at all It is true there were not such plain and evident Discoveries to those Antients of a future endless Existence and consequently a Reward in anoâ—her World as there have been since the coming of the Messias It is granted that the Law dealt in temporal and secular things most of all but it doth not follow thence that the Iews had no higher Promises than those that were earthly and respected this Life only Yea this also must be further granted that tho Moses and Daniel and the Prophets and the most devout Persons among them were sensible of this yet it is likely many of the Iews look'd no further than the present Enjoyments of this Animal Life and indeed most of the Blessings we read of seem to hold forth nothing else But under the New Testament Eternal Life is openly and clearly offer'd and all Persons may be made apprehensive of it Hence it is that Christ is said to be the Mediator of a better Covenant which is establish'd on better Promises Heb. 8. 6. The Promises under the Gospel are better than those under the Law because they are clearer and plainer concerning an Immortal State hereafter Here is one great difference between the Evangelical and the Legal Dispensation the latter propounds future Punishments without end to terrify Ofâ—enders and endless Rewards to â—â—courage the Faithful but the former adds an Assurâ—â—â—â— of both these It makes it manifest evident and undeniable that there are such things it demonstrates to us that there are never-ceasing Torments for the Wicked and eternal Joys for the Righteous of which latter Christ hath assured us by his ascending into Heaven there to prepare perpetual Mansions of Glory for all his Followers He came from above and went thither again that we might have Life and that we might have it more abundantly John 1â—0 10. that we might be every way ascertain'd of an Immortal State of Glory and thereby be effectually moved and excited to Obedience Thirdly There is this Motive peculiar to the Dispensâ—tion of the Gospel viz the Love of God the Father who sent his Son and the Love of Christ who died for us God so loved the World that he gave his only begotten Son saith that blessed Disciple whom Jesus loved Iohn 3. 16. And again 1 Iohn 4. 9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we first loved him but that he loved us first Now observe how he makes this a Motive to the Duty of Evangelical Love If God so loved us we ought to love one another ver 11. No former Dispensation affords this Motive Christ therefore might well say A New Commandment I give unto you that ye love one another as I have loved you John 13. 34. This is a new thing and is proper to Christianity only Here the Love of God is shed abroad in our Hearts Rom. 5. 5. Here the Love of Christ constraineth us 2 Cor. 5. 14. And then no Duty in Religion comes amiss to us then we act with vigour and chearfulness and exert our utmost Powers and that with ease and complacency This Principle of Love is contrary to the Spirit of Bondage which is most proper to the Occonomy of the Law to the breach of every part of which God hath annexed severe Curses to terrify Offenders and these generally were the most powerful Motives they had to make them obedient The promulgation of the Law was with great Terrors and Astonishment Mount Sinai was another AEtna it cast out Flames and Smoke and nothing was seen and heard but what was very frightful This well represented the terrible administration of the Law which breaths Severity and Rigour and is rightly call'd Esh dath a firy Law Deut. 33. 2. They were scar'd into their Duty for the most part But this servile Spirit this Principle of legal Fear is banish'd out of Christianity those that are effectually brought under this Dispensation act by a Principle of Love for the Spirit of the Gospel is free and ingenuous sweet and gentle and needs not to be push'd on by rigour and austerity God hath not given us the Spirit of Fear but of Love 2 Tim. 1. 7. Therefâ—re we may rightly conclude with St. Augustine that Fear and Love are the grand difference between the Law and the Gospel 8. As Christianity hath 〈◊〉 Motives as our Duty is fastned on us by new Obligations and those the greatest and noblest so we have the perfectesâ— Pâ—â—tern the Example of Christ Jesus our Blessed Lord. Enâ—ch Noah Abraham Moses Iob David and many others were worthy and eminent Examples of Virtue and Goodness in the former Dispensations But alas these were Men of like Failings and Infirmities with our selves and their Lives were not an exact Rule for us to walk by But the Blessed Iesuâ— the Founder of our Religion was without spot and blemish in his Life he neither spoke nor did any thing amiss he was every ways blameless and harmless pure and underâ—â—led He gave us a perfect Example of Piety and Devotion of Justice and Righteousness of Moderation and Sobriety of Mercy and Charity of Humility and Self-denial of Contentedness and Resignation of religious Zeal and Courage of all Virtues and Graces whatsoever which are to adorn the Life of a Christian. Our Saviour was sent on purpose to be a Guide a Pattern a Rule to the degenerate World that by the excellency and transcendency of his Example he might reduce Mankind to the ways of Religion and Righteousness that in him they might behold and admire the beauty of Goodness and the worth of Piety and Holiness and that by this means Christianity might be commended to the World and that Men might esteem and love it when it shineth forth so gloriously in this admirable and unparallel'd Example In this we have an advantage above those who lived beâ—ore our Saviour's time Therefore this may be reckon'd as one Difference between the Iewish and the Christian Church 9. We under the Gospel have greater Helps and Assistances toward the performing of our Duty than those who lived under other Dispensations had We have greater Light to direct us we have more effectual Means to make use of we have all the revealed Knowledg which they had and we have much more besides We have the Holy Scriptures of the New Testament to enlighten to inform to instruct us to check and reprove us to comâ—ort and support us We are bless'd with the Sacred Ordinances of Christ's own Institution the sole design of which was to convey Knowledg and Grace Strength and Establishment to our Souls God hath set in the Church some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come in the Vnity of the Faith and
a more restrained sense of the Kingdom of God in this place It is granted that we have not an express Command from Christ for this practice but the Scripture is silent as to many other things which yet we must suppose to have been â—aid or done Again 3 ly There is our Saviour's Example and Fact for it for we find that he set himself in the midst of his Apostles every first day of the week till his Ascension to Heaven Mat. 28. 18. Mark 16. 14. Luke 24. 36. Ioh. 20. 19. Moreover his Spirit speaking and acting in his Apostles taught them to meet constantly together on this day and in a more solemn manner to perform the Offices of Divine Worship at this time Ioh. 20. 9 26. Acts 17. 7. Acts 20. 7. 25. 66. 1 Cor. 16. 1 2. By reason of this divine Institution from our Lord himself this first day of the week began to be call'd the Lord's Day Rev. 1. 10. and afterwards it was call'd so by Ignatiâ—â— as well as St. Iohn Constantinâ— the Great renew'd and revived this Name which some had laid aside and caused the Day to be constantly known and call'd by that Appellation and by Edict commanded it to be solemnly kept by all Persons The short is both in the Apostles times as the Scripture informs us and in all succeeding Ages this Day hath been unanimously observed by Christians as being of Evangelical Appointment Thus the Gospel may be said to add to the Law in some New Particulars Christ hath introduced some things peculiar and proper to the state of Christians But there were the same Constitutions before under the Law in general There were two Sacraments the one to admit Infants into the Church the other to confirm the Adult There were Laws of Ecclesiasâ—ical Discipline there was a Time set apart for Divine Worship Prop. 2. All those things which our Saviour forbids or commands in the Gospel are comprehended in the Law if not expresly yet virtually and by true consequence and rational deduction Thus Killing being forbidden Anger and Wrath which stir up Mens blood and cause them to thirst after the blood of others are forbidden So Christ in his Sermon on the Mount lets them know as I shall shew you anon that not only this but many 〈◊〉 things were included and contained in the Moral Law which they acted contrary to foolishly imagining that they were to go no further than the bare Letter of the Law Prop. 3. The Commandments and Duties of the Old and of the New Testament are the same as to Substance tho they differ as to Manner and Circumstances The Faith of the Saints under the Legal Appointment and of those under the Evangelical one is as hath been shew'd before the very same as to the main only they differ as to their Relation or Aspect the one to Christ who was then to come the other to him already come So praying to Christ relying on the mercy of Christ desiring to depart and be with him and the like Duties which seem to be new are so only in respect of the foresaid Relation or Manner The Messias expected and the Messias come solve the difference Prop. 4. As the Dispensation of the Law and the Gospel being the same in Substance differ as to the Manner so they differ likewise as to the Degrees Humility and that which we call Christian Liberty are reckon'd by a Learned Writer as New Duties introduced by Christ. But I conceive the Substance of these was before they are only more Improved and Inhanced by our Blessed Lawgiver Christ Iesus And this you shall see is made good of several otherâ—r Duties mention'd by our Saviour in his Sermon on the Mount He hath made them more perfect than they were and therefore in respect of them the Gospel is stiled a Perfect Law Jam. 1. 25. Thus I have briâ—fly shew'd you how there are New Laws and Duties added by Christ and how not Some few Particulars are New because the new State of things required it Others may be said to be New because they are more Expresly set down or in respect of Circumstances Manner and Degrees But still they are not New but the same in the general besides that they are virtually the same and as to the main and in the Substance of them It is scarcely worth taking notice what Episcopius suggests viz. that there is no express Precept in the Law for Praying unto God and consequently it was nâ—t a Duty required in the Old Testament and therefore is a new Commandment of Christ. In which as in some other things he agrees with the Socinians but is therein very palpably mistaken for there are set Forms of Prayer enjoin'd in the Old Testament there are determinate Expressions dictated there Most of the Psalms are Prayers and particular Prayers of Ezra Nehemiah and Daniel are recorded Praying is expâ—esly commanded in Psal. 50. 15. Call upon me in the day of trouble The Temple was call'd the House of Prayer Isa. 67. 7. and Prayers were mix'd with all the Sacrifices as appears from Luke 1. 10. How then can any Man have the confidence to say that Prayer is a New Testament Precept only But here it may be alledged that Love is call'd a New Commandment both by our Saviour Ioh. 13. 34. and by St. Iohn 1 Epist chap. 2. ver 8. therefore there is this Commandment at least added anew by Christ to what was before I will reply to this by explaining to you how Love may be said to be a New Commandment 1. I have suggested before that it may be call'd New because of the New Motive annex'd to it in Iohn 13. 34. A New Commandment I give unto you that ye love one â—nother as I have loved you This latter Clause is New tho the former be Old This is one Reason which a Learned Writer gives why Love is call'd a New Commandment 2. Another is because it was Renâ—wed by Christ and urged on his Disciples afresh as their particular badg A New Commandment give I unto you that ye love one another said our Saviour to his Apostles that night when he celebrated the Passover with them and instituted the Holy Sacrament of his Body and Blood and when he was taking his leave of them and the World Now he seasonably presses what he had exhorted them to before now he calls upon them more especially to exercise the Grace of Love Thus it is a New Commandment because Christ repeats it anew 3. Because Christ vindicated it as you shall hear more by and by from the false Glosses of the Pharisees and so made it as it were New They thought that Love was due only to those that were their Neighbours and Brethren and that â—ll who injured them were to be hated but our Saviour tells them they must love their Enemies he acquaints them that Iews as well as Christiaâ—â— were obliged to this Duty that the
Law required iâ— as well as the Gospel This was a new Notion to the Pharisees and Jewish Doctors and therefore on that account Christ might say this was a New Commandment 4. Altho the same Love of Neighbours was commanded under the Law that is our Duty under the Gospel yet the same Height of Love was not required then that is now therefore it is call'd a New Commandment This is intimated in that place of St. Iohn 1 Epist. Chap. 2. ver 8. A New Commandment I write â—nto you which thing is true in him and in you i. e. as I conceive this Love is elevated to its greatest height by our Saviour this exalted Charity was verified and exemplified in Christ who died for us his Eâ—emies because the darkness is past and the true Light now shineth i. e. Christianity now prevails and is in full force and among all its Laws this of Love is the most advanced and sublimated it never was at such a high pitch before there are greater degrees of it now than there ever were under the Law But still this is to be said the Precept of Love was part of the Moral Law and obliged Perâ—ons in all Dispensations and therefore is justly call'd an Old Commanâ—ment CHAP. XII An Answer to an Objection from Mat. 5. 17. shewing distinctly and particularly what is the Law and how Christ came to fulfil it It is held by some that Christ came to add New Precepts to the Moral Law In confutation of which Opinion it is proved that Anger is forbid by the Decalogue So is a Lustful Eye So is all Rash and Prophane Swearing So is Divorce unless in the case of Adultery So is Resisting of Evil. So is hating of our Enemies It is largely discuss'd whether it was lawful for the Israelites to hate the seven Nations whom they were commanded to destroy And whether the Command to destroy them was Absolute Objections from Deut. 13. 8 9. Psal. 139. 21. answer'd The Nature of the Two Covenants viz. of Works and of Grace fully stated The Conditions on our part How do this and live is applicable to the Covenant of Grace The Covenant made with the Israelites at the giving of the Law on Mount Sinai was the Covenant of Grace though it seem'd to resemble the Covenant of Works The Covenant of Grace was completed and perfected by Christ's Coming and not before The Mediator the Terms the Seals of this Covenant now fully manifested It is proved that according to the Stile of Scripture the Old and New Covenant are the same Covenant of Grace BUt our Saviour's words in Mat. 5. 17. are made use of by many to confront and as they think to confute this Doctrine They maintain that there is a far greater difference between the Precepts of the Old and New Testament than I have asserted and that Christ not only explained those Old Laws but added New Ones to them for that say they is the meaning of Christ's words in that place Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Because these words and the rest of the Chapter which follows them are alledged with great earnestness by the Patrons of this Opinion and because they boast that they are an irrefragable Proof of what they say I will inlarge upon them and faithfully present you with the true meaning of them which you will â—ee is so far from Patronizing their Cause that it overthroweth it and layeth it in the dust To explain these words then 1st By the Law and the Prophets is meant whatever is contain'd in the Writings of Moses or of the other Prophets of the Old Testament for the whole Scripture of the Old Testament is summed up in these two the Law and the Prophets but especially what is contain'd in them concerning the Messias his Person his Undertakings and his Kingdom Now Christ was so far from destroying baffling and nulling of these that he came to fulfil them i. e. by his Coming he verified made good and accomplished whatever was foretold or promis'd concerning him in the Writings of Moses and the Prophets Thence it is that you so often read in the New Testament that such and such things came to pass that it might be fulfilled which was spoken by this or that Prophet Christ came to perform and bring into Act whatever was prophesied in those Antient Writings concerning him and here in ver 18. he assured his Disciples and Hearers that one jot or one tittle should in no wise pass from the Law till all be fulfill'd 2 ly When our Saviour saith he came not to destroy but to fulfil the Law even the Ceremonial Law may be comprehâ—nded here And that he came not to destroy this but to fulfil it is true in these two senses First this Law as far as it concern'd our Saviour was obeyed and practis'd by him that may be the meaning of fulfilling He was Circumcised the eighth day he was presented in the Temple and made his Offering there When he entred on his Ministry he exactly complied with the Mosaick Injunctions for he took not that Employment till he was thirty Years of age the very time when the Iewish Priests entâ—ed on their Function according to the Law But yet more punctually he fulfilled the Law in keeping the Passover for whereas the Iews by their Traditions had corrupted the Law concerning the Observation of this Feast and kept it not till the fifteenth day of the Month our Saviour kept it thâ— day before viz. on the fourteenth and so observed the true time which was commanded by God at first Exod. 12. Thus Christ came to fulfil even the Ceremonial Law and that with the greatest exactness On this account he saith himself it became him to fulfil all righteousness Mat. 3. 15. Secondly Christ fulfilled tâ—e Ceremonial Law as he accomplished the Types and Figures of it Most of the Iudaical Ceremonies and Rites as I have proved shadowed forth the Messias they represâ—nted some considerable thing which belonged to his Kingdom Therefore when the Messias came and did accoâ—ding to what was prefigured of him those Ceremonies and Types were fulfil'd Christ who was the Substance and Consummation of those Shâ—dows fâ—lly perfected what was before represented and signified by them 3 ly When our Saviour faith he came not to destroy the Law and the Prophets but to fulfil them it is meant also of the Moral Precepts contain'd in the Writings of Moses and the Prophets These are they which are called Commandments ver 19. and the observance of them is stiled Righteoâ—sness ver 20. and the â—ollowing verses refer as I shall shew you to the injunctions of the Dâ—caloguâ— Christ came not to destroy this Law for he never in the least countenanced the violation of it in any person But he came to fulfil it i. e. 1. To Observe and Obey it and that first in his own Person He
by mere Opinion or by Matters of an indifferent Nature We live in an Age wherein Men talk and discourse much concerning Religion and yet the Generality of them have less Religion than any Age ever had Why Because they place Religion in Words and Pretences in some peculiar Sets of Opinions and in a meer external Shew of some Performances that relate to Devotion But in that happy Kingdom which we look for Substantial Religion will take place and the only Standard of it shall be True and Solid Piety Thirdly A greater Measure of Grace shall be bestowed on the Christian Church more of that Divine Spirit Not in the Sense that some mean that Extraordinary Gifs and Supernatural Endowments shall be confer'd and that the Outward Teachings of Man shall cease and become useless But I mean thus that the effectual Power of the Holy Spirit shall be seen in making Men better which indeed is the grand Design and Office of the Holy Ghost and therefore shall take Place in that happy Time The most admired and glorious Gifts are mean and base in respect of Real Goodness and Holiness i. e. a hearty Love of God and his Ways and an upright Life resulting from it Therefore we may infer that by a more abundant Communication of the Spirit these shall be advanced in the World In the Golden Age of Christianity there shall be a mighty Power and Efficacy on Mens Minds exciting them to worthy and noble Actions causing them to be zealous for Religion and to act with Vigour and Concernedness and to overcome all Difficulties that lie in their way and in a Word to design and bring to pass Great Things for the Honour of the Supreme Being and the Good of the World Fourthly IESUS shall then in a more eminent Manner be exalted his blessed Undertakings for our Redemption and Salvation his Merits and Perfect Righteousness shall be more than ever esteem'd admir'd and extoll'd This shall be a more especial Time of magnifying and celebrating the meritorious Transactions of our Lord Christ for the Saving of Mankind Which must needs produce a very high Degree of Holiness in Mens Lives for there is not a more genuine Source of it than the Consideration of what Christ hath done and suffer'd for us There is not a more effectual Spring of True Obedience nor a more powerful Motive to it than the Free and Unmerited Love of God the Father through his beloved Son Iesus Wherefore now the Reformed World shall exercise itself more and more in this true Way that leads to Purity and Holiness viz. a perpetual valuing and prizing the Grace of God in the Gospel through the Blood of the New Covenant This hath not been sufficiently done hitherto yea it hath been shamefully neglected in all Ages of Christianity Therefore now it shall be performed with great Zeal and Application by all the Inhabitants of the New Ierusalem Though their Works and Obedience shall exceed all that went before yet they shall not presume to rely upon them Though their Lives shall be more strict and blameless than ever yet they shall entertain no Opinion of their own Worthiness but confide wholly in the Spotless Obedience of the Lamb of God and they shall attribute all to Iesus and his Holy Spirit Lastly to heap up many Things together in those blessed Days there shall be no New Religion but New Hearts that is more enlightned more warmed and more sanctified There shall then be a continual Striving to excel one another in laudable and vertuous Actions Religion and Piety shall be Fashionable and Goodness and Holiness shall be esteemed most Honourable All Perfidiousness and Fraud all Lying and Falshood shall cease and Truth and Sincerity Integrity and Open-heartedness shall universally prevail Swearing will then be of little Use unless it be as a meer Act of Solemn Worship and owning a God for where there is no distrust of one another where 't is known that Persons deal Truly and Uprightly Oaths are not needful to attest or confirm what they say In those Days Men shall conciliate an assent to what they speak they shall perswade others of the Truth of what they assert or promise by plain Words and by an honest Life Briefly all-sinister and base Designs all unworthy Aims and vitious Ends shall be laid aside and the Glory of the Great God and of his Son Iesus Christ shall be the main Thing which shall influence upon their Lives If it be demanded How this great Change shall be wrought I answer It shall be done by the powerful Aids and Assistances of Heaven which shall be vouchsafed to Men in a very plentiful Manner Hereby they shall be inabled above their own Abilities and Strengths to subdne their Lusts to conquer their Vices and in the most exact manner to conform their Lives to the Rules of the Gospel If you further ask What outward instruments and Means God will make use of to accomplish this Great Work I conceive it shall be effected by Active and Zealous Governors For we cannot but take Notice that Persons of that Character have been raiâ—'d up continually in order to great Revolutions and Alterations in Church and State as is evident in the Examples of Cyrus Alexander the Great Constantiâ—â— the Great Charles the Great and the Electors of Saxony And in the beginning of our REFORMATION in this Land what strange Things did a Resolute and Couragious King bring to pass Much more may be effected here and all the World over by God's inspiring the Hearts of some Christian Kings and Princes with Valour and Resolution especially by adding Goodness and Holiness to these by blessing them with a real Sense and relish of Religion in their own Minds and Consciences Being thus qualified what is there too hard for them to accomplish What may not be expected from Governors of this Character Wicked Rulers are the greatest Mischief and Plague of the World and accordingly it hath been Satan's Stratagem throughout all Ages to procure such Magistrates as will abett and further his Design i. e. that will patronize all Vice and Wickedness and if it be possible establish it by a Law This hath been the Cause and Sourse of that horrid Deluge of Vice which hath broken in upon all Cities and Countries and miserably overspread them Therefore I infer that when God will vouchsafe to stem this mighty Torrent he will set up some Eminent Persons in High Places who by their powerful Laws as by so many Walls and Ramparts shall effectually stop its impetuous Course I question not in the least but that those Words in Rev. 20. 4. I saw Thrones and they sat upon them and Iudgment was given unto them refer partly to this they signify to us that Power and Authority which shall be at that time Evil-doers shall be call'd to an Account and punish'd according to their Offences and the Earth shall in a manner be cleared of all wilful and stubborn Criminals This
perhaps may be the Meaning of 1 Cor. 6. 2. Do ye not know that the Saints shall judge the World I offer it to be considered whether we may not interpret it thus Do you not know that there shall be a time when there shall be a Christian Magistracy in the World and that especially when Christianity is coming to its Height there shall be such Godly Rulers and Iudges as shall reform all Things that are amiss in the World And this great Sway and Authority shall make way even for their judging of Angels Afterwards v. 3. I am far from abetting in this Discourse the wild Fancy of those Enthusiastick Spirits who make the Reign of Christ on Earth inconsistent with that of Kings and Princes who at the same time that they set up King Iesus pull down all others Their Fifth-Monarchy brooks no Crowned Heads But they forget that in the same Place where the Evangelical Prophet saith Behold a King shall Reign in Righteousness meaning Christ and this Kingdom which I am now discoursing of he adds And Princes shall rule in iudgment Isa. 32. 1. Though it is said the Scepter shall depart from Iudah when Shiloh first comes yet neither then nor afterwards is it to be taken out of the Hands of Christian Princes Their Monarchy and Christ's Kingdom are not incompatible Yea I am so far from giving any Allowance to this sort of Men that I confidently aver Christ's Kingdom whereof I am speaking shall be set up and maintain'd by the Kings and Rulers of the Earth Christianity shall arrive to that excellent Pitch by the Assistance of the Civil Magistrate by the Incouragement which shall be given to it by the Secular Powers There is Ground for what I say for we are expresly told that those who formerly gave their Kingdom to the Beast shall afterwards hate the Whore and shall make her desolate c. Rev. 17. 16 17. These great Things shall be effected by Monarchs Princes and States entirely devoting themselves to the publick Good and Welfare and to the Glory of Him who is the King of Kings and Lord of Lords The Builders of that Ierusalem shall hold the Trowel with one Hand and the Sword in the other They shall at the same time Rear this happy Structure and severely Punish those who endeavour to hinder them till at last by sharply Animadverting on all Wickednesses and Enormities these be driven out of the World and Universal Piety and Righteousness come in their room Again This great Work shall be promoted and advanced by the help of Spiritual Pastors and Teachers whose Care and Faithfulness whose Courage and Zeal are as requisite in this present Affair as that of the Civil Magistrate The Rulers and Guides of the Church shall then shew themselves true Lovers of Souls by not refusing any Labour of Love for their Peoples Good they shall preach the Word be instant in Season out of Season reprove rebuke exhort with all Long-suffering and Doctrine they shall Watch in all Things do the Work of true Evangelizers make full proof of their Ministry They shall discharge their Holy Function with all Mildness and Clemency with all Tenderness and Compassion and yet with all Fervency and Vigour They shall let all Men see that they make the Honour of God and the Saving of Mens Souls the Grand Design of their Ministry And it is not without great reason that I mention both these great Orders of Men Magistrates and Ministers for it is absolutely requisite that they go hand in hand towards the accomplishing that Great Work which I am discoursing of Moses and Aaron must befriend each other Zerubbabel and Ioshua must join in building the Temple The great Hinderance of the Improvement and Increase of Christianity hath been the disunion of these Two The Temporal Rulers and Spiritual Overseers have not concurr'd in the promoting the same Religious Designs The Secular and Ecclesiastical Powers have frequently been divided among themselves and thereby have retarded and impeded the Common Good But it shall not be so in those happy Times there shall be no disagreement between Ecclesiastical the State and Church no opposition between the State and Civil Laws The Spiritual and Secular Officers shall be so far from being an Impediment to one another in their particular Charges that they shall make it their Business to promote the respective Cause and Interest of each other If Phocas and Boniface held together and thereby wrought such horrid Mischiefs in the World it is certain we may experience as great and notable Effects of a contrary Nature from the unanimous Concurrence of pious Governours in the Church and Commonwealth When they mutually advise and consult with one another and act jointly for the Advancement of Religion and Godliness as in the Times of Constantine the Great Theodosius Valentinian Gratian when they strive with great Ambition and no other Ambition who shall be most serviceable and beneficial to the Christian Community this will be found to be the true Method for the propagating and establishing of Religion in the World And seeing Religion is the only unshaken and lasting Basis of Kingdoms it is the Concern of thâ—se Two Ranks of Persons to agree to advance this above all Things whatsoever They are to remember that even Civil Politicks are best guided by this Conduct and that if a Nation or Council exclude this in any of their Laws and Constitutions they can't be said to be Wise and Politick For what is disagreeable to Religion is unsafe dangerous and extremely Impolitick To be short all lies in Rulers both of Church and State both Spiritual and Civil These as I apprehend will be the special Instruments which God will imploy to work that happy and wonderful Change When God pleaseth to send such Princes and Leaders as Zerobbabel such Priests as Ioshua such Teachers and Scribes as Ezra the Building of the House of God will soon be finished Such Great and Noble Spirits being sâ—t on work will easily bring it to perfection The Gospel will be completely established Christianity will be universally propagated and Evangelical Righteousness will prevail every where in the World Yea All of us are capable of promoting this great Work more or less and therefore we ought to make it our Concern Our earnest and constant Prayer should be that this Kingdom may come and prevail and prosper that Antichristianism wheresoever it is and under what Shape and Guise soever it appears may be demolished and destroyed that the Infidelity of Iews and Pagans may have a period that Vice and Immorality Irreligion and Prophaneness may be trod down and that the Contrary may be set up and advanced in all the Regions of the World And we are obliged to set forward this blessed Design not only by our Devotions but our Endeavours and to hasten the actual Prevailing of it in our Lives and Practices that Iesus may be seen to Reign among Men and that Christianity may be