Christ Exalted Above All Creatures

Christ exalted above all Creatures by GOD his FATHER.

B Efore I come to the words of my Text, I will endeavor to show you the main aim and scope of the Apostle in this Epistle, which is to exhort and persuade these Hebrews to stand fast, and to persist in the faith, and to dehort and dissuade them from falling, and apostatizing from the faith.

First, to persuade them to perseverance, and to make both the exhortation and dehortation more effectual, he urges several motives, & prescribes several means. The motives that he uses to persuade them are 4.

1. The first Motive is from Christ. Seeing we have such an high-priest (saith he) that is passed in o the heavens, Jesus the Son of God, let us hold fast our profession. The Apostle to make this Argument more taking, he shows who and what Christ was, as that he was the Son of God, heir of all things Creator of the World, the brightness of God's glory, the express image of his Person. The upholder of every creature, the Prophet Sovereign, Captain, Sanctifier, Savior, Conqueror, Priest, surety, and substance of all, This is the first encouragement: And it's a very great one.

2. Another Motive and encouragement that the Apostle uses, is taken from the Gospel and new Covenant. And this he presses by showing the Excellency of it above the Law, and how it is established upon better promises.

3. A third Motive is, the cloud of witnesses, or the many Saints that did hold out, and go on in the faith, notwithstanding their great trials, temptations, and sufferings in the world.

4. The fourth and last Motive is, the wages that they should have, if they did continue unto the end. And this is called a Rest, Recompence of reward, a city, a country, a Kingdom.

The means that he prescribes to further them to attain thereunto, are four, I will but name them.

• 1. Faith, Chap. 4. 2. & 6. 12. & 11.
• 2. Diligence, chap. 6. 11.
• 3. A Consider at on of Christ, Chap. 12. 2. especially of his sufferings and glory.
• 4. Keeping communion with his Church and people, ch. 3. 13. & 10. 25.

Secondly, The Apostles scope in the second place, is to dehort, and dissuade them from falling: And herein he shows a threefold falling.

First, a falling (or coming short) of grace; Take heed (saith he) lest any of you scem to come short of the promise.

Secondly, a falling from the profession of faith, called a departing from God . (Note there may be a falling from the profession of grace, though not from the truth of grace; from the form, though not from the power; and from the doctrine, though not from the state of grace.)

Thirdly, a falling into sin: Take heed lest any man fall after the same example of disobedience. And that he might affright & prevent them from falling he puts three things before them.

• 1 The example of the Jews that were destroyed in the wilderness, Chap. 3. 17.
• 2 The greatness of their sin if they did fall, Ch. 6. 6.
• 3 The nearness and soreness of their punishment and misery, Ch. 6. 8. & 10. 26, 27, 28, 29, 31.

Obj. But they might ask, how shall we prevent this?

Answ. He resolves them in that, by exhorting them to take heed of unbelief, and the deceitfulness of sin, Cha. 3. 12, 13. So then the sum of the whole Epistle is this;

That those that profess Christ, and christianity, must be careful, and fearful lest they come short of grace & glory, & lest they return through unbelief into impiety. But to come to the Text, which I have read unto you, which presents it self in a three-fold consideration.

• 1 To be divided.
• 2 Explained.
• 3 The main Positions or Doctrines therein to be stated.

In the words you are to consider three things.

1 By whom they were spoken: And that is either by David, (who spake them before prophetically) or else by Paul the Author of this Epistle, who cites these words out of the 8 Psalm.

2 Of whom they are spoken: The parties therein are either extraordinary, or ordinary.

The extraordinary are God the Father, and Jesus Christ.

The ordinary are Angels and men.

3 What is the subject-matter contained in the words. This is twofold,

1 The acts of the Father, both in abasing and exalting his Son. His act in abasing him in these words Thou madest him a little lower then the Angels. His act in exalting him in these words; Thou crownedst him with glooy & honor, & didst set him over the works of thy hands: thou hast put all things in subjection under him.

2 The twofold state of Christ, either his state of humiliation, or his state of exaltation.

In his state of Humiliation you are to consider three things.

1 The degree of his humiliatiation, a little lower then the Angels (viz.) in nature, for he took (as I shown before) man's frail and fleshly nature upon him.

2 The time of his humiliation, and in this sense also may those words, a little lower then the Angels be understood, that is for a little time, or for a short space lower then they.

3 The nature of his humiliation, which is called in the 9th verse. his suffering.

In this Exaltation there be also three particulars.

• 1 His Coronation; Thou crownedst him with glory and honor.
• 2 His Institution: Thou didst set him over the works of thy hands.
• 3 His Dominion, which is universal, Thou hast put all things in subjection under his feet.

Note that Christ's humiliation is set down comparatively, but his exaltation is set down superlatively.

Thus much for the division of the words; now I come to the explanation of them, and therein consider the nature of them, and the meaning of them.

1 In their nature they are an answer to the question in the sixth verse: What is man that thou art mindful of him, or the son of man that thou visitest him.

2 The meaning of the words is either literal or mystical: The literal meaning is this, that God did at first make man (Adam) a little lower then the Angels, in respect of nature and mortality; but he crowned him with glory, honor, and dignity, and put all the Creatures under him, and made him as Sovereign & Lord over them all, Gen. 1.27, 28.

The mystical and spiritual meaning of the words is this; That Jesus Christ as man, or mediator was made a little lower in respect of his human nature, and his state on earth: and in a little while lower then the Angels; But yet God the Father did exalt him above all creatures, and gave him sovereignty and dominion over the works of his hands, and did put all things under him, and under his feet.

Q. But what doth that expression of putting all things under his feet signify?

A. 1 It signifies a low subjection, Luke 7.38.

2 It signifies a through and perfect subjection, as when people are overcome & made slaves, 1 Sam. 12.31. 2 Kings 9.33

Q. Why are all things said to be put under Christ's feet, and yet we do not see them put under his feet?

A. They are virtually and potentially put under his feet, but not actually and apparently: that is, Christ is Lord and Sovereign over all persons and things already by right, though yet many do oppose and withstand him, and do not submit & subjugate themselves to him: As David was the true anointed King of Israel, when yet he was persecuted, and forced to fly for his life.

Having thus opened the words, there arise these two main and special Observations or Doctrines from them.

That Christ's way (as man) to exaltation, was by humiliation The Text holds forth this Doctrine clearly, that he was first made lower then the Angels, then set over, or above them; so it is said in the 110. Psalm, the 7. verse. That he did drink of the Brooke in the way (that is, he suffered death) before he lifted up the head, or was exalted.

Q. Wherein did the humiliation of Christ consist?

A. 1 In taking upon him the nature and form of his own Creature man: Heebeing in the form of God (saith the Apostle) thought it no robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in the fashion of a man, he humbled himself.

It is further said, He took not on him the nature of Angels, but he took on him the seed of Abraham, or the nature of the seed of Abraham, which was great humility, for the Son of God to become the son of man: and for the eternal Majesty to be clothed with human frailty and mortality.

2 Christ's humiliation did consist in his subjection to man's miserable condition, as to become sin, and a curse for man-kind, to come under his own law, and to be judged by his own justice, and liable to his own wrath. Oh what a low degree of humility was this for Christ to yield to a death, much more to the death of the Cross, which was so shameful, miserable, and cursed.

3 Christ's humiliation did consist in his burial, and in making his grave with the wicked. For the Lord of Heaven to be covered with his own earth, and the God of glory to be coop'd up in a dark Cave, must needs declare his great humility or humiliation.

Quest. What was the nature of Christ's humiliation, or what kind of humiliation was it?

A. 1 It was a voluntary humiliation in respect of himself: For no man did move or persuade Christ hereunto: neither did God his Father force him unto it; But Christ testifies thus of himself, I lay down my life; No man taketh it from me, but I lay it down of myself, I have power to lay it down. And in another place he saith to his Father: I come to thy will O God.

2 Christ's humiliation was a necessary humiliation in respect of his Creatures that were to be reconciled, and saved For if he had not undergone that state of humiliation, the whole Creation had perished, and been lost forever; For as the Apostle said, It was of necessity that Christ should have somewhat to offer: So may we say, that it was of necessity that this man (Christ) did offer himself, for there was no other fit to do it.

3 It was a grievous humiliation, such a humiliation that there was never known on earth the like either before or since. This did not only reach the body, but the soul of Christ, for he cried out in his Agony; My soul is exceeding sorrowful. There be 7 or 8 words in that 53. of Isa. that sets out this humiliation of his, As that he was despised, rejected, stricken, smitten, afflicted, oppressed, bruised, and tormented, all distinct words, and aggravating his humiliation and sufferings.

4 Christ's humiliation was an efficacious humiliation, even upon the inanimate creatures, for the Sun was veiled and eclipsed, and covered, and hid his face; the whole heavens mourned, and put on sackcloth ( So that there was darkness over all the earth: ) the earth did quake, and the rocks did rent: These senflesse things did express a kind of sympathy with their Creator in his great sufferings.

5 Christ's humiliation was an advantageous humiliation, both to himself, and to his Creatures. To himself, that he came to have a body and Generation, to honor and obey him. To his Creatures, a hat all of them have a benefit thereby; for his humiliation was their exaltation, his death their life, and his condemnation, their preservation, and salvation.

Ob. But bad all the creatures some benefit by the humiliation & sufferings of Christ?

Ans. Yes, doubtless all the Creatures in earth, & in heaven: For God is said to reconcile all things unto himself by him (i. e. Christ) whether they be things on earth, or things in Heaven. The Angels, they were stablished & confirmed in their state, and stations: They that shall be saved, were perfectly justified and reconciled by his death.

Those that perish had their natural lives, and the enjoyment of the Creatures here on earth by virtue of his death; also the whole creation (that now groaneth by reason of its bondage (caused by the sin of man) shall be restored unto a glorious liberty, which would never have been, had not Christ suffered. Having thus briefly opened the first Doctrine, I will show you one Use only that you are to make of it, and so I will come to the second Observation.

The Use is, to exhort you to make Christ your example & pattern. Was he humbled before he was exalted? did he stoop to go through this low door to his honor? then learn of him this Lesson of all other Lessons; for he would have you learn it. Learn of me (saith he) for I am meek and lowly, or meek and humb e, as the Greek hath it. If you would be high, then begin low, as a builder that intends to build a great and stately Edifice, he doth first dignity the foundation low. Solomon saith, that before honor, is humility. And in another place, that honor is the reward of humlity. Those that would look after honor, let them come by it as Mordecai came by his honor; he first puts on on sack-clothe, and fasted, and mourned, and then waited at Ahasuerus gate till he was called to honor; he did not sue nor seek for it, but made it his business to honor God, and to help the poor people of God: and so he was content to take his turn, and to come to honor, after God was honored, and when his people were advanced. There is an excellent promise made to the remnant of Judah (which I shall allude to) That they should take root downward, and bring fruit upward: As those trees, whose boughs and branches grow and spread most, do take deepest root, and spread in the earth most: So those that are most exalted and advanced, they are first humbled and afflicted; for where humility is not before honor, there will be a humbling and abasing after honor. I beseech you (now you are come together to humble your souls) labor to be humbled; for this is one main end why we now are met together, let's take heed then lest we depart with unhumbled hearts. And that you may be humbled, look upon Jesus Christ, for there are 2. special sights of Christ that do tend much to humble men.

The first is the sight of his misery, or the sight of him in his answerable, low, and suffering condition. They shall see him whom they have pierced: And what follows? All the kindreds of the earth shall wail because of him.

The 2d sight is the sight of his glory, (or of him in his glory.) When Isaiah had seen this, he cries out Woe is me, for I have sten the King the Lord of hosts: And this sight was a sight of him in his glory, as appears in the third verse. These two sights of Christ my Text represents to you, viz. a sight of him in his humiliation, and a sight of his exaltation. But I come to the 2d Doctrine.

Doct. 2. God the Father hath exalted his Son Christ above all creatures, and ha h put, and will put all persons and things under him. This Doctrine flows naturally from the words, and this God foretold by his Prophet in the Old Testament, saying; Behold my servant shall deal prudently, he shall be exalted, and extolled, and be very high. This also the Apostle confirms, That Christ is before all things, and that among all he hath the pre-eminence. And in another place, that he ( i. e. God) hath put all things under him.

But for the further proof of this, I will come to Particulars, and there be three particulars in the Doctrine to be proved.

• 1 That God the Father hath exalted his Son Christ above all creatures.
• 2 That he hath put all persons and things already under him institutively & virtually, &c.
• 3 That he will put all persons and things under him really and actually.

For the first; that God the Father hath exalted his Son Christ above all creatures, appears, as by several Scriptures, so by two undeniable reasons.

1 In that he hath put him to sit upon his own right hand, which is the highest dignity, power, sovereignty, and glory that he could give, and which he hath not given to any creature besides: and this exaltation Christ did not assume of himself; but the Father said unto him, Sit thou on my right hand until I make thine enemies thy foot-stool. Yea, note this, that the Scriptures mention this his being on God's right hand obove twelve times, as sometimes on the right hand of his power, and sometimes on the right hand of the throne of God. When Bathsheba, Solomon's mother came to him, he had no way to show his respect more to her, then by causing a seat to be set for her, that she might sit on his right hand. And amongst us, you know that to set one upon our right hand, is to prefer him, and to have the right hand of fellowship, was an honor among the Apostles.

Obj. But are none copartners with Christ in this honor, and doth he alone sit on God's right hand?

Ans. There is none but he that sits upon the right hand of the Father. It is true in deed that the Queen, or the Church is said to sit on the Kings (or on Christ's) right hand: also hereafter the Saints shall be upon his right hand. But this prerogative is peculiar to Jesus Christ alone, who is not only said to sit upon his Fathers right hand, but is also called the right hand of God, and the man of his right hand.

2 A second Reason to prove that God hath exalted his Son Christ above all Creatures, is, Because he hath appointed the chiefest Creatures to worship him and serve him; as the Angels, God commanded them to worship him ; Let all the Angels of God worship him. And we find that these glorious (and transcendently eminent) Creatures did worship, and do worship him, yea and fall down on their faces (which is the lowest sign of humility) to worship him.

Secondly: The second thing to be proved is, That God the Father hath put all persons and things under Christ. This appears from Christ, being the head of all persons & things: I would have you know (saith the Apostle) that the head of every man is Christ. And in another place, He ( i. e. God) hath made him to be the head over all things to his Church: So Christ is often called the Head of the Corner. But further, that expression (which is more then once mentioned) of putting all things under Christ's feet, carries much weight with it, and shows an absolute, low, and through objection.

Obj. But you may object (as it seems by my Text, that the Apostle met with such an Objection) well, speak what you will of the putting of all persons & things under him; yet we see no such thing, but rather contrary.

Answ. Though we do not yet see all things put under him, yet the word saith so, and it will certainly be so, which I prove two ways-

1 Because the Father hath promised it , and do you think that he will break his promise with him? Oh no, his promises fail not, he keeps promise with all men, much more with his Son. God gives all his children, yea the youngest their Legacies, & portions, and will he detain from his Son and Heir what he hath promised him, and entailed upon him; especially seeing Christ performed so well with him.

2 Christ lives in expectation thereof; From (u) henceforth expecting till his enemies be made his footstool. Sure Christ's expectation will not be frustrated: I may say as Solomon said, Surely there is an end, and thine (Christ's) expectation shall not be cut off. There is an until, or a time that God the Father hath set to the reign of his Enemies: and when that time is expired, he and his Kingdom must be exalted, as afterwards I shall show.

Thus having confirmed the particulars in the Doctrine, I come next to the Reasons, why God did exalt Christ above all Creatures, I will name four, and no more.

Because he had an hereditary right to it, as the Apostle saith, He by inheritance obtained a more excellent name then they. He being Son and Heir, his Father could grant him no less then a pre-emption & pre-eminence above his fellows. As under the law the first born had greater privileges then any of the other children, and shall not Christ then, who is the first-born of every Creature, have their privilege?

Because there was no fitter person to rule then he: As under the Law, the Lord would have the Scape-goat to be sent into the Wilderness by the hand of a fit man: so God would have the fittest man to be above all his Creatures; and as amongst men, the greatest, wisest, skillfullest, and ablest are chosen and exalted over the people: so Christ being eminently qualified above all others, his Father set him up above all his creatures, as David made his Son Solomon King over Israel.

Because Christ had exalted him on earth, Now (said Christ) is the Son of man glorified, & God is glorified in him: If God be glorified in him, God shall also glorify him in himself, and shall strait way glorify him. And this was Christ's plea unto his Father: Father I have glorified thee on earth, I have finished the work which thou gavest me to do. And now O Father glorify thou me, &c. It was but just that the Father should glorify and exalt him, he having first glorified and exalted his Father: And he could do no less by way of retaliation, if his Son had been but a mere stranger to him.

Because Christ by his sufferings and merits obtained it; For he that would drink of such a Brooke in the way, deserve d to lift up his head. David when he had slain the Philistine, and saved the Army of Israel, did well deserve to command them: So this our Spiritual David, Jesus Christ, having conquered all his enemies, and redeemed all his people by his death, he might justly claim that privilege above, and over them all. Thus having proved the Doctrine both integrally and particularly by Scriptures, and Reasons; I now come to the explanation, thereof, and for that end shall propound and resolve these three Questions:

First, Over what Creatures hath God exalted and put up his Son?

Secondly, Wherein, or in what particulars is Jesus Christ exalted above those creatures?

Thirdly, How, and by what means doth God bring all Creatures under his Son?

To return to the first of these.

1 Quest. Over what Creatures hath God exalted and put up his Son?

Answ. Over all Creatures in Heaven and Earth, and under the Earth, Philip. 2.10. Mat. 28.19. but particularly he hath power,

• Over all Angels,
• Over all Men, and
• Over all Over all things.

1 Over all Angels, as 1. The good Angels, they are called his ministering Spirits, for they always attend and wait upon him to do his service. 2. The evil Angels (or the Devils) they are also in subjection to, and under the power of Christ; for though Christ did once pray to his Father, to (e) deliver his darling from the power of the Dog (or the Devel) yet we find that at other times Christ rebuked these evil spirits, and they were afraid of him, least he should come to torment them before the time; which expressed his Sovereignty over them.

2 He is over all men; high and low, good and bad, they are all his Servants, as he testifies in the eight of the Proverbs, saying, By me Kings reign, and Princes decree Justice; By me Princes and Nobles rule, yea also all the Judges of the earth. He also is called, King of Kings, and Lord of Lord's; and in Daniel 10.21. Michael the Prince of Israel; yea all the Patriarchs, Prophets, Kings, Apostles, Evangelists, Magistrates, and Ministers, yea all people of all Nations, Tongues, Kindreds, and degrees, in all Ages were under, and will be under his power.

3 He is above all things, according to that expression in the first of the Ephesians, 22. verse. He (i. e. God) hath put all things under his (i. e. Christ his ) feet. So in the 1 Cor. 15.28. you have the same words. Thus much in answer to the first question.

2. Quest. Wherein is Christ exalted above all Creatures?

Answ. First, Doubtless in all things he hath the preeminence, but more particularly in regard of his Divine Nature; I may I hope safely thus express, although it is true that the Divine Nature doth not properly admit of degrees, yet nevertheless the Divine Nature of Christ (to speak with reverence) was much veiled, clouded, and eclipsed by his human Nature, that few did account him God till after his Resurrection, by which he was declared to be the Son of God with power. And so much our Savior's own words (in the seventeenth of John, verse. 5.) imply.

Obj. But you will say, The Divine Nature was never humbled, therefore it was still exalted alike?

Answ. It is true, the Godhead of Christ did not, nor could not suffer, nor be humbled, yet he that was God suffered, as those words in Acts 20.28. import. But note this, when I say, Christ was exalted above all in respect of his Divine Nature; I mean, that none had that fullness and measure of Divinity, (or the Divine Nature) as Christ had.

Secondly, Jesus Christ was exalted in his human Nature above all Creatures.

1 In that Christ's human Nature was created, and begotten in a supernatural way, even by the over-shadowing of the Holy Ghost, Luke 1.35. or as David speaks in his person, Wonderfully was I made.

2 He was exalted in his human Nature above all others, in regard his human Nature was without sin; as the Apostle speaks He did no sin, neither was guile found in his mouth.

3 Jesus Christ his human Nature (or his Body) saw no corruption, Act. 2.27. Though he was in the Grave, yet the Grave could neither putrefy him, nor prevail to keep him within it.

4 The human Nature of Christ is exalted above all in respect of place, to wit, upon the right hand of God, as I have shown before.

Obj. Is Christ's human nature (or the very body that he had on earth) now in heaven?

Answ. Yes sure, he that descended is the same also that ascended up far above all heavens: and the same Jesus which rose from the dead, and that appeared to his Disciples after his Resurrection, was taken up before them into heaven, and that same Jesus will hereafter (in that very person and nature) come from heaven.

Fifthly, and lastly, Christ is exhalted in his human nature above all, because in that nature he will judge the world, according to the saying of the Apostle, He will judge the world in righteousness by that man i.e. Christ) whom he hath ordained; this is the second way wherein Christ is exalted above all creatures.

Thirdly, Jesus Christ was exalted in his name above all creatures, as the Apostle speaks, God his father hath given him a name, above all other names, that at the name of Jesus Christ every knee should bow. Now whether by name be understood the Power, Majesty, and Authority of Christ; or those names by which he is called in the Scripture, as Jehovah and Immanuel, yet this is most true that there is not attributed to any creature, what is attributed to him, in respect of his name.

Object. But you will say, is not the Church called Jehovah, she shall be called, Jehovah-tzidkenu, the Lord our Righteousness, Ier. 33.16.

Answ. Its true, that with relation to Christ she is called Jehovah as in Ezek. 48.35. Jehovah-shammah the Lord is there, Yet that Text in Jeremiah is not rightly translated. For it is in the Hebrew, He the Lord Jehovah, that is, our Righteous one, or Righteousness shall call her, that is, the Church should be called by Christ her Righteousness, And though many be called God's in the Scripture (as the Apostle speaks) yet no one is called Immanuel but Christ only.

Fourthly, Jesus Christ was exalted above all creatures, in his Office, as he was Mediator; For there was (and is) but one Mediator between God, and Man, the man Christ Jesus, 1 Tim. 2.6. It is true, there were other typical Mediators, as Moses, &c. but no true and real Mediator, save Jesus Christ. In Christ's Mediatorship consider,

1 That none was fit to be a Mediator or Savior but he, for all creatures had need of a Mediator and Savior, and therefore could not be their own Mediators, and Savior's,

2 None could, or can, forgive sins but he, for he only is exalted to give repentance and forgiveness of sins, Act. 5.31.

Object. But had not the Apostles of Christ, and have not the Ministers of the Gospel power to forgive sins, For Christ saith, whatsoever sins ye forgive, shall be forgiven, &c. Joh. 20.23.

Answ. The Apostles and Ministers had and have power to forgive sins, but then it is declaratively, upon their believing in Christ, and no other ways. For as the Jews said who can forgive sins but God?

3 None can give Laws to the Church but Christ alone, and therefore he is called the Law-giver, and head of the Church. Note this, that no person or persons, Civil or Ecclesiastical, were ever called Head, or Heads of the Church but Christ. It is true, the Magistrates are sometimes called, the Heads of the People, but not of the Church; but under the Law Ecclesiastical persons were not so much as called Heads of the people, nay none of the Tribe of Levi were ever chosen, or called Heads; how much then do men in our days imagine, and assume power to themselves over Christ's Church (more then is given them by Christ) so that they think they may enjoin and impose what Laws they please upon Christ's Church and people. But let such look to themselves.

4 None can discern and know the thoughts of the Children of men but Christ, for he only is the 〈 in non-Latin alphabet 〉 the Discerner, Tryer, and knower of the thoughts, and imaginations of men, and he whose eyes are as a flame of fire, sees through and through the hearts, reins, and inward parts of men.

5 None have power to Judge men forever but Christ, the Pope pretends he can send some to Heaven, some to Hel, and some between both; yet a day will come when he poor man (or rather beast) must, and shall have a sentence past upon his own soul, and then where is he, and those he deceived? But so much for the exaltation of Christ as Mediator.

Fifthly, Jesus Christ is exalted in his Generation above all others, for who saith the Prophet shall declare his Generation? That is, though Christ be killed, yet who shall, or can be able to tell the number of his Progeny, and Posterity, and the Branches that shall grow out of this Stem, and Root?

Note that there is a double Generation belonging to Christ, and a double book wherein this twofold Geneneration is recorded.

1 His natural Generation, showing from whom he came according to the flesh; This Matthew calls, The Book of the Generation of Jesus Christ, &c. According to his Fleshly Generation he was of the Blood Royal, and next to the Crown (if he had claimed it) as some conceive, and why should Herod command him whilst he was but yet a Child to be killed? but that he feared he (that was next Heir) would have put him besides the Crown?

2 His Spiritual Generation, or his Off-springe who are his blessed Seed, called, A royal Generation, a Generation of Kings, Princes, and Priests, whose names are written in the Lambs book of life.

Sixthly and lastly, Jesus Christ is exalted above all in Dominion and Government, and of this his Dominion, Government, and Kingdom, the Scriptures do amply testify, and clearly speak, Esa. 6.9. & 22.21. For as Joseph (who was a Type of him) was Governor in all the Land of Egypt; so Christ governs all the Nations of the earth, Psal. 67.4. & 22.28. And as God sent Joseph into Egypt to teach the Princes of Egypt, so hath God sent his Son Jesus into the world, to teach and rule the Princes of the earth. Be wise therefore ye Princes, and obedient to him ye Judges of the earth. You may more particularly consider this Kingdom of Christ, as being divided into three parts:

• A Coelestiall,
• A Spiritual, and
• A Terrestriall.

1 For the Coelestiall or heavenly part, I desire you to turn to two special places which speak thereof, many more I might name, but I intend not to insist upon that part, yet be not unmindful that there is a Crown, and a Kingdom prepared for those that love Christ, and that wait for his appearance.

2 For the Spiritual part of his Kingdom, which concerns us to know here, observe these sour things.

1 The word of the Kingdom, which is sometimes called the Gospel, and sometimes the Mysteries of the Kingdom of Heaven; the Gospel is the Law by which Christ doth rule and govern the Subjects of his Kingdom.

2 There be the Keepers of the Kingdom, which is Skil, and power to open the Gospel, and to open and shut the door of the Church of Christ according to his will; the keys that were committed to Peter was nothing else (I suppose) but a Cal, and power as the first Minister, to preach the Gospel unto the Gentiles.

3 There be the Subjects of this Kingdom, and those are called in the New Testament Believers, Saints, Christians, the redeemed and called of God, or Churches of Saints, all which words imply that they must be in Christ, and have grace, who are members and subjects of this Kingdom, and not all the riffe-raffe (as we speak) of the world.

4 There be Officers belonging to this spiritual part of the Kingdom, which the King of Glory hath left, and appointed; as Apostles, Evangelists, Prophets, Pastors, Teachers, and the like, Ephes. 4.11.

5 And lastly, there is the seat of this spiritual Kingdom, the subjects of this Kingdom are seated and placed in the heart of their Sovereign, and Savior Jesus Christ, Cant. 8.6. As Paul said of the Philippians, that he had them in his heart, so may Christ say much more of his Members, that he hath them in his heart, and that he hath borne them from Eternity. This Kingdom (especially the Word of it) is also seated in the hearts of Believers, as Christ said, The Kingdom of God is within you, Luk. 17.21. So the Apostle saith, The Kingdom of God was in the Romans in righteousness, peace, and joy of the Holy Ghost. Thus having ended the second part of Christ's Kingdom, I now come to the last part, which is, Christ reigning on Earth, and over the World; there are several things disputable herein; as,

1 Whether Christ shall come and reign in his own Person and human Nature upon the earth; and

2 If he doth reign, who shall reign with him? whether all the Saints, or whether those only that suffered under Antichrist? or whether the people of the Jews only? But in regard these questions are controverted, we'll come to those things which are without controversy concerning this point, and they are four.

1 That Jesus Christ hath a right to all the Kingdoms of the world, as it is said in the 1 Cor. 10, chapter, The earth is the Lord's, and the fullness thereof; and in Psal. 72.8. He shall have dominion from sea to sea, &c. One special place besides that (I conceive) is applicable to Christ, it is in the 21. of Ezekiel 27. verse, I will overturn, overturn, overturn it, and it shall be no more until he come, whose right it is, and I will give it him. Here are three overturnings answerable to the three parts of the City in the Revelation, and all these overturnings are to bring Christ the right Heir to his possession.

2 The Lord hath power to dispose of the Kingdoms of the earth to whomsoever he pleaseth, as it is said in the 4 ^th . of Daniel, the 17. verse. That the most high is in the Kingdom of men, and he giveth it to whomsoever he will. So in the fifth of Daniel, 21. and in Psal. 75.7. God is the Judge, he putteth down one, and setteth up another; And who can (or dare) say to the Lord, What dost thou?

3 Jesus Christ accounts no men so worthy, and so fit to rule his Kingdom (under him) as his Saints, therefore he makes promise thereof to them. And the Kingdom, and Dominion, and the greatness of the Kingdom under the whole heaven, shall be given unto the Saints of the most high, &c. and know you not saith the Apostle Paul, that the Saints shall judge the world? And Christ said unto his Apostles (though poor Fishermen) Ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel. You know among men, if a man be exalted to Honor, Office, or place, he will prefer his own friends and Servants, especially if they be fit men, and can manage those places; even so doth Christ, who finds places for his people, and fits them for those places; and indeed none are so fit to manage any work as the Saints, for they only do their work in a right manner, and to a right end.

Fourthly and lastly, the Scriptures declare, that Christ shall reign in the world, and in the Nations of the world. To instance in a few, in the second of Daniel, the 44. verse, The God of heaven will set up a Kingdom which shall never be destroyed, which shall stand forever; And this Kingdom which is called, the stone hewn out of the Mountain, shall destroy and break in pieces all the remaining powers of the other four Monarchies. So in the 11. of the Revelation, 15. verse. The Kingdoms of this world shall become the Kingdoms of the Lord, and of his Christ. And else-where it is said, His Dominion shall be from Sea to Sea, and that he should have the utmost parts of the earth for his possession. And in Isaiah the second, and Micah the fourth, there are promises that his Kingdom (called the Mountain of the Lord) should be set upon the top of the Mountains. Surely these and many more Scriptures have somewhat of special concernment in them, that relate to this Kingdom of Christ.

Obj. But you will say, Jesus Christ himself when he was on earth, denied and resused an earthly Kingdom, Joh. 18.36. for he saith, My Kingdom is not of this world.

Answ. It is true, that Christ did then deny and refuse an earthly Kingdom, for then was his coming in his humiliation, rather then in his exaltation; and to purchase a Kingdom, rather then to possess it. The time when Christ spake those words was at his departure out of the world, but he told the Jews elsewhere, and at another time; That they should see him, and say, Blessed is he that cometh in the name of the Lord, Luk. 13.35. Let us take heed that we do not overlook Christ's exalted state on earth, as the Jews did formerly his state of Humiliation; but I do observe, that many people in these days do stumble at three things.

1 That the Saints should rule and govern the world; but is there not all the reason in the world they should, seeing that the world is upheld for their sakes; also that they have been Sufferers in times past, and are Conquerers of some parts of it at present, and doth not Christ promise, that he that over cometh, and keepeth his works unto the end, to him will be give power over the Nations, Rev. 2.26.

Object. But some will say, The weapons of the Saints anciently were faith, tears, prayers, and patience, and they did then rather choose afflictions, and persecutions, then make resistance, and seek to reign over others.

Answ. Its true, that faith, tears, prayers, &c. are the best weapons, and with these the Saints do chiefly war. But yet it is as true, that the Saints may lawfully fight, for we read that they are to have a two edged sword in their hands, as well as the high praises of God in their mouths, and in another place we read, that they that lead into captivity (meaning the Roman party) should be led into captivity themselves. But you will say by whom? Surely, by the Army of the Lamb, who are called, and chosen, and faithful. There is a Generation of new, & upstart Courtiers that would beg the Saints for fools, and deal with them as Ziba did with Mephibosheth; and by false ways, get what appertains unto them out of their hands: Or as a cunning fellow that would come to a rich man, and tell him it is hard for him to go to heaven with all that riches, and this he doth, that he may dispossess him of his riches, that so he himself may have them: but I hope the Saints are more wise then to be cheated out of their rights and privileges by a generation of men, who would have Saints to be their slaves, who are themselves slaves to Satan.

2 Some stumble at present proceedings, and at the dealings of God in these days. Saying we have neither precept nor example for what we do. I will not speak particularly and largely to this point, yet I would stir up and provoke people to look upon the hand of God, which is so evidently and eminently exalted & lifted up, though as the Prophet said of some, They will not see, but yet they shalsee, and shall be ashamed. But let us peruse a few Scriptures (instead of many that might be produced) that justify this to be no other then the hand of God, in the 110 Psal. 5. verse, The Lord at thy right hand shall strike through Kings in the day of his wrath. So in the 149. Psal. 7 and 8. verses, there judgment is said to be executed in the Nation, and thein Kings to be bound with chains, and their Nobles with fetters of iron, So in Rev. 19.18. The fowls of the air were called to eat the flesh of Kings, of Captains, and of mighty men, &c. So in Isaiah it is prophesied, That Kings should shut their mouths, and bow before Christ and his Church. What, are all these Scriptures to be understood allegorically? No sure, it is more then probable, that in the same manner as Christ's great and wicked enemies opposed him and destroyed his people, they shall be opposed and destroyed.

3 Many stumble at this, That mean men are exalted, and the great and noble ones laid aside, and not made use of. But if the Scriptures be searched and considered, this will not appear any new or strange thing. In the 21 of Ezek. 26. Thus saith the Lord God, remove the diadem, and take off the Crown; this shall not be the same, exalt him that is low: and abase him that is high. So in Dan. 4.17. The most high (said Nebuckhadnezar) ruleth in the King dome of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. Also in Psa. 113.7, 8. God is said to raise up the poor out of the dust, and to lift the needy out of the dunghill, that he may set them up with Princes. Is this so strange unto men? what have we not examples enough to wipe off this aspersion? What were Moses, Joshua, Gideon, Jephtha, Saul, David, and many others? were they not mean men, and not tramed up or educated either for Civil or Military employment? who would have thought a Thresher as Gideon was, a Keeper of his fathers Asses as Saul was, or a poor Sheepheard as David was? should be sit to lead & rule such a people and Nation as Israel was. Let us not then look so much upon men, for the Lord seeth not as man, for man looketh on the outward appearance, but the Lord looketh on the heart. And the reason why God exalts them that are low, is, that he may glorify himself the more. Therefore be not vexed at God's dealings, for he saith, he will come upon Princes as upon mortar, and as the potter treadeth the clay, Esa. 41.25.

I come to the last Question which is, How God doth bring all creatures under his Son?

1 By the rod of his mouth, or the Gospel, which is the power of God, and the sword of God, by which the Lord doth bring down many to the obedience of Christ, as the Apostle speaks, 2 Cor. 10.4, 5.

2 By the rod of his hand, or as the Prophet David calls it an iron rod, by which he will break, and dash in pieces his Enemys, like a potters vessel. They that will not bow by the sweet and gracious words of Christ, must be broken by the heavy blows, and strokes of Christ, and where the kindness and goodness of Christ will not take place, there his wrath and indignation must and will take place. Thus having cleared the Doctrine, let me beg your patience a little to apply it.

1 Use. The first use then is, an use of Exhortation, and that is twofold; the first exhortation is unto sinners, (and it is of great concernment to you) To submit unto the Lord Jesus; Kiss the Son least he be angry, and so ye perish from the right way, Psal. 2.12. there are many of you here this day that stand in need of Christ, who yet have not stooped, and bowed to him; I beseech you for to incite your hearts to consider these motives.

1 Because Christ hath conquered the whole World, and it can be no less then Rebellion, and Treason in you to resist or disobey him.

2 He is your right and lawful King, and will you like the Jews refuse your King?

3 Because Christ's yoke is very easy, as he saith himself for encouragement unto men; Take my yoke for it is easy, and my burden, for it is light.

4 If you submit unto Christ, he will free you from all tyranny and slavery you are now under; he will deliver you from Satan, and sin, who now rule over you.

5 Because Christ will have no Successor to call you to an account for your disobedience, and loyalty to him, for he shall abide a King forever, and you shall never change your Lord, for he is the last Monarch, and of his Kingdom there shall be no end.

6 Because that all the love and mercy which the Lord hath revealed to you, and bestowed on you, they are to bring you to obedience unto him.

O consider! what mercies God hath heaped upon you, he hath given you Houses, Lands, Children, Servants, Honors, pleasure, and dominion, and he hath made your enemies to stoop to you; O now what doth the Lord expect from you? but that you should submit unto his Son. The second exhortation is unto you all.

Secondly, If God hath exalted Christ, then do you also exalt him. There is not a more blessed work to be done, (now the work of Redemption is done) then this. You should exalt Christ.

1 Because God the Father hath exalted him; what, will you not be like unto God? What shall be done to the man whom the King delighteth to honor (said Ahasuerus to Haman ) If a man knew what such a one deserved, and though Mordecai was his enemy, yet he must have a hand in advancing him. Oh! but then what shall become of the man whom the King of Heaven delights to honor, and to exalt?

2 It is the work of Angels day by day to exalt Christ; and if those Creatures who are a thousand times more glorious, excellent, and perfect then we are, fall down, and cast their Crowns before the Throne, saying, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing; how much more willing, and ready should we be, for Christ hath done more for us men, then for them.

3 You have been the cause of humbling Jesus Christ, for by, and for your transgressions, he was brought from his Throne (and the glory which he enjoyed with his Father) to suffer reproach, shame, sorrow, and the cursedst death that was, and will you not be a means (what in you lies) to exalt, and honor him whom you have so much abased.

4 You should exalt Christ because that is the way for you to be exalted; know this assuredly, that that which humbled and abased your Savior, will never exalt and honor you. Sin was that (though but yours, and imputed to him) which abased him, and can you conceive that it will exalt you? Oh no! Righteousness exalteth a Nation (saith Solomon ) and God promised, That whosoever would honor him, should be honored by him, 1 Sam. 2.30.

2 Use. The second use is, an use of examination, to try whether we honor Christ, yea or no, and whether we exalt ourselves or him? There be several Scriptures that show how men exalted themselves, as in Dan. 11.14. The robbers of God's people are said to exalt themselves. So it is said of Adonijah, That he exalted himself, saying, I will be King, 1 King. 1.5. Also Ephraim exalted himself, Hos. 13.1. And God complained by Hosea, cha. 11. ver. 7. That none would exalt him. Now that I may a little discover this SELFE-EXALTATION (and the Lord discover it unto you, and the plagues of your own hearts, from the highest to the lowest) This wicked Self comes to be Indited and Arraigned (before you this day) as an Enemy and Traitor to the Crown, and dignity of Jesus Christ, as a destroyer of Nations, and as a Murderer of Souls and Bodies; and as the universal Disease which hath infected all sorts of men. For to find out this Malefactor it is needful that we make strict enquiry, & search, and for that end we will begin at home, or with the Ministers, who (I fear) are not only possessed with this enemy, but out of them it goes forth into all the Land, and from them it hath its original and rise; therefore I think in my conscience that we Ministers are to confess this sin, and to take shame to ourselves for it. And that we may do so, let us consider how we are guilty hereof, I shall hint out some particulars.

1 We are guilty of Self, in our preaching, when we preach ourselves, and not Jesus Christ; contrary to the opinion and practice of the Apostle, who saith, We preach not ourselves but Jesus Christ the Lord, 2 Cor. 4.5.

Obj. But you will say, how, and when is that?

Answ. When we preach human Learning, or the wisdom of the world in the stead and room of the pure Gospel and Word of Christ, or else when we mix and mingle both together, contrary to the Scriptures, which say, That our preaching should not be with enticing words of man's wisdom, but in the demonstration of the Spirit, and power. Or further, when our main work is to prepare a fine piece (as they call it) or a handsome quaint Sermon, or Oration, composed of Divinity, History, ancient sayings, and witty sentences; and all these neatly compiled, and put together like a Posy, and then delivered, and acted like a Play, then the blessed Word of God.

In the Primitive times, and for two or three hundred years after Christ (as a learned and godly man observed) the Ministers of the Gospel spake as the Holy Ghost gave them utterance, but when Antichrist began to prevail, that blessed, plain, and ancient way of preaching was lest and lost, and since even till now men have made a mere trade of preaching, and its become the fruit of study, and brain-knowledge, and the exercise of natural gifts and parts, rather then the breathings and teachings of God's Spirit.

2 Ministers declare that they have much of Self, when they appropriate and assume to themselves a power over the Saints and Churches of Christ, so as to give rules to them, and to impose Laws upon their Consciences; but Paul having a more special Call, professed, That he had no dominion over the faith of the Saints, but was a constant helper of their faith and joy, but never exercised power but with the common consent of the Church where he was.

3 Self appears much in some Ministers by the contempt they show to their brethren, who are younger then they, as esteeming them younglings, and terming them upstart boys, that get up into Pulpits; But let these men consider how unlike Moses they are, who wished that all the Lord's people were Prophets. Secondly, let this be considered by them, that God hath not limited and confined his discoveries to old men, but as Elihu said, There is a spirit in man, and the inspiration of the Almighty giveth them understanding. Great men are not always wise; neither do the aged understand judgment.

Thirdly, such men were once young themselves, and Paul commands that no man should despise Timothies youth. Lastly, young men have the promise of the Spirit as well as old men, Act. 2.17.

Fourthly, Ministers (for the most part) seek their own things, and not the things of Jesus Christ, as the Apostle complains, and it may be said as the Prophet said, That every man looks to his own way, and for gain from his own quarter.

Fifthly and lastly, There is another root of bitterneste, and appearance of Self in the hearts of Ministers (the Lord root it out) that we love men more because they are of our opinion, then because they are Saints, and friends of Jesus Christ. Hereupon we make opinion, and not union with Jesus Christ (which ought to be the ground) of communion, and fellowship one with another. Having briefly shown wherein Self appears in Ministers, I now shall humbly take leave to speak to you who are Magistrates, whom God hath made honorable, and employed in weighty and honorable undertakings. This Self, doubtless is among you also; and if you would take the Candle of the Lord, and search narrowly in your own hearts, you might find this enemy harbouring, and hiding himself in your breasts and bosoms. And for a help herein consider:

1 That Self appears in those who desire and endeavor to creep and get into places of Authority for their own private interests, and gain. They desire their places more then they deserve them, and they look more after their places then their places want them. An example hereof you may find in Absalom, and in his words: O that I were (said he) made Judge in the Land, that any man which hath any suit or cause, might come unto me, and I would do him justice. Many are like the bramble in Jothans Parable, that would rule over the Trees of the Wood, but poor is the service and shelter of a Bramble, fit only to stop a hole in a Hedge; no better are some, that seek (and serve in) places of trust. See whether any of you are guilty herein, or any of your Servants, and under-officers; where-ever this is found it is abominable, and odious.

2 Magistrates seek themselves, when they make the utmost advantage of their places, when they have got into them; as Gehazi the Servant of Elisha, took advantage of getting for himself from Naa man, when his Master refused & denied it. So the case may be with you, that though you yourselves scorn, and despise bribes, and gifts, yet some of your Officers and Servants may take them; but if you do either wink at, approve of, or let such things go unpunished in them, God will impute the same to you as well as unto them; take therefore that blessed Nehemiah for your example, who would not suffer his Servants to bear rule over the people (as former Rulers did) because of the fear of God.

3 This is a sign of much Self, when men will comply with Saints, and seem to be religious out of policy to procure a good name, and esteem among men; as it is said in the eleventh of Daniel, the 34. verse. That many should cleave to the people of God by flatteries. A notable example hereof we find in Ezra, (the fourth Chapter, and the second verse.) of some that came unto Zerubbabel, and to the chief of the Fathers, and said unto them; Let us build with you, for we seek your God, as ye do, &c. But mark the answer; But Zerubbabel and Jeshua, and the rest of the chief of the Fathers of Israel said-unto them, you have nothing to do with us, to build an house unto our God. As for such polititians (that come in the evening of the day, and at the end of the work for their own ends) God will discover, and confound them, with their baseness and perfidiousness.

4 Examine whether you keep, and detain in your hands, that which is due unto others. I do not speak this in way of reflection, or reprehension, but in way of caution, and examination, therefore I beseech you look into your own hearts and see whether it be so or no with you; for as you have many opportunities to enrich yourselves, in these days, so you will not want temptations to improve them for your own advantage: but observe this that of all times, this is not a time to be building our own nests, for either shortly we are like to have enough, or none at all; and honest men shall either share all, or be no sharers at all: but I do not fear the latter.

Fifthly and lastly, men do exalt themselves, when they do oppose the glory of God, and the public good, for their own private, and personal interests; and of this sort there is not a few, who like Demetrius and his fellow Tradesmen, cry out that their Trade and Profession is gone, if such things shall be tolerated, and such and such Acts passed. But woeful is that Profession, or occupation that is maintained by the corruptions of the people.

Having put Magistrates, and Ministers upon self-examination, let us now come to speak a word to the common sort of people. Nay, what I shall further speak in this Use concerns all. Consider then,

1 Whether you do prefer your own righteousness before the righteousness of Jesus Christ; for of all Selfes, this is the most dangerous, and that rock which most men split, and undo their souls at. This was that which did undo the people of Israel of old, and this is that which is like to be the bane of many professors; Oh! therefore I beseech you consider the impurity, imperfection, and insufficiency, of your own righteousuesse to justify, or save you, and look upon that, free and full righteousness of Jesus Christ, and exalt it by believing on it, And submitting to it.

2 Examine yourselves whether you do prefer Christ's will or your own wills. Oh how eager are many in these days, for things that are not in the Scriptures, and to set up Institutions which Christ hath not appointed: Ask what is the will of God, and then what reason you have to obey it? God's will carries reason with it, why it should be obeyed, for it is good, because God commands it, Oh say then as Christ said, not my will but thine be done, and as Paul, Lord what wilt thou have me to do? Thus much for the second Use.

The third Use is an use of Encouragement to althose that endeavor to exalt Jesus Christ: more particularly to you that are in Authority, who may say (as Samuel ) hitherto hath the Lord helped us: and with David, Oh Lord God what is my house that thou hast brought me hitherto? You may call England Jehovah shammah (as the Church in Ezekiel the last verse) the Lord is there. He that will rightly and impartially look, may see that the Lord is not yet departed, and so long as he abides among a people there is no fear, but great hopes (notwithstanding the greatnesle of their sins) that he will prosper and carry on his own work in their hands.

Object: But you will say, How shall we know that the Lord is yet with us, and not departed from us.

Answ. Among many other signs of the Lord's presence, with you, Consider these few.

1 That you yet do those things which are for his glory, your late actions, and your very late Acts testify this, however prejudiced and discontented men, would make those things your sins, which God (I believe) accounts and approves of, as acceptable services done for his glory.

2 Surely God is with you, for his people are with you; You have all or most of the Congregations of Saints in the Nation with you, and for you. And note this that whensoever God doth depart from any Authority, Power, or People, God doth first take away the hearts of his people from them, that they neither approve of them, join with them, nor pray for them: This we find in Samuel, who left Saul. and came no more to see him, and what followed? within a very little time after, the Lord also departed from Saul and became his enemy. I hope I may say of you, as it was said of Judah, That you yet rule with God, and are faithful to the Saints.

3 This is a sign that God is with you, that the Lord puts a spirit of zeal in some of you for a perfect Reformation; and also a spirit of assurance, that God will carry on the Work of your hands.

4 The concurrence of God's Providence in effecting those great things which you have undertaken, both in this land and in Ireland, doth bespeak the Lord to be with you. The heavens smile, and the earth laughs and rejoices at the execution of Justice, yea, some do observe that the Lord hath shown himself more gracious to this land in externals, since you have appeared and acted for him of late so impartiallie and courageously: however some (as the Prophet speaks) will not see the hand of the Lord that is so evidently lifted up.

5 And lastly, This is a sure sign that the Lord is yet with you, because you have decreeed and don nothing against the Saints of God, nor imposed anything upon their consciences, though you have been frequentlie moved thereto. Remember still those many Sermons that you have had to stir you up to be kind to the Lord's little ones; they are (as you once excellently heard, the interest of Nations) and God will deal well or ill with you, as you favor them, or frown upon them, therefore look upon the Saints next Christ, as your safest and strongest sanctuary. Give me leave I beseech you, to put you in mind to be tender also to some tender consciences, who peradventure cannot subscribe and submit to your power and authority, favor them, and be not provoked against them, though some would stir you up thereto, who peradventure have no other ends but to weaken your hands, and to make you more odious to the people.

Object. But some will say, though God hath been hitherto with us, and yet abides amongst us, yet we have many grounds to fear that the Lord may leave us, and that there will be a stop in the work now in our hands.

Ans. Sure the Lord hath not put you upon a work that he means to lay aside, for it is temple-work, and such a Temple-work as hath not been undertaken by any before. The work you are upon tends to set up Jesus Christ, & to pul down Antichrist, fear not therefore, but go on for the Lord will prosper you.

Obj. But peradventure some others will say, sin remains still among us, and God is provoked now as much as ever, how then can the work go on?

Ans. God sometimes takes occasions from the sins of men to show mercy to them, and to spare them. I have time only to name you a few places, Gen. 8.21. Esa. 57.17. Hos. 2.13, 14. Joh. 20.25.

Obj. But that which doth most trouble us herein is, to know whether the witnesses be slain yea, or no?

Ans. 1. Suppose the witnesses were not slain, yet it is an honor to be a witness to Christ, and to suffer Martyrdom for his sake, and in his cause.

2 If they be not slain, yet the time of their slaying and being dead is but short; but,

3 It is more then probable, (yea I am very confident) that they are slain, and have been a slaying all the time and reign of Antichrist; now Christ begins to take his great power, and to reign, and now the Judgment is set, and power put into the hands of the Saints, and one of the ten Horns is cut off, and never to be put on again; yea this year, 1650. that is coming, (according to the interpretation of many, yea most godly Writers upon Daniel, and the Revelation ) is to be the Saints year of Jubilee; and though it be also at Rome a Jubilee this year, (when they are at the height of their pleasure and pride) yet ere long God will visit them to some purpose; therefore up in believing, and be doing, for your Lord is with you. I have three things to exhort you to in three words, and the rather let me mind you herein, because God hath so prospered and blessed you in your Counsels and Armies, and set you up over your enemies:

1 Decree nothing that is unjust; There is a woe pronounced against those that decree unrighteous decrees, and that write grievousness, which they have prescribed. The Lord keep us from sinning by a Law, though we through weakness do daily sin against a Law.

2 The second thing I would mind you of, and stir you up to, is the removing of all such things as are yet offensive to religious people, particularly such Laws as continue in force against them, and all superstitious Relicks, which keep the people still in blindness.

3 Do what you can to satisfy the desires of those that are distressed; as (1) Those that suffered for, and in the Lord's Cause, to whom you have given promises, engagements, and encouragements of relief, and redress. (2) Think upon poor Prisoners, whom you have partly relieved already, but they complain that the remedy is yet too short and insufficient to heal the disease, (as this day I have been desired by Letters from several of them) to move you in. (3) The poor of the Nation (called Beggers) are to be thought of, and not to be suffered (to the dishonor of God, and the shame of the Nation) to be out of a calling, and employment, and many to starve and perish; remove also what oppressions and burdens you can from the necks of the people of the Land, remembering and considering that text in the third of Isaiah the fifteenth verse.

I crave leave for one word more, and it is to stir you up to thankfulness. This day might have been a day of praise as well as of prayer, for God hath given all of us cause of rejoicing, and thankfulness; you that are in Authority bless the name of the Lord, that he hath not suffered you to be broken in pieces, praise him; O praise him that he hath honored, preserved, and prospered you so much. Also let the Ministers bless the Lord, that there is liberty, and a door open for them to preach the Gospel, yea let all people bless the Lord, that they have a breathing and refreshing time; a time of peace, a time of plenty, a time of Christian Liberty to profess Christ, and to worship him according to rule and Conscience; above all let us praise God that Christ is exalted: Also let us bless God for Ireland (yea poor Wales ) that those people that were so contemptible, are like to have the greatest presence of God amongst them. I have done, only I shall pray that the Lord would make you as Ezra, a helper; as Nehemiah, the consolation of God; as Zerubbabel, an opposer of Babylon; & as Eliakim, fathers to the people of this Nation; I doubt not but this Generation, and the Ages and Generations to come, will (as they have cause) bless God for you, and the things done by you in these days.