I conceive may be most apposite to further us in the present duty of this day, and of most concernment to ourselves here present.

And here first, we may justly take up a sad complaint, [Use 1] that seeing God is so high, we should be so unworthy to bring him so low and debase him as we have done. Have not we given him just ground to put that question to us (or rather complaint) Where is my honor? Where is it indeed? unless it consists in giving him, 1. Only a body without a soul: as if he were not the God of both, or would be satisfied with the one without the other, or did not deserve both. 2. Or if the best part, yet in that the worst, and lowest place, as if some empty piece of vanity did better deserve the throne, then the God of glory. See it in those two strong passions only of love, and fear. Alas, first in our love, and estimation, doth not the covetous person set up his gold above his God? the ambitious his honor? the unclean person his harlots, those unhappy sacrifices of public lust, as Tertullian stiles them? and in truth, everyone without God's grace, his will, with a little inverting the Prophets phrase, we may truly say, that according to the number of their lusts and humors so are their gods. Hesiod says there are thirty thousand. And the spirit of the Egyptians was so low, that the meanest creature was good enough to make a god of; the truth is, there is nothing so mean that a carnal heart will not Idolize, and advance in affection above the Highest; if it bear a proportion to it self, it will make a god of it. Not by external adoration, that's too gross, but by internal affection, and bestowing the heart upon it, which is as real a setting up a false God, though not so palpable, as the former. But perhaps because like Israel's Elders in Ezekiel, men act this privately, they will deny it, and plead not guilty: Therefore, that we may no longer shift this off, but receive conviction of it, consider for discovery these three things. First, which way runs the current of our thoughts? spend we not more? dwells not our hearts longer, and that too with greater content on other objects, then on God? Remember our Savior's rule: Where the treasure is, there will the heart be also. Secondly, have not other things a stronger influence into our actions then God, we will do more for them then him; for did not riches entice, honors provoke, pleasures allure, it is much to be feared that most would (command God what he please) prove useless, inactive, burdens to the earth that bears them. Nay do we not see the prevalency of these? for what is it most men will not do to gain them? forgo faith, and truth, Religion and piety, as Demas who forsook his ministry, because he saw it was no thriving way, and went to Thessalonica, there turning Idolatrous Priest: Judas will sell his master, and what not? Thirdly, they are most hard to part with: for if a separation be endeavored to be made but only in point of affection; away with Amos, imprison Michaiah, pursue Elijah, behead John; they doglike, snarl at the chain that restrains them, and like some lascivious novice, will not endure sound words. But if once it comes to an actual separation, they are as dear, and they will as easily part with their blood as them: the breaking of a debtor, the budding of disgrace, (as in Haman's ) you may read in their face, you need not ask what ayles them; nay many times their burden is so great, as they apprehend, that (to use Job's phrase) it makes some choose strangling rather then life. But no such ado for this high God; there is none says, Where is my maker? he may be where he will for them, so they have the world at will: and indeed, if at any time they look up to him, tis not to honor, but make use of him for their own carnal ends. In a time of dearth, or other misery they will howl upon their beds, not for their God, but for their corn, oil and wine, for such things as they stand in need of, but care not, were it not for these things, what becomes of this great God, or how much they sin against him. Secondly, is it any better in our fears? Indeed we talk much of fearing God, but where is the man that lifts up God on high in his heart, by making him his dread? That acknowledges so his eminency with reverence, as to stand in awe of him above all creatures? Alas, first, how heedelesse are we to provoke him, drinking in sin, as the fish doth water, without any dread at all, making a sport of sin, whereas true fear would make us reverence his Commandments to do them, it would make us to hate sin, and abstain from it, where no eye sees; and give up ourselves to do what he enjoins with strife and constancy. Secondly, how regardless of making up our breaches? we can eat and sleep, and be merry, when our provocations lie upon us; like Joseph's brethren, or the old world, and never heed them. Thirdly, how incredulous and slighting of his judgments? whereas, if we feared him, we would fear his blows: either because we see them not; or God's patience suspends the execution of them, to draw us to repentance, we say they shall not come. Though they hang in the threatening which cannot lie, we say, the words of the Prophet shall become as wind. Though they be evident in the causes procuring, as vapors ascending, clouds gathering, yet we say they shall not be. Though they be manifest in the parallels of our condition, which are left upon record in God's book, and evident elsewhere, yet we dread them not; as if either he that cannot lie, had mistaken; or Justice it self for our sakes, and in our particulars would become partial; or omnipotency could be withstood, or stood under in executing wrath by our weakness. It is a sad case my brethren, that nothing but blows will make us fear; when God falls a plaguing, then usually men a fearing. The Egyptians were gallant enough till God's blows made them stoop, and the Philistines high more then enough, when the victory fell on their side, and the Ark to boot, they thought they had met with another Dagon, such a god as their own, with whom they might be bold; but when he puts forth his power, as a man that wakes out of sleep, and smites his enemies (as the Psalmist speaks) in the hinder parts with Emrods, then they fear. But O how deplorable a thing is it, that even this fear usually lasts not long; when plague, sword, famine, or the like judgments, come first amongst us! They are like the block that Jupiter in the fable threw down amongst the croaking frogs, which at first was so terrible, that happy was he that could soonest fly and get farthest off into the secretst hole; but when they were a little better acquainted with it, they put away their dread, and now being fearless, hopt, and leapt upon it: so as the judgment continues, our fear grows less, as if either God had stirred up all his wrath, and so in time it would come to nothing: or because others were swept away by the overflowing scourge and we respited, that therefore for the future it shall not come nigh us. So that by what hath been spoken 'tis sufficiently plain, that both in our love, and fear, we have brought this high God exceeding low.

3. Out of the abundance of the heart the mouth speaks: O how in many places of this Land are men's glory ( So the Psalmist stiles our tongues) become their shame! speaking of his glorious and reverent name, at which Angels are full of holy tremblings, with such lightness, and vanity; not lifting it up as their badge, glory, banner, as the third Commandment enjoins. Nay with such impiety and profaneness tossing it to and fro, as if their speech could have no grace, but in God's disgrace, nor they honor, but in his dishonor; as if Augustus Caesar were a dealing with some god Neptune, or the three sons trying their archery at their fathers heart, to see who can shoot nighest. Remember God will not hold such guiltless, he hath professed it: there is a roll of curses gone out to execute God's vengeance on such. And if the pettiest Prince will not endure to have his name abused and slighted; near think the highest will permit it: no, he hath threatened that for it the Land shall mourn, and the inhabitants beshrew the time that ere they did so. And thus you see the indignities we have put upon him, and how low we have brought him in himself.

Secondly, have we not used him, as ill in his Ordinances; Ah alas! here we have brought him exceeding low indeed: though his Word, and Sacraments be, Glasses manifesting his goodness and glory, Thrones of his Majesty, Channels of grace, the souls light, food, physic, wells of Salvation; Yet how have we despised God's holy things? the great things of his seem to us but small. Our fathers would have been glad to have had their eyes blest with seeing what we have seen, and ears, with hearing what we have heard: But alas, with those in Malachi, What a weariness is it to us? we are quickly out of breath, soon tired with duty, God's Word is a burden to us. There are too many amongst us that think, there is no such great need of these, they can do as well without them. And ô how sad a sight is it to any Godly mind to see, with how much irreverence, and disrespect we use God's Ordinances, though he command the contrary! were it but the letter, or token of some great Prince, our reverence, and respect would far exceed, what we show to these. This is a too too common, but most grievous fault. Nay, how have some endeavored to suppress them if not in being, yet in respect of purity, and power: as if, so we had the things, and did the outside of the work for fashions sake, 'twere no great matter after what sort we did it; or whether we were advantaged by it or no.

3. We have used him as ill, brought him as low in his servants. 1. In his common train; his Saints, though they be his, Image, chief treasure, Jewels, favorites of heavens, Blessings to the place where they be, pillars to keep off ill, prevailing Jacob's to precure good, dear to God as the apple of his eye, such whose grace or disgrace he owns as done to himself, yet how have they been despised, and slighted in their thoughts by this generation, accounted as the off-scouring of the earth, the fools of the age? The better Saint the worse esteem; they have been accounted as broken vessels, good for nothing but the dunghill; signs and wonders in Israel; the Song of drunkards; the mirth of feasts: What names have been invented to brand and disgrace them with? what slanders and calumnies have not been raised on them? that they are the pests of kingdoms; troublers of Israel; Rebellious against all laws; not for the profit of the Common wealth, that they should be permitted to draw in the common breath? how watching for their haltings; how glad of their falls? How joyful of catching at, and take up any ill rumor of them? how insulting over their weaknesses? how witty to revive the old Primitive slanders? and in a word, how cruel and merciless to them, if they fall under their power? The Naturalist says, the Tigers rage is stir'd up, and exasperated by smelling the fragrant sent of spices: I am sure 'tis thus with them, for doubtless, because they abstain from evil (there is the cause) they make themselves a prey; they run not with them to the same excess of riot, but their ways are of another fashion: there is cause enough; they shine as lights in the midst of a froward and perverse generation, there is the true ground of the quarrel, what ere they pretend to the contrary. Well hereby the Saints have their hearts, as well as their hands full: out of the bitterness of their souls they cry; Let me tell you in our Savior's phrase, God will avenge his Saints and that speedily. If their prayers ascend, and cries enter into the ears of the Lord of Hosts; the earth shall know their folly, and the next news we hear is, thunders, lightnings, earthquakes, and terrible judgments upon the world, to testify God's indignation for his people's unworthy usage.

2. In his more special servants, his Ministers. Are not they God's mouth? Ambassadors to his people? are not they the Pen, and the holy Ghost the Inke, wherewith the grace and mind of the ever glorious God is written, on the fleshly tables of his people's hearts? Doth he not so far own them, as to say, He that hears you, hears me, &c. Yet how in divers places of this Kingdom, have many of these been slighted, snib'd, discouraged, threatened, robbed of their livelihood, their mouths stopped, and all manner of indignities & affronts offered to them; and what's the cause? Alas, if they would but have modified, and brought down their light to the allay of the times, that their words might have been as the rest of the Prophets: if they would but have quenched their zeal, abated of their diligence, and widened their conscience in a way of blind obedience, to have swallowed Camels, they might have done well enough. But if Christ himself sit as the refiners fire, and fullers soape to purify, and cleanse the sons of Levie, they will never endure his coming. There are a people I have read of, that curse the sun when it rises; but 'tis because it scorches them: John is too burning and shining a light, to be long endured; and was it not plain dealing brought that glorious Prophet Isaiah to be sawne in pieces? Saint Jerome tells us, it was first because he said he had seen the Lord; and secondly, because he called the great ones of Judah Princes of Sodom, and rulers of Gomorrah, who were indeed their truest paralells. It is a sad thing my brethren, and worth our laying to heart this day, to call to mind, what nets have been spread, what snares laid, what traps set, what superfluous, if not superstitious ceremonies revived for the suppression of faithful painful Ministers; whereas, give me leave to tell you my thoughts freely, I conceive 'twere better that Caesar should break all Vedius Pollioes curious glasses, then that they should break the bond of charity, or the breach of them be the occasion of so much inhumanity as heretofore.

4. To name no more particulars; we have brought God as low in his Day, as in any of the former: though it be a Day of commemoration of one of the greatest mercies; a Day of special communion with God in his Ordinances; a sign between God and his people; a type of our eternal rest in heaven; a Day of God's own institution; yet how in many places of this kingdom hath it been profaned? We have been so far from calling it Honorable, that we have made it Ordinary; a Day of sports, pastimes and recreations; we have done our own works, and spoke our own words; Nay, alas! in many places, there is no day in the week, wherein the devil hath been more served in revellings, drunkenness, and all manner of ungodliness, then on that Day. We have been so far from esteeming it a delight, that no day hath been a greater burden to us, accounting the work of that day most irksome, and the time most tedious.

And thus you see a sad sight, how both in Himself, his Ordinances, Servants, Day, we have offered indignity to the Highest, and brought him low amongst us in this Kingdom.

O, how hath God thundered against these abasings of him in his word! Do we despise him? there is contempt for us; Do we sleight his Ordinances? there is diseases to consume us; Do we trample upon his Saints? there is destruction to overtake us; Do we profane his Sabbaths? there is desolation to reward us; Nay, hath not God executed his fierce displeasure for these indignities upon transgressing Nations? What brought ruin on Israel's Kingdom? were not these the cause? What desolation on Judah? were not these the sins? We need not go to Shiloh; alas, nigher hand we may behold, in Germany, Ireland, sad spectacles of God's revenging Justice. Nay, even at home, how fast do the clouds gather threatening tempest? Our heaven is darkened, our Sun and Moon withhold their light, our Stars have lost their luster, our Land trembles, the foundations shake; and may we not fear that these iniquities in us make our condition like sinful Judah's; as a breach in a high wall (as the Prophet elegantly expresseth it) whose ruin cometh in an instant when least expected? Or (as it follows) as the breaking of a Potters vessel all to pieces without hope of reparation? What shall we do? Shall we cry the Temple of the Lord? that will not serve; or plead we are Abraham's seed? it will not excuse: If we were Coniahs, as the signet on God's right hand, these things would pluck us thence. Shall we carowse away our fears like Belshazzar, besieged by the Medes and Persians? Or like the Cyclops, immure ourselves in our caves of carnal confidence without all dread? Or like the Thracians when it thunders, shoot up our arrows of defiance against the Highest? Alas, hereby we may make our ruin more swift, more certain, but not evade it. If now the symptoms of our misery begin to show themselves, we would not palliat, but thoroughly cure England's malady; we must take away the cause, and the effect will follow: first quit ourselves of these indignities we have offered God, and then we may assure ourselves the quarrel is ended. And that we may do so; give me leave to show you, 1. First their rise, the roots of bitterness from whence they spring. 2. And then their Remedy.

1. As I conceive, these are the roots of bitterness, from whence debasing of God in this kingdom arise.

1. The lewd lives and wicked actions of some that profess Religion, & pretend relation to the Highest. They have Jacob's voice, but Esau's hands; either they are idle busy-bodies, not working at all, but only prating of Religion; or if they do work, they are full of deceit, and all manner of injustice in their dealings, like the Harpies, Virgins faces, but Vultures tallons: for, look into their trading; what unfaithfulness, over-reaching, cozenage? weigh their words; what lying, slandering, backbiting, censoriousness? Look into their actions; what griping, oppression, cruelty shall you find? Alas, these are so far from gracing the doctrine of the Highest, or causing others by their example to give him glory, that by their carriage the mouths of ungodly men are opened wide to speak evil of Religion, and blaspheme God's name. They are stumbling blocks in the way of others; but I wish they would take to heart those dreadful words of Christ, Offences must come, but woe to those by whom they come; it were better a millstone were tied about their necks, and they cast into the bottom of the sea, &c.

2. Multitudes of errors that daily spring up amongst us, Men dream their Midianitish dream, and tell it for Gospel to their neighbors. O! how is our Kingdom pestered with Pelagianism, Socinianism, Arminianism, Anabaptism, Brownism, Popery, Libertinism, and what Sect finds not abettors in our Land? How do these spread like a gangren? and get ground every day? how do they like the Locusts of Egypt corrupt and destroy our Spring, our hopeful youth before they come to maturity? Alas, how is the peace both of Church and Common-wealth, by these disturbed, and the unity rent in pieces? How are families disjointed, and the Kingdom divided within it self? what heats are struck amongst nearest friends for these? what malice, heart-burnings, and engagements against each other? so that we may well revive that expression used by Ammianus Marcellinus (a sad thing that a Heathen should see such hellish miscarriages of Christians towards each other) There are no beasts to men (saith he) so cruel and deadly, as Christians are. Well; hereby there are many corrupted, and drawn away; and very many turn Skeptics, concluding nothing in matter of Religion, nor much regarding piety, truth, Saints, Sabbath, or ought else that is spiritual, debase God in all; for they conceive, that either in these there is no reality, or if there be, that it is far above their ability ere to reach it; and under these discouragements they sit them down, resolving to give themselves the rains in carnal liberty, and never to trouble their heads or hearts about such inquiries, or the practice of things so controverted as these are.

3. Heapes of base and unworthy Ministers, they bring God low; when they are such, either in respect of,

First, Gifts and abilities. Lanthornes without light, breasts without milk, clouds without water, eyes without sight, guides without eyes; they are so far from the Apostles humble exclamation, Who is sufficient for these things, that in their opinion, he that is good for nothing else, is able enough for this: If we have a child we know not what to do with, O, make a Minister of him! When all trades fail, are there not too too many make this their last refuge? Thus, the basest of the people are thrust on God, who (to use Rehoboams phrase) are good enough to serve dunghill-gods, or those that are no gods, but not the Highest. It is God's custom, first to gift, and then to employ, as he Bezaleel; and as for the measure, we shall find that God appointed, both the weights, and measures of the Sanctuary to be twice as large as those of the Common-wealth; to show, that he expects much more in those that serve him there, then he doth in others.

Secondly, base in judgment, and opinion. O my people, thy teachers have made thee to err, and perverted the steps of thy way! A sad complaint; the people cry for bread, and they give them a stone; for meat, and they reach them a Serpent; for drink, and there is none proceeds from these fountains, but deadly streams; for vision, and they hold out to them the thoughts of their own hearts, dreams of their own fancy. They are far from being what God requires they should be; clean Mirrors, to receive the beams of God's truth into themselves, and then by reflection to cast forth those beams upon the people: what they speak, they should receive from God's mouth, not the forge of Heretics. It ought to be their care, to separate between the precious and the vile; but this some cannot, others do not, and hence come such creature advancing, but God-debasing errors daily to spring amongst us.

Thirdly, base in life and practice: Whereas they ought to be examples to their flocks, and to go before believers by way of practice, in conversation, charity, spirit, faith, purity, as the Apostle speaks; they are so far from this, that although perhaps, like high-way hands, they point out the way to others, yet walk not therein themselves; just like the Pharisees, they say, i. e. they can teach others what to do, but do not, i. e. they practice not what they preach; nay, they do the things they forbid to others; They preach a man should not steal, commit adultery, &c. yet they do. By their example they infect more then their pains cure. God required in the Old Law they should be without blemish, by way of qualification; the same is required in the New; for if they be like old Eli's sons in their lives and doings, they will not only bring judgment on their own souls and bodies, but bring God low in the eyes, and make (as they did) his service stink in the nostrils of the people.

Fourthly, or else they are base in pains, and discharge of their duty. They will take the fleece, but the flock may fare as it will for them; It may be (except to gather their in-come) they will scarce vouchsafe it a visit: they little regard the Apostolical injunction of being instant, and preaching in season, out of season; or the woe threatened in case of non-performance; they love to slumber, sleep, lie down, their carnal ease; the wolf may worry, the enemy sow what tares he please in their field; Thus careless are they of God's dishonor, and regardless how low men bring him.

4. The remissness, and coldness of many Magistrates in drawing the sword of Justice against bringers of God low. They are not affected with God's dishonor as they ought to be; they can well enough endure ( contrary to Moses president) to hear God's name struck through, torn in pieces, and trampled on by bloody oaths; his day profaned, his Ordinances neglected, or slightly used; his people wronged, and abused; yet here like David's Idol, they have eyes, and see not, ears, and hear not, &c. but if by complaint made to them, they are forced to hear, they think as slightly, and accordingly proceed, as sometimes Festus did of Paul, and his cause, as if these things were not worth their heeding; which slighting and regardlesnesse of theirs, strengthens the hands of God-debasing people in their profaneness.

5. The ill example and discountenance of Superiors. If the great ones be chief in the fault, in Ezraes time, it is no marvel if the people be infected with it; we see a man of quality can no sooner take up a fashion in habit, but thousands follow him; the truth is, there is nothing hath greater influence upon the multitude, nor sways more with them, then the example of their betters; if they contemn and sleight all piety, the people will do so too.

6. The crosses and meanness (for the most part) of God's people. A poor people, and afflicted, that is their character. Christ's kinsmen were not more contemptible to the Emperor Domitian, for their mean condition, then these to the great and wise ones of the world; and for their sakes, Religion.

7. The cowardice and faint-heartedness of those that are religious. If they come into the company of godless men, they dissemble what they are, for fear of displeasing men, or being affronted by them, they are not valiant for their God; their tongue is tied, their light of a godly conversation is restrained; their carnal policy makes them forget Christ's precept.

8. The vayling of providence. When God seems to sleep; hide himself; forsake the earth, by the suspension of the manifest working of his power; then (because the world lives in sense, and not in faith) God is exceeding low both in himself and all that pertains to him in their esteem; they say with that sapless fellow in their hearts, There is no God; or with proud Pharaoh, Who is the Lord? If they grant there is one , they confine him to the heavens; or if they will allow him the earth for a part of his territories, they fancy him such a God as will neither do good nor evil. Now on the contrary, when God puts forth his power in working any great unexpected change in the world, the notion of God that nature hath planted in men's minds revives, and God recovers his glory. When he pulls down Babylon, whereas God's name was profaned before in the eyes of the Heathen, i. e. they thought as meanly of the true God, nay more meanly then of some of their own dead stocks they worshiped; they took him for a very common, ordinary God: But by this manifestation of his might, and discovery of his Justice, in the ruin of a place so strong, so opposite to himself, and service, his name is now sanctified in the sight of the Heathen, i. e. lifted up above all their Idol-gods, and he is taken notice of to be the Lord. So likewise, when he raises Zion out of her desolate condition, He then appears so in his glory, that the Saints admire, and the very Heathens themselves are astonished at it; but when Zion falls by the enemies hand, then the foolish people blaspheme and despise God's name.

Lastly, (which indeed is the root of all, and without which all the rest were nothing) a dark sensual heart, either 1. not discerning the things of God, The natural man doth not, neither can he, for they are spiritually discerned; They may have indeed a disciplinary knowledge, i. e. a knowledge by hearsay, as a blind man hath of colors; but an intuitive knowledge, that he wants; he sees neither the glory of the Highest, nor the sweetness of Ordinances, the benefit of his Day, or the beauty of holiness in his servants; he looks upon the outside of the Tabernacle, and there are only mean despicable coverings; but as for the costly furniture, and admirable beauty within, that he sees not, much less hath he the least apprehension of the glory of God that dwells in the Holy of Holies between the Cherubims. It is no marvel therefore, though the carnal mind so much despise that, which to it self appears so contemptible, and of whose hidden glory it knows just nothing at all.

2. Nor can it more relish the Highest, or the things of God: there is no proportion betwixt a carnal heart and them, they are contrary to its humor and temper, ways and courses, thoughts and projects, ends and aims; therefore the Apostle says, the carnal mind is enmity against God, it is not, neither can it be subject to the Law of God; It sleights his Day, and contemns his Ordinances, despises his Saints, and rejects himself as unprofitable, useless and disadvantageous to it self. And thus you see the roots from whence this debasing of God amongst us comes.

Quest. But now perhaps you will say to me, The disease is plain enough, and the causes manifest, but where is the cure? O what may we do in these times of public misery to help all?

Answ. Doubtless my beloved, if you would stanch the bloody issue that already afflicts the Kingdom; if you would settle the peace of Church and State; if you desire the preservation of yourselves and yours, here is the way, [Use 2] Let God be used like himself, set up on high in our esteem and actions.

Let us first repair God in point of honor, against

• 1. Our selves.
• 2. Others.

First, against ourselves; alas, there is not any of us, but less or more, by one means or other, we have had our hands in bringing him low; therefore I beseech you, let us not be like the Lamiae, clear sighted abroad, but without eyes at home; rather look into our own hearts and ways, where we shall see there is cause enough why we should use our utmost endeavors to free ourselves from the guilt of the frequent, and horrid indignities we have put upon him, and to repair him in point of honor.

Quest. But you will ask me, What are the means whereby we may repair his glory in respect of ourselves?

Answ. 1. Let us take to ourselves our own shame, acknowledge our God-dishonoring courses, and in the sense of them lie low before him; For is not this the business of the day, to feed our souls with the sad spectacle of our ill carriages towards our God, and thereby to make our heart to bow? If we put off our ornaments, and not our pride; if the head hang down, and the heart be lifted up, are we in better state, or can we expect better success of our fast, then the Prophet Isaiah’s hypocrites found by theirs? But, if we seriously in the sense of our own vildnesse humble ourselves this day before our God, Do our sins trouble us? he will discharge them; Is he departed? this will cause him to return, and heal our Land. Would we gain audience this day? the prayer of the humble self-abhorring soul cannot miscarry: or would we get a glimpse of the Highest? he that would see stars in the day, must descend into some pit, from thence he may discern them: See Solomon, when he falls lowest in the sense of his own vildnesse, he rises then highest in the apprehension of God's glory. Would we have God's directiō in these distracting erring times, what to do in our private Christian practice? He will teach the humble his ways, he gives grace to them, but beholds the proud afar off: or what course to steer in Church or State, according to our several places? If we would but put on this temper and frame of spirit, we shall not want that neither.

Seeing therefore, this self-humbling, self-debasing, is both the work of the day, and a thing so requisite; give me leave to further you in it; and to the same end, to lay before you certain considerations, wherein we may all of us see enough to make us vile in our own eyes. Consider we therefore:

1. What have we done? How many Sabbaths have we profaned? How many opportunities of exalting God have we let slip? How many Sermons have we slighted? How many Lord's Suppers by unpreparedness and irreverence polluted? How in our love and fear, hath every vanity been set up, and God debased? How low, and seldom is God in our thoughts? How little is God extold by our tongues? How far are our actions from advancing his name in the world? There is no number can count our rebellions, or reckon up our disthronizations of the Highest.

2. What are we that have done these things? for matter, dust and ashes; for weakness, grass, easily withering, flowers, quickly fading; for emptiness, vanity, lighter then vanity, nothing, nay less then nothing; like Ezekiel's Vinestick, good for nothing: A sweet contemptible subject, to lift up ourselves against this God of glory.

3. Against whom have we exalted ourselves? Is it not against the Highest? A trespass against an ordinary man, being committed against the King, proves treason. Do not our hearts tremble? Were it against a King, it were too much, His wrath is as the messenger of death; But what is it then against the Kings King? against that God that infinitely surpasses all Princes of the earth in glory?

1. Were it against a man, the Judge might judge our cause, but being against this high God, O! who shall entreat for us?

2. What recompensation can we make for these indignities we have offered him? It is not thousands of Rams, not ten thousands of rivers of Oil, that he regards; to give the fruit of our body, for the sin of our soul, he respects not. If we should weep out our eyes, grieve ourselves into our grave, give our bodies to the fire; alas, it is an infinite Glory by our sins we have wronged, and how can the finite sufferings of such worthless creatures make amends for the injury, and dishonor that we have done him? And this is one reason of the everlastingness of hells torments on the damned, because being worthless they cannot satisfy God's justice in any time, therefore they undergo his wrath for their demerits to all eternity.

3. Where may we hide us from his pursuit, and vengeance? Darkness cannot cover us; Carmel, nor the bottom of the sea conceal us; going up to Heaven, or down to hell secure us; all places are alike to him, for he is the place of places, they subsist in him; He fills them all, therefore to hide us is impossible.

4. By what power can we defend ourselves against his revenging justice? How easily are thorns, and stubble ore-mastered by the fire? chaff whift away by the wind? If we were as well intrencht as Belshazzar in Babylon; or fortified as Nicephorus Phocas the Greek Emperor, who out of his guilty conscience fearing heavens justice made his Palace at Constantinople, as it was thought impregnable; whereby, he now secured, cast off his fears; But when he least expected, a voice was heard, none knew from whom, or whence, taxing his foolish confidence, and telling him, that though he raised the walls as high as heaven, yet as long as wickedness dwelt within, there was no safety to be expected. 'It is not the strength of towers, walls, or any creature, is able to secure us against his consuming indignation.

5. What excuse can we make for ourselves? shall we say we did not know such things to be indignities to the Highest? 'Twil not excuse, we have his word, and may know it if we will. Or is it an abasement to our conceited excellency to serve the Highest? Alas, the service of the greatest Emperor or noblest master, which men so seek, what is it to this? the Angels and excellentest Saints account this their glory. Or is it no thriving service? None lights a fire or opens a door for naught. The end he aims at in his Commands, is the good of his servants, that they may live, &c. There is no service so gainful here as this; there is peace, joy, prosperity, blessing, riches, honor, all that is good; and as for the future, no master makes such provision for servants as God for his; immortality, heaven, life, glory, and that forever; so that we are wholly left without excuse.

6. Whither may we appeal from his tribunal? there is none higher then himself, he is the sole Judge, that hath power of eternal life and death; he is both Lawgiver, Judge, and King; there is no appeal.

7. How shall we be able to stand under his wrath? If this high God do but lift up his voice, abroad fly hailstones and coals of fire; The sea roars, the earth trembles, the whole creation is troubled; who is able to stand before his indignation? We talk much of lightning, what a terrible creature it is; how powerful in executing God's Commands; what strange things it will do; consume houses, nay Cities; rend and tear mighty trees, massy buildings in pieces; kill the child in the mothers womb, with many other strange and astonishing effects: we cannot say how great the power of that one creature is; how much less do we know what is of his wrath; 'tis like himself, high and glorious, sharp and piercing even to the soul, bereaving that of peace, joy, courage: alas, our hearts cannot be strong when this possesses them; nor endure, when this like a fierce Lyon couches and lies upon them. All the creatures combined cannot resist it, nor any mere created means extinguish it: being poured out, it makes the earth a desolation; the nations past escaping; the high ones come to nothing; the mighty strengthlesse, heartless. What shall we do now considering all these things? shall we still go on in a way of debasing God? Who did ever contend with him and prosper? I remember Herodotus tells us a story of the Psilli a foolish people, who being displeased with the South wind, for drying up their waters, would needs take up arms against it; but while they marched on the sands to meet their enemy, it blew so strongly, that it raised such a drift of sand as overwhelmed them; whereby, instead of a victory, they met with a grave, as the just reward of their folly. The like, if we steer this course, we may expect, as in the old world, the Egyptians, and many others plainly appears. In brief, if we would actively do him honor, and ourselves good; there is no way but to fly to him; and no posture more meet, and acceptable then this Self abhorrency, and lying low before him. I am more brutish then any man, and have not the understanding of a man in me, &c. should (as they were Agurs ) be everyone of our thoughts. The prodigal, or Publicans confession well fits our mouths: their posture may show us what behavior best becomes us: were it to put on sack-clothe, sit in ashes, cover our heads with dust, with Ahab to walk the pace of saddest, dejectedst mourners, it is not low enough, it cannot be too low, the God we have debased is so high, whom could we but get a sight of, it would lay us low indeed, as sometimes Job, and Isaiah; and drive us out of ourselves to take Sanctuary in Christ's merit. And thus you see the first means whereby we should repair God in point of glory, in respect of ourselves, viz. by taking to ourselves our shame, and so lying low before him.

2, We should be deeply affected with, and mourn for, the indignities have been offered to him. If the book of the Law did but fall to the ground amongst the Jews, they called a fast, and it was matter of mourning to them; but ô how hath God's law not only fallen to the ground amongst us by omission of practice, but been trampled upon by opposition and contempt. When one of Darius King of Persia's Eunuchs saw Alexander the great setting his feet upon a low table that had been highly esteemed by his master, he wept; being asked the reason by Alexander, he gave this, he mourned to see that thing which his master so highly once esteemed, to be now contemned and made his footstool: so in truth my beloved, what pious heart doth not bleed to hear, and see in these degenerate times, the despising, and trampling upon those things which God so highly prizes? His name is in every corner torn in pieces by bloody oaths, as if men were resolved, if they could, to swear, and curse God out of Heaven. What irreverence is used towards his Ordinances? what contempt, and reproach cast upon his servants? what a low opinion of God, of the power and purity of Religion, is there in the hearts of people? These, and many such like miscarriages, may well make our eyes run down with rivers of tears, because, neither by ourselves, nor others, the high God is no more advanced, but so much debased amongst us. To see earthly greatness descend in state, or esteem, hath sometimes moved ingenuous minds to express their sense by tears; Alexander for Darius treacherously murdered; the people, for Perses King of Macedonia, although he were their enemy, yet seeing him brought from a Palace, to a prison, wept. So Samuel for Saul, when he had lost his esteem with God, and stability in his Kingdom, both together. But, if they that be brought low have any relation to us, we are much more moved: So Psammenitus King of Egypt, seeing his familiar friend brought down from a high to a very mean condition, testified his sorrow by weeping. Jobs friends did the like when they came to visit him. And if our hands be in it, we are usually much more sensible, and affected with it: So Bassianus, when ever he saw but the picture of his brother Geta, whom he had bereaved both of Crown and life together. But, if our own condition be engaged and involved in theirs, then most of all. Thus Judah for Josiah; and no marvel, for he was the breath of their nostrils, which being gone they perished. And are there not all these, and many more considerations, to fill our souls with sorrow, our eyes with tears? How high is this God who is brought thus low amongst us? Then, is he not our God by Covenant, to whom we have offered these indignities? Have not we a hand in his dishonors? And is not our condition involved in this? Is he not our ornament, to adorn us? our Tower, shield, wall of fire to keep us safe? Glory, crown, to deck us? Is he dishonored, and can we be safe? When Josiah heard the words of the Law, he rents his clothes, as a testimony of his inward consternation and sorrow: Why, what is the matter? Alas, God is dishonored, and the people in general engaged under God's displeasure for it; But see how kindly God takes at his hand this manifestation of his sense of his dishonor, and displeasure; he gives the people a respiration, and him an exemption from the common ruin. Ezekiel's mourners for the abominations of the time they lived in, are sealed for safety. In a word, the day calls for it; it is a day of mourning, of rending the heart with sorrow, of drawing water, and pouring it out before the Lord: the sins of ourselves, and others require it, we may everywhere find matter enough for sorrow; the discovery of our affection to our God engage us in it; the examples of the Saints invite us to it; the safety of ourselves, and Kingdom cry loudly for it. Alexanders Macedonians being sensible of his displeasure, laid by their arms, put on their mourning attire, came running in troops to his tent, where for almost three days space they remained with loud cries, and abundance of tears, testifying their remorse for offending him, beseeching his pardon, which at last they gained. And Guicciardine tells us, That Lewis the twelfth of France, when he entered into Genoa, in his triumphant Chariot, with his sword naked, resolving to make a prey of their riches, and an example of many of the chief amongst them, and to leave the rest to his soldiers mercies; But being met, first, by the chief; afterward, by the multitude, with great lamentation for their folly, and abundance of tears, and cries, as testimonies of their inward sorrow, his wrath was appeased towards them. Is there such mercy in men, and not more in God? O yes; he is the original and ocean of it; it is his nature. The mother doth not with more earnestness desire to be rid of her milk that fills her breasts, nor give it forth with more delight to her babe, then God his mercy. He woos men to accept it; he waits that he may show it; he takes any opportunity to extend it. Do they confess their sins? then he forgives and covers. Do they bewail their folly? then he remits. Do they afflict their souls with the thought of what they have done? he will speak peace. Do they in earnest mourn for those indignities that have been offered him? He will take the mourning garment from them, and give them for ashes, beauty; for sorrow, joy. And thus we see the second means, whereby we may repair God's honor, and set him on high, in respect of ourselves. But if you would have these former means to prove effectual, you must add to these a third, and that is

3. Reformation. An inward & outward change. Let the wicked forsake his ways, and the ungodly man his thoughts; that God requires. For a man to put on a form of sorrow, and self dejection; to cry to God for mercy on such a day as this, and yet to hold fast his God-dishonoring ways, what is this but to mock the Highest? Like Lewis the eleventh of France, who carried a leaden crucifix in his hat, and when he had done any act his conscience checked him for, he plucked off his hat and bowed to his Crucifix, asking forgiveness for it; hereby accounting himself sufficiently quitted from the guilt of his sin, without anymore ado. Just thus deal the most part of men with God; They sin, and they ask forgiveness; whereby they think themselves sufficiently discharged of the old, and in case to begin on a new score with him. Let us not deceive ourselves, for God is not mocked; he regards not shows, but substance; not the face, but the heart; nor cares he for wording of it, it is deeds that he respects: Cease to do evil, learn to do well, else there is no treating with him. He may be angry with a people that prays; with a fasting, a weeping people; but when a people once cordially reforms, the quarrel is at an end. It is not the creature, but the sin God hates: the holding of it fast, is the creatures ruin. But if this accursed God-debasing thing be once discarded, God takes possession of his throne, man's soul, and all is peace, and quietness forever. But now, because in ourselves we are not able to contribute so much as a good thought towards this reformation, and advancing of God in our hearts, or actions, but our sufficiency is of God, Who works both the will and the deed of his own good pleasure; therefore, we have need, not only by prayer to seek from his free mercy the pardon of those indignities we have offered him heretofore, but for the future, strength to enable us in this business, that we may advance, and set up his glory in the world. Therefore let us earnestly beseech him; 1. That he, who in the beginning caused light to shine out of darkness, would vouchsafe to shine into our dark souls, to give the knowledge of the glory of God in the face of Christ: for doubtless, my brethren, this is a great cause, why he is so low in our thoughts, fears, loves, services in his Ordinances, Saints, Day, because we are no more acquainted with him. For, did we but see what a glorious God he were, we would doubtless more advance him in all. If God did but arise in our souls, then even as the sun drives away the darkness, and fogs that benight the earth, so would this light abolish the dark lusts of our ignorance, fears, and profaneness of our spirits, which being rectified, would rightly order our outward man, and make us shine as lights in the midst of a froward and perverse generation; that others seeing the beams shining forth of this light within, may glorify our Father which is in heaven. 2. That God would likewise vouchsafe us a son like Spirit and affection to him; by shedding abroad his love in our hearts; whereby, as a son is affected to honor his father, we may have our souls enlarged to glorify him. If this were in us, 'twould make us like Croesus dumb son to find a tongue in his behalf. There is nothing would more afflict us then his dishonors, nor affect us then to see him advanced in the world. In truth this is a main reason why men are no more sensible how it fares with his glory, or how much they dishonor him, because they look at him as a God that is a stranger to them. I beseech you therefore let us more and more seek after the knowledge of our relation to him, and the getting our hearts possessed by this filial disposition, then we shall make it our business, nay, 'twill be our meat and drink to do his will, to advance his glory, and lift up his name; that as his name is, so may be his esteem and praise amongst the sons of men. And thus you see as briefly as I could, the task that lies upon us all in general, and the means whereby we may repair our God in point of glory and honor in respect of ourselves.

2. We should not think we have done our duties when we repair God's glory in respect of ourselves; it is not here to be confined, but we must endeavor to spread his fame, and everyone in our several spheres and places, to cause others to do the same. Fathers, Masters, who are entrusted with the least power, must put it forth for God; but especially those that are entrusted with greater ability and larger power, must not be wanting in it. And here give me leave I beseech you, to use the liberty of God's Embassador, and in his behalf to address my speech to you, whom the Providence of God hath singled and called together, out of the many thousands of this Kingdom, to do his work, and advance his glory. Let me in a few words excite, and bespeak you in his behalf, to be zealous in this work. Were it an employment too low, I would hold my tongue; but is it not the work of the eminentest Saints, the glorious Angels, nay of Christ himself? Is it not the end for which God doth all he doth? Or were the issue of it shame, I might be silent; but when God says it is honor, (as sometimes amongst the Romans the way to Honors Temple was through that of Virtue) it is argument sufficient to persuade brave minds. Do you not profess yourselves to be the sons, the servants of this high God? whereby can you do service more then this, or testify the truth of your relation you pretend? I confess there are mountains of opposition in your way, but is not this God of power sufficient to make them plain? Put case you suffer the loss of what you esteem of in it; is it not a scare of honor? and he sufficient whose work you do, to make you amends? Suppose you undergo as many reproaches, and wounds in your names as that Noble old Roman, Marcus Manlius, did in his body in defense of the Capitol; So many wounds, so many mouths to proclaim your honor, and cry for heavens blessing on you and yours: and be sure, in God's due time, he will clear your names, and make them like noon day, full of glory, and luster. Is it in your estates? What lost Joseph, Daniel, Nehemian, Valentinian, and many others by this employment? But yet put case you suffer; you can never by God's Service be real losers; for if you part with wife, children, house, or land, you shall gain by the bargain; in peace of conscience, joy of the holy Ghost, light of God's countenance, &c. here a hundred fold, and that is not all, the best is behind, in the end everlasting life. Suppose it should yet rise higher, and might possibly cost you your lives; you can never bring them to a better market, nor part with them in a more comfortable gainful way then the advancement of God's name, and endeavoring that he may be esteemed, and served like himself. It is for your God, and can you do too much, or be too zealous for such a God as yours? There are four sorts of men, whose names are more illustrious, memory dearer, and themselves more highly esteemed, as persons of greater desert, and eminency amongst the sons of men then others be: Founders of States and Common-wealths, as Romulus, Cyrus, Caesar, Ottoman, &c. or Law-givers, as Lycurgus, Solon, Justinian, &c. Savior's or deliverers from intestine wars, foreign servitude, &c. so Augustus Caesar, Vespasian, Aurelianus, &c. or lastly, such as enlarge their territories, or make noble resistance against invaders.

Are these such things as justly advance men in the opinion of the world? and is there not in these, and many more respects sufficient in God, to excite the putting forth of your utmost abilities to set him on high? Were not our predecessors in former times like Ezekiel's miserable infant, polluted with the filth of heathenish Paganism, and disorderly Barbarism? Who allotted them this good Land to dwell in? Who shaped, and framed them into goodly order, and comeliness, instead of a lawless rout of Pagans, making us a Christian Commonwealth; was it not He? Who decked us with such comely ornaments and jewels of Laws, and national Statutes, especially with such heavenly Ordinances, to be a light to our path, and a Lantern to our feet, to guide our souls in the way of life and peace? doubtless it was he. Who hath (in a word) kept hitherto our Land like Gideous fleece, dry, when the earth round about us in neighbor Countries hath been wet with the blood of the slain? who hath strengthened the bars of our gates, preserving us both from foreign invasions, & domestic treacheries; but He? We may truly say with Israel, If the Lord had not been on our side when men rose up against us, they had swallowed us up quick, &c. And can you now do too much for such a God as this, to repair his glory, and make his name high in this Land, where he so well deserves it? If therefore you are resolved (as I doubt not but you are) to set both shoulders to the work, then I beseech you manifest it more and more,

1. By discountenancing, and punishing those that daily bring him low, as soul-mouthed swearers, abominable blasphemers, profane Sabbath-breakers, lewd and wicked professors, broachers of errors; ignorant, heretical, idle & scandalous Ministers; remiss or corrupt Magistrates; pleaders for Baal; persecutors of God's servants; &, whoever they are that your Wisdoms, regulated by God's Word, shall discover to be enemies to the Crown and dignity of this King of glory. Remember I beseech you, 1. You are Trusties in the behalf of God; His providence hath called you together, and trusted you with power; part with your own honor, so far as you may without destruction of the public interest, (I shall be far from persuading you to write yours, like Dracoes Laws, in blood) but not with God's. I may say to you, as sometimes Caesar to his Ship-man in a tempest, Why fearest thou? thou carriest Caesar and his fortune; So, why in the least measure should your Spirits resiliate? is not the glory of the great God embarked in your managing of the affairs of Church and State? I beseech you therefore be excited more and more to discharge this trust. See how David sets about the ridding the City of God from evil workers. Joshua's crying will not serve, nor fasting, till this be done. How zealous is Elijah for the Lord of Hosts in this respect? And Moses the meekest man alive, in recovering God's glory by this means, is the hottest; like a flame of fire walking in the midst of stubble. Nature teaches us in point of injury to be too sensible for our own glory; I beseech you be not less for God's, lest by remissness you incur the guilt of other sins, and draw thereby upon yourselves a sad account. 2. Are you not Trusties likewise in the behalf of King and Kingdom? not only entrusted with the Prerogative of the one, and the Liberties of the other, but Safety of them both? which how can that be firm so long as Achan is in the Camp; Jonah in the ship; and the men of Gibeah not discountenanced for their profaneness? but when Phineas reale puts him upon this task, the plague is staid; and when the Medes and Persians do God right on the Chaldeans, God's wrath is appeased.

Then 2. for the future; I beseech you be careful to fence God's glory from being trampled on, and advance him in this Kingdom by wholesome Laws; Blessed be God for those we already enjoy; but give me leave to beseech your most serious thoughts in this. For, do you not each day find in things that concern our worldly welfare, wherein your predecessors might have done something more, either in matter of expression, or addition, then ere they did? I conceive in this I speak of, you may find the like: O, be a blessed means, that it may be mended. Your Laws for blaspheming God's name, let them be more severe; that this Land-destroying vice may be rooted out from amongst us. Indeavour, that God may rule in his own house, and be served according as himself requires, with a pure worship. That Ordinances may be like those Crystall streams without mud or mixture. That every Candlestick in this Land may be furnished with a burning, and shining light. That the waters of the Sanctuary may flow thence plentifully, to make the fish live. That none may be chosen to serve in the Temple, but such, who like the Ark, have Aaron's Rod, the two Tables, and the pot of Manna in them. That there may be meat in God's house, and the mouth of the Ox be not muzzled that treadeth out the corn. That the Lord's Day may be observed with that devotion, and piety which he commands. That the name of Baal, and all false worship, may be rooted out from amongst us. In a word; that whatsoever provokes the eyes of God's glory may be extirpated. This is the way to set God on high, and to make us happy. But this cannot be, except God be pleased to shine on your counsels, and bless your endeavors, that by your means we may enjoy yet one mercy more, and that is; 3. That the sword of justice, and power to see the execution of these Laws be committed into the hands of men fearing God: Such, who may resemble in holiness that God whose place they supply, whose name they bear, and whose judgment they execute: for, if they want piety, we cannot expect, but that they should either be senseless of God's dishonors , or perhaps, which is worse, pervert God's Ordinance, prove task-masters to God's people, and discourage virtue.

Thus I have made bold, according to my meanness, to present you with the way, whereby you may advance God in respect of others. And now to wind up this point: Are not the eyes of Christendom upon you, to see what you will do for your God? Is not one Kingdom in a very sad plight, and do not the foundations and pillars of this shake? Do not the people of the Land cast from all places, a pitiful-imploring eye upon you, to repair their breaches, to settle their peace, and increase their happiness? Doth not the rod of God which he shakes over the Land in pestilence, and intestine dissensions, cry loudly to you for reparation on this behalf? and whereby may that be done, but by this means of a timely, cordial, universal reformation? This is the way to avert wrath; like John sometimes Bishop of Magdenburge, against whom the Duke of Saxony raised an army; one coming from thence, the Duke asked him, what preparation the Bishop made? he told him, that he saw none; Why, but (says the Duke) what doth he then? The other replied, That he reformed his Church, his house his City; Which when the Duke heard, he disbanded his army, saying, He would never venture upon him that engaged by such a course God to assist him. Thus this course will make you too hard for your enemies: it will hold up the hands and hearts of your friends, be a continual feast to your consciences; comfort your hearts on your death-beds; and cause: you with unspeakable joy one day to hear that consolation, Well done good and faithful servants, enter you into your Masters glory.

And thus at the last I have finished the first particular of my Text, God's eminency; He is on high. In which, because of my desire to suit my discourse to the day, I have been the longer; therefore, I shall endeavor to make amends in the brevity of my discourse upon the two branches of this first particular which remain: wherein I shall rather point out, then prosecute; and with Jonathan, rather give you a taste, then a meal of the soul-quickening, mind-enlightening honey in this Text.

This eminency of God (as you heard in the dividing of the text) is discovered, By

• 1. The rise and fountain of it.
• 2. The eternity, and stability of it.

1. The Original and fountain of it, 'tis of, and from himself: 〈 in non-Latin alphabet 〉 he exalts himself, saith the text. This is manifest in all the former respects.

1. Look upon his essential eminency, and perfection, of holiness, life, power, &c. All receive from his infinite fullness, but how can he receive from any who is the first, in time eternally before them all; and so perfect that no accession or addition can be made to him by any creature in point of essential glory?

2. As for his throne, and glorious habitation, his hands did frame, his fingers fashioned it; not out of pre-existent matter, but from nothing.

2. His glorious state and dignity, he comes not by it as other Monarchs do, by descent, choice, conquest, or the like; But well may he be Lord of that he made; His territories, subjects, whether in heaven, or earth, he gave a being to; and, by his all-powerful wisdom hath so contrived these things, that they subsist in him; nor can they, if they would, shake off his government, they are so framed by him to be subservient to it, and by his power so infinitely surpassing theirs, so led, infallibly subdued, and ordered by it.

Object. But doth not he use the creatures in this great work to exalt himself, and command them so to do?

Answ. 1. As for his essential glory, they cannot detract from, neither add to that at all, it is above the sphere of their activity.

2. It is true, in point of employment he is pleased to set the creatures on work to advance the manifestation of his glory, and eminency, in the execution of many of his great works in the world: His Angels he employs in governing Kingdoms, executing his decrees of judgment or mercy; His Ministers are co-workers with him, in the conversion and salvation of souls, &c.

But first, that he is pleased at all to use his creatures in such affairs as may advance the manifestation of his eminency, is a work of dignation, and not of indigencie; in it he is pleased to put honor upon his creature, but is not necessitated in the least measure to employ it; for he is able to do the same thing without it if he please: He can give light without the sun, sustain without food, as in the kingdom of glory. Secondary causes indeed can do nothing without him, but he doth in heaven and earth, whatsoever he please, without them.

Secondly, it is his power whereby the creature works: they first from him received it, as a stock to trade with for his glory; it is maintained by his continual influence, and acted by him, whether it be in nature, or in grace; so that although in some of his great works he is pleased to cover his arm with the creatures shadow, yet still, what ere is done, by power in this great business, it is indeed God's Work.

Therefore, seeing he exalts himself, we should learn in everything whereby the declarative highness of this great God is advanced, to set the crown of glory upon his head; by acknowledging his hand in all, and giving him the praise. Alas, we are too apt (when either ourselves are used, or else our fellow creatures made God's instruments, in a way of manifestation to advance his highness) so much to gaze on them, as here to terminate our fight, and go no farther to behold that God whose instruments they were and by whose power what is done was brought to pass: And hence it is, that what is due to God, we give to them. The Romans had a custom, that when they had received any great victory ore their enemy, the conqueror in his triumphant Chariot rode to the Capitol, where in all humility he did present a Palme to Jupiter; therein acknowledging it was his power whereby this conquest was achieved: You see that natures light did point, and prompt them to this duty, though they mistook the object where it was due. I would that we who do pretend more light, did not express more darkness in this thing. It is reported, that Adrian the fifth being made Pope, the solemnity at Lovain, where once he was head, being likewise kept, amongst other papers hung up in the Hall, in one was written; Trajectum planted him, Lovain watered, Caesar gave the increase: one wittily subscribes, Hic Deus nihil fecit. And may we not under-write the same, if we speak the conceptions of most men's inward thoughts? If God exalt his mercy in deliverances from common ruin, and calamities, &c. we talk of the Soldiers valor, the States man's Policy, but scarce one word of God. If he exalt his Justice in afflicting, suppose in war pestilence, or the like; we speak of the enemies in justice, cruelty, power; or the airs corruption, earths infection, people's distempers; thus, still we are so locked up in second causes, as not to see the first; the covering doth so terminate our minds, we cannot see the Arm that works all this.

O let us be more wise, and learn to see our God in all his works; it will make us live more comfortably in all changes; not idolize our selves, or fellow creatures, but give him his due. Could we but with that blessed Saint behold the rise of all from him, and how his power moves and acts in all, to carry them to the fountain whence they issued, it would make us use his doxology, and give him the praise.

And thus I have rather touched then handled this first branch, whereby his eminency is discovered, viz. The original and fountain of it. He exalts himself.

Secondly, God's eminency is further discovered by his eternity and immutability, He sits or dwells on high says the text, and so Rabbi Maymony and other expositors understand the phrase.

1. In respect of eternity; Before the mountains were brought forth, or ever the earth and the world were formed, even from everlasting to everlasting he is God. There was none before him, neither shall any be after him, as the Prophet speaks.

2. In respect of Immutability, he is a high God, and dwells on high indeed, for he changes not: Nay, he is so far from changing in point of Essentiall eminency, that there is not in him the least show, or shadow of it. Though both heaven and earth wax old as a garment, and as a vesture he doth change them, yet he endures forever, his years have no end, there is his eternity; and for all these changes he remains the same, as the Psalmist speaks, there is his immutability. Indeed there is nothing but change in all things else: the Prophet Ezekiel sees God on his throne, there he sits, but under the throne are wheels, and they are full of motion and revolution; there is, 1. the wheel of times and seasons, seed time and harvest, cold and heat, summer and winter, day and night. Every thing under the sun hath its time and season. Then 2. there is the wheel of generation. One generation passeth away and another cometh, some die, and others are borne, even as in a wheel turning about, the part thou now seest, by and by is out of thy sight; so saith Jerome, those men, plants and other things which thou didst even now see, are straightway vanished, and others fill up their places which before appeared not. 3. There is the wheel of state and condition. Look upon bodies Politic, what is become of those four Monarchies that issued from between the brazen mountains of God's providence, are they not vanished? And may we not say the like of others too? Either their own over-grown greatness; or else some hand of violence hath destroyed them; so that except in history we know not where to find them.

Secondly, to name no more; let us but cast an eye upon ourselves, and is not Job's expression [children of change] a title well befits us? How do we change in all we are and have? From child-hood to youth, from youth to man's estate, from thence to age, we never stand at a stay till dust returns to dust. The face of heaven admits not of more changes then our minds. As for our outward state, how doth it change, and put on several shapes? today in wealth, tomorrow as poor as Job: now on the throne, the next day on the pile like Croesus: today in honor and reputation, tomorrow like Bellisarius begging an alms of passengers: whether it be from good to bad, or contrary, it matters not, for still it is change. These changes are the wheels of this High God's Chariot in which he rides, and though he makes them all, yet he is the same. Though heaven and earth threaten to come together, though the waves roar, and waters lift up their voice; though the thunder rattles and lightnings fly abroad; though men perish and creatures be cut off as in the flood; yet as the sun, being above the place of storms and tempests, goes on its course, and is not checked by these; so is it far above the sphere of change, to make the least mutation in this God. 1. And therefore if you read that he repents, do not mistake the phrase: 'tis true; 'tis over man; but not as man, he doth it. In man it intimates a turbation of mind, a displicencie of the fact, a mutation of counsel, but in God 'tis not a change of counsel, but of fact; of things which are made by him, not of his prescience; nor is it an alteration of his nature, but a suspension of his wrath, power, or some other attribute: he is a free agent, and whether he works or no, it alters not himself. 2. So if you read that he is angry, jealous, or the like, then know, the Scripture being ordained for men, speaks in their dialect; and as the nurse in talking with her young one brings down her language to the child's conception, so God doth his; hence comes such low expressions in holy writ, because in spiritual things we are very dull, but yet we must not think that passions, or such things are really in God; but it is because his works are such as men's when passions do possess their minds; as to destroy, consume, confound, the work he hath wrought, yet perturbations have no place in him.

3. So if you read he comes, or goes, is absent, and returns, &c. it is not by chance of place; that cannot be, for he is the place of all that hath a being; but it is because he that before to us was hid is now made manifest; the change is not in him, but in our sight; our eyes are cured which before were blind, our minds unvaild. This adaptation in us makes the change, there is none in him at all.

4. So if you read he is sometimes high, then low; do not mis understand: it is not in himself, he is still the same, but in the minds of men, and estimation: now though blind eyes do not behold the sun, and so its brightness wants esteem from such, it is nothing to the sun, they fare the worse for it, and not that glorious lamp; so though all men should dis-esteem the Highest, nay, if they should rise up and fight against him, they may deprive themselves of happiness by this course, but he is above their power, they cannot reach him at all. And thus you see the stability of his glory.

And now for the close of all; you have had God's eminency discovered to you, both in it self, as also in respect of, 1. The Original and fountain of it, 2. The Eternity and Immutability of it: and why all this? Is it to fill our heads with notions; or to find us matter for discourse? No doubtless, but that thereby deep impressions may be made upon our spirits, and we by it improved in point of practice. O that these notions might dwell upon our hearts and stick close to our souls, and then I make no doubt, but we should find a changing, trans-forming power in them to effect these things.

1. This would take off our spirits from our too too fierce, and eager pursuit of earthly things. Alas, is it not a sad sight to see, that man one of God's excellentest pieces, whom he hath created with an immortal soul, full of vast desires, never to be satisfied but with himself, should through the mis-guidance of dark lusts, so far mistake his happiness, as to seek it, in poor, empty, transient things? One runs to riches as his strong tower, which take the wings of the Eagle and fly away: another seeks it in honors, and preferment, then which there is nothing more inconstant, depending on men's esteems, who quickly change, either their minds, or lives, and so they come to be as first they were, nay perchance in far worse condition; for now their hearts being glew'd to these, when they depart, it tears their souls in pieces, and farewell all content: thus they pay interest in their griefs they have, for all the pleasures which they found in these. Nay which is worst of all, they do not only part with these (which in themselves being so full of change, had they but wisdom to discern it, they could expect no other) but with their peace of conscience, God, and all, whom they forsaking, lose the stablest good, and by it engulf themselves in misery. Whereas did but their minds retain the glory of this God we have spoken of, it would attract their spirits to himself; it would make them cleave to him both in affection and dependency; it would make us fear to offend his Majesty; considering if he turn enemy there is not a worse then he, who is not simply high, but lasts for aye to prosecute his foes.

2. It would stir up our souls to sacrifice our strength and best endeavors in his service, we would never think we could too much serve a God, whose glory is so permanent, nor care what pains we took, or what we lost for gain of him.

3. It would be a Well of life and comfort to us, to see that God is the same that ever he was. How have the Saints refreshed themselves from this, when they have thought of former times in their distress? how hath it fed their spirits, and revived their souls, considering he is the same that did those things? Therefore when they have seen what God hath done, their hearts are raised to expect the like again; and so would ours, did we but take their course.

4. As the Egyptians who live in the fens, being vext with gnats, they use to sleep in high towers, whereby those creatures being not able to soar so high, they are delivered from the biting of them; so would it be with us, being bitten with earthly cares and fears; it would make us fly to God, and rest in him, did we but know him as we ought to do. We all complain enough of cares and fears; Let us behold this God, and dwell in him, then they will vanish, and what ever come to pass, it will not much trouble us, if we find All in One, whose glory is so great, and changes not.