The sermon I have today is titled, The Progress of Divine Providence, set out in a sermon preached in the Abbey Church of Westminster before the House of Peers on the 24th of September, 1645, being the day of their monthly fast. The sermon is by William Gouge, one of the members of the Assembly. And this week, Lord willing, we'll read half of the sermon to do with the doctrine that he's presenting, and next week, conclude with the application of the Doctrine. The Epistle Dedicatory to the Right Honorable Ahose of Piers Assembled in Parliament. Right Honorable, As in sundry other ages and places, so in this age and place wherein we now live, hath my text been verified. And that within the compass of these last five years, in every of which God hath done better unto us than at our beginnings. And we have great and just cause to hope that he will yet continue to do better and better. It wasn't a special evidence of God's good providence that the great Council of England was called at that time that it was called. The state of church and Commonwealth was so far out of order and the disorder in both so backed as without a parliament. It would not, it could not in man's apprehension have been redressed. The Reformation that was then intended by that Parliament being by some envious eyes espied, a dissolution thereof was procured. But that and other former dissolutions of Parliament, necessity forcing another Parliament soon after to be called, occasioned an act to prevent inconveniences which may happen by the untimely adjourning, proroguing or dissolving of this present Parliament. What better thing could have happened to this state? The good consequences that have happened thereupon are evident demonstrations of God's mind still to do better and better for us. It would exceed the proportion of a dedicatory epistle to reckon up the particular instances of the divine providence increasing time after time for the better unto us. And that, by virtue of this present Parliament, they are so clear and evident, as none but such as take notice of nothing can be ignorant of them, and none but envious and malignant spirits can conceal or pervert them. When might the good providence of God have been better discerned in protecting the persons, upholding the spirits, directing the councils, and prospering the endeavors of such as were assembled in a Parliament? them and this. When might the like providence of God have been better discerned in stirring up men's minds, encouraging their spirits, enabling their bodies and preserving their persons for maintaining a cause than in this cause that is now maintained by the Parliament? of them who with a single eye behold the footsteps of the Lord in the councils of our Parliament, it may be justly said that they have seen thy goings, O God, the goings of my God, my King." Psalm 68. Have not our armies success beyond expectation, even to admiration? What a stop hath been set to superstition! How good a progress hath been made in Reformation! And may we not yet hope that God will do better unto us than at our beginnings? God's promise is the ground of hope, and my text showeth that God has promised as much. Go on, Right Honourable, and put forth your utmost endeavours for bringing on those better things that yet remain. For where there is hope, there are endeavours used to be most earnest. For hope stirreth up men's spirits to set upon great things. Though the full accomplishment of the remaining better things should be reserved to a future age, yet it becomes us to be as earnest in prosecuting them according to the ability and opportunity that God doth give, as if we ourselves were sure while we live to have the fruition of them. Experience showeth that to be true, which of old was said of the provident husbandman, that he planteth trees which may be useful in another age. But I hope that God will let you see and enjoy the fruit of your counsels and of our desires. This shall be the continual prayer of your honor's humble servant and orator, William Gouge. Now to the sermon. The progress of God's providence. The text is Ezekiel chapter 36 verse 11. A portion of that I will do better unto you than at your beginnings. Among other evidences of God's special providence and care over his church. This isn't a special one that he ever afforded unto it sufficient means to instruct it in his will. and to direct it in the way to happiness. When at the beginning he made man, he did not only write his law in his heart, but also revealed means of standing in this happy estate or falling from the same. Instance, the two sacraments in paradise, the tree of life and the tree of the knowledge of good and evil. When men increased into a family, God ordained the firstborn. both to be a governor and also an instructor of the family. When the church multiplied into a nation, God set apart the twelfth part thereof, namely one tribe of twelve, to be ordinary ministers therein. These he distinguished into priests and Levites. When that polity ended, he ordained pastors and teachers to be ordinary ministers in his church to the end of the world. Of old, in extraordinary times and upon extraordinary occasions, God endued men with an extraordinary spirit who were styled prophets. Such in one was Ezekiel, to whom I suppose more extraordinary visions and revelations were made known than to any other. He was raised up in most corrupt and sad times, even when God was forced to do his work, his strange work, and to bring to pass his act, his strange act. He prophesied in Babylon whether he was carried captive when the Babylonians first entered into Jerusalem and took away many of the sacred and precious vessels of the temple together with a great part of the treasures of that house and of the king and princes and carried them together with Jehoiakim the king and many of the princes priests and people into Babylon. There he also continued after the said Babylonians had again entered into the said city and broke down the walls thereof, burnt the house of God and all the houses in the city and carried away the remainder of the vessels of the said temple and of the treasures therein together with Zedekiah, another king, and the remainder of princes, priests and people. About the same time, Jeremiah was raised up to be a prophet among that remnant of Judah, which was left in Judea. They both prophesied the same things for substance, though they were far distant in place, and so ratified each other's prophecies. As other prophets, so this, our prophet, had to do with two sorts of people, impious and pious. The impious were openly profane and impenitently obstinate or covertly hypocritical and deceitful. The pious were righteous, upright and humble, in which respect his prophecies were of a mixed kind. In regard to the former sort, he had such a spirit as was given to Boanerges, Sons of Thunder, to denounce God's terrible judgments against them. In regard of the later, he had such a spirit as was given to Barnabas, the Son of Consolation, to pronounce sweet promises. Hereby the obstinate were the more terrified and kept down. The humble and penitent were supported. The spirit of consolation did sweetly breathe forth in this chapter out of which I have taken my text. It is full of very comfortable promises. In the beginning of it, he pointed at the insultations of enemies against the Church of God and their troubles. with which weak spirits use much to be perplexed. The Lord, therefore, to keep their spirits from fainting, by this his prophet maketh known beforehand the good which he intended unto them. Many particular promises are set down, both before and after my text, but the sum of them all is couched in these words, I will do better unto you than at your beginnings. The Hebrew is so excellent in compounding words as it comprises the ten words of my text in two, which are these. And he gives the Hebrew words. Word for word, I will do good above your beginnings. The first comprises under it all the blessings which God intended for his church, not of Jews only, but of Gentiles also. And that from time to time, even from their return out of captivity, till the coming of Christ, not in the flesh only, but in glory also. The later word noting out a comparison between times and times hath a relation to all the former ages of the church, even unto those very times of their great troubles. The main scope of all is to set out the progress of divine providence. This is done by five particulars. First, the author or fountain. He is not expressed in the text, but clearly intimated, for the verb is of the first person. Besides the copulate of particle and, doth intend the same person that was mentioned before. Thus, I will multiply, I will settle, and will do. That is, and I will do. In the seventh verse, the person intended is plainly expressed to be the Lord God. And in the next clause after my text, the Lord Jehovah is expressed. For where this word LORD is set down in four capital letters, it sets out Jehovah. Second, the act whereby the foresaid providence is exercised, do good. The word is in the third active conjugation of the Hebrew tongue called hithil, which signify an efficiency. Third, the increase of that providence In this note of comparison, above, or more than. Our English comprises the act and the increase thereof under this word better. For better sets out more good, or greater good. For the parties to whom that good is intended, that is unto you. I must confess that the parties are not expressed in the original, but yet implied under this copulative particle and, which Showeth that this promise is made to the same parties, to whom the former were made, and they are thus expressed, I will multiply upon you, and I will settle you. So here I will do better unto you. Besides, the ethics after the later word your, showeth what parties are here intended. They are in one word styled Israel, under which is comprised the church of God. Fifth, the times, which are the later times, for this promise is made in opposition to former times expressed under this word beginnings. These five points afford five useful instructions. First, the Lord is the fountain of all good. I may well say all for the indefinite particle good intendeth as much besides all the particular good things promised before and after my text are applied to this author, the Lord. So other things, good things, also in other places, pertinently to this purpose, saith an apostle, every good gift and every perfect gift is from above and cometh down from the Father of lights. The second God causeth His goodness to flow forth. He is not only a full fountain, but an open, an overflowing fountain. David, speaking to the Lord of his goodness, thus saith thou art good and doest good. Third, God's goodness ever increaseth. It's like the waters that came down from the Lord's sanctuary and increased from ankle deep to knee deep, from knee deep to middle deep, from middle deep to an impassable river. In this respect, this word of comparison better useth to be added to the good things. which God provideth in later ages. I intend to exemplify this in sundry particulars hereafter. Four, the church is the proper object of God's goodness. Israel to whom this promise was made is put for the church of God. This is further evidenced by that great difference which is made between Jacob and Esau. Thus expressed, I love Jacob and I hated Esau. Thus the Apostle applies to God's chosen children on the one side and all the other on the other side. Thus there is an especially put upon God's mercy in relation to the members of the Church, for He is said to be the Savior of all men, especially of those that believe. Fifth, the best things are reserved for the last times. The beginnings here mentioned comprising all former ages and times, the great increase of goodness here intended must needs be referred to the later times. This a prophet thus expressed that it shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills. time will not suffer me distinctly and fully to handle all these points, neither indeed is it needful, for the last comprises all the other under it, which will the better appear if we do somewhat more largely express it thus, the Lord hath provided his better things for the later times of his church. Here have we first the person that is the fountain of goodness expressed, the Lord, The act of goodness flowing from him in his word provided, third, this comparison, better things, declareth the increase of his goodness. Fourth, the mention of his church showeth the proper object or parties to whom his goodness is extended. And fifth, the times are here expressly set down in these words, later times. Thus in handling this doctrine, God has provided his better things for the later times of his church. All the former will be handled, and the proofs alleged for this will prove all the rest. My purpose, therefore, is to insist upon the last doctrine. You heard it before, hear it again. God hath provided his better things for the later times of his church. Well observe the particular good things which God hath provided for the Christian church, which is the church of the later times. and you shall find them styled better. The testament given to the Christian Church is a better testament. It is made by the Son of God, Emmanuel, God with us, and ratified by His death, where an eternal inheritance is bequeathed unto us. Was there ever such a testament before? Second, a covenant made between God and His Church in these later times is a better covenant. Give me here leave, because mention is made both of a testament and a covenant, to show you the difference between them. First, a covenant is an agreement between two. A testament is a declaration of the will of one. Second, the two between whom a covenant passeth must be both living. A testament receiveth force by the death of him that made it. Third, a covenant is ratified by the mutual consent of both parties. A testament by the will only of him that made it. Fourth, a covenant useth to be made upon conditions on both parts. A testament is made upon the mere favor and grace of the testator. Now the covenant made with Christians is better than the former two covenants, both called old because they are both in sundry respect nulled. The first was a covenant of works made with man in his entire estate which by his fall he made impossible for man to keep. But this covenant giveth ability to keep it with much alacrity. And second, there was a covenant indeed of grace made with the church before Christ exhibited, but set out in such obscure promises and prophecies and dark types and shadows as it was needful in time to be abolished. But the new covenant made with the Christian Church is so clearly and plainly revealed as it may well, in that respect also, be called better. Third, the promises now made are better promises. Most of the promises before Christ exhibited were of temporal good things, I will not deny, but that spiritual and celestial good things were prefigured under them. But now spiritual and heavenly good things are more expressly perspicuously and plentifully promised to the Church. Fourth, the hope that we now have is a better hope. Promises are the ground of hope. The better the promises, the better must hope needs be. And that in those respects wherein the promises are better, Christians may more immediately, directly and steadily hope for all spiritual and heavenly blessings than they that lived before Christ could. Fifth, the sacrifice that we now have is better than the former sacrifices. He that considereth the difference between the bodies of unreasonable creatures and the body of Christ, the Son of God, cannot but know that there is an infinite excellency in this sacrifice over and above those. If anything under the gospel may be justly styled better than the like under the law, surely this sacrifice may most of all be styled better than those. Sixth, the blood of Christ in regard of the cry of it is styled better. It is said to speak better things than that of Abel, because Abel's blood cried for vengeance, Christ's for pardon. Christ, when he was on the cross, where he shed his blood, thus cried, Father, forgive them. Yea, further, Christ's blood is better than that blood which was shed on the altars under the law. for it is not possible that the blood of bulls and goats should take away sins. But the blood of Jesus Christ cleanseth us from all sin. Seventh, to insist upon no more particulars, the Apostle, under this indefinite phrase, some better thing, comprises all those good things which in comparison of the church of the Jews are bestowed on the Christian church. For thus he saith, God hath provided some better thing for us that they, without us, should not be made perfect. In such a respect as gospel blessings are called better, they are also called new, as a new covenant, a new testament, a new Jerusalem, a new heaven and earth, a new name, a new commandment, a new way, a new heart, a new spirit, and a new song. These and other like things are called new in opposition to old things which decayed and vanished away. So as there was a necessity of new things to succeed in their room, these new things shall never wax old. They are new, not only in their beginning, but also in their perpetual continuance. They shall ever be fresh and flourishing like Aaron's rod, which budded and bloomed blossoms and yielded almonds. and so always continued even as long as the arc of the testimony before which it was set remained. The New Covenant and the New Testament are the same, which were before styled better and in such like respects called new. Of them, therefore, I shall need to say no more than what has been said. The rest that follow are these, a new Jerusalem, The old Jerusalem was of senseless, corruptible materials. The new Jerusalem is of lively stones, a spiritual house. It is styled the city of God in regard of the excellency thereof. For excellent things, in Canaan's language, are said to be things of God. And in regard of that care which God hath taken of it, and delight which he takes to be in it, the old Jerusalem was but a type and figure of this. Second, new heavens and a new earth. Hereby is meant a new face of a church, far more glorious in the spirituality of it than the former before Christ. The phrase is hyperbolical. It is used to set forth not only a renovation of the church, but such a renovation as should put the world, as it were, into a new form and frame. In so much as he that should attentively look upon it might say, behold, new heavens and a new earth. If it be objected that an apostle speaking of the times of the gospel saith we look for a new heavens and a new earth and thereby intends the glory of the world to come, I answer that excellent matters are sometimes spoken of in their injotation and progress and sometimes in their perfection and consummation. So as the new heavens and the new earth in their beginning and increase may be under the gospel and in their consummation and perfection after the day of judgment. Third, a new name. This Christ styleth his name in Revelation 3.12. This name is to be a son of God. For as many as received him, to them he gave power to become the sons of God. Of old they were called children of Israel, now Christians. Yea, the apostle giveth the name of Christ to the mystical body of Christ. consisting of many saints, 1 Corinthians 12, 12. For a new commandment, another kind of commandment than that which was written in tables of stone, for that exacted an impossibility, Romans 8, 3, by reason of the weakness and corruption of our flesh. But the new commandment is written in the fleshly tables of our heart, whereby ability is given unto us cheerfully and acceptably to perform the same. Fifth, a new way. This is also called a living way, which Christ by His flesh hath consecrated for us. For Christ Himself, having with His own blood entered into the most holy place, hath thereby made full satisfaction for all our sins, which causes the way to heaven to be impassable, and made the way easy for us to walk in. Thus is He the way, the truth, and the life, the only true way, that leadeth us unto life. Sixth, a new heart. This is opposed to man's natural heart which is styled an heart of stone in that it is so obdurate that it will sooner, like a stone, be broken all to pieces and utterly confounded with God's judgments than to yield to him in his word. This new heart is not only freed from that obstinacy, but also made flexible and pliable to the word of God. and work of his spirit, and thereupon called, and heart of flesh. Seventh, a new spirit. This also is opposed to man's natural spirit, which in all things resisteth the good spirit of God. Such a spirit the Jews of old had, of whom Stephen, the first martyr for Christ, thus speaketh, Ye do always resist the Holy Ghost, as your fathers did, so do ye. that this new spirit readily and willingly yieldeth to every good motion of the Spirit of God. Eighth, a new song, a song which shall sound forth as the prophet expounds himself God's praises from the end of the earth by reason of the gospel, whose sound is the sound of the heavens hath gone forth through all the earth. The sum and substance of this new song was sung out by a heavenly choir at the birth of Christ, it was this, glory to God in the highest, and on earth peace, goodwill towards men. Finally, to insist on no more particulars, there is a promise made of making all things new. If any shall think that this is meant of the world to come, let him consider how expressly the apostle applies it to the time of the gospel, saying of that time, behold, all things are become new. Second Corinthians 5.17. Thus we see how this promise of God's doing better for his church in the later times is evidenced by sundry particulars of better and new things. Yet further, as if ordinary words and usual comparisons were not sufficient to set forth the great increase of God's providence The prophets use very transcendent and hyperbolical expressions to set out the more to the life and to that according to our capacity. To which purpose this increase of God's providence is thus expressed. Isaiah 60, for brass I will bring gold, for iron I will bring silver, and for wood brass and for stones iron. Hereby he showeth that as wood is better than common stones, and iron better than wood, and brass better than iron, and silver better than brass, and gold better than silver, so much better, yea, infinitely more, are the good things of these later times, better than the good things of the former times. Yet further is this increase thus heightened in Isaiah 30, verse 26, the light of the moon shall be as the light of the sun. and the light of the sun shall be sevenfold as the light of seven days. Who knows not how great a difference there is between the two lights of the moon and the sun? To make the light of the moon as great as of the sun must needs be a wonderful great increase. And because there can be no greater light than the light of the sun, he multiplieth that light to the number of perfection, saying the light of the sun shall be sevenfold as the light of seven days. And to show that no comparisons are sufficient to set out the increase of God's goodness to the full, it is further said, the sun shall be no more thy light by day, neither for brightness shall the moon give its light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. Isaiah 60 verse 19. If we take a view of the increase of God's good providence generation after generation, even from the beginning of the world to the end thereof, it will yet more clearly appear that as God's goodness hath ever increased more and more, so the greatest increase thereof hath been in later times. And so the better things reserved for us and others who have lived therein. For the clear exemplification hereof we will account the whole continuance of the world together with the world to come as one great week and distinguish the whole course thereof from the creation to the day of judgment to six long days, the seventh being an eternal Sabbath, a keeping Sabbath or the rest after the day of judgment. The six aforementioned days may be thus distinguished. The first from Adam to Noah, wherein, besides God's goodness in creating the world, was manifested that great evidence of mercy in promising a Redeemer to free man from his miserable bondage under Satan, whereinto he had implunged himself. The words of the promise are these, It shall bruise thy head, and thou shalt bruise his heel. By this relative particle, it, the seed of the woman, the Lord Jesus Christ is meant. The words being spoken to Satan under the serpent, by thy head is meant Satan, and all his power by bruising and utter subduing of the same. The next words, thou shalt bruise his heel, set forth Satan's attempts against the mystical body of Christ and his annoying of the same in many respects. But so as the heel, only the external condition of the foresaid body, not the head, the soul of it can be crushed. This was a very gracious promise and a great good. The second day lasted from Noah to Abraham, wherein the church had that memorable type of gods preserving it out of that common deluge which destroyed the whole world. Besides, this type was the ark. This the apostle calls in relation to baptism a like figure, for it did lively set forth to the church such a preservation and deliverance from sin and destruction as baptism does. In this respect, a more expressive evidence of God's goodness was given in this day than in the former. The third day was from Abraham to David, wherein that precious and expressed promise of blessing all nations in Abraham's seed was made, wherein also Israel was brought out of the Egyptian bondage, a type of the redemption of the church from her spiritual bondage under sin and Satan. In this day the tabernacle with the many other types of Christ, his offices and benefits to his church were first ordained and Israel settled in the land of Canaan, a type of their heavenly rest. Thus did this third day far exceed the former in glory. The fourth was from David to the carrying of Israel into captivity. Herein a royal government was given to God's people, a type of Christ's royal kingdom. Herein most of the extraordinary prophets, special types of Christ's prophetical office were raised up and most clear prophecies made of the better things to come in the Christian Church. Herein also Solomon's temple was built and sundry new and more glorious types of Christ were made than in the tabernacle. So much therefore as this temple of Solomon excelled the tabernacle of Moses and the cherubims, tables, altars, pillars and other manner of sacred instruments in the temple surpassed them that were in the tabernacle. So much more did God's goodness in this day exceed the goodness of former days. The fifth day was from Israel's going into captivity to Christ's ascension to heaven. This day, for the greatest part thereof, was indeed a dismal day. Yet the delivering of Israel out of the Babylonish captivity was a more clear and full type of our redemption by Christ than any former deliverance. Whereupon it is said it shall no more be said the Lord liveth that brought the children of Israel up out of the land of Egypt, but the Lord liveth that brought up the children of Israel from the lands of the north and from all the land whither he had driven them. The re-edifying of the temple was also as principal type of Christ's resurrection and of his temple. It is said the glory of this later house shall be greater than of the former. So as these added much to the glory of this day, but in that the Lord Christ was in the evening of this day actually exhibited, and the things accomplished which were prefigured by the legal types and foretold by the ancient prophets, the goodness of God manifested in this day far exceeded that which was in former days. In this respect it is said of John the Baptist who saw and made known that promised Messiah, and was the first that directly pointed him out, saying, Behold the Lamb of God, of him it is said among them that are born of women there hath not risen a greater. This was the surpassing glory of the fifth day. The sixth was from Christ's ascension into heaven to his second coming unto judgment. This is the day of the clear and full revelation of all the glorious mysteries that were hidden from the beginning of the world till then. This is the day wherein all the aforementioned new things and better things were conferred upon the Christian Church. In this day, as better things shall not be given, so better things cannot be expected while the world lasteth. This is the day whereof we may say, this is the day which the Lord hath made. We will rejoice and be glad in it. Thus, from this exemplification of the increase of God's goodness in several ages of the world, we may well infer that God has provided better things for the later times. Questionless, God thus ordered his good providence upon just and weighty reasons, and though his counsel be unsearchable in his ways past finding out in regard of the full latitude of them, yet he hath left some footsteps wherein and whereby we may observe some grounds of his wise proceedings therein. Among others, I suppose these may be some. First, that the extent of his goodness may be more distinctly considered, more clearly discerned, and more transcendently admired. God's governing of his church and the world by his providence is ordered in such a manner as his prudence in creating the world was manifested. In that first great work, he still put off the better things to the later days. He could, if it had pleased him, have created all things that he did create at once. Had he at once said, let there be light, firmament, waters, earth, all manner of trees, and herbs bearing seed, sun, moon, and stars, fowls, fishes, beasts, and man, they had all instantly been. But voluntarily and purposely he took up six days in creating them, and in each day made several and distinct creatures, but ever the better for the reason before specified. This will evidently appear by an induction of particulars which follow in order. First, the light, which he created in the first day. It was indeed a glorious creature, but either it was the element of fire, or for nowhere else we read of creating fire, or else it was some other light which was of use but for three days. For in the fourth day, those lights were made which have hitherto continued and shall continue to the world's end. So as either this light was annihilated when those were made or else it was settled in the body of the sun. Second, in the second day the firmament or air was made and called heaven. Then also were the seas and earth made. If we mark the text we shall find that the blessing of the second day's work is not expressed till the seas and earth were made, Genesis 1.10. These three, air, water, earth, are the three elements of which all bodies are compounded. These are more excellent than the foresaid light in regard to their continual use. In the third day all the grass and herb-yielding feed and the tree-yielding fruit after his kind were made. These being vegetable creatures, by reason of that life which is in them, excelled the former. In the fourth day, the host of heaven was made. This day's work in the glory and immutability of it, and in the constant perpetual motion, running most swiftly around about the world every day without wasting or weariness, excelled all that went before. In the fifth day, all the fowl of heaven, and fish in the sea were created. These, having life and sense in them, and voluntarily moving from place to place, surpassed the very host of heaven. In the sixth day, besides other creatures living on the earth, man was made, man in the image of God. This was God's masterpiece and reserved unto the last working day. By this distinct increase of God's goodness, God comes the more to be admired, and His wisdom and power and other excellencies the better discerned. The like course, therefore, God took in His providence. God provides better things for the later times to make those better things to be the more earnestly desired and longed for before they come, and to be the more highly prized and the better esteemed after they are exhibited. It is said that many prophets and righteous men desired to see and hear the things which were seen and heard in Christ's days, which were the last days. It is also said that the prophets searched diligently what or what manner of time the Spirit of Christ which was in them did signify, whom had testified beforehand the sufferings of Christ and the glory that should follow. Certainly, the putting off the great blessing of the exhibition of Christ to the later times made it to be more desired and the better esteemed. When he was exhibited, the angel that brought the first tidings thereof thus expressed it, Behold, I bring you good tidings of great joy which shall be to all people. And the Blessed Virgin, so soon as she conceived him in her womb, thus breaks out, My soul doth magnify the Lord, and my spirit hath rejoiced in God of my Saviour. And good old Zachariah, when he, the forerunner of Christ, was born, thus in great joy breaks out, Blessed be the Lord God of Israel. And another old good man, having embraced Christ, when he was but a little infant, sweetly sings forth this swan-like song, Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. Their long expectations of Christ thus affected them, when at length their longing was satisfied. Third, God put off his best things to the last times because in his unsearchable wisdom he ordained that his son should be sent into the world in the later age thereof that thereby he might be known to be the best of God's gifts and to excel all other gifts that were before conferred upon the church. He is said to be sent forth when the fullness of time has come. Church had been as a breeding woman. She began first to conceive when God made the promise of the woman's seed She grew bigger and bigger through many other promises prophecies types and figures Whereby her hope in the Messiah was nourished At the fullness of time she travailed and brought forth this long-expected man-child the better things Which were now brought to pass in this fullness of time added much to the honor of him that was then born. Then was the fullness of God's grace and goodness manifested, so as this God thus ordered even for the honor of his Son. Hitherto the doctrinal part of my text, and next time the application thereof. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-8333, 3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta Canada T6L 3T5 You may also request a free printed catalog and remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God, by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said That men assume too much wisdom, When they devise what he never required, Nay, what he never knew.