TO make you see how the Text is exactly suitable to the Time, (as well to the Time when it was written, as to the Time wherein it is read,) It will be needful to entertain you with two such Praeliminary Observables, as without which it is impossible to come at the meaning of the words. And yet the true meaning must be attain'd, as well in their Rational, and Historical, as in their Literal Importance, before I can handle them as I ought, without injustice to the Apostle, or Apply them as I desire, without desrauding the Congregation.

First then you are to take an especial notice, That in the space of fourty years after the Crucifying of Jesus, there was to happen amongst the Jews a famous day of Discrimination, wherein Matth. 24. 40. one was to be taken, and another left. The cruel and the incredulous were to be utterly destroyed, But the persecuted Belie­vers [Page 2] to be remarkably preserv'd from that Destru­ction. Preserved, not onely from that deluge of Judgements, like Mat. 24. 38. Noah in the Ark, (Matth. 24. 38.) But from the mischievous designs of the Mo­saical Zelots, by whom they could never be forgiven their having been loyal unto their Lord. Which fa­mous day of Discrimination, as the Scriptures have expressed in those sublimer sorts of Periphrasis, [ The Kingdome of Heaven, The Coming of Christ, the end of All things, and the Conclusion of the Age;] so in respect of one part, that of deliverance unto the Faithfull, we find it expressed in other places, by [...], The Redemption drawing neer, [...], The Season, [...], See Doctor Hammond (of blessed me­mory) upon the place, and the texts by him referred to. The Day, [...], The Deliverance.] which Deliverance be­ing nearer at the writing of this Epistle, then when they first had embraced the Christian Faith, is therefore the rather introduced with [an [...],] a consideration of the time; and that as an Argument, or Allective, whereby to win them to the duties of this whole Chapter; which Duties that they concern us as we are men of these Times, and relating in particular to our late happy revolu­tion, I foresee an occasion to shew anon.

As this is the first Praecognition, so it naturally af­fords me an easie passage unto the second. For our Apostle having observed certain spots in the Christi­ans which dwelt at Rome, their being invelloped at once with a double darkness, as well of their doings, as of their sufferings, no less asleep in sin, than benight­ed with Persecution, comes early to them in this E­pistle; And here endeavours to awake them, not onely with a Call, but a Reason for it. Because [Page 3] the night doth begin to be less and less dark, he tells them it is fit that they be less and less drowzie. In the very next words before my Text, we have an Apostolical [...], (the very thing that in English we use to call the Cock-crow,) whereby he tells the guilty sleepers, it is more than time that they awake. And the Reason which he gives them is very cogent; [...], for now is our salvation nearer than when we believed. That is to say in plainer terms, our deliverance at present is more approaching, than when we were newly Chri­stianiz'd. It is better with us now, than when we were Neophytes in the Church. But to acquaint them the more distinctly how late it is that he a­wakes them, The Night (saith he) is far spent, and the Day is at hand; (that is) the time of Persecution is now well over, and the day of Deliverance begins to dawn. At the Tyrant Tyberius our Sun was set; At the other Tyrant Nero, 'tis more then midnight; Do but wait for Vespasian, and you will find it break of Day.

Nor does the vigilant Apostle meerly awake them out of sleep, but also desires that they will rise, and instructs them in the method how to make themselves ready. They are to leave off their cham­ber Robes, and make them fit to go abroad; to cast away their Bed-cloths, as onely suitable to the Night; and to appear in such habits, as are agreeable to the Day.

Let us therefore cast off the works of Darkness, and let us put on the Armour of Light.

For a man to preach on this Text, no more is needfull then to explain it. The Text it self being [Page 4] a Sermon, as full and pithy, as it is short. [ The Night is far spent, and the Day is at hand;] There is [...], the double Doctrine. [Let us therefore cast off, and let us therefore put on;] There is [...], the dou­ble Use.

The words apparelling the matter have both num­ber and measure; And the matter it self is as full of weight. From both together it is obvious to ob­serve three Things in this mighty Preacher; His Lo­gick, his Rhetorick, and his Divinity.

We have his Logick in the Illative [ Therefore] which is a note of Argumentation, giving the force of an Enthymeme, though not the form. And yet the form is implyed with more advantage than if ex­prest. The Night is far spent; Therefore night-works and darkness must go away. The Day is at hand; Therefore Light must be welcome to us.

We have his Rhetorick in the Figures, of which the whole is made up. For besides the Isocωla, and Homoiotéleuta of the Text, (that is) the evenness of the members, and musical cadence of every clause; we see the Metaphors in the Period are just as many as the members. The first is borrowed from Darkness, the second from the day; and both in Allusion to two things more (which are very distant,) to wit our Armour, and our Apparell. And yet the whole is an Allegory, most artificially carryed on. For as he begins his holy Trope with the night of trouble and Persecution, so he In Allegoriâ [...]enendum est hoc, ut quo in genere incipi­as, eodem de­smas, aliter consequentia fit turpissima. Quintilian. shuts it up with the light of Peace. Nay, besides all these, the Text af­fords us three figures more. Three (I say) in kind, but six in number. Here is a single Anaphora, A double Epanados, and no less then a threefold Antithesis, by [Page 5] which the terms of the last clauses (and there are three Terms in each) are thus oppos'd to one ano­ther; Darkness to Light, Works to Armour, and Casting off to Putting on.

After the Logick, and the Rhetorick, observe the Divinity of the Apostle; To which his Art is but the Handmaid, and made to serve. Here is a sea­sonable Advertisement, and a most usefull Inference. And each of these is twofold, exactly looking one on another, even as face answers face in a perfect Mir­roir. Observe how the later is strongly inforc'd out of the former. Since the night of our sufferings is now far spent, what have we to do with the night of sin? And since the day of our deliverance is hard at hand, what should we do but Vers. 13. walk honestly as in the day? The night of Errour and Disorder is now well over; Let us therefore cast off the works of dark­ness. The day of mercy and Restauration begins to dawn; Let us therefore put on the armour of light. Let us Eph. 5. 8. walk in the light, as becomes children of the light. Let our light so shine before God and men, that men may see our good works, and God reward them. That men may see our good works, and glo­rifie God in this present world; That God may see our good works, and glorifie us in the world to come. Thus you see Saint Pauls Divinity, and way of teaching.

It is indeed a whole body of his Practical Divinity, how ever summ'd up in so small a System. For the whole Duty of a Christian doth consist in two things; first (by way of privation) in casting off the works of Darkness, in denying ungodliness and worldly lusts; next (by way of Acquisition) in putting on the armour of [Page 6] light; Living soberly, righteously, and godly in this pre­sent world. Tit. 2. 12. For so the Apostle explains himself in the two verses after my Text. Let us walk honestly as in the Day. And how must that be? why first he tells us in the Negative, Not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying, not in any of those things which were yesterday forbid by his Majesties excellent Proclamation; (for these are some of the works of darkness, the very worst use that men can make of a Deliverance,) next he tells us in the affirmative, It must be by putting on the Lord Jesus Christ; By stick­ing close to his Precepts, and taking a copy from his example; by having a fellowship with his death, and a conformity to his sufferings; For this is here meant by the Armour of Light.

And each of these is improved by three main cir­cumstances. First by the union of the one with the other; they are not set with a disjunctive, that we may take which we please, [Let us cast off, or let us put on,] as if the one would serve turn without the other; But tyed together with a copulative [Let us cast off, and let us put on,] neither of them must go alone. We stand obliged to do them both by in­dispensible necessity, nor must we flatter our selves that salvation is to be had upon easier terms. Se­condly by the inforcement of both together, from the seasonable conjuncture of our affairs. For because the Night is far spent, we must divest our selves of darkness; And because the Day is at hand, we must apparell our selves with light. Thirdly by the order in which these duties are to be done, we must not put on the Armour, before we cast off the Works; But [Page 7] cease from dishonesty in the first place, and talk of godliness in the second. For a godly Knave is a contra­diction in Adjecto. The [...] hath the Prece­dency, we must begin with casting off whatsoever is contrary to virtue; And then comes in the [...], we must proceed to the putting on whatsoe­ver is opposite to vice. We must not hope to serve two Masters, Matth. 6▪ 24. (which our Saviour tells us is impossi­ble, and which yet hath been the project of some years past,) erecting a Church for the one, and also a Chappel for the other; But first of all we must ab­horr, and forsake our Mammon, that so we may ra­tionally endeavour to cleave with steadfastness unto God.

Thus you see how the Text is ravelled out into Particulars. And were I not really somewhat afraid to spend too much of my time in a mere division, I would presently winde up all into three great Bot­toms. Whereof the first would provide against Hypocrisie, the second against Indifferency, the third against fainting, as also against Procrastination. And when Provision shall have been made for these four Things, not onely zeal and Syncerity, but also di­spatch in our amendment, and perseverance unto the end; I know not what can be wanting either to sa­tisfie the Text, or to Edifie the souls of a Congre­gation.

But before I come to handle the usefull Inference of the Apostle, (which to do, will be the business of more then one or two Sermons,) the time doth prompt me to make Advantage of his most seasona­ble Advertisement, out of which he doth fitly de­duce his Inference. So opportune is the Advertise­ment, [Page 8] as well to these, as those Times, that I may say in the very language (though not in the very sense) of our Blessed Saviour, This day is this Scri­pture fulfilled in our Ears. Luk. 4. 21. For,

We have had both our Jews, and our Gnosticks too; And are in the highest degree of hope, to be rid of both. Not (I hope) by their destruction, (like that alluded to in my Text,) but by their happy conversion and union with us. For mutual love, as well as loyalty, is the thing that this Chapter doth chiefly aim at. It presseth earnestly for loyalty, from the first verse unto the eighth. And as earnestly for love, from the eighth verse unto the end. By una­voidable implication it presseth for love through­out the whole, but most expressly and on purpose in no less then four verses, to wit, the eight, the ninth, the tenth, and the thirteenth. We must not Insult over our enemies, though we ought to give thanks for their disappointment. The mouth of wickedness will be stopt, when men shall see us the humbler for our advancement. The noblest benefit of a conquest, is the opportunity to oblige. Rejoyce not (saith Solo­mon) when thine enemy falleth, nor let thine heart be glad when he stumble [...]h, lest the Lord see it, and it dis­please him, and he turn away his wrath from him. (Prov. 24. 17.) From whence it is obvious to collect, That to Insult over our enemies may do them good; but all that we can get by it, is God's displeasure. The grea­test care is to be taken in the present dawning of our day, that it be not overcast with an utter dark­ness. We have already had a long and a tedious night; (though not so long as the Apostles by twenty years,) A Night of sorrow and oppression; A Night of dis­order [Page 9] and confusion; A night of Ignorance and Errour; A night of Error in judgement, and practice too; To summ up all, we have been seiz'd with a night of suffering, which we had drawn over our selves by a Night of Sin.

It is so far from my purpose, to make or widen the wounds of any, that you will see, (before we part) I do intend nothing but Healing. But I must make an application, as well of the Night, as of the Day; or else the parallel expected will be imperfect. And as 'tis reckon'd the greatest happiness, to be a­ble to say we have been miserable; (nay and St. Gre­gory call'd it a happy sin, which gave occasion to such a Remedy, as the coming of Christ into the world:) so 'twill be usefull to reflect upon the darkness of the night, which (by the blessing of God) is so very far spent, the better to relish the injoyment of the glorious day which is now at hand. —Haec olim meminisse juvabit. To recount what we have suffer'd, is no more then to consider how much we are able to forgive; and for how great a deliverance it stands us upon to be thankfull.

When we were dull, and in the dark, and knew not the Happiness we injoyed, whilst we injoy'd it; when we could not away with so hard a lesson, as the 1 Pet. 2. 13, 14. submitting our selves for the Lords sake, whe­ther to the King, as Supream, or unto Governours, as sent by him, and whether those that were sent, were Ecclesiastical, or Civil; when it seemed to us a Pa­radox, that 'tis the liberty of the subject to live in sub­jection unto the law, and therefore in loyalty unto him, whom to obey for conscience sake is the happiest Cappado­ces, (inquit Strabo) [...]. Strab. l. 12. p. 540. c. free­dome; [Page 10] I say when this Lesson would not otherwise be learnt, God sent us to School to a civil war; the se­verest Praeceptor, by which poor Scholars could be instructed. Thucdy. l. 3. p. 227. [...] &c. So it was call'd by Thucydides, [...] A violent Schoolmaster, and such we found it by sad experience. For it rigidly taught us through the mouth of the angry Cannon, and gave us terrible admonitions upon the point of the sword. A lying spirit went forth into the mouth of the Prophets, In­spiring the Isa. 14. 23. [...] Polyb. l. 6. p. 458. meanest of all the people to affect Do­minion over the mightiest; and never ceasing to blow the coals, which they had kindled within the Bram­ble, untill they saw it had devour'd the lofty Cedar. A Church forsooth was to be swept, (but with the Beesome of destruction) though the best Reformed in all the world; and because the very Beesome was the uncleanest thing in it, it could not choose but be the fouler for being swep [...]. Nay all the foundations of the earth did presently grow out of course. In the whole body of the Kingdome there was little to be seen, but wounds and bruises. For our Politick Chirurgions did so follow the Letter, in opposition to the sense of the Poets Rule; as to have saw'd off most of the soundest members, which were —Immedi­cabile vulnus ense reciden­dum— incurable indeed, by being faultless. Before the murdering of the King, who was the head of our Common mother, they garbled both the Universities, which were the eyes. This was the wit of their Impiety, first to pluck out her eyes, that she might not see them cut off her head. They did not onely (like Alcides) cruelly bite their mothers Breast, But (like Nero) rip up her bowels. Not onely (like Tarquinius) summa papavera am­putare, lopp off the chieftains of the Nation, but [Page 11] like Procrustes) cut off the feet too. The publick calamities were extended, from him that sate upon the Throne, to him that laboured at the Plough. And if we extend our consideration to the Preparedness of their minds, had all that were faithfull in the land had no more then one neck, those Caligula's I allude to had cut it off at one blow. Nay in one sense at least I may say they did it. For the head of the Parliament is declared by law to be the King; and the Parliament (we know) is a kind of whole Na­tion Epitomiz'd. And so to cut off the King, was to behead the Parliament; which, what was it in ef­fect, but to cut the Throat of the English Nation? Now if we consider the Revolution, by which we all are transported with joy, and wonder, and doe compare it with every part of that Politique — [...],— [...]. Polyb. Megalop. l. 6. p. 456, 457, 458. wheel, (that [...], as Polybius calls it,) with which this disgraced and glorious Kingdome hath been both tortur'd, and turned round; we can­not but hope that many thousands have found so good an effect of their late Collyrium, that they are not onely quicker, but singler sighted then here­tofore; and do make such severe expostula­tions with themselves, as not to need any other censors.

[Page 12] With how vast an expense of blood, and conscience, and as well of Publick as Private Trea­sure, did we buy the sad Priviledge of Paying As­sessments and Excise? How much Pains were we at, to purchase the means of our being Misera­ble? What a doe did we keep to find out a way to our undoing? we felt an eminent Decay of Publick Honour, as well as Trade; A Decay of Religion, because of Unity; A Decay of what not, unless of that that decayed on every side? Nay the more our sinews were shrunk up, and by how much the weaker our shoulders grew, by so much the more were we laden with heavy Bur­dens. There was inflicted on many thousands a Tast of scarceness; and a sight of the Plague, though not of Pestileuce. For when did we see a new year, which did not bring along with it a new Disease too? 'Tis true indeed that many of us had great injoyments; But how many others had right to greater, who yet were reduced to none at all? And all we had being precarious, at the lustfull disposall of fellow subjects, we knew not how soon we might be drown'd in the deepest want, how much soever (for a Time) we might swimme in Plenty. Nay even then we were to count it our real miserie, that we could see, and deplore, but could not Remedie other men's.

Such was the Darkness of the Night, which now doth serve to commend the Day. The Day by whose light we can see to read, (what was hid from our eyes when we sate in Darkness, when the great Lamps of the Church were cruelly hid under [Page 13] a Bushel, and even He was taken from us, who was the light of our eyes, as well as the Breath of our nostrils,) I say by this light we can see to reade, That our Liberty doth consist in a faithfull Discharge of our Allegiance. That 'tis the Inte­rest of the subject, Not to be able to Rebell. That the Prerogative of the King is the Peoples Privi­ledge. That to lessen his Power, is to betray their Rights. For unless he is able to crush, and injure, he is not able to defend, and protect his subjects. Any Tyranny will be better, than that of a prospe­rous Rebellion, by how much one is less grievous then many Tyrants; And a Temporary Mischief, then a perpetuall Inconvenience.

Blessed be God that we can say, (at least as far as our Apostle;) that our Dark state of misery is fairly vanish'd, and that the Light doth begin to shew it self in our Horizon. But so far are we yet from our full Meridian, that it will never be Day with us, (I mean, not a glorious uncloudy Day,) till Magna Charta shines forth in its na­tive Lustre. And it appears by Salvae sint Episcopis o­mnes Liber­tates suae. Mag. Chart. c. 1. & ult. Magna Charta, that all the Rights of the Church are the chiefest Liberties of the Subject. To be but capable of the Honour, the 1 Tim. 5. 17. double honour of the Clergy, (to wit, the Reverence, and the Revenue,) is an emi­nent part of the Lay-mans Birthright. I pray be pleased to consider, what is not every day ob­serv'd, That all the Dignities and Endowments, which do belong unto the Church (at once by the Statutes of God and man,) are so many Rights which appertain to your childrens children▪ I must [Page 14] not here be thought to forsake my Text; For if you compare it with the Context, (especially from the first, to the eighth verse of this Chapter,) you will see the great fitness of all I say, and that my Text cannot be satisfied, unless I say it. For he that saith in this place by the Spirit of God, Let e­very soul be subject to the higher Powers, Rom. 13. 1. doth also say by the same Spirit, Obey them that have the Rule over you, Heb 13. 7, 17. who have spoken to you the word of God, and who do watch for your souls, as those that must ren­der an Accompt. And the Interest of the former is so entwisted with the later, That untill our Bi­shops receive their Right, though we are glad to have our King, we may rationally fear we shall not hold him. For ask (I beseech you) of the dayes that are past, Deut. 4. 32. and ask from the one side▪ of hea­ven unto the other, if ever there were any such thing as This, that a King could be happy without a Bishop? Lord! What an Epocha will it make in our future Kalendars, when men shall reckon from this Year, as from the signal Year of Resti­tution? But then (like that which Saint Peter mentions, Acts 3. 21.) The Restitution is to be ge­neral, as well to God, as to the People. And you will find in Magna Charta, (which doth deserve to be imprinted in all your memories) That all the Rights of the Church were entirely granted unto God; They were granted unto God, and that for ever. Now of so sacred a force is the word [ For ever,] That if a Statute shall be made against the Liberties of the Church, The Law of the Land hath provided against That Statute; And by an [Page 15] Anticipation declares it Null. See the first and last Chap. of the 42. of Edward the third. Shall I guesse at the cause of so great a Caution? It seems to be as for other Reasons, so in Particular for This; Because to alter that Government, was as well a­gainst the Kings Oath, as against the Oathes of both Houses, which swore the Right of his Supremacy, as well in all Ecclesiastical, as Civil causes. Be­sides that in the Judgement of the most eminent in the world (for depth of knowledge in holy things) The order of Bishops is by Divine Instituti­on. And if it is so in good earnest, it will be dan­gerous to deal with the Laws of Christ, as we reade Cum ad­versus Rem­publicam La­cedamonio­rum conspira­tionem ortam noctu compe­risset, Leges Lycurgi con­tinuo abroga­vit, quae de Indemnatis supplicium sumi vetabant. Ʋal. Max. lib, 7▪ cap. 2. pag. 208. Agesilaus once dealt with those of Lacedaemon, which he pretended onely to abrogate, that he might not break them. But whether so, or not so, a thing in Being and debate is to pass for good, un­till the Dispute shall be fairly ended. And if an Errour must be adventur'd on either hand, Religi­on tells us, it ought to be upon the Right.

Would any know why I insist upon such a subject in such a place? my Reasons for it are plainly These.

First, I insist upon such a subject, because my Text (as I said) doth exact it of me; And because 'tis my duty at least to wish, That the day breaking forth may be full and lasting; That the Repentance of the Nation may be impartiall, and so to our SO­VERAIGNS RETURN, there may be added his continuance in Peace and safety. I say in safety, not more to his Person, then his Posterity. Not in­safety [Page 16] for a season, so long as men are well humou­red, but so long as the Sun or the Moon endureth. And then for you of this Place, who are an ho­nourable part of the English Nation, that which I take to be your Duty, I think is your interest to endeavour. The most I am pressing on you is this, That you will labour for the means of your being happy. If you think you cannot be happy, with the establishment of the Prelacy, I shall pray you may be happy, at least without it, and also wish I may be able to pray with Faith too. Onely as of­ten as I reflect on King JAMES his motto, [ No Bishop, no King,] and withall do consider its having been verified once, and before our eyes, I think it my duty to desire, it may not be verified any more: But that it may rather be here apply­ed, what was spoken heretofore of the Spartan Lawes, [ ut semper esse possent, aliquando non fue­runt.] They onely ceased for a Time, that they might continue to all eternity. These are sincerely the very Reasons for which I insist upon such a sub­ject.

Secondly, I do it in such a place, because I look upon This Assembly, as on the Head and the Heart of the Royall City. I look on the City, as on a Sea, into which the main stream of the nation runns. E­ven the Parliament it self hath such a respect unto the City, that if you plead for God's Spouse, as you have done for his Anointed (for which your names will be pretious with late posterity,) if you shall supplicate for a Discipline which is as old in this land as Christianity it self, and stands esta­blished in Law by thirty two Acts of Parliament, [Page 17] and without which you cannot live, unless by living under the breach of your greatest charter, they will not only be apt to grant, but to thank you also for your Petition.

Having gone thus far in prosecution of the Ad­vertisment, That the Night of our suffring is fairly spent, and that the day of our injoyment begins to dawn; And having directed unto the means, (with submission be it spoken to all Superiours,) by which our Day is to be lengthned, not only into a year, but into an Age of Jubilee; to be made a kind of per­petuall Sabbath, a Day of Rest from those works, which either wanted Light, or were ashamed of it; which either borrowed Darkness for their Cover, or else which owned it for their Cause; I humbly leave what I have said to his acceptance and disposall, in the Hand of whose Counsell are all your Hearts. Tis more then time that I proceed to the general use of this advertisment; to which I am prompted by the word [ Therefore] as 'tis a word of connexion betwixt the duty and the deliverance.

Our Apostle does not thus argue; Because the Night of Oppression is now farr spent, and the day of deliverance is hard at hand, Let us therefore injoy the good things that are present, let us stretch our selves upon beds of Ivory, let us crown our selves with Rose-buds, let us drink wine in bowles, and let us dance to the sound of the viol, let us leave tokens of our joyfulness in every street, let none of us go without his share of voluptuousness, for this is our portion, our lot is this: I say he doth not thus reason, (like the swaggerers and Hectors in the second chapt. of Wisdom, and in the sixt of the Prophet A­mos.) but on the contrary, That the serious con­sideration [Page 18] of an approaching deliverance should be a double enforcement to change of life, for such is evi­dently the force of the particle [...], as that looks back on the [...] Because the night is farr spent, and because the day is at hand, [...], let us therefore cast off those works of darkness, and let us therefore put on the Armour of light. As if he should have said, At this very Time, and for this very reason, let us live better lives then we did before, let us buckle up close to our Christian duties; The Reformation of our manners will be the properest Answer to such a bles­sing. Such also was the Reasoning which Moses used to the People Israel. Did ever people hear the voice of God, as thou hast heard and live? (Deut. 4. 33.) Thou shall keep therefore his statutes, that it may go well with thee (v. 40.) so again Deut. 8. 6, 7. The Lord thy God bringeth thee into a good Land, Therefore thou shalt keep the Commandments of the Lord. Such was the reasoning of Zacharie in his divine Benedictus, That the use we are to make of being saved from our enemies, Luke 1. 71. 74, 75. and from the hand of all that hate us, is to serve the Authour of our deliverance, in holiness and righte­ousness all the dayes of our life.

What now remains, but that we go, and do like­wise? Not arguing thus from our late great changes; Because the Night of our suffrings is well nigh spent, and the day of Restitution is hard at hand, let us there­fore put from us the evill day, Amos 6. 3. and cause the seat of vio­lence to come neer, for now it comes to our Turn to oppress the poor, and to crush the helpless, and to call Our strength the law of Justice, Verse 6. let us never so much as think of the afflictions of Joseph. Let our joy run out into debaucherie, and surfet, into the braveries of [Page 19] vanity, and the Injoyments of our lust; or at the best let us express it, by the making of Bonfires, and Ring­ing of Bells, by solemn drinking of bealths and casting of Hats into the Air, whereby to make the World see that we are glad rather than thankfull, But let us ma­nifest on the contrary (and let us do it by demon­stration) that we are piously thankfull, as well as glad. Because the Day of good things breaks in upon us, Let us Therefore offer to God thanksgiving, Psa. 50. 14. and pay our vowes unto the Lord. Our Vowes of Allegiance and Supremacy, Our Vows to assert and maintain our Charters, Our Vows to live according to Law and obey the Canons of the Church. But above all let us pay him our Vow in Baptisme, by forsaking the World before we leave it, by subduing the Flesh unto the Spirit, by resisting the Divel untill he Flyes. James. 4. 7. That whilst God is making all new without us: we may not suffer our Hearts within us to be the only things remaining Old; But rather (on the contrary) that we may prove we are in Christ by that demon­strative argument of our becoming new creatures; which untill we do become, we cannot possibly be in Christ, 2 Cor. 5. 17. Do▪ the two Twin Blessings of Peace and Plenty, which have been (for many years) at so low an ebb, begin to flow in upon you from every quarter? Then let not your souls be carried away with the pleasant violence of the Tide. Let not any Man seek great things for himself, but rather study to deserve then to injoy them. Make no provision for the Flesh, whereby to fulfill the lusts thereof: but put ye On the Lord Jesus Christ; and adorne his Doctrine, by a conformi­ty to his Life. Put on his Modesty, and his Tempe­rance in a perfect opposition to rioting and Drunken­ness, [Page 20] put on his chastity and his purenesse in opposi­tion to chambering and wantonnesse, put on his bowels and his mercy in opposition to strife and envy.

You know I told you in the beginning, that Loy­alty and Love are the two grand duties, at which this Chapter doth chiefly drive. And having been instant for the first in the former part of my discourse I think it a duty incumbent on me to be as urgent for the second. For Love is part of that Armour, my Text commandeth us to put on. Nay considering that Love is the fulfilling of the Law (in the next verse but one before my Text) the armour of Light May be said to be the armour of Love too. Love must needs be [...] the whole armour of God, Eph. 6. 13. in as much as it comprehendeth the fulfilling of the law. As one Scripture tells us that God is light, Gal. 5. 14. 1 Joh. 1. 5. 1 Joh. 4. 8. so another tells us, that God is Love, and therefore the Children of light must be the children of Love too.

Then let the same minde be in us, which was in Christ Jesus, 1 Pet. 2. 23▪ who when he suffered, he threatned not, but com­mitted his cause to God who judgeth righteously. And let us prove this mind is in us, by our forbearing one another, forgiving one another, Even as God for Christs sake hath forgiven us. Eph. 4. 32. As we are stones of that temple in which the Head of the Corner is Christ himself, He meant his Blood should be the Cement, to fasten e­very one of us to One another, and all together unto himself. And since we see that Disloyalty, is taking it's leave throughout the Land, lets rather shut the Door after it, by (Love and Unity) then (by brea­ches and Divisions) open a way for its Return. Let us effectually make it appear, by the modest use of our Injoyments, Pacem Bello quaesitam esse, That we fought [Page 21] only for peace, and Contended only for Union, that the end of our strife, was our agreement; that we aimed at truth, rather than victory; or rather at the victory of Truth and Righteousness. Let our gene­rous deportment become an evidence, that as the greatest of our calamities could not bow down our heads, so the greatest of our injoyments cannot trip up our heeles; That as Crosses could not deprive us of Hope and comfort, so the Tide of our Prosperity shall but illustrate our Moderation.

But above all let us distinguish betwixt our weak and our wilfull Brethren. Jude 22. 23. Of some (St. Jude saith) we must have compassion, making a difference. But Others (he saith) we must save with fear, pulling them Out of the fire, That is, we must save them even by making them afraid. 2 Cor. 5. 11. We must shew them the ter­rors of the Lord and fright them out of the way to Hell. We must in any wise rebuke them, Lev. 19. 17. and must not suffer sin upon them. It is a rule amongst Musitians, that if a string is but True, 'tis to be cherisht, though never so grosly out of tune; but to be broken, if it is false, be­cause incapable of amendment. Some are so Scandalous that we must not receive them into Our House, 2 Joh. 10. 11. nor bid them God speed: For to bid them God speed is to partake of their Evil deeds. (2 Joh. 10. 11.) But there is nothing more Barbarous than not to hold from the breaking a bruized reed, Isa. 42. 3. or from the quenching a smoaking flax. Mat. 12. 20. Nothing but Pardon belongs to Peni­tents although they may have sin'd against us no lesse then seventy times seven. Mat. 18. 22. It is an excellent passage in Herodotus, that whilst Craesus was brewing vengeance against the murderer of his Son, Adrastes being the man that had kill'd the Son, presently threw him­self [Page 22] down at the Fathers feet; and in the bitterness of his soul past such a sentence upon himself as even melted the very bowels of an inraged King, who straight brake forth into this expression [...]. Herodot. l. 1. p. 17. Friend (saith he) I am reveng'd; thy severity to thy self hath made me kind. And I think it fit that thou shouldest live, for think­ing it fit that thou shouldest dye. If we have failed heretofore in so great a duty, let us learn from that Heathen, to love our enemies for the future. And since it is dangerous not to love them, Heb. 12. 29. in as much as our God is a consuming fire, let us love them at least in our own defence. Have they persecuted us, when it was in their power? Let us the rather not hurt them, when 'tis in Ours. For to Imitate their courses is to approve them. But [...] (as Arrian speaks) not to be like them in what is evill, is the most generous kind of revenge, Eccles. 12. 13 and conquest. Now then (if you please) Hear the sum of the whole matter. We must demonstrate to our enemies by the most practicall way of arguing, That the night of sin is farr spent, and that the day of our Amendment begins to dawn,; 2 Pet. 1. 19. that the Day-star (in St. Peter) is arisen in our hearts; that we are Followers of Christ, Joh. 13. 15. and resolved to do, as he hath given us an example. Which was not to call down Fire from heaven, Luk. 9. 54. much less to conjure it up from Hell, but to call Judas Friend, Mat. 26. 50. whilst he was executing his treason, as well as Divel, whilst he design'd it; nay to lay down his Life, even for them that took it away. Now since he is (what he calls himself) the light of the World, and as well our armour, as our apparel, St. Paul did fitly explain his precept for putting on the armour of Light, by that of putting on the Lord Jesus [Page 23] Christ. This is the use we are to make of the Nights going away, and the dayes approach, if I may not ra­ther say its presence with us. This is our practicall, and vitall (not verbal) Oratory which next to the pleading of the Spirit who helpeth our infirmities, Rom. 8. 26. and maketh intercession for us with groans which cannot be ut­tered,) is the only Oratory with God, that will be powerfull to perswade him to pass our Hopes into Fruitions, to crown our Fruitions with an increase, to blesse that increase with a long contiuuance, and so to sanctify to us our temporal things, as that we may not fall short of the things Aeternall.

This is the rationall importance of the word There­fore in my Text, as 'tis a particle of connexion betwixt our Duty and our deliverance.

Now that the Duty of keeping close to the Com­mandments of Christ (by casting off all our works of Darknesse, and by putting on the whole armour of light) should be inforced upon our souls from the consideration of the Time, [a Time of Peace, and Prosperity, succeeding a time of Persecution; a very bright Day, after a very Dark Night;] I shall the rather proceed to prove by the several Reasons of the thing, because the Reasons making for it, will be also the motives inducing to it. They will not only clear the Truth, but advance the practise of my Assertion.

The first Reason is, Because it is generous, and no­ble, to amend our lives with our condition; and ra­ther out of gratitude, then sordid fear. It was and will be the greatest glory of Titus Vespasian, (a­bove the rest of the Roman Emperours) that he was moulded by his Empire from the worse to the better; from having been a very cruel and a very proud per­son, [Page 24] to be as eminently mild and humble too, as if he had listen'd to the precept in Ecclesiasticus, and made his Practice an Answer to it, Ecclus. 3. 18. [ My son, the greater thou art, humble thy self so much the more.] Happy is the Man that can say with David, It is good for me that I have been in trouble. Ps. 119. 71. But he is the Man of a rarer happiness, who is inwardly the better for having pros­per'd. Tis very much worthier of a Christian to be led by Gods favour, then to be driven into duty by his severity. A well natur'd people, upon the receiving of a blessing, will be apt to bethink themselves (with David) by what expressions of their gratitude they may signifie their sense of their Obligation. [...]; Philo [...]. p. 552. Quid re­tribuemus? what shall we render unto the Lord for all his benefits bestowed upon us (Psal. 116. 12.) which of his greatest enemies shall we make a sacrifice to his wrath? what monstrous sin shall we mortifie? what darling lust shall we subdue? how shall we honour him with our lives? and give him thanks by our Refor­mation? shall we despise the Riches of his forbearance, because he is willing that his forbearance should allure us to Repentance, and not that his Judgments should fright us to it? shall we presume to be evil, because he is good? And offend the more boldly, because his grace doth so much abound? No, we will not (for shame) abuse his love, and corrupt our selves with his indulgence. Nor will we (in pitty to our souls) pollute our selves with his gifts, or sin away his graces and mercies to us, by making them serve to incense his Justice. But by how much the greater his mercies are, by so much the more will we tremble to provoke the eyes of his glory. Because we find by so late experi­ence, He is a God ready to pardon, swift to shew mercy, [Page 25] and slow to wrath; we will endeavour to let him see, we are a people ready to serve him, swift to ask him forgiveness, but slow to sin. Thus you have the first Reason of the word Therefore in my Text, as tis a par­ticle of connexion betwixt the duty and the deliverance.

The Second Reason is, because he will otherwise repent of his favours to us, & will punish us the more, for sining against such Obligations. We ought to look upon our priviledge with Fear and Trembling: for that which heightens our dignity, whilst we attend to Gods service, doth also aggravate our doome, whilst we neglect it. The very things which make us capable of greater happiness than others, may accidentally fit us for greater ruine. Remember those Words of our blessed Saviour, [ Luke 10. 15.] And thou Capernaum which art lifted up to hea­ven, shall be cast down to hell. Whereby it is intima­ted unto us that God will punish Malefactors, as well in respect of the mercies they have received, as in respect of the sins they have committed. When we shall all appear before the judgment seat of God, 2 Cor 5. 10. to answer for the things which are done in the body, we then must render a strict accompt, what use we have made of our deliverance, in how many respects we are the better for all that good that is done unto us.

The third Reason is, because our dangers are grea­ter in time of Peace and Prosperity, then in time of distresse and persecution; and so we have need of the greater caution. Agur prayed against poverty for fear of stealth; but he prayed against riches for fear of atheism. Prov. 30. 8, 9 If Jesurun wax fat, he falls a kicking, and quite forgets the God that made him. [ Deut. 32. 15.] If Nabal is drunk with the prosperity of sheering the Innocent and harmlesse Sheep, it is no time to tell him, [Page 26] that either David or God is Angry. Nay David him­self, in his prosperity, began to boast he should never be moved [Psal. 30. 6.] From fulnesse of bread ariseth Idlenesse, and Pride; and those (we know) were the sins of Sodom. When God rain'd Manna upon his people, and gave them all that they desired, Then [saith the Text] they were not estranged from their lusts. But when he slew them, they sought him and en­quired early after God. [ Psal. 78. 24, 35.] If e­ver any mortall was [...], and [...], (that is) the White boy of Fortune and speciall favorite of the Fates, (as the heathens phras'd it) the Youth of Macedon was sure the Man. But though he could not be overcome by the strength of all Asia, he was by the Weakness and softness of it. Twas this made Cato cry out in Livy, Ne illae ma­gis res nos ceperint, quam nos il­las. Liv. lib. 34. p. 849. Quo magis imperium crescit, eo plus horreo. The more our Territories increase, the more I trem­ble; for fear the Kingdoms which we have taken, do prove indeed to have taken Us. He knew that where the Soul is not commensurate with the successe, the Pride arising from the victory doth so defile and sully the glory of it, that the prize may be said to lead the Triumph into Captivity. It is so naturall for a man to be transported with prosperity, that it extorted from Moses an extraordinary caveat, before he could safely admit his people to the delights of Canaan. When the Lord thy God shall have brought thee into the Land, Deut. 6. 10, 11, 12. See Deut. 8. 10. to 18. to give thee great and goodly Cities, and houses full of all good things, Then beware that thou forget not the Lord, which brought the out of the land of Egypt [ Deut 6. 10. 12.] and so again in the 8 chapter, when thou hast ea­ten and art full, and hast built goodly houses and dwelt therein, Then beware least thine heart be lifted up, and [Page 27] thou forget the Lord thy God, which brought thee out of the house of Bondage. Tis a dangerous thing to be im­paradis'd on Earth, because in every such paradise there lurks a Serpent.

The Fourth reason is, Because it is better to have a conquering, then an untempted Innocence. To live exactly in despight of solicitations to the contrary, is more thank-worthy and more Rewardable, then only to want the Importunity or Opportunity to offend. A man may easily be submissive, whilst he is under a per­secution, and study compliance, when he is worsted. But 'tis as laudable, as it is difficult, if we who sought even for victory, whilst we were trodden under foot, shall sue for peace in our Prosperity. That which makes us most high (in the sight of God) is our Hu­mility; for which there is hardly any place in our Humiliation. But the Taller any man is, by so much the lower he hath to stoop,; and so 'tis the Benefit of success, to be Remarkable for Modesty and Moderati­en. That especially is the season wherein our Armour of light is of most honorable Employment, when the Prince of darkness hath most auxiliaries within, and our Lusts are made Ablest to warr against us.

The fift Reason is, because there is no other way whereby to prevail with God Almighty, both to complete that happiness he hath begun, and to con­tinue it to us when so compleated. I say to compleat it being begun, because the night is farr spent, but not quite over; The day is dawning, or at hand, but not ar­rived at its Meridian. Gods Anointed is setled, but not his spouse. Many are sorry for their sacriledge, but do not earnestly repent; Or they repent a fair way, (as farr as Ahab) but not (with Zachae the [Page 28] Publican) as far as a four fold Restitution. Many who sinned out of Ignorance in a very high and hainous man­ner, do stifly argue their being Innocent, from their not apprehending that they were guilty. But (because Repentance is better for them, then a meer Tem­porall Impunity,) they should be intreated to consi­der, and put it a little to the question, whether their Ignorance was not caused by the Previous Dominion of some great Prejudice, which had also its Rise from some Reigning sin. Alas! The Jews were too guilty of killing Christ, although they knew not what they did; for had they known him, they would not have crucified to themselves the Lord of glory. But yet I say they were guilty, because their Ignorance was not invincible. It was their guilt that they were Ignorant; they might have known what they did, if they had not stood in their own Light. If men will either wink hard, or fling dust in their eyes, It is not only their Infirmity, but their fault that they are blind. Saul the Pharisee was excused indeed a Tanto, for having blasphemed a­gainst God, and also persecuted the Church, because he did it in Ignorance, and unbelief; But however it did alleviate, it did not nullifie his sins; For to become the Apostle Paul, he stood in need of a Conversion. Now if we do not only earnestly, but also rationally desire to see a sutable end, (or rather no end at all) of these fair Beginnings, Sueton. l. 2. c. 22. p. 66. that the Temple of Janus may so be shut by our Augustus, as never more to be open'd by a­ny Caesar, Florus l. 4. c. 12. p. 136. and that this Day of our Deliverance may never more be overcast with a cloud of darkness, but happily lost into Eternity; we cannot better give Thanks to God for the present breaking in of our glori­ous day, then by an annuall day of Fasting for the cla­morous [Page 29] sins of our tedious Night. I mean the Pro­fanation of Holy Places, the sacrilegious perversion of Holy things, the monstrous Harmony of Oaths, which some have fancied to arise from the greatest discord, the effusion of innocent, and (not only so, but of) Royal blood, with all the Preparatives and attendants of that unspeakable Provocation, which of it self doth deserve (and that for ever) a monthly day of Humiliation. [...]. Philo p. 501 cenfer. cum Num. 25. & Num. 31. 16. It was the policy of Balaam (saith Philo the Jew) to make the Moabitish Women sell the use of their flesh to the Hebrew Men; and that for no other price, then their sacrificing to Idols. As knowing that the Hebrews were not otherwise to be worsted, then by their own breaches of Gods Comman­dements. And we know not how soon our dawning day may grow dark, if we do not cast off the works of darkness. Which implies a good reason for the word therefore in the Text, as 'tis a particle of con­nexion betwixt the Duty and the Deliverance.