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 Enthymem , 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 Isoc●la , and Homioteleuta 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 Apparel . 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 shuts it up too with the light of Peace . In Allegoriâ tenendum est hoc , ut quo in genere incipias , eodem desinas , aliter consequentia sit turpissima . Quintilian . 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 Epanodos , and no less than a threefold Antithesis , by 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 Advertisment , and a most useful 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 glorify God in this present world ; that God may see our good works , and glorify Us in the world to come . Thus we see S. Pauls Divinity , and way of Teaching .

It is indeed a whole Body of his practical Divinity , however summ'd up in so small a System . For the whole Duty of a Christian do's 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 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 ? 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 Iesus 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 tied 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 indispensable necessity ; nor must we vainly 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 apparel 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 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 whatever is contrary to virtue ; And then comes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must proceed to the putting on whatever 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 abhor , and forsake our Mammon , that so we may rationally endeavour to cleave with stedfastness unto God .

Thus ye see how the Text is ravell'd out into Particulars . And were I not really somewhat afraid to spend too much of my time in a meer Division , I would presently wind 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 only Zeal , and Sincerity , 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 useful Inference of the Apostle , ( which to do , will be the business of more than one or two Sermons ) the time does prompt me to make Advantage of his most seasonable Advertisment , out of which he does fitly deduce his Inference . So opportune is the Advertisment , as well to these , as those Times , that I may say in the very language ( though not in the very sense ) of our Bles●ed Saviour , Luke 4. 21. This day is this Scripture fulfilled in our Ears . For ,

We have had both our Iews , 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 does 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 expresly , and on purpose , in no less than 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 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 stumbleth , 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 , and confusion ; a Night of ignorance , and errour ; a Night of errour in judgment , and practice too ; To summe 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 't is reckon'd the greatest happiness , to be able to say , we have been miserable ; ( yea , St. Gregory boldly call'd it an happy sin , which gave occasion to such a Remedy as the coming of Christ into the world : ) so 't will 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 than to consider how much we are able to forgive ; and for how manifold a deliverance it now concerns us to be thankful .

When we were dull , and in the dark , and knew not the Happiness we injoy'd , whilst we injoy'd it ; when we could not comport 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 , * * Cappadoces , ( inquit Strabo ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strab. l. 12. p. 540. cap. that 't is 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 freedom ; 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 . So it was call'd by * * Thucyd. lib. 3. p. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Thucydides , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A violent Schoolemaster ] 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 the people to affect Dominion over the mightiest ; and never ceasing to blow the coals , which they had kindled within the Bramble , until they saw it had devoured the lofty Cedar . A Church forsooth was to be swept , ( but with the Beesom of destruction , ) though the best Reformed in all the world ; and because the very Beesom was the uncleanest thing in it , it could not choose but be the fouler for being swept . 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 taken 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 garbl'd both the Universities , which were the Eyes . This was the wit of their Impiety , first to pluck out her eyes , that so she might not see them cut off her head . They did not only ( like Alcides ) cruelly bite their Mothers Breast , But ( like Nero ) rip up her Bowels . Not only ( like Tarquinius ) summa papavera amputare , lopp off the chieftains of the Nation , but ( 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 faithful in the land had no more than 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 very throat of the English Nation ? Now if we consider the Revolution , by which we all are transported with joy , and wonder , and do compare it with every part of that Politick * * — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb. Megalop . l. 6. p. 456 , 457 , 458. wheel , ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Polyhius calls it , ) with which this disgraced and glorious Kingdome hath been both tortured , and turned round ; we cannot but hope that many thousands have found so good an effect of their late Collyrium , that they are not only quicker , but singler sighted than heretofore ; and do make such severe expostulations with themselves , as not to need any other Censors .

With how vast an expense of blood , and conscience , and as well of the publick , as private Treasure , did we buy the sad Priviledge of paying Assesments , and Excise ? How much pains we were at , to purchase the means of our being Miserable ? What a do 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 decay'd us 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 Pestilence . For when did we see a new year , which did not bring along with it a new Disease too ? 'T is 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 lustful disposal 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 swim in plenty . Nay , even Then we were to count it our real misery , that we could see , and deplore , but could not Remedy other mens .

Such was the Darkness of the Night , which now does 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 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 read , That our Liberty does consist in a faithful Discharge of our Allegiance . That 't is the Interest of the Subject , Not to be able to Rebel . That the Prerogative of the King , is the peoples priviledge . That to lessen his Power , is to betray their Rights . For unless he be 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 than Many Tyrants ; And a Temporary Mischief , that a perpetual 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 does 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. cap. 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 , * * 1 Tim. 5. 17. the double Honour of the Clergy , ( to wit , the Reverence , and the Revenue ) is an eminent part of the Layman's 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 not here be thought to forsake my Text ; For it ye compare it with the Context , ( especially from the first , to the eighth verse of this Chapter , ) ye 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 , Rom. 13. 1. Let every soul be subject to the higher Powers , does 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 till 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 days that are past , Deut. 4. 32. and ask from the one side of heaven to 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 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 ye will find in Magna Charta , ( which does 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 ; See the first and last Chapter of the 42. of Edward the third . And by an Anticipation , declares it Null . Shall I guess 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 Judgment of the most eminent in the world ( for depth of knowledge in holy things ) The order of Bishops is by Divine Institution . And if 't is so in good earnest , it will be dangerous to deal with the Laws of Christ , as we read * * Cum adversus Rempublicam Lacedaemoniorum conspirationem ortam noctu comperisser , Leges Lycurgi continuo abrogavit , quae de Indemnatis supplicium sumi vetabant . Vol. Max. lib. 7. c. 2. p. 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 , until 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 on such a subject in such a place ? my Reasons for it are plainly These .