Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.

The sixth SECTION. (Book 6)

A Transition of the Publishers.

WE have by Gods Good Blessing, dispatched The main of this Book, the Five first Sections; so many Commentaries or Expositions of such Points or Articles of Christian Faith, as are most proper (by way of Dread and Terror) to awake the Conscience and stirre the Affections: To perswade men to reflect seriously upon all their Actions or Omissions, Failings or Atchievements; and to prepare themselves for that Account which must shortly be Rendred To God the Judge of All, who will respect no Persons nor endure Pretences. If these have their kindly perfect work, They will Pro∣duce, Judging our selves, to prevent the Judgement of the Lord; Repentance, and Restitution of all things; Circumspect walking for the Future, and passing the Rem∣nant of our Pilgrimage here in Fear.

To inrich the volume, and to benefit the Reader, I have thought good to annex this sixth Section, which is A Collection of such Sermons of this Authors, as I conceive likely to prove most effectual to the ends above mentioned; and be most proper not only for this Place in the Body of His works, but for these Times also; which may perhaps be startled, to see their present sins so flagrantly reproved many years ago by one who knew not any of their persons that commit them.

Our great Author had in his Eighth Book and third Chapter sadly complained of some, that made this Great Rule of Charitie, Equitie and Justice, [Do as you would be done unto;] This Law of nature and Precept of our Law-giver; A nose of wax, A verie Lesbian Leaden Rule.

He had more sadly complained in his Tenth Book, Chapter 23. That not only the Practise of this Transcendent Rule was extinct amongst men, But that the very Sense of it was (if not utterly lost among the Learned, Casuists or Expositors, yet) most shame∣fully decocted, and Piteously shrunk up, for want of improving and deducing it into se∣veral pipes and Branches of Good Life.

Lastly, in the 29 Chapter of this Book, amongst other useful things concerning this Rule, He told us, That God would Judge the world by it.

So then, This next Discourse (I mean the three Sermons upon this Text) Comes not in unseasonably! And I hope the next but One will follow this as sutably as a silver Thred, can follow a needle of Gold. And I shall endeavour to pick, chuse, and so place the rest, that the Reader shall not deny their Consequencie to the five precedent Sections treating, Of Christs Power, to raise the Dead, to judge the quick and dead, and finally to sentence Both, according to the things done in the Body be they Good or Bad. At which day, God send this present sinful Generation (and amongst them my Soul) A Good deliverance; and in order thereto, a Timely unfeigned Repentance, espe∣cially of their applauded and avowed transgressions. This for Jesus sake, who is our Ransom, would be our Peace, and shall be our Judge.

Amen.

The First Sermon upon this Text.

CHAP. XXXII.

MATTH. 7. 12.

All things, Therefore; whatsoever ye would that men should do unto you, even so do ye unto them, For this is the Law and the Pro∣phets.

Prov. xx. 22.

Say not thou, I will recompence Evil; Wait on the Lord and He shall save thee.

Prov. 24. 29.

Say not, I will do to him as he hath done to me, I will render to the man according to his work.

The miserie of man, of the wisest of men, in their Pilgrimage to be wanderers too. The short way to Happiness. The pearl of the Ocean, The Epitome, Essence, Spirits of the Law and Prophets; Do as you would be done unto. The Cohaerence. The Method. Christ ad¦vanceth This dictate of nature into an Evangelical Law; Forti∣fies it, and gives us proper motives to practise it. Two grounds of Equitie in this Law. 1. Actual equalitie of all men by nature 2. Possible equalitie of all men in Condition. Exceptions against the Rule. Answers to those Exceptions. This Rule forbids not to wage or invoke Law, so it be done with Charitie. Whether nature alone bind us to do good to our enemies. God has right to command us to love them. Plato's Good Communion. The compendious way to do our selves most Good, is to do as much good as we can to others. The Application.

IT is; whether you list to term it, A follie, or, A Ca∣lamitie, * 1.1 incident to all sorts of men, that, when they take a perfect Survey of all their former courses, they find their wandrings and digressions far larger then their direct proceedings. The more excellent the End is where∣at we aim, the greater (commonly) is our Error, the more our By-paths from the right way that leads unto it: Be∣cause, The greatest Good is alwayes hardest to come by. Thus, such as hunt

most eagerly after the knowledge of Best matters (seeing the Best are worst to find) after natures Glass is almost run out, and most of their spirits spent; whilst they look back upon their former labors, like weary Passingers that have wandred up and down in unknown coasts without a Guide desirous to see the way they missed, in a Map, when they come to their Journeys end, begin to discern what Toyl and pains they might have saved, had they been acquainted with such good Rules & directions at the first as now they know. Nor have we so great cause to be ashamed of our folly, as to bewail The com∣mon miserie of our nature, seeing the wisest among the sons of men either for Civil knowledge or speculative learning, Solomon himself, had almost lost himself in this Maze; never finding any other issue of his Tedious course but only this [All is vanitie and vexition of Spirit:] Untill he had almost come to the End of his dayes; Then, he found out That short com∣pendious way of godly Life, Eccles. 12. 13. Let us hear the End of all: Fear * 1.2 God, and keep his Commandments, for this is the whole dutie of man. In this is contained all we seek.

2. Had Solomon in his yonger dayes fixed his eyes upon this Rule which he hath left us, as the Mariner doth his upon the Pole or other Celestial sign, he might have arrived in half that Time at that Haven which He hard∣ly reached in his old Age, after continual danger of Shipwrack by his wan∣dring to and Fro.

But how-so-ever This fear of God and our observation of his Command∣ments be the Readiest, the safest, and the shortest Cut, that Solomon knew, unto that True Happiness which all men seek, but most seek amiss: yet these Commandments cannot be kept unless they be known; And known they cannot be without good studie and industrie either in reading or hearing the word Life. The life of man is short, And The Text of the Law wherein the precepts are contained is long: The Commentaries of the Prophets and sa∣cred Histories necessarie for the Exposition thereof are voluminous and large: The true sence or meaning of either, in some points not easie to be found out, unless we be well instructed how to seek it; so as what the Jesuite saith ab∣solutely, but, falsly of all Scripture, is Comparatively true of This advice of Solomons: It is a plain and easie way, a light of mans life, after it be once well learned, but it is hard to Learn without a good Guide to directs us. Where∣fore behold a greater then Solomon, Christ Jesus himself directs us, in One, and that a very short Line, unto that Point whereunto the large discourses both of The Law and the Prophets do as it were by the Circumference Lead us: What∣soever ye would that men should do unto you, even so do ye unto them; for this is the Law and the Prophets: that is, The Summe of the Law and the Prophets is contained in this short Rule.

3. Because our Saviour gives it, we may believe it; that this is the best E¦pitome that ever was given of any so large a Work: Or rather, not an Epitome of the Law and the Prophets, but the whole Substance or Essence of the Law and the Prophets. Herein all their particular Admonitions are contained, as Branches in their Root. Out of the practise of this Principle or Precept, all the Righteousness which the Law and the Prophets do teach will sooner spring, and flourish much better, then if we should turn over all the Learned Comments that have been written upon them, without the practise of this Compendious Rule.

This Abridgement is a Document of His Art that could draw a Camel through the eye of a Needle, that spake as never man spake.

Sure then if any place of Scripture, besides those which contain the very Foundation of Christian Faith, as Christs Incarnation, Passion, or Resur∣rection, be more necessary to be learned then other, then is this most necessa∣ry and most worthy the Practise: Seeing all Doctrines of good Life, of ho∣nest and upright Conversation are derived hence, as particular Conclusions in Arts and Sciences from their Causes and Principles.

4. For any Coherence of these words with any precedent or consequent, we need not be sollicitous. It sufficeth to know, They are a principal part of our Saviours Sermon upon the Mount; in which He delivered the true meaning of the Fundamental Parts of the Law, purging the Text, from the corrupt Glosses of the Scribes and Pharisees. Every Sentence therein is a Maxim of Life, and as it were an intire compleat Body of it self, not a limb or member of any other particular Discourse. Every full Sentence of it, This Main Rule especially, may be anatomized by it self, without unripping any other ad∣joyning. For which Reason, some Learned have thought, that St. Matthew was not curious to relate every sentence in that Rank and Order as it came from our Saviours Mouth: but set them down, as any one would do all the memorable good sentences he could call to mind (of a good Discourse read or heard) placing that perhaps first which was spoke last, or that last which was spoke in the middest.

Yet if (as in Description of Shires, men usually annex some parts of the Bordering Countries) any desire to have the Particular words or Speeches * 1.3 of our Saviour, whereunto this Illative [Therefore] is to be referred; he must look back unto the fifth Chapter of this Gospel, verse 42. Give to him that asketh of thee, and from him that would borrow turn thou not away. For so St. Luke (who is more observant of our Saviours method in this Sermon then St. Matthew) in the sixth Chapter of his Gospel, verse 30, 31. Couples these two Sentences together, which St. Matthew had set so farre asunder. And immediately after the words of the Text he inferres by Arguments, that Duty of loving our Enemies (which he had set down the precept for, before, verse the 27.) though St. Matthew place both Duty and Arguments immediately af¦ter the Sentence before cited, viz. [Give to him that asketh, &c.] So that this Precept [Whatsoever ye would that men should do unto you, &c.] as is most probable, came in, between the matter of that 42, and 43, verse of that fifth Chapter.

And yet it might be repeated again in the latter end of that Sermon by our Saviour: At least, for some special Use or Reason placed there by St. Mat∣thew: because, being the Foundation or Principle whence all other Duties of Good Life are derived, it seems the Evangelist would intimate thus much un∣to us, That of all our Saviours Sermon, which contained the very Quintes∣sence of the Law, this was the sum; And for this Reason he adds that Testi∣monie (concerning the Excellencie of this Rule) which St. Luke omits, namely, That in it is contained the Law and the Prophets.

5. The Method which I purpose, by Gods Assistance, to observe, is This. * 1.4

First, To set down the Truth and Equitie of the Rule it self [Whatsoever ye would that men, &c.] with the Grounds or Motives to the practise there∣of.

Secondly, To shew in what sense or how farre the Observation of it is, The Fulfilling of the Law and the Prophets Doctrine; with such Exceptions as may be brought against it.

Thirdly, Of the meanes and method of putting this Rule in pra∣ctise.

It was A Saying of the Father of Physiicans, Natura est Medica; let Phy∣sicians do what they can, Nature must effect the Cure. The Physician may either strengthen Nature when it is Feeble, or ease it from the oppression of Humors; But Nature must work the Cure.

This is, in proportion, true, for matters of Moralitie or Good Life. Natu∣ra est optima Magistra; All that the best Teachers can perform in natural or moral Knowledge, is but to help or cherish those natural Notions or Seeds of Truth and Goodness which are ingrafted in our Souls. Art doth not in∣fuse or pour in, but rather ripen and draw out, that which lay hid before. And it is the skill of every instructor to apply himself to every mans nature, and to begin with such Truths as every one can easily assent unto, as soon as he hears them; albeit without help of a Teacher he could not have found them out himself. And yet the more easily we assent to any Truth, the lesse we perceive how we were moved thereto: and the lesse we perceive it, the more ready we are to imagin that we did more then half move our selves, or that we could have found out that by our selves which we have learned of others. Whereas in truth there is nothing more hard then to speak to the purpose, and yet so (in matters of Morality and Good Life) as every man of ordinary capacitie, shall think, upon the hearing of it, that he could have in∣vented or said the like.

—Ut sibi quivis Speret idem: sudet multum, frustra{que} laboret Ausus idem—.

Hor. De Arte. P.

This, as the Great Rhetorician saith, is the surest token of a perfect Ora∣tor.

6. For this Reason, He that knew what was in man, better then man did what was in himself; He that spake as never man spake, and taught as never man taught, doth ground his Doctrine of good Life and Manners upon such Evident Principles as his very Adversaries could not deny, (whereunto any civil natural man would assent, albeit he could not have found them out;) and illustrates it by such plain and natural Similitudes, as every man of ordinary capacitie might conceive. As here in this place, This Rule it self [What∣soever ye would, &c.] is a Principle of nature; at least the Negative of it [Quod tibi fieri non vis alteri ne feceris;] is so.

The Use or Consequence of the Rule (though) That to observe this should be the fulfilling of the Law and the Prophets, none could have drawn, un∣less our Saviour had first told us so. And yet the Deduction or derivation of all moral Precepts (as I hope will appear) is easie to find, since he hath taught us to seek it. Seeing then, He that spake as never man spake, and taught as never man taught, doth ground his Doctrine upon such Principles as were in us by nature; I shall take leave to imitate Him (quantum, Deum mortalis possum) and to shew the Equitie and Truth of this Precept; First, as it binds us by Nature: and Secondly, as it binds us in Christianitie. Or First, as far as the equitie of it may be gathered by natural Reason; Then Secondly, as it is set down in holy Scripture.

7. That This is a Dictate of the Law of Nature, is evident from the con∣fession of the Heathen and meer natural men. Severus the Emperor, albeit no Christian, yet as some report of him, did like best of the Christians for

their good Life, because they most practised this Rule. And the Negative of it, [VVhat you would not have others do unto you, do not you to them,] seemed such an excellent Ground of Civil Justice and honest dealing, that he caused * 1.5 it to be written in the places of Civil Justice, or Courts of Judgment, as we do the Sentences of the Law or Commandments in our Churches: which he would not have done (or should have done to small purpose) unless he had known the Rule had been written before in every mans heart, so men would look into them. And such amongst us (I am perswaded) as know not whether this sentence be in the Law of God or in the Gospel of Christ, or no; or such as little think whether it be there or no, if they see one insult over another in distress, deal hardly with a stranger, or laugh at anothers mi∣serie, or the like, will naturally use this or the like Reason to disswade him: If you were in their case you would not be well pleased with this Usage; Do (in Gods name) as you would be done unto. The force of which and other like Reasons is grounded upon this Rule or Principle of Nature. Nor is there any man that hath (as we say) any good nature in him, albeit ignorant in most points of Religion, but will in his sober mood be much moved with such Reproofs; and however he may seem little to be affected with them whilst he is in the heat of passion, yet his own Conscience, after his passion ceaseth, will secretly condemn him for so doing.

8. The Grounds of Equitie in this Rule are two (though the one be subor∣dinate to the other.)

First, The Actual aequality of Nature in all men: For though there be diffe∣rence or distinction of men by place, pre-eminence, or dignitie; yet in * 1.6 Nature all men are equal, all alike subject to corruption and Calami∣tie.

Secondly, The possible equalitie of condition amongst all men. For seeing the Best men are but men, what is one mans Case may be anothers, because his Nature, much more his Estate or Condition is subject to change. No Prince was ever so firmly established in his Throne, but might be pulled down thence to lie with Beggars in the Dust. Antient Times yielding more frequent ex∣amples of the Circumrotation of this Sphaere or Wheel of mutabilitie, their observations to this purpose were Rife. Quod cuiquam contigit, cuivis potest. Whatsoever hath befaln any man, good or bad, might befal any one of all.

Et subito est Irus, qui modo Croesus erat.

One turn (as the Heathens would have said) of Fortunes Wheel might raise up Beggars or Servants to the Throne, and bring down Monarchs to the Dust.

From this Actual Equalitie of all men by Nature, and this Possible Equalitie of all men in Condition, was it, that even among the Heathen he was thought inhumane, no natural man but a Monster, that would not be affected with a∣nothers extraordinary misery.

The Former of these two (in natures not extreamly depraved) doth work a Sympathie or Fellow feeling of others miserie; and the Latter, that is, Pos∣sibilitie of suffering the like, doth work Fear of doing the evil intended, or Penitencie after it be done. Likeness or Identity of nature causeth Sympathy or Fellow-feeling in bruit Beasts: if one pant for Grief, others of the same kind will be affected with it. Ignorant and simple men do many things by instinct of nature; whereof Philosophers only know the Reason. And even in such as did not expresly know this Rule, Nature her self

did oft-times work and shew by the Effects, that it was hidden in their hearts.

Thus Cyrus, when he had condemned Croesus his conquered Enemy to be burnt, only calling to mind, what a Potent Prince he had sately been, and as * 1.7 unlikely to have come to that end as himself was before the victo∣rie gotten, was afraid (as the Historian notes) least some like plague might have come upon himself, and so pitying himself rather then the other, he re∣called the Sentence.

From the same Reason did that noble Roman weep amain, when he saw Car∣thage the Enemie Citie of Rome set on fire, though by the Senates Decree: as * 1.8 if he could have wished that her flames might have been quenched with his and other Romans Tears. The present Calamitie of that late famous and mightie Citie, put him in mind, That Rome her self, though then sitting as a Queen that knew no sorrow, might one day be as bright with fire as for the present she was with Glory. Yet was the difference betwixt Cyrus and Croe∣sus's estate as great, betwixt Rome and Carthage greater, then can ordinarily be found between man and man. Cyrus was Conqueror, and had gotten the strength of a mighty Kingdom to his former by his Enemies Fall. And Rome had never the like occasion to be secure as she had by Carthages destruction, which standing would never suffer her to be quiet, being the only City of all the world that was able to give Her check.

Thus, could we but consider, That, whosoever we be, we be but men; whatso∣ever our estate be, it is but Humane, subject to chance and obnoxious to change; Nature would tell us, that whatsoever is evil whilest done unto us, is evil also to be done to others: And seeing there is no evil which we can do to others, but the like may be done unto us, we should be as unwilling to do any evil at all to others, as we are to have any done to us. For Nature it self doth (as it were of course) suggest a fear of being done to, as men have done to o∣thers. Hence springs that Negative precept. Quod tibi fieri non vis alteri ne fe∣ceris.

Again, whatsoever is good whilst it is done to us, the same is Good whilest done to others in like case; nay, as good to them as unto us. And seeing All Good is to be desired, we should be as desirous to do good to others as to have good done to our selves. Yea, seeing, according to the mind of Christ, Beatius est Dare quam accipere, Acts 20. 36. to do good is better then to have good done to us, (as every action is better then Passion) we should therefore be more desirous of that. And hence riseth the Affirmative Precept, Do as you would be done to.

Even the Heathen knew, that, it was better to give then to take.

Quas dederis solas semper habebis opes:

It was more to have a Conscience fraught with the memory of Good Turns done, or benefits bestowed on others, then to have store of possessions or goods, and yet therewith to do little or no good.

9. Yet are not these Two Rules so plain and evident unto natural Reason; but natural passion and self-love will find exceptions against * 1.9 them.

There is no man will deny that these Rules were very Good in the old World or Golden Age: or that they be Good now if all men would be content to observe them alike. But he shall be sure to live by the losse that resolves to do better to any others, then it is likely any will do to him. Nay,

many in their heat of discontent at others bad usage of them, will not stick quite to invert this Rule, and think that it is just and right, at least no wrong, to use others as they have been used themselves. (Thus I have known some use more severity towards their inferiors, then did well agree with their natu∣ral disposition, only, because they had been severely used by others whilest they were inferiors.) And this they think not amisse, so they do it with no ill mind, but only because they would not be the onely men that should be noted and marked as fit to suffer abuse and wrongs whilst their equals go Scot-free. Thus sundry shut up from others by reason of infection have sought to in∣fect others, only because they would have companions in their miseries, albeit it was not Man, but God that brought that Bodily Evil upon them. And thus many rude and barbarous Beggars (being denied harbor or relief of such as might afford it them) through a conceit of their own forlorn estate, will seek to make others as poor, or more miserable then themselves, only that they may have some to be their equals or inferiors.

The like suggestions of evil and wrong in some degree or other, will eve∣ry mans Passions present unto his thoughts: yet who so is but naturally wise, either will not hear them, or (if this be too hard to put them off, because pas∣sion is so familiar and intimate with the soul) will not give sentence untill he have heard Reason speak, which would oppose him Thus.

10. When thou wast hardly and despightfully used by others (suppose * 1.10 abused in person, disgraced in speech, or indamaged in Goods, &c.) did they well or ill that so did use thee? If well, why wast thou moved therewith? Why dost thou complain? Or rather why wouldst thou not be so well used again? If evil they did, why seekest thou then to imitate them in the evil which thou hatest? for if it were evil in them whilst it was done to thee, then will it be evil in thee whilst thou dost the like to others: Yea, perhaps much worse in thee, because, thou having suffered the like wrong before, thou better knows what an heynous Fact it is to do the like. For none knows, none pos∣sibly can know, so well what a greivous sin oppression is, as he that hath been violently oppressed by others. None can so distinctly perceive what an odi∣ous offence slander, defamation or scurrilitie is, as he that hath been scourged by scurrilous Tongues, or wronged in his good Name by false accusers, sly informers, or envious whisperers. Generally, the nature and qualitie of all e∣vil that happens to one man from another, is much better known by suffering then by doing it. For he that does it first, perhaps scarce knows well what he doth; he sees the nature of it but (as it were) afarre off; But he that suffers it feels it, at hand, and knows it by experience.

Now the greater we know any evil to be, and the more feeling touch we have of the nature and quality of it, the more grievous is our sin if we pra∣ctise the like. Wherefore he that hath been most hardly dealt withall, sins most, if he deal so with others; for he doth that to others which he is most unwilling should be done unto himself: because he best knows the smart of the * 1.11 evil, and according to his unwillingness of having the like done to himself will the smart of the sting of Conscience be for doing so to o∣thers.

Some perhaps, or some mans Passions would here Reply; These reasons hold true, if we should so use them that never did us wrong, as others have wrongfully used us; but if the partie that used us ill come in our way, we do him but right, if we use him just so as he hath used us: For Justice it self consists in Equalitie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and if we pay him but in the same measure that he did mete to us, he is justly dealt withal.

Its true indeed! he is but justly dealt withall; because he is but done to as he had done to others. So a thief or murderer is but justly dealt withall if he be hanged: yet if every man that hath his goods stoln should do this which is but right unto a Thief; or if every man that hath his friend or brother slain should but do that which is due and should be done unto a murderer, not expecting the Judges sentence, both might do themselves great wrong in doing that which was but right and due to the offenders re∣spectively. And so shall every one wrong his own soul and conscience, that will prevent him in his judgements to whom vengeance belongeth (by taking Revenge into his own hands) and not expect his good leasure, by lawful and publick means.

The Law of nature is, Do As thou wouldst be done to: not As thou hast been done to, against thy will. For what-soever was evil in another whilst done to thee, is evil in thee whilst thou dost the same to him. Thy fact is as his fact: and thy sin as his sin; The evil is one and the same. Only thou maist alledge, that he was more prone to do the same evil, because he did it with∣out Provocation, and thou dost it provoked: that is as much as to say, he hath overcome thee in evil, but thou also art overcome of evil, the evil hath overcome that which is good in Thee, Thy passion overbears thy Reason and Judgement: which is such an offence against the Law of nature, as it would be against the Law of this Land, if a Tumultuous multitude should take the Lawes (as we say) into their own hand and execute malefactors without the Judges or Magistrates consent.

11. What then (will some say) shall I pocket up every wrong? shall I make myself a But or mark for all to shoot at? shall I prostitute my person to abuse, my good name to slander, my goods to spoil without redresse? God forbid! For vengeance is Gods and he will repay; and he hath Powers on earth which * 1.12 bear not the sword in vain. If it be an open injury, by whose example if it should go unpunished, others might be imboldened to do the like, and if the present offendant might thereby grow insolent or retchless, likely to do the like again to others as well as to thee, Thou dost no way Trans∣gresse, rather Two ways observe This Rule of natures Law, if thou solicit his chastisement at the Lawful Magistrates hand. First, Thou shalt teach the of∣fender the practise of this Rule, which, before, he knew not or neglected, though bound thereto as well as Thou. For, when the Magistrate shall inflict upon him such punishment as shall be more grievous to him then the wrong that he did was to thee, he will be as careful to avoid the doing as thou art to avoid the suffering of the same or like injurie. This is The Rule of Publick punishments, That they should alwayes be such as the party offending would be as unwilling to suffer, as the party offended is to endure the wrong. Secondly, seeing all men naturally desire securitie from danger, losse, or dis∣quietness, and for this End wish that all private Disturbers of Publick Peace might either be amended or cut off; Thou shalt do to others (whom thou hast more reason to respect then the party offending) as thou wouldst desire they should do for thee in the like case; if thou seek for justice at the publick Ma∣gistrates * 1.13 hand, whose Dutie it is to provide for all mens securitie and Peace. Yea, though perhaps thou do to this man offending, as thou wouldst not be done to in like case, yet shalt thou do to a great many others 〈◊〉〈◊〉 all honest men, as thou wouldst that they should do to thee in the like Case.

Thou canst not but consider that other mens cases may be thine own, and couldst be willing, that if they had the like occasion of complaint, and could make legal proof of wrong done, they should prosecute their cause

for thine and others securitie from the like. For these Ends and purposes to prosecute any injurie done by any private person before a Publick Magi∣strate, or wrongs done by an inferior Magistrate before his lawful Superior, is but just and right, a Dutie whereunto we are bound by the law of nature, if the party offending be insolent and stub born, likely to hold on his wonted course, unlesse restrained by the Magistrate. But if the offence be private betwixt thee and thy neighbour, not likely to redound to any further publick Harm; if it was an offence of infirmitie, or proceeded from some natural unruly passion, for which he is afterwards heartily sorie; then thou art bound in conscience to remit it. For if thou considerest thine own infirmities, thou canst not but find thy self obnoxious to like passions, and that thou maist at one Time or other be as far overseen, and yet couldest wish in thine hart that such thine escapes or oversights should not be prosecuted to the uttermost, but rather be pardoned upon submission or penitencie. And experience doth * 1.14 teach us, that such as are too rigid or austere censurers of other mens in∣firmities, do oft-times fall into the like or worse themselves; even into such as they are otherwise least inclined unto (but, in that they are men, the sons of sinful Adam, they are in some degree or other inclined unto any evil;) And therefore whilst they prosecute such as upon infirmitie or Passion fall into some Enormous crime, as if they were not men but monst∣ers or Noxious creatures of another kind, their judgement is just, if they themselves fall into the like, that they may know themselves to be but men, not altogether free from passion and infirmities. Vide interpretes in 7. cap. St. Matthaei. v. 1. See Plinies epist. lib. 9. epist. 12.

12. Thus far natural Reason may lead us in our sober thoughts, That we should not do any harm to others because we would not have any other do harm to us; or that we should forbear to prosecute the infirmities of others, because we would have others bear with our own. But yet if we consult nature alone, it * 1.15 may seem doubtful, whether a man be bound by her Lawes to do good unto his enemie; as to relieve him in distresse, to defend him in danger or the like: This Rule of nature may seem not to bind men hereunto. For many men oft-times would chuse to suffer great losse rather then to be beholden to their ene∣mie: sometimes rather to starve for hunger, then to be upbraided with his Benevolence: or to incur evident danger of Death, rather, then it should be said, That his deadly enemie had preserved his life. He that is thus minded (the salvage and Giant-like spirit would say Bravely minded) may in the Jolli∣tie of his resolution think himself no way bound to do his enemie any good, of whom he lookes for none; nay, of whom he would receive none, though it should be thrust upon him. Yet natural Reason and conscience (so this man would hear them speak and abide their censure) would condemn him, if he refused to do good unto his enemie. The Rule is mis-applyed by Passion: for nature and Reason bid us, That we should do that to every man which we would have any man do for us; not to do that to this or that man which we expect from them alone. Now, there is no man so wilfull, unless he be witlesse also, but would be relieved in distresse, delivered from danger, and war∣ranted from losse, albeit not by this or that man whom he disliketh, yet by some one or other whom he likes better. Wherefore, seeing Reason teacheth us, That to do good to others, as they are men, is good it in self, it teacheth us (so we would learn of it) to good unto whomsoever. For why should enmi∣tie (or our enemy) hinder us from doing that which our consciences approve for good. If thy enemie be of that strange temper above described, and one that would scorn to be beholden to thee; steal thy good in upon him, and do

him good so as that he shall not know from whom it came. Thou art bound to minister comfort to him, as a compassionate and cunning Physician doth Physick to a melancholick or distempered patient. But thou wilt say, so I shall lose all my thanks for all my pains and cost. I answer by asking Thee, is the honour (or thanks) that cometh from God alone, of no value? The Heathen could say to his friend We are each to other Theatrum satis amplum a Theater sufficiently large for matter of content and contemplation. By doing So thou shalt be sure to gain The Testimonie of a good Conscience. And herein thou maist justly triumph over thine enemie, in that thou art better aminded towards him, then thou couldst expect that he would be towards thee. These are the best terms of comparison that thou canst stand upon with thine enemy, if thou canst truly, say, That thou art A better man then he: and if, the mind be the man then he is truly and properly said to be The better man, that is better aminded towards all men, in as much as they are men. This is the perfection and goodness of men as they are Civil and natural men: and this is that Law of nature, which St. Paul saith, Rom. 2. 14. 15. was written in the Gentiles hearts. For when the Gentiles which have not the law, that is, not the written Law of God, do by nature the things of the law (or contained in the Law) these having not the Law are a law unto themselves: which shew the effects of the Law written in their hearts, their consciences alwayes bearing witness, and their thoughts accusing one another or else excusing.

13. But however the Heathen had this Fundamental Law of nature, This Root of Righteousness (as without offence I hope I may term it, because it was a Relique of Gods image in them) with many branches of it, ingrafted in their hearts; yet, as their consciences might acquit them for performing ma∣ny particular duties which it injoyned, so might they accuse them for negli∣gence in more.

For neither did they practise so much as they knew to be good, nor did they know all that to be good which This Rule might have taught them to be such. And albeit, the better sort of them will rise up in Judgement against us, and may condemn even the best sort of Christians (as the world counts them) now living; Yet most of them we may suppose (especially in later times) were as negligent hearers of natures Lore, as we are of the Doctrine of Grace. God, as the Apostle saith, Rom. 1. had given some of them over to a Reprobate sense, That seeing they would not practise what they knew for good, they should not know Good from Bad. And as the learned observe, when mankind had like Retchless unthrifts corrupted their wayes, and like ungratefull Tenants to their Landlord, Or undutiful subjects to their Prince, had cancelled the Original instruments of their inheritance, Or copie of that Law by which they were to be tried, dayly defacing and blot∣ting it by their foul transgressions and stain of sins: it pleased The Lord in mercie, to renew it once again in visible and material Characters ingraven in stone, adding to it the commentaries of Prophets and other Holy men, that so his people might once again copie out that Covenant whose Original they had lost: (the written law being but as the sampler or drawn work which was to have been wrought out by the law of nature;) and imprint it again in their harts by meditation and practise. Yet once again the people of the Jewes (unto whom this written Law was committed) did by their false interpretations and Hypocritical glosses corrupt the true sence and meaning of Gods Law, as the nations before had defaced the Law of nature by their foolish imaginations and conceited self-love. Nevertheless, as sin did abound in man, so did Gods grace and favour superabound. For, when hoth the Law of nature

was almost wholly lost among the Gentiles (drown'd in Gentilisme, as the Latin tongue is in the Italian) and the Jews (who should have allured others by their good example and continual prosperitic (had they continued faith∣ful in observing it) to observe the written Law of God,) had quite corrupted it: God sent his Only Son in the nature of man and Form of a Servant, by in∣fusion of Grace into mens hearts, to revive the dead Root of Natures Law, when it was almost perished; and also to purifie and cleanse Gods written Law, from the false interpretations of the Scribes and Pharisees, which he performs in this seventh Chapter and in the two precedent. So our Saviour saith, Chap. 5. v. 17. Think not that I am come to destroy (or dissolve) the Law or the Prophets; I am not come to destroy them, but to fulfil them.

But how did Christ come to fulfil the Law? Only by his own Righte∣ousness * 1.16 and example?

No, not so only; but by proposing unto us the true sense and meaning of the moral Law: which, all that were to be his followers, were to fulfil in a more spiritual and better manner then either the best of the Heathens, or the most strict Sect of the Jews of that time, did. For they had abrogated the force and sense of sundry Commandements, and stood more upon the letter then the meaning of the Law. Wherefore he adds, verse 20. I say unto you, ex∣cept your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. It is evident then, from our Saviours words, that both the righteousnesse commanded in the moral Law, and in the Prophets, must be fulfilled in better measure by Christians then it was either by the Scribes or the Pharisees; and that the best and most easie way of fulfilling both the Law and the Prophets is the practising of this Rule, What∣soever ye would that men should do unto you, do ye so unto them, For this is the Law and the Prophets.

14. Let us see then what we have more from His Doctrine then from Na∣ture for the Right Practise of this Royallest Rule. By Christs Doctrine we have both the Grounds of the former Precept (which Nature afforded us) better fortified and confirmed unto us; And also have Motives or inducements, which may sway Reason against Passion to the practise of the same Rule, more certain and infinitely greater then the Heathen or meer natural man had any. (I must request you to call to mind what was said before; * 1.17 That the Ground of this Precept, was, The Equalitie of all men by nature.) The Heathen knew this full well, That all men were of one kind, all mortal, all capable of Reason, and consequently of right and wrong. And from this knowledge, even such among them as held no Creation, no dependence of man upon the Divine Power, did often shew commendable effects of this Law written in their hearts in sundry duties of Good neighborhood (as we speak) and civil kind∣nesses: As for any Affinity or Bonds of society between man and man, at least between men of divers Countries, more then is between beasts of the same kind, most of them acknowledged none; nor did they acknowledge as much affinity betwixt Creatures of any kind as we do that acknowledge all things to have one Creator. Herein then is Our Equalitie and Affinity greater, that we all acknowledge one God for our Father, who is in a more peculiar sort the Creator of every man, then of any other corruptible Creature.

Again, All we Christians acknowledge One Christ for our Head, of whose Body we are Members; hence ariseth another Peculiar Equalitie, from the equal price of our Redemption which was all one for the Rich and Poor, for the Little and Mighty Ones of the Earth. This God pre-figured in the Law,

Exod. 30. verse 11, 12, 15. Afterwards the Lord spake unto Moses: When thou takest the sum of the Children of Israel after their number, then they shall give every man a Redemption of his life unto the Lord, when thou tellest them, that there be no plague among them when thou countest them. The Rich shall not passe, and the poor shall not diminish from half a shekel, when ye shall give an Offering unto the Lord for the Redemption of your Lives.

From this strict Dependencie of all men upon one and the same Creator, and this Equality and Brother-hood which we have in one Father, doth our Saviour Christ, Luke 6 v. 36. draw that precept Of loving our Enemies: which he makes as it were an Essential property of all such as truly acknow∣ledge One God. Not that all men were not bound thereto, and might have known so much by nature, but that it was a greater shame and more praepo∣sterous sin, in such as did acknowledge One God, not to perform that Duty. The Consciences of the Gentiles, as St. Paul saith, might secretly accuse them: But the Others words and speeches did bear open Testimony against them, if they neglected so to do; so saith our Saviour Christ immediately upon the words of the Text,—For if you love them which love you, what thank shall you have? for even the sinners love those that love them.— And if you do good for them which do good for you, what thank shall ye have? for even the sin∣ners do the same. And if you lend to them of whom you hope to receive, what thank shall ye have? for even the sinners lend to sinners, to receive the like. Wherefore love ye your enemies, and do good, and lend looking for nothing again, and your reward shall be great, and ye shall be the children of the most High: for he is kind to the unkind and to the evil.

15. This further confirms what out of the principles of Nature was for∣merly gathered, to wit, that where it is said, Whatsoever you would that men should do unto you, do ye so unto them: The meaning is not,

What ye would have this or that man do unto you, do ye so unto the same man; but rather thus, Whatsoever ye would that any man should do unto you, do ye the like in like case to every man, in that he is man, in that he is your fellow Creature, in that he is the Son of your heavenly Father, be he otherwise friend, or foe.

Yet fur∣ther, we may; nay we must inlarge this Precept, if we will have the full mean∣ing of it, Thus.

Whatsoever ye would should be done unto you, whether by Man, by Angel (or any other of Gods ministring Spirits or procurer of mankinds good) or by God himself, That do to every man because every man that God to his Father, who as He hath a care and providence over all, so is it his will that every Creature under him, all men especially that call him Father, should be his Ministers in procuring and furthering any o∣thers good, of whom this our heavenly Father vouchsafes to take care and charge.

A lively Emblem of this Duty we have in the Ravens feeding of Eliah, being destitute of all ordinary means of Food; If we consider the nature of this Bird, none more Ravenous, none more Greedy of the Prey then it: yet because the Lord feeds the young Ravens, when they call upon him, being other∣wise destitute of ordinary relief from their Dams or old Ones (as both Ari∣stotle and Plinie observe; and the Psalmist alludes to it in that speech) There∣fore, the Lord commanded them to afford the like help to Elias being forsa∣ken or rather persecuted by the King and his Officers, who should have yield∣ed him house and harbour; and from their example we should learn the practise, to do for others, as either the Lord hath done, or, we expect he should do for us.

Thus much I say is fully and directly included in our Saviours Deducti∣ons

and Conclusions drawn from this Principal Rule, albeit so much be not fully exprest in his words; especially if we observe the Greek phrase only: But the language (whose manner of Dialect the Evangelists retain though wri∣ting in the Greek Tongue) will very well bear, and our Saviours words Luke 6. 36. verse enforce as much, Be ye therefore merciful as your H. Father is merci∣ful: and in the 6. of Matth. v. 14. He tels us, that if we look for mercie at Gods hand, we must shew mercie unto men; not to our friends or brethren by kindred or Nation, but unto men. The place is so much the more worth our observation, because he adds no Exposition or Comment to any one Pe∣tition in all the Lords Prayer, save only that He gives this Note upon that [And forgive us our trespasses as we forgive them that trespass against us;] his Note is this, If ye forgive men their Trespasses, your Heavenly Father will also forgive you;—But if you do not forgive men their Trespasses, no more will your Heavenly Father forgive you your Trespasses. Wherefore, as we desire God to forgive us our Trespasses, though we have been his Enemies, so must we be ready to forgive our Enemies: and as we desire all good of him; so must we be ready not only to forgive, but even to do any good to our ene∣mies. If he be our enemie deservedly, we should therefore do him good that we might make amends for the occasion offered: if our Enemy he be with∣out any just occasion given by us, we should consider, that this voluntary En∣mity in him is the work of Satan, but he Himself, as man, is our fellow Crea∣ture, the workmanship of Gods own hand; God made him man, but the Divel made him an Enemy: And we should seek by all meanes possible to dis∣solve the works of Satan, and to repair the handy work of God: that is, we should love his person, and seek to reform his vice; we should overcome his evil with our good-will to him: if he be hungry we should give him meat; if thirstie, drink; as the Apostle commands. In sum, we must feed Him, but * 1.18 seek to starve his Humor, by substracting all occasions of exasperating his mind, and seeking occasions to do him good; so, the heat of his malice ha∣ving nothing to work upon, will by little and little, die, as fire goes out when the fewel fails.

16. For a Friends sake that has indeared us to him for many, of whom we yet expect more kindnesses, we think it good manners to tolerate many things, which otherwise we would not. And shall not Christian Faith and true Re∣ligion teach us much more to remit all for Gods sake, of whom we have re∣ceived our selves, our very bodies and souls and all that we have? of whom we yet expect much more then we have received, even everlasting life and immortal bodies to be crowned with Glory? What if our Enemies have sought to take away this miserable and mortal life? God freely gave it us, who likewise at his pleasure may justly challenge it. And if we cannot justly complain if he should take it from us, is it an hard Precept that he wills us not to revenge, yea not to complain by way of revenge, of such as would but could not take it from us?

The Lord may as justly command us to forbear all desire of revenge, all complaint of such as would take away our Life, as he himself can take it.

That they would so have done, was their own, That they could not do so unto us, is the Lords doing, to whom we owe all thankfulness for preserving it, and this may be the best occasion of shewing our thankfulness, if we for his sake forgive such as sought to take away our Lives. Nay if we would but examine this Precept by exact Reason (passion set aside) in as much as God hath freely given us life, he might most Justly command us not to murmur a∣gainst

such as should take it from us. For who can appoint him his Time? or who can refuse any for his Executioner whom the Supream Judge of Heaven and Earth shall permit? But in as much as God hath preserved our lives which our Enemies sought, he may justly command, and we must obey him, so commanding, to do any good unto them that sought our evil. God is a a more Absolute Lord over the lives of Kings and Princes then they are over their Lands or goods; he hath a more absolute interest in all mens actions and affections then any man hath in his own goods or fruits of his ground. Now what Lord or Master is there that would indure such a servant as would not bestow his goods or benevolence on whomsoever it pleased him to appoint, albeit he were his servants enemie? If this we refuse, and yet acknowledge our selves to be Gods servants, may not God justly say unto us? Ex tuo ip∣sius ore judicaberis. If any refuse to set his affections on whomsoever God shall appoint him, to employ his actions for whose good it pleaseth him, albeit he be our open enemie. How much more ought we to do it if we consider the Hope of reward in the life to come?

17. Thus you see The First ground of this precept drawn from The equalitie of all men by nature, improved, and fortified by the Doctrine of Faith, that is, by The acknowledgement of One Father and Creator, and yet may it be further confirmed, if we consider what Affinitie, nay what Consanguinitie we all have in Christ, and, what he hath done for us.

We are (saith the Apostle, if we be Christs) flesh of his Flesh, and bone of his Bone. Our conjunction with him (if we be or would be conjoyned with Him) although it be spiritual and mystical, yet is it a True, a real and live∣ly conjunction. He is a True and lively Head; we are true and lively mem∣bers of him, and one of another: And must have as true a fellow feeling one of anothers harms or sorrows, as one part of our own body hath of the pain of another. No body Politick ever on earth, not the most united in place, in Lawes, customes or any other Bond of Civil Societie whatsoever, had, or can have the like union, or so near conjunction, as all that are members of Christs mystical Bodie truly have; as all that professe themselves members thereof should in practise testifie that they have: otherwise, as the Lawyers say, Protestatio non valet contra factum. It is in vain to professe thou art a Christian, in vain to protest thou art a true professor or Protestant, if thy deeds and resolution, if thy practice do not seal the truth of thy profession or Pro∣testation: for not doing this (as the Apostle saith) thou shalt confesse Christ and Christianitie with thy lips, but deny both Him and it, in thy deeds and in thy practise: and so thou shalt be judged, not according to thy sayings, but according to thy works and resolution, or omissions of work∣ing.

Would you know then what some of the Heathen have thought of the duties of every member in a body Politick? Plato in his fifth Book, De Re∣publica, hath a comparison to this purpose. If a man receive a wound in any part, as in his foot or hand; or have but some pain or grief in his finger, we will not say, That his hand or foot is wounded, or that his finger feels pain; But, The man himself hath suffered a wound in his hand or foot; That he him∣self hath a great pain; &c. For albeit the pain or grief spring first from this or that part, yet it overflowes and affects the whole bodie; The branches of it spread throughout all parts: and every part is worse because one part is so ill. Yea every part forbears its natural function or recreation in some mea∣sure, for the ease of this; The head wants its sleep, other parts their rest, by reason of the spirits recourse thither, as so many comforters sent from them

to visit their sick friend or fellow member. In like manner Plato thought it meet, that in every City or Common-weal, as often as any good or harm did happen to any Citizen or Free denizon thereof, it should not be counted that mans good or harm only, but the good or harm of the whole City; and every member thereof should be alike affected. If this the Heathens by meer light of nature could discern to be the dutie of the meer natural man, what tongue of man or Angel can expresse in Terms befitting so high A mysterie, what Brotherhood, what fellowship, what Sympathie, and what affection should be between the members of Christs Body? for no society like this; no fellowship like to that in Him. This union exceeds all other much more then the union of one part of our heart with another doth the union of the heart with the foot. Doubtless our Saviour spake according to the duty, if not accor∣ding to the custome of honest hartie neighbours, in the good old world, in the Parable of the lost sheep and Groat? His rejoycing for the recoverie of his strayed sheep, was not his alone but his neighbours also: Her sorrow for losse of her money, was not only hers but her Gossips, as after the finding it, her joy was theirs too.

It is worth the consideration, and I beseech you to consider; what a mad∣ness it would seem to a wise man, if because the finger did ake or pain him, a mans head or heart and inward thoughts should presently resolve to cut it off, or vex it more because it did vex them. Yet such is our malice and mad∣ness, if, because our brother or fellow member in Christ (so we must account all that Communicate with us in the same Sacraments) doth vex or torment us, we should therefore resolve to vex and torment him again. This is A Symptome of such hellish Phrenzie as the Poet describes;

Ipse suos Artus lacero divellere morsu Certat.

As monstrous and pitifull a Spectacle to the eyes of Faith, as it would be to the eyes of the Body to see, as we have heard of some (hanged quick in irons) ready to starve for hunger, and destitute of hopes of other food, to eat the flesh of their armes to satisfie their gnawing entrals. So monstrous is their sin, so miserable their estate, that to satiate their revengeful minds, or to wreck their imbred spite, do harm, vex or torment their Fellow-members in Christ. If you bite and devour one another, (saith the Apostle, Gal. 5. 16.) see that ye be not not consumed one of another.

His meaning is; Whosoever doth vex or harm his brother, shall feel the smart of it himself one time or o∣ther, as certainly as the heart or soul that wounds or cuts an outward mem∣ber shall feel the smart or want of it.

And again, that whosoever yeelds any comfort to his distressed or comfortless brother, shall as certainly be partaker of the good he does to him, as the heart, which directs or the hand which applies the medicine to any ill affected part, shall find ease and rest by the mitigation of the sickly members pain.

18. Would you then know the most certain compendious way to do your selves most good? seek as far as in you lies to do good to all other men: seek not your own good so much as the good of others; or rather seek your own good especially by the means of doing good to others. Consider, that there is a great reward promised to such as do good to others; but there is no promise made for doing good to our selves. If we seek to inrich our selves or advance our estate, we have our reward if we obtain riches or ad∣vancement: but if we relieve those that be in necessitie; if we assist or di∣rect into good wayes, those, that for want of means may be tempted to ill courses, To this double good work (which both relieves the Body and re∣scues the soul) There is appointed a great reward. There is a reward pro∣mised

to such as relieve the poor; none to such as inrich themselves. There is a reward promised to such as comfort the broken hearted, none to such as solace themselves with mirth and passe their Time in pleasures. There is a reward for those that raise Up them that fall, none to them that being in competent estate, seek to advance themselves. If such as seek riches get riches; if such as seek advancement get advancement, verily they have their full reward: But if they get or seek it to the prejudice of their poor brethren, their sin is grievous; And our Saviour Christ pronounceth A wo unto them, Luke 6. 24. Wo unto you that are rich for you have received your consolation. Is this the condition of all such as be rich? no; but of such rich ones as re∣gard not (understand not) the poor. Of such as seek to enrich themselves more then to relieve others. Wo be to you that be full, to wit, when others are hungry and you give them not to eat. Wo unto you that laugh, to wit, in time of Publick calamitie and wo, when you should mourn with your brethren that do mourn; for thus not doing unto them as you would be done unto in the like case, God shall do that to you which you would not, and give them their hearts desire: God will turn their mourning into joy, and your laughter into tears.

A False Balance, saith Solomon, is abomination to the Lord, but a perfect weight pleaseth Him. Pro. 11. 1. Now to be more desirous to do good to our selves then to others, is as it were to buy with a greater measure and sell with a less: For even this practise were no cousenage in Hucksters and marketters, unless the Balance of their hearts and minds were unequally set before, that is, unless the measure of their desire of private gain were greater then their desire of doing good to others.

This is the point wherein their own Beam differs from, or disagrees with Gods Balance hung up in their consciences,	Love thy neighbour as thy self.
Do as you would be done unto.

God that tryeth the very heart and reines doth weigh all our secret thoughts more exactly and curiously then we would weigh Gold: and by how much we are more desirous to receive good from others then to do Them Good so much more shall we want of our hearts desire.

This is the second point wherein the Doctrine of Grace exceeds the Law of nature.

The Heathen had a surmise or fear that some like evil might befall them as they had done to others; yet was not their expectation of punishment so certain, but they thought it might be, and often was, prevented with policie; or if they escaped unpunished in this life, they thought themselves safe enough: whereas we certainly know and believe that God will certainly bring all to equalitie: and it shall go worst with them that go unpunished in this life: for usually his punishments in this life bring men as it were to a composi∣tion with their adversaries, both teaching them to do as they would be done unto, and to repent for the wrongs they have committed: but such as passe this life unpunished and impenitent are arrested at their first entry into the other, they fall immediately into the Jaylors hands from whence there is no Redemption.

19. Thus much of the First Point (according to the method proposed §. 5.) that is, Of the equitie of the Precept, and of the Grounds or motives which might incite us to the performance of it, either drawn from the Law of Nature, or from the Law of Grace, the Holy Gospel.

Of the Second Point (that is, In what sense The Observation of it is the ful∣filling the Law and Prophets, or, How The Command it self contains the Summe of the Law and Prophets;) afterward.

Here only for A Ground to Application, I take it as granted, That natu∣ral Reason and the written Law teach every man what is good for himself and whereon to set his desires.

And this Rule of Nature and Precept of * 1.19 our Saviour binds every man to further his Neighbor or Fellow Creature in all such desires, that is, Generally in all desires which pertain either unto the ne∣cessary supplies or comforts of this life, or to the hopes and means of attain∣ing the life to come.

Unto what part of the Affirmative Precept, it is most requisite I should ex∣hort you; or from what part of the Negative I should disswade you, I can∣not tell: because I am ignorant in what part of the one you are defective, or in what part of the other you most exceed. In both (no doubt) we all offend: both, In not doing to others (in sundry cases) as we desire it should be done to us; and also, in doing that to others which we would not have them do to us.

Two especial Breaches of this Law of Nature I have observed (so farre as my experience reacheth) and have heard noted by others to be almost gene∣ral through out the Land.

The one, in not affording our distressed brethren that comfort for the sup∣port of this life, which in their case we would desire.

The other, in procuring their undoing or grievous loss by our greedy de∣sires of enlarging our own estates, advancing our selves, or increasing our wealth and commoditie.

For the First, None of us can be ignorant, how in ofttimes, Sometimes the Famin, oft-times, nay alwayes for this seven or eight years past, the Plague of Pe∣stilence hath raged one where or other, throughout the Land. The grievous∣ness of that Maladie albeit we know not fully, yet that we know it in some sort, and esteem of it as a grievous maladie, A Plague indeed sent from God, our fear of it when it is near unto us doth sufficiently witness: and from the mea∣sure of our own fear or care to avoid it, we may gather how desirous we would be of any comfort, if it should seize upon us: Of any comfort I say, either bodily to case the pain by Lenitives, or to prevent the last danger of it by Physick and good Diet. Or if in these we could have no Hope, the less we had in them, the more desirous would we be of spiritual comfort under the wings of the Almighty. The less help, Art, or Nature, or men themselves could afford us, the more earnestly would we desire hearty prayers for succor and comfort from the Almightie. It would much strengthen our Faith and Hope, to know that others did joyn with us in fervent prayers for mercie; and it would much lessen our bodily grief and discontent of mind, to know that they did bear a part with us: it would abate our sorrow to know that they did abate their wonted mirth and jollitie as in compassion to us. The Saying is most true;

Solamen miseris socios habuisse doloris:

But the solace is most comfortable, when men do willingly and not by con∣straint share with us in our miserie: for then they take as it were part of our burthen from us, and put it upon their own shoulders: So as that which is most heavie and grievous whilst it is only laid upon one or some few, becomes very light and easie when it is divided and laid upon many willing to com∣municate in the burden.

These and many like, but more effectual Arguments, all of us could plead for our selves, if we were in this or any other kind of miserie. But who is he

of a thousand that would lay half of this to heart when sorrow lies heaviest upon his poor distressed brethren? I know not how men in this place are af∣fected; but elsewhere for the most part, if they be so mindful of their di∣stressed brethren, as to relieve their wants and furnish them with the necessaries of this life, they think it almost a work of super-erogation: and if they should not be commended for it at first, they would be more slack to do the like a∣gain.

But that they should afflict or pinch themselves for others penurie; That they should abate their ordinary mirth for others sorrow, is an ungrateful Doctrine, almost a Point of Puritanism. Or if some be thus well minded to∣wards their neighbors or allyes they think they have sufficiently discharged their dutie: They think this Precept of our Saviour extends it self no further then the Statutes of the Land, binding them to do good (such good as they would have done to them) only to the men of their own or the next Parish. As for the miseries of such as are afarre off, the sound of them enters not in∣to their ears; their sighs and groans move not their hearts.

If we should tell the people of one Shire or Countrie, That they ought to mourn and lament, to fast and pray for the afflictions of others some forty miles off, or in the utmost confines of another Countrie in this Realm, They would be ready (I am afraid) to laugh at our folly, and count us as uncivil as any voluntary disturbes of their sports. But here I trust I may be bold to say as much as the Lord hath said, whose word requires, at least as much, I think much more then I have done.

20. Consider (I beseech you) What was their sin to whom Amos pro∣nounceth the dreadful Wo; Amos. 6. 1. Wo to them that are at ease in Sion! Why? What harm was there in this? May not men take their ease? Yea, when the Times so permit. But now their Brethren of Samaria were disqui∣eted by their Enemies; ease, which before was good, was now unsea∣sonable and preposterous, because not consorting with their Brethrens E∣state.

They lie upon Beds of Ivorie and stretch themselves upon their Beds, and eat the Lambs out of the Flock, and Calves out of the Stall. What of all this? Doth any man keep a Flock, and eats not of the milk thereof? Doth any man plant a Vineyard and not eat of the Fruit thereof? Yea, of all or any the increase thereof at his pleasure? Yet is not all kind of eating (of mode∣rate eating) fit for every season, There is a Time as well of Fasting as of eating * 1.20 and Feasting. Herein then was their sin, that they did not sympathize with their brethren, who were either pined for hunger or fed with the bread of Af∣fliction.

They sing (saith the Prophet) unto the sound of the Viol; they invent to themselves Instruments of Musick like David. Why? Could they have followed a better Example? Not if they had followed it aright: for Davids Musick was invented to praise the Lord. And Yet (as the Sons or Daughters of Sion might have replied) partly to delight himself and his friends. It may be so! Where is the point of difference then? There is a Time to be sad, saith Solomon, and a Time to be merrie; a Time to weep and a Time to laugh. Every thing hath its appointed Time, and every thing out of his Time is preposterous and evil. If David did solace himself with pleasant mirth, it was because prosperitie flourished in those Times; he did not use it when news was brought him of Saul and Jonathans Death, nor when the Angel of the Lord had smitten his people with the Plague of Pe∣stilence. Those against whom Amos speaks did sin, in that they had their * 1.21

pleasant musick whilst their brethrens miseries did call them to the house of mourning. These had their delightful Ditties, whilst their brethren were ready to sing the Lords Song in a strange Land.

This was it that did so displease the Lord, that they were so desirous * 1.22 to please themselves with these or any other delights, whilst his heavy wrath was upon their neighbor Countries. They drink VVine in Bowls and annoint themselves with the choice Ointments, but no man is sorry for the afflictions of Joseph. This was a grievous sin in Judah, that they were not sorry for the affliction of Israel, that is, of the ten Tribes. It was a grievous sin in the Prin∣ces and Nobles, that they did not mourn and lament for the miseries of the mean and common People. Therefore, saith the Lord, now shall they go Cap∣tive with the first that go captive, and the sorrow of them that stretch them∣selves is at hand. So certain it is, That God will make their miserie great∣est, that will not equalize themselves in publick Calamities to their Bre∣thren.

The Second Sermon upon this Text.

CHAP. XXXIII.

MATTH. 7. 12.

Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them; For this is the Law and the Prophets.

The Second General (according to the Method proposed, Chapt. 32. Sect. 5.) handled. This Precept [Do as ye would be done to:] more then Aequivalent to that [Love thy neighbor as thy self:] For by Good Analogie it is Applicable to all the Duties of the first Table which we owe to God for our very Being and all his other Blessings in all kinds bestowed on us. Our desires to receive Good things from God, ought to be the measure of our Readiness to return obedience to his will, and all other duties of dependents upon his Grace and Goodness. God, in giving Isaac, did what Abra∣ham desired: And Abraham in offering Isaac did what God desi∣red. Two Objections made and answered. 1. That This Rule may seem to establish the Old Pythagorean Error of Retaliation, and the new One of Paritie in Estates. 2. That the Magistrate in pu∣nishing offendors (it seems) in some Case must of necessitie either violate this Rule or some other.

THat this Precept [Do as ye would be done to] doth contain as much as that Other [Thou shalt love thy neighbor as thy self] is evident to every man at the first sight. For, that we desire either to have * 1.23 any good or no evil, done unto us, it is from the love we bear unto our selves. And if we could be, as desirous to do all good, and as unwilling to do any evil unto others, as we are to have the one done, the other not done, to our selves; our love to Others, and Our selves would be equal. And if we love others (or our neighbours) as our selves, then we have fulfilled the Law. So St. Paul saith, Rom. 13. 8. Owe nothing to any man, but to love one another, for he that loveth another hath fulfilled the Law; for this, Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witnesse. Thou shalt not covet. And if there be any other Command∣ment, it is briefly comprehended in this saying, even in this, Thou shalt love thy neighbor as thy self.

But here ariseth a Question, concerning the extent of these words [If there be any other Commandment.]

The Frame or Form of Speech is Universal, and may seem to import thus much, If there be any other Commandment whatsoever. Notwithstanding the best Interpreters usually restrain it thus, If there be any Commandment of the se∣cond Table, it is comprehended in this short saying, Thou shalt love thy neighbor as thy self: Whereas St. Paul had here reckoned up all the Commandments of the Second Table, save only one (which indeed is rather the Medius Ter∣minus or coupling of the First and Second Table, as much belonging to the one as to the other) that is, Honour thy Father and thy Mo∣ther.

More fitly might the same words be restrained thus;

If there be any other commandment, whether one of those Ten mentioned, Exod. 20. or elswhere in the Law which concerns the duty of man to man, be it one, or be they more, they be contained in This saying, Love thy neighbour as thy self.

But as for our duty towards God, or those four Commandments of the First Table; they may seem no way comprehended in the former Saying; and this restraint may, it seems, be gathered from our Saviours Doctrine, Matth. 22. ver. 37. For being asked which was the greatest Commandment in the Law? He answered, Thou shalt Love the Lord thy God with all thine Heart, with all thy soul, and with all thy mind; This is the first and great Commandment: As if he had said,

This is that Commandment which contains in it most of the Rest; or all that con∣cern our duty towards God; But there is A second like unto it, Thou shalt love thy neighbour as thy self, and on these two commandments hang the whole Law and the Prophets; Hence as some collect, our Saviour in my Text, saith not, This is the whole Law and the Prophets;

But, This is the Law and the Prophets: because This precept, to their seeming, is but equivalent unto That, Thou shalt love thy neighbour as thy self; which is but One and the lesse of the Two, on which hangeth the whole Law and the Prophets?

2. Yet may it be further Questioned, In what sense These Commandments are said to be Two? as whether they be, as we say, Primò diversa; as distinct as the Commandments of Murther and Theft; neither of which is any way included in the other, or dependent upon it: Or whether they be only so distinguished as the Old Testament and the New; that is, as is said, Novum Testamentum velatum est in veteri, et vetus Revelatum in Novo: The New Testament is in the Old, but invailed; and the Old, revealed in the New: so we may say, That, the first and great Commandment, Of loving God withall our heart, and all our soul, is implicitly contained in the second, of loving our neigh∣bours

as our selves: and the second again expressly or impulsively contained in the former.

Thus much is certain that no man loves his neighbour aright, unless he love him for Gods sake whom He loves above all and whose love com∣mands all other love. In this sence saith St. James, whosoever shall keep the whole law besides, and fail in one Commandment (that is wittingly and willing∣ly; or if he would grant himself an Indulgence or dispensation of breaking that one) He is guiltie of all. Why of all? St. James adds; He that said thou shalt not commit Adulterie, said also, thou shalt not kill. His meaning is, He that gave one commandment gave all: and therefore, he that breakes one willingly and wittingly, keepes none truly and sincerely; because He ob∣serves them not, in as much as God commanded them to be kept, for then He would be desirous to observe all alike: or if he shew divers effects of love un∣to his neighbour, these proceed not from the love of God, for that would command all his Affections, and every effect of love as well as One. He can expect no reward of God as the fruit of such love, because it is not throughly rooted in the entire and sincere Love of God. So that their Rea∣sons, who restrain this precept only to the second Table, admit a double ex∣ception.

First, It is not proved by them, that This Precept is adaequate, or only but aequivalent to that, Love thy neighbour as thy self.

Secondly, If it were, yet the fulfiling of This might be Interpretativè the fulfilling of the Law, seeing no man can love his neighbour, but he must love God above all.

3. It is as true again that no man can love God, unless he love his brother also; so saith St. John, 1. Epist. ch. 4. ver. 20. If any man say He loves God and hate his brother, he is a lyar; for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? So that our love to God must be the motive or incitement for us to love our neighbour: and yet the same love of God must be perfected and made compleat in us by practising love for his sake upon our neighbours. So saith St. John, verse 11. If God so loved * 1.24 us, we ought also to love one another; no man hath seen God at any time. As if he had said,

We cannot direct our love immediatly to God himself, be∣cause He dwelleth in light that none can attain unto; but our love must be bestowed upon our neighbours, that is, upon men, in whom His Image shineth, and loving them in Him and for His sake, we love him more then them: and this is it which S. John saith in the same place, If we love one another God dwelleth in us and his love is perfect in us.

And in like sort, when we do to men as we desire they should do unto us (because this is a Duty accept∣able to God, and proceeds from the love we bear to him) we do not only perform our duty towards men, but also our duty towards God. So that This Rule rightly practised, is the whole Law and the Prophets, and in effect equivalent to those Two Commandments, Love God above all; and thy neigh∣bour as thy self: as appears out of the former Collections. But is more evi∣dent, if we observe the Former Extent or exposition of it, which was thus—Whatsoever ye would should be done unto you, either by God or man, That do to all men as they are your fellow creatures, for your Creators sake. Or if we would further search out the exact Temper and constitution of mind whereat this precept aims, it consists (as I may so speak in Aequilibrio:) in the aequipoise of our desires of doing and receiving good, whether the Good be to be directed immediately unto God or to our neighbours for his sake. That is, we should be as ready to glorifie Gods name both secretly, with our hearts, and by

outward profession and practise of good Deeds, as we are desirous to receive any blessing or benefit from him.

And thus it is evident that the exact performance of this Precept would be the exact fulfilling of the Law and Prophets; that the performance of every part of this duty sincerely, in some, though not in perfect measure, is in like sort, the fulfilling of the Law, Quoad perfectionem vel integritatem * 1.25 partium, as the Schools say, though not quoad perfectionem Graduum: that is, observing this Rule (as it hath been expounded) we shall observe e∣very Commandment or part of the Law, though none of them in that perfect and exact measure which we should; but performing the former, the Blood of Christ Jesus shall cleanse us from all our guilt of sin whereto we are lia∣ble, if God should enter into judgment with us for not performing of the later. Thus you have seen how this precept doth directly concern both the First and Second Table.

4. Yet further! That even that love and duty which we owe unto our neigh∣bors doth Collaterally likewise respect every Preceept of the First Table: for we are bound by this love we owe one to another, every one according to his calling, opportunity and ability, to instruct another in the knowledge of eve∣ry precept, whether of the First or Second Table, or any other part of the Law, and to incite one another to the performance of the same, and to dehort from their Breach or Transgression. So saith the Lord, Levit. 19. v. 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbor and suffer him not to sin, not to transgress any of Gods Command∣ments whatsoever.

The sum of all is this. The Law of Nature, and the Law of God, teach every man to know what is good for himself; and thereupon to fix his de∣sires: and this Rule of Nature, whose practise is here enjoyned by our Savi∣our, binds every man to be as willing to further his Neighbor or Fellow-Crea∣ture in pursuit of any lawful good, as he is desirous of the same himself; whe∣ther these desires be of things pertaining to this life, or to the hopes and means of obtaining the life to come. * 1.26

Yet against this Precept it may be Objected, That it may seem to establish the Pythagorean Retaliation, which was such an error in Philosophy, as the pre∣sent error of the Anabaptists is in Religion. Both of them tending to an E∣qualitie of all sorts of men. So may this Rule seem at first sight to make all men Equal. For if every man must do to others as he would be done unto; Then, most the Master perform the like duties to the servant as he expects from him; so must the Prince unto his Subjects, the Magistrate to such as are un∣der him; the Father to the Son, &c.

There be some common Grounds which will serve to Answer other Ob∣jections which may be made;

As first, What-ever ye would &c. must be understood of a Regulated Will, A Will not tainted with any inordinate self-love or sinful desires.

Secondly, It must be interpreted with A Salvo to all Gods other Com∣mandments, They must stand as God has set them, reconciled to one another, and not be set at variance by our exorbitant willes or affections.

Thirdly, It must not be extended to the dissolving of Order, and dispa∣ragement of Dignities or Powers ordained by God.

But this Objection may have its proper Solution two wayes.

First, The meaning of the Precept is not, that we should do the self same to every man in every estate, which we expect he should do to us, living in that * 1.27 estate wherein we are; For seeing there is an Inequality of Estates, there must

be also an Inequality or diversity of Duties belonging to those several E∣states.

The meaning then is thus,

Whatsoever you could wish that men should do unto you, supposing you were in the same estate they are in, that you must do to them now they are in that estate.

Thus the Greatest Monarch on earth, in as much as He is but man, and might have been or may be yet subject to anothers pleasure, must stoop to this considera∣tion, what usage he would expect of his Prince if he himself were a Subject; and he must afford the self fame to them. So must the Father likewise consider what usage he did expect of his Parents, and the like he must afford unto his children. So likewise must every Inferiour seriously consider with him∣self, what respect he would desire of his Inferiours were he in place of Au∣thoritie, and the self same he must afford unto such as are his lawful Magi∣strates; Otherwise (besides the evil of confusion) if either Superiour or in∣feriour use other loss respectively or more contemptuously, then they would be content withall, themselves, the Righteous Judge will reduce all to equality. Thus St. Paul teacheth, Colos. 3. ver. 20. Children (saith he) obey your parents in all things for that is well-pleasing to the Lord: and verse 21. Fathers provoke not your children to anger. And concerning servants he saith more expressly, Eph. 6. v. 5. Servants be obedient unto them that are your masters according to the flesh; not with eye-service as men pleasers, but as the servants of Christ, doing the will of God from the heart: and ye masters (as it followes in the 9. verse) do the same things unto them, putting away threatning, and know that your master also is in Heaven, neither is there respect of persons with him. If either servants would use their masters otherwise then they would be used if they were masters, or masters Use their servants otherwise then they would be Used if they were such, God will bring a more miserable servitude on the One and continue it on the other.

From these places of St. Paul, we may likewise frame a Second Answer to to the former Objection, Thus. If we compare men in their several estates wherein they live, wherein they are, not wherein they may be, then this mutual Duty of doing as we would be done unto must not be paid (as we say) in Kind, but in Proportion.

The Rule is this; seeing all men delight in comfort and contentation of mind, & only that is such which is truly good in respect of the party which desires it, every man should be desirous to do that good to others which is best befitting his estate wherein he may take true comfort and best con∣tent.

Seing great personages take great comfort in honour and serviceable respects, inferiours should with a good mind give Honor to whom Honor is due; and they should be as ready, though not to Honor their inferiours, yet to afford them that wherein they have more delght, as in relieving the poor and needy by Hospitalitie; in countenancing others of competent estate in their commendable courses; in protecting them from wrong; or (in a word) according to the Exigence of their several states or occasions.

6. Again it may be objected, That this Rule however we interpret it; must be violated by the Publick Magistrate in inflicting punishment upon Offen∣ders. * 1.28 For many a man that hath deserved Death according to Positive Laws, will naturally, and that I think without offence, be most desirous of life, and would make earnest suit for his release.

The Question is, Whether the publick Magistrate in this Case should do as he would be done unto if he were in the like Case. For it may seem, that either he must transgress the Positive Laws to which he is sworn; or violate this Law

of Nature which is more sacred then any Positive Law.

The Answer is easie, from that which hath been said before. No publick Officer is here to propose unto himself this one man or Malefactors Case, but rather the Common-wealths, or such in it as deserve better, and yet might be further endangered, by Malefactors escaping unpunished; if his Case were theirs, he would be desirous to have the Law executed, and therefore must af∣ford them this their just desire, if it be in his power, otherwise such pity finds oft-times at Gods hands the reward of Cruelty.

A notable Example whereof we have in Alexander de Medices, the first of that Family that took upon him to be the Prince of Florence, but not so willing to execute Justice as to usurp Authority. He, contrary to his Country Laws, granted pardon to a Murtherer at one of his neer Kinsmens Request, who afterwards willing to purchase Fame by freeing his Country from his Kins∣mans Duke Alexanders Tyranny, used the former Malefactors help in killing the Duke which had given him life at his request.

7. But to return to that we were upon, when these Objections crossed our way: God weighs our secret thoughts more exactly then we can do bodies gross and sensible. As the Balance is just in our sight, when both ends are even, and both alike apt to be aequally moved with equal weights; so * 1.29 are our thoughts in Gods sight, just, when we are as apt to do good, as ready to receive it.

We may desire or receive good either from men or from God, and we may return good respectively to both; kindnesses (as we say in kind) to men; Duties of obedience, praise, and thanks &c. unto God. To men we may repay good either for their own sakes, or because we would desire good from them in like case; or else, because we expect good from God. The equalitie of our conditions as men, as fellow-creatures, or brethren in Christ, bindes us to afford the same measure of good to others; not which they have measured to us, but as we desire they should do to us if we were in their case. Every man knows his own desires, and therefore cannot he ignorant what he should do. If they have dealt ill with us, we may not in any case deal so with them; for we were unwilling to receive ill, and therefore should be as unwilling to repay it; and the rather, for fear God do to us as we do to them; Because in so doing we took his office into our hands. If they have done us any good, we are more strictly bound to repay them in larger measure then we received it; because we were prevented by them: As in a Balance even set, the Rebound doth alwayes exceed the first sway or motion; so in repaying such good to our brethren, as God hath graciously dealt to us, we should exceed the former proportion; because we are bound to distribute to their necessities, so is not He to ours. And alwayes the freer the Gift is, the greater should the receivers thankfulness be.

This was that which aggravated the unthankful servants offence, that seeing his master had freely forgiven him, yet he would not forgive his fellow ser∣vant. (Mat. 18. 23.) We are in many respects bound most strictly, to render unto God himself according to his reward. (It was Hezekiahs sin that he did not so. 2 Chro. 32. 24,) First, because he hath prevented us with his blessings; he gave us Being before we could desire it; and with it He gave us a desire of continuing it. Secondly, he gave it Us of his meer freewill and abundant kindness: And therefore in all equitie we are bound, First to render what possibly we can unto Him, and that with greater alacritie and cheerfulness then unto man for his sake; as Reason teacheth us, to perform our personal duties and services to our Parents, Patrons, and Benefactors with greater care

and forwardness, then such offices as for their sakes we owe to their Followers or Favorites. Hence may we descry the equitie of those two main Command∣ments on which the whole Law and Prophets depend: [Love God above all; and thy neighbor as thy self.] All the services of worship, of praise, thank∣fulness or the like, which we return immediately to God himself, belong unto the First Table. All the duties we perform to men, either because we have re∣ceived, or could desire like kindness from them; or because we expect some greater matters from God, belong unto the second Table. It remains we see how this Rule doth direct our thoughts for the true practice of every particu∣lar Commandment: What I omitt, your own meditation may easily supply.

8. None of us (as in charity I presume) is so ignorant of God or his Goodness, but often prayes that he would continue his blessings of life and health unto us: desiring withall, that he would do some other good unto us, which yet we want, Could we in the next place take a perfect measure of our own desires of what we want, whilst they are fresh, and at the height, and withall duly weigh those Blessings of life and health, considering the full and sole dependence they have on the good-wil and pleasure of our God; the strength of the one and weight of the other, could not but impell and sway our minds to performance of such duties towards God, as his Law and this Rule of Reason require. These are good Beginnings of such perfor∣mances, as this Rule requires. But here we usually commit a double over∣sight. * 1.30

First, We do not weigh blessings received as duly and truly as we should. For who is he, that truly considers what life is, till he come in danger of death? Or how pleasant health is, till he be pained with some grievous sickness, wound, or other maladie? Or if we come by such occasions duly to esteem of life and health, or other blessings already injoyed; or to take a true measure of our desires of what we want, whilst they are fresh and at the height; yet either we apprehend not, or we consider not, what absolute and intire dependance the beginning or continuance of benefits received, or the compleating of others desired, have on the good-will and pleasure of our God. We think we are in part beholden to our Parents for our Life, to our Physician, to our strength of nature or good diet, for recovery of health; to our own wit or friends for obtaining such things as we desire. These or like conceits arising from ignorance of Gods providence, or want of faith in his Goodness, are as so many props or stayes that hinder the weight of his best Blessings, or the strength of our desires of further good, to have their full shock upon our souls and minds. Otherwise, the true consideration or feeling of their dependence on Gods will and pleasure, would sway and impel us, to do our duty to him with the same alacritie we desire good from him; to love him with all our heart, with all our souls, with all our strength: yea, we would * 1.31 be as desirous to do his will and pleasure, as we are to obtain the things that please us: as unwilling any way to displease him, as we are to forgo any thing we have from him. As willing to consecrate our lives and actions to his service, as we are to injoy life and use of limbs.

If a Land-lord should command his Tenant at will to do him such a bu∣siness, perhaps to go some errand of importance for him, or else he should go without his Tenement; but promise him a better if he did it faithfully; The sweetness, as well of what he injoyed, as of the Reward he looked for, would disperse it self throughout his thoughts, and season his labour with chearful∣ness, and make all his very pains sweet unto him. But if he had lately recei∣ved an Estate for Lives, and could not hope for any further good shortly to

come from him; although perhaps he would do what his Lord bad him, least he should be upbraided with unthankfulness; Yet his service would but be faint and cold in respect of the former; like his that wrought (as we say) for the dead Horse.

This may serve to set forth the difference betwixt the faithful or true be∣lievers, and the unfaithful or unbelievers heart in the performance of this great Commandment.

The unbeliever, although he acknowledge in some sort, That he received all he hath, and must expect all he hopes for from God; and in this respect must do what God commands: yet, if at any time he do his Will, it is without all Devotion or Chearfulness: partly, because he thinks the Blessings he looks for, must be gotten by his own indeavor; and such as he hath, have been im∣proved by his own good husbandrie; nor doth he fear that the Lord should dispossess him of life or health, but there will be time enough to gain or renue his Favour, before his Lease (as he takes it) of life, of health and prosperitie be run out.

The faithful man stedfastly believes and knows that God is the Lord and giver of life; that he kils and makes alive, that he wounds and alone makes whole; that we have no hold of either, but only during the Term of his Will and Pleasure: he firmly believes all the threatnings of his Law; as, that either God will punish sinners with sudden and unexpected death, saying unto them as he did unto the rich man in the Gospel, Thou Fool! this night shall thy soul be taken from thee: or else suffers them to injoy life, and health, and other Blessings to their greater condemnation. He believes likewise all his promises to the righteous; to such as do his will. Whence, as well the Goodness of all the Blessings he injoyes (life, health, wealth, and estate) as of those which he hopes for, whether in this life, or in the life to come, do as it were provoke a desire in him of worshipping God and doing his will, equal at least to his desire of either having present blessings continued, or greater bestowed upon him. His joy in praysing God and keeping his Laws, is greater then in the injoying of life, of his soul, his strength, or other endow∣ments. His life is good to him because it is from God; His soul is good be∣cause * 1.32 he knows (and as it were feels) it to be created by God: his health seems good, because it springs from him who is The Fountain of Salvation. He loves these because they are good; But he loves God above all, because he is better then all, even then the best of all his Blessings. These are only Good, because they are seasoned with a spice or savor of Gods Goodness.

Now as it recreates an hungry man to smell meat, but much more to tast it; so is it a matter to be more desired, to tast the Goodness of God (as the Psalmist speaks) then to enjoy the sweet Savor or Fragrance of him in his Creatures. And we best tast the Goodness of God, by doing His Will and pleasure; as our Saviour saith, John 4. 34. My meat is to do the will of him that sent me, and to finish his work.

As we de desire our Spirit at the hour of death should return to God, not only because he gave it, but because also he is our Blisse; so even in this life, the sweetest joy that can be found, is, when we are lifted up in Spirit to behold and tast the Goodness of God; when we can say, with the Blessed Virgin, My soul doth magnifie the Lord. We should never desire Him to do us any Good, but with an instant Return of a more earnest desire, to be inabled to do what he would have us do; to love him above all, and all other things for his * 1.33 sake.

Having our thoughts and desires thus composed, although we have not the

particular things we desire, yet shall we have our Hearts desire: because we de∣light in the Lord, who alone can satisfie our hearts, otherwise unsatiable. Whereas the wicked, albeit he get possession of what he most desired, yet hath he not his hearts desire: because the desire of it was (like a good arm, as we say, cast aw••••; being) set upon a wrong Object, not on the goodness of his God, nor on his blessings for his sake, but for themselves. He set∣teth his eyes upon that which is nothing (Prov. 23. 5.) and so cannot satisfie. This gives witness to the truth of what the Psalmist saith. Psal. 37. 16. A small thing that the righteous hath is better then great riches of the ungodly. * 1.34 To the godly, The loving kindness of the Lord is better (not only then all the means of life, but) then life it self: his soul is satisfied as it were which marrow and fatness, and his mouth praiseth God with joyful lips.

As Saint John saith, we cannot love God whom we have not seen, unlesse we love our brother whom we have seen; So neither can we delight in God who is a Spirit, unless we first delight (purely, and aright) in his blessings, which are sensible and agreeable to nature; For, it is true in this sense, First is that which is natural and then that which is spiritual. And the more we de∣light in them; so we duly consider they are his blessings, and that as well the continuance of them, as of our abilitie to delight in them, depends upon His pleasure; the more still we delight in Him.

10. It is an excellent Rule which Solomon hath given in this case. Remem∣ber thy Creator in the dayes of thy youth, while the evil dayes come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. Eccles. 12. 1. * 1.35 To be a Creator, in Solomons Language, imports as much, as to be the maker of our Bodies and souls, the Sole giver of all things wherein we can delight, and sole Author of all the abilities and faculties which make us apt to take delight therein; sole disposer of all opportunities that bring about the mat∣ters wherein we most delight. And, To remember our Creator, in his Language also is, diligently and continually to ponder these things, and to be affected or moved with them according to their weight and importance. But why doth he charge us to remember God, in the dayes of our youth? Because in that age we are apt to take greatest delight in our selves, or any thing truly delight∣full; our spirits being then most fresh and lively; so that the measure of our delight, whether in our selves, or in things without us, being then truly taken, would impell us to a equal delight in Him that was Author and Crea∣tor of Both, and to correspondent Gratulation: whereas deferring of this Remembrance or notice of our Creator till old age come upon us, wherein life growes to be a burden, and the wonted delights of life either irksom or in∣sipid (unpleasant or without all tast or rellish) our thankfulness for them will be but faint; our gratulation worthless, our devotion cold and lumpish.

The former due estimate of our Creators goodness being planted in youth, our delight in him would grow as our bodily abilities for all natural per∣formances did decay; we might truely say with the Apostle, when I am weak then I am strong: and with the Psalmist, They shall bring forth more fruit in their Age, &c.

11. Thus it was with Abraham; he had feared God in his youth, and obeyed him in his Mature age; and though he obtained a son by miraculous means in his old age: yet was he not more joyful at his Birth and growth, then ready to give him Again to God in his best age. He did unto God, in this par∣ticular, as God had done to him; nay he did as he desired God should do to him: and God did to him above what he could desire, because he was so

Ready to do what God commanded him: He took and offered Isaac his son, his only son, in whom both he and all the nations of the earth, as he hoped, should be blessed; and God in lieu of this his obedience and thankfulness, promiseth, and in the fulness of Time sendeth, his only son in whom he was well pleased, to assume Abrahams seed, and to offer himself in sacrifice for the sins of the world; a sacrifice for a blessing to all mankind. Thus, if we shew our selves truly thankful for blessings past, God gives us, over and above what we could desire: do we but what he would have done by us, he doth more then we could wish should be done for us.

As he offered Isaac his only Son whom he loved in hope to receive him again in a Joyful Resurrection, so must we offer our dearest affections, our chief desires; yea our bodies and souls in sacrifice to him, in hope to re∣ceive them glorified and crowned with immortalitie in the life to come: This is to love God with all our heart, withall our soul, and with all our strength.

There should be the same mind in us which was in Christ Jesus. He laid down his life for us, and we should be willing to lay down ours for our Bre∣thren, which is the chief and most Transcendent part of the second Table: but much more should we be willing to offer our lives, or consecrate our selves to his honor and service; to offer our selves in sacrifice to him when he requires, not only in remembrance of what he hath done for us, which we would not for ten thousand lives but he had done, but in respect of Future Hopes, which, it were better we had never been, then they should not be ac∣complished.

We look he should in the last day acquit us from the accusations of Satan the great Accuser; and in the mean time give Testimonie of us, as his faith∣ful servants, to his Father. The dutie which we owe to Him, is, in this life to be witnesses of the truth he taught: to testifie unto the world, that he hath appeared, by our lives and conversations answerable to His; by our * 1.36 readiness to suffer povertie, exile, disagrace, or ignominious death for defence of His Lawes: to fear him whether in life or death.

12. To every thing we can desire of God, there is A semblable Dutie to be performed by us; without whose performance we cannot pray to Him in Faith. To pray in Faith, is, to be so surely perswaded of Gods Benignitie, as to be * 1.37 ready to render up all that he requires of us; to abstain from those things which we know to be offensive to him; especially, from such as have any parti∣cular repugnance to that we seek. If we expect God should provide for us as for his children, we must honor and reverence Him as an Almighty and everlasting Father. If we desire he should protect us, we must fear him as our Greatest Lord. A son honoureth his Father and a servant his master: If I then be a Father where is my Honor? and if I be a master where is my fear? saith the Lord of Hosts unto you. Mal. 1. 6. If ye offer the blind for sacrifice is it not evil? and if ye offer the lame and sick is it not evil? offer it now unto thy Prince; will he be content with thee, or accept thy person? saith the Lord of Hostes: and now I pray you pray before God that he may have mercy upon us: This hath been by your means, will he regard your persons? saith the Lord of Hosts. No! they did not pray in Faith? For so to pray, presupposeth a fidelitie in the discharge of duties appointed for their calling. * 1.38

God for his part never changeth. I am the Lord, I change not, Mal. 3. 6. As if he had said, This is my nature and essence, to be immutable, And therefore, Ye Sons of Jacob are not consumed. For so they had been, unless his mercies had continued the same; But to do them that good they desired, or to deal

as graciously with them as he had done with their fathers, he could not (if with Reverence I may so speak) because of their infidelitie or unbelief (for which cause the Evangelist saith, Christ could not work many miracles a∣mongst His Countrymen, Matth. 13. 58.) From the dayes of your Fathers you are gone away from mine Ordinances, and have not kept them.

Now there must needs have been a Change in God if he had dealt as bountifully with this back-sliding Generation as with their Godly Predeces∣sors that had been sted fast in his Covenant. But let them be as their fathers were, and He will be to them as he was to their Fathers; For he is no accep∣ter of persons, but rewardeth every one according to his works. Wherefore he saith; Return unto me and I will return unto you, ver. 7. But they were so far from returning, that they would scarce acknowledge their sin. For they said, wherein shall we return? They should have done unto their God accordingly as they desired he should do to them. They desired the Lord should blesse them as Moses had spoken, In the City and in the field; in the fruit of their bo∣dies and in the fruit of their grounds; in the fruit of their cattel, and in the in∣crease of their kine, and in the flocks of their sheep, Deut. 28. 4. But God at this time had done to them (in some fort) as they had done to him. They had robbed him in tithes and offrings, ver. 8. Therefore were they oursed with a curse, ver. 9. Notwithstanding, if they would deal better with him, he assures them he will deal better with them. Bring ye all the Tithes into the Storehouse, that there may be meat in mine house, and prove me herewith, saith the Lord of Hostes if I will not open the windows of Heaven unto you, and pour you out a Blessing without measure: And I will rebuke the Devourer for your sakes, and he shall not devour the fruit of your ground; neither shall the Vine be barren in the field, saith the Lord of Hosts. And all Nations shall call you blessed, saith the Lord of Hosts.

As he that had wrong'd his brother was the forwarder to repine against Moses, so the words of such in this people, as had most robbed and spoiled God, were most stout against him. They said, It was in vain to serve God. And what profit is it that we have kept his Commandments? And that we have walked humbly before the Lord of Hosts? Therefore they accounted the proud blessed even they that work wickednesse are set up; and they that tempt God, yea they, are delivered. It is not likely that they would thus speak with their mouthes, for so they should have had no occasion to demand as they did. V. 13. What have we spoken against thee? But, that they thought in their hearts, That God did not respect them according to their deserts, or that his Bounty had not been so great to them as to their Fathers. If they said not, they thought with Gideon, Ah my Lord! if the Lord be with us, why then is all this come upon us? and where be his miracles which our Fathers have told us? and said, did not the Lord bring us out of Egypt? But now the Lord hath forsaken us and delivered us into the hand of the Medianites.

He thought this Change was in God, not in himself, or in his Countrymen. As most men at this day think, that God is not as ready to hear our prayers as he was to hear the Israelites, or the Fathers in the primitive Church. When as the reason why he hears them not, is, because we are not so ready to do His will. If we perform any obedience to his Laws, it is, for the most part, such as those murmurers did: we offer unto him either the vile, or the lame, or else but half that which is due: and yet perswade our selves we deal bountifully with him too. In Fine, we do so much as serves to ground a Pharisaical conceit of our selves, not so much, or not so sincerely, as may in∣duce Our God, who knows our hearts, to think well of us; We do not so to him as we desire he should do to us; for we desire that he should bless us above

the ordinary means of humane forecast or procurement, but we adventure not any practice injoyned by him further then we see good probabilitie for; whereas, the Honour and Glory we owe unto Him, as our Father and our King, as the Lord our God, is to hope above hope, to rely upon his providence that prospereth beyond all possibilitie of good speed that we know, can foresee or imagine. He that will save his life, as our Saviour saith, must resolve to lose it. That is (according to the equitie of this Rule) whosoever desires God to bestow upon him that immortal and farre better Life, must be in heart and mind resolved to resign this mortal life into his hand, whensoever he shall demand it. Oft-times we come to lose this mortal life it self, by too much chariness or intemperate desires to keep it. Such as fear death more then * 1.39 Gods displeasure, oft-times incurre both; when as he that neglects all care of life, by Gods extraordinary mercie and care hath his life given him for a prey. As it is said to Baruch, * 1.40 Jer. 45. 5. Or as it is promised by God in the fore-cited third of Malachi, ver. 16. Then spake they that feared the Lord eve∣ry one to his neighbor (to wit, to honour the Lord as he required) and the Lord hearkened and heard it, and a book of Remembrance was written before him, for them that feared the Lord, and that thought upon his Name: And they shall be to me, saith the Lord of Hosts, in that day that I shall do this, for a Flock, and I will spare them as a man spareth his own son that serveth him. Then shall you return and discern betwixt the righteous and the wicked, betwixt him that serveth God and him that serveth him not.

13. By the equitie of the same Rule we gather, that he which desires God should bless him with extraordinary riches (that is, send him such riches as shall be a Blessing unto him, for to many they are a curse) must resolve, as Solomon speaks, to cast his bread upon the waters, to be open, so more open-han∣ded to the poor, then he can see any probability in humane reason how it should hold out, referring the issue to God, who will blesse us over and above that we can desire or can procure by ordinary care, so we in sinceritie of heart, not out of vain ostentation, be liberal and bountiful over and above the Rate of our ordinary means.

If we desire God should send down a secret blessing upon our store, we should do alms so secret that the left hand should not know what the right hand gave. He that will honour the Lord with his substance, shall have his Barns filled with abundance, Prov. 3. 9. And the reason why many a poor mans store is not extraordinarily increased, as the Sareptan Widdows was, is, because, out of their penurie they do not minister to others that are in great∣er necessity then themselves; especially to such as are dear in Gods sight, as his Prophets or Messengers. We may not perhaps desire that God should work such a miracle in our dayes, For the manner, but he can and will give as extraordinary increase by meanes ordinarie, though not usual: For his pro∣mise is still the same, First seek the Kingdom of Heaven and the righteousnesse thereof, and all those things, which the world cares for, shall be added unto you.

God blesseth not us Ministers with such store of temporal things as we de∣sire, because we minister not spiritual things to you in such measure as he commands: And God blesseth not you with such store of spiritual instructi∣on as you do or should desire, because you are backward in ministring tempo∣ral things to Gods Honour.

To conclude, as we must be perfect as God is perfect (though not so perfect as he is perfect) so must we do to him as we desire he should do to us, though not in the same measure.

If we desire Glorie & Immortalitie of him, which is the participation of his Divine Nature, we must first be holy, as He is holy. If we seek for bodily health, we must use temperance and abstinence in our Diet.

You need not fear as if this Doctrine came near Poperie. That we must do that which is Good, ere we obtain that which we desire of God, is the Doctrine of Our Church, in the Collect appointed for the fourteenth Sunday after Tri∣nitie.

ALmighty and everlasting God, Give unto us the increase of Faith, Hope, and Charity: And that we may obtain that which thou dost promise, make us to love that which thou dost command: (especi∣ally make us to love the Great Commandments of loving Thee, O Lord, above all, with all our hearts, with all our souls, with all our strength; and our neighbours as our selves:) Through Jesus Christ our Lord. A∣men.

The Third Sermon upon this Text.

CHAP. XXXIV.

MATTH. 7. 12.

Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them, &c.

The Impediments that obstruct the Practise of this Dutie, of Doing to others as we would have done to our selves, are chiefly Two 1. Hopes and desires of attaining better estates then we at pre∣sent have. 2. Fears of falling into worse. Two readie Wayes to the Dutie. 1. To wean our soules into an Indifferencie, or vin∣dicate them into a Libertie in respect of all Objects. 2. To keep in mind alwayes a perfect Character of our own Afflictions and Relea∣ses or Comforts. Two Inconveniences arising from accersite greatness or prosperity. 1. It makes men defective in performing the Affirmative part of this Dutie. 2. It makes them perform some part of the Affirmative with the violation of the Negative part thereof. A Fallacie discovered. An useful general Rule.

1. THe Third Point proposed (Chapter 32. §. 5.) was, concerning the best means and method of putting this Rule in Practise. And we shall the sooner find out These, if we can discover those Impediments which usually either disable or detain men from doing to others as they would be done unto them∣selves.

The Original and principal Impediment of this practise, is, because we cannot, or will not, or do not, sufficiently and impartially propose others mens Cases as our own. And this fals out oft-times, because we are ignorant what our own desires would be in many Cases; and therefore having no Rule within our selves we cannot practise This to the behoof of others. It is seen by experi∣ence that such as have the fresh prints or bleeding scarres of any calamitie upon themselves, will be most compassionate to others suffering the like. The Reason is, These men cannot but propose other mens afflictions as their own; They know well what they themselves have desired to be done unto them in like calamitie: and according to the full measure of their own desires, ariseth an Alacritie and readiness to relieve others. The sight or notification of o∣thers mens miseries, casts them as it were by a Relapse into a Fit of their Own: so, as they are afflicted whilst others are tormented, and for this Reason are drawn by Sympathie to do to others, as it hath been, or as they desired it should have been, done to them; to bring themselves out of their present pain.

Thus far nature doth lead us without any actual Intention of mind, or consideration of performing this dutie as injoyned us either by the Law of Nature or of Grace. And if we would, as they say, but let nature work, it would teach us more particulars of every kinde, and how to propose every mans Case (of like nature) as our own. But such is our natural folly, that we learn not many of these lessons; but only such as experience teacheth us. Here∣in then is the difference between the foolish, and men spiritually wise. Ex∣perience in the one sets nature a working. In the other, Reason, assisted by Grace, from one or two experiments drawes general Rules.

2. The impediments which hinder us either in taking a true estimate of our desires, or performing that to others which we our selves would desire, are these. Our eager Desires either of being in better estate then we are; or our Fears of being in worse. These are such sowre door-keepers as will not suffer any other mens desires or notifications of their miseries to enter into our souls, or to make any impression upon them. If our souls or affections were neither inclined much this way nor that way, but stood at the Push, The bare sight of any others affection whether joyful or sad would possesse us with the like. But whilst our souls are fast tyed and led captive by some one desire or other unto some one Object or other (as commoditie, pleasure, honour, advancement or the like,) they cannot easily be drawn any other way. Yea oft-times the proposal of others miseries, makes souls so affected, cleek the faster hold; because they apprehend, that to relieve or supply those, would (in such proportion) lessen and weaken the means of effecting what they de∣sire and have purposed to effect. Thus if one that hath set his soul on riches see his brother pinched with want and penurie, he streight imagines, that povertie is the mother of miserie, and the more he gives, the nearer he shall bring himself to povertie; and this incires his desire both of increasing and re∣taining what he hath already got, that so he may be the better fenced against povertie, which he fears coming upon him as an armed man. If he should part but with a peny, or some small tribute, he thinks himself quite undone, crying like the miser in Horace, Quod si comminuas vilem redigatur ad assem.

So likewise the ambitious man if he see one crushed or kept down for want of means, he is not so much affected with his Case, as seekes to prevent (if it were possible all possibilitie of) the like in himself, and so seeking, hales all to himself, never considering by whose wants his increase of honor shall arise. If unto these you oppose one that relies upon Gods providence, and seekes to content himself with what is present, rather then to intertain great hopes for the future; or one that thinks not, how much better estate then he many others have, but thanks God it is so well with him, and knows it may be worse; his mind is easily moved to a fellow-feeling of others ca∣lamitie, because it is not fastened to contrarie hopes, but stands rather in suspense and more inclinable to expect a meaner, then to hope for a better estate.

3. The best Method therefore for right practizing of This Rule will be, * 1.41 To keep our souls as clear as the apple of our eye; to view all estates, but not to be dazelled with the glorie of any: To Frame our hearts so as they may take impression from any other mans estate, good or bad, but not to suffer the desire of any to incorporate in them. For as, when the colour of any ob∣ject is inherent in the sight, it hinders the impression of all others; so the de∣sire of any sensible Good, if it be incorporate in our hearts, will hinder us in the Estimate of far better, and make us unapt to Sympathize with our Brethren. I may do all things (saith St. Paul) but I will not be brought under the power of any thing; that is, he would so love all sensible good, as upon occasion to be content to hate it; he would not fasten his desires upon it, for so it should command him, not he use it. He knew to use the world as if he used it not, he knew how to abound and how to want. The former Resolution was the Root of those branches of this Dutie; who is weak and I am not weak? who is offended and I burn not? His preserving himself free, was that w^ch made him as apt to take the impressions of others affections, as the eye is to take the shapes of visibles. Hence was it that he could become all unto all, being not in subjection to any thing: Et mihi res, non me rebus submittere Conor. But we who have not attained to this libertie of mind, nor can altogether cast off this yoke of servitude, but have our souls as it were overcharged with many unnecessarie delights and worldly desires, had so much the more need of counterpoizes to bring them back to their Aequilibrium, to such a state of Indifferencie as may easily be inclined to compas∣sion.

4. There is no man I think of riper years but hath tasted afflictions at one time or other of divers kindes; and hath been acquainted with com∣forts * 1.42 of as many. The true Character of both should be throughly im∣printed in our minds whilst they are fresh; and dayly renewed by meditation or proposal of the same or like. If we could truly take and so retain the true measure and estimate either of our grief in calamitie or comfort upon Re∣lease, These would serve us as so many Keyes or tunes of songs gotten by heart, so as we should no sooner hear another sound the like Note but pre∣sently we should consort with him: and if his case were mournful we should ease him by participation of his sorrow, & seek remedy for it as if it were our own. He that never had experience of calamitie, his miserie is the greater; and he should do well to make it the less, by going to the House of mourning. Meditation will work whatsoever Experience doth. Gutta cavat Lapidem &c. Others tears, would we be much conversant among the mourners, would pierce at length even hearts of stone.

The Former method was that which the Lord himself so oft inculcates to the Israelites, Remember that ye were strangers, &c. He expected that the remem∣brance hereof should make them like affected to strangers, and apt to mourn with them as they had done for themselves, and to afford strangers such com∣forts as he had afforded them.

This Precept was five or six times at the least repeated to them. And not only they that had lived in a strange Land, the Land of Aegypt, but their po∣sterity were bound to celebrate for ever the memorial of their fore-fathers e∣state. For this Reason whilst they reaped Gods benefits in the Land of Pro∣mise, they were to leave somewhat for the poor and for the stranger, as it is expresly commanded four several times, Lev. 19. 9. and 23. 22. & 25. 3. & * 1.43

All which Laws are not so farre yet abolished, but that we may, upon our deliverance from any grief, misery, or destruction, consecrate some part of our goods, endeavours, or imployments, to comfort such as are any where vi∣sited with the like, and by the solemnitie of such Acts to renew the decaying memory of Gods mercies towards us: So doing, God will remember us with like mercies again. But if we suffer his mercie to slip out of our minds, by neglecting our brethren standing in need of such comfort, we shall cry and not be heard, when calamitie shall come upon us, like the unclean spirit with more then thrice doubled force.

Surely, either This, or some practise Aequivalent to this; is as necessarie to us as to the Israelites. For we are all subject to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof the Lord so often fore-warned Israel. Even such as seem most upright, when * 1.44 once they wax fat, spurn with the heel, and cast the memories of their miseries and Gods former mercies behind their Backs. Thou art fat, thou art grosse, thou art laden with fatness, saith God to Israel, Deut. 32. 15. Therefore he forsook God that made him, and regarded not the strong God of his salvation. Yet did the Lord look that Israel should have proved upright.

What was the reason that he waxed thus full and fat?

Only because he did not use that Exercise which God appointed to keep him under, and his heart from being lifted up. Deut. 8. 11. Take heed, saith the Lord, least when thou hast eaten and filled thy self, and hast built goodly houses and dwelt therein, and thy beasts and thy sheep are increased, and thy silver and thy gold is multiplied; and all that thou hast is increased; then thy heart be lifted up, and thou forget the Lord thy God which brought thee out of the Land of Egypt; out of the house of Bondage.

The daily and lively Representation or Recognition of this their estate should have been as usual to them as their meat and drink; yea, as it were, their thanksgiving before and after meales. Their visitation of others with mercie * 1.45 and kindness, should have been as a perpetual Homage for their Redemption. These practises would have kept the Childrens minds at the same equable temper which their fathers were at, upon their first deliverance. And least a∣ny man should think this people to have been by nature more gross, and so more subject to this disease, then we our selves are, let us consider how easily all conceit of former calamitie will slip out of our minds without such so∣lemn Recognition of it.

5. The nature of any Good is better perceived, Carendo quam fruendo. And for this reason men in adversitie can too well remember former prospe∣ritie. Thus the Israelites were no sooner hungrie in the wilderness, but fall a longing after the flesh-pots of Egypt. Extremitie of want adds so many de∣grees of Goodness to things indifferent or scarce tolerable in their kind! What would their murmurings have been? Or how ill would they have brooked

this exchange, if they had been fed with delicates from Pharaoh's Table? But the nature of any evil is never thoroughly known but Patiendo. And for this cause, fulness or prosperity expels the conceit of want, as grosser bodies do * 1.46 air out of such places as they are infused into: Unless there be a vicissitude or change, if not laid upon us by the Almighty, yet voluntarily undertaken; by renouncing the use of what we might injoy, or by using prosperity as if we used it not: and sometime in our greatest prosperity by visiting the House of Mourning, and taking or renewing acquaintance with the Children of Af∣fliction. Blessed is the Rich, saith the Son of Sirach, which is found without ble∣mish, and hath not gone after Gold, which hath been tried thereby and found per∣fect, &c. Ecclus. 31. 8, &c.

Thus prosperity obliterates all former print or mark of adversitie, even in such as desire no greater things then at present they enjoy; that they cannot do to others in adversitie, as they would be done unto. Because they know not what the measure of their own desires would be. What men do not actu∣ally apprehend as evil, or are not touched with, they cannot have any desire to redress in themselves, much lesse can they relieve or comfort such, of whose miseries they have no sense, or intelligent consideration. * 1.47

For these Reasons and others formerly mentioned, those men are more unapt, or more averse from Commiseration, that are still in chase or pursuit of greater wealth, honour, or preferment. The putting on of a better Estate puts away all memorie of their own former; and all respect to other mens pre∣sent miseries: For when hopes are spedd and delightes strong, the good obtained puts, as it were, a new tincture or die upon the mind.

That these are the natural effects of such as long after growth and promo∣tion, might easily be proved by Induction, if the enumeration of particulars, which these our Times have afforded, were safe. It fares so with such men in the exchange of fortunes or estates, as it doth in change of Diet. Such as find good rellish in coursest fare (whilst they be in strait condition) used to a better, without intermission, though but for some short space, have no tast at all of the former. And afterward used to a more fine and curious Table, be∣gin to loath or not to like that which wrought out the Rellish of the first; and so on by degrees until they come to that pass, that they can rellish nought but dainties. So is it with many in our dayes; who in their younger years could * 1.48 for the affinity of their fortunes have sympathized with the poorest soul that goes from door to door; These a little promoted, know not what the petitions of the poor, mean; they are strangers to their very language: They cannot conceive what their own desires would be in such an estate. The supposal of such mens cases for their own, is A Supposition of impossibilitie. Advanced yet a little higher, they forget what they late have been; and are now further from taking notice of any inferior, living in that Rank from which they late∣ly rose, though their ingenuous Brother, perhaps their better every way (unless we value them as men do Sheep or Oxen, by the price of money which they are worth) then they were at their first Rise, from renewing acquaintance with the meanest.

6. The Inconveniences arising from this kind of prosperity be * 1.49 Two.

First, It causeth a great Defect in the performance of the Affirmative part of this Precept [Do as you would be done to.] They cannot perform it in Christian sort; that is, with inward alacritie or cheerfulness; but only outwardly and for fashion sake, unless it be to persons of their own Rank, whose evils and calamities they can apprehend as their own.

Secondly, which is the worst of evils that can be imagined; whilst they per∣form some Branches of the Affirmative Precept, that is, whilst they seek to pleasure others in their eagre desires of preferment, or such things wherein they would be pleasured again, they bring a necessity upon themselves of transgressing the Negative part of this Precept, that is, Of doing that to others which they would not have done unto themselves, if they were in their Case. I am perswaded, That the miseries which fall upon the inferior sorts of men, by the mutual desires of great men to do one to another, as they would be done un∣to; (that is, by pleasuring one another in their suites of honour, preferment, or inlarging their estates;) are more then all that God doth otherwise lay upon them in this life. Many thousands whom God never cursed, are by these meanes forced to seek their bread in stony places. And is it possible that any man can perswade himself? that if he were in such poor mens Cases he should be well pleased with their dealings, who seek to enlarge their superfluities by the certain diminishing of other mens necessaries for life? And yet who is he almost that thinks he doth not observe this Precept well enough, if he be wil∣ling to do another man as good a Turn as he expects from him, although he know not to whose harm it may redound? If no determinate person, for the present feel the smart, they think Conscience hath no cause to cry. As if God Almighty did not see as well what evil will hereafter insue as what is present; and did not punish immoderate desires which necessarily bring on with them publick Calamities, as well as outragious but private Facts.

7. With this Fallacie, A Dicto secundum quid ad Simpliciter, we usually de∣ceive our selves in the performance of this Dutie. We think it sufficient, to do as we have been done unto, or if we do to some one or few as we expect * 1.50 from them, or as we could desire to be done unto if their Case were ours. Whereas, we should examin it, not from our affection to This or That man, but by our Indifferencie of receiving and Returning good towards All. Oft-times to do one man good may be conjoyned with some others harm whom we have more reason to respect. And here we may quickly mistake in the pro∣posal of their Exigence as our own. If you fulfil the Royal Law according to the Scripture, which saith, Thou shalt love thy neighbor as thy self, ye do well, saith St. James. Chap. 2. 4. But if ye regard persons, ye commit sin, and are rebuked of the Law as Transgressors. The Apostles Discourse in that place, inferres as much as I have said. And his meaning is, that which our Saviour had taught in the Parable of the Samaritan: That every man, as man, is our neighbor; and therefore this Dutie of loving others as our selves; and doing as we would be done unto, was to be performed to all alike, without respect of persons; For that which we are to respect, is, the Exigence of their estate. So much is For∣mally and Essentially included in the Dutie it self. Not that we may not be more ready to do good to one man then to another, for this we may do with∣out respect of Persons. Do good to all, but especially to such as are of the Houshold of Faith. The Object of this Dutie is man, as man, in his lawful desires. Our love then or readiness of doing good must be increased, ac∣cording to the just exigencies of their desires; where These are equal, our de∣sire of doing good may be augmented according to particular respects of nearness, &c. as, To a Christian before a Turk, to an English man before another. For if we must love others as our selves we must be most ready to respect that in others which we (in a Regular Way) desire should be most respected in our selves.

Now (next to eternal happiness) life and the necessities thereof we most respect. And if we stand in danger of losing the one, or suffer want of the other, we desire that those main Chances (as we say) may be secured before we begin to hunt after pleasures or superfluities. If then we must Do to all men as we would be done unto, without respect of persons, that is, excluding none; we must first releive the necessities of such as want, and tender the life of such as are in sickness or danger; and then if occasion require, we may re∣quire or deserve kindnesses in matters of innocuous pleasure, as in feasting, sporting, furthering mens advancements, or the like. Otherwise, to re∣spect the pleasuring of a Dear Friend in these, before the Releif of an Enemies necessities is preposterous and a breach of the Law, Because it is to have respect of persons.

8. The Rule is General in all Christian duties. Our affections must be dire∣cted to the Adaequate Object (as we term it) and set, not more upon one part then another, but upon every essential part alike. Or, if any increase of affecti∣on * 1.51 or liking be to be made, it should alwayes proceed from the increase of some Exigence essentialy included in the right Motive or Ground of our affecti∣on, or from some Actual Intention of that Qualitie or Propertie in some part of the Object which is the Modus Considerandi, or, which is the allurement or Term of our desires or affections. Otherwise setting our affections more up∣on one part than upon another, for some Extrinsecal or Accidental Reasons not included (as we say) in modo Considerandi, in the Formal Reason or pro∣perty of the Object, the observing of our duty in that part, doth usually in∣force a Defalcation or breach of it in some other; just as uneven and irregu∣lar zeal to one or some few Commandments doth alwayes produce a dispen∣sing with or neglect of the rest. * 1.52

Ense Thyestaeo poenas exegit Orestes.

Orestes, in seeking to Revenge his Fathers unnatural violent Death, did no otherwise then he himself would have given the Son of his Body in charge, if he had lyen upon his Death-bed. But yet he ought this honour to his cruel and adulterous Mother, to have let her die at least by some others Hands; not to have imbrued his own in her blood; not to have taken life from that body from which he received life. The Poets Censure of his Fact is accute.

Mixtum cum pietate nefas, dubitanda{que} Caedis Gloria maternae laudem cum crimine pensat.

A righteous man, saith Solomon is merciful to his beast; but the mercies of the wicked are cruel.

Pity upon dumb beasts is commanded in the Law (especially to such as do man service:) And he that is merciful unto them upon a true respect, in as much as they are partakers with us of Life and sense, and communicate with us in our more general nature, will be more merciful unto man his fellow∣creature; but much more unto his brother in Christ; most of all to his fellow members in any civil and Christian Societie: For all these are included es∣sentially in the Object of this dutie, of loving our neighbor as our selves. These are nearer bonds of brotherhood and neigborhood: and the more such bonds we have, the more we are Neighbors.

9. The modern Turks are very observant of this Rule of Solomon in one part, for no man was ever more merciful to his beast then they are to some domestick creatures; but not upon such motives, or considerations as are directly contained in the complete Object of true pitie and mercie: * 1.53 for they are so folishly affectionate to Doggs, that for a small harm done to them, they will not stick to kill an honest man: such crueltie is in their mercy: It may justly be denominated from the Object, A dogged pitie.

These Rules or Caveats (Beloved in our Lord) First, Of respecting the Exigencies of mens lawful desires; Secondly, Of not doing to some one man as we would have done to us without consideration what may befall an∣other which we would not have befall us; This again, Of doing according to the Essential grounds or motives of performing this dutie: As they concern all (for inlarging the affections, and directing any Readiness to do good to others) so do they most of all concern such as have the oversight of our souls; such as are put in trust with the dispensation of the good things belonging thereto, amongst such as have a common right to them. They especially should have a care that they do not more affect One then another, in be∣stowing of any publick Favours, but according to the Exigence of their estates, or according to their obedience and performance of the publick con∣stitutions by which they live. As this concerns all such Societies, so most * 1.54 of all, Societies of Students. For such as are given to Attick studies, are usually subject to Attick affections; Qui vult ingenio cedere rarus erit. Every ex∣cesse of favours in such Cases, is a Testimonie of excesse of worth, in those things wherein they can hardliest brook comparisons. Hence,

—Manet alta mente repostum Judicium Paridis spretae{que} injuria formae.

As the wound is deep and grievous, so is it very dangerous in such as live daily together in one house, and meet at one dish: for living apart the wound might quickly close, and heal without a skar; whilst the sight of his Aemulus or competitor, doth rub and grate upon his sore, and causeth such bitter Exulcerations, as oft bewray their inward grief or disdaign in outward gestures: yea oft-times I am affraid have caused His wounds to bleed a fresh by whose stripes we were healed, and by whose blood which was shed for us we hope to be cleansed.

Those persons who are of this disposiition must needs be intreated to study moderation of Desires; and to think of others better then their selves, at least of such as are in place before them. And you that are in place of Authoritie, unto whose care and trust the dispensation of the good things of this place are left, let me in the Bowels of Christ Jesus beseech you (even as you will answer it at the last day) not to have the Faith of our glorious Lord Jesus Christ in re∣spect of persons. I speack chiefly to the sons of Levi: Let me beseech you (for a Close) to remember what was our father Levi his praise; or rather what the Commendation of his Function in the Abstract; what was the Foundation of his Peace; the Ground of Gods Covenant of mercy and long life with him; was it not this? as Moses tels us, Deut. 33. 9. He said unto his father and to his mother, I have not seen him; neither knew he his brethren, nor acknowledged his own children: for they observed thy word O Lord and kept thy Covenant.

They shall teach Jacob thy Judgements and Israel thy Law. They shall put

incense before thy face and the Burnt-offering upon thine Altar.

Lord! Let thine Urim and thy Thummim be still with thine Holy one. Blesse O Lord his substance, and accept the work of his hands: smite through the Loines of them that rise against him and of them that hate him that they rise not again.

Amen.

The Former Sermon upon this Text.

CHAP. XXXV.

JEREM. 45. v. 2.

Thus saith the Lord—unto thee O Baruch,

Verse 3. Thou didst say, wo is me now! for the Lord hath added grief to my sorrow: I fainted in my sighing and find no rest.

Verse 4. Thus shalt thou say unto him—, Behold that which I have built will I break down, and that which I have planted will I pluck up, even this whole Land.

Verse 5. And seekest Thou great things for thy self! seek them not: For behold I will bring evil upon all Flesh, saith the Lord: But thy life will I give unto thee for a prey in all places whither thou goest.

Little and Great, Termes of Relation. Two Doctrines. One Co∣rollarie. Times and occasions alter the nature of Things otherwise Lawful. Good men should take the help of The Antiperistasis of bad times to make themselves Better. Sympathy with others in miserie, injoyned in Scripture; practised by Heathens: Argia, and Portia. The Corollarie proved by Instance, and That made the Application of the Former doctrine.

1. IT is as true in matter of desire, as in materials subject to sight, or other bodily sense; Magnum aut parvum non dicitur, nisi cum respectu. The different bounds of Great and Little cannot be determined but by their * 1.55 References; The least body that is, is not little in respect of the several parts, whereinto it may be divided. No Part can be said Great, in respect of the whole, whence it is taken. Of the largest Country in Europe we may say; Quota pars terrarum? Little England is a competent style for our native Country compared with France, Spain, or Germanie. And yet Armorica with reference to England is truly instiled Little Britain. Within the lesse of these two Provinces, it would be matter of no long search to find Huge Mole-hils, and such petty hils as cannot deserve the name of Mountains.

And in the Revolutions of times, the exigence of some peculiar seasons may truly argue Extraordinary favours in ordinarie Gifts; large bounties in small Donatives: yea great excess as well in the matter as in the manner of such desires, as at other times would come short of mediocritie.

For a man descended, and qualified so well as Baruch (to whom this mes∣sage was here directed) to set up his staff at a Levites lodging door, resolved to live contented with a poor bed, a stool, and a Candlestick in a corner of some Country village; may with Reference to modern Practises seem to argue rather great moderation of desires, then any immoderate desire of great matters. But such are the streights, whereinto Jerusalem, and Juda his native Country, now are brought; That to use the whole Latitude of his lawful wonted liberties, were to transgress the bounds of Religious discretion; yea, to outrage in licentiousness. So heavie were the burthens, which the Lord had laid upon the mothers neck, that for her best born sons not to stoop at her dejection, bewrayes in them a stubborn spirit of untimely am∣bition.

2. The least quantitie of food that could be assigned, was more then this people might lawfully take during the time of their solemn fasts. And the * 1.56 meanest external contentments, which Baruch at this instant could affect, must needs be deemed A great matter, because too much in these dayes of pub∣lick sorrow and discomfort. All he sought for, was to be freed from the danger, disgrace, and scorn of Great Ones, in whom he saw matter, store, of Just reproof, but little hope of amendment. And who will be for∣ward to procure his own harm, by free speeches, without probabilitie of doing others good? Baruch had once adventured to read all the Woes of this Prophecie in a solemn assembly of all sorts; A task, which with fair pretence of conscience might easily have been avoided by him; If reading the word of God (as he found it penned by others) might in no Case go for preach∣ing. Unless the Lord had hid them; he for reading, and Jeremy for indicting; * 1.57 had been used, perhaps, as the Roll was, wherein this burthen was written. Now the Roll, Jehoiakim King of Judah did cut with his penknife, and af∣ter cast it into the fire till it was consumed. Jeremie 36. 23. But though the paper were subject to the flame; as Christs body (to use Theodorets applicati∣on of this Type) was unto death: yet the word of the Lord endures for ever. And this is the word of the Lord, which came to Ieremie, and which Baruch was to preach (after the King had burnt the Roll and the words, which Baruch wrote at the mouth of Jeremie:) Take again another roll, and write in it all the former words, that were in the first roll, which Iehoiakim the King of Iudah burnt.

And thou shalt say to Jehoiakim the King of Judah; Thus saith the Lord; Thou hast burnt this roll, saying: why hast thou written therein saying, that the King of Babel shall certainly come; and destroy this land and shall take thence both man and beast? &c.

3. Baruch's late persecution, and hard escape (for being the imprisond pro∣phets * 1.58 hand and mouth, in notifying the Contents of the former Rolles unto Prince and People) might well make him shrink at writing or preaching this latter (being purposely replenished with the addition of many like words to the former) because more personally directed to Jehoiakim.

Out of the abundance either of grief and sorrow during the time of his La∣titation from the Kings Inquisitors, or out of present fear least the Tyrants rage might be inlarged against him for undertaking this second Charge im∣posed upon him by Jeremy; or (as it is likely) upon both occasions, did he utter those Complaints registred in the third verse of this Chapter. Wo is

me now! for the Lord hath laid sorrow unto my sorrow: I fainted in my mourn∣ing, and I can find no rest.

But why should it grieve him not to find, what the Lord had commanded him not to seek? for this is the Tenor of the message, which Jeremy was to deliver unto him: The Lord saith thus. Behold that, which I have built, will I destroy: and that which I have planted, will I pluck up, even this whole Land. And seekest thou great things for thy self? Seek them not, &c.

4. The sum of what I principally have, or would have, observed out of the words of this Text, may be comprised in these Two Propositi∣ons. * 1.59

1. The desire of a faithful man, specially of a publick Minister, must alwayes be suited to the condition of the times wherein, and of the parties with whom he lives.

2. In times of publick calamitie, or desolation, the bare Donative of life and libertie is a priviledge more to be esteemed, then the prerogative of Princes. Or in other Terms, thus. Exemption from general plagues, is more then a full recom∣pense for all the grievances, which attend our ministerial charge, or service in de∣nouncing them.

Unto the Former, (the truth of whose Doctrine must be the principal sub∣ject * 1.60 of my present meditations) I shall add or annex this Useful Corollarie. As the intemperate desire of myrth, of pleasure, or preferment, in the dayes of publick Calamitie is in every private man preposterous: So where the humor is general, it is the usual Symptom of a forlorn or dying state, or fearful sign that God hath forsaken the land, and people wherein it raigneth. Seekest thou great things for thy self? Seek them not, &c.

What were the great things which Baruch sought? Excessive pleasure, wealth or honour? Any positive delight more then ordinary, or solace grea∣ter, then could agree with his calling? Any exemption from tax, or trouble common to all? The principal, if not the only fault, for which he was taxed by the Prophet, was, his untimely desire of ordinary ease, of freedom from extraor∣dinary and thankless pains in service distastful to the present State, and therefore dangerous.

Did ever the austerest Founder of most superstitious strict Orders, tie their Followers to a more rigid Rule then Baruch here is bound unto? The Predi∣cant or begging Frier may interpret his ministerial Commission in the strict∣est sense; He does not ride, but go as bare footed as he was born, to Preach the Gospel unto every Creature under heaven (unto stocks and stones, as St. Francis his Father, they say, hath fondly taught him.) But unto which of them was it by Rule of Founder enjoyned? Or what monkish Votary did ever voluntarily undertake to proclaim Romes final desolation in St. Peters Church in the year of Jubily? Or menace downfal to red Hats, and the triple Crown in the Consistory? Yet all together such, no easier was the task which Jeremy had enjoyned Baruch.

Was this Injunction then given him by way of Counsel, or necessary Pre∣cept? Did he super-erogate ought in undertaking? Or had he not grievously sinned in refusing this necessary (but hard and dangerous) service? Surely a Necessity (not from the General Law, but from the particular Circum∣stances of the time) was laid upon him, and a Woe had followed it, if he had not read the Prophet Jeremies Prophecie. The Scholar was not greater then * 1.61 his Master, nor his liberty more; Both their liberties were alike great, yet both subordinate, both subject to the diversitie of times and seasons. Both were free in their persons, both free in their actions, and choise of life: yet

both absolutely bound to walk as they were called.

5. Had not Jeremy as good authority as Isaiah and his fellow Prophets had, to have taken a Wife of the Daughters of his people? Doubtless the Law was one to Both, and Matrimony alike lawful to Both; What then did restrain Jeremy of that liberty, which Isaiah used? Nothing but instant ne∣cessitie (which knows no Law) could make the use of the Law, unlawful to him; because most unexpedient for the present. So the Lord had said, Jerem. 16. 9. Behold I will cause to cease out of this place in your eyes, even in your dayes, the voice of mirth, and the voyce of gladness; the voyce of the Bride∣groom and the voyce of the Bride. And seeing the Lord at this time had de∣termined not to pipe unto this people; Ieremy had greatly offended, if he had been taken in their marriage Dances. He knew Children were an heritage, which cometh from the Lord; that the fruit of the womb was his reward; and that in the multitude of sons was store of blessings; Marriage he knew to be ho∣norable amongst all, but at this time unseasonable for him. Good seed is well sown when it is likely the Crop may stand, and prosper. He planteth well, that plants in hope to reap the fruits of his own Labours. But who sowes wheat, unto the winter floods? or plants a vineyard for his fuel? why then should Jeremy at this time become an Husband to beget Sons unto the sword? Or take a Wife to bring forth Daughters to destruction? To this purpose the Lord had inhibited Jeremy in particular; (But the Reason of the inhibition in like times is perpetually General:) Yhou shalt not take thee a VVife, nor have Sons nor Daughters in this place, For thus saith the Lord concerning the Sons and concerning the Daughters that are born in this place, and concerning their Mothers, that bear them, and concerning their fathers that beget them in this Land. They shall die of grievous deathes and diseases, they shall not be lamented; neither shall they be buried; but they shall be as dung upon the earth; and they shall be consumed by the sword, and by famine, and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth, Ier. 16. 1. The Prophets and sweet singers of Ierusalem and Iudah, had some∣times brought them such joyful Ambassages of their espousals unto their God: Their Princes and people, had formerly known such happy dayes, of joy, securitie, and peace, that for Ieremy and Baruch to have then affected this rigid course of life, which now they follow, would have been but as the taking up of a sad or doleful Madrigall at a marriage feast, or as the acting of some ominous direful Tragedy upon a Coronation day. But seeing the glo¦ry is now departing from Israel, the Bridegroom leaving their coasts, & their mother, whom the Lord had once betrothed unto himself in surest bonds of dearest love, stands liable to the sentence of final divorce; The Children of the Bride-chamber (specially Ieremiah and Baruch) must betake them∣selves to fasting, prayer, and mourning. Now to have used their wonted so∣lace, mirth, or feasting, would have been all one, as if the one had piped, the other had danced (a wanton Jigge or Corranto) in the Solemnities of their mothers Funerals; or as if they had marcht together in a morisce-dance over their fathers Grave. * 1.62

6. Had that late Fugitive, or other his Fellow Postillers, learned thus to distinguish times and seasons: The supposed difference between Precepts necessary to all, and Evangelical Counsels peculiar to such as aim at Extra∣ordinary perfection; would clearly appear to be but a Dream or imagina∣tion, which hath no root but ignorance. Their error perhaps may thus be rectified, if to discover the Original thereof, be enough to rectifie it.

Many Divine Precepts there be, from whose absolute and soveraign Neces∣sitie,

no powers on earth can plead exemption: and yet the practises en∣joyned by them are neither necessary to all, nor expedient for any, at sometimes or in some places: Because the Precepts themselves may be Disjunctive, or opposite branches of some more General Mandate. It will not follow, This or That man in former Ages hath done many Good works pleasant, and ac∣ceptable unto God, such as not the godliest man living is bound at this time to do, Ergo he did supererogate in doing them, that is, in plain English, he did more then he was bound to do. For though (rebus sic stantibus) no man be bound: yet every man (say we) stands bound by the Eternal, and unchangeable Law of God to do the like: as often as the same external occasions shall be offered; or the like internal suggestions be made unto him by The signes of the Times, or disposition of Gods providence. But here, By the Eternal Law of God we are not bound to understand only the Ten Commandments: The Decalogue (if without offence, Gods Words may be so compared) contains only the Prae∣dicamental Rules, or Precepts of the eternal Law. Other divine precepts there be more Transcendental, which have the same Use in matters of Christi∣an practise or true Observation of the ten Commandments, as General maxims have in particular Sciences. Such a Precept in respect of the second Table is that; Love thy neighbor as thy self. By this precept, every man stands necessarily bound to perform more then ordinary Charitie toward his neighbour, as often as his neighbours occasions to use his charitable help are more then ordinary.

The same Use in respect of both the Tables hath that other Precept; What∣soever ye would have done to you, so do ye to others. Most General likewise and most indispensable are these Two mandates: Let every man walk as he is called. Time must be redeemed, when dayes are evil. And seeing the inhabitants of every Country stand bound Jointly and severally to glorifie God by due observation of his Commandments: The more licentiously others violate any * 1.63 one, or more negative precepts: his Children alwayes know themselves tyed in conscience to so much more strickt observance of the contrary Affirmatives, which are alwayes understood in the Negative. The measure of their sobrietie, and devotion must be taken from others excess in Luxury and prophane∣ness.

Briefly; the prohibitions, or injunctions expresly contained in the Deca∣logue, or others parts of the moral Law, describe the General bounds or limits, without which we may not, within which we must, continually walk. Our observation of Gods Providence and signes of the times will best direct us to such particulars within those Limits, as are most expedient for the present. The several exigence of every season, and the necessitie and conditions of the parties with whom we live, will notifie the definite measure or exact quantitie of such good offices, or performances, as the eternal Law requireth of us.

To be well instructed what is most fitting for the season, every man must ask counsel of his own heart; but after his heart, examined by the Rules of the eternal Law, hath informed him what is fit and expedient, it is no matter of Counsel, but of necessary Precept to do it; and that in such measure, as the Exigence of time, of place; and persons require; Albeit o∣thers, which have not had the like occasions to consult their own hearts, be not bound to do the like. And some (it may be) of better Note, then is fit∣ting for us to censure nominatim have been induced to mistake such necessary performances, as are not usually undertaken without precedent consultation of mens own hearts, for matter of Counsel, not of Precept.

7. Subordinate to those general Precepts, [Do as ye would be done unto: Let every man walk as he is called:] are these disjunctive Precepts of the Apostle, Rom. 12. 15. Rejoyce with them that rejoyce, and weep with them that weep. Both these precepts are necessarie, both most necessary in their time, and place; neither necessary at all times and in all places, for they are in∣compatible. Hence saith Solomon Eccles. 3. 4. There is a time to weep and a time to laugh; a time to mourn and a time to dance; So then weeping and laugh∣ing, mourning and dancing, are both in their several turns, or seasons ex∣pedient; but weeping and mourning most suitable to the occasions of most times, and more expedient for most persons. For it is better to go into the house of mourning, then into the house of Mirth. Men seldom mourn without just occasions, and few men, but often have just occasions to mourn: But ma∣ny laugh when they have just cause to lament; And to consort with such in this their follie, were extream impietie; especially in such as Ieremy and Baruch were; in all that are Overseers, or Watchmen over Gods flock; This made the Prophet Jeremy, Chap. 9. 1. to wish, O that mine head were full of water, and mine eyes fountains of tears, that I might weep day and night for the slain of the daughter of my people.

Thus wished Ieremy even whilst Jerusalem went mad in mirth and Jollity, whilst her children were bold and audacious to hold on more then an ordinary Pace in their wonted courses from evil to worse; because they were blind and ignorant, and would not see the day of their visitation drawing on. To men therefore endued with reason (more especially to Christian men; amongst them, most especially to the Preacher and Pastor, who have Christ Jesus and the Prophets for their pattern) the Precept is all one; To mourn with them that mourn, and to mourn for them, whose Case is mournful, Though haply not so apprehended by them; such as Jerusalems Case was, when our Saviour beheld it and wept, saying; O that thou hadst known at the least in this thy day, those things, which belong unto thy peace, but now are they hid from thine eyes. &c. Luke the 19. 42. As also at this time, when this message came to Baruch.

8. So natural is this precept of the Apostle; weep with them that weep; that even bruit beasts, to whom God hath given neither speech nor Language, nor understanding to perceive the words of the wise, or the exhortation of the eloquent, are yet so intelligent, so apprehensive of the vocal signes or * 1.64 significations of grief uttered from others of their own kind; that they may well seem to bear the Emblem of St. Pauls Practise ingraven in their na∣ture: Who is weak (saith the blessed Apostle 2 Corinth. 2. 29.) and I am not weak? who is offended and I burn not? For what beast of the field shall groan and others of the same kind are not upon the hearing, like affected? which of them panteth for pain or want of breath; and others at this spectacle stand not amazed either bereft of all motion, or else tortured with like? He that Created all things, in number, weight, and due proportion, hath mutually framed their hearts to others groanes, and sighes, as a stringed instrument to a voice Unison. So doubtless were our hearts set in our first Creation, All in just proportion to their maker; our voices were consonant to his word, our affections conformable to his will, all Unisons amongst them∣selves. Untill the Rector of this Quire, that should have taken up this ever∣lasting song, did strain too high; polluting our nature, and corrupting our instruments of breath (ordained only to have sounded out praises to our God) by eating of that poisonous apple. Since which time the best of our voices have been harsh and unpleasant in their makers ears; And besides the harsh∣ness

of every one in particular; we have alwayes sung out of tune, perpetually Jarring among our selves; whilst one hath sung, another cryed; whilst one mourns another pipes, or dances for Joy. Yet doth the mutual bond of our affections remain still greater, then any bond amongst beasts; we have this consort set out unto us in Gods written word; Whatsoever ye would that men should do unto you even so do ye unto them; for this is the effect of Gods Law, each * 1.65 part of which we are bound to obey; This is the sum of the Prophets writings; each period whereof we are bound to believe. What musick can be more plea∣sant to a pensive heart; then to have others bear a full consort with him in grief? Herein then, we do not only omit A Precept of Christ, but directly violate Gods eternal Law, yea the very Prime Fundamental Law of nature, in that we do not Sympathize with others, in such sort as we desire they should do with us in like distresse; in that we minister not comfort to others with as great alacritie, and delight, as we desire to receive it from them. Nature teacheth, and Gods Law commands, to mourn with them that mourn; and the Necessitie of such as mourn, and the true unpartial estimate of our own desires of comfort in like Case, will give us the exact measure of our mourn∣ing.

Our mourning is then truly harmonical, when it is for the Qualitie, sincere, and for the Quantitie, rightly proportiond unto the present necessitie of times, places, or persons. And on the contrary, then we walk (as the Scripture speaks) with a heart and a heart, and use a deceitful ballance, when our hearts are open to receive comfort or benefit from others, and shut or straitned, to return the like; or when we receive any of these from God or man with our whole heart, and either repay to the same parties from whom we had them, or distribute them to others, with a faint or fained heart, without * 1.66 such delight or joy in doing them good, as we take in having good done un∣to us. This Eternal Rule of Equitie was Transcendent, unto that particular strict Command, so often inculcated to the Israelites when they came into the good Land of Promise: viz. Not to forget the stranger that lived amongst them.

The positive precept aimed at through this negative, as the End, or scope, was the Cheerful relief of the poor stranger; and the immediate Means unto this End, was alway to remember that they themselves had been strangers in the Land of Egypt; Now to remember that they themselves had been strangers is (in the language of the holy Spirit) still to retain the perfect estimate of their former grief, whilst they were strangers: to be able continually to sound the depth of their own misery, that it might serve as a Key to tune their hearts in just and full consort to the miserable. They did then truely remember the strangers, that were within their gates, when they sorrowed in the same manner for them, as they had done for themselves: when the delight and joy that they had taken in their own deliverance from servitude and thraldom, was made the measure of their delight, and joy, in freeing others from the yoke of servitude, in relieving the poor distressed stranger that sojourned with them. True compassion is but a fellow feeling of others miseries: And then only are we truly compassionate when their miseries are made ours: when (as the Apostle saith) we are weakened at their weakness, and burn at their offence, or grievance. Once thus affected, in easing them, we ease our selves; their comfort becomes our comfort: whence ariseth our cheerfulness and sinceri∣tie in doing good; for now we do unto them as we desire they should do unto us: Yea, even as we would do unto our selves; seeing the only way to case our selves of this present grief, which is by Sympathie in us, is by curing the

Protopathie in them. This is equitie and righteousness in the sight of God, when we afford comfort unto others, according to the same measure we our selves would receive it from others: or when we distribute Gods benefits with the like Joy to our fellow servants, as we receive them from him: Delight in receiving and delight in doing good, ought to be so fully reciprocal in na∣ture and quantitie, that they should differ but as via Thebis Athenas, and Athenis, Thebas; or as two times three, and three times two. This is (as the wise man speaks) truly to keep the heart, when we keep it still in this Aequilibrio, not more inclined to accept, then to afford a blessing; not more prone to rejoyce at our own good, then to sorrow at others harms; Not more apt to be elevated with our own promotion, then to be depressed by o∣thers undeserved dejection, or discomfort. And albeit we were able to frame the whole course of our lives fully parallel to this streight Rule; yet should we still remain unprofitable servants and altogether unable to super∣erogate. All actual, or purposed swerving whether directly or indirectly from this Level, is a declining to hypocrisie. He that cannot contract his ordinary libertie in the use of things pleasant or profitable for this life, ac∣cording to the Exigence or Aboading of the instant season, or doth not la∣bour so to frame and settle the habitual bent of his affections, as they may be alike free and apt to be moved with sad occurences, as with occasions of joy: such a man may happily often joy in his courses, but his rejoycing can∣not * 1.67 be in the Lord; his laughter is madness, his choicest recreation, folly; dissimulation harboureth in his heart, mischief is companion of his thoughts; the issue of his untimely mirth, is grief and sorrow everlasting.

9. But here I know it will be replied, that this constitution of mind is in these latter times more rare, then absolute Complexion in mens bodies, or mixture ad pondus in bodies natural. The Replication perhaps is true, but true especi∣ally for this reason, that every man seeks great things, greater then Baruch here did, for himself; And hearts stretched by desires unseasonably superfluous or exorbitant, to an higher strain, then is fitting, can hold no consort with their humbled brethrens affections; They can neither be brought to any true Con∣sonancie with the times wherein they live, nor with their own Callings.

Howbeit we require not such an exact or absolute temper of mans heart as our Creator framed in our first Parents. That was the Patern, by which we must direct our practise; If our intention to imitate this patern, be sincere; And our indeavors to accomplish our intentions industrious and entire; what∣soever is wanting to our abilitie, The super-excellencie of Christs righte∣ousness, and merits (far exceeding our first Parents worth) shall abundantly supplie in us, which were first the natural Sons of Adam, then degenerate Sons of the living God, now regenerate by Grace, and adopted Sons in Christ. But the experience of others temper in former times (though Adams Chil∣dren as now we are, or once were) bewrayes the Complexion of our Age to be deeply tainted with hypocrisie. For this I have found (and every one may find without curious search) that the very sight, remembrance, or re∣hearsal of others miseries united by the bond of Common dutie, hath brought the minds of such, as have bent their ears to natures discipline, or been well instructed in Civilitie, unto a perfect sympathie, with as great facilitie, as men tune their voices to others pleasant songs, or fashion their bodily motions to others musick.

Apathie or want of Fellow-feeling (to speak indifferently) is no natural pro∣pertie, * 1.68 of the meer natural, or unregenerate man; but rather a symptom of a gracelesse mind, obdurate with self-pleasing humors and desires: Of hearts truly

mollified, with a mutual touch (though but of moral or civil Love) one takes the impression of anothers woe or grief, as easily as softened wax does the seal.

Thus the fresh memory of the Camp, the consideration of the Ark of God, and Israels and Joabs lying abroad in the fields, makes honest Uriah (joyned with them in the common link of military life; though far dis-joyned in * 1.69 place) abjure with double oath the solace of his lawful bed.

Thus the remembrance of our Saviours humiliation in Ierusalem makes * 1.70 that Noble Duke of Bulloign, many hundred years after, refuse to wear a golden Crown in that City, though but the lawful Guerdon of his Heroick worth; * 1.71 an honour well befitting his person, but not the place, wherein his Lord Re∣deemer (under whose banner he fought) had been annointed King with his own blood, shed by the impression of a Crown of Thorns.

Are the true paterns of those practises extant only in the book of Grace? Or are the practises recorded only in sacred Story, or of Christians, or sacred Persons only? Or have not Heathen Poets, which knew no Law besides the Lawes of Nature, and their Rules of Art, exactly painted the like paterns? Have not heathen Histories, whose veracity is no way lia∣ble to just suspition, related the like real practises of Heathen persons? * 1.72

Non haec apta mihi nitidis ornatibus (inquit) Tempora, nec miserae placeant insignia formae. Thebaidos Libro 4.

It is the Poetical Character or speech of the Noble Princess, uttered rather out of fear, then certain foresight of the mishap that might befal her Husb••d now setting forth unto the Thebane war in hope to recover his supposed right. As the Reason of her refusing Harmonia's Chain (that was the insignia or or∣nament offered her by way of gratification for gracing or furthering the pre∣sent consultation of warre) was much what the same with Duke Godfreys re∣fusal of the Golden Crown: So the Manner of her abjuring it, was not un∣like Uriah's Oath.

Scilicet, heu superi! cum tu cludare minaci Casside, ferratus{que} sones; Ego divitis Aurum Harmoniae dotale geram?

It was a dishonour (in her esteem) to be disclaimed by an Imprecation, for a Princes Daughter to adorn her head, and neck, with costly Jewels like a Bride, whilest her Husband was clad in steel; and yet, so clad, every hour in peril of life. During the time of this his danger abroad; she desires no great∣er train at home, then would suffice to expel Melancholick fear; And that artire doth please her best, which best suted with her pensive heart, most likely to move her Gods to Commiseration of her widdowhood. For such cost∣ly ornaments, as were now profferd, she thought a fitter time would be to wear them, when her Husband returned in peace with such rich spoiles from the enemies Court; And in this Resolution well fitting her present estate; she leaves them to the proud upstart insolent baggage, whose longing desires af∣ter those unseasonable fooleries had inchanted the poor Prophet her husband to Countenance an Ominous unfortunate war, the issue whereof was this; that after most of the Noble Argives, sent thither by the enemies sword, the Prophet himself went quick down to hell.

This Conclusion you will say is false in the litteral sense, or rather fained;

but, I would to God the Fiction were not too true an Emblem of the most State-Prophets in later Ages. Such as are here represented, and no better, are the usual fruits of untimely desires, or discording appetites of parties united in strict bond of common dutie, especially in men consecrated to publick mi∣nisterie. Alwayes they are displeasing to God, in nature preposterous, hateful as death to civil and ingenuous minds.

10. But herein the Poet, (as the Philosopher well observes) exceeds the Histo∣rian, for moral instructions. He may paint men and women, as they should be not as they are; whereas the Historian must express them as he finds them. Most Women indeed are not for their affections like this Poetical Picture of Argia. Yet the Carriage of Portia, as the ingenious Historian hath exprest it, * 1.73 did farre exceed it; When her Husband Brutus had disclosed that inward grief and perplexitie, by his ill rest by night, which he had purposely conceal∣ed from her in his waking thoughts, she takes his Concealment, as a dispa∣ragement to her birth and education, and as a tacit impeachment of her ho∣nestie. Brutus (saith she) I had Cato to my Father, and was matched into thy family, not as a whore, to be thy Companion only at bed and bord, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be as true a Consort of thy miseries as of thy wel∣fare. I had never cause to complain of thy usage, no occasion to suspect thy loving affection towards me; but what assurance canst thou have of my love to thee? If I may not be permitted to sympathize with thee in thy secret greif; nor bear a part in those anxieties, whose communication might ease thy mind, and much set forth my fidelitie? I know well the imbecillity of our Sex; we need no rack to wrest a secret from us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But know (O Brutus) that there is a secret vertue in good paren∣tage, ingenuous breeding and conversation, for setling, and strengthening the frame of our affections, even where they are by nature brickle and unconstant. And this is my portion in these Pre-eminences; A woman I am by sex, but Cato his Daughter, and Brutus his Wife. To give him a sure experiment (answerable to these Protestations) how ready she could be in all misfortunes to take grief and sorrow at as low a Note, as for his life he could: She had cast her self into a burning Feaver by a grievous wound of her own making, before she vented the former complaint, which she uttered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the extremity of her Fit or pangs. I may truly here apply that verse of old Ennius, as the late extinguished Lamp of this University once out of this Lantern in another Case, did. Vos Juvenes (shall I say?) nay verily; Nos viri, Patres & Fratres, animos gerimus muliebres; Illa{que} Virgo viri.

Was this praeeminency (that she was Cato's daughter, and Brutus's wife) of power sufficient to arm her female heart with man-like resolution, and true heroical constancy to bear the yoke of all misfortunes with her Con∣jugal Mate, and is it no Praerogative in Christian men, before a Heathen woman, that they have God for their father, and holy Church for their mother: Christ Jesus supream Governour of the world, the Lord of life, and Conquerour of Death and Hell, for their Brother? Is Baptisme in∣to his death but a naked name; that our professed unitie therein cannot unite our hearts in like affections? Is the effusion of Gods spirit but as the sprink∣ling of Court Holy-water? are our dayly Sermons but as so many Bevers of wind, whose efficacy vanisheth with the breath that uttereth them? or hath the frequent participation of Christ precious body & blood no better opera∣tion on our harts, then the exhalation of sweet odours upon our brains? Be they no longer comfortable, then whilst they be in taking? Are all those glorious

similitudes of one head and many members, of one Vine and many branches, but Hyperbolical Metaphors? Is our mystical union only a meer Mathema∣tical imagination? are those or the like Praerogatives of our calling, but like the Soloecisms of the Romish Church, matters of meer title, or cere∣mony, without realitie? Beloved in Christ! if either we actually were, or heartily desired, or truly meant to be true branches of that Coelestial Vine; were it possible the strongest boughes thereof should be so often shaken, with dangerous blasts of temptations; and we no whit therewith moved? could so many flourishing Boughes dayly fade, and we hope that our Luxuriant branches should always flourish? should their goodly leaves hourly fall, and we live still as if we never looked for any winter? or should God so often threaten to pluck up the vineyard, which his own right hand hath planted; and yet the dressers of it still seek after great things, for themselves, as if they never dreamt of dispossession? would the most of us either seek to raise our selves as high as the highest room in the Lords house; or make it a chief part of our care how to forecast mispense of time in merriment, game∣ing, or other worldly pleasures, or contentments, whilst sundry of our poor brethren, and fellow Prophets (perhaps in worth our betters) die of discontent; whilst others younger run mad after riot abroad, least they should be attached by sorrow and grief at home; whilst other begin to expect a change, and entertain a liking of Romish Proffers.

Others, which have ever hated Rome more then death, begin to loath their lives, and set their longing on the Grave; desirous to give their bodies to be devoured by that earth, which hath not ministered necessary sustenance to them; as being overcharged with maintaining the unnecessary desires and superfluous pleasures of worse deservers. Or would so many (were they true members of Christ) suffer that flock, which he hath pur∣chased with his precious blood to starve for want of spiritual Food: That flock, from which they have reap't carnal Commodities in greatest plenty?

But here I will not dispute whether Non-Residence, or Pluralitie be simply unlawful: suppose in former times both had been lawful, both necessary, when the greatest scarcitie was of Scholars sufficiently qualified for the ministry. Is it therefore Now as expedient? It had been once more lawful for Baruch to have sought the Ease of a retired life, then ever it was for any man to trouble himself with joyning house to house, Land to Land, or Church to Church. But now it is unlawful: seekest thou great things for thy self? Yet what was his seeking to theirs? or what are many of their deserts to his? Theirs especially, who have scarce been so much as scribes to a learned Prophet, scarce ever brought up in Jerusalem at any Gamaliels feet? but only came to this our Sion as so many spies, to find out the weakness of the place, to discover by what devices good Statutes might be frustrate, and means made for conferring degrees upon Drones. And Drones having once gotten A degree or place in this Bee-hive by others per∣jury; will make shift to get spiritual preferment by their own. After, unto their Titles in the Schools they have gotten an Ite Praedicate from the Gene∣rals of our spiritual warfare, they make their entrance into the Church of Christ, just so, as if it were into the Enemies soyl: once inabled to compass a convenient Seat, they never think they were placed there as labourers in Christs harvest, to gather and break the bread of life to his people; they only use it as a Fort or Sconce to gather strength in, till they can watch an oppor∣tunity for expugning a better. And advancements into highest Offices in

this spiritual Charge, go oft, not so much by virtues as the golden mean. Ex∣periments are so rife and frequent, that not the meanest Arcadian Creature, but lives in hope to make himself Lord of the greatest dignitie the Land affords; if he be once furnished sufficiently for practise of the Macedonian Stratagem. This seeking after great things, especially in men of so little worth, is at all times odious in the sight of God, and injurious to men. But in these present times fraught either with examples, or fearful threatnings of Gods heavie Judgments; in these times wherein superstition increaseth as a Plague grow∣ing up to quell hypocrisie and licentiousness; farre less desires, even all unne∣cessary seekings, are preposterous and abominable, and yet in all States through the Land very usual, and being so, They are Ominous: Which was the * 1.74 Corollary proposed. I must omit discourse, and fall to instance.

12. One Age may afford sufficient store of Examples. A curious Searcher shall not be able to find any disease, either more Dangerous, or more Genoral, then this late specified disease of Baruch, in the Christian world, at that time when the Lord did so grievously lance the whole body of it with the swords and spears of the Vandals, Gothes, Hunnes, and other Barbarians, scarce known before by name. The approach of all or most of them was so sudden and unexpected, that a man could scarce imagine what other Errand they had to visit these parts of Europe, save only to be Gods Chirurgions, in cutting of the dead and unrecoverable members of the Church.

Of what sort or kind soever the sins of any Age or People be, when sinners once come to such * 1.75 height or progress in them, as the sight of Gods Judgments, or experience of his displeasure cannot perswade men to forsake them: It is a true Crisis of General plagues or desolations approaching.

No sign more deadly, then intemperate longing after unseasonable mirth or pleasures, of what kind soever, especially of such, as are contrary to that course of life, whereunto God for the present cals men. For they that seek after such things, plainly declare, That they say in their hearts, VVe shall have Peace albeit we walk according to the stubbornness of our own hearts, Deut. 29.

19. At cum dicant, Pax & tuta omnia, tunc repentinum eis imminet Exi∣tium.

That the General constitution of the Christian World when the Barbarians over-ran it, was altogether such, as we have said (such as this people for the most part is at this day.) Salvianus, A Reverend Bishop of those times hath * 1.76 left recorded. The disease of Carthage he thus discribeth. Captivus corde, & sensu nonne er at populus iste, qui inter suorum supplicia ridebat, qui jugulari se in suorum jugulis non intelligebat, qui se in suorum mori mortibus non putabat? Fragor (ut it a dixerim) extra muros, & intra muros Proeliorum & Ludicrorum Confundebatur, &c.

The like stupiditie and intemperance the same Author out of his experience attributes unto one of the Chief Cities, of the Galles, whose Inhabitants were so besotted with drunkenness, that they could not shake it of when they were beset with death. Ad hoc, postremo, rabida vini aviditate Perventum est, ut Principes urbis istius ne tunc quidem de conviviis Surgerent, cum jam urbem hostis intraret. He that made the Sword then to them, hath also made the Plague * 1.77 of Pestilence his Messenger unto us; both their Commissions are of equal au∣thority, both their Summons should be alike dreadful, and yet what day did a∣ny die in this City by the Arrow of God, but as many, or more were dead drunk, or had surfeited of their beastly banquets.

Again, in Trevers, one of the most flourishing Cities of the Galles, and (as I take it) the Reverend Bishops native soyl, so intemperately were the Inhabi∣tants

set on their wonted delights and vanitites, that after their Citie had been three or four times sacked, and did not retain so much as the likeness of what it had been; yet they are still the same; And as if they had never sowen un∣to the spirit, but altogether unto the flesh; as if their sportings and pastimes had been the only harvest they cared to reap, No sooner was this storm of War and blood broken up, And the beams of peace restored again; but they errected their stages even in the fresh Sent of deadly vapors exhaling from their murthered Citizens buried in their Cities ashes. Pauci nobiles, qui excidio super-fuerant, quasi pro summo deletae urbis remedio, Circenses ab Im∣peratoribus postulabant. And may not we think (unless our Magistrates Re∣ligious care had been the greater to have prohibited Stage-playes in these dangerous times of visitation) that a great many in this City would have ad∣ventured to have been in Circo, though death had been appointed to keep the Play-house door. Should the Stage-player, or other instrument of vanitie, have visited our Suburbs within two monethes after our fourth, or fifth visitation past; more of better rank amongst us, would have been more affraid of being censured as Puritanes for speaking against them (though out of this place) then would have blushed to have been spectators of their lewd unseasonable sportings, in places not so well be fitting their Cal∣ling.

I will not take upon me to Censure this or any like Recreation, as altoge∣ther unlawful. But what time hath been for sundry years past (would God this present did presage much better to come) wherein the use of these, or other more unquestionable recreations, might not justly be censured for superflu∣ous, if not preposterous. And with what indignitie that worthy Bishop did prosecute these unseasonable vanities of his Countrymen, I refer you to his books, De Gubernatione & Providentia, a fit Manual for the volume, but * 1.78 in these times, an excellent Cordial for the matter. Ludicra ergo publica Trever pet is? Art thou an inhabitant of the miserable more then thrice ran∣sacked Tryers; and seekest thou after such fruitlesse toyes, as playes? Ubi (quoeso) exercendae? Where (on Gods name) wilt thou have them acted? an super bustum, & Cineres, super sanguinem & ossa mortuorum? upon the Graves? upon the ashes? upon the blood and bones of thy massacred brethren and fellow Citizens? The continuance of this vainitie in the living did in his estimation, surpass the misery and infelicitie, which had befalne the de∣ceased.

13. Death and the destroying Angel (which by their often soaring, & hover∣ing over our heads had over-shadowed this Citie; and for the solitariness of these and like assembles had somtimes almost turned our day into night) have now, Gods name be praised for it, taken their flight another way. Yet shall not these Admonitions seem altogether so unseasonable now, as our sportings were then. Though secured we be from present dread; yet may we without offence (as men that had passed great dangers in their night Distempers, or sudden affrights) look back by day, in Calm, and sober thoughts, upon our former wayes.

And I beseech you, take these following speeches, that distilled from that sage, and learned Bishops zealous Pen, as preservatives against the like danger∣ous times to come, not as censures, or invectives of mine to gall any for what is past. Suppose this Reverend Bishop had lived amongst us: how would he have taxed the unseasonable Luxuries of late times. Go to now! Oye that are strong to pour in wine; or ye that have verified the Proverb by your practise, that, Mans life is but a stage play, wherein you know to act none but the mimickes

part; ye that make your selves mutual sport by grieving or abusing others: Go to now, ye that have quite inverted Solomons Counsel: ye that have wholly con∣secrated your selves to the house of mirth, and feasting, and hold it a hell to be drawn into the house of mourning; where do ye mean to celebrate your wonted sports? where shall your meriments: where shall your pleasant meetings be? what, in the City which the Lord so often hath smitten, which so often hath groaned under his heavie hand? what, even then, when the sore did run amongst your brethren? O fools and slow of heart to believe the writings of the Prophets, and frequent Admonitions of so many holy, and Religious men! might not na∣ture, which nurtereth the heathen, which teacheth the beasts of the field, and birds of the air, to know their season, have also taught you how unseasonable your mirth, how prodigious your insolence hath been? What foul indignitie had you offered, though you had offered it to a private man, to revell it in the room, wherein his children, wherein his wife had laid a dying? What humane heart, what civil (though unregenerate) ear could endure to hear, of one and the same family some in the midst of bitterest Agonies praying, others swearing or blaspheming; some panting for faintness, or ratling for want of breath; others cackling or shrugging at the sight of wanton sporting? And dare you account them, for whom Christ Jesus shed his blood, lesse dear to him, then dearest children are to loving Parents, or wives to most loving husbands? And what is this City in respect of him! (would God * 1.79 you would permit it so to be) But at the best could you imagine it any more, then the Chamber of the great King, whom neither the heaven, nor the heaven of heavens can contain? Shall not his ear, who filleth all places with his presence; be as able to discern each dissonant noise, or disagreeing speech, or carriage within the wals, or suburbs of this City as the most ac∣curate musicians ear is to distinguish contrary Notes, or jarring sounds with∣in the compasse of a narrow parlour? And what musick think you will it make in his ears, or how will it sound to those harmonical spirits, which by his ap∣pointment Pitch about this place, when they shall hear, in one corner, some in the Agonie of their souls sending out grievious screiks, and bitter out∣cries; others out of their abundant heat of mirth and pastimes filling the streets with profuse immoderate clamors? Some again praying with deep sighes, and grievous groanes; others foaming out their shame, in drunken, scurrilous or lascivious songs, some having their hearts ready to break for grief; others to burst their lungs with laughter?

These beloved have been the abuses in former times! which any Reverent, and zealous spirit that had lived amongst us, justly might, and questionless would have taxt more sharply: And yet of such reproofes, the best of us might well in some measure have been sharers. But these dangers are gone long since; would God the guilt of our sins were as far removed from us; If it remain, like times may return again. What then remains, but, that we re∣pent of what is past, and take heed of what is to come? Lord! never let the pensive sighs, the mournful groanes, or grievous out-cryes of dying men be mingled with our lavish mirth, and sportings. O let not the songs of pleasure, and the voice of death ascend the heavens, or appear at thy Tribunal seat together, least This most unseasonable discord sound still in thy ear until the sound of the Angels Trumpet, summon us to that fear∣ful Judgement; wherein they may laugh and we may cry, wherein their comfortless sighes, and dolorous groanes, may be changed into everlast∣ing Haleluiahs of joy, and peace; and all immoderate unlawful mirth, all un∣seasonable, and untimely pleasures be terminated with endless grief. And as

for such as seek to raise the spirit of unhallowed mirth, and belch out their scurrilous Jests by powring in wine and strong drink, even in the dayes, wherein the Lord hath called them to fasting and mourning: O that they could consider, the time may come wherein they shall wish for one drop of that liquor for a whole day (which now they pour in hourly without mea∣sure) to cool their scorched tongues; And yet (unto their greater misery) shall not be heard in so miserable a wish; but in the continual want of this, and all other comfort, their pleasant songs shall be turned into bitter howl∣ings; Their wanton motions, and mimick gestures into wailing and gnashing of teeth.

And as for you Reverend Fathers, or you my much Respected Brethren, to whom any charge of others either private or publick is committed: Consi∣der (I beseech you) what places you bear in these Houses of God. All of you in your several Charges sustain the place of righteous Job in his Familie, for your fatherly care over inferiors. Whilest then your Sons thus banquet in their houses, every one his day, and send and call their friends to eat and drink with them: Be you sure the Lord will require at your hands, that you be so much more vigilant in your Callings: not only in punishing the Chief Offendors in this kind, as some of you have begun, (though this no doubt will be an acceptable sacrifice unto God) but even in offering up your even∣ing and morning sacrifice for them, according to the number of their trans∣gressions. For doubtless your Sons have grievously offended and blasphe∣med God in their hearts: And therefore you must be so much the more di∣ligent to offer up the sweet incense every day. For all of us (Beloved in our Lord and Saviour) see the dayes wherein we live are extraordinary evil, and the time must be redeemed by our extraordinary vigilancie, sobriety and sanctitie. As others double and treble the sins of this present, in respect of for∣mer times, so must we in like proportion increase our industry, and diligence, fervent prayer, good exhortation, charitable deeds and sacred functions. Thus would you (Reverend Fathers) go before us in these duties, as you do in dignitie, God would restore your lost sons to you again; and besides Jobs Restitution in this life, you shall certainly be partakers of Daniels Bles∣sing in the life to come. For thus turning others unto righteousness by your good Examples, you shall shine like Starrs for ever. God grant you (Go∣vernors) wise hearts, thus to rule; And all inferiors Grace to follow your good Examples and Advice.

Amen.

The Later Sermon upon this Text.

CHAP. XXXVI.

JEREM. 45. v. 5.

For Behold I will bring a Plague (or evil) upon All Flesh, saith the Lord, but thy life will I give thee for a prey in all places whither thou goest.

The Second Doctrine (propounded Chap. 35. Sect. 4.) handled, 1. In Thesi; Touching the natural esteem of life in general. 2. In Hypothesi; Of the Donative of Life to Baruch, as the Case then stood.

That men be not of the same Judgment About the price of Life, when they be in heat, Action and prosperitie, which they be of, in dejection of spirit and adversitie; proved by instances. Petrus Strozius. Alva∣rez De Sande.

Gods wrath sharpens the Instruments, and increases the Terror of Death. Life was a Blessing to Baruch, though, it shewed him all those evils, from sight of which, God, took away good King Josiah, in favour to him. Baruch, as man, did sympathize with the miseries of his people; As a faithful man and a Prophet of the Lord, He conformed to the just will of God. The Application

1. OF the Two Aphorisms deduced out of the Text, The later (left before untouched) comes now to be handled. And it is This.

In times of publick Calamitie or desolation the bare Donative of life and liber∣ty is a priviledge more to be esteemed, then the Prerogative of Princes. Or in other Terms thus. Exemption from General Plagues is more then a full recom∣pence for all the Grievances which attend our ministerial charge, or service in de∣nouncing them.

Of this, by Gods Assistance, I shall treat without further Division, or Me∣thod more accurate, then that Usual One; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

First, Of the Natural Esteem of Life, or Exemption from common Plagues in General.

Secondly, Of it, as the Case here stands with Baruch.

Vox populi, etiam vox Dei est:

It is the voice of Nature uttering only what is engraven by the Creators Finger in the heart of man, and of creatures otherwise dumb; Life

is sweet: and would be so esteemed of all, could we resolve to live at home, endeavouring rather to improve those seeds of happiness, which grace or Na∣ture have sown in us, then to encompass large or vast materials of forreign Contentments. But unto men whose desires are once diverted from the true End of life unto the remote Meanes destinated for its procurement; unto such men as have set their thoughts such Roving Progresses as Pyrrhus did: or with the fool in the Gospel, are not able to give their souls their Acquietances, until they have enlarged their store-houses, and laid up goods for many years: the attaining of such particulars as for the present they most seek after, doth rather whet then satiate their appetite of the like.

Hence life attended with mean appurtenances becomes either loathsom or little set by because the provision of necessaries actually enjoyed is as nothing in respect of those impertinencies, which they have swallowed in hope, or have in continual chase: The want of these latter unto men wedded unto vast de∣sires, is more irksom, then the possession of them can be pleasant; so that to live without them seems a kind of loss.

Me-thinks Plinies Hyperbolical or Fabulous Narration of the greedy wild∣goose, which plucks so eagerly at the roots (of what plants I now remember not, but) so fixt to the ground that she oft-times leaves her neck behind her, may be a true Emblem of such mens intemperate pettish hopes, usually so fastened to the matters, which they much desire, that sooner may their souls be drawn out of their bodies then weaned from these.

Wounds, though deep and grievous, are scarce felt to smart whilst the blood is hot, or the body in motion: No marvel then, if in the fervent pursuit of honour, gain, or pleasure, men sometimes suffer their souls to escape out of their prison, before the flight be discerned.

In fine, as young Gallants for speedy supplies of luxurious expences usually morgage their Lands ere they know their worth: So life it self is of∣tentimes hazarded upon light termes by such as know not, what it is to live.

We have heard of a Souldier so forward to take the advantage, which * 1.80 Chance of War had given, that he cried out unto his Captain; Follow and we shall have a day of them: whereas a perpetual night was taking possession of his eyes, his entrals being let out whilst he uttered these words. I can more easily believe this of an English spirit, though not in print, because it is upon Authentick Record, that Petrus Strozius a famous Italian Commander, being shot with a bullet of a larger size under the left pap, fell down dead to the * 1.81 ground, leaving these words behind him in the air; The French King hath lost a true and faithful servant: It seems his heart had been too full fraught with swelling Conceits of his own worth.

I could instance in many (did the time permit) which have either en∣countred death with such und antedness, or suffered life to be taken from them with so little ado, as their Example may seem a just Temptation unto braver spirits, to dis-esteem the proffer here made to Baruch, as scarce worth the ac∣ceptance; unless the conditions were more ample then have been intima∣ted.

2. But if that be true, whereof some of Natures Principal Secretaries have given us notice. In ipso mortis articulo sumus vitae avidissimi: Many such as have rusht upon extream danger without dismay, or outward sign of fear, * 1.82 (could their tongues have been their hearts interpreters, whilst their souls did take their farewell, or whilst their heads were severed from their bodies, as Homer relates of his Heroicks) their last Ditty (I am per∣swaded)

would have been, Dulce bellum inexpertis. It was well observed by the younger Plinie; Impetu quodam & instinctu procurrere ad mortem, commu∣ne cum multis: deliberare vero & causas ejus expendere, ut{que} suaserit ratio, vitae * 1.83 mortis{que} consilium suscipere & ponere; ingentis est animi. For his sick friend to weigh life (though laden with grief) and death not fully apprehended, but approaching, in steady calm and quiet cogitations, not suffering his mind to be so farre byassed or cast with the conceit of the one or other; but that the voice of Physician or Friend should sway his choyce to accept of either, did in this Romans judgment argue a truly resolute and noble spirit.

God sometimes in mercy (in justice often) so appoints, that death shall fully attach men, before they apprehend the least Terror of it; which, with∣out the special Assistance of his Spirit, is one time or other, terrible to flesh and blood without exception. That many are never heard expresly to recal their stubborn resolutions, for abandoning discontented or disgraced life, doth not sufficiently argue, they did not finally mislike their choice. They might mis∣like it when it was too late, the door of repentance being shut upon them, whi∣lest with the foolish Virgins they sought for the oil of mercie to renew the de∣caying lamps of life. For, albeit the unwieldy desires of lofty minds may o∣verturn the very foundation whereon they are built, ere notice can be taken which way they sway; yet at the very moment of dissolution (on which the Conceits of what they are, and what they must be, move upon equal terms, as upon an indivisible Centre) they will relent. And although they had formerly been perswaded, that souls might be annihilated by death, yet to live, although with never so little, yea even to live, because life is some∣thing, must needs seem better, then to be utterly nothing. He that can see no mean betwixt the members of that division; Aut Caesar, aut nihil; is questi∣onless subject to some strange suffusion of his internal eye-sight, or hath his hopes hoysted with wine, the usual bellows to enflame the heart with rash and desperate resolutions.

Many, for true valour better able to win an Empire, and for wisdom more fit to manage it then Caesar Borgia (either first Author or chief Practitioner of this false Logick) have been content to beg life and liberty at their inso∣lent enemies hands, whose presence they never did, nor ever would have feared in Battel.

3. To give you A full Induction in One Instance: It shall be in that Famous Spanish Leader, which had Italy, France, Germany, unpartial Witnesses; and * 1.84 his professed Enemies, professed Admirers of his heroical Worth; Alvares de Sande; under whose Colours not one of his Country-men, but was more afraid to play the Coward, then to encounter the fiercest Enemy that durst affront him. Or least this his courage might be suspected to be of Cravons kind; or the Sohaere of his valor terminated within the bounds of Europe; his Afri∣cane Exploits against the Moors, would hardly be credited by modern Souldi∣ers; unless Lanoue a man without the reach of suspition either for Ignorance, or vulgar Credulity in matters Martial, had given them undoubted Credence, and used this Great Spanish Commanders Performance, as an Experiment or Probatum to evince the truth of the seeming Paradox; Concerning the use of the Pike in warre. For what Captain almost since the ancient Romans times would have undertaken to maintain that in the Schools as possible, which this Noble Spaniard proved by practise? To conduct four thousand pikes over a plain of four or five miles length, in despight of eighteen thousand horse, ap∣pointed of purpose to prevent their passage. Yet after six fierce encounters upon the best advantage that so great distance could afford unto his barba∣rous

enemies, He brought his company, all save 80. safe unto the place in∣tended; leaving seven or eight hundred of his assaylants dead on the field; the rest repulsed.

I should not have given so much credence unto La-Noue's reports or dis∣course, unless that Noble English Generall Sir John Norice (who intitled Lanoue to the Father of modern Wars) had put in execution the rules prescribed by Lanoue for use of the Pike and harquebuse or musket, with better success then either Alvarez de Sandè, or that well trained Spanish band which slew, that Noble Peer of France, Guaston de Fois, in that uncelebrated yet most famous Retreat at Gant, never be forgotten by the English Nation.

Or if some yong Gallant or hard-bred souldier should here except against Sandeus, as the Aramites did against the God of the Israelites. It may be he was a man of an intrepid spirit in the field, but perhaps more faint hearted then many others of his time, to endure a lingering siedge: I will refer such to his Defence of Gerbis, where having brought himself to the common soul∣diers stint, as well for the qualitie as for the quantity of his meat, he per∣swades * 1.85 the feeble remnant, being but one thousand left of many, which had been consumed by famine and such languishing diseases (as scarcitie or home∣liness of diet usually breed) to honour their death with the enemies blood, rather then to yield themselves into their hands. Albeit the successe did not answer his Resolution, yet the attempt was on his part so valorous, that the Turkish General (whose Tent he sought to surprize by night, being) stricken with admiration of his worth, did wooe him upon honourable Terms to be∣come servant to great Solyman his master, as Solyman himself afterward did upon the Fame. But he whose carriage for any terror or calamitie of Warres was thus invincible, was by a short captivitie (though not half so miserable as the Princes and nobles of Judah were now to suffer) brought to deprecate death in humble sort, and afterward to esteem of life as a more welcome prey then the richest spoils of all his former victories, then the greatest King∣dom that could have been offered him in the dayes of his prosperi∣tie.

How easily the Almighty can teach the haughty stomack or intrepid heart to esteem his favour here profer'd to Baruch as they ought, we need no bet∣ter testimonie (for no better can be brought) then Busbequius his relation of this Noble Spaniards miserable perplexitie, during the time of his imprison∣ment in Constantinople. This Busbequius, the Legate there for Ferdinand, * 1.86 being requested by some of Sandeus's quondam followers (now his compani∣ons in captivity) to comfort their master by his letters, tels us. Ego recusa∣bam: quod mihi non ratio, non oratio suppetebat, quâ hominem tam graviter af∣flictum consolarer. It is a true and lively Symptome of a great spirits temper, whom the Lord begins to humble, once subject to the Almighties discipline, which the same Author hath observed upon this occasion. Erat Sandeus in∣gentis spiritus vir, spei abundans, timoris nescius; sed qui sunt hujusmodi, ut omnia quae optant, sperant: sic post quam cuncta retrò ferri, et contra animi sententiam evenire experiuntur, Ita plerun{que} animis concidunt, ut non sit facile ad aequitatem eos erigere.

4. Pearls are precious (and as he sayes, cara, auro, contrà) though such simple creatures as Aesops cock, value them lower then a grain of barley. And life at all times is sweet, alwayes more worth then any pleasure, wealth, or honour (unless that honour, which cometh from God alone) however haughty cock-brains or furious hot-spurs esteem it lighter then a puff of po∣pular fame. But besides the untimely losse of life, or ordinary dread of vio∣lent,

or bloody death (the manner how it is God grant we never know by experience) but so assuredly it is, That, When the wrath of God once throughly kindles against any Land or people, it puts an unusual terror upon the countenances of their enemies; an unusual edge upon their swords: It sharpens the sting of natural death, and so envenomes the jawes and teeth of famine, and his fellow messengers, that the smart of their impressions, or the mere terror of their threatnings, becomes unsufferably grievous beyond all measure of former expe∣rience, or precedent cogitation.

Nothing before hath been held so base; whereunto greatest spirits will not then be fain to stoop. Nothing so cruel or unnatural, unto whose practise the mildest and lovingest natures will not be brought, upon Condition, yea upon Hope, nay upon probable Presumption, that they might become but half sharers in the Donative, which is here bestowed on Baruch: Thy life will I give unto thee for a prey in all places whither thou goest. Not the most womanish among the weaker sex, in this whole Land, but would presume of so much manlike resolution, as by one means or other to lay down the wearisome burthen of an irksome life, rather then she should be inforced to seek the preservation of it by killing them whom she had lately quickened, or devour∣ing their flesh, whom she lately brought forth with sorrow, and dayly fed with her own substance. Suppose we then that those mothers of Jerusalem, which re-intombed their sucking infants in their wombs, were naturally more cruel and savage than other women ordinarily are? No! The Lord himself hath fully acquitted them of this imputation. The hands of the pit∣tiful women (saith the Prophet, Lament. 4. 10.) have sodden their own children: * 1.87 they were their meat, in the destruction of the daughter of my people. And if women, women of pitie, in the time of War, can thus bestrip themselves of all wonted bowels of compassion towards the tender off-spring of their wombes, shall not the strong man put off his valour and the valiant forget to fight? shall not flight be far from the swift, and wisdom perish from the Politick? It is the day of the Lords wrath (saith the Prophet) and who can stand, who can abide it? Not such as for any motion of fear have stood more im∣moveable then a rock, whilst the strongest wals of their defence have been ter∣ribly shaken with the enemies shot. The stronger their wonted confidence had been, the greater their horrour and confusion, when they shall discern the finger of God beginning once to draw the dismall lines of their disasterous Fates; or when with Belshazzar they begin to read their Destinyes in visible but Transient and unknown Characters: then feebleness, wo and sorrow come upon the mightiest men, as upon a woman in her travel, breeding a dissolu∣tion in the loyns, and causing their knees to smite one against another. The terrors of War or other affrightments, whereunto they have formerly been accustomed, though oft-times very great, did never appear more then finite, because alwayes known in part. But of these Panici terrores or Representati∣ons, which usher Gods wrath in the day of vengeance, that is most true, which the Philosopher gives as the Reason, why uncouth wayes seem alwayes long; Ignotum, quà ignotum, infinitum est. And as the the Kingdom of God, so his judgements, and the terrors, which accompany them, come not by Ob∣servation; In respect of this sudden dread or un-observable terror wherewith the Almighty blasts their souls, whom he hath signed to fearful destruction, They may say of their adversaries most furious assaults, as he did of his Antagonists most blustering words;

—Non me tua fervida terrent Dicta ferox; Dii me terrent, et Iupiter hostis.

One while they shall seek for death, but it will not be found of them. Ano∣ther while death shall present it self to them, and they shall make from it, and yet it in the very next moment wish they had entertained it. And though life abide with them still, yet shall it not be as a Prey unto them, but as a Clogg, their persons being exposed unto their enemies pleasure, perpetually tortured either between vain hopes of escape and uncertain expectance of an igno∣minious doom, or between their desires of speedy and gentle death and the lingering grievances of miserable and captived life. In all these respects the Prophets Advice is good: seek ye the Lord all the meek of the earth, which have * 1.88 wrought his judgements, seek righteousness, seek lowlinesse, if so be that you may be hid in the day of the Lords wrath.

5. But, be it true in Thesi, That life in its naked substance is sweet; That ingenuous Libertie, though mixt with povertie, is as a pleasant sauce * 1.89 to make it rellish better: yet who shall perswade Baruch, as The Case stands with him, so to accept it? Nay me thinks flesh and blood should regurgitate his former murmurings upon this motion made by Jeremy, and interpret the Prorogation of his life, as a fresh heap of sorrowes laid unto the burthen of griefs under which he fainted. Profers made by earthly Princes must be respected by their followers, though worth little in themselves: for unto them Court holy-water must seem sweet, although it have no smel of gain. But shall the The King of Kings obtrude That as an Extraordinary blessing upon his poor distressed servant, which had been adjudged, (as his own word * 1.90 bears Record) for a bitter curse or grievious plague; from which Two Kings (the one of Israel the other of Judah) were not exempted but upon great humiliation and penitent tears? For, was it not The word of the Lord which came to Elijah the Tishbite saying: seest thou how Ahab humbleth himself before me? (for he rent his clothes, and put sackcloth upon his flesh, and fasted * 1.91 and lay in sackcloth and went softly) because he humbleth himself before me, I not will bring the evil in his dayes, but in his sons dayes will I bring the evil upon his house. Such was that Message which Hulda the prophetesse delivered un∣to Josiahs messengers. But to the King of Judah which sent you to enquire of The Lord, thus shall ye say to him. Thus saith the Lord God of Israel, as touching the words which thou hast heard; because thine heart was tender, and thou hast * 1.92 humbled thy self before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse; and hast rent thy clothes and wept before me: I also have heard thee saith the Lord: Behold therefore I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace, and thine eye shall not see all the evil, which I will bring upon this place. Yet did the arrowes of Israels and Judahs most in∣veterate enemies, the arrowes of the Aramites and Aegyptians, make violent entrance for death into both these Princes bodies, long before the time by ordinary course of nature prefixed for dispossession of their souls: How then should life be unto Baruch as a welcome Prey, being to be fully charged with all these hard conditions and bitter grieviances, whose release or avoidance made untimely bloody death become A kind of gracious Pardon unto Ahab, and a grateful Boon or Booty to good Josias? For what evil did the Lord either threaten, or afterward bring upon Iosiahs posteritie or people, which Baruchs eyes did not behold? Nor did this lease of life and libertie here bequeathed unto him expire, till long after Jerusalems glasse was quite run out, till af∣ter her whitest Towers were covered with dust, and all the cities of Judah and Benjamin laid wast; till the King, the Princes, and nobles were led captives, or slain, and the remnant which War had left in Iudah, as a gleaning after

harvest, disperst and sowen throughout the Land of Egypt, never to be reapt but by the Sword, which even there pursues them; (excepting a very small number that escaped, Ierem. 44. 28.) And what greater evil could Iosias's eyes have seen, though he had lived as long as Baruch?

The Difficulty therefore seems unanswerable, How life should be a more grateful prey unto Baruch, then it might have been unto Josias? * 1.93

6. But here, if we rightly distinguish the Times, the Persons and Offices; We may easily derive the violent shortning of good Josias his dayes, and this lengthening of Baruch's, to see the evil, which Josias desired rather to be sightless then to see, from one and the same loving kindness of the Lord. Josias * 1.94 (we must consider) was The Great Leader of Gods People, and could not but wish their Fall should be under some other then himself.

It was a Donative more magnificent, then the long reign of Augustus, that being slain in warre he should go to his grave in peace. For this included his peoples present safety, whose extirpation had been till this time deferred for his sake, though now at length, he must be taken out of the way, that the Messengers of Gods wrath, which could forbear no longer, may have a freer passage throughout the Land. No marvel if after thirtie one years raign in prosperitie and peace, he patiently suffered violent death, being thus graced with greater honour, then either Codrus, the last King of Athens, or the Roman Decius, purchased by voluntary sacrificing themselves for their people. Per∣haps the plagues, which these men feared, might otherwise have been avoid∣ed: Or it may be, the fear it self was but some vain delusion of Satan, alwayes delighted with such sacrifices. But that Ierusalem and Iudah, standing con∣demned before Iosias's birth, were so long reprieved & so well intreated for his sake, we have the great Judges Sentence for our warrant. And therefore the Word of The Lord which Huldah the Prophetess had sent, must needs seem good to him.

It was a message more unwelcome, then such a death as Iosias suffered, which Isaias brought to his great Grand-father Hezekiah, lately delivered from the Assyrian, and miraculously restored to life; but more forward to receive Presents from Berodash King of Babylon, then to render praise and thanksgiving to his God, according to the Reward bestowed upon him. Be∣hold, the dayes come (saith Isaias) that all that is in thine house, and that which thy Fathers have laid up in store unto this day, shall be carried unto Babylon: no∣thing shall be left (saith the Lord.) And of thy sons, which shall issue from thee, which thou shalt beget, shall they take away, and they shall be Eunuchs in the Palace of the King of Babylon.

Doth he repine or mutter at this ungrateful Message?

No; But with great submission replies, Good is the Word of the Lord, which Thou hast spoken. And he said: Is it not good, if peace and truth be in my dayes? Isaiah. 39. 8.

Shall we hence collect that this Good King was of that wicked Tyrants mind, who, as he had shortened her dayes from whom he had beginning of life, so did he envie his Mother Nature should survive him; wishing the world might be dissolved at his death, and that Old Chaos might be his Tomb?

God forbid we should wrong the memory of so Gracious a Prince by the least suspicion of such ungracious thoughts! Rather, his heart did smite him for shewing his Treasury, his Armory, and other provision, wherein he had gloried too much, unto the King of Babels Messengers. This sin he knew to be such as his Father Davids had been in numbring the Hosts of Israel: The plagues now threatened by his God he could not but acknowledge to be

most just: and great therefore must his mercy toward him needs seem to be, in that for his sake, who had so ill requited this strange Delivery and Recovery, he would yet deferre them. But seeing the wickedness of Manasseh, and the mighty encrease of this peoples iniquity from Hezekiah's death, did earnestly sollicit the Day of Visitation, the former adjourning of it must cost Iosiah dear. And, Gods Arrows being flesht in him; No marvel, if they return not * 1.95 empty from the blood of the slain, or from the fat of the mighty: Having begun with so good A King, it might well be expected, they would make an end of so naughty a people.

This was he, of whom not the people only, but the Prophet hath said: Under his shadow we shall be safe: As he was a shadow (without question) of that Great Shepheard, which was to be smitten ere the flock were scattered; upon the occasion of whose death, his Disciples likewise said, We trusted it had been he which should have redeemed Israel. And for Josias to become the true * 1.96 shadow, or the bloody picture of that Great Shepheards death, was a greater ho∣nour, then if the shadow in the Dial of Ahaz had returned backward ten de∣grees in token of prolonging his dayes as long as Hezekiah's had been: speci∣ally if we consider, that the Saying fulfilled in the Great Prophet, was verified in him: Of them, which thou gavest me, have I lost none: Though he were slain, yet his Army returned home safe, and he went to his grave in peace, be∣ing buried in his own Sepulcher by his Servants.

7. But (alas!) Baruch lives in an Age super-annuated for any such Grace or Favour, as Hezekiah or Iosias found; in a City, in which though Noah, Iob, and Daniel lived together, yet as I live (saith the Lord God) they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteous∣ness. * 1.97 And shall not the Word of the Lord, which Ieremy hath spoken unto Baruch, be good? For is it not good that when the Lord hath determined to send his four sore judgments upon Ierusalem; the Sword, and the Famine, and the noysom Beast, and the Pestilence, to cut off from it man and beast, yet his life shall be a prey, not unto these, but to himself? Yes, this is much better, considering the season, then if he had been sole heir to Hezekiah or Iosias: Three or four of whose Successors, all in their turns Kings of Judah, he lived to see led bound in chains, and their Nobles linkt in fetters of Iron. For Baruch (with reference unto these mens persons and present calamity) to have such an ample safe Conduct, as no Monarch living could have granted him; Li∣cense to travel whither he listed, with full assurance of life, was An Honour pe∣culiar to Gods Saints; A Reward wherein at this time my Prophet Ieremy, and Ebedmelech (which had received Ieremy in the name of a Prophet, mini∣string bread and water &c. unto his necessities) were to be his only part∣ners.

8. But though they had liberty to travell whither they please, will they be as careless passengers without all regard of their mothers sorrows, where∣with the Lord had afflicted her in the day of his fierce anger? Jeremie doubtless would have endured all the tortures cruel Babylon could have de∣vised, upon condition Jerusalem and Judah might still have dwelt in saftie. The Galatians were not more affectionate towards Paul, then Jeremy was to the meanest branch, that sprang from good Josias; willingly would he have pluckt out his own, to have redeemed Zedekiah's eyes, or to have pre∣vented that lamentable Farewel, which they were to take of sight, the bar∣barous massacre of his dearest children. And how then can this short pro∣longation of life be sweet to Jeremy the Aged, or unto Baruch the Scribe, be∣ing now to see such miserie fall upon their native Country, King, and people,

as they might justly wish their mothers wombs had been their graves, rather then they should have been brought forth to behold it? A thousand lives had been well spent, upon condition such calamity had never been seen in Jury; and yet the prorogation of Baruchs and Ieremies life, though certain to see the execution of all the plagues here threatned: (these becoming now at length without any fault or negligence in them, but rather by others neg∣lect of their forewarnings, altogether Fatal and inevitable) is much better then a thousand years spent in mirth and jollity. But would they not sorrow day and night for the slain of the daughter of their people? The Book of the Lamentations will witness, tears, not sweet wine, to have been the drink of him that wrote them.

And shall life, though it have continuall sorrow for its sauce, be sweet? whose heart among us would not be sad, even full of sorrow? whose eyes would not overflow with tears at the Tragical representation of their disasters and calamities, whose living persons we had alwayes honoured, whose memory and never dying Fame we reverence? And yet to minds deckt with more polite literature, or mollified with the Muses songs, the secret delight, which in this Case ariseth from the Poets Art and contrivance; much more from our Observation of the strange concurrence of real causes con∣spiring to work designes worthy of God (whether for mercy or for vengeance) is infinitely more sweet and pleasant, then the profuse mirth of lascivious Comedies, on any other positive delight, whereof humane senses (whether external on internal) are capable. And if with Reverence any may be there∣to compared, This secret placid delight, (which is thus accompanied with sighes and composed sadnesse) most perfectly resembles the internal comfort of the spirit, alwayes rejoycing in tribulation. Such truly was the joy and comfort, which Ieremy and Baruch found, who had now been admitted spectators twentie years and more of a true unfained Tragedy; whose Catastrophe was to contain the most doleful spectacle, the great eye of the world (since it first rolled in his sphere, untill this time) had ever beheld. Had they lookt upon the several parts of this Tragedy (the last Scene especially) with natural eyes; the gastly sight had doubtless inspired them with some desperate Ro∣mane Resolution, to have acted the like crueltie upon themselves, as the Babylonians had done upon their brethren; to have set a full and Capital Period to all the woes (which they had written against this people) with their own blood spilt in the ruines of the Temple or mingled with the ashes of the Altar. But now, that The Lord hath enlightned their hearts, to discern the sweet disposition of his all-seeing Providence, still counterplotting the subtle Projects of man, and making the Politicians (which had accounted his Pro∣phets silly fools, unexperienced Idiots or raving Bedlames) more curiously cunning, then the spider, to weave the net which he had ordained to spread upon them: the more they sorrowed to see the desolation of their country, the greater still was their solace in contemplating the justice, power and wis∣dom of their God, in accomplishing his indignation contrary to Prince and peoples expectation, but agreeable to their predictions.

Finally, as men compacted of flesh and blood, they could not but sympathize with miserable men, even their brethren, their flesh and bones. As faithfull men they could not but be in mind and affection conformable to The Lord their God, by whose good spirit their hearts were toucht, and their souls illu∣minated to fore-see the contrivance of his designes upon these his disobedient children, which had so often refused the wayes of peace, which he would have led them in, but they would not follow.

9. From this Double Aspect, the One of Nature, the other of Grace, and this Twofold Sympathie thence arising, the one with their Creator, the other with their fellow-Creatures; doth the Lord frame this Pathetical and forci∣ble * 1.98 Charge vnto Baruch: Behold, that, which I have built, will I break down, and that, which I have planted, will I pluck up, even this whole Land, and seekest thou great things for thy self? Seek them not.

The Exegesis or Implication fully unfolded extends thus farre: Baruch! Wouldst thou reap pleasures from a Land overspread with plagues, and drowned with sorrow? Or seek∣est thou applause or credit among a people now become an hissing and asto∣nishment to all their neighbors? Wouldst thou eat Lambs out of the flock, or fat Calves out of the Stall, whilest famine devours the men of warre, whiles such, as have fed delicately, languish for hunger in the streets? Wouldst thou be clothed with soft rayment, or crown thy head with roses, whilst such, as have been brought up in scarlet, embrace the dunghill? Is it thy desire to glad thine heart with wine, or with oyl to make thee a chearful countenance, when as the visage of my Nazarites, sometimes purer then snow, & whiter then milk, is become more black then any coal? Or dost thou affect to live at ease in Sion, to be lull'd asleep with sound of viols, whilst the the outcries of the maimed, captives, or mothers rob'd of their children, are ready to wake the dead out of their sepulchres? For a voice is taken up (throughout all the Cities of Judah and Benjamin) a voice of bitter weeping, like that of Rachel mourning for her children, and refusing comfort, because they are not. Sooner shal heaven fall to the earth, and the whole earth shrink into its Centre, then one word, my Prophets have spoken, shal fall to the ground. And now, if thou wouldst be instructed; those dayes, long since foretold by Micah, are approaching: The dayes, Wherein Sion must be plowed as a field, Ierusalem become an heap, and the mountain of the house like the high places of the Forrest: Thou seest whole cities, whole Kingdoms subject to mortality: and seekest thou to enclose that prosperity, which they could not entertain, within thy breast? Albeit thou couldst hope to live happily in the midst of so great misery as is de∣creed against thy native Country, yet what is, or hath been therein, what is it thine eyes have seen under the sun, whereon thy love and liking could have been more affectionately set, then mine have been upon this Land and people? For, hath it not been sung of old? Ierusalem is the vinyard of The Lord of Hosts, and the men of Iudah his pleasant plant; yet I (thou seest) must forgo mine own inheritance, and be deprived of Ierusalem my wonted joy: and art thou so wedded to ought in it, that thou canst not leave off to love it, and be contented to take thy life with thee for a prey to possess in what∣soever place thou shalt make choice of?

10. But is Baruch by this Donative discharged of his former Watchman∣ship in Jerusalem? No! As the proposal of these Calamities ought in reason to wean his soul from wonted delights or seeking after great matters; so one special End of his not seeking after these, is, that he may be more resolute, and diligent in denouncing Gods judgements against this people. The intimation of the former words may (on Gods part) be thus continued.

[¶ However I have determined to destroy this people, which have for∣saken me; Yet, do not thou forsake thy former Station: repine not at thy wonted charge, but execute faithfully with alacritie that service whereto my Prophet shall appoint thee; What though thou hast seen no fruit of all thy former labours? What though Iehoiakim begin to rage afresh, and this people hold on still to rebell against thee? Hath not my spirit continually

Warred with the uncircumcised hearts of their forefathers? Hath not the Great Angel of my Covenant wrastled from time to time with this stubborn and stiff-necked generation? What could I have done more to my vine-yard that I have not done unto it? Howbeit at every season whilst I looked for grapes, it hath brought forth wilde grapes; yet hitherto have I not ceased, nor do I yet cease to prune and dresse it. Have the inhabitants of Ierusalem at any time grieved thee or my Prophets? Or do I now send thee with this message unto them, and am not with thee? Yes, in all thy troubles I am troubled; And what art thou, or who is Ieremy? Not against you, but against me is the rebellion of my people, for they have vexed my holy spirit; And doth this complaint well become thee? I fainted in my sighing and I find no rest. ¶]

All these and many like branches, which without violence to the meaning of the Spirit, might be spread out more at large, are virtually enclosed in the Text. The force and efficacie of the perswasion ariseth more particularly from the Reference, which these words [Seek them not, &c.] have to Baruchs repining at the message enjoyned by Jeremie, and to that Reply of the Al∣mighty upon his repining; Behold that, which I have planted, will I pluck up, &c. Which last words (unless I mis-observe the native propriety of the Original) implie such an Emphatical Antithesis between the losses, which God and Baruch might seem to suffer, as that speech of the Apostle, 1 Cor. * 1.99 15. 36. implies, betwixt Gods sowing and mans sowing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Thou Fool, that which thou sowest, is not quickened, except it die. The Implication is, Much more shall that, which is sowen in cor∣ruption by the Almighties immediate hand, be raised in glory. Our Prophets words are verbatim thus: Ejus, quod aedificavi, destructor Egomet; Of what I have built, I my self must be the destroyer: Ejus quod plantavi, evulsor Egomet; what was planted by me alone, I my self must now pluck up: Et tu quaereres gran∣dia tibi? As if he had said.

I may not reap where I have sown, nor ga∣ther the fruits which I have planted; and canst not thou be contented to for∣go thy harvest, which thou hopest for, but diddest not sow?

To the least grain whereof thou canst have no Title, none so just and soveraign, as I have to this whole Land, to every Soul that lives in Judah; and yet the whole and every part of this fair crop must be pluckt up and transplanted.

11. But though the Lord at this time had thus threatned, and more than half shut the door of Repentance upon this stubborn people; yet the Decree did not passe the irrevocable Seal of his absolute and unresistible Will, until some * 1.100 fourteen years after (as hath been shewed in former meditations out of this place.)

As much as I now affirm, is included in Ieremies words to Baruch at the very instant when he repined, Jerem. 36. v. 6, 7. Therefore go thou and read in the Roll, which thou hast written from my mouth, the words of the Lord in the ears of the people, in the Lords House upon the fasting day: and also thou shalt read them in the ears of all Judah, that come out of their Cities. It may be they will present their supplication before the Lord, and will return every one from his evil way; for great is the anger and the fury, that the Lord hath pronounced against this people.

Whether they would pray in faith or no, was Juris controversi, a matter (at least to the Prophets foresight) of question. But, that the Lord would repent him of the plagues denounced, so they would pray in faith, was Iuris liquidi, a point whereof he never doubted.

Nor is it possible our hearts should ever be throughly pierced with the right conceit either of our own, or of our Countries sins, without this un∣doubted

Perswasion of Gods infinite love towards all, and every one of us. Impossible it is for us his Embassadors to be armed with such indefatigable Courage and diligence, as the times require; either for discharge of our du∣ty, in denouncing his plagues against the impenitent, or in averting men from impenitency, and exciting them to true repentance; until our souls be firmly possessed with the Prophets Doctrine, Of Gods immutable Facility to repent him of such plagues, as without our repentance are eternally and immutably decreed a∣gainst us.

These Alternations of Gods loving kindness and severitie, towards the Same People, yea, towards the same Individual Persons, are as the Tropicks, under which the Messengers of Peace must constantly run their contrary * 1.101 courses; sometime exhorting with all long-suffering to embrace his mercies; otherwhile sharply reproving and powerfully threatning his fearful Judge∣ments.

Constancy in truly observing and duly entertaining the just occasions of this contrariety in the matter of our message, is as the Centre, on which our souls being throughly setled, the whole Frame of our affections, whether of love unto their persons, or of hate unto their sins (over whom he hath made us over-seers) becomes parallel to the Almighties Will; who, though he punish the impenitent with death temporal and eternal, yet doth he not will their impenitencie, but useth all meanes possible to bring them unto true re∣pentance.

12. It is, I confess, A matter hard for flesh and blood to conceive so much, as may satisfie this desire of knowing the manner, how Omnipotency should for ma∣ny generations be possessed with an eager longing after a peoples safety, which in the end must be destroyed. How the great Creator of Heaven and Earth, which gave Being to all things by his Word, and made our souls immortal by his * 1.102 breath, should be as it were in a continual childbirth of sinful men, seeking to fashion and quicken them with the Spirit of Life, and yet they, after all this travel, prove but abortive and mis-shapen, like the untimely fruit of a woman, which never saw the Sun, never to be seen amongst the living. But no marvel if we poor Worms of the earth, blind and naked, perceive not the force or na∣ture of those burning flames of eternal and unchangeable Love (such is the very nature of our God) seeing they are seated in that glorious inaccessible light: Yet of that eternal and glorious Sun, whose brightness no mortal eye may look upon and live, we may behold a true and perfect Module in the O∣cean of mercy and compassion, in the watry eyes of the Son of God, with sighs bewailing impoenitent Jerusalems woful Case. If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace; but now they are hid from thine eyes! Luke 19. 42. And elsewhere: O Hierusalem, Hierusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Matth. 23. 37. If Christ Jesus as truly God as man, did thus thirst after Ierusalems peace, after Ierusalem, thus glutted with the Prophets blood, did thirst most eagerly after his; farre be it from us to think his loving kindness is utterly estranged from us, albeit our sins have made a great separation betwixt him and us. Let us not then trifle out the time with Curious Disputes concerning the manner of his Decree, but rather seek him with all speed and diligence whilest he may be found; laying sure hold on his mercie, before the swift approach of his iudgements (violently haled down each day more than other, by the grievous weight of our sins) remove it without the reach of Ordinary Repentance.

13. It is a truth most delightful and comfortable to Contemplate; That, The Immensitie of our God is as full of mercy and compassion, as the Sea is of wa∣ter, or the body of the Sun of light. But let us withall consider, That the more a∣bundant his loving kindness towards us, the more sweet and fragrant his invi∣tations have been; the more grievously have we provoked his fierce wrath and indignation by our continual wilful refusal to be gathered under the shadow of his wings daily stretcht out in mercy for our safety. Be we sure God knows his own, as well as we do ours, and will not be over-reached by us. The lon∣ger we deferre the renewing of his wonted favours, the dearer we must account it will cost us; our suit at death will be more difficult. Those prayers, those * 1.103 tears, those sighs, or other attendants or concomitants of true repentance, which in times past would have gone for currant, will hereafter be esteemed light or counterfeit.

And yet, alas! Who is he in Court or Country, in the City or in the Village, in the Academy or among the Ignorant or illiterate, that layes his own or others sins to heart, as he should? Or poures forth such fervent prayers and supplica∣tions unto his God, as our Predecessors have done upon lesse signification of his displeasure, and fewer fore-warnings of his judgements, then we have had continually these divers years past? Yea who is he amongst all the Sons of Levi, that with Jeremy and Baruch hath utterly disavowed all care or study of his own advancement or contentment, that he may entirely consecrate his soul, his thoughts, and best imployments to his Masters will, to take away the precious from the vile, to be as Gods mouth, to cause others to conform them∣selves to him, not to conform himself to them? To set himself as a wall of brass for this rebellious people to fight against; whilst he thunders out Gods judgments against great and small without all respect of persons? Nay doth not Nobility, Gentry and Commonalty, Clergy and Laity, yea, I dare say it, as well singula generum, as genera singulorum, so mightily set their minds on great matters, and so stretch their inventions, either for getting more, or for improving what they have gotten to the utmost value, as if we would give God and men to understand, that we had no inheritance in that Good Land, wherein The Lord placed our Fathers, But only a short Remainder of an expiring Estate, which we despere to renew: or, as if we would have it proclaimed in Gath, or published in Askalon, that the fear of them is already fallen upon the natural Inhabitants of this Land; now labouring only to prevent them in gathering up the present commodities, or to defeat them of their expected spoil. We demean our selves, just as the manner is, when Enemies more po∣tent then can safely be forthwith entertained with battel, invade the borders of any Nation: In such a Case tis held a point of politick husbandry to * 1.104 waste the Country round about them, least it might maintain their Armies. But heretofore I have had, and elsewhere shall have occasion to decypher all the symptoms of a dying State, either set down by the Word of God, or observed by the expert Anatomists of former dead bodies poli∣tick.

14. My message unto you my Brethren the Sons of Levi, is briefly this: Add not Gods anger to our Countries Curse, which at this day, whether just or no, is bitter and rife against us; as if we were all or most of us like the com∣panions of Jesus the son of Josedech, persons Prodigious, but in a worse sense then they were; Persons, that had procured her, much, and did yet portend her, greater sorrow; partly by our Dastardly silence in good causes, but e∣specially by our prophesying for Rewards, and humoring the great Dispen∣sers of those dignities, on which our unsatiable desires are now unseasonably set.

It was a saying amongst the Ancient Romans; Qui Beneficium accipit, li∣bertatem vendit. It is thus far improved in true modern English; He that will purchase preferments (Ecclesiastick especially) must adventure to lay his soul to pawn. What remedie? Only this, to make a virtue of necessitie. For so must every one do that means to live as a Christian ought. Let us not look so much upon the sinister intentions of corrupt minds, as upon the pur∣pose of our God, even in mens most wicked projects.

And who knowes whether The Lord by acquainting us with mens bad dealings in dispensing Ecclesiastical honour, do not lay the same restraint upon us his children, which he did upon Baruch? Without all question, he ab∣solutely forbids us to seek afer great matters in this age, in that he hath cut off all hopes of attaining them by means lawfull and honest: And all this he doth for our good, that using Baruchs freedom, or Jeremies Resolution in our ambassage, we may be partakers of their Priviledge in the Great day of visitation; wherein, such as in the mean time crush, and keep us under by their greatness, will be ready to give their wealth for our poverty, and change their honor for our disgrace, upon condition they might but enjoy life with such libertie and contentments as we do. Or, in Case they shorten our dayes by vexation or oppression; yet faithfully discharging our duties, whether we live or die, we are the Lords. And though they out live us an hundred years, yet shall they be willing to give a thousand, yea ten thou∣sand lives, if so many they had, so they might be but like us for one hour in the day of death. We need not search forain Chronicles, nor look far back into ancient Annales; The registers of our own memories, and our fathers re∣lations may afford examples of some sons of Levi, men, if we rightly value their admirable worth, of place and fortunes mean in respect of our selves; which after their death (hastned perhaps by hard usage) have fild both this and forrain Lands with their good name, as with a perfume sweet and pre∣cious in the nostrils of God and man, whilst those great lights of state (so they seemed, whilst parasitical breath did blaze their fame) which had con∣demned them to privacie and obscuritie, were suddenly put out but with an everlasting Stinch. God grant their successors better successe, that a pre∣cious well deserved fame may long survive them.

For our selves (Beloved) as we all consort in earnest desires and hearty prayers, that the Lord would renew his Covenant made with Levi, his Cove∣nant of life and peace; so let us joyn hearts in this meditation: The only way to derive this blessing from this our father unto us his sons, must be by arraying our selves with Phineas our eldest brothers integritie, by putting on his zeal and courage, to walk with the Lord our God in peace, and equitie, and to turn many away from iniquitie. And now remember them, O my God, that defile their Priesthood, and break the Covenant of the Priesthood, and of Levi: Smite them through their loyns that make a prey of his possessions; and grinde their heads, as thou didst Abimelechs with broken milstones from the wals, or with the reliques from the ruinated houses; yea grinde all their heads, O Lord, to powder, that grinde the faces of his poor and needy children. But peace be upon all such as walk according to this Rule here set to Baruch, and upon all those that Love God. To this God, The Father, The Son, and the holy Ghost, be ascribed all honour and glory now and ever.

Amen.

Imprimatur

Ric. Baylie Vicecan. Oxon.

The Publisher, To the Readers of these two last Sermons,

WHo may see, That this great Author was not affraid Most acul••atly to re∣prove the sins of his own Time: nor is The Advertiser ashamed to set his seal to the justnesse of them by a full and true Publishing his Reproofes. Let the Lord be glorified though with our shame, and justified when he speaketh Judgement! And (to Gods glory be it spoken) This word hath prospered in the thing where unto God sent it, in some of the Gentrie and Clergie: Yet can it not be denied but there is still too great store of matter of Reproof in the same kinde. Many whose estates are sore diminished have minds still set upon Great Things: what ever they have lost, they find pleasure. Had The Author lived to this day I am perswaded he would have gone on with The Holy Bishops com∣plaints; Perdidere tot calamitatum utilitates. Pacem et divitias priorum Temporum * 1.105 non habent; Omnia aut ablata aut imminuta sunt: sola tantum vitia creverunt: nihil de Prosperitate pristina reliquum, nisi peccata quae prosperitatem non esse fecerunt, &c.

These are wracks indeed! To Misse the Good which may be got by suffering evil, is the worst of evils. To lose that gain which should be gotten by losses, is of losses the greatest. But to grow worse with suffering evil, is perdition it self. Now if any one, of Prosperous condition, when he reads this shall triumph and bless himself in his heart saying: We have not sinned in devouring these men! I beg his Pardon: and beseech him to read on; if he saw our faults in the last, he may perhaps see his own in the next. And humbly desire leave to say. 1. A man may punish sin and yet (inter puniendum) Commit a sin greater then that be punisheth. 2. In these times, and among the persons promising Reformation, there hath been Greater seeking after great things and that with greater Inordination too, then was in former Times.

Our Author complained that the Baruchs of his Time sought great things by the Art of Philip of Macedon. Would God my Clergy Brethren (so I do esteem such (and none but such) as were begotten to our mother by the R. R. Fathers of the Church) had not used the Art of Alexander of Macedon to make themselves great. I must appeal to God and their own Consciences, whether the Demolition of Bishopricks, Cathedrals, &c. was not intended for augmenting Benefices (wherewith men, in times accounted corrupt, lived well contented) that they might satisfie the seekings of this present generation. But alas! What Comfort can it be to this present that the Former Generation was so Bad? or to the old ones that the present is so evil? Hoc Ithacus—. There is none that fears God, (sure not one of those that have erred in their simplicitie) but will hast to his prayers, That God would graciously please to reconcile, amend, and forgive both, and unite serious and Religious endeavors for the good of our afflicted Church: whose very stones are so precious and Dust so beautiful that they deserve our Pitie: yea, so, that if they be not set up again by us they will either be transported to Rome, or consummate by Doomsday.

CHAP. XXXVII.

The first Sermon upon this Text.

ROMANS. 2. 1.

Therefore, Thou art inexcusable, O Man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self, for thou that * 1.106 judgest doest the same things.

From what Premisses The Apostles Conclusion is inferred. The Limitation of The Conclusion, to the securing of the law∣ful Magistrate exercising judicature according to his Commission, and in matters belonging to his Cognizance. David and Ahab judg∣ing persons (by the Prophets Art) feigned, did really condemne them-selves.

The sense of The Major Proposition improved, by virtue of the Grammar-Rule, concerning Hebrew Participles: and by exposition of The phrase. How the later Jewes judging the deeds of their Fore fa∣thers; did condemn themselves.

1. It is not my purpose now to enter a long Dispute with the Anabaptist, or other Sectaries, which may seem to have help from this Text to oppose Judges and Magistrates; Being assured, that the Apostle who so warrants and establishes Power, exercised by heathens over Christians, in the thirteenth Chapter, doth not intend, the least, to disparage it here. It will be Task sufficient for me to give the True Extent and Limitation of the Text; which says, That every one that judgeth another is without Excuse.

The very First Word of the Text, you see, doth bear the Stamp or Cha∣racter * 1.107 of A Conclusion: Therefore art thou inexcusable O man. Now, every Conclusion is a Proposition; though every Proposition be not a Conclusion. For, Every Conclusion is a Proposition inferred from some one or more Propositions more clear; Or, From which being granted, It will necessarily follow. The first Question is, from what Premisses this Conclusion in my Text is inferred. If * 1.108 you peruse the whole Former Chapter, it will be hard to find any Proposition with which it hath any necessary Coherence or Dependence: we are there∣fore to look into this second Chapter for the Premisses; and to consider, that however, in Logical or punctual School Disputes, the Premisses have alwayes precedence of the Conclusion; yet in Rhetorical, Civil, Moral, or Theological dis∣courses,

The Conclusion is oft-times prefixed to the Premisses or Propositions whence it is inferred. And thus it is in this Text. To draw our Apostles meaning into Logical or School-Form, We must place his Propositions, Thus.

Whosoever doth the same things, for which he judgeth another, is without ex∣cuse (and doth condemn himself by judging them.)

But, Every one that judgeth others doth the same things for which he judgeth them.

Therefore, Every one that judgeth is without excuse, (and doth condemn himself by Judging them.)

It were a Method breif and plain: First, to shew the Truth of the Major. Secondly, the Validity of the Minor. But I must, according to my intima∣tion given, first speak Of The True Extent and right Limitation of the Conclu∣sion.

2. The Conclusion you see is Universal: [Every one, whosoever he be, that * 1.109 Iudgeth is without Excuse, Plea, or Apologie.] But may we hence inferre, that all such as exercise Judicature, whether Ecclesiastick or Civil are inexcusa∣ble? Or that the Magistracie established in most Christian Kingdoms is un∣lawful, as questionless it is, if all such as exercise Judicature be inexcusable? No: To teach this were a kind of Heresie. The Apostles Conclusion then must be thus farre Limited, in Reference to the Parties judging. It doth not involve or include All that Iudge others, but such as take upon them to judge o∣thers, being not lawfully thereunto called. The Judgment, which men lawfully called do Administer, is not theirs but the Lords, and so far as they exercise his Judgment, either in matters Civil or Ecclesiastick, they are worthy of Ho∣nour, no way liable to this Censure of such as iudge others.

Nor must this Conclusion be extended to Facts or Actions subject to the External Judicature of Courts; In respect of such, an unrighteous man (so he be a Judge lawfully called and constituted) may give righteous judgment; and whilst he does so, he shall not be condemned for judging another who de∣serves judgment In Foro Exteriore; yet will God judge him for not judging himself In Foro Interiore (in case he be guilty of such sins as he judges others for, and judgeth not himself) whilst he judges other mens misdemeanors. For a man may be free from Human or Positive Lawes, and yet be a more grievous Transgressor of the Law Moral, or of the Law of Nature, then they are whom he condemns to Death, and that deservedly, for transgressing Hu∣mane positive Laws: And such an One is highly obliged to judge himself, That so he may, by Gods Mercie, escape the judgment of God.

But, though this Conclusion do not involve lawful Magistrates moving in their own sphere: yet doth it lay hold upon and include them also, if they shall * 1.110 be found to exercise judicature in those things which belong not, or are not proper to their Cognizance, albeit, they be in other Cases lawful Judges: for, in passing beyond their line or exceeding their Commission, they put themselves into the number, and so into the Condition, of those that take upon themselves to judge others, having no Authority so to do.

3. Again, it is not simply, Every one that judgeth; But every one which does the same things which he condemns in another, that is inexcusable or without Plea. So the Apostle in the words following seemeth to limit his * 1.111 Conclusion, For wherein thou judgest another thou condemnest thy self, for thou that judgest doest the same things. Now he that doth the same things which he condemneth in another, is properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Without Apologie, Excuse or Plea. He that once grants the Premisses (or two first Propositions in a Syllogism) is by the Law of Disputation, presumed to grant the Con∣clusion.

The Law of Reason will admit no Negative Plea. Much more doth he, which pronounceth Sentence against another, conclude himself un∣der the same Sentence, by doing the same or like Fact which he condemneth in others. The Sentence which he pronounceth upon any other in this Case is more then a Premiss or Antecedent, a Precedent or Ruled Case to his own Conviction or condemnation. Now as to make a man grant any Conclu∣sion which he is willing to deny or conceal, there is no way so expedite, as to press the Premisses upon him, from which it necessarily follows: so to bring a man to condemn or judge himself, for any fault or error committed by him, there is no means so available, as to let him see how he hath judged or con∣demned some others for the same or like Fault. Every Sentence or judgment * 1.112 which a man makes against himself, is a Conclusion, and for the most part a Con∣clusion which no man is willing to grant, unless he be by this means drawn unto it.

Had that Prophet, of whom we read, 1 Kings 20. 35. delivered his mes∣sage (from the Lord) unto King Ahab, (without any Premisses or Pream∣ble) * 1.113 in these or like plain Terms, Because thou hast suffered Benhadad King of Syria, to scape out of thine hands, he shall do to thee, as thou shouldst have done to him; Ahab would have put him to his Apologie, or rather have left him in∣excusable for medling in affairs of State. But the same Spirit of God which gave him knowledge of Ahabs transgression, and Resolution to tax or censure him for it, did likewise teach him The Art of Discretion, for the manner of de∣livering his message, and for the clearer Conviction of this Unruly King: He first disguised himself with Ashes upon his face, lest the King by his habit should discern him to be a Prophet: And making Ahab no partie, He propo∣seth the Case as his own or as the Case of some inferior man or common Soul∣dier, He cried unto the King and said, Thy servant went out into the midst of the battel, and behold a man turned aside and brought a man unto me and said, keep this man, if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver; and as thy servant was busie here and there, he was gone. Here is the Case, or Species Facti; The Kings Sentence upon it is more breif, ver. 40. So shall thy judgment be; Thy self hath decided it. And the King having granted these Premisses, the Prophet knew it was too late for him to deny the Conclusion, which he immediately presseth upon him, Thus saith the Lord, because thou hast let go out of thy hands a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his peo∣ple, and, upon this Conviction, the King of Israel went to his house heavy and dis∣pleased.

Had the Prophet told the King the same Truth directly and bluntly, it might perhaps have displeased him more, but it could not have made him so heavy as now he was; for his displeasure would have found a Vent, and end∣ed in rage and fury against the Prophet. But being thus left without Apo∣logy or excuse, (by condemning another for a less fault (if it had been true) then he himself had really committed) his displeasure or rage was swallowed up in silent heaviness of heart.

If Ahab upon this Conviction had been as ready to judge himself by humble Confession of his fault which he could not deny, as he was to con∣demn the disguized Prophet for a farre less, He might have escaped the judgment of the Lord which was here threatned, and did afterwards befall him.

By the like Sacred Art or cunning, the Prophet Nathan brought King Da∣vid unwittingly to condemn himself by judging the rich man, which (as the

Prophet feigned) had taken away his poor Neighbors Lamb, for entertain∣ing his guests.

Had Nathan immediately and directly told this, otherwise Good King, as afterwards upon this premised Parable he did; Wherefore hast thou despised the Commandment of the Lord to do evil in his sight? thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy VVife, and hast slain him with the Sword of the Children of Ammon; the Kings anger, which was greatly kindled against the supposed Rich man, which had wronged his poor Neigh∣bor, would have kindled more fiercely against Nathan; But now that his anger against this supposed Rich man, was so truly and really kindled as it burst forth into this Sentence denounced by solemn oath, As the Lord liveth, The man that hath done this thing shall surely die. The blow which he thus fiercely in∣tended against a shadow, doth wound himself at the Rebound; for when Na∣than upon the former Premisses makes this Conclusion, Thou art the man, Thus saith the Lord God of Israel, &c. He left him altogether without Plea or Ex∣cuse, as standing condemned by his own judgment upon another. And though the Prophet brought him unwittingly to condemn himself; yet after his Conviction he willingly acknowledged his fault; and so by judging him∣self escaped the judgment of the Lord, in part at least, though not wholly.

The Facts for which these Two Kings did judge these imaginary or feigned Persons, were not so hainous or so palpable (if they had been true) as were the Real Transgressions, of which the Prophets did clearly convince themselves. And whosoever doth the self-same Facts, or Facts worse then those, for which he judgeth another, is altogether Inexcusable, and stands con∣victed by his own Conscience, condemned by his own mouth.

4. But, albeit This Major or Universal Proposition be unquestionably true [VVhosoever doth the same things, for which he judgeth another, doth condemn himself; because the doing of the same Fact, doth necessarily draw the same Sen∣tence which he passeth upon others, upon himself;] Yet all this, how Universally how Unquestionably true it be, doth not, to my apprehension, make up the Full meaning of this Proposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Full Mean∣ing according to the Original I take to be this; Every one that is apt to Iudge or Censure others is without Apologie, without Excuse. The word in the Ori∣ginal (rendred by Mr. Calvin, qui Iudicas; and in our English, thou that Judgest) is a Participle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Participles of the Greek Testament, * 1.114 or the Septuagint, are to be taken according to the Rate or Value of the He∣brew.

Now the Hebrew Participles (as every one that hath any insight in that Dialect will observe;) do more properly denote the Habits or custom, then the transient Acts, and are of the same value with the Latine Verbals. So the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Faciens malum, is as much as Factor mali, Or Operarius iniqui∣tatis, A Malefactor, or Worker of Iniquity. So in the fourth of St. Matthew ver. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 1 Thess. 3. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Matth. 13. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is more then he that judgeth, as much in Latine, as Judex or Censor, Hee that is A Judge or Censurer.

Now as a man may appetere vinum and yet not be appetens vini, so may he sometimes judge or censure another, and yet not be A Judge or Censurer of others, for that notes the Habit or Custom, not the Act alone.

Now every one that taketh upon him the Habit or Custom of censuring others, is without Apologie or Inexcusable, not only in that he takes upon him that Judicature, which God hath not appointed him to exercise; but, Because

it is impossible for any man much accustomed to judge or censure others not to do the same things, which he Condemnes in others: (which was the effect and sense of the Minor Proposition.) For, as St. James tels us (not excluding him * 1.115 self, who questionless was one of the best men then living,) in many things we all offend. And if we offend in many things and accustom or use our selves to censure many, or to pass our sentence upon most things which we see amiss, we cannot possibly avoid the condemning of our selves, because we cannot possibly avoid some one or other of those faults, which we censure or con∣demn in others.

Again; As it is not every Matter for which a man may in any sort be judged (as for natural parts, or businesses of Art, suppose, unartificially done) so neither is it every kind of judging or censuring which is here meant. The Text must needs (at least) have more special force and Reference to matters of more special weight or consequence: (To give instance) in such matter of Life and Doctrine as imports, or is conceived to implie, Favour or Dis-Favour with God; As that, This man is an Elect vessel; That a cast-away or Reprobate. Now every one doth condemn himself who so judges others in these Points, that he seekes to justifie himself by judging them. He saith in his heart, as the Pharisee did; I thank God I am not as other men are, nor as this Publican. The Pharisee had taken notice of some good Evidences or qualities in himself, of which he saw a want in the Publican: and of some ill conditions in the Publican from which he thought himself free in the par∣ticular; Et sic ad pauca respiciens facilè pronunciat. This is the ordinarie ground of rash and uncharitable judgement when men compare their own Good parts with others Bad.

5. To sift the Orginal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little further: besides the Multiplicitie of cen∣suring, or proneness to judge others, It imports a kinde of Usurped authority over others. For whosoever takes upon him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sentence or judge another, hath a secret perswasion or Conceit, that he is better then the man whom he judgeth, at least in respect of those things for which he judgeth him. Other∣wise, he would not judge but rather pitty him or pray for him, and for him∣self lest he fall into the like temptation. No man is fit to judge or censure another, but he that is able to correct or reform that fault or Error for which he judgeth him. Now the fervent zeal of correcting or Reforming Abuses most grosse and palpable, usally misleades men not well instructed in the * 1.116 wayes of God, into worse errors then those are which they seek to Reform in others. He that will take upon him to be a Reformer of others, must first be throughly reformed himself, must be renued (as the Apostles speakes) in the spirit of his minde, enabled by The spirit of God, and by the knowledge of his Providence to see a far off as well as neer at hand; and to forecast the inconveniences which may follow long after, as well as to discern mischiefes present, or their redress.

And, When our Apostle saith, Thou that judgest another doest the same things; His meaning is not, that he doth alwayes the same things, Quoad speciem, as we say in kind; or the same things for outward semblance; but oft-times the same things by Equivalencie, things of the like value or im∣portance. And after this manner, Two men may do the same things, al∣though the things done by the one, be quite contrary to the things done by the other. Every Opposition to error is not a Truth; For, Two Contrary Propositions, (as Logicians observe) may be alike false. And so may the Reformation of grossest Errors, whether in matter of Manners or Opinions be altogether as bad as the Errors or Abuses which they seek to Reform, if they

alwayes seek the cure of the disease by contraries. In maters of Fact or Man∣ners that saying of the Poet is most True;

Dum vitant stulti vitia, in contraria currunt.

Whilst unwise men seek to avoid one vice they run into a contrary vice. And in matter of Opinion or speculation That Saying of the same Poet hath been often ratified by woful Experience;

In vitium ducit culpae fuga, si caret arte.

The eschewing of one error is the high way to another, if it be done by hastie inconsiderate flight and not according to the Art and Rules of A Sober Retreat.

The truth of what is said before, is plain from the Apostles Instances, v. 21. 22. Thou that teachest, a man should not steal; doest thou steal? This im∣ports a committing of the same sin in kinde, for which he judged another. But when he saith, Thou that abhorrest Idols, committest Thou sacrilege? This cannot be meant of commiting the same sin in kinde, but only by Equivalency; For Idolatry and Sacrilege are contrary; The one is the fruit of superstitious zeal or blinde devotion; The other of Atheism. But as diverse other Contraries, so these Two agree too well in One General, that is, in robbing God of his honor. And for this Reason, As often as any Sacrilegi∣ous persons (suppose the Jews) which robbed God in his tithes and offerings, did judge or censure the heathen for Idolatry, they did condemn themselves; for they did the same or worse. And it is Generally True, That none are so rigid Judgers, censurers, or Reformers of others, as those that are tainted with the * 1.117 contrary Crime or Fault. And no marvell, seeing the unwiser sort of men (which are the far greater part) know no other way how to eschew one vice but by running into the contrary. Like that Lunatick child in the Gospel, sometimes falling into the water, and then soon after, into the fire, which was a miserable cure of the harm received in the water: Not much better is the Reformation which many in our dayes seek to make in themselves or O∣thers: Some, whose Zeal, in youth had outrun their discretion, have changed that temper into Retchless profaneness. Others from a dissolute riotous course of life have been transformed into fierie zealots or Seditious Schisma∣ticks.

6. In matters spiritual (whether concerning Manners or Opinion) The na∣tural man is no better, no wiser, than a natural fool in matters Civil. And many which are in part spiritual, that is, well reformed in Christian Life and manners, are but Punies or Novices in matters of Opinion or speculation, or of small insight in the Sacred Art of Reforming others.

As in War or battel the strength or courage of the common Souldiers is not sufficient unless they have skilful and well experienced Commanders to direct their obedience: So for the Reformation of gross abuses or palpable mis∣demeanours in Church and Common-weal, the spirit of wisdom and know∣ledge, the best gifts of Art and learning, (which for the most part are re∣sident but in a few) are no less requisite then Sanctitie and integritie of Life in the multitude that are to be governed and directed by them. To give you then the Aime and scope of our Apostle in this Chapter, the Jews which lived in his time, or in the times betwixt the building of the second Temple and our Saviours death, did take upon them to judge their fathers which had

lived before the destruction of Solomons Temple, for transgressing the Law of God: and yet by judging them most deservedly, did more manifestly con∣demn themselves. For they did the self-same things, though not in kind or in particular, yet the self-same by Equivalencie. And it is, if not the only, or whole, yet the principal part of our Apostles intention in this Chapter, to prove, That even the most zealous Reformers of Religion amongst the Iews did the very same things which they so mightily condemned in the Heathen, or in such as were parta∣kers with the Heathens in their idolatrous services; as you may gather from the seventeenth verse unto the end of the Chapter.

The truth of his General Conclusion will appear, if we first shew, How these later Jews did condemn themselves by judging their Fore-fathers; or, that they did the self-same things or worse.

That these did judge their Fathers, as we say, Authoritativè, their own speeches recorded by our Saviour will plainly witness. If we had been (say they) in the dayes of our Fathers, we would not have been parta∣kers with them in the blood of the Prophets, Matth. 23. v. 29. That they them∣selves did the same things, which they condemned in their Fathers, Our Savi∣ours Verdict upon their hypocrisie in thus saying, puts out of Question. Fill ye up then (saith he) the measure of your Fathers; ye Serpents! ye generati∣on of vipers! how can ye escape the damnation of Hell? He did not command or impel them to fill up the measure of their fathers iniquitie, but onely fore∣saw that they were desperately set to fill it up unto the brim. Now they could not fill it up, but by doing the same things, or worse, then their Fathers had done.

7. But wherein did their Hypocrisie consist? In pretending one thing * 1.118 outwardly to the eyes or eares of men, and concealing another secret pur∣pose in their hearts? Did they thus speak only Ad faciendum populum, to gain applause amongst the people? Did they say otherwise then in Conscience they were perswaded was true? when they said, If we had lived in the dayes of our Fathers we would not have been partakers with them in the blood of the Pro∣phets?

No! To have spoken thus, and not to have thought so, had been gross prophaness, a branch of Atheism or Infidelitie; whereas those men, whom Our Saviour thus taxes, were Scribes and Pharisees, and their hypocrisie was Pha∣risaical.

Now Pharisaical hypocrisie, or The Leaven of Pharisees, hath alwayes some ground of Truth, and a great measure of zeal (but of zeal without knowledge or discretion) to maintain that which it takes for truth, for its Ingredi∣ents. * 1.119

These Pharisees (which thus spake, as Truth it self relates of them) had this ground of truth for their perswasion, That if the Prophets and their Fa∣thers had lived in their dayes, they knew themselves so free from those gross abuses which their Fathers committed, that they would have taken part with the Prophets against their Fathers: They had the Testimony of their own Consciences, that they would rather have died themselves then have consent¦ed to the shedding of the Prophets blood upon the same Motives or Occasi∣ons which drew their Fathers to shed it.

How then did they make up the measure of their Fathers iniquity? or ac∣complish their sin in shedding the Prophets or other innocent bloud? By their distempered zeal to maintain their Rigid Reformation of the most gross and palpable abuses, which their Fathers had committed, and for which espe∣cially they had been plagued by God. The diseases themselves they knew

(by Gods heavy hand upon their Fathers) to be most dangerous; and whilst they seek to cure the same diseases or prevent like plagues by practises quite contrary to the practises of their Fathers, they secretly nurse more greivous diseases, and bring more greivous plagues upon themselves and upon their po∣steritie.

8. The Two special Sins for which their Fathers had been plagued, and which * 1.120 did include the most gross, and most palpable breach of Gods Commande∣ments that can be imagined, were Idolatry, and open violation of the Sabbath.

These were sins not only gross and palpable in themselves, but sins Tran∣scendent, such as did open a wide gap or sluce unto other sins, as well against the first as the second Table: Sins wherein they did most properly partici∣pate with the Heathens and Infidels. Their Idolatry exceeded the height of heathenish superstition; and Sabbath breach was the root of more then hea∣thenish prophaneness.

Now that the ancient Jews, as well those of Judah as of Israel, were re∣markably plagued for their Idolatry, as for a grand or capital transgression, all men know that read the Scripture. That they were likewise plagued in particular for the prophanation of the Sabbath; we may gather from Nehe∣miah, Chap. 13. 17. 18. Then I contended with the Nobles of Judah, and said unto them; What evil thing is this which ye do, and prophane the Sabbath day? Did not your Fathers thus, and did not our God bring all this evil upon us, and up∣on this City? yet ye bring more wrath upon Israel, by prophaning the Sab∣bath.

Their Fathers had been so deeply tainted with this pestilent disease, that their posteritie were not cleansed from it, by seventy years captivity in the Land of Caldea, but it breaks forth again immediately upon their return unto the City and Land of their Fathers, which in their absence had enjoyed its Sabbaths, for it had layen for the most part waste and untilled.

As these two sins of Idolatry and Prophanation were most gross, so this peoples delight in them before this Captivity was great, and the more they delighted in them, the more impatient they were of reproof; and the more im∣patient they were of reproof, the more still they were inraged against Gods Prophets, that did tax their persons or oppose their practises.

Now as their plagues for these transgressions had been greivous, so their posteritie, after Nehemiah his time, were more zealous and severe in the Refor∣mation of Idolatry, and breach of Sabbath, then of any other transgressions. So strictly did they, in after times, observe the Sabbath, that they made a Conscience of defending themselves against the violent assaults of their Ene∣mies upon the Sabbath day; and did chuse rather to die then to pollute the Sabbath by making up the breaches made in their wals or fortifications, as ye may gather, 1 Maccab. 2. And Plutarch (in his Book, De Superstitione) taxes them for their Follie. (As Iuvenal, Satyr. 14. scornes them for obser∣ving the Rest of the Day.

Quidam sortiti metuentem Sabbata patrem Judaica ediscunt quae jura volumine Moses Tradidit arcano: Cui Septima quae{que} fuit Lux Ignava, & partem vitae non attigit ullam.)

Their Fathers sinned grievously, in taking that liberty upon the Sabbath, which the Law of God had denied them. These later Jews sin in refusing to use that liberty which God had in some Cases allowed them, or at least in

applauding themselves for their strict Reformation, and condemning others which in matter of doctrine or practise opposed them. And this their Fer∣vent zeal to maintain their own Rigid Reformation, did in the issue draw them * 1.121 to worse practises then their Fathers had committed in their grossest propha∣nation of the Sabbath. Their Fathers were not at any time more violently bent against Esay, Jeremy, or others of Gods Prophets, who taxt their scanda∣lous breach of the Sabbath, then these later Jews were bent against our Savi∣our for not complying with them in their Rigid Reformation of former abu∣ses. Their Fathers were not more apt to persecute the Prophets, as peevish disturbers of their peace by reproving their prophaneness, then these later Jews were to persecute our Saviour, for a prophane Fellow or Sabbath-breaker, for doing works of mercie and charitie upon the Sabbath; albeit he wrought all his Cures without any manual labour or servile work.

9. The Antient Iews were so delighted in gross Idolatry, That they left the house of the Lord God of their Fathers, and served Groves and Idols, by a com∣mon consent of the King and his Princes, as you may read, 2 Chron. 24. 17. And not herewith content, they stoned Zachariah the Son of Jehoida their High-Priest to death in the house of the Lord, for opposing their practise, or controlling the Kings Licence, by a Countermand from the Lord, as it is ver. 20, 21. * 1.122 This was a Prodigious Fact, as the later Jews have curiously aggra∣vated it, and his blood did crie for vengeance, even upon that later generation, which thought they had so acurately reformed their Fore-fathers abuses; As Our Saviour tels us, Luke 11. 51. Verily I say unto you, IT, to wit, the blood of Zacharias shall be required of this generation. But how did these Jews make up the measure of their Fathers sins which shed Zacharias blood, for disswa∣ding them from Idolatry? Seeing they did detest this very Fact and the oc∣casions of it? By no other means then by Over-prizing their Rigid Refor∣mation; and by their distempered Zeal to maintain it against all that should con∣tradict it. So farre they sought to root out this sin, that they made not only all Causes but all probable or remote Occasions of renewing Idolatry, to be matter of death; yea, they did rather chuse to die themselves, then to admit so much as an Image or Picture in their Temple, or upon the wals of it, though set up but for Historical or Civil use. So vehemently did they dis∣taste and loath the very conceit of multiplicity of Gods, that this their ex∣tream opposition unto the Heathens, did so farre mis-sway them as they could not be brought to admit a Distinction of Persons in the Trinity. How often did they accuse our Saviour of blasphemy, for saying he was the Son of God, or God as well as man.

In fine, The cheif matter or occasion which they took to persecute our Sa∣viour unto death, was, for that he would not consent unto them either for do∣ctrine or practise, in their Rigid Reformation of those gross sins which their Fa∣thers had committed; or in their uncharitable Expositions of the second and fourth Commandement: Hee could not away with their Sabbaths Is. 1. 13.

To omit other places for the present; That one place of St. John, chap. 5. shall suffice. There you may read, ver. 8. that he had cured a man by his meer word, which had been sick of a grievous infirmitie thirty eight years to∣gether. But after the Iews knew that it was Iesus which made him whole, they sought to slay him, because he had done these things on the Sabbath day.

And when our Saviour makes this Reply, Pater meus adhuc operatur, & ego * 1.123 operor, giving them a true Exposition concerning the negative Precept of the Sabbath, which did prohibit only works resembling the works of Creation, not works resembling Gods everlasting preservation of things created, They

sought the more to kill him, not only because he had broken the Sabbath; but said also that God was his Father, making himself equal with God. Verse 17, 18.

10. To Parallel both their misdemeanors with the Issues. The Fathers for love unto heathenish and sense-pleasing Idolatry did forsake their God and the service of his house wherein he had promised to dwell. These later Jewes for their delight and complacencie in their known freedom from these and the like particular sins of their fathers, solemnly forsake and utterly disclaim the same God, even, when according to his promise made to Moses, he had his Tabernacle among them, and did walk with them (as the ancient Jewes expected their Messias should) in visi∣ble manner. Their fathers slow their High-Priest in the Temple: these in killing Christ did destroy the Temple and Tabernacle of God; so his body was. Thus to forsake or disclaim their Messias, they had a plausible pretence or shew of truth; That he whom they saw to be a man, did take upon him that Authoritie which was proper to God alone. For so we read that when he said to one, whom he cured of the palsie, Be of good cheer! thy sins are forgiven thee: The Scribes and Pharisees which were then present, began to reason saying, who is this that speaketh blasphemy, who can forgive sins but God alone? And for thus censuring Him, they presumed they had the war∣rant of God himself. Isai. 43. 25. I, even I am he that blotteth out thy transgres∣sions for mine own sake, and will not remember thy sins. It was most true what they from this place allege, That God alone can forgive sins. But from this present miracle, and the manner of our Saviours conversation here on earth, and their own wicked dealing with him, if they had compared these with the words immediately precedent in the Prophet, ver. 24. they might have ga∣thered, that He was that only God which did forgive sins. For so the Prophet had said unto Israel, in the person of this only God, Thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities. This is One of those many places, which, even by the Jews confessions were evidently meant of God himself, and yet were never literally and punctually fulfilled or verified but of God incarnate. For God did never serve with this peoples sins, was never wearie with their iniquities, save only whilst he took the form of a servant upon him, and bare their sins in his flesh or humane nature.

11. To recollect more briefly the manner how these later Jewes did the same things for which they judged their Fathers, albeit their practises and dispositions were for the most part clean contrary; as also by what means they were drawn to make up the measure of their forefathers sins by shedding innocent blood; it is thus. The ancient Jewes did shed the blood of the Prophets, specially because they severely taxed their Idolatry and breach of Sabbath; But the true reason why they shed their blood for taxing them, in these particulars, was, because these and the like practises wherein they com∣plied with neighbor Nations were the most predominant and plausible humours of those times; and did command all their other desires or affections. These later Jewes did kill the King of Prophets for opposing the practises of intend∣ed Reformation; but the Reason why they crucified him for opposing them, especially in the Rigid Reformation of these two sins, was, because secret pride and desire of applause, amongst the people which professed true Religion, was most predominant in these times of Reformation, and did oversway all o∣ther desires in the Pharisees. Both of them commit the self same sins even whilst they follow contrary Practises, because both of them had made them∣selves servants to their unruly desires, and would not obey the Truth, but were inraged against it, whensoever it fell crosse upon the desire, which for the

time being, was most soveraign and had the prerogative in their affecti∣ons.

12. Thus you see, how these later Jews condemned themselves by judging their Fore-fathers, even for the most abominable Facts or Errors committed * 1.124 by them. Let us beware lest we condemn not our selves by judging these la∣ter Jews, especially at this time of solemn remembrance of his death, wherein we are bound to examine and judge our selves, every man his own self, not any other man of what Religion or Sect soever. What then? May we not say or think that these later Jews did most grievously sin (more grievously then their Fore-fathers had done) in that they put the Lord of life to death? God forbid, that we should not thus farre censure them! But thus farre to censure them and no farther, is not to judge them, it is such a Preparative or Precedent Rule for right examining or judging our selves, as Ahab's sentence against the Prophet, whom he mistook for a Souldier, or David's against the supposed Rich man, which had taken his Neighbors Sheep, was to judge and condemn themselves: But say not in your hearts as these later Jews did, If we had lived in the dayes of Herod and Pilate we would not have been partakers with them or with the Pharisees, Scribes or Priests in murthering that Just and Holy One.

I know there is not any amongst you but will say in his heart, I thank God I am for the present better affected towards Christ then these later Jews were which put him to death, and whilst ye thus say, Charity commands me to think, that you speak no otherwise then you think, then you are verily perswa∣ded in heart. Yet let me intreat you, not to make This or the like perswasion, any part of that Rule by which you are to examine and judge your selves.

What other Rule then is there left?

Surely for examining our selves, whether we be greater Friends or greater Enemies unto Christ then these later Iews were, There can be no other certain * 1.125 Rule besides our Conformity or Non-conformity to the will of Christ.

Every personal wrong is so much the greater or less, as it more or less con∣tradicts the Good Pleasure of him that is wronged, if so his Will be regula∣ted by Reason; or be a Constant Rule of Goodnesse, as we all believe our Sa∣viours Will was.

That Saying of the Poet may be true, in some Cases of Divinity:

Invitum qui servat idem facit occidenti.

He that perswades a man, ready to dy upon good, to live upon evil Terms, doth wrong him no less then he that should kill him when he was desirous to live.

Our Saviour taxes St. Peter more sharply for dissawding him from laying down his life for us, then he did the Scribes, Priests and Pharisees, for putting him to a lingring cruel and disgraceful death, then he did Judas for betraying him. For upon this occcasion he said to Peter: Get thee behind me Sathan, for thou rellishest not the things that be of God, but the things that be of men. Pe∣ters sin had been as great as Iudas his sin, if it had been as habituated and unre∣lenting, or if he should have gathered forces for his Rescue. For however death (such a disgraceful cruel and lingring death as our Saviour suffered) was bitter unto him, and went much against his humane will; or however it more displeased Him, that the Iews his own people should be willing to put him to death, then the sufferings of death did: yet he was comparatively far more willing to suffer the extremity of death and whatsoever they could inflict up∣on him besides, then to leave the works of the Divel undissolved either in

them or in us; either in all of us, or in any one of us. For this purpose, saith S. Iohn, The Son of God was manifested that he might dissolve the works of the Divel. 1 Joh. 3. 8. What were these works of the Divel which he was willing to dissolve, though it were by dissolution of his soul from his body? These were sins of all sorts, original and actual; or more punctually, thus: The main work of Satan which the Son of God came to dissolve, and did by his death actually dissolve for all and every one of us, was that bond of servi∣tude * 1.126 which Satan by right of Conquest had gotten over our first Parents and us. All of us by right of this Conquest were born slaves of Satan, until the Son of God, by right of Conquest over Satan obtained in our flesh, did make us again the servants of God De jure.

He took away the right of Satan, and established his own over us. We are his servants by peculiar purchase. Now if any man whom the Son of God hath redeemed from this slavery unto Satan (and thus far he hath redeemed all) shall return to Satans service and abandon the true service of Christ, he wrongs him more then the Jewes did which put him to death; because he was more willing to die for every one of us, then to suffer the works of Satan to be undissolved, or to be accomplished in any of us.

13. All of us even from our cradles have learned to take up the Name of a Jew, as a Proverb; and can take the boldness upon us (as occasion serves) to censure the Scribes and Pharisees which put our Lord and Saviour to death as paternes of envy, malice, hypocrisie, and crueltie. But were not these very Jewes as forward and free to censure their forefathers (to whom they owed more respect then we do to them) for Idolatry, prophanenesse, and guilt of innocent blood; and thus they censured them without dissimulation or affected zeal. And yet in thus judging their Fathers, they did condemn themselves, for they did the same things, or worse. But you will say, It is not possible, that we should do the same things which these later Jewes did, or worse things then they did: For, Christ cannot be buffeted, cannot be spit up∣on, cannot be crucified again. Yet may we do those things (and would to God oft-times we did them not!) which are more displeasing to him, now enthroned in Heaven, as King, then all that the Jewes did unto him whilst he was in form of a servant here on earth.

It was not the evil which the Jewes did to him, as to their professed ene∣mie, but the evil which was in themselves, as their pride, envie, hypocrisie uncharitable censuring of others, which made him that made them, to be their enemie; and him that had been their Protector to fight against them. These are diseases not Proper to the Jewish Nation, but Epidemical and common to all Nations and places. The matter of them (as our Apostle in this Chap∣ter disputes) is alike common to all. But the Jewish Nation came to their Crisis at Christs first appearance in humilitie. Our Critical Day is not to be ex∣pected until his second appearing in Majesty and glory: Then, nothing which lies hid in the heart, but shall be laid open; then and not before will all en∣mitie betwixt the serpent and the womans seed appear. And, in that day it shall be more tolerable for them which crucified him then for us; unlesse we take warning by Gods known Judgements upon them and their seed; to avoid those practises and accustomances which wrought and swayed them by means secret and * 1.127 unsensible to exercise enmitie and hostilitie against their Lord, their Maker and Redeemer.

14. And here my purpose was to have used the former Parallel betwixt the Ancient Jewes which killed the Prophets, and the later, which, condemn∣ing them for so doing, did not withstanding kill our Saviour; as a Map where∣by

to shew you in what particulars, many in this Land, who not content with that discreet and judicious Reformation, which is contained in the pub∣lick Acts and Liturgie of our Church, by their solicitous care and anxious zeal to be extreamly contrary unto the Romish Church almost in all things, do by judging her and her children, condemn themselves doing the very same things, or worse things then she doth, and help to make up that measure of iniquitie upon this Land, which the Romish Religion whilst it was here authorized had left unaccomplished; But for this point and o∣thers which serve for use and application of the general Doctrine hitherto delivered, this present time will not suffice. The Application shall be brief. Take heed you measure not your love to truth by your opposition unto error. If hatred of error and superstition spring from sincere love of truth and true Religion, the root is good, and the branch is good. But if your love to truth and true Religion spring from hatred to others error and superstition, the root is naught, and the branch is naught; There can no other fruit be expected, but hypocrisie, hardness of heart, and uncharitable censuring others.

CHAP. XXXVIII.

The Second Sermon upon this Text.

ROMANS. 2. 1.

Therefore, Thou art inexcusable O man, &c.

1. THe Points worthy our Consideration are Three.

First, How our Fore-elders in the beginning of Reformation, and many amongst us since the Reformation established, did or do condemn themselves whilest they judge the Romish Church in particulars worthy of Condemnation by all.

Secondly, How the Romish Church in General, and many professing Re∣formed Religion, condemn themselves, even whilst they judge the Iews in Points most gross and damnable.

Thirdly, How, not the Romish Church only, or the Jewish Synagogue, but many amongst Professors of true Religion, men in Opinion, Orthodoxal, evi∣dently condemn themselves, whilest they judge or censure the very Idolatry of the Heathen.

The Points for which one Church or Nation, one sort of People or gene∣ration of men may judge another, either concern matters of Manners and pra∣ctise; or matters of Opinion and doctrine; or matters mixt, that is, Errors in O∣pinion, which induce misdemeanors in practise. If Errors there be any, which do not draw after them dangerous or ungodly Practises, these rather deserve

pity or toleration, then Rigid Censure. But Doctrinal Errors, which induce lewd practises, are more dangerous, more to be detested then the most gross or lewdest practises into which some men fall, being not mislead or drawn in∣to them by Plausible Errors or false doctrine. Practises, how gross soever, if they want the supportance or Countenance of Doctrinal Rules, pollute the souls & consciences of the parties peccant, they are not so powerful to seduce others. But Misdemeanors or perverse Affections being coutenanced by Pre∣tence or Colour of sacred. Authoritie, are most infectious. Briefly, there is no false Doctrine, but it is an Inconvenience, whereas grosser misdemeanors with∣out error in doctrine, are but Mischiefs. And it is a Maxim received by the most sage and prudent, that Better is a Mischief then an Inconvenience, or at least, an Inconvenience is worse then a Mischief. But worst of all is an Inconve∣nience, which draws Mischief after it; and such is every Error in Do∣ctrine, which inclines or disposes men to evil practises, or which doth leaven or malignifie the affections of the heart naturally bad or but indiffe∣rent.

That which our Fore-elders did most condemn in the Romish Church, or at least that which they went about to reform, was the Excessive Wealth which the Church or Clergie had gotten into their possession, with the Trans∣cendent Authoritie of the Papacie, by which they sought to detain what they had gotten, or to gather more.

Whatever the manner of getting their wealth or Revenues was, the manner of using or imploying them was exceeding bad, and did deserve, yea require a Reformation. Our Fore-elders did well in judging the Clergie for abusing Revenues sacred, to the maintenance of idleneness, superstition and idolatry. But would to God they had not condemned themselves by judging them, or that they had not done the same things wherein they judged them. Happy had it been for them, and for their posterity, if those large Revenues which they took from such as abused them, had been imployed to pious uses; As * 1.128 either to the maintenance of true Religion, or to the support of the needie, or to prevent oppressing by extraordinary Taxes, or the like. This had been an undoubted effect of pure Religion and undefiled before God. But it was not the different Estate or condition of the parties, on whom Church Revenues were be∣stowed, that could give warrant unto their Alienation, or which might bring a blessing upon their intended Reformation, but the Uses unto which they were consecrated, or the manner how they were imployed.

Now the manner of their imployment, no man, whose Ancestors have been Parties in this business, will take upon him to justifie. Nor have the posterity of such as were at that time most inriched with the spoils of the superstitious Church, any great cause to rejoyce at their Ancestors easie purchase. It was a practise just and right, as being authorized by God himself, that the Israelites should despoile the Egyptians of their costly ear-rings and gawdy jewels. But albeit the Israelites, who were the borrowers, had better right unto them then the Egyptians, which did lend them; yet much better had it been, if the Egyptians had either not lent them, or after the lone recovered them, than that they should have afforded, as they did, both matter and opportunity for erecting golden Calves in Israel. And of two Evils it had been the lesse, if the Churches Revenues had been possessed by their first Owners; and not been mis-imployed in ryot, luxurie and other branches of prophaneness, whereby the measure of this Lands Iniquity was rather augmented then diminished; however, the nutriment of superstition and Idolatry, was by this means aba∣ted. But be our Fore-elders fault, if not in alienating, yet in mis-imploying,

Church Revenues, as it may be, worse then superstition, equivalent to Idolatry it self: it was in no wise the fault of Reformed Religion nor of the Reformers of it; it must be charged upon the mainteiners of superstition: For at the Dissolution of Abbies and other Religious Houses, there was no Publick Reforma∣tion of Religion attempted, save only, the denyal or Abjuration of the Popes Transcendent Authority and Restauration of the King unto his antient and he∣reditary right of Jurisdiction, in Causes Ecclesiastick. Nor was that Boyste∣rous King so much to blame in dissolving material Temples or houses (rather abused then consecrated to superstition) as he was, after this Reformation (if so it may be called) in destroying so many living Temples of God, which sought not the dissolution of his Kingdom, nor any other Reformation of him and his people save only the clearing and purifying of their hearts and brests, (which had been consecrated unto Gods service) from the infection of Ro∣mish superstition and Idolatry.

2. Idolatry was that, which in the first place required Reformati∣on, because it did pollute the whole service of God. And I think it would be hard to finde any generation of Christian men since the first plantation of Christianity, which did more abhor idols, or adoration of images in the Church, then the first Reformers of that Religion which we now professe did; witness Those learned Homilies against the peril of Idolatry. And yet, would to God, that many of those times of high authoritie, and most zealously forward in the work of Reformation had not condemned them∣selves by judging the Romish Church, or their fore Elders which lived in it. Or that our Apostles censure of the Jewes hate or opposition unto Gentilism, had not fallen as jump and fit upon the times of Edward the sixt, as it did upon the times and people to whom it was first purposely fitted. * 1.129 Our fore Elders (especially the Nobilitie and Gentry of those times) did abhor idols no lesse then the Jewes did; and yet did commit more grosse and palpable sacriledge, then the Jewes to my observation, at any time had done.

And what could it boote them to deface Images or pull down Idols in the material Churches, so long as by their very spoils, they nourished that Great Idol, Covetousness, in their own hearts: Thus to seek to inrich them∣selves or fill their private Coffers with the spoils of Abbies or Churches, or by Tithes and offerings, was but to continue the practise of the Prelacie or Clergie, in destroying Parishes to erect Monasteries; or demolishing lesser Religious houses to build up others more sumptuous, more Luxuri∣ous.

3. Many, at this day there be, which out of zeal, complain that the Lawes against superstition and Idolatry are not severe enough: and there is no moderate man (unlesse of the Romish faction) but could wish, that such lawes as have been made for suppressing the growth of it were more constantly more impartially executed then they are. In all this neither of them are to blame. And yet by soliciting Gods cause and the cause of true Religion against the mainteiners of superstition and Idolatry, we shall but solicite our own condemnation, unless we bear a like zealous desire and good affecti∣on for the depressing and rooting out of all sacrilegious Practises or Opinions. And yet seriously to attempt the Reformation of this foul sin, which is Equi∣valent to Idolatry, and hath the same burthen of Gods curse, would be a matter (I am perswaded) as full of difficultie and danger in this Land; as to attempt the defacing of Images in the Church of Rome, or in any Province subject to her Jurisdiction. But the further prosecution of this point would better

befit an Audience of States-men of Parliament-men, or Lawyers, then this place or Audience. Only let me forewarn you, That your Predecessors have been grievous offenders in this kinde, witness the short revenues or poor En∣dowments of your goodly Churches.

4. But this sin of sacrilege or Church robbing hath been, though not common to all, yet in a manner peculiar to such, as exercise the Co-active Power of Reformation. The Clergie, in whom the Power directive was, did either not at all or unwillingly partake with them in this offence; they have been and are the Patients, that is, the men which suffer wrong, not Doers of wrong in this kinde. And if we set aside those Points of Romish Religi∣on, which did not come to opposition or counterpoize with Power Royall, or with the Interest of Potentates or commodities of private men; The Reforma∣tion made by our fore elders in other points of Doctrine was judicious and Reli∣gious. They did no way condemn themselves by judging the Romish Church. The judgement which they exercised was the judgement of the Lord. The Reformation which they intended and accomplished was The Lords doing. But many which have enjoyed the benefit of that wholsome Reformation, and of true Christian libertie restored by it, have not submitted themselves, their opinions or Practises to the Lawes or Rules prescribed by it. Many have taken upon them, and yet do, not only to judge or censure the Romish Church, but even to condemn the Reformation of their Ancestors, as if it did to this day savour of the superstition from which it was severed: of those men I only speak, which out of an hatred, Antipathy or loathing the Romish Church, do cast themselves out of all Churches, and will be members of none, unlesse they may be heads of some one new one of their own making, or of some that hath no real patern or Module save only in their own busie heads or brains.

5. To instance in some particular errors into which, the very hate of Romish errors hath transported them, One of the most waightie Masses of * 1.130 Poperie which required Reformation and Refining, was, that they made The Church, which in their Language, was, the bodie of the Clergie, A body Politick or kingdom distinct from the body of the Layetie: holding even Christian Kings and Emperours to be Magistrates meerly Temporal or civil, altoge∣ther excluded from medling in affairs Ecclesiastick. Now this being granted, the Supream Majestie of every kingdom, State, or nation, should be wholly seated in the Clergie: The greatest Kings and Christian Monarchs on earth should be but meer vassals to the Ecclesiastick Hierarchie; or at the most, in such subordination to it, as Forraign Generals and Commanders in chief are to the States or Soveraignties which imploy them, who may displace them at their pleasure, whensoever they shall transgresse, or not execute their instructions or Commissions. For this reason (as in the handling of the first verses of the 13. Chapter of the Epistle to the Romans hath been declared unto you before) All the disputes or Lawes concerning the Supremacie of Kings or Free States within their own Dominions were to no purpose, unlesse this Root of mischief and Rebellion be taken away, which makes the Clergie a body politick or Common-weal Ecclesiastick altogether distinct from the Layetie-Christian. Now this erroneous Root of mischief hath been well removed by the Articles of Religion established in this Church and Land, Article the 37. wherein, The same authoritie and power is expresly given to the Kings of this Realm and their successors, which was in use and practise amongst the Kings of Judah, and the Christian Emperors, when king∣doms and Common-weales did first become Christian. The Law of God and of

nature, will not suffer the Soveraign Power in Causes Ecclesiastick to be di∣vorced from the Supream Majestie of any Kingdom or free Soveraigntie true∣ly Christian.

But what be the contrary Errors, into which, such as take upon them to be Reformers of the Reformation already made, have run headlong? Or how do they the same things wherein they judge the Romanists? The Romanists (as they well observe) deserve condemnation by all Christian States, for ap∣propriating the Name or Soveraign Dignitie of the Church unto the Clergie, and by making the Prerogative of Priests and Prelates to be above the Prerogatives of Kings and Princes. The Contrary faction of Reformers * 1.131 not content to deprive the Clergie of those civil Immunities and priviledges, wherewith the Law of God, the Law of Nations, and the Fundamental Law of this Kingdom, have endowed them; will have them to be no true mem∣bers of the Common-weale or Kingdom wherein they live; Or at the best, but such Inferior members of the Common-weale, as the Papists make the Layetie to be of the Church; men that shall have no voice in making those Coercive Lawes, by which they are to be governed and to govern their flocks; yea men that shall not have necessary voyces in determining controver∣sies of Religion, or, in making Rules and Canons for preventing Schisme. I should have been afraid to beleeve thus much of any sober man professing Christianitie, unlesse I had seen A book to this purpose, perused (as is pre∣tended in the Frontispice) by the Learned in the Laws. But the Author hath wisely concealed his own name, and the names of those learned in the Lawes, * 1.132 which are (in gros•••• pretended for its Approbation; And therefore I shall avoid suspition of ayming at any particular out of mis-affection to his per∣son, in passing this general Censure. No man could have had the heart to write it, no man the face to read it, without blushing or indignation, but he that was altogether unlearned, and notoriously ignorant in the Law of God, in the Law of nature, and in the Fundamental points of Christiani∣tie.

6. All Errors in this kind proceed from these Originals.

First, The Authors of them (Charitie may hope, by Incogitancie or want of consideration, rather than out of Malice) seek to subject the Clergie unto the same Rule unto which the Church was subject for the first 300. years after Christ; during which time the Kings and Emperours, under which the Christians lived, were Heathens. And whilst the chief Governours were such, no Christians could exercise Coercive Authoritie, as to Fine, imprison, or banish any that did transgresse the Lawes of God or of the Church. The Apostles themselves could use no other manner of punish∣ment, * 1.133 besides delivering up to Satan, Excommunication, or inhibition from hearing the word, or receiving the Sacraments.

Secondly, the Authors of the former Errors consider not, That whilest the Church was in this subjection to meer Civil and not Christian Power; the Lay-Christians of what rank soever, though noble men by birth, were as straightly confined and kept under, as were the Clergie. Yea the Clergie in those times had greater authoritie over Lay-Christians, then any other men had; Authority much greater over the greatest, then any besides the Romish Prelates do this day challenge over the meanest of their flocks. But after Kings and Emperors and other supream Magistrates were once converted to the Christian Faith, their dignities were no whit abated, but gained this Addi∣tion to their former Titles, that they were held supream Magistrates in Cau∣ses Ecclesiastick: That is, they had power of calling Councils and Synods

for quelling Schisms and Heresies in the Church; power likewise to punish the Transgressors of such Laws or Canons, as had been made by former Godly Bishops or Prelates which lived under Heathen States; or of such as the Bishops or Clergy, which lived under their Government, should make for the better Government of Christs Church. Unto punishments meerly spiri∣tual which the Apostles and Bishops had formerly, only, used; Christian Em∣perors added punishments temporal, as imprisonment of body, loss of goods exile, or death; according to the nature and qualitie of the transgression. But that any Laws or Canons were made by Christian Kings or Emperors, for the Government of the Church; or that any Controversies in Religion were determined without the Express Suffrages and Consents of Bishops and Pastors, though all wayes ratified by the Soveraigntie of the Nation or State for whom such Canons were made, no man until these dayes wherein we live did ever question.

7. And of such as question, or oppose Episcopal Authoritie in these Cases, I must say (as once before out of this place in like case I did) If Heathen they be in heart and would perswade the Layetie again to become Heathens, their Resolutions are Christian; at least their con∣clusions are such, as a good Christian living under Heathens, would admit. But if Christians they be in heart and profession, their Conclusions are hea∣thenish or worse. For what Heathen did ever deny their Priests the chief stroke * 1.134 or sway in making Lawes or ordinances concerning the Rites or service of their Gods, or in determining Points Controverted in Religion? To conclude this Point; The men that seek to be most contrary to the Romish Church, and are most forward to judge her for enlarging the Prerogative of Priesthood beyond its ancient bounds, do the same things she doth, by Equivalencie, and run to the same End by a quite contrary way. The Romish Church (it can∣not be denyed) makes her Popes and Prelates, with other Pillars of their Church, plain Idols. They which out of an undiscreet and furious zeal, seem most to abhor this kind of Idolatry, commit Sacrilege, and rob God of his honour, as the Romish Church doth. And he that robs God of his honour, doth the very same thing and no other, which an Idolater doth. Now they are said in Scripture to rob God of his honour, and to commit an abominati∣on more then heathenish (for the heathen do not spoil their Gods) which de∣fraud him of his tithes & offrings, which were due unto the Priest for his mi∣nistration and service in Gods House. But they rob God of his honour more immediately and more directly, which despise or contemn his Embassa∣dors, not in word only, but in taking that Authority from them which he hath expresly given unto them; and which is worst of all, in seeking to alienate it unto them, over whom, he hath in matter of salvation appointed them Guides and Overseers.

That Precept of our Apostle I am sure will stand good, when all Laws, or * 1.135 Intendments of Laws to confront it, will fail. Obey them that have the rule over you, and submit your selves, Heb. 13. 17.

What Rule doth he mean? meerly Civil or Temporal? No! What then? Ecclesiastick? Not that only, But the Rule of Government spiritual, such as is proper to the Bishops of the Church; For so it follows; for they (to whom you are to submit your selves) watch for your souls, as they that must give an accompt; and you are therefore to obey that they may do their office with joy, and not with grief; for that (saith the Apostle) is unprofitable for you.

Now, that in this plenty of preaching and frequencie in hearing, The most

hearers profit so little in the School of Christ; the true Reason is, for that men do not submit themselves unto their Pastors in such sort as they ought, but think it his Duty or Office, only to preach, and their duty only to hear; not to be Ruled or Governed by him, whereas the ones preaching is vain, and the o∣thers hearing is vain, unless this duty of obedience be first planted in their hearts. The Pastors Grief which ariseth from neglect or contempt of this Duty, will prove in the issue the Peoples Curse.

8. But the main stream of Popery, from which the name of Babylon is derived unto Rome, was the Absolute Infallibilitie of the Romish Church Representa∣tive. * 1.136

The branches of this supposed absolute Infallibilitie were Two.

The First, That the sense of Scriptures, which that Church doth maintain or avouch concerning Faith or Manners, is alwayes Authentick, undoubted and true.

But whereas many Points, as well of Doctrine as Practise, concerning Faith and Manners, were in that Church established by Prescription and Use, without so much as any Pretence of warrant from Scripture; They were inforced in the Second Place to maintain, That the Unwritten Traditions of the Church were of equal Authoritie with the Scriptures, and that the present Church was as Infallible in her Testimony of the One, as in her Judgment of the other. The Infallible Consequence of which supposed Infallibilitie, is This, That the people were absolutely to believe whatsoever that Church should propound unto them, as a Point of faith or practise commendable; and to abjure what∣soever that Church should condemn for heresie, or ungodliness. By Abso∣lute Belief or obedience, they intend a belief or obedience, not only without Condition or scruple in the first undertaking, but without Reservation of appeal, upon any new discovery of dangers, unseen, unsuspected in the first undertaking. The Churches Authority once declared, was in their Divinity sufficient to quell or put to silence, all succeeding Replies or mutterings of Conscience.

Both these dangerous Errors were well Reformed; The later stream or * 1.137 puddle of Traditions, in a manner drained by this Church and State. For, every Bishop at his Consecration doth solemnly promise or vow, not to propound any thing to the people as a Point of Faith, unless it be either expresly conteined in the Scripture, or may be thence deduced by necessary Inference, To bind or tie all Bishops thus solemnly unto the observance of this Rule, the wisdom of those Times had these Reasons: Not only to curb or restrain the licentious Abuse of Bishops former Authoritie, but because they knew that the people were in many Cases (concerning the service of God and other Christian duties) bound to yeeld more credence and obedience to their Bishops and Pastors then unto men not called to Sacred or Pastoral Function. It is One Thing to be∣lieve any Doctrinal Proposition as A Point of Faith necessary to salvation; A∣nother to believe it so far as we may safely adventure upon any practise or duty injoyned by superiors, That is, to believe it, not Absolutely but Conditi∣onally, and out of such belief to obey them, not absolutely but conditionally, that is, with reservation of freedom or libertie, when either the truth shall be better discovered then now it is, or greater dangers appear then for the present we do suspect. The Obedience which we give unto Superiors may be Ex Fide, of Faith, albeit the points of doctrine, or the perswasions out of which we yeeld this obedience, be not De Fide, No points of Faith or necessary to salvation.

9. But a great many well-meaning men there were, who shortly after this happy Reformation, could not content themselves to stand upon such sure Termes of Contradiction unto the Romish Church, as the first Reformers had done; but sought in this Point (which was indeed above all others to be abhorred) to be most extremly Contrary unto her.

Wherein then doth that Contradiction to the Romish Church (wherein the first Reformers of Religion did entrench themselves;) and wherein doth * 1.138 the Extream Contrarietie, whereunto others, more Rigid Reformers, if they could have effected their Projects, would have drawn this Church and Land, consist?

The Romish Church, as you heard before, did make Unwritten Traditions a Part of the Rule of Faith, as soveraign as the written Word of God, and did ob∣trude those observances, which had no other warrant then such Tradition, as altogether necessary to salvation.

The First Reformers of this Error were contented to contradict them only in this. And their Contradiction is expresly mainteined, partly in the Articles * 1.139 of Religion, partly in the Book of Consecration of Bishops. The Contradiction is This; That all things necessary to salvation are contained in Scripture; which is all one as to say, That the Scripture is the only Rule of Faith. Yet did they not for all this utterly reject All use of Tradition, or Ceremonies, as you may find expressed in the thirty fourth Article; in which, though Rites and Cere∣monies, or other customs of the Church be not injoyned in particular (as they take for granted) by God himself; yet obedience is due unto them in particular, and they which disobey or transgress them in any particular are to be punished or made Examples, lest others be emboldened to do the like. And the Reason why they would have such punished (which I would request you to observe) is, lest their impunity should minister offence to the weak bre∣thren; And a man cannot give greater offence to the weak or ignorant, then by emboldening them to disobedience, in Cases, wherein obedience is due.

But soon after these Publick Injunctions, other Private Spirits rose up, which out of desire to be Extreamly Contrary to the Romish Church, con∣cerning Traditions, did expresly contradict their Lawful Governors in that Article.

The Contrary Error into which they run (by seeking to avoid the error of the Romish Church) was, in brief, This; That no Christian man is bound to obey superiors in matters of sacred Rite or Ceremony, or in Duties of ordinary pra∣ctise, unless their Governors, or such as demand their Obedience, can shew them expresse Authority of Scripture; or can convince their understand∣ings * 1.140 that God by his Word doth enjoyn them to obey in these particu∣lars.

But thus to oppose the Romish Church by way of Contrarietie, is but to seek the overthrow of a Tyranny by the Erection of an Anarchie. For if the Flock or inferior members of the Church, owe no obedience unto their supe∣riors, but upon these Termes, then Pastors, Prelates, yea Kings, should owe the same obedience unto the meanest Tradesmen or Day-labourers, that Trades∣men or Day-labourers owne to them. For Pastors, and Prelates, even Kings themselves are bound to obey the Word of God by whomsoever it shall be manifested or made known unto them, and to obey it in every particular which it manifestly injoynes. And if obedience were not due to Pastors, Prelates and Kings in matters concerning the service of God or sacred Rites, until they can shew warrant for every particular, which they enjoyn, out of

Gods word, there were no obedience at all due unto them, but unto Gods Word only; And every man might say to them as the Emperour said to the Pope, Non Tibi sed Petro. But so, the Sacred Rule of Faith and man∣ners, should be not the Author of such Order as we believe it is; but an occasion of confusion in every Christian Estate or Congrega∣tion.

10. But this is the happiness of the English Church or Clergie, that all the Arguments which have been or can be brought by Factious or discon∣tented spirits in matters of Rites, Ceremonies, or Discipline, do draw their strength from such false or mistaken Principles, as if way were given to their growth, or exercise of their force, they could not peck the least hole in the Miter or make the least thirle in the Surpellice without working a proportiona¦ble crack or flaw in the Royal Crown; Their Authors disobedience to Lawes or Discipline Ecclesiastick would quickly induce, if opportunitie served, open rebellion against the Prerogative Royal. * 1.141

Reason and Experience had taught the Heathen States-men, That it was a matter of like sufferance or equally insufferable to live Ubi omnia Licita, et ubi nihil Licitum: In A State wherein all must be subject to the Will of One man, and in a place where every man may do what he will. A Tyran is like a Ravenous Beast, which devours all that comes within his Walk or Range; but, which, there are many wayes for a wise man to escape. But if a Tyrannie once dissolve into an Anarchie, Homo homini fit Lupus; every man becomes a Wolfe unto his neighbour; Their habitations or places of meeting become but nests of waspes or serpents.

11. Let Rome then be accounted as it was when our Forefathers de∣parted from it, and as it still remains the spiritual Babylon. Let the Pope be a Tyran more cruel and Barbarous then Nebuchadnezzar or Belshazzar; yet let us remember, that when God called his people out of Babylon, he called them unto Jerusalem, which is by interpretation the vision of peace; A citie, as the Psalmist, in the literal sense, perhaps meant, compacted: But in the mystical or Emblematical sense, a City at unity in it self. The long Du∣rance of an hard and forein yoke, had taught them subjection unto their na∣tive Governours, Zerubbabel their Prince, and Jesus their High-Priest. The hatred, contempt and scorn, which they had endured amongst barbarous Aliens, was a Cement to unite their hearts in brotherly affections. But we by misimploying our peace, and securitie of dread from the Enemy, have turned the Grace of God into wantonness, and transformed that Christian Li∣bertie which our forefathers purchased with their Ashes, into such Licenti∣ousness, * 1.142 as if we had departed out of Babylon to build a Babel in Jerusalem. How have our Printing-houses become the Cels and Arcenals of strife and contention? And our Pulpits been made Babels or Towers of Confusion? When the men which came from the East, attempted to build a Tower unto Heaven, God as you know confounded their Language, that they could not understand one another, and the enterprize was dissolved, and the en∣terprizers were dispersed over the face of the earth. This was the Lords doing and therefore it was a confusion which did not end in Contention. Though one of them did not understand another; Yet we do not read, but that every man did well understand himself. But our misery is, that every one will over-understand another when he doth not half-understand himself, or the matter whereof he writes or speaks, and so raiseth contention without an Ad∣versarie, and builds up a Babel without help; making a confusion without mixture of Language, only by pouring out his own simplicitie, ignorance

and malice, and making no conscience of taking Gods Name in vain, quoting Scripture to no other end then to countenance blasphemie, or to dazle the eyes of the unlearned, whilst he transforms the Nature and Goodness of God, into worse similitudes then the Papists or Heathen do; One while speaking against Arminians, another while unwittingly pleading for them; one Page containing a comfortable Use or Application, whereas in the next before and after it, he hath laid the Doctrinal Foundations of despaire, or more then desperate presumption. Thus to contradict themselves is so fami∣liar and natural unto them, that they cannot endure to be contradicted by any others, which in the spirit of meekness would shew them the way, how they might maintain all those Conclusions, which they so much labour for, and that without giving advantage to the Adversaries, without dissension or disagreeing from themselves.

12. These are the men that must be disclaimed, as no true members of the English Church, or at least no fit Expositors of her Tenets: Otherwise, we shall be inforced to grant that our Church participates as well of Babel or Beth-aven, as of Bethel. I have been the bolder to insist the longer upon This Point, because some of good place and Authority in the Church and Common-weale take notice, That some unlicensed and scandalous pamph∣lets, Schismatical and Seditious books, find no where better welcome or entertainment then in this Town. And wise men I hope will account it a work of charitie rather then of crueltie to take Rats-bane from children, albeit they should long after it more greedily then after any wholsom meat. Or if any be so stubborn, as not to part with this poison by gentle perswa∣sions, the only Remedie must be to exclude them from communicating with others in the food of life. For us, Dearly beloved, let us, in the bowels of Christ Jesus I beseech you, content our selves with the Reformation al∣ready established by Authority. It is no time to sally out against the Adver∣sary in single bands or scattered companies; but rather with the joynt forces of our united affections, of prayers, and endeavours; either to batter the Foundation of their Churches wals, or manfully to defend our own; keeping our selves within the bounds, whereunto authoritie hath confined us. The common Adversaries of the Truth which we professe, want no strength of wit, or weapons of Art, to work upon all advantages, which our ignorance, negligence, indiscretion, or dissension may present unto them. And this one great advantage they have of us, that we for the most part fight (as it were) every man upon his own head, without the advice or appointment of our chief Leaders and Commanders. So do not our Adversaries; they have the perfect Discipline of War; And I cannot but approve his wish, That either they had our vine, or we their fence. And it is a Rule to be observed aswell in spiritual warfare as in any others, yea most especially in it;

—Arma tenenti Omnia dat qui justa negat:

By denying that to our Adversaries whereto they have fair Title out of Gods Word, or out of Venerable Orthodoxal Antiquitie, we shall but betray the true Cause (which we maintain against them,) in main and Fundamental Points, which, if we would wisely maintein them, are most defensible. Observe I beseech you what hath been said unto you, and the God of wisdom and of peace, give you understanding in all things profitable to your Salva∣tion.

CHAP. XXXIX.

The Third Sermon upon this Text.

ROMANS. 2. 1.

Therefore, Thou art inexcusable O man, &c.

A Romish Error breeding Doubt of Salvation, charged upon its proper evident Ground; viz- Their making The Intention of A Bishop Essentially necessarie to the Consecration of A priest: And the Intention of a Priest so necessary that no Sacrament can be without it. The Error of The Contrarij Teaching a Preposterous immature Certaintie of Salvation. The Right Mean betwixt or cure of these extremities, prescribed unto us by our Reformers of Blessed memorie, contained in the Publick Acts of The Church.

1. ANother Doctrinal Point there was mainteined by the Romish Church, when our Fathers departed from it, which required Reformation. And this Point contains all the several Tenets of that Church, which did occasion or nurse Doubt of Salvation or Perplexity of Conscience in every private man so often as he should examine his Estate in Grace, his hopes or Interest in Gods mercy or promises to all.

First then, by Gods assistance, Of the General Error or that branch of it * 1.143 which especially required Reformation.

Secondly, Of the Contrary Error or Inconveniencies into which many by Curiositie of Reformation have run.

Thirdly, Of the True Mean, or Orthod oxal Doctrine which the Reformers of our Church did hold and maintain, and have delivered unto us in the Publick Acts of the Church approved and ratified by the General Consent of this Kingdom.

The Error of the Romish Church was Doubt of Salvation: with This Error, that Church hath been often charged by all the best writers of Reform∣ed Churches. But sometimes, or by some men in those Churches, not up∣on * 1.144 so Evident Ground as it might be charged. For some there be which charge this Error directly upon their Tenet concerning The Nature of Faith or Hope.

But, for their Defence, if we joyn issue with them upon those Terms, they have more to say, then they can have, if we charge this Error upon their

Doctrine concerning The Intention of the Priest in the Administration of the Sacraments, By whose hidden vertue Faith and Hope are begotten and increased. For, how much soever they may seem to magnifie The Sacra∣ments of the New Testament in respect of the Sacraments of the Law (as, that they conferre Grace upon the receivers of them Ex Opere operato, by the very Sacramental action, which the Sacraments of the Law did not,) Yet, all this being granted, no man can be more certain of his Estate in Grace, then he is of the good Intention of the Priest which administred the Sacraments. Now this Assurance or perswasion of the Priests Intention can be no sure Ground of Faith truly Christian.

2. The Sacrament of Baptism they hold to be absolutely necessary unto Salvation; and that, All such infants as die without Baptisme are excluded from the Kingdom of Heaven. And yet they hold withall, that Unlesse the Priest, when he comes to Baptize any Infant, do intend to do what the Church appoints him to do, the Baptisme is invalid or of none effect; albeit he use the Formal Words of Baptisme, and apply the Sacramental element to the body of the Infant presented by the solemn prayers of the Church, or Congregation present. Besides the solemn Pronunciation of the Words [I Baptize thee in the Name of the Father, of the Son, and of the Holy Ghost;] and the washing of the body in water, there must be Interior mentis intentio, the internal Inten∣tion of the Priests minde, must joyntly concur with the Word and Sacrament, or rather with the Holy Ghost, for producing the Invisible Grace or Gift of the Spirit which is the proper Effect of the Sacrament. So that how well soever the Parents, the Friends and neighbours assembled demean them∣selves, at or before the performance of this Sacred Act, yet every Infant brought to the Sacred Laver may be Two Wayes remedilesly prejudiced by the Priest, to the ruine of its soul or losse of salvation.

First, It may be deprived of the fruit or benefit of this Sacrament (which * 1.145 is by their Doctrine absolutely necessary to salvation) by the meer negligence or carelesnesse of the Priest, as in Case he forget in heart or mind to intend his dutie, of doing that which the Church in like Case usually doth or ap∣points to be done; whatsoever else he do or say, all is nothing, it is no Baptisme.

Secondly, The Infant may be so far prejudiced, as is said, by the malice or impietie of the Priest. As in Case he be so wickedly disposed, as secretly to subtract or withdraw his Intention by any interposed condition or Limi∣tation though not expressed, the Baptisme is invalid, or of no effect. To give you One of their own Instances or Ruled Cases. If one should come to one of their Priests and request him to baptize such a mans child, naming his Parents, and he shall thus with himself resolve. If this very child be brought unto me I intend to do to him as the Church enjoyns; but if any other be presented unto me I have no Intention to baptize him, however I use the words of Baptisme and wash him with water. The Resolution of their Doctors is, that in Case another child be brought unto the Font, and not that Individual child for which he was first spoken unto, he shall have no benefit by his Bap∣tisme.

3. For a Priest to make such secret Conditions limitations or reservations, the Romish Doctors acknowledge to be a wicked and sacrilegious part; But this is all the comfort which the Infant, presumed to be baptized, or his Pa∣rents can have, if the Priest be disposed to be thus malitious. That the In∣tention of the Priest is necessarily required, not only by way of Precept, or to the better administration of the Sacrament, but Necessitate Medii, as a meanes so

necessary that without it there can be no Sacrament at all; not their School-men or private Doctors only, but some of their General Councils have declared. For the Council of Florence makes this Intention of the Priest to be of the * 1.146 very Essence of the Sacrament: Now, Essentia non Suscipit magis & minus. If the Priests Intention be of the Essence of this Sacrament, it must be as necessary as the Intention of the holy Ghost.

And yet their later Doctors are in this point more Rigid then the ancient were, which lived not long after the Council of Florence. For Thomas of A∣quine, the great Master of the modern Jesuites, required only an habitual In∣tention, his Scholars, the Jesuites, alwayes required a virtual Intention, which is more then an habitual.

Again, whereas some of their Doctors in Ages past did think it a Probable Opinion, which might without Censure of impietie be believed, that in Case ordinary Priests were negligent or otherwise defective in the administration of the Sacraments; the High-Priest of our souls (to wit, Christ Jesus) might or would supply their defect or negligence: Zuares, a late great Doctor in that Church, censures the Author of this opinion for his zeal without discreti∣on. And Soto, another great Doctor, who was present at the Council of Trent, peremptorily denies all relief or remedy from Christ to any Infant, in Case the Priest will be so wicked, as either not to Intend to do what the Church doth appoint, or to withdraw his Intention or purpose to do him good by baptizing him. If the Priest purpose to remit his sins by Baptism, they are remitted by Christ: if he purpose not to remit them, but to retain them, they are not remitted, but retained by Christ.

4. Besides the Sacrament of Baptism, and the Sacrament of the Lords Supper, which Two, the Reformed Churches only acknowledge instituted by Christ, as generally necessary to salvation, the Romish Church presseth Three other upon all Lay-People, as necessary unto their salvation, Ex necessitate praecepti, that is, they are bound in duty to receive them, and in Case they omit them when they may have them, they forfeit their interest in Gods promises. And those are the Sacrament of Confirmation; the Sacrament of Absolution up∣on Confession; and the Sacrament of Extreme Unction. These make a plausible shew or pretence that the Romish Church hath greater store of means for sal∣vation, or for conferring Grace, then Reformed Churches have. But how well soever God by their doctrine hath provided for their Church, in granting it such a multitude of Sacraments, & such an extraordinary manner, by w^ch their supposed Sacraments confer Grace upon such as receive them: yet when all is * 1.147 done, they grant a Negative voice to the Priest in the distribution of all Sacra∣mental Grace. And such a Negative as is not usual in other Cases. For all other Governors of humane Societies, whether Ecclesiastick or Civil, have only a Negative voice, which if they do not expresly use, their silence is interpreted for a Grant, or testification of their Consent unto the business proposed. But albeit the Priest profess his Consent unto the Sacramental Act by pronoun∣cing the Sacramental words: yet if he be pleased by secret Condition, or ta∣cit Limitation to withdraw the Consent of mind or spirit from his external act or words pronounced by him; the Spirit of God shall want his influence upon the souls of such as receive the Sacrament. And as they grant a Ne∣gative unto every ordinary Priest in the distribution of Sacramental Grace unto the Laytie: So they give the like Negative unto the Bishop or Prelate in the distribution of Sacramental Grace unto their Priests. For the ordi∣nation of Priests is in their Doctrine a Sacrament of the new Law or Gospel; and of this Sacrament the Intention of the Bishop or Prelate which admini∣streth

it, is an Essential part. If the Bishop either through negligence or mali∣tiousness do not afford his secret Intention or consent, the ordination of the Priest is invalid: the words pronounced by him, or imposition of hands doth imprint no Character upon his soul, and without this character, he is no Priest.

5. And here by the way you may inform your selves, why such as are con∣tented in all points to believe as the Romish Church believeth, have their own Priests or Prelates in such esteem or estimation as no other people be∣sides have their lawful Governors. The true Reason is, not any extraordinary worth in their persons, but this strange kind of Power or Authoritie, which were it true, or where it is acknowledged to be true, might justly exact double honour, more then humane; even both parts of that honour, which the hea∣thens respectively gave unto their several gods. Some gods the heathens ho∣noured with Placatorie Sacrifices, lest being neglected, they should do them harm: Other gods, whom they conceived to be the Authors or distributers of things good and comfortable, they adored or honoured with propitiatory Sacrifices. Both kinds of sacrifices or services, one and the same Romish Priest may wrest from the people committed to his charge: The one, to wit, Placatorie Sacrifices, he may exact, and the people will be ready to perform, lest he withdraw or alienate his Intention from them or their children, whilest he administers the Sacrament unto them. For his malitious or fraudulent withdrawing of his Intention from the Sacrament, may procure them greater losse or harm then the Heathen could conceive their angry or wreakful gods could work them. The other kind of Sacrifices, to wit, Propitiatorie, the peo∣ple committed to his charge will be willing to exhibit to the Romish Priest, that he may be the more diligent, circumspect and attentive, whilest he admi∣nistreth the Sacraments, seeing upon supposal or presumption of his diligence, or Intention in this business, they hope for a greater blessing then the heathens expected from their good or favourable gods.

But to conclude this First Point: If we put all these together:

First, The Intention of the Prelate or the Bishop necessary by their doctrine for conferring the Order of the Priesthood, and for the efficacie of the Sacra∣ment of Confirmation.

Secondly, The Necessitie of the ordinarie Priests Intention in administring the Sacrament of Baptism, of the Lords Supper, and of Extreme Unction, we need not be afraid or ashamed to Charge their Doctrine in making the In∣tention of the Priest or Minister of the Sacrament to be an Essential part of the Sacrament, with nursing a perpetual distrust or doubt, not only of salvation or perseverance in Grace; but with distrust or Doubt, whether men have the ordinary Meanes for attaining unto the First or Second Grace. For of these Meanes they can be no more certain, no better assured then they are of the Priests Intention.

6. The Second Point which I undertook to shew you was, How some in Re∣formed * 1.148 Churches by seeking the Cure of this maladie (to wit, Doubt or distrust of salvation) by the Contrary, did conceive a doctrine which either nurseth a Doubt or distrust, not of salvation only, but of meanes necessarie unto it, as bad or worse then the former Doubt of the Romish Church, or else occasioneth a Pre∣sumption in many which is worse then both. The doctrine which they con∣ceived to be the fittest medicine for curing the Romish Maladie (to wit, di∣strust or Doubt of salvation) was, The Certainty or Assurance of salvation; That Fides was Fiducia: That Faith did include a certainty of salvation, which if every man could assume, none should Doubt or distrust of salvation.

Mistake me not, I pray, as if I did absolutely deny or condemn this Doctrine, which I acknowledge to be wholsome and true in its Time and Place, I only mislike the mis-placing or mis-application of this Truth. As he said, Beneficia male collocata male facta arbitror, Good offices evil bestowed, part-take more of evil * 1.149 Turns then of good deeds; So may I say, That the mis-placing of Truth is oft∣times more dangerous then a gross Error.

But how or wherein hath this Doctrinal Truth, concerning The Certaintie or Full Assurance of Faith been mis-placed by some Writers of Reformed Churches?

In this especially, That they have taught or maintained this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this Full Assurance (or Certitudo Fidei, which is somewhat more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be as Essential to the Nature of Faith, of that Faith which distinguisheth a Christian from an Infidel, or a Faithful man from a Reprobate, as the Intenti∣on of the Priest, is, by the Doctrine of the Romish Church, to the Essence or efficacie of the Sacrament. Such an Essential Propertie would they have This Certaintie of salvation to be of true Faith, that, whosoever doth truly be∣lieve must be Certain of his salvation; and whosoever is not certain of his salva∣tion, is no true Believer. And to this Point or purpose that Saying of the Apo∣stle, 2 Cor. 13. 5. hath been alleged by many; Know you not your own * 1.150 selves, how that Jesus Christ is in you except you be Reprobates?

The former Extent of this Certaintie of salvation, to All true Believers, did give the forest blow to Reformed Religion, that ever it received; a * 1.151 wound more grievous than all our Adversaries could have given it, had not her friends and lovers given them this Advantage.

Now this Negative or Exclusive Interpretation of this place of St. Paul, as if all were Reprobates or without hope, which one time or other (after meanes of salvation have been offered) cannot assure themselves of their pre∣sent estate in Grace or Salvation, hath more deeply wounded the Consciences of private men, then the consciousness of all their other mis-deeds or practises. And the Doctrine is for this reason the more to be misliked, for that it speci∣ally wounds such as are of an humble and dejected spirit, and most afraid to of∣fend God either by unbelief, or by misdeeds.

7 Both parts of my Conclusion, to wit, That This Doctrine admitteth either Doubt of salvation or Presumption, will be made clear, or cast upon you, from the Confluence of these two Errors mentioned, The One, which makes The Cer∣taintie of Salvation an Essential or reciprocal Property of Faith; The Other, which ranks all that have not this Assurance or Certaintie in the state or condition of Reprobates; which is indeed but a Branch of another usual Error (of which I must request and admonish you to beware, in whomsoever you find it) of them, Who divide all mankind without Limitation into two ranks, into sheep or goats, Reprobates. Though this be in due time and place * 1.152 most true, yet it is a truth much mis-placed, if we make this Division of all men before the hour of death, or day of Judgment.

But you expect a clear Explication of the manner how these Two Opini∣ons, nurse either a Doubt of Salvation or Presumption, which is worse then Doubt. Take it then Thus. If it were a Truth to be taught, or if it be taken as true, That whosoever doth not attain unto the Certaintie of Salvation, is none of the Elect; or, That of all mankind the one sort is irrevisibly ordained to life, the other irreversibly ordained to death. Then, All such, as have heard the Word preached, and received the Sacraments, and are not as yet assured that they are in the Estate of Grace or number of the Elect, must of necessitie doubt whether there be any possibility left for them to attain unto such an Estate;

or, whether they be not in the number of Reprobates. I know the usual Re∣ply to this Objection is, That albeit some men be irreversibly appointed to death eternal before they be made part-takers of life temporal; yet because it is unknown unto us, who they be that be thus ordained or appointed, therefore we must preach the Word and administer the Sacraments indifferently to all, whom we see willing to hear the Word or receive the Sacraments.

But all this doth no way diminish the former Doubt or distrust in most hearers; for if it still be true (as the former Doctrine supposeth) that some men, the farre greater part of men, which hear the Word preached, are irre∣versibly ordained to death, every man, which as yet apprehends not his own estate in Grace, or his Ordination to life eternal, cannot be Certain, must still doubt, whether he be or ever shall be in the number of them, which are or shall be irreversibly ordained to life. The Romish Church did never deny, but that the Priest may actually or virtually intend to do what the Church ap∣points him to do, when he administreth the Sacraments. And yet, in as much as they teach withall, That if he do not intend to do as the Church of Christ ap∣points him to do, the Sacramental Act is void, we hence justly charge their do∣ctrine with breeding or nursing continual Distrust or Doubt of Salvation. But if we withdraw or substract the Intention or purpose of God or of Christ, from concurring with the Word and Sacrament which we exhibit unto all, or from concurring with any part, or the greater part of men, we do necessari∣ly breed a greater scruple, or nurse a more dangerous Doubt of salvation in all men, as yet not effectually called, then the Romish Church doth. For Gods Intention or purpose to save men, is without all question more Essential to the Efficacie of the Word preached, or of the Sacraments administred, then the Romish Church can conceive the Intention of her Priests to be. Be∣sides all this: If their Doctrine were true, who teach, That all such men as in the issue prove Goats or Reprobates, were such from their birth, or irreversibly de∣stinated to death before they were born, God should with-hold or withdraw his Purpose or Intention of Salvation from farre more hearers of the Word and partakers of the Sacraments, then the Romish Priests usually do.

8. But, many (you will say) which hear the Word are already assured of their Estate in Grace, or of their salvation: And this Doctrine cannot occasion any doubt or distrust in them. It cannot indeed, whilst they are thus perswaded. But even this Perswasion it self, if it be immature, or con∣ceived before its time, doth secretly nurse A Presumption, which is far * 1.153 worse then Doubt or distrust of salvation: And sometimes occasions a worse kinde of distrust or Doubt, then the former doctrine of the Romish Church doth. For, suppose A man, which is to day strongly perswaded of his pre∣sent Estate in saving Grace, and certain of his salvation, should to morrow or the next day fall into some grosse or grievous sin, and continue in it or the like for many dayes together. If his former assurance remain the same it was; it is No Assurance of Faith, No true Confidence but Presumption. Or, if his former Confidence or Assurance upon consciousness of new sins fail or abate: The Former Division of All Mankinde into Goates and sheep, into Elect and Reprobates will thrust him into Despere. For the Consciousnesse of freedom from grosser sins, or of practise of good works cannot be a surer token of his Estate in Grace or salvation, then the consciousness of foul and grievous sins is of Rejection or Reprobation, if it were true that every man is at all times either in the state or condition of an Elect person or a Reprobate. For, The Rule of life and Faith is as plain and peremptory, that no Adulterer,

no murtherer, no foul or grievous offender shall enter into the Kingdom of Hea∣ven, as it is, That all such as live a godly and a sober life shall enter in∣to it.

And yet our own consciences can give a surer Testimony that we have committed grosse and greivous sins, then that they are cleansed from the guilt of former sins. Seeing the heart of man is more deceitful or more de∣ceivable in its perswasions or Judgement of its good deeds or resolutions then in its apprehension of grosser facts committed by us. And for this Rea∣son I cannot perswade my self, That any man which hath any sense or feel∣ing of True Religion or rightly understands himself in these or the like Points, can, in the consciousness of grosse and fouler sins rest perswaded that he is in the same Estate of Grace wherein he was, or in the same way to life. How∣beit, even in the consciousness of foulest sins he may and ought to have hope that he may be renewed by repentance. And yet to have such an hope were impossible unlesse he were perswaded that there is a Mean or middle Estate or condition between the estate and condition of the Elect and the Re∣probates.

9. But let us take a man that hath been long perswaded that he is and hath been in the irreversible state of salvation; and is not conscious to him∣self of any grosse or palpable sin; or at least of continuance in any such sins, since this perswasion did possesse him. Yet if he have embraced this opinion or perswasion before his soul were adorned with that golden chain of spi∣ritual vertues, which St. Peter requires, 2 Pet. 1. whether for making our election sure in it self, or for assuring it unto us; This immature or misplaced perswasion may fill his soul with the self same presumption which the abso∣lute infallibilitie of the present Romish Church doth breed or occasion in all such as beleeve it; And that is, A presumption worse then heathenish. For though an Heathen or Infidel kill men uncondemned by law, live in incest, and fall down before stocks and stones, or other dumb creatures. Yet such a man being called in question for killing men uncondemned by Law, will not justifie his Action: If his incest be detected, he will be ashamed of it; or being challenged for worshipping stocks and stones, he will not allege any sacred Authoritie for his warrant. But if you challenge a Romanist with some like practises, and tell him that he transgresseth the Law of God in those particulars as grossly as the Heathens do: his Reply will be, Though our facts be outwardly the same, yet our practises are most dislike. Our practises can∣not be against the Law of God, seeing they are warranted by the authoritie of the Church and Pope, who is the faithful Interpreter of Gods Laws, and cannot erre in matters of faith or practice authorized by him.

In the like case, if you shall oppose a man that makes himself thus certain of his salvation before his time, in this or the like manner,

Sir, you are as co∣vetous, as great an oppressor of the poor, as uncharitable, as malitious, as proud and envious, as are the Heathen; or others whom you condemn for Infidels and no good Christians;

And press him with such evident par∣ticulars in every kind, as would amate or appall an ingenuous Heathen, or other meer moral man that were conscious of the like: yet you shall find him as surely locked up in his sins, by this his immature perswasion of his own infallible estate in Grace, as the Romanist is by his Implicit Belief, or the Churches abso∣lute Infallibilitie. So long as this Perswasion lasts, that he shall certainly en∣ter into the Kingdom of Heaven, no Messenger of God shall ever perswade him, that he hath done, or continues to do those things, which whosoever con∣tinues to do shall never enter into the Kingdom of Heaven. Grosse and pal∣pable

or open sins might happily shake or break this perswasion, how stiffe so∣ever it had been before, but so will not secret or lurking sins. It rather ani∣mates or quickens those secret sins of envy, ambition, pride, or malice. And of all other fruits of this preposterous perswasion or misplaced Truth, this is the worst, that it makes men mistake their malice towards men (whose good parts or fame they envy) to be zeal towards God, or to his Truth.

10. Unless Sathan had put this Fallacie upon some men in our times, it were impossible that they could sleep upon the consciousness of such uncivil behaviour as they use; or such unjust aspersions as they cast upon all others, without respect of persons, which dissent from them in Opinions often dispu∣ted between members of the same Church without dissension. And of all the Points in Divinity this day controverted in any Church, or betwixt the members of any Church, there is no one that doth naturally better brook di∣versitie of Opinions or acurate sifting without hazard of breaking the bond of Christian peace and charitie, then the Controversie about the Certaintie of Salvation, or of Perseverance in the state of Grace. For, Christian charity would presume that every man which hath his senses exercised in these or the like Points, is desirous to be as certain of his own Salvation or estate in Grace, as with safety of conscience his own understanding or rule of reason will per∣mit him, or can make him.

Such as know their own Estate in Grace by experience or otherwise, stand bound in equity, in Christian charity, and in humanity, rather to pity then to exasperate their brethrens weakness, which have not the skill or like Experi∣ence to conclude for themselves so well as they do; or which doubt whether the doctrine in Thesi (in the General) be true or false. And yet we see by woful experience, that the Contentions about these Points have been so bitter and so uncivil, that no Papist or other Adversary shall ever be able to say more against the Certaintie of Salvation or mens Irreversible Estate in Grace, then many such as have written for it have said against themselves. For, if by the Grace which they hold impossible for men to fall from, they mean the Spi∣rit of wisdom or understanding in matters spiritual, or the Spirit of meekness, of sobrietie and Christian charitie; every man that hath any branch of the Spi∣rit of Grace implanted in him, may conclude without sin, that many which contend most earnestly for Absolute perseverance in it, either never had this Grace, or else are totally fallen from it.

11. The Third Point proposed was the Golden Mean which the Church of * 1.154 England mainteins as opposite to these Contrary Extremes; but most conso∣nant to the Evangelical Truth.

First, Our Church doth acknowledge, That Fides is Fiducia, That the very nature of that Faith which differenceth a Believer from an Infidel, or a Christian from a meer natural man, doth necessarily include a Certaintie or full * 1.155 Assurance in it. It must be without wavering, without distrust or Doubt.

The only Question is About the right or orderly placing of this Certaintie of Faith or full Assurance; Or What be the Points whereon it first must be pitch∣ed.

These (questionless) must be Points Fundamental, and such is that, That the Son of God did die for us, that he did fully pay the price of our Redemption. This, every man is firmly to beleive, otherwise he builds without a Foundati∣on. This Certainty of Faith or full assurance, you shall find continually prest upon all hearers in the Book of Homilies, and other Acts of the Church.

But how shall every private man be fully assured, that Christ did die for

him, and that he fully paid the price of his redemption?

Sure, no man can have a right or full assurance of this Particular, unless he first assuredly believe, that the Son of God did die for all men; that he hath redeem∣ed all mankind. He that firmly and constantly believes this Proposition, in some respect universal [The Son of God did die for all men] can never doubt or waver in Faith, whether he died for him, or whether he hath paid the full Price of his Redemption. He which believes the General by an Historical or Moral Faith, cannot chuse but believe the particular by the same Faith. He that believes the General by a spiritual and true Christian Faith, must believe the particular by the same Faith. If the first Proposition [Christ died for All men] be, De Fide, The Second likewise [Christ died for me] must be, De Fide, too.

But how any man should have Assurance of Faith, That Christ did die for him, or hath redeemed him, unless he be first assured by Certaintie of Faith, That Christ did die for all men: This, I confess, is a Point which I could ne∣ver be assured of, nor be satisfied in, by any that plead for Special Faith.

12. Sure I am, that the Church our Mother doth teach us to begin our Faith or Assurance from the General, Christ died for All men, he hath redeemed all mankind, And this General She grounds upon that Saying of our Savi∣our, John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. The Appli¦cation or Use of this place you may find pithily prest in the third Part of the Homily, Upon the Death and Passion of our Saviour.

To whom, saith the Author of the Homily, did he give his Son?

To the whole world, that is to say, to Adam and to all that come after him.

He was not given to Adam, nor to such as come after him, until Adam, and all that came after him were lost, until mankind were become his enemies. And this is that which sets forth The wonderful love of God unto the world, that he would give his only Son, whom he loved, for all of us which were his enemies. Scarcely for a righteous man will one die, saith the Apostle, Rom. 5. 7. yet peradventure for a good man, some would even dare to die. But God com∣mendeth his love towards us, in that while we were yet sinners he died for us.

13. But when we are taught to beleive that Christ died as well for every one of us as he died for any, we are bound to beleive, not only that he shed as much blood for every one of us, as he did for St. Peter or St. Paul; but that he shed as much blood for every one of us as he did for all men. That he paid as great a price for my redemption, as he paid for the Redemption of all mankind. It was not the Quantitie of his blood shed, but the infinite Value of each drop which he shed that did pay the price of our Redemption. Had the whole stream of his blood been much greater then it was, if it had been * 1.156 of value less then infinite, it could not have payed the price of one mans re∣demption; and of price more then infinite, his blood, what-ever quantitie had been shed, could not be for all. So that, he did as much for thee, as he did for both thee and me, as much for either of us, as he did for the whole world. His deservings of every one of us are infinite. Were this apprehension or belief of the infinite and undivided love of God in Christ toward all and every man, rightly planted in mans heart, it would bring forth the fruits of Love; he which is thus perswaded of Christs love towards him in particular, would love Christ, and would keep his Commandements, would trust in Christ, and in all temptations rely upon him.

14. To conclude all concerning The right ordering or placing of that Cer∣taintie or full assurance, which is conteined in our belief of Christs Death and Passion.

The first branch of it is, That, God by giving his only Son for us, did give us an inestimable pledge of his love to us in particular. This we must believe Cer∣titudine Fidei, by Certaintie of Faith. Upon this Foundation or Assurance of Faith, our Apostle builds another, Rom. 5. 9, 10. Much more then being now justified by his blood, we shall be saved from wrath through him. For, if when we were Enemies we are reconciled to God, by the death of his Son, much more be∣ing reconciled to God, we shall be saved by his life. And again, Chap. 8. 32. He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?

These are the Prime Seeds of true Christian Faith, and must be undoubted∣ly planted in every mans heart, before he can be a fit Hearer, much less a Dis∣puter in other Points of Divinitie, as of Election, Reprobation, &c. Whilest we labour to plough up your hearts for the fit receiving of this Seed of Faith, we must not baulk that saying of St. John, 1 Ep. 3. 3. Every man that hath this hope in him, purifieth himself as he is pure. If your perswasions of your assured Estate in Grace grow up together with this Purification of your hearts, then are they Perswasions of Faith, not Presumptions.

CHAP. XXXX.

The Fourth Sermon upon this Text.

ROMANS 2. 1.

Therefore, Thou art inexcusable, O man, whosoever thou art that Judgest, &c.

The Author, Chapt. 38. propounded Three Points. He handled The First in the 38, and 39. Chapt. The Second, viz. [How Pa∣pists and Protestants judging the Jew, condemn them∣selves;] he omitteth, having other-where spoken to that Point, and Particularly, Fol. 3342, 3688. of this Book. He proceeds here to The Third Point, viz. [How Jews, Papists, Protestants, evidently condemn themselves, vvhilst they Judge the Ido∣latrie of the Heathen.]

1. THe very worst that the Jew or Christian can object unto the Heathen, as Heathen, is the acknowledgement of many gods, or the adoring of stocks, of stones, or as Daniel enstiles them, gods of gold, of silver, brasse, iron, wood and stone. How beit even this Imagination of many gods (or the wor∣shipping of many imaginary gods) was but a Transfiguration or Transforma∣tion of the True and Only God into the similitude of those creatures, or visible substances which they represented by the images which they worshipped. This was the very height of heathenish Idolatry, as our Apostle instructs us, Rom. 1. 23. They changed the glory of the incorruptible God, that is, of the only * 1.157 God, into an Image made like to corruptible man, and to birds and four-footed beasts and creeping things. Of what things soever the images were which they did worship; they changed the glory of God into the similitude of that thing whose Image they worshipped; And by this means, as the Apostle inferres, ver. 25. they changed the truth of God into a lie, and worshipped and served the Creature more than the Creator, who is blessed for ever, So then, the Transfor∣mation of the Divine Nature into unfit similitudes, is it, which must give us the True Scale or Scantling for measuring the haynousness of that sin which we call Idolatry. He that most grosly transforms, mis-pictures, or changes the nature of the true and only God, is the most gross Idolater; be he by profession a Jew, a Turk, an Heathen, or a Christian. And it was observed, and excellently prosecuted, by a Great Prelate, a most Reverend and Learned Bishop in this Land, That the worshipping of Images, and the worshipping of Imaginati∣ons, * 1.158 so the Imaginations and the Images be alike monstrous or unfitting, come both to one Passe.

2. In the worshipping of Images the Romish Church and the Heathens do (at least for the outward Act) too well agree. And in this respect the Jew and Mahumetan, are more averse from the ancient Heathens, then the best in the Romish Church are. And if the sinceritie of Gods worship did consist in Negatives, as in not worshipping the Images of any living thing; the Ma∣humetan or Jew might have the precedency of Reformed Churches. So farre are they from worshipping Images, that they do not allow the making of Pictures, though for historical use. A Painter or Picture-maker is as execra∣ble a creature amongst them, as a professed Jew, a Turk, or Sarazen, or wor∣shipper of Idols is amongst us. Yet are the Jews and Mahumetans notorious Idolaters, in that other main Branch, or rather Essential Root of Idolatry, that is, in worshipping their own Imaginations; or in observing the Fables or Traditions of their Ancestors.

To omit then that Branch of Idolatry, which consists in the worshipping of Images, we must examine ourselves (I mean we Christians, whether Papists or Protestants) By our adherence to the Root of Idolatry, that is, the worshipping * 1.159 of Imaginations, or the Transformation of the Divine Nature into the similitude of our corrupt desires or affections. This is that which gave life and Being to the multiplicitie of imaginary gods amongst the Heathens; And the Poyson of this Idolatry may be more malignant in others then it was or is in them, for want of vent or issue.

3. We of Reformed Churches rightly censure it as a Branch of heathenish Idolatry in the Romish Church, in that they teach the people to make solemn supplication unto Saints deceased, for their Intercession or mediation with God or Christ. And under this Censure fall all their prayers which they make in this or the like form, Sancta Maria, Sancte Petre, &c. Ora pro nobis. Into this branch of Formal Idolatry they could not possibly slide, but through the other which properly consists in the Transformation or chan∣ging

of the Divine Nature into the similitude of corruptible mans corrupt affections.

Now how deeply that very Church is tainted with this Idolatry, Her own Plea for practising the former Branch, in praying unto Saints, will give evi∣dence against them. For the best warrant which her Sons can pretend unto, to mis-perswade the multitude or vulgar, is this,

That God is a Great King, the King of Kings, and Lord of Lords, and therefore good manners requires that we do not preferre our Petitions immediately unto him, but use the media∣tion or intercession of deceased Saints, which are in greater favour with him, then we wretched sinners are.

Now by this very Imagination or Conceit, they transform the glorious Majestie of the invisible God, and of his Christ, into the similitude of mor∣tal men, of men though greater in power and Majestie then other men are, yet (for the most part) not so good as they themselves are great, not so inclina∣ble to poor mens Peritions, nor so compassionate of their miseries as meaner * 1.160 men are. Or if by nature, breeding, or civil education, these great Poten∣tates of the world, be more affable or compassionate then other men are; yet are they not able to give dispatch to half the Petitions that would be present∣ed unto them, if every man might be admitted to be his own spokesman, or to have immediate access unto their presence. However to compare God or his Christ in the Audience of our prayers unto the best and wisest Kings that ever lived on earth, or to make the manner of preferring Petitions unto Potentates, as a patern for preferring prayers and supplications unto the Al∣mighty, is at the best but a Branch of Heathenism, A manifest transformation of the Divine Nature into the similitude of mortal man. And the Romanist, both by this Practise and this Plea for it, doth evidently condemn himself in that wherein he judgeth the Heathen.

4. But would to God the Romanist alone did in this Particular condemn himself in those things wherein he judgeth others, or that it were a common Error unto him, with the Mahumetan and the Jew, who though they abhorre Images more then he doth, yet they commit abominable sacrilege which is equivalent to Idolatry in transforming the nature of the true God into the si∣militude of their own Imaginations. But besides all these I am to give you notice of some in Reformed Churches (and private Warning as occasion shall serve of some Writers in this Church where we live, but no way authorized by it) which commit the same error which they so much condemn in the Romanist.

The Romanist (as you heard before) transformes or changes the nature of the incorruptible God, and of Christ himself, into the similitude of earthly Kings and Monarchs, yet not of cruel and prodigious Tyrans. But these Writers whom I mean, (as the Romanists object, and the Lutheranes prove) trans∣form * 1.161 the Majestie and glory of the immortal God into the similitude of cruel Tyrans, yea of such base and sordid Pedants (as the meanest amongst you would disdain, should have any authoritie over your children) that is, such as delight more in punishing and correcting them, then to direct or amend them in learning or manners. For so some late Writers have expresly taught, That the Almighty maker of all things doth as immediately as primarily and directly ordain some men to damnation, as he doth others unto life; that he delights as much in the exercise of punitive Justice, as he doth in the exercise of goodness, mercy, love, and bounty. That as by his determinate Decree he created some to be Elect vessels of Honour for the manifestation of his Goodness: So by the same irresisti∣ble Decree, he ordains others to be vessels of dishonour, for the manifestation of his

Justice. As if the manifestation of his Justice punitive, or vengeance (for that Justice they mean) were as necessary from Eternity as the manifestati∣on of his Mercy and Goodnesse.

5. These and the like inconsiderate Tenets, which I forbear further to prosecute or rehearse, did give, if not iust Occasion, yet colourable Pretence, and probabi∣lity unto the Lutheran Churches, for breaking off all League or Amitie with some other Reformed Churches, because, as they conceived, either they did not agree with them in the worship of the same God, or transformed Gods nature into the similitude of his Enemie, into hatred and crueltie it self. Now the best way to stop their mouthes, or to make up that Breach which the Positi∣ons of some inconsiderate men have made, would be to disclaim their Opini∣ons, as the most learned in other Reformed Churches have solemnly done. For so, that Great Light of the Heilderbergh Church, whilest it flourished, * 1.162 and he with it (for Both were in a manner extinguished together) being chalenged by two Jesuites that came to visit him, professing withall, that they would use the Lutheranes weapons to make their challenge good, For making God the Author of sin, did in the Close or issue stand upon this defence, That however this (perchance) might be Calvins Error, yet it was not Error Cal∣vinistarum, no General Error of the Calvinists, as the Jesuite objected. For, * 1.163 as for Paraeus himself, albeit he could well brook to be accounted a Calvi∣nist, that is an adherer unto, or A Maintainer of Calvines Doctrine in other Points: yet in this particular concerning Reprobation, he did rather accord with Cardinal Bellarmine (and many others in the Romish Church) then with Calvin himself. That he did not so well like of Calvines Opinion in this particular, or (at least) his manner of expressing his Opinion, there is no man of learning or understanding that wishes well either to the memory of Calvin, or to the weal of Reformed Churches, but will commend Paraeus his wis∣dom and ingenuity. But that this Good Author, should like better of Cardi∣nal Bellarmines Opinion, then of Calvines, in this Point, I for my part commend his Ingenuity more then his Judgment. For if as good a Scholar as Bellar∣mine was, would take the pains to examine his Opinion as strictly as he hath done Calvines, it would quickly appear, to be for Qualitie the very same, if not worse, however for the Extent it may seem more tolerable.

Both of them were to blame in taking upon them to determine the parti∣cular manner how God doth reprobate; And it is a matter of no Difficulty to re∣fute them both: But a greater Presumption to determine any third manner distinct from both. Only this in General, is most certain, that seeing Reprobati∣on is an Ordination unto death, no man is reprobated but for sin. But, as it is not the Carpenter or Statuary, not he that works in stone, in wood, or brass, which makes an Idol, for whilest the work is under their tooles, it is an image or sta∣tue only: He which sets it up or adores it, makes it an Idol. So this Opinion of Reprobation how harsh soever, yet whilest Calvin, Bradwardine, or perhaps St. Augustine did handle it, it was an Error only, or false Imagination. They who now would make it a Fundamental Point of Faith, or insert it in their Ca∣techismes, make it an Heresie or worse then an heresie, an idolatrous or blas∣phemous Imagination.

6. But admit all of us were free from transformation of the Divine Na∣ture; all of us Orthodoxal in matter of opinion concerning the Attributes of God or of Christ, yet all this would not free us from another branch of Ido∣latry as rife and luxuriant amongst other Christians, whether of the Romish or of Reformed Churches, as it was amongst the Heathens, or is at this day a∣mongst the Infidels: For, we may rob God of his honour no less then the

Heathens or Infidels do, without any Idol or Image, without mis-forming or mis-picturing him in his Attributes. And our Apostle at the 22. verse of this Chapter hath made the robbing or despoiling God of his honour equi∣valent to that branch of Idolatry which consists in the adoration of Idols, Thou that abhorrest Idols, dost thou commit sacrilege, or dost thou rob God of his honour. The word in the Original extends to both, to all the branches of I∣dolatry. Every one which adoreth Idols, takes that honour which is due to the only true God, and bestows it on that which is not God: Yet in so dispo∣sing it they did offer it to a Divine power as they imagined it; They did not reserve it to themselves; Though self-love or indulgence to corrupt desire was the original of this Idolatry, or alienation of Gods Worship: the Idol was their partner.

Now if any who is called a Christian, give the same indulgence to his own corrupt desires, as the Heathen did, he robs God of his honour no lesse then they.

Thus the Jews, who after their return from Babylon detained their Tithes and Offerings, were convinced by Gods Prophets, by God himself, who taught his Prophets thus to convince them, of as gross Idolatry as any Heathens had committed. For the Heathens made a conscience of spoiling their Gods, so did not Israel. That which their idolatrous Fore-fathers took from the true God, they offered unto the Queen of Heaven, unto other imaginary gods and goddesses: the later Jews spare this cost, and appropriate all unto them∣selves.

Now that Idolatry which a man commits with himself, or the Alienation of that which is due to God, unto his own corrupt desires, is of all others the * 1.164 worst, for it is alwayes mixt with pride, or irreligion, which is worse then su∣perstition.

7. To make the Proof of this Assertion a little more clear.

First, That the sacrifices or solemn services, which the Heathens performed unto their several gods, were but as so many luxuriant branches or excrescen∣ces of their own corrupt desires, or of secret references to themselves, we ga∣ther hence, That every Nation or Province did principally affect the service of that god or goddess, which in the common esteem of those ignorant times was best able to satisfie their longing desires, or to give a temporal blessing to their labours.

Though there were many which were called gods, and goddesses many: Yet unto the Inhabitants of the Isle of Sicily there was in a manner but one goddess, that was Ceres, the supposed Patronesse of Corn.

What was the reason?

The revenues of that Island or Province, did most consist in the fruitful in∣crease of Corn, and hence were that people more desirous to please, more a∣fraid to offend this imaginary goddesse, then any other Divine Powers. She in a manner had the monopolie of their Devotions.

The same Devotion and serviceable respects which the Sicilians profest to Ceres, the Baeotians (a people of Greece) performed to Bacchus, the sup∣posed Patron or Protector of Vines. Of Ceres they made as small account, as the Sicilians did of Bacchus.

What was the reason?

The cheif Commodity which their Country naturally afforded, was Wine; A good harvest did not much advance their Fortunes, nor a bad one much impair them. Their expectation was a seasonable and fruitful Vintage.

The Athenians esteemed little of either of these gods, but held Minerva in more esteem then the Sicilians did Ceres, or the Baeotians did Bacchus.

What was the reason?

Minerva was reputed the goddess of Wisdom, the nurse and foundress of those Arts and Sciences, wherein the Athenians (their territories being for Corn and Wine but barren) did most delight. And so they might excell * 1.165 others in wit, in learning and politick wisdom, they cared not much for land∣commodities.

The Ancient Gaules (a people which inhabited that Country which we now call France, with the Netherlands, and those parts of Germany which are on this side the Rheine) were as peculiarly devoted unto Mercury, as the Si∣cilians were to Ceres, the Baeotians unto Bacchus, or the Athenians unto Miner∣va or Pallas.

What was the reason?

They were greedy of that gain which ariseth from the exercise of traffique or merchandize, and Mercury in the foolish divinity of those ignorant times, was a god of cunning or of wit in bargaining; a god, that, being well plea∣sed, could teach them how to over-reach others, rather then to be over-reach∣ed by them.

The Inhabitants of Cyprus being by natural disposition, and long custom inclined unto wantonness, made choice of Venus for their Patroness.

Other Cities and Provinces, whose livelihood and maintenance did consist (as the Netherlands now do) in traffick by Sea, had Neptune in greatest reve∣rence and admiration.

8. All these instances do clearly testifie, that the worshipping of every Idol or of the imaginary power which it represented, was but an excrescence or shute of some internal immoderate desire. Now as the Schools say, Ubi unum propter aliud, ibi unum tantum; He that desires Physick for healths sake on∣ly, desires his health rather then the Physick; So it is again true, He that sacri∣ficed to Ceres for a plentiful harvest, to Bacchus for a fruitful vintage, or to Mi∣nerva or Mercury for wit, did indeed respectively sacrifice to his own desire of gain or of cunning wit, or to some one or other corrupt desire or imagina∣tion.

Covetousness (as our Apostle tels us, Col. 3. 5.) is Idolatry. And our Sa∣viour cals it the Service of Mammon, The imaginary god of riches. Whence it will by good Logick follow, that he which is most covetous, is the greatest Idolater in this kind, that is, the greatest server of Mammon, albeit he do not serve him in or by an Idol or Image. For the Idol is but an Accessary to this foul sin, the Principal is the internal corrupt imagination or desire. He that can cheat without a Broker, is never a whit the honester man then he which useth his help, but rather (as the Proverb is) a more crafty knave; or as he is a more cunning theif which can steal without an out-putter or receiver, then he which alwayes is inforced to use the help of one or other: So he that robs God of his honour (whether by positive sacrilege, or by detention of that from him which is his due) though this he do without an Image or an Idol to be his partner, is as great an Idolater as the Heathens were. For he sacrifi∣ceth that unto his own Imaginations or desires which the Heathens did unto their imaginary powers.

To come to particulars.

9. If Merchants or Tradesmen be as greedily set upon their gain as the Hea∣then Gauls were, which offered sacrifice unto Mercury, they are no less grei∣vous Idolaters then they were. If this corrupt affection be as immoderate in

Christians as it was in Heathens, it will be of like force to withdraw their hearts, as it was to withdraw the hearts of the Heathen from the only true God: of like force to sway them to as greivous transgression of the first and cheif Commandement, as the Heathens could commit any against it. For impossible it is, they should love God with all their heart, with any greater part of their heart, then the Heathens did, if their hearts be as strongly set up∣on riches and worldly commodities, as the Heathens were. And so much of our love and heart as is withdrawn and alienated from God, is a detention or robbing him of his honour, it skils not much on whom it be bestowed, so it be utterly alienated from him: The god of this world will place it where he list. But if the inordinate desire of gain do mis-sway men, by profession Christians, to use deceit in bargaining, to over-reach their Neighbors; or to work their own advantage out of their brethrens miseries or necessities, they transgresse the second great Commandement as grievously as the Heathen did, the sum whereof you know is, to love our Neighbors as our selves, to do to all as we desire to be done unto. And by the manner and measure of trans∣gressing these two great Commandements (on which the whole Law and Prophets hang) the true measure, as of Idolatry, so of all other sins, must be taken.

10. If we should take an unpartial survey of all the several sorts or condi∣tions of men throughout this Land, and of their demeanors in their several callings: What root or branch of goodness is there wherein we can be ima∣gined to overtop many Heathen Nations, unless it be in point of Faith and O∣pinion? But these we know without correspondencie in practise of good life, will be so farre from justifying us in respect of the Heathens or Infidels, that they will more deeply condemn us. Covetousness, deceit and violences were not more rife amongst private Heathens, then they are with us. If op∣portunity serve, Homo homini fit lupus, every one is as a snare or gin unto his neighbor. The Remedy which God hath appointed for this enormitie are publick Laws and Courts of Justice. And yet if the greivances, which pri∣vate men suffer from one another, were put in one scale, and the greivances, which befal them from the corruptions of Courts appointed to do them right (whether these be Civil or Ecclesiastick) were put in the contrary Scale, it would be hard to determine, whether sort of greivances would over∣poize others. And if the remedie prove worse then the disease, what hope of health? As for drunkenness, ryot and other prophaneness, these were not so rife in many Heathen Nations, as they are now in most Christian States, because for the most part more severely punished amongst them then they are with us, and yet I pray God that the sins of the Pulpit and of the Printing-house may be found much lighter then the sins of the Play-house or the Tavern, &c. when the great Moderator of Heaven and Earth shall weigh them in the Balance of his un-erring Justice. This is certain, that notorious delinquents almost in every other kind are ashamed to justifie themselves when their facts come to light; their very Consorts will not be their Advocates when they are proved against them. Whereas many popular Sermons and Treatises, albeit ful stuft with Characters of more then Heathenish pride, hatred, malice, sedition and scurrilitie pass for currant amongst the factions Consorts, as containing rare expressions of fervent zeal in Gods cause, and of sincere love to true Reli∣gion. And if the light of the body be dark, how great must the darkness of that body be?

11. In drunkenness, in gluttony, in wantonness, and other branches of li∣centiousness, some Heathen Nations in former ages haply have exceeded

us; But in this publick and farre spreading licentiousness of tongues and pens in bitter invectives against their brethren, in audacious libelling against lawful Superiors, no Age before the Art of Printing was invented could, no State or Nation since the invention of that Art hath exceeded or may compare with those times wherein, and those people with whom we live.

But admit the faults or delinquencies of our time were but equal to the de∣linquencies of the Heathen: yet as that ancient and religious Writer Salvia∣nus well observes, Though the vices of the Heathens and the Christians were but equal, yet the same vices, are more criminous and scandalous in Christians then they can be in the Heathen. If the Heathens were prophane, were co∣vetous, were dissolute, licentious or disobedient, what great matter is it? they never heard of A Redemption from this vain conversation to be purchased at so high a rate as with the pretious blood of the only Son of God: They never were called solemnly to vow integrity of life and conversation, as a service due un∣to that Lord which had redeemed them. All this we have done, and yet have left our Masters will (which we vowed to do) altogether undone, yea con∣tinue to do the will of his Enemie with as great alacrity and fidelity as the Infidels or Heathens do.

Again, the Heathens had no expectation of any gratious immortal reward for well-doing: they feared no dreadful doom or sentence after death, for the errors or mis-doings of this mortal life. But we ever since we learned the ten Commandements and our Creed, have been hedged in on the right hand and on the left, on the right hand with hopes of a most blessed everlast∣ing life, on the left hand with fear of an endless and never-dying death: and yet have transgressed these bounds, have on both hands out-rayed as licenti∣ously as the Heathens did.

Surely one special reason, why after so long, so much good preaching, there is so little practice of good life, so much licentiousness in the wayes of death, is, because we Preachers do not maintain that double hedge which Christ hath set us for keeping us in order, that is, we do not press the fear of death and hope of life everlasting, so forcibly and seasonably as we ought and might.

Now these meditations of everlasting life, and everlasting death, are the points whereunto these discussions upon this Text have been praemised. God grant you docile hearts, and me the Spirit of Grace and Understanding for rectifying your hopes and fears of your final reward in that last and dreadful Day.

CHAP. XLI.

2 CHRON. 24. 22.

The Lord look upon it, and require it.

1. THe Sayings of men in perfect health of mind, are then most pithy, and their Testifications most valid, when their bodily limbs and senses are at * 1.166 the weakest pitch. And the Admonitions or Presages of wise Governors, whether Temporal or Ecclesiastick, sink deeper into sober hearts, being uttered upon their death-beds, then if they were delivered upon the Bench or Throne. These few words amount unto an higher Point of Consideration, then these Generalities import. For, They are the last words of a great High-Priest and a great Prophet of the Lord, of a Prophet not by General Calling only, but uttered by him whilest the Spirit of Prophesie did rest upon him. They are the words of Zechariah the Son and lawful Successor to that Heroical High-Priest, Je∣hoiada; who had been the chief Protector of the Kingdom of Judah, A Foster-Father unto the present King, The Restorer of Davids Line, when it did hang but by one slender thred, unto its Antient Strength and Dig∣nity.

2. The Points most considerable in the survey of this Text are Three.

First, The Plain and Literal sense, which wholly depends upon the Histori∣cal * 1.167 Circumstances as well precedent as subsequent.

Second, The Emblematical Portendment of that prodigious fact, which did provoke this dying Priest and Prophet of the Lord to utter these words. Or which is all one, The fulfilling of his imprecation according to the Mystical sense.

Third, The discussion of such Cases of Conscience or controversed Divini∣ty as are naturally emergent out of the Mystical or Literal sense, and are useful for this present or future Ages.

To begin with the Circumstance of the time wherein they were uttered; * 1.168 That apparently was the dayes of King Joash, Heir and Successor unto Ahazi∣ah King of Judah, who was next Successor save one unto good Jehoshaphat, by lineal direct descent; but no Successor at all to him in vertue, or good∣ness, or happiness of Government For Ahaziah was Pessimi patris haud melier proles, a very wicked son of a most wicked father, and too hard to say whether he or his Father Jehoram were the worse King or more unfortunate Governour. But Joash the Orphan Son of Ahaziah hath the Testimonie of the Spirit of God, That he ruled well whilst Jehiiada the High-Priest did live, 2 King. 12. 2. And his zeal to the House of the Lord (recorded at large in this chapter, as also in the 2 Kings 12. 4.) was so great, as more could not be expected or conceived, either of Jehoshaphat, Hezekiah, or good Josiah. And thus he continued from the seventh year of his Age until the five or six and

thirtieth at the least. A competent time (a man would think) for a full and firm growth in goodness.

But amongst the Sons and Successors of David, we may observe, that some begun their Reign very well and ended ill: Others, being extream bad in their beginning, did end better then the other begun. So Manasses in the beginning and middle of his Reign, filled the City with innocent blood, and died a Penitentiary. This present King Joash begun and continued his Reign for thirty years or thereabouts in the spirit, but ended in the flesh (or rather in blood) leaving a perpetual stain upon the Throne and Race of David. This strange Apostacie or Revolt argues, that his fore-mentioned goodness and zeal unto the House of the Lord was Adventitious, and not truly rooted in his own brest. That the fair Lineaments of a pious man and noble Prince were drawn not by his own skill, but by the manuduction of Jehoiada the High-Priest; as Children oft-times make fair letters while their Tutors guide their hands, but spatter, and blot, and dash, after they be left to their own gui∣dance.

Jehoiada (saith the Text) waxed old, and was full of dayes: an hundred and thirty years old was he when he died, and they buried him in the City of David among the Kings, because he had done good in Israel, both towards God and to∣wards his House.

The solemnization of his death was a strong Argument of the respect and love which both Prince and People did bear unto him whilst he lived; and much happier might both of them have been, had they continued the same respect, unto his Son and Successor. But they buried their love unto Jehoiada and (which was worst) the zeal which he had taught unto the House of God, in his Grave. For so it followeth, verse 17, 18. Now after the death of Jehoia∣da came the Princes of Iudah and made obeysance to the King; Then the King hearkened unto them, and he left the House of the Lord God of their Fathers, and served Groves and Idols. Yet Gods love to them doth not determine with the beginning of their hate unto the House of God and to his faithful Ser∣vants. For notwithstanding that wrath came upon Iudah and Ierusalem for this their trespasse, yet he sent Prophets to them to bring them again to the Lord; and they testified against them but they would not give ear. And the Spirit of the Lord came upon (or cloathed) Zechariah the Son of Iehoiada the Priest, who stood above the people and said unto them, Thus saith God: Why transgress ye the Commandement of the Lord that ye cannot prosper? Because ye have forsaken the Lord he hath also forsaken you. And they conspired against him, and stoned him with stones at the Commandment of the King, in the Court of the House of the Lord. Thus Ioash the King remembred not the kindness which Jehoiada his father had done unto him, but slew his Son, and when he dyed he said (or, inter moriendum, dixit) The Lord look upon it, and require it.

3. But did the Lord hearken to him, or require his blood at the Kings and Princes hands which slew him?

Yes! that he did; oftner then once. For it was required of their poste∣rity: But for the present he did visit both the King and his Princes most re∣markably, by an unexpected Army of the Syrians, unto whose Idolatrous Rites they had now conformed themselves, complying too well with them, and with their neighbors the Heathen, in all sorts of wickedness.

But here the Polititian will reply, That the Syrians did upon other occasi∣ons intend to do some mischeif to the King, the Princes and People of Ju∣dah. For it was never unusual to that Nation to vex or molest Israel or Ju∣dah;

—Nunc, olim, quocun{que} dabant se tempore vires:

As often as opportunity served, as often as they could spy advantage. And to assign the Probable or meritorious Causes of such Plagues as befal any Nation by their inveterate enemies, unto the Judgment of God, for this or that sin, is not safe; specially for men not endued with the Spirit of Pro∣phecie.

In many Causes I confess it is not; yet in this particular we need not be a∣fraid to say as much as the Spirit of God or sacred authority of his Word hath taught us. (We say no more, as indeed we need not, for the point is so plainly and punctually set down by the pen-man of this Book from verse 23. to the 26. as it needs no Comment, no paraphrase or marginal conje∣cture, any of which would rather soyl then clear the meaning of the Text.) And it came to passe at the revolution of the year, that the hoast of Syria came up against him, and they came to Judah and Ierusalem and destroyed all the Princes of the people from amongst the people, and sent the spoyls of them to Da∣mascus, &c.

4. The Observations or plain Uses which these Literal Circumstances of this Story afford are many: I shall touch upon some principal ones.

As First; To admonish Kings or other supreme Magistrates to reverence and respect their Clergy; seeing Ioash did prosper so well while he followed * 1.169 the advice and counsel of the High-Priest Iehoiada: but came to this fearful and disastrous end, first by contemning the warning of Zechariah the Cheif-Priest, and afterward by shedding of the innocent blood of this great Pro∣phet of the Lord. But this will be a common place, not so proper to this time and place, wherein we live: wherein there is such happy accord between the supream Majestie and the Prelacie and Clergie of this Kingdom, as no good Patriot can desire more then the continuance of it.

Secondly, There lies open a spacious field for such as affect to expatiate in Common Places or dilate upon that Old Maxim, Laici semper sunt infensi Cle∣ricis, to tax the inveterate enmity of secular men against the Clergie. Whose violent out burstings into Prodigious Outrages, did never more clearly appear then in the wicked suggestions of the Princes of Iudah, unto infortunate King Joash, against this Godly High-Priest Zechariah for his zeal unto the House and service of the God of their Fore-fathers. But however the like prodigi∣ous cruelty had not been exemplified before this time, yet in many later ages, the Prelacie or Clergie have not come an inch short of these Lay-Princes in working and animating Kings and supream Magistrates to exercise like ty∣ranny, and oppressing cruelty, not upon Laicks only, but upon their Godly and religious Priests, or inferior Clergie.

The Histories almost of all Ages and Nations, since the death of Maurice the Emperor unto this last Generation, will be ready to testifie, whensoever they shall be heard or read, more then I have said, against the Romish Hierar∣chy, whose continual practises have been, to make Christian Kings the Execu∣tioners of their furious spleen against their own Clergie, or neighbor Princes; or to stirre up the rebellion of Lay-subjects, against all such of their Leige-Lords or Soveraigns as would not submit themselves, their Crowns and Dig∣nities, or (which is more) their Consciences unto Peters pretended Pri∣macie.

The sum of all I have to say concerning this Point, is This; As there sel∣dom

have been any very Good Kings, or extraordinary happy in their Go∣vernment (whether in the line of David, or in Christian Monarchies) with∣out advice and assistance of a Learned and Religious Clergie; so but a few have proved extremely bad without the suggestions of covetous, corrupt or ambitious Priests. So that the safest way for chief Governors is, to keep as vigilant and strong Guards upon their own brests and consciences, as they do about their bodies or palaces.

Now the special and safe guard which they can entertain for their souls and consciences is, to lay to heart the Examples of Gods dealing with former Princes, with the Kings of Judah especially, according to the esteem or reverence, or the dis-esteem which they did bear unto his Laws and Ser∣vices.

5. Another special meanes to secure even Greatest Monarches from fal∣ling into Gods wrath or revenging hand, is, not to hearken unto, not to medi∣tate too much upon, or at least not to misconstrue a Doctrine very frequent in all Ages, to wit, That Kings and supreme Magistrates are not subject to the au∣thority of any other men, nor to the coercive authoritie of humane Laws. The Doctrine, I dare not, I cannot in conscience deny, to be most true and Or∣thodoxal. And for the truth of it, I can add one Argument more then usu∣al; That Gods judgments in all Ages or Nations, have not been more fre∣quently executed by Counter-passion or Retaliation upon any sort or state of men then upon Kings, or Princes, or greatest Potentates which pollute their Crowns and Dignities with innocent blood (as King Joash did) or with other like out-crying sins. As if the most Just and Righteous Lord by in∣numerable Examples tending to this purpose would give the world to under∣stand, That none are fit to exercise Iurisdiction upon Kings or Princes besides himself; and withall, to instruct even Greatest Monarchs, that their Exemption from all Controulment of humane Laws, cannot exempt or priviledge them from the immediate judgement of his own hands, or from the contrivance of his just punishments by the hands of others as by his instruments, though his Enemies Agents.

I forbear to produce more instances of Divine Retaliation upon most So∣veraign * 1.170 Princes, besides this one in my Text, which a bundantly justifieth both parts of my last Assertion or Observation. Ioash (as you heard before, and may read when you please) did more then permit, did authorize or com∣mand the Princes of Iudah, to murther their High-Priest Zachariah in the Court of the Lords House. A prodigious liberty or licence for a King to Grant, and more furiously executed by the Princes of Iudah, his Patentees or Commissioners for this purpose. And yet the most righteous Judge of all the world, did neither animate nor authorize the Prophets, Priests, or Levites, or other cheif men in this Kingdom to be the avengers of Blood, or to execute judgement upon the King or Princes of Iudah.

This service in Divine Wisdom and Justice was delegated to the Syrians their neighbor Nation. And the Hoast, not by their own skill or contri∣vance, but by the disposition of Divine Providence, did Geometrically and ex∣actly proportion the execution of vengeance to the quality and manner of the fact. The Princes of Iudah who had murthered Zechariah in the Courts of the Temple of the Lords House, were all destroyed by the Syrian Hoast in their own Land, and the spoil of their Palaces sent unto the King of Damascus. And King Ioash (by whose authority Zechariah was stoned to death in his Pue or Pulpit) after the Syrians had grievously afflicted him, was slain in his own Palace, upon the bed of his desired or appointed rest, by the hands of

two of his own servants; yet neither of them by birth his native Subject; the one the son of an Ammonitess, the other of a Moabitess; both the illegitimate off-spring of two of the worst sort of aliens from the Common-wealth of Israel.

In all this appears the special finger of God. But though all this were done by Gods appointment; yet may we no way justifie the conspiracy of Ioash his own servants against him, though both aliens, unless we knew what speci∣all warrant they had for the execution of Gods judgments, which are alwayes most just. However, we have neither warrant nor reason to exclaim against them or their sins, so farre or so much, as by the warrant of Gods Word we might against the Princes of Iudah, for the instigating of their lawful King or Liege-Lord to practice such prodigious cruelty (as hath been exprest) upon Zechariah the Lords High-Priest; or against the disposition of the stiffe∣necked Jewish Nation in general, most perspicuous for the Crisis at that time.

6. But to exclaim against the Princes or People of that Age we need not; for their posterity hath amplified the cursed Circumstances of this most horri∣ble Fact; and charged these their fore-fathers with such a measure of iniqui∣ty as No Orator this day living, without their directions or instructions could have done. Septies in die cadit justus, The just man fals seven times a day, was an ancient and an authentick Saying, if meant at all by the Author of it, of sins and delinquences, rather then of crosses and greivances which fall upon them, or into which they fall, was never meant of Grosser sins or transgressions. But of that dayes work wherein Zechariah was slain these later Jews say: Sep∣tem transgressiones fecit Israel in illo die. I shall not over-English their meaning if I render it thus, Israel that very day committed seven deadly sins at once, that is, without interposition or intervention of any good work or thought.

First, They allege, Zechariah was their High Priest, and to kill a Priest, * 1.171 though of inferior rank, was a sin amongst all Nations, more then equivalent to the killing of a meer secular Potentate. A sin sometimes more unpardona∣ble then any sin could be committed within this Kingdom, besides the ma∣king of Allom.

Secondly, As these Jews allege, Zechariah was a Prophet; and to kill a Prophet, was the next degree of comparison in iniquity unto the laying of vi∣olent hands upon Kings and Princes, for he which forbid To touch his annoin∣ted, did also forbid to do his Prophets any harm, both are given in the same charge.

Thirdly, Zechariah was a second Magistrate among his People: and to kill a prime Magistrate is more then murther: or at least a mixture of Murther and Treason.

Fourthly, This Priest and great Magistrate (by the Testimony of their sons who murthered him) was upright and entire in the discharge of all his Offices, and a man unblemished for his life and conversa∣tion.

Fifthly, they polluted the Courts of the Lords House, within whose pre∣cincts Zechariahs bloud was shed, without such reverence to the place, as Je∣hoiada his Father upon a farre greater exigencie, for the preservation of Ioash and his Kingdom did observe. For he would not suffer Athaliah, though guilty of murther of the Royal Seed, and of high Treason against the Crown of David, to be put to death within the Courts of the Temple, but command∣ed her to be killed at the Gates of the Kings House, Chap. 23. 14.

Sixthly, As these Iewish Rabbins observe; Their fore-fathers polluted the Sabbath of the Lord, for on a Sabbath day (as it is probable, not from their testimony only, but from the Text) Zachariah was thus mur∣thered.

That which makes up the full number of seven and the measure of their unexpiable iniquity, the Sabbath wherein this unexpiable murther was com∣mitted was the Sabbath of the great Feast of Attonement.

All these transgressions or deadly sins (for every circumstance seems a transgression or principal sin, not an accessary) were committed in one day or at once.

Another circumstance these later Iews charge their fore-fathers withal, That they did not observe the Law of the * Deer or of the Hart, after they shed * 1.172 Zachariah's innocent blood; for they did not so much as cover it with dust: But this Circumstance will fall into the discussion of the Third General pro∣posed. The sins or circumstances hitherto mentioned were enough to solli∣citate the Execution of Zachariah's dying prayers or imprecations, Lord look upon it, and require it.

Another circumstance for aggravation of this sin (specially on King Io, ash his part, omitted by the later Iews) might here be added, For that this good man, this godly Priest and Prophet of the Lord, Zachariah, was by birth and bloud of nearest kindred (as we say, Cousin Germane) to Ioash, as being the Son, by lawful descent, of Iehoshabeath (daughter of Iehoram, sister to Ahaziah, and so Aunt to King Ioash) whom Iehoiada the Priest had to wife, 2 Chron. 22. 11.

7. But did these Aggravations or curious Commentaries of later Jews, upon this and the like sins of their fore-fathers any way help to prevent the like diseases in such as made them? Rather their Exclamations against them and Rigid Reformation of them, and their affected Zeal unto the Prophets whom their Fathers had murthered did cast them into farre worse diseases of pride and hypocrisie; whose symptomes were fury, madness and splenctical pas∣sions, which in the issue brought out more prodigious murther, as will better appear in the Second General proposed, which was, The Emblematical por∣tendment of this cruel and prodigious Fact against Zechariah, or the accom∣plishment of his imprecations according to the mystical sense.

For proof of our last Assertion or Conclusion of the Literal sense, no bet∣ter Authority can be alleged or desired, then the authority of our Saviour Christ. No better Commentaries can be made, upon the mystical sense of the former History, then he who was the Wisdom of God made upon it, Matth. 23. verse 29. Wo to you Scribes and Pharisees, hypocrites (so he had indicted them seven or eight times in this Chapter, before; But the height or rather the depth of their hellish hypocrisie was reserved unto this verse; and the original thus expresseth it:) Because ye build the tombs of the Prophets and gar∣nish the sepulchers of the righteous; and say, If we had been in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets, wherefore ye be witnesses unto your selves, that ye are the children of them which killed the Prophets.

What if they were so? What will follow? Must the children be punish∣ed for their fathers sins, or for the acknowledgment of them?

Surely no! if they had repented of them. But to garnish the Sepul∣chers of the Prophets, or the righteous men, whom their Fathers had killed, was no good Argument of their true Repentance. So farre was this counterfeit Zeal unto the memory of deceased Prophets, from washing away the guilt of

blood wherewith their fore-fathers had polluted the Land, that it rather be∣came the nutriment of hatred and of murtherous designs, against the King of Prophets, and Lord of life. And to this effect the words of the Evangelist St. Luke, chap. 11. ver. 48. would amount, were they rightly scann'd and fully express'd. Truly ye bear witness and allow the deeds of your fathers, for they killed them (to wit, the Prophets and righteous) and ye build their sepulchres. In building the Sepulchres and acknowledging their fathers sins which killed the Prophets, they did bear Authentick Witness, that they were their sons; And in not bringing forth better fruits of Repentance then the beautifying of their Graves, they did bear witness against themselves, that they were but as Graves (as our Saviour saith in the 44. verse) which appear not (or do not outwardly shew what is contained in them) and the men that walk over them are not aware of them.

8. That the Scribes and Pharisees (who were respectively Priests and Lawyers) did more then witness, that they were the sons of them which killed the Prophets; that they did, though not expresly, yet implicitely, more then allow their Fathers deeds, and were at this instant bent to accomplish them, is apparent, from our Saviours fore-warnings or threatnings against them, Matt. 23. 32, 33. Fill ye up then the measure of your fathers, ye generation of vipers! how can ye escape the damnation of hell, or the judicature unto Gehennah? That the Scribes and Pharisees, and the People misled by them, were now prone to make up the full measure of their Fathers sins, is apparent from Matth. 23. 34, and 35. Wherefore behold I send unto you Prophets, and Wisemen, and Scribes, and some of them ye shall (or will) kill. & crucifie, and some of them ye shall scourge in your Synagogues, and persecute them from City to City. That upon you may come all the righteous blood, that was sheed upon the earth, from the blood of the righteous * 1.173 Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar. Verse 36. Verily I say unto you, all these things shall come upon this Generation. Or, as it is in St. Lukes Narration of our Saviours Comment upon this Story, taken by himself or by others who heard him, in the very same words wherein he uttered it: Therefore also, saith the Wisdom of God; I will send them Prophets and Apostles, & some of them they shall (or will) slay & persecute, That the blood of all the Prophets which was shed from the foundation of the world may be required of this Generation: from the blood of Abel unto the blood of Zacharias which perished between the Altar and the Temple. Verily I say unto you it shall be required of this Generation. This vehement reiterated Asseveration literally and punctually referrs unto the words of my Text. The Implication or Importance is as much as if he had said:

Ye Scribes and Pharisees may call to mind that when your Fore-fathers (whose murther∣ous acts ye acknowledge) did slay Zacharias the High-Priest, he expired with these words in his mouth: Lord look upon it, and require it.

His innocent blood was then in part required upon King Ioash, upon the Princes of Judah, and other chief offenders; But shall now again be required in full and exact measure of this present Generation, more murtherous and bloody then their idolatrous fore-fathers at any time were.

9. What shall we say then, That this last Generation was guilty of the murther of Zachariah, or to be plagued for their fathers sins in murthering him? This Point will come to be discussed in the Third General.

And however that may be determined; This Case is clear: that, These later Iews did make up the full measure of their fore-fathers iniquity, in killing Gods Prophets; especially in murthering Zechariah, who was the most illu∣strious Type of Christ the Son of God, in the Manner of his death, and for the

Occasions which these several Generations took respectively to murther them both.

The special Occasion which their fore-fathers took to kill Zachariah the Son of Iehoiada or Barachias (for he bore both names, though both in effect the same, or one equivalent to the other) was, because he taxed them for their idolatry, and laboured to bring them again to the worship of the true God.

The only quarel which the malice of the later Jews could pick against our Lord and Saviour, was, because he taxed their hellish Hypocrisies, which their too Curious Reformation of their fore-fathers Idolatry had bred: And taught them how to worship God in spirit and truth, not in Ceremonies or meer bodily observance.

Neither Generation were so blind as to persecute men whom they did ac∣knowledge to be immediately sent from God. Yet were both furiously prone to persecute such as indeed were sent from God, for pretending or promulging their Commission from God, or taking the names of Prophets upon them, so often as their doctrine did crosse their practises or violent passions.

This later Generation of Scribes and Pharisees (after they had failed in their Proofs of any Capital matter of Fact or point of doctrine delivered by Christ) condemned him for answering affirmatively to this Question pro∣posed. Tell us, art thou the Son of God? or, as St. Mark more punctually ex∣presseth it, Art thou the Christ the Son of the Blessed? Mark 14. 61. Zechariah (as was now said) was Christs true Picture for Quality, for Office, and for the Relation of Names and kindred. For Zechariah was a Prophet and a Priest the Son of Iehoida, which signifieth as much as The knowledge of God; or, as our Saviour expresseth the Reality answering to his name, The son of Bara∣chias, that is, The blessed of God. And our Saviour was The Son of the only wise God, the wisdom of God, and The blessed of God, the very God of blessing, being the Great Prophet of God and high-Priest of our souls.

Lastly, the Princes of Iudah having by glozing flattery perswaded their King to authorize their projects against Zechariah the High-Priest and Pro∣phet of the Lord, put them in execution upon the solemn Feast of Attonement or expiation.

The Scribes and Pharisees equal or Superior to these Lay-Princes in cruel∣ty, importuned Pilate by pretended observance and loyal obedience to the Roman Caesar, to sacrifice The Son of the Blessed (whom they had unjustly con∣demned) unto their malice at that solemn Feast, which was prefigured by the Feast of Expiation, the Feast instituted in the memory of their deliverance out of Egypt.

CHAP. XLII.

MATTH. 23. verse 34, 35, 36, &c.

Wherefore, behold I send unto you Prophets, and Wise men, and Scribes, and some of them ye shall (or will) kill and crucifie, and some of them shall (or will) ye scourge in your Synagogues, and persecute them from City to City.

That upon you may come (or, by which means will come upon you) all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar.

Verily I say unto you, all these things shall come upon this Generation.

2 Chron. 24. 22.

The Lord look upon it, and require it.

Luke 11. 51.

Verily I say unto you, it shall be required of this Generation.

THese words (—) were uttered by our blessed Lord and Saviour against the Scribes and Pharisees, with their Associates in Blood, a little before the Feast of the Passover; Whether that Last Passover; wherein this Lamb of God prefigured by that Solemn Feast (as also by the Death of Abel and his Sacrifice) was offered upon the Cross, is or may be a Question amongst the learned, not at this time to be disputed; But rather (if occasion serve) in the explication of the last verse; Verily I say unto you, ye shall not see me henceforth, till that ye say, Blessed is he that cometh in the name of the Lord.

For gathering the true and full Connexion of this Passage with the former Relations, it shall suffice to observe; that as our Saviour never spared the Scribes and Pharisees: So at this time above others he reproves them most fully and sharply. The Matter of this Reproof, was their avarice and hypo∣crisie: The End, partly to prevent the like desire of vain-glory, with other Enormities in his Disciples; Partly to cure (if it were possible) the Scribes, and Pharisees of their hereditary disease. Hence, whereas they most affected Complemental Greetings in publick places, or glorious Titles of Rabbies: Our Saviour to allay this humour, for respectful Salutations presents them Woes; in∣stead of glorious Titles he instyles them Hypocrites: For striking at seven se∣veral Branches of their Hypocrisie, he seven times in this Chapter begins his speech in this style; Wo unto you Scribes and Pharisees, Hypocrites.

2. The principal and most deadly Branch of this bitter Root, was, Their garnishing the Sepulchers of the Righteous, and building the Tombs of the Pro∣phets. In which notwithstanding they did not so mightily deceive others, as their own souls; yet by a Fallacie very familiar, and apt to insinuate it self in∣to all our thoughts. For, who is he amongst us, but will take his love and good

respect to Good men, whether alive, or lately dead, as a sure Testimony of his own goodness or integrity? especially in respect of theirs, that either have persecuted them living, or defamed them after death? Howbeit this kind of Testimony, generally admitted for currant, would make way to bring Pha∣risaical Hypocrisie into Credit with our souls. Many we have known, either in hope of filling, or fear of emptying their purses, pinch their bellies: But as none can be so miserable, as not to desire to fare well rather then ill, so he might have good chear as good cheap as bad: So, hardly can any be so wick∣ed, as not to like better of Godliness or vertue in others, then of vice, so the one be no more prejudicial or offensive to him, then the other. Now the Fame or memory of godly men long ago deceased, or farre absent, cannot ex∣asperate the wicked, or malitious, nor whet their pride to Envy. For Envie (though a most unneighborly quality) is alwayes conceived from neighbor∣hood, or vicinitie. Contrariwise the righteous, that live amongst the wicked, are (as the wise man speaks) a Reproach unto them, because their works are * 1.174 good, and the others evil. This different esteem of vertue present and absent, the Heathens rightly had observed. Virtutem incolumem odimus; sublatam ex oculis quaerimus invidi. For as Bats and Owls joy in the Suns light after it is gone down, though it offend their eyes, whilest it shines in full strength and comforts all other creatures indued with perfect sight; So can the sons of darkness endure the sons of light after their departure out of this world, albe∣it a perpetual eye-sore unto them living in the same Age, or society. Upon this humor did Sathan (that great Politician) work; putting such a Gull upon these Scribes and Pharisees, as Domitian the Emperor did upon his Sub∣jects. For as this Tyrant, when he purposed any cruelty, or murther, would alwayes make speeches in Commendation of mercie, or clemencie, to prevent suspicion: So the old Serpent having made choice of these Scribes and Pha∣risees, as fittest instruments to wreak his spight upon our Saviour; first sets them a work to build the Tombs of the Prophets, and garnish the sepulchers of the righteous, whom their fathers had slain, least they should suspect themselves of any like intent against that Just one, of whom they proved the betrayers and mur∣therers. Time had so fully detected their fathers sins, that it was bootless for them to attempt their concealment. The safest, and most plausible course to appeace their consciences, was freely to protest against them; for they said, If we had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets.

And is it credible, that men so ingenuous, as thus to confess their fore-elders shame, and ready as farre as was possible, to make the dead Prophets amends for wrong done to them by their ancestors many hundred years ago, should attempt any cruelty against the Prince of Prophets, whom Moses their Ma∣ster had so strictly commanded them to obey?

No; the world must rather believe Christ was not that Great Prophet, but a Seducer, because so much hated of these great Rabbies, which so ho∣noured the memory of true Prophets, whom their fathers persecuted. With such vain shews do these blind guides deceive the simple, being bewitched themselves by Sathan with groundless perswasions of their own sincerity, and * 1.175 devotion towards God, and his Messengers.

To think this hypocritical Crue should wittingly and purposely use these devices, as politick Sophismes to colour their bad intentions, were to make us think better of our selves, then we deserve, by thinking worse of them, then our Saviour meant in that censure: They do all their works to be seen of men. This (according to the like phrase most frequent in Scripture) doth argue

the praise of men to be the Issue of their works, but not the End they purposely aimed or intended, For, their hypocrisie supposed a mis-guided zeal or aber∣ration from the mark they sought to hit, caused from their immoderate de∣sire of honour and applause, which did so intoxicate and over-rule their minds, and like leaven diffuse it self through out all their actions, that even the best works, they did, could be pleasant only unto men, not unto God, which trieth the heart, and looks as well, that our Intention be sound and entire, as that we intend that which is good, because commanded by him. To honour the memory of Holy men was a good work, but ill done by them, because it pro∣ceeded not from a contrite and penitent heart. To stint the Crie of so much righteous blood, as had been shed by their Ancestors, what could it (alass) a∣vail to deck the places where their bodies lay buried? That God was grei∣vously offended, they could not doubt; and to think he should be pacified by such sacrifices, was to imagine him to be like sinful men, which can wink at publick offences for some bribe given to their servants, or some toyes be∣stowed upon their children. Thus to acknowledge their fore-fathers cruel∣tie, and not to be more touched with sorrow for it, was to give Evidence a∣gainst themselves, as our Saviour in the 31. verse inferres; So then ye be wit∣nesses unto your selves, that ye are the children of them which killed the Prophets. Or as St. Luke relates the same passage; Wo be to you, for ye build the Sepulchres of the Prophets, and your fathers killed them. Truly ye bear witness and allow the deeds of your fathers, for they killed them, and ye build their sepulchres. For, not to amend that in our selves, which we reprove in others, but rather to as∣sume liberty to our souls, as if we were acquited by such reproofs or correcti∣ons of their mis-deeds, is in deed to allow, what in word we disclaim. Had these Scribes and Pharisees never taken notice of their fathers sins, they could have had no occasion to conceit their own holiness so highly; but now by comparing their own kindness to dead Prophets bones, with their fathers cru∣elties against their living persons, they seem in comparison like Saints, hence emboldened to trespass more desperately against the Holy One of God. In this respect our Saviour in the words immediately going before the Text, not content with this ordinary Title of Hypocrites, or blind Guides, cals them Ser∣pents, and a generation of Vipers.

As if he had said, Ye are children or seed of the old Serpent, the Divle, which was a murderer from the begin∣ning, and now ye are ready to take his part against the promised Womans seed:

And whereas they thought themselves of all men most free from stain of the Prophets blood, whose tombs they garnished, our Saviour in my Text layes that especially to their Charge, indicting them of all the murther com∣mitted from the beginning of the world, until that present time, or at least till Zechariahs death.

3. The Indictment we must believe to be most true and just, because fra∣med by Truth it self: But what the true meaning of it should be, is not ex∣pressed by any Interpreter we have hitherto met with. Such as a man in reason would soonest expect best satisfaction from (for the most part) pass it over in silence: Others (like young Conjurers, which raise spirits they cannot lay) cast such doubts, as they are not able to assoil. For acquaint∣ing you with as much, as my reading or Observation (upon late desires to sa∣tisfie my self in a point so difficult and useful) have attained unto, give me leave to reflect upon 2 Chron. 24. 22, and to look fore-right also into the words of St. Luke, chapt. 11. verse 51. [Verily I say unto you, it shall be re∣quired of this Generation.] Which few words include the greatest measure of righteous blood most unrighteously shed that ever was laid to any People or Nations

Charge. And yet laid to the charge of the Jewish Nation not indefinitely ta∣ken or according to several successions or generations, but to the present Gene∣ration of this People: and so laid by One that could not erre either in giving of the Charge, or in point of Judicature upon any matter within the Charge. For the Charge is laid by the Wisdom of God, by the supreme Judge of quick and dead, as you may see from the forty ninth verse. Therefore also, saith the wis∣dom of God, I will send them Prophets and Apostles, and some of them they shall (or will) slay and persecute, that the righteous blood of all the Prophets which was shed from the foundation of the world may be required of this Generation, from the blood of Abel unto the blood of Zechariah which perished between the Altar and the Temple. Verily I say unto you, it shall be required of this Gene∣ration.

The same Charge (though with some variation of words, yet with full Aequivalencie of sense) we have in my Text, Wherefore behold I send unto you Prophets, and Wise men, and Scribes, &c.

But however the Charge and the Emphatical Ingemination for laying this Charge upon this Generation of Serpents in both Evangelists be for equiva∣lency of sense the very same. Yet St. Luke (as I take it) reherseth the Charge in the self-same words wherein our Saviour uttered it, It shall be required of this Generation. And in thus saying he declared himself to be Vates tam pre∣teritorum quam futurorum, better knowing the true meaning or importance of Zecharias his Imprecation or Prophecy, and the time wherein it was to be ful∣filled then Zecharias himself (although both an High-Priest and a Prophet) did, when he uttered it. The Imprecation or Prophecie of that Zechari∣as unto whom (as I suppose) the words recited out of St. Matthew and St. Luke have a peculiar Reference, are recorded the 2 Chron. 24. 22. And when he died (or as the Original hath it, when he was a dying, or in the very moment of death) he said: The Lord look upon it, and require it.

The Exposition of which words, First according to the Literal or Gram∣matical * 1.176 Sense, with the Historical Circumstances precedent and subse∣quent.

And Secondly, according to the Mystical Sense, or the Emblematical Por∣tendment of that Prodigious Fact, which provoked that Godly High-Priest and Prophet to utter the fore-cited Imprecation [Lord look upon it, and require it:] hath been the Subject of my meditations of late delivered in A less and * 1.177 yet a greater Audience.

The Third General (then proposed, but left untouched) comes now to be handled in this learned Auditory upon another Text.

And that was, The Discussion of such Questions or Cases of Conscience as were emergent, whether out of the Literal or Mystical Sense of Zacharias the son of Jehoiada his dying words; especially of such as be useful either for this pre∣sent or future Times.

4. And of such Questions the first is, Who this Zachariah in St. Matthew and St. Luke is: Whether it be He that was slain (as is told) 2 Chron. 24. 22. or some other of that name?

The Second, (supposing, the same Zecharias to be meant in all three places;) Why the Wisdom of God after he had laid the blood of all the righte∣ous men and Prophets whom their fore-fathers had slain; or haply whom they in∣tended to slay, should instance in Zachariah the son of Jehoiada or of Barachiah, as the last man whose blood was to be required.

The Third; Whether the blood of Zecharias, or other Prophets or righteous men slain by their fore-fathers, or the blood of the Son of God himself, or of his Apostles, of whom this present Generation were the murtherers, was in strict, and * 1.178 Logical Construction of these words, required of this present Generation? Or in other Terms, thus; Whether the murther of Our Saviour, or of his Apostles, plotted or practised by this present Generation, or rather the cruelties practi∣sed by their Fore-fathers upon the Prophets and other righteous men, were the true and Positive Cause of all those unparalleld Plagues and Calamities which befel the Jewish Nation within forty or more years after our Saviours death: of the desolation of Jewry, and the Jews utter extirpation thence by Titus and Adrian.

The Fourth, In what Cases, or how farre, the posterity or successors of any people or nation are liable to the punishment of their Ancestors sins; or what man∣ner of repentance is required for the known and grosse sinnes of their Fa∣thers?

The Fifth; VVhether it were lawful for any of Christs Apostles (or other of his followers at this day) upon the like provocations as Zacharias had, to curse their persecutors in such manner as he did his, upon their death-beds, or when they are a dying.

The Sixth (which might as well have been the First) is; VVith what Intent, or to what End, The Wisdom of God did send Prophets, Apostles and VVise men unto this present Generation, or their fore-fathers: As whether to re∣scue them from the Plagues denounced against them by Zachariah and other Pro∣phets; or to bring their Righteous Blood upon them.

5. To the first Question, VVho this Zacharias was. Some have questioned whether He was Zechariah Coaeval to Isaiah, and witness of his Espousal, * 1.179 Isai. 8.

Others there be of opinion, this Zachariah here meant should be Zacha∣riah the Prophet, whose Prophesie is extant in the Sacred Volume, the last in order but one, as he was one of the last in time, and prophecied about this peoples return from Babylon. And it is true indeed, that this Prophet was the Son of Barachiah, as appears from the very first words of his Prophecie. But this opinion is obnoxious to the same exceptions the former is: viz. it is neither warranted by Scriptures, nor by any good Writer. Neither is it credible, that the Jews then living would kill the Prophet of the Lord imme∣diately after their deliverance from captivity; At least, the Reverence to the Temple then scarce finished, would have made them abstain from shedding his blood within the walls of it near the Altar.

Others there be amongst the Ancients (but few later Writers of better note) which think this Zacharias should be John Baptists Father; what rea∣son they should have so to think I cannot conjecture, save only Our Saviours words in the 35. verse [VVhom ye slew between the Temple and the Altar▪] This in ordinary speech may seem to implie, that this just man had been kil∣led by this people now living, not by their Fathers; For so our Saviour hap∣ply had said, Whom your Fathers slew, not Whom YE slew. But it is a Rule in Divinity, to gather our Saviours and his Apostles meaning by the usual Phrase of Scriptures, not by our common manner of speech. Now it is usual to the Prophets and Sacred Writers to lay the fathers sins unto the childrens charge if they continue in the like, or repent not for them. And if this peo∣ple now living must be plagued for the ancient Prophets blood; no questi∣on, but they were guilty of it, and may be said to have slain them, in the same sense, they are endicted as guilty of it.

That our Saviour should not mean John Baptists Father, is more then pro∣bable, for these reasons.

First, His death is not mentioned in the New Testament; nor in any Good Ecclesiastical Writer.

Secondly, Because it no way benefits the Authors of this Opinion, but ra∣ther increaseth the difficultie.

For if he were slain by Herod the Great, who was a Philistine by Parentage, why should not John Baptist's death be laid to their charge being slain by Herods Son? Nay, why not our Saviours or his Apostles, whom he fore-tels they would shortly kill, and persecute?

This plainly argues, that the reason, why he names this Zacharias, was not * 1.180 his slaughter. And besides this reason there is none, why we should think this Zacharias was John Baptist's Father. As for the Apocriphal Stories or Traditions, which are pretended for this guesse, or groundless conjecture, we have just cause to suspect, that it rather brought forth them, then that they should first deliver it.

Not to trouble your patience with any more Reasons for refuting those Opinions; it is agreed upon by most late Writers I have read, Papists, or Pro∣testants, and by St. Hierom the best in this kind of all the Ancient, that this Za∣chariah, here spoken of, was the son of Jehoiada the Priest, whose death we have set down 2, Chron. 24. verse 21. And they conspired against him, and stoned him with stones at the Commandement of the King, in the Court of the House of the Lord. In what Court it is not specified, but it is most probable from the circumstance of the Text, that it was in the Court, where the Priests offered sacrifices, or in the place, where he instructed or blessed the people; for it is evident that Zechariah was slain in his Pue or publick seat appointed for instructing the People.

And hereunto the ancient Jews in their Traditions accord. This is that our Saviour saith in my Text, that he was slain between the Temple and the Al∣tar. By the Temple we are to understand the outward Courts, or Iles, or as * 1.181 we distinguish betwixt the Church and the Chancel, the body of the Temple comprehending Atrium Israelis & mulierum, the Courts, wherein the Con∣gregation of men and women stood; By the place between these and the Altar, the Court where the Priests taught, or celebrated their service. And so it is said, verse 20. That Zachariah should stand above the people, when he de∣livered that message unto them, for which they stoned him to death.

Why this Zachariah should be called the son of Barachiah, divers Exposi∣tors bring divers reasons, all probable in themselves, and each agreeable with other. Some think his father (as was not unusual amongst the Jews) had two names, or a name and a sur-name, Jehoiada and Barachiah. Others think, that our Saviour did not so much respect the usual Name, whereby the Pro∣phets father was called, as his Conditions, or vertues unto which the name of * 1.182 Barachiah did as well, or better agree, then Jehoiada, although the one of these cannot much disagree in sense from the other, for the one signifies The knowledge of the Lord, the other, to wit Barachiah, The blessing of the Lord, or Man blessed of the Lord. Well might both names befit that Famous High-Priest, famous both for his wisdom and piety, every way blessed of God, and a great blessing to this people: For as it is said 2 Chronicles, chap. 24. verse 16. He had done good in Israel, both towards God, and towards his house, In which respect he was buried in the City of David amongst their Kings. Ad∣mitting then Jehoiada either usually had, or were for the reasons intimated ca∣pable of these two Names, it is not without a special Reason, perhaps a My∣stery,

that our Saviour in this place should call Zachariah rather the son of Barachiah, then of Jehoiada,

For the more blessed his Father was of God, the greater blessing he had been to Israel; the more accursed was this * 1.183 ungratious people in killing his vertuous and religious son in the House of the Lord, for disswading them from Idolatry:

And the more fully did they prefigure the sin of this wicked generation their children, which for the like cause did now go about to kill the Son of God Christ Jesus Blessed for ever. For hereafter they were to acknowledge Him to be the True Barachiah, as it is intimated in the last verse of this chapter: Blessed is he that cometh in the Name of the Lord.

Thus much of the first Point [Who this Zachariah was] gives some light unto the Second.

6. And the Second Question, [Why our Saviour should make such spe∣cial instance in, or peculiar mention of the Blood of Zachariah] is the least dif∣ficult of all the rest; and yet a Question not so easily answered, as the learned * 1.184 Spanish Iesuite Maldonate in his Comments upon this place would perswade us. His best Answer to this Question solemnly proposed by him, is This.

Christs purpose was only to instance in those Prophets, whose slaughter was expresly testified in the Bible, least the Scribes and Pharisees might deny them to have been slain by their fore-fathers: Now of Prophets, whose deaths are mentioned in Scripture, Zacharias the son of Jehoiada was the last.

We have just occasion to suspect his conjecture (were it true) to be impertinent because the Reason whereby he seeks to confirm it, is evidently untrue. See∣ing Zacharias the son of Jehoiada was not the last of all the Prophets, whose bloody deaths are recorded in Scripture. For in the 26. chap. of Ieremie, There is express mention of one Uriah the son of Shemaiah of Kiriath-jearim, who for prophesying against Hicrusalem was put to death (240. years after Zechariah by Jehoiachim King of Judah, and by his Council of State and of Warre, and was fetcht back from Egypt, whither he had fled for refuge, by Elnathan the son of Achbor a great Counsellor of State, and other Commissi∣oners for this purpose, unto Iehoiachim▪ who slew him with the sword, and cast his dead body into the graves of the common people. And this Prophets blood, and other indignities done unto him and to his Calling after his death, were Required of that Present Generation, of the King especially: For, as Ieremie, perhaps taking his hint from this Bloody Fact, had foretold, so it came to pass; that Iehoiachim was cast out of Ierusalem, not into the Graves of the Common people, but into the Open Fields, for he had no other burial then the Burial of the Ass, or other like contemptible creature.

But however the blood (perhaps) of this Prophet amongst many others, was to be further Required of this Present Generation; Yet Zacharias was * 1.185 the Last, and I think the First of all the Prophets which at the moment of his death did beseech God to Require his blood and to revenge his death. And this (I take) is the true Reason, why Our Saviour after he had indicted the Jews of the blood of all the Prophets and righteous men shed from the foun∣dation of the world, should instance only in Abel the son of Adam, and Zacha∣rias the son of Iehoiada or Barachiah. Christs Instance in Abel literally and punctually referres to that Dialogue betwixt God and Cain: Gen. 4. 10. The Lord said unto Cain, where is Abel thy Brother? And he said, I know not: Am my brothers keeper? And he said, what hast thou done? The voyce of thy bro∣thers blood cryeth to me from the ground, and now art thou cursed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand.

But did the voyce of Zacharias his blood cry in like manner unto the Lord after his death, or sollicit the like Curse or vengeance upon them which shed it or their posteritie as Abels did? yes, besides the fore-mentioned Imprecation, Lord look upon it, and Require it, which was uttered by him, after a great part of his blood and Spirits were spent, his blood spake as bad things, as that of Abels; For so the Iewish Rabbins (besides that Cluster of seven deadly sins, committed by their fore-fathers at once in the murther of Zacha∣rias) * 1.186 mention another Circumstance subsequent, not recorded in Scripture; or not so plainly, as a Christian Reader without their Comment or Tradition would take notice of it; which in my Opinion doth better illustrate that pas∣sage of Scripture whereon they ground or seek to countenance it, then any Christian Commentator hath done,

Our Fathers (say they) in shedding Zacharias's blood, did not observe the Law of the blood of the Deer or Hart:

For so it was commanded, Levit. 17. 13. Whatsoever man there be of the children of Israel, or of the strangers that so journ among you, which hunteth and catcheth any beast or fowl that may be eaten, he shall even pour out the blood thereof and cover it with dust. But Zacharias blood (though shed in the Tem∣ple) was not so covered, it was apparent. To this purpose they allege that of the Prophet Ezekiel, chap: 24. 6. Wo unto the bloody City, Her blood is in the middest of her, she set it upon the top of a rock, she poured it not upon the ground to cover it with dust: that it might cause fury to come up to take ven∣geance.

No question but the Prophets entire purpose was to indict Jerusalem (as our Saviour doth in my Text) of all the Innocent blood that had been shed before his time within her Territories, and withall to note her Impudence in committing such foul sins so openly, without care to cover the conspicuous marks of her own shame. Yet this no way argues that the Prophets did not point out some Memorable and Prodigious Fact, which might serve as an * 1.187 Emblem of her shameless carelessness in all the rest. Such Allusions to parti∣culars sufficiently known in their own times are very usual in the Prophets: This is the special Reason why their Writings in General are so obscure to us, why some of their Metaphors seem harsh or farre fetcht, because in truth their speeches in these Cases are not meerly Metaphorical, but include Historical References to some famous Accidents present or fresh in memory. From the same Cause, all antient Satyrists, or such as tax the capital vices of their own times, are hardly understood by later Ages, without the Comments of such as lived with them or not long after them: as our Posterity within few years will hardly understand some passages in the Fairie Queen, or in Mother Hub∣bards, or other Tales in Chaucer, better known at this day to old Courtiers then to young Students.

It may be these murtherers sayd of Zachariah, as their posteritie said of our Saviour: His blood be on us, and on our Children. It is not likely they would be careful to cover it with dust, or wipe the stain of it (whilest fresh) out of the wals or stones of the Temple, because they had solemnly forsaken the House of the Lord, and made a league to serve Groves and Idols, willing perhaps to let the Print of his blood remain to terrifie others from beeing too forward in reproving the King and His Council for their offences against God.

But whether the marks of it were left on purpose, or through mere forget∣fulness of this people, God in his Providence, as the Prophet intimates, suffer∣ed it so to remain, To cause fury to come, and to take vengeance. For where∣as this fact, or forgetfulness to cover it, was in the words before attributed to

Jerusalem: Her blood is in the middest of her, she set it up on the top of the Rock, she poured it not upon the ground to cover it with dust; The Prophet after inti∣mation of the Cause, why it so remained; To cause fury, &c. Immediately adds, in the Person of God; I have set her blood upon the top of a rock, that it should not be covered. Of these words no meaning can be rendred more natu∣ral, then This; To wit, That God did suffer the print of Zachariah's righte∣ous blood to remain in the Temple, as it were to sollicit vengeance for all the rest, that had been, or should be shed in Jerusalem; to crie unto him, as Abel's did from the earth, which (as it seems) was not covered, certainly the voice of it was not smothered with dust.

How long the stain of blood, especially dashed out of the body by vio∣lence, will be apparent upon stones, or moist wals, experience doth not often teach, because it is usually covered, or wiped off whilest it is fresh. Yet some prints of blood have longer remained (unless Domestick Traditions be false) on stones, then the blood it self could have done by course of nature in the veins that inclosed it. Albeit we may with good probability presume, that Zachariah's blood (if we consider the manner of his death) might continue, by Gods permission or appointment, farre above the time that any Ordinary Experience can testifie.

More strange it is, which Ecclesiastical Writers report of this Prophets body, that being crushed with stones, it should be found otherwise intire and uncor∣rupt in the dayes of Theodosius, which was above a thousand years after his death. Unless they had greater Occasion, then I can conceive, to lie, I nei∣ther dare distrust this Report of theirs, nor the other Tradition of the Jews, by whose account the stain of His blood remained a greater part of two hundred years in the Temple.

However, we may (with good probability) conclude, that the true Reason, why our Saviour mentioned Zachariah's death as one special Cause of Ieru∣salems last destruction, was not because he was the last, or one of the last of the Prophets that had been murthered by the Scribes, and Pharisees Fore-elders, but rather because his murther was the most foul Prodigious Fact, that was committed in that Land, and did from the very Commission of it, portend Destruction to the Temple; and the Consequents of it fore-shadowed the miseries, which were afterwards to befal the Nation. The truth of this Con∣clusion will better appear from Discussion of the third Point propo∣sed.

7. And this was [Whether the blood of Zacharias and other Prophets, or of our Saviour and others after him were more especially required of this Generati∣on.] * 1.188 Or [Whether this Generation and their posterity were so grievously plagued (as we know they were) for their own personal offences against the Person of the Son of God, or for communicating with their fathers in shedding the blood of the Prophets and of other righteous men.]

The modern Jews peremptorily deny Their long Exile and Calamitie to have been inflicted upon them as a just punishment for putting Christ to death; because their Fathers did not (in their judgment) therein of∣fend.

Divers Christian Writers (as it usually fals out) refuting this Error of theirs, run into a Contrary, ascribing the Greivousness of their memorable plagues unto their personal offences against our Saviour, being otherwise free from the sins wherein their fathers grievously trespassed, Maldonate the Ie∣suite is so farre addicted to this Opinion, that he thinks our Saviour in my Text spake but according to Vulgar Language; As if to a Malefactor, which

had escaped often, but is afterward taken for some notorious murther which cannot be pardoned, men would say, he should now pay for all his villanies; not that they mean he shall suffer several punishments for several offences, or more greivous tortures then were due for his last fact alone; but that he should have judgement without mercie and be punished as grievously as might be, though for it only. Thus much then and no more he thinks our Saviour would have signified;

That the Scribes and Pharisees should suffer such greivous calamities for murthering Him and his Apostles, as they might well seem to be plagued for their Fathers cruelties, Howbeit they were not at all punished for them but only for their own.

For (saith he) although nei∣ther they nor their Fathers had killed either Prophet, Apostle, or Disciple (but Christ alone) they had deserved greater plagues for killing him then are re∣corded, by Iosephus. This last Assertion (I confess) is no less true, then Non-concludent: for the Conclusion to be inferred was not, what manner of Plagues they did deserve for putting our Saviour to death; but, whether these punishments were de Facto inflicted, for putting him to death, or for the murther of Zachariah and other Prophets, whom not their fathers only, but they had slain, for so our Saviour layeth the Charge of Zachariah's blood unto them in particular, whom YE slew between the Temple and the Al∣tar.

8. A good Auditor must be able not only to give a true Onus or Charge, but withal to make right Allocations or Deductions; otherwise, he shall often over-reckon himself or wrong such as are to deal with him. The like skill is required in making such Calculatory Arguments as Maldonate, and many other good Christians use, in aggravating the offences of this Present Genera∣tion of the Jews against Our Saviour▪ Let them lay the Charge of the later Jews trespasses as deep as they list, or can; we shall be able to make the De∣ductions or Allocations much-what equal; so that Computatis computandis, the greatest part or fullest measure of the blood which came now to be required of this Generation must arise (as the literal meaning of my Text imports) from the righteous blood of Zacharias and other Prophets unjustly shed in former Ages, and unrepented of by this present Generation.

They must lay their Charge from the Infinite Excess of Christs Dignitie in respect of other Prophets; for, His Person was in Majestie truly Infinite. We are to make the Deduction from his Infinite Power and Facility to forgive of∣fences against himself or his Person. For, questionless he did as farre exceed all the Prophets in Goodness, in Mercie and loving kindness, as he did in Ma∣jestie and Greatness. And had Peculiar Power and Authority to forgive sins, and remit those plagues which the Prophets had denounced against Jerusa∣lem and her children. Nor could the malice of his enemies against him be more available to procure, then His prayers and tears for Jerusalems peace, were to pacifie his Fathers wrath against it; especially for their offences a∣gainst his Person alone.

9. The flagrant Expressions of his special Love unto Ierusalem (not yet alie∣nated * 1.189 from the worst sort of this present Generation) if we compare them with this Threatning fore-warning in my Text and in the words before it, will bear this sense or brook this Paraphrase;

However I see and know you more maliciously bent against me then Cain was against his brother Abel, then your fore-fathers (Prince or People) were against Zachariah the son of Iehoiada (or of Barachiah;) however you thirst more greedily, and more irrelentingly after my blood then the chafed Hart doth after the brooks of water: yet, when-ever you have glutted your selves with the sight of it pou∣out

upon the ground: In-stead of covering it with dust, cast not this foul aspersion or slander upon me or it, as if either it or I did or shall sollicit vengeance against you for the cruel indignities which ye have done or shall do, either to me or to my followers when I am dead. The blood of my Apostles will not speak so bad; And My blood shall speak much better things for you, then the blood of Abel did for his brother Cain, then the blood of Zachariah whom your Fathers slew betwixt the Altar and the Temple did for the then King and the Princes or people of Iudah. For my Heavenly Father hath not sent me, nor will I give any Commission to my Followers or Embassadors to curse, but to bless you; not to wound and destroy, but rather to save and heal you. If your impenitencie and per∣verseness have moved me to speak severely, or threaten you, it is still for your good. Severum medicum ager intemperans facit; Your obdurate hearts have caused me oft-times (the mildest Physician that ever took cure of the body or soul upon him!) to use tart speeches unto you; yet shall it ne∣ver * 1.190 provoke me to be cruel in my practice. So farre am I from seeking your blood or harm, that my blood, which you have continually sought, whensoever you shed it, shall make an Attonement for you, shall procure a Free and Gracious General Pardon for all your sins, and for all the sins of your fore-fathers in shedding the Blood of Prophets sent unto them. But when I have done all, when all is done that could be done unto this Vineyard which my Father planted, according to the Rules of Equity, of mercy and benigni∣ty, without wrong or prejudice to eternal Iustice; Unless by sincere Repen∣tance, as well for your own sins, as for the sins of your fore-fathers (where∣in you have been too deep part-takers with them) you submit your selves unto my Fathers will, and with all humility crave allowance, of that most Free and Gracious Pardon which my blood shall purchase for you and for all the world besides; The City of Abel's and of Zachariah's blood will at the last prevail against you; the blood of both of them, and of all the Prophets whom your fore-fathers have slain, will be Required of this Generation in fuller measure then it was of those which slew them: and this will be a burden too heavy for you to bear; much heavier then the punishment of Cain, albeit neither my blood nor the blood of any of mine (Apostles or Disciples) do come at all upon the Score or Reckoning, wherewith Moses in whom ye trust, and the Prophets whose Tombs and Sepulchres ye build and garnish, will be ready to charge you in the day of your Account or Visitation.

For if the blood of Christ or of his Apostles had been Requi∣red at their hands which shed it (me thinks) this Emphatical Ingemination, Verily, I say unto you, it shall be required, &c. should not be so needful and weighty as were all the words uttered by Him, who spake as never man spake.

10. But may we from any or all these Premisses conclude, that This pre∣sent Generation was not punished at all for putting our Saviour to death? * 1.191 Or that his death or the indignities done unto His more then sacred Person at or before his death, was no Cause at all of those Exemplary Punishments or unparalleld plagues, which fell upon Ierusalem and Iudah, upon this whole present generation? God forbid!

The Question is not, Whether our Saviours death was any Cause at all of the exemplary punishments; but, What manner of Cause it was; or, In what sense they may be said to be plagued for wronging him thus.

We answer that the indignities done unto Him at his death, and at his ar∣raignment were such Causes of the ensuing Woes and calamities which

came upon this Generation, as Absentia Nautae is naufragii; The Case or Spe∣cies facti is thus. Suppose a skilful Navigator and experienced Pilot, which had long governed some tall and goodly Ship with good success in many difficult voyages, should at the length either by the greediness of the Owner be casheerd or inforced to leave his place; and a storm upon his departure should arise, and through want of good steerage or sounding should run them on ground or dash them against the rocks, we may say without Solecisme, that the Abandoning or Absence of the former Master or Pilot was the Cause of the shipwrack or the loss of men or goods, although he neither were any Cause of raising the storm, nor prayed against them (as Zacharias did against his persecutors) nor gave them any wrong directions before he left them.

Now the Son of God from the time of his peoples thraldom in Egypt, but more especially from the time of their deliverance thence, had been in Pecu∣liar * 1.192 manner the King and Governor of the Iews, in all their Consultations of Peace or Warre; their only Pilot in all their storms. And however, throughout their several Generations they were often greivously punished: yet were they alwayes punished▪ Citra condignum, much less then their iniqui∣ties had deserved. Briefly; by His wisdom he preserved them safe in such distresses, as without his only skill would utterly have overwhelmed the State and Nation: And by his Intercession prevented the Out-bursting or fall of that hideous storm, which had been secretly, and by degrees more insensible, gathering against them, then that Cloud which Eliah's servant saw rising out of the Sea, even from the death of Zachariah the son of Iehoiada and other Prophets and righteous men whose blood their fore-fathers before and after his had shed.

But after this last Generation had both by express words and practice veri∣fied that saying of God to Samuel, They have not cast off thee from being King over them, but they have cast off Me. That other prophesie or sweetly mild fore-warning, for which they took occasion to stone Zachariah to death in the Courts of the Lords House, was exactly fulfilled in & upon them. This Pro∣phecie or fore-warning we have, 2 Chron. 24. verse 20. Thus saith God; Why transgress ye the Commandements of the Lord that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. This Prophesie with that other of Samuel was most exactly fulfilled, Tam verbis quam factis male omi∣natis, & mala ominantibus, when they solemnly protested before Pilate, that they had no other King but Caesar. From this time, the hideous storms of Gods wrath and anger against them, for their own sins, and the sins of their fore-fa∣thers, did dayly encrease; and at last were poured out in full measure upon them, when they had no Prophet nor any man that understood any more; no * 1.193 Signs or Tokens but such as were dismal; no Pilot or skilful Governor to direct them▪ no pious Priest to make Intercession for them. For having thus solemnly abandoned The Son of God their King and Lord, who had been their continual Sanctuary; the destroying Angels, who had long waited their Opportunity to put their Commission in Execution, did Arrest their bodies, delivering up some to the Famine, some to the Sword, others to the Fowls of the air and Beasts of the field, and did seize upon their Land, which God had given to their Fore-fathers, for the use of others, even for the most wicked of the Hea∣thens, * 1.194 first bestowing it upon the Romans, afterward upon the Saracens, and last of all upon the Barbarous Turk, under whose heavy yoke the inheritance and some of the posterity of Iacob have long groaned, and still must groan until they confess their own sins and the sins of their fore-fathers, and return

unto the Allegiance of their Gracious Lord and Sovereign whom their Fore-fa∣thers (this present generation in my Text) had crucified. But so returning unto him by true Repentance he will return unto them in mercie, and be as gra∣cious and favourable to the last Generations of this miserable people, as he was of old unto the first or best of their Fore-fathers. For in this Case especi∣ally, and in this and the like alone, that Saying of our Apostle, which some in our dayes most unadvisedly and impertinently mis-apply and confine to their own particular state in Grace, or Gods Favour, is most true, The Gifts of God are without repentance. That Lord and God whom they solemnly forsook hath not finally forsaken them, but with unspeakable patience and long-suffering still expects their Conversion. For which, Christians above all others are bound to pray. Convert them Good Lord unto the Knowledge, and us unto the Practise of that Truth, wherewith thou hast elightened our souls, that our Prayers for them and for our selves may ever be acceptable in thy sight, O Lord our strength and our Redeemer.

Amen, Amen.

CHAP. XLIII.

The Second Sermon upon this Text.

MATTH. 23. verse 34, 35, 36.

Wherefore, Behold I send unto you Prophets—and some of them ye will kill, &c.

That upon you may come all the righteous blood shed upon the earth, &c. Verily I say unto you, All these things shall come upon this Generation.

2 Chron. 24. 22.

And as he was dying he said, The Lord look upon it, and Require it.

Luke 11. 51,

Verily I say unto you, IT (that is, ver. 50. The blood of all the Prophets shed from the Foundation of the world) shall be Required of this Generation.

1. OF several Queries or Problems emergent out of these words (propo∣sed * 1.195 unto this Audience a year ago) One (and that one of greatest difficultie) was; How the sins of former Generations can be required of la∣ter, * 1.196 specially in so great a distance of time as was between the death of Abel and of Zachariah, and this last Generation which crucified the Lord of life: the Discussion whereof is my present Task.

In this disquisition you will I hope dispense with me for want of a formal

Division or Dichotomie, because the Channel through which I am to pass is so narrow and so dangerously beset with Rocks and shelves on the right hand and on the left; as there is no possibility for two to go on brest, nor any room for Steerage, but only Towage. One passage in my Disquisition must draw another after it, by one and the same direct Line.

For first, if I should chance to say any thing which either Directly, or by way of Consequence might probably inferre this Affirmative Conclusion, [That God doth at any time punish the children for the fathers sins, or later ge∣nerations for the Iniquities of former;] This were to contradict that Funda∣mental Truth which the Lord himself hath so often protested by Oath, Ezek. 18. 1, 2, &c. And the word of the Lord came unto me again, saying: What mean ye that ye use this Proverb concerning the Land of Israel, saying; the Fa∣thers have eaten sour grapes, and the Childrens teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this Proverb in Isra∣el. Behold, all souls are mine; as the soul of the Father, so also the soul of the Son is mine; the soul that sinneth it shall die. And again, verse the last; I have no pleasure in the death of him that dyeth, saith the Lord God: wherefore turn your selves and live ye.

Now to contradict any Branch of these or the like Protestations or Promi∣ses, would be to make shipwrack of Faith, more dangerous then to rush with full sail upon a Rock of Adamant.

On the other hand, if I should affirm any thing, either directly, or indirect∣ly, which might inferre any part of this Negative [That God doth not visit the sins of the Fathers upon the Children, or of former Generations upon later:] This were to strike upon a shelf no less dangerous then to dash against the for∣mer Rock; directly to contradict Gods solemn Declaration (in the second Commandement) of His Proceedings in this Case, which are no less just and equal, then the former Promise, Ezekiel the 18. By this you see the only safe way for passage through the straits proposed must be to find out the middle Line, or Mean, whether Medium Abnegationis, or Participationis; or in one word, The difference betwixt this Negative [God doth not punish the Children for the Fathers sins] and the other Affirmative [God visiteth the sins of the Fathers upon the Children, even unto the third and fourth Generation, &c.]

2. But in the very first setting forth, or entry into this narrow Passage, some here present perhaps have already discovered a shelf or sand, to wit, that * 1.197 the passage fore-cited, out of the second Commandement, doth better reach or fit the Case concerning Josiah his death, and the calamity of his people, then the present difficultie or Problem now in handling. For Josiah was but the third in succession from Manasseh, and dyed within fewer years, then a Generation * 1.198 in ordinary Construction imports, after his wicked Grand-father. But if the blood of Zachariah the son of Jehoiada, or other Prophets slain in that Age, or the Age after him, were required of this present Generation; God doth visit the sins of Fore-fathers upon the Children, after more then three or four, after more then five times five Generations, according to St. Matthew's account in the Genealogie of our Lord and Saviour. Yet this seeming Diffi∣culty * 1.199 (to use the Mariners Dialect) is rather an Over-fall then a shelf, or at the worst but such a shelf or sand as cannot hinder our passage if we sound it by the Line or Plummet of the Sanctuary, or number our Fathoms by the scale of sacred Dialect in like Cases. For when it is said in the Second Comman∣dement, that God doth visit the sins of the Fathers upon the Children, unto the third and fourth generation of them that hate Him: This is, Numerus certus pro¦incerto aut indefinito: an expression or speech equivalent to that of the Pro∣phet

Amos. For three transgressions of Damascus, and for four I will not turn away the punishments thereof. For three transgressions of Tyrus▪ and for four; for three transgressions of Ammon, and for four, &c. Throughout almost eve∣ry third verse of the first Chapter, and some part of the Second. The Pro∣phets meaning is, that all the Kingdoms or several Sovereignties there men∣tioned by him, especially Judah and Israel should certainly be punished, not for three or four only, but for the multitude of their continual transgressions, and many of them, transgressions of a high and dangerous nature. Both speeches, as well that in Amos, as in the Second Commandement (reverently to compare magna parvis) are like to that of the Poet,

O ter{que} quater{que} beati;

that is, most happy. So that (unto the third and fourth generation) may imply more then seven times seven generations; as many several successions of men or families as have lived since Abels death unto this present day. All this be∣ing supposed or admitted; yet the Expression of Gods mercies in the same Commandement unto the children of such as love him and keep his Commande∣ments; is a lively Character of that Truth which we must believe, to wit, That Gods Mercie as farre exceedeth his Justice towards men, as a thousand doth three * 1.200 or four, unless they desperately make up the full measure of their own and their fore-fathers sins, either by positive transgressions, or by slighting, or not re∣pairing in time, unto the out-stretched wings of his Mercie. In this Case they provoke or pull down the heavy stroak of his out-stretched Arm of Ju∣stice.

3. This difficultie in the Entry into or Barre of this narrow passage being cleared, we may safely proceed by the former way proposed; that is, by searching the Mean or sounding the difference between these two Absolute Truths. 1. [God never punisheth the Children for their Fathers sins.] Secondly, [God usually visiteth the sinnes of the Fathers upon the Chil∣dren, &c.]

The most punctual difference of these two undeniable Truths, to my appre∣hension and Observation, is this: To punish the Children for their Fathers sins, * 1.201 implies a punishment of some persons (be they more or few) without any perso∣nal guilt in them, or actual transgressions committed by them. And thus to do in awarding punishments temporarie, whether Capital or Corporal (for with punishments everlasting, or in the world to come, I dare not meddle or inter∣pose my verdict) were open injustice. The sons of Traytors or Rebels against the Crown and dignitie of the State wherein they live, are not by humane laws obnoxious to any Corporal or Capital punishment, unless they be in some degree guilty of their Fathers treason or rebellion, not by misprision on∣ly, but by Association. And however Good Laws do deprive guiltless Chil∣dren of the Lands and Titles of honour which their Fathers enjoyed; yet are they oftentimes upon their good demeanor restored to their blood, and to the lands and dignities of their Ancestors, even by such Princes as are no fit pa∣terns of that Clemencie which becometh Princes; Not so much as good foyls to set forth or commend the clemencie and benignitie of God, if we consider it, as it is avouched by Ezekiel in the eighteenth Chapter. How∣ever earthly Princes may demean themselves towards the guiltless or well∣deserving sons of Traytors or Rebels, the reason or intendment of severest publick Laws in this Case provided, was not to lay any punishment upon the Children, but rather a Tye or bond upon their Fathers not to offend in this high kind, so often as otherwise they would do, save onely for the love they bear unto their Children and posterity, or for the fear of tainting their blood,

or dishonouring their Friends and Families. Of the equity or good intend∣ment of such Laws we have the fairest patern in the fore-cited place of Eze∣kiel, chap. 18. 31, 32. Cast away from you all your transgressions whereby ye have transgressed, and make you a new heart and a new spirit, For why will ye die O ye house of Israel? For I have no pleasure in the death of him that dyeth, saith the Lord God; wherefore turn your selves and live ye.

4. To visit the sins of the Fathers upon their Children, alwayes supposeth * 1.202 some degree of personal guilt in the Children: yet such a guilt or such trans∣gressions as would not be punished so greivously either for measure or manner as usually they are, unless their Fathers had set them bad Examples by sin∣ning in the same or like kind. But the Circumstances or Conditions which most aggravate or bring the heaviest visitation of Fathers sins upon the Chil∣dren * 1.203 are these.

First, if their Fathers have been punished citra condignum, that is, in a less measure or lower degree then their personal transgressions had de∣served.

The Second, if their Fathers punishments have been upon Register or Re∣cord so remarkably suited unto their sins, that their Children might (as they ought) have taken notice of the occasions of Gods displeasure against them or punishing hand upon them.

To draw these Generals more close unto the Hypothesis, or to joyn them together by annexing some particular Instances unto them.

Few here present can be so ignorant either of domestick or publick Statutes amongst us, but may easily observe that the same offence being re-iterated or often committed by one and the same party, is, or ought to be, more grei∣vously punished for the second Turn then for the first, more greivously for the third time then for the second, more for the fourth, then for all the three former.

This manner of proceeding in Colledges or Academical Societies, is most agreeable to the Ancient Constitutions of this Kingdom for the manner of Processes in Courts Ecclesiastick.

The not appearing upon lawful Summons in Courts Ecclesiastick, was for the first neglect, but a mulct of Twenty pence according to the Rate of mo∣ney in those dayes. The second mulct for not appearing upon like Summons did double the first; and so did the third, the second. The mulct for the fourth neglect did more then double or treble all the former. For the party thus offending the fourth time in the same kind, became liable to the Writ De Excommunicato Capiendo, without more ado. And this was an hea∣vie punishment if it were executed according to William Rufus his Consti∣tutions. * 1.204

Now the Covenant of Life and Death which God made with the Seed of Abraham, or with the Sons of Jacob upon their deliverance out of Aegypt (afterwards, in more express words, with the house of David, or tribe of Ju∣dah throughout their generations) is the true Patern or Authentick leading Case of all Just and Legal Proceedings, with One and the same Partie, for often committing the same Offence; especially in Case he had been solemn∣ly fore-warned, whether without any punishment at all, or with some light punishment annexed for the first time. Every fore-warning makes the fol∣lowing offence, though in it self not so great, a great deal more hainous and liable to more greivous punishment.

5. To take a more particular view of the peculiar Aspect, which these heavenly Lights (Gods Laws I mean) had to the Seed of Jacob, or King∣dom

of Israel and Judah: For in respect of other Kingdoms or Nations their aspect admits some variation: To keep the seed of Jacob upright in the wayes of Faithful Abraham, the God of their fathers left them a Twofold Register * 1.205 to be perpetually continued by his Prophets or other sacred Writers. The One, containing their fore-fathers Good deeds and the prosperity which al∣wayes did attend them. The Other, of their Fore-fathers grossest sins or trans∣gressions, and of the calamities which pursued them. The former Register was to encourage them to do that which was good and acceptable in his sight. The other, to deterre them from evil, from turning aside from him and his Laws. The manner of Gods augmenting the punishments or plagues upon succeeding Generations, which would not take warning by the punishments of their fore-fathers, usually runs by the scale of seven.

Every man that seeth me (saith Cain, after the Lord had convented him for killing his brother) will kill me; whereas, there was not a man in the world besides his father and himself; But a mans Conscience (as we say) is a thousand witnesses: And his Conscience did sufficiently convict him, to have deserved Execution, whereas there was neither Witness nor Executio∣ner.

According to this Sentence engraven in this murtherous heart, did God afterwards enjoyn Noah, and gave it in express Commandement under his hand to Moses [Whosoever doth shed mans blood▪ by man shall his blood be shed.] If this Law were Just amongst the Israelites, why was it not executed upon Cain the first Malefactor in this kind? Nay, why doth God expresly exempt him from it, and punish him with exile only? Doubtless this was from His Gracious Universal Goodness, which alwayes threats before it strike, offereth favour before he proceed to Judgment, and mingleth Judgment with Mer∣cie, before he proceed in rigor of Justice. Now Cain had no former warn∣ing how displeasant murther was to God, and therefore is not so severely pu∣nished, as every murtherer after him must be. For so it is said, Gen. 4. 15. Whosoever slayeth Cain, vengeance shall be taken on him seven-fold. Yet for any of Seths Posteritie to have killed murtherous Cain, had been a sin in its na∣ture farre less then for Cain to murther his righteous brother: yet (by Rule of divine Justice) to be more greivously punished then Cains murther was; because, in him they had their Warnings.

6. The same Proportion God observes in visiting the sins of Fathers up∣on * 1.206 their Children. So in that Great Covenant of Life and Death made with the Israelites, Levit. 26. 14, 15, 16. After promise of extraordinary bles∣sings to the Observers of his Law, the Lord thus threatneth the transgressors; But if ye will not hearken unto me, and will not do all these Commandements: And if ye despise my Statutes, or if your soul abhor my Judgments, so that ye will not do all my Commandements, but that ye break my Covenant; I also will do this unto you, I will even appoint over you terror, consumption, &c. But if for all this they will not yet turn unto him, he will plague them still with the pursuit of their enemies. Nay it followeth, verse 18- And if ye will not hearken unto me, then will I punish you seven times more for your sins; and if all this will not reclaim them, these later plagues shall be seven times multiplied, and this third plague three hundred forty three times greater then the first: and the fourth Transgression shall likewise be multiplied by seven: So that the same Apostasie or rebellion, not amended after so many warnings (if we may call the literal meaning to strict Arithmetical Account) shall in the end be One thousand one hundred ninety seven times more severely punished then the first. But it is likely, that a Certain Number was put for an uncertain.

That the visitation of sins of Fathers upon their Children, may be conti∣nued seventy Generations, even from the first giving of the Law by Moses un∣to the worlds End, is apparent, from the verses following, Levit. 26. 37. unto This: [Yet will the Lord still remember the Covenant made with A∣braham, &c.]

For not putting this Rule or Law [of confessing their fathers sins] in practise, the Children of that Generation which put our Lord and Saviour to death, are punished this day with greater hardness of heart, then the Scribes and Pharisees were. For however They were the very Paterns of Hypocrisie, yet had they so much sense or feeling of conscience, that they did utterly dis∣like their Fore-fathers Actions, and thought to super-erogate for their Fathers transgressions, by erecting the Tombs, or garnishing the Sepulchres of the Prophets whom their Fathers had murthered or stoned to death. But these modern scattered Jews will not to this day confess their fore-fathers sins, nor acknowledge that they did ought amiss, in putting to death the Prince of Pro∣phets and Lord of Life. And their Fathers sins, until they confess them, are become their sins; and shall be visited upon them. * 1.207

To confess the sins of their Fathers, according to the intendment or purpose of Gods Law, implies an hearty Repentance for them, and repentance truly hearty implies not only an Abstinence from the same or like transgressions wherewith their Fathers had provoked Gods wrath, but a zealous Desire or En∣deavour to glorifie God by constant Practise of the Contrary vertues or works of Piety. This Doctrinal Conclusion may easily be inferred from the afore-cited 18. of Ezekiel.

7. Sin is more catching then the Pestilence; and no marvel if the plagues due for it to the Father, in the course or doom of Justice seize on the Son; seeing the contagion of sin, spreads from the unknown Malefactor to his neighbors; from the Fields wherein it is by Passengers committed, into the bordering Cities or Villages; unless the Attonement be made by Sa∣crifice and such solemn deprecation of guilt as the Law in this Case appoints, Deut. 21. 1, 2, &c. If one be found slain in the Land which the Lord thy God gi∣veth thee to possesse it, lying in the field, and it be not known who hath slain him: Then thy Elders and Judges shall come forth, and shall measure to the Cities which are round about him that is slain. And it shall be, that the City which is next unto the slain man, even the Elders of that City, shall take a Heifer which hath not been wrought with, and which hath not drawn the yoak. And that City shall bring down the Heifer into a rough valley, which is neither cared nor sown, and shall strike off the Heifers neck there in the valley: And the Priests the sons of Levi shall come neer (for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord, and by their word shall every controversie and stroke be tryed.) And all the Elders of that City that are next to the slain man shall wash their hands over the Heiser, that is to be beheaded in the valley; And they shall answer and say; Our hands have not shed this blood, neither have our eyes seen it; Be merciful, O Lord, unto thy people Israel, whom thou hast redeem∣ed, and lay not innocent blood unto thy People of Israels charge, and the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from a∣mong you, when thou shalt do that which is right in the sight of the Lord. The nearer unto us Actual Transgressors be, the more they should provoke our zealous endeavors for performance of contrary duties; otherwise Gods Justice will in time over-sway his mercie; and plagues, first procured by some one or few mens sins, will diffuse themselves from the Actual Transgressors deceased unto the whole living Hoast, and be propagated from posterity to posterity,

though no personal Actors. It is matter of death to be meer Spectators or Idle By-standers, where all are bound to take their Censers and make Atone∣ment.

8. But I have gone farre enough in this narrow Passage for Clearing the Difficulties, which concern the Doctrinal part of my Text; so farre, that we may without the help of Perspective or spectacles discover the point where it opens it self into a wide Sea or Ocean of useful Applications for all Times, Places and Persons: Especially for such as sit at the Stern, or are any way interested in the Government of the great Ship of State. But the time will not serve me, or if it did, I never had list to become the States-mans Remembran∣cer out of the Academical Pulpit, not to exhort or reprove Academicks in the Court or Presence of States-men.

The residue of my message for this present is to you, (Men, Fathers and Brethren) to you especially unto whom the Lord hath delegated the Go∣vernment * 1.208 or over-sight of others (including my self in the number.) My message shall be very brief, only This; That we never seek to maintain, ei∣ther the dignitie of our places or means of private gain or advantages by the examples or practises of our Fore-fathers or Predecessors. For this would be the most compendious way, by which the old wily Serpent could either lead or drive us, to make up the measure of our Fore-fathers or Predecessors sins. As common charitie binds us to hope the best of their estate or persons, and not to speak the worst of their proceedings: so, True Charitie towards our own souls permits us to suppose, that many things have been done so farre a∣misse by them, as by the fore-cited Laws of God, will bind us, whilest we beseech him to forgive us our own sinnes, so to forgive us also the sinnes of our Fore-fathers or Predecessors, that if they have oppressed any by fraud or violence, or by unconscionable using advantages of human Laws; that he would give us Grace to deal our bread unto the hungrie, to cover the naked with a garment: That if they have dishonoured Gods Name by intempe∣rance or other impure manner of living, he would grant the assistance of his Grace unto our Endeavors for glorifying his Name by sanctitie of life in his sight, and by integrity of conversation amongst men. That if they have offended him by superstition, by false doctrine or heresie, he would so bless our ministerial function or other endeavors in our several Callings, that we may lead others in the wayes of truth from which they have erred or cau∣sed others to erre.

To the C. Reader, An Advertisement of the Publishers.

THis Great Author (as may be seen Fol. 3728. and 3729.) had raised Six Que∣stions out of the Text: and in the Two last past Sermons (or Chapters) had spoken to Four (the first four) of those Six Questions.

To the Sixth or last of them, he intended not to say any thing there; because he had spoken thereto in divers places of his Writings, and namely in the fourteenth and fift∣teenth Chapters of the seventh Book; and in his First Sermon upon 2 Chronicles 6. 39.

But he hath neither as yet here (I mean, in the two last Sermons) nor elsewhere, that I can referre the Reader to, spoken any thing concerning the Fifth Question: Which is One Reason why I subjoyn the ensuing Fragment or Appendix having something in it relating to That. And (that I may give the Reader a punctual Account of every particular) It comes to be as a Fragment or Appendix, Thus. The Author had written a very Large Tractate upon Matth. 23. 34, &c. Out of this Tractate, upon Occasion, himself had excerpt the Two next fore-printed Sermons. Leaving out such things as I esteem (so will the Reader I hope) very worthy to be inserted. And I chuse rather to prejudice the Author by Publishing them in this way, then by stifling them to deprive the Reader of the Benefit and delight of them. In sum; What follows in this Appendix, may by easie observation be referred, either,

1, To our Authors Opinion declared in answering the Third Question (which, I confesse, was New to me, and may perhaps seem to others A Paradox:) viz. That our Saviours Transcendent Goodness so interposed, That His own and His Apostles Blood was not required of them that shed it.

Or 2. To the Fourth Question, How Fathers sins are visited upon the Chil∣dren?

Or to the Fifth Question; Is it lawful for any of Christs followers in Zacharias his Case to use the like Imprecation [Lord look on it, and require it?]

Or lastly, to the Sixth Question; With what Intent God sent Prophets, &c. which is proved To be out of mercie, and to recal them from sin, By two very apposite Texts. The One, 2 Chron. 24. 19. The other, 2 Chron. 36. 15.

An Appendix to the two next precedent Sermons.

1. VVE do not; God forbid we should deny, This last Generations per∣sonal offences against our Saviour to have been most heynous, most meritorious of exemplary punishment in this life. But I know not how it * 1.209 comes to pass, that many Christian Writers, partly by measuring the grei∣vousness of the Jews offences amiss; partly by deriving their plagues from a wrong root, do nurse such security in their hearers, as was in these Iews; And occasion them to make up the measure of these later Jews sins, as they did the measure of their fore-fathers.

In civil Justice we know the same abuse is much greater, and more greivously punished, whilest offered to an Officer, though but a Petty Constable, then to a meer private man; greater to a Justice of Peace, then to a Constable, though greater to a Justice of Assise, then to an ordinary Justice; but Greatest of all unto the Prince himself. Thus we imagine the punishment inflicted upon those Iews for their offences against our Saviour to have been so much more grievous, then any punishment for the same offence against the Prophets, or any Temporal Prince, as Christ was greater and bet∣ter then the Prophets, or earthly Princes.

In this short Collection, notwithstanding there be three grosse Inconse∣quences.

First: Admitting, that every degree of dignitie in the party offended (as much as can be demanded) brings forth a correspondent degree of excesse in the offence, supposing the matter of the offence to be, (quoad caetera) equal: Yet, what proportion one degree hath to another, or unto what height any personal offence, though against our Saviour Himself, could by this

reckoning amount, is only possible for Infinite Wisdom to deter∣mine.

Secondly, Admitting every personal offence against Christ to be infinite in all such as believe him to be truly God, yet the Jews Case may differ, because they took him to be but Man.

Thirdly, admitting their personal offences against him to have been the most greivous sins, that ever were, or could be committed; This will not inferre the Conclusion intended by Maldonate and others, That the plagues here threat∣ned by our Saviour must wholly be ascribed to the murthering of Him and his Apostles, without any Reference to the slaughter of Gods Pro∣phets.

The Infiniteness of the Person offended makes up but one and not the greatest Dimension in the body of sin: the Soliditie or heynousness of it must be de∣rived * 1.210 from another Root. And though it be most true, that every sin is an offence against an Infinite Majestie; yet is He, whose Majestie is Infi∣nite in a manner infinitely more offended with some sinnes, then with o∣thers.

2. Ignorance of those great mysteries (which we beleive and acknowledge) did somewhat mitigate the Iews offences, as personal against our Saviour, and excuse their Persons a Tanto, though not a Toto. We speak the Wisdom of God—which none of the Princes of this world knew; for had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8. And * 1.211 again, They of Jerusalem, and their Rulers because they knew him not, nor yet the voices of the Prophets, they have fulfilled them in condemning him, Acts 13. 27. St. Peter hath avouched as much upon his own knowledge, as St. Paul did, in mitigation of these Jews offence. And now brethren I wot that out of igno∣rance ye did it, as did also your Rulers, Act. 3. verse 17. Some rigid Accuser of these hateful men would perhaps reply that they were ignorant through their own default. All this being granted, their fault lies properly in the true and immediate Cause of their Ignorance, not in that ignorance which was no o∣therwise Cause of their actual murther, then by not restraining their malice, which first brought forth ignorance, and then murther. What then were the true and proper Causes of their malitious Ignorance? Self-conceit of their own righteousness, pride, ambition, covetousness; unto all which, as also to their obdurateness in all these, and like enormities; such partial apprehensions of their fathers idolatry and cruelty in killing the Prophets, as we have of their hypocrisie and cruelty against Christ, did concurre as Accessarie or Causes Collateral. Being so much addicted to covetousness, to pride and ambition, and so self-conceited of their own righteousness in respect of other men, it was impossible they should not do as they did. These Collections to my appre∣hension are the same with that of our Saviour; He that believeth not, is con∣demned already, because he hath not believed in the name of the only begotten Son of God. And this is their condemnation: What? That they went about to kill Christ? No; but that light is come into the world, and men loved dark∣ness rather then light. But why did they so? Because their deeds were evil. For every one that doth evil hateth the light. He that now is otherwise as evil, as they were before Christ came, would have hated him and his Disciples, as much as they did, and is as liable, as they were to any punishment, which they suffered for their trespasses against him. Suppose he had come into the world in the dayes of Joash, who put Zachariah to death, done the same works, used the same admonitions and reproofs to have recalled that headstrong genera∣tion from Idolatry, which he did to reclaim the Scribes and Pharisees from

their hypocrisie and malice; Gods Prophets, which knew their temper, would not (I am perswaded) have been too forward to have been their Bails for much better behaviour towards their Lord and Master, then they had shewed towards themselves his servants. St. Stephen's Censure of this people from * 1.212 time to time; [Ye do alwayes resist the holy Ghost: As your fathers did, so do ye.] gives us occasion to suspect that they were sometimes afore Christs time so wicked, as if he had come in their dayes, they would have done as this later generation did. But these have killed him De Facto; Their sin notwithstand∣ing is not hereby greater then theirs, that would have been as forward to kill him, if he had given them the like provocation. For so his manifestation in the flesh should necessarily have made this later Generation worse then any former had been, and God had dealt less graciously with them in presenting his Son unto them, then with their wicked fathers▪ which never had seen him. But against these and the like necessary Consequences of the former Positi∣on, our Saviour protests; God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 17. And this salvation was first (out of love no doubt) to be tendred unto Ierusalem and her children.

3. The Issue of these Deductions in brief is this; The Scribes and Pha∣risees did no way exceed their fathers in wickedness, unless perhaps in Hypo∣crisie or unwillingness to be reclaimed. Christ was a better Teacher then the Prophets were, and unto us it is manifest, that these Scribes and Pharisees, which would not learn goodness of him, were most wickedly wilful; But whether more wicked or wilful, then any of their fathers before, or others, that lived since that time have been, is more then man can determine. It must be left to his judgment, which judgeth not as man doth, by the Event, but by clear sight of the heart. For the same reason it cannot be resolved, whether they that put our Saviour to death were greater sinners then King Ioash and his Princes: Only this we know and must believe, That these later did fill up the measure of their fore-fathers iniquity; that the complement of their iniqui∣ty being come, the vials of Gods wrath were poured more plentifully upon this last Generation, then upon any former, but should not have been so plen∣tifully poured upon it, unless Zacharias and the Prophets had been so despe∣rately slain by their fathers. And for any Argument that can be brought to the contrary, had Christ been crucified, when Zacharias was slain, and Zacharias slain when he was crucified (all other proper Circumstances of each Fact (be∣sides this change of time) continuing the same) it is probable from my Text, That Gods judgments upon this Nation, had been less in the former age then they were; and more greivous, more sudden and terrible in the later, then are now recorded. Nor can this Consequence be any whit prejudiced, albeit we grant the practises of cruelty against our Saviour to have been seven hundred thousand times more heynous in themselves, then any could have been at∣tempted against Zacharias.

The destruction of our Saviours Enemies, upon the first Arrest or shame∣less abuse of His sacred Body, in justice might, and (without his Intercession) perhaps would have been more sudden and dreadful then Sodoms was. Ob∣durate pride, unrelenting cruelty and general impenitencie for other foul sins, as they concerned the Whole Trinity, or were matter of sin against the Holy * 1.213 Ghost, he could not remit or make intercession for them in the dayes of his flesh, but is to call their Authors to strict account, as he is the Judge of quick and dead: But he that by vertue of his Commission, as Son of man did freely forgive all other sins, did (as my Text imports) remit all personal offences,

as they only concerned himself, and did not suffer the fruits or effects of these later Jews malice to come upon Jerusalems score for shedding of righteous blood. It was not his Will to have any, more greivously punished for being malitiously bent against him, then they should otherwise have been for the unrelenting habitual bent of their malice against whomsoever it had beene set. Never was bitter enmitie practised against any so little desirous of re∣venge, or so unwilling to accuse his enemies, as he was, for so he protests unto the Jews which sought his life. Do not think that I will accuse you to the Fa∣ther, there is one that accuseth you, even Moses, in whom ye trust. John 5. v. 45. Moses, though (till Christ came) the meekest man that had been on earth, had foretold and solemnly threatned those plagues, whose execution most of the Prophets had sollicited. But this Great Prophet beyond all measure of meekness and patience, whereof humanity, so but meer humanity, is capable, seeks by prayer, by reproof, by admonitions and exhortations, by all means justly possible to prevent them; he often fore-warns what would be the issue of their stubbornness, which he never mentions but with greif and sorrow of heart; he often intimates, that the most malicious murtherer amongst this people was not so desirous of his death, as he was of all their lives, witness his affectionate prayers seasoned with sighs and tears, even whiles they plotted the execution of their long-intended mischeif against him.

4. That which first moved me to make, and must justifie the interpretation of these words here made, is a remarkable Opposition expresly recorded in Scrip∣ture betwixt our Saviours and his Disciples desires uttered at their death for this peoples good, and the cry of Abels blood, and Zachariah's dying voice, both solli∣citing vengeance from Heaven against their persecutors. When they were come to the place, called Calvarie, they crucified him; Then said Iesus, Father forgive them; for they know not what they do, Luke 23. ver. 33. This Infinite Charity, notwithstanding, some (alwayes jealous, least God should shew any token of love towards such as they mislike, or Christ manifest any desire of their salva∣tion, whom they have markt for Reprobates) would have restrained unto the Garrison of Souldiers that conducted him to the Cross. But Reasons we have many to think, or rather firmly to believe, that he uttered those Prayers Indefinitely for all, that either were Actors in this business, or Approvers of it, whether Jews or Gentiles: And if both his Doctrines and Miracles, whiles he lived on earth (as all must acknowledge) did, why should not his dying Prayers in the first place respect the lost sheep of Israel? Roman Souldiers they were not, but Jews of the most malignant stamp, which martyred St. Stephen; yet after he had commended his spirit unto Iesus in near the same terms, that Jesus did his unto his Father, he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge; And when he had said this he fell asleep, Acts 7. 60. It is no sin I hope to suppose, that the Master was every way as charitable at his death as his Disciple. It is requisite that he, which bids us bless our per∣secutors, should set us a more exquisite patern, then we are able to express; His prayers for his greatest persecutors were more fervent and unfeigned, then ours can be for our dearest friends. St. Stephen in thus praying for his ene∣mies did but imitate his Master, and bear witness of his loving kindness to∣wards all. But when Cain had killed Abel, the voice of his blood cried unto the Lord from the earth; and the cry procured a curse upon him; for the earth became barren unto him, and he was a fugitive and vagabond from the Land, wherein he lived before: Herein (as St. Augustine excellently ob∣serves) a Type of the Jewish Nation, who having the prerogative of birth∣right amongst Gods People, for the like sin became fugitives and vagabonds

on the face of the earth, whilest the good Land, which God gave unto their fathers hath been curst with barrenness and desolation for their sakes▪ And this Cry of Abels blood against his brother, God would have registred in the be∣ginning of his book, as a Proclamation against all like impious and bloody Conspi∣racies until the worlds end: Whereby the Iews, to whom the manner of Gods process with Cain, was sufficiently known, were condemned Ipso Facto, with∣out any further folicitation of Gods judgments, then their own attempts of like practises. No marvel if his punishment fore∣shadow theirs, when as ne∣ver any did so manifestly and notoriously revive his sin, as this Generation here spoken of did. Cain (saith St. Iohn) was of that wicked one, and slew his brother? And wherefore slew he him? Because his own works were evil, and his brothers righteous, 1 John 3. 12. Ye are of your father the divel (saith our Saviour to these Iewes) and the lusts of your father ye will do; he was a mur∣therer from the beginning; Iohn 8. v. 44.

And why did they go about to murther him?

Because he had told them the truth which he had heard of God; ver. 40. And as he had taught before in the third of S. John, They would not receive him, although he came as a light into the world, because their deeds were evil.

Moses had foretold, That the Great Prophet, was to be this peoples Brother; and, in that they would not hearken to him, they stood condemned by Moses's Sentence; Deut. 18. 18. Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, v. 19.

Abel, as pleasing God by his sacrifice, and as being slain by his ungratious brother, was the live Type of Christ, as man, whose murther by his brethren, though most displeasant, yet his sacrifice was most acceptable unto his God. The same God, which in the fourth of Genesis admonisheth Cain, partly by threatning, partly by promises, to desist from his wicked purposes, doth here in my Text as lovingly, and yet as severely dehort these Jews from following his foot-steps, least his punishments fall heavier upon them: And they not taking warning by Cain's example (to repent them of their envie and grudging against their brother) the Crie, not of Christs blood which they shed, but of Abel's, overtakes them; for Christ was consecrated as the Sanctuary, or place of Refuge, whereto they should have fled; And Abel was the Revenger of blood, which did pursue them. So likewise doth the Cry of Zacharias's at his death; (for that was quite contrary to our Saviours and St. Stephen's) When he died he said; The Lord look upon it, and require it, 2 Chron. 24. 22, The present Effect of this his dying speech compared with St. Lukes narration of Our Sa∣viours Admonition, affords the true Comment on my Text, Therefore (said the wisdom of God) I will send them Prophets and Apostles, and some of them they shall slay; That the blood of all the Prophets shed from the foundation of the world, may be required of this generation, from the blood of Abel unto the blood of Zacharias; Verily I say unto you, it shall be required of this generation, Luke 11. v. 49, 50, 51. The Emphatical resuming of the Terms which Zacharias used [It shall be required of this generation] implies as much, as if our Savi∣our had said,

The day of vengeance and execution, which Zacharias solli∣cited against your fathers for their Apostasie from God, and their Cruelty towards him, is yet to come. His innocent blood, which was in part requi∣red of that wicked King and the Princes which shed it, shall be required in fuller measure of this generation, which is more bloodily minded then that was, and herein worse then all the former, in that it will not take warning, either by Cain's punishment, or the calamities which befel this people for

their cruelty towards Zacharias and other Prophets:

For the Army of the Syrians came with a small company, and the Lord delivered a very great hoast into their hands▪ because they had forsaken the Lord; So they executed judgment against Joash; And left him in great diseases; and his own ser∣vants conspired against him for the blood of the sons of Jehoiadah the Priest, and slew him, 2 Chron 24 24, 25.

5. Yet some there be which question, Whether Zacharias did not use these * 1.214 words only by way of Prophecie, fearing belike, least his using of them by way of Curse, or Imprecation, might argue he died not in perfect charity. But see∣ing he was a Prophet, he might foresee many reasons unknown to us, not to pray for them, but against them. Or if out of the bitterness of his soul, or in∣dignation at this graceless Kings ingratitude, he did thus pray against him, and his people; we may not condemn him of sin, although it would be a dam∣nable sin in us to imitate him in like Cases; Nor is it necessary we should think he did wish their eternal destruction, but only indefinitely desire, that God would not suffer such an Execrable Conspiracie to go unpunished, least others should be emboldened to do the like. And though we know not upon what motives or warrants all other Prophets of God, or Types of Christ, in their perplexity and distress so zealously pray for vengeance against their malici∣ous persecutors: yet we should know One true Use or End of these their usual practises to be this; that the world might note the difference between them, and the promised Messias; who though he had suffered greater indignities, more open shame, and more greivous vexations at this peoples hands, then all his fore-runners had done: yet never complains, never prayes against them, but for them, even whiles they crucifie him. This his peculiar Character argues he came into the world not to condemn, but to save it. And when his Disciples desire him to call down fire from heaven, as Elias did, he derives his sharp Check from this Principle▪ which they should have known; Ye know not what Spirit ye are of; for the Son of God is not come to destroy mens lives, but to save them, Luke 9. 55. Did then Elias or Elisha his Scholar sin in taking vengeance upon the enemies of their God? Who dare avouch it? Or if to execute vengeance were lawful to them, as they were Prophets, was it unlawful for Zacharias upon greater personal indignities to desire the Lord would revenge his death? Yet Christs Disciples might not do so, because they were to be of another Spirit, as having a better example set by their Master at his death.

6. But whence is it, that Zacharias's curse should take better effect against * 1.215 this Generation, which had never offended him, never known him, then our Saviours prayers powred out for their safety, whiles he offered himself in sa∣crifice? Was it possible, Zacharias's spirit of cursing and indignation should be stronger, so long after his death, then the spirit of prayer and blessing was in the Redeemer of Israels living mouth? God forbid! Rather this Genera∣tion by reviving their fore-fathers sins, awaked Gods Justice to renew their plagues; and by their impenitencie made themselves uncapable of that Ge∣neral Pardon, which Christ had procured for all that be penitent, or would rightly use it: But neither did he pray, that their stubbornness might be par∣doned, nor did Zachariah's curse make them stubborn. Their impenitency is from themselves, and whiles they continue stubborn and impenitent, they can have no Allowance of that General Pardon, which they will not plead or stand to, as standing too much upon their own integrity. Since Christs death they have been perpetually punished for their impenitencie, yet not punished with perpetual impenitencie for putting him to death.

But take we them, as they are in their impenitency, may we think they were thus grievously punished for shedding His Blood, or for the blood of A∣bel, Zacharias, and other Prophets, unjustly shed by their fore-fathers? for their personal hatred against him as the Son of God; or for their habitual ha∣tred and opposition unto that truth which made his person and presence, as it had done all the Prophets before him, so hateful unto them?

They were plagued questionless for that Blood which was required of them; And that was Zacharias's and Abel's Blood, not Christs.

7. That this multiplication of punishment cannot be meant only of the same * 1.216 persons multiplying the same or the like offences, but withall of different ages or successions, is apparent, partly because it is spoken generally of the whole State or Nation; partly from the different specifical qualitie, or extent of the plagues here mentioned, often inflicted on several generations of the Israelites; But specially from the Tenour and purpose of the Law it self▪ strictly enjoyn∣ing the scattered Reliques of this people, after execution of the last plague, To confess the iniquity of their Fathers, as an especial Duty to be performed on their parts, and as a necessary mean in Gods Ordination for their Absolu∣tion, or deliverance. And if without Confession of their fathers iniquitie, they cannot be absolved from their own; their fathers iniquitie not repented of, was their own; so was the punishment due unto it. The Consequence is evi∣dent to Reason, but more evident from the express words of the Text; Ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you, shall pine away in their iniquity in your enemies lands, and also in the iniquities of their fathers shall they pine away with them. If they shall (then) confess the iniquities of their fathers, with their trespass, which they trespassed against me, and that also they have walked contrary unto me. And that I have also walked contrary unto them, and have brought them into the land of their enemies; If then their uncircumcised hearts be humbled, and they * 1.217 then accept of the punishment of their iniquity. Then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the land.

Gods Covenant is with his people (whether Jews or Gentiles) and their children joyntly: Every Child is born, as it were, heir to his Fathers sins and their plagues, unless he renounce them by taking their guilt upon him in such hearty Confession, as this law prescribes, and patient submission of himself to Gods correction. To satisfie Gods justice for the least trespass committed by our Ancestors is impossible; But to avert their just punishment from our selves, by unfeigned Conversion unto God in those particulars, wherein our fathers have forsaken him, is a duty possible, because necessary to every faith∣ful soul. As if the father have been an unconscionable gatherer or cruel op∣pressor, the son is more strictly bound, then otherwise he were, to abound in works of mercie towards the poor; to give liberally to such as need; to lend freely to such as desire rather their kindness then meer Almes. If the father have been a blasphemer, or greivous swearer, the son must consecrate his tongue to God, and use no speech, but such, as may minister grace unto the hearers. Briefly; Posterity (besides performance of duties common to all) * 1.218 must alwayes be zealous observers of those precepts, which their fore-fathers have principally transgressed. The truth of this Inference is warranted by that very Text of Scripture, intirely considered, whose first passages are by worldlings brought against it. What more common shelter for securi∣ty in this kind? then the Prophets speech: The soul that sinneth it shall die,

Ezek. 18. v. 4. But every soul, that sees his fathers sins, and sorrows not for them, sins them over again. And now, Lo (saith the Prophet) if he beget a son, that seeth all his fathers sins which he hath done, and considereth, and doth not such like; one, that hath not oppressed any, nor with-held the pledge; one, that hath not spoiled by violence: shall he, by not doing all, or any of these, escape Gods wrath kindled against his father? No; Performance of Nega∣tives makes no man just: If doing none of these, he hath given his bread to the hungry (whom his father deprived of food) covered the naked (whom his father spoiled) with a garment: And taken off his hand from the poor (on whom his fathers hand was heavy) if he hath not received usury nor increase, but hath executed my judgments, and hath walked in my statutes; he shall not die for the iniquity of his father (saith the Lord) he shall live, Ezek. 18. 14, 15, 16.

From these Laws thus expounded, specially from that of Gods visiting the sins of fathers upon their children unto the third and fourth generation: The reason is plain, why some Royal or noble families have had their Fa∣tal * 1.219 Periods in the dayes of such, as, to the sight of men, were no way so heynous offenders as their fore-elders had been. With instances to this purpose, you that can read may furnish your selves out of Histories sacred and moral, do∣mestick and forreign. Every one of you may without reading observe; that many extortioners or cruel oppressors children, come oft-times to greater mi∣sery then their fathers in this life suffered; albeit they did not so well deserve it in your judgments. But if positive or actual transgressions otherwise equal be liable by the Rule of Divine Justice, to more then double punishment in the son, that hath had fair warnings in his father: It is very consonant to the same Rule, that the son, albeit he do not imitate his fore-fathers in actual transgressions, should suffer greater temporal punishments, then they did, for not confessing their sins, as Gods Law requires; or not glorifying Gods name by his fidelity in contrary practises of charity, and godliness. Many chil∣dren by not making restitution of goods ill gotten by some of their Ancestors, have forfeited unto Gods hands whatsoever all had gotten. The best way for all to make kingdoms, or private inheritances greater in length or duration; * 1.220 would be to diminish them in mass, or substance, by paring off what is tainted or corrupted.

But leaving these particulars to the Application, let us apply the doctrine hitherto generally delivered unto the point in Question. We must consider, that the Jewish Nation had many fore-warnings of Gods displeasure in the Ages before Zacharias; That in his time, both Prince and People, the whole Nation stood as condemned by that his sentence solemnly pronounced Ex Cathedra; [ye shall not prosper; ye have forsaken the Lord, and the Lord hath forsaken you:] though God, tempering his judgments with mercy, reprieved this State in hope of amendment. But of succeeding Princes some proved more gross Idolaters then Joash had been; viz. Ahaz: Some shed more innocent blood then he had done; so did Manasses. And of the people more grew worse, few better, then their fathers had been; such as were better were not so forward to expiate the sins of former times, as the worse sort were to augment them. And according as they were augmented, Gods judgments did gather and multiply by degrees against this people; And the sentence so∣lemnly denounced by Zachariah, often re-iterated in more severe termes by later Prophets, is executed at length, according to the full measure of their ini∣quity; witness the first and second destruction of the City and Temple, the desolation of the Land, and captivity of the whole Nation. The whole

manner of Gods proceeding against them, first in Mercie, then in Judgment, lastly in Severity and fury is most directly set forth unto us by Our Saviour in the Parable of the Vineyard let out to husbandmen, whose estate in it was utterly void upon the first Non-payment of rent, if the Lord had dealt in ju∣stice with them. But though of his servants, or rent-gatherers they had bea∣ten one, and killed another, and stoned a third; yet in merciful expectation of their amendment he sent other servants, mo then the first, and they did unto them likewise.

Though this iniquity exceeded the former, yet the Lords mercy exceeded both: and out of his abundant kindness, last of all he sent His Son, saying, [They will reverence my Son.] But as mercy had abounded; so their sins did still super-abound: For when they saw the Son, they said among themselves, [This is the Heir; Come let us kill him, and let us seize on his inheritance:] And as they said, so they did; [They caught him, and cast him out of the Vine∣yard, and slew him.] So fully ripe for Justice was iniquity once come to this height, that they themselves, whom this Case concerns, adjudge the au∣thors of this murther uncapable of mercy. For to Our Saviour demanding of them [When therefore the Lord of the vineyard cometh; What will he do unto these husbandmen?] They make Reply [He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall ren∣der him the fruits in their season, Matth. 21. Luke 20.

Most men (I doubt not) understand the General meaning of the Para∣ble. And it is in effect the same with the Prophets Song of his Beloved concerning his vineyard, Esay 5. 1. The one is as a Paraphrase upon the o∣ther; The histories of this Nation from that time to this, is as a full and just Commentary upon both. The vineyard of the Lord of hoasts (saith the Pro∣phet, v. 7.) is the house of Israel; and the men of Judah his pleasant plants; And being reasonable plants, they were also the husbandmen here meant. The fruits looked for were Iudgment, and in stead of it behold, oppression: righ∣teousness, * 1.221 and in lieu hereof, behold a Cry. These were wild grapes. If any list to descend to more particulars, By the fruitful hill, wherein the vineyard was seated; he may understand the hill of Sion, or Jerusalem; by the Tower, the Temple: By the hedge the fortifications of Hierusalem, begun by David, without which our Saviour (who is the heir meant in the Gospel) was cru∣cified; being sentenced to execution within the vineyard. The judgment, which the chief Priest and Elders gave against themselves: was by the Pro∣phet referred unto the Inhabitants of Hierusalem, and men of Judah. The Tenour of it is the same in the Prophet and the Evangelist, I will tell you (saith the Prophet) what I will do to my vineyard; I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be troden down; And I will lay it waste, and it shall not be pruned, or digged; But there shall come up briars and thorns. I will also command the Clouds, that they rain no rain upon it: That is, Not whiles it remained in Judah, whose moun∣tains are now become like the mountains of Gilboah, accursed for the slaugh∣ter of the King of Israel.

The execution of this Sentence was fitted to divers times in different mea∣sure, according to their unfruitfulness, or fertility in bringing forth wild grapes, when good grapes were most expected.

More exactly parallel to the Parable, as it is proposed by our Saviour, we * 1.222 may (besides all other particular diseases or distempers of this flourishing State) observe Three principal Climacterical Seasons. In the first and second it escapes very hardly, and dies in the last.

The First we take from Zachariah's death; a Season, wherein God (the men or Iudah being Judges) might justly expect extraordinary fruit of his vineyard. For Jehoiada the High-Priest, father in Zachariah, had lastly * 1.223 pruned and drest it, re-ingrafting Joash, as a forlorn Plant, into the stock of David, from which he had been for a while dis-planted by Athaliah the Queen Regent; through whose cruelty all the rest of the Royal Branches utterly perished: But instead of grapes the Princes bring forth wild grapes. After the death of Jehoiada, Came the Princes and made obeysance to the King; who hearkened unto them. And they left the House of the Lord and served groves: So wrath came upon Judah, for this trespass. Yet he sent Prophets to them, to bring them again unto the Lord; and they testified against them; but they would not give ear. After all this, the Spirit of the Lord came upon Zachariah, and he said unto them, Thus saith God; Why transgress ye the Lords Commandements that ye cannot prosper? 2 Chron. 24. 17, 22. He said no more then Moses their Law-giver had expressed in that Divine Song, Deut. 32. which this people were to teach their children, that it might be a witness against them. Notwithstanding in despight of Moses Law, and the Spirit of the Lord, which emboldened Zachariah to preach it; they confirm their desperate league with the Prophets blood, that did disswade it.

Of those other Servants of the Lord, sent unto them about the same time; we may without breach of charity suspect; one at least was beaten and ano∣ther slain; Because it is certain, that Zachariah, whose Father had deserved so well of King, Princes and People of Judah, was by the Kings appointment stoned to death. And (besides the Calamities of warre, which befell the Land in the end of that year) the Temple, in which he died, was by his dy∣ing curse designed to ruine and destruction. It could not be purged from guilt of his guiltless blood, but by that fire, which in the next generation did devour it.

Yet before the approach of this Second Climacterical Season; The Lord * 1.224 God of their fathers sent to them by his Messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place. But they mocked the Messengers of God, despised his words, and misused his Prophets, until the wrath of the Lord arose, till there was no remedy, 2 Chron. 36. 15, 16, 17.

8. This affectionate description of Gods tender care and compassion in send∣ing Prophets to reclaim them, argues (what Our Saviour expresseth in the * 1.225 Parable) That he sent moe, then before. And in the age following Zachariah's death, lived all the Prophets, whose Prophecies are extant; But unto all those (though moe) they did, as they had done unto the former, Isaiah (as the Jews confess) was slain by Manasses; Uriah (as you heard before) was killed by Jehoiakim; and Jeremiah sometimes beaten, sometimes imprison∣ed, perpetually abused, during the reign of Iehoiakim and Zedekiah; And so at length the plagues threatned, and in part executed upon this people imme∣diately after Zechariah's death, are multiplied upon that wicked generation. The Rod of Gods wrath is for fashion the same, but now more sharp and terri∣ble. Their fathers had slain Zachariah in the Temple: And for this sin not expia∣ted, but continued and approved, at least by like practises of this Generation; The Lord brought upon them the King of the Chaldees, who slew their young men with the sword in the house of their Sanctuary, and had no compassion upon young men or maidens, old men, or him that stoopeth for age, he gave them all into his hand. And all the vessels of the House of God, great and small, and the treasures of the House of the Lord, and the treasures of the King and of his Princes; all

those he brought to Babylon, 2 Chron. ch. 36. v. 17, 18. What are those but▪ meer enlargements of the former calamities, which ensued the Butchery of Zacharias? which were these. It came to pass in the revolution of the year, that the hoast of Syria came up against Jo∣ash, and they came to Judah and Jerusalem, and destroyed all the Princes of the people from among the people, and sent all the spoil of them unto the King of Damascus, 2 Chron. 24. 23. Some principal particulars of the spoils here intimated, are fully expressed, 2 Kings 12. where the rest of this story is omitted: And Jehoash King of Judah took all the hallowed things, and all the gold, found in the treasures of the House of the Lord, and in the Kings house, and sent it to Hazael King of Syria, and he went away from Jerusalem.

But though the Chaldeans had burnt the House of God and the Palaces of Ierusalem with fire, had destroyed all the goodly vessels thereof; yet the Lord doth not utterly forsake his vineyard, his Church (the Quire of Saints) still nestles in the branches that are transplanted, whose off spring within seventy years is restored unto their native soyl, Jerusalem repaired, the Temple re-edified, and the Land of Iudah sown with the seed of man and beast. After this State thus raised again from Civil Death, if posterity will not believe, nor bring forth better fruits then heretofore their fathers have done; neither would they believe, though Moses and the Prophets were raised from the dead to exhort them to repentance.

For this reason, after their return from Babylon and re-edification of the * 1.226 Temple, God sends no more Prophets (save such as they brought with them) until the fulness of time, or the Third Climacterical Period of this State, where∣in the disease being become more desperate; he sent his only Son the Heir of all things, as knowing, that if he could not, none ever after should be able to recover it. This his Son was that Lord, which, by his peculiar presence, had brought this vine out of Egypt, but (after he had planted it in Iudea, and let it out unto these husbandmen) went into a farre Country, that is, he appeared not unto them, as he did to Moses, to Joshuah, &c. until in the last dayes he de∣scended from Heaven in the true form and substance of man to receive the fruits: He looked (at this time especially) his vineyard should had brought forth grapes, but it brought forth more wild grapes then before. He looked for weighty matters of the Law, and behold tithing of Mint, Annise and Cum∣min; He looked for judgment, mercy and faith; But behold, covetousness, extortion, pride and cruelty; grapes more bitter then the grapes of Sodom; Sourness it self the very leaven of Hypocrisie; yet upon the first denial of such fruits, as he expected, he departs not from them, he accuseth them not unto his Father: But (as they had two or three fore-warnings more remarkable then ordinary in several Generations of their Ancestors; so) he expects a loyal Answer at more times of fruit, then one or two, presenting himself to them for three years and more together at every several Passover, besides other an∣niversary solemnities. And yet at last for constant delivery of that Embas∣sage, which he had from his father, they caught him, and condemned him in the vineyard, but carry him out of it to be crucified in Mount Calvarie. And thus at length Zachariah's Prophecie against Ioash and his wicked Princes, and his Imprecation at his death, are fulfilled in this wicked generation; they formally forsook their God, when they cried [We have no King but Caesar] and demanding Barabbas a murtherer (the son of their father the Divle;) they destoyed Iesus the Son of God, And the Lord hath utterly forsaken them, not the Temple and City only, but the Inhabitants, but the whole race of the Jewish Nation, and hath let forth His Vineyard to us Gentiles. They were

so rich by his bounty, that they were ashamed to acknowledge so mean a man as Our Saviour, for their Lord, and Owner of the Land they inhabited. And as the Prophet foretold, they hid their faces from him; And therefore, as Mo∣ses testified against them in his dying Song, The Lord hides his face from them. Darkness did over-spread the Land of Iudah at his Passion, and the light of his countenance, since that time, hath never shined upon that Nation. They lost Gods extraordinary Illumination by Urim and Thummim (as some hold) at Zachariah's death, (as most agree) at the destruction of Salomon's Temple; but now are destitute of the light of Scripture, without all knowledge of Gods Word, since they rejected Him, which enlighteneth every man that cometh into the world; In the very sun-shine of the Gospel, they grope like blind men, that cannot see a beaten way, and must so continue throughout their generations unto the worlds end; until they shall unfeignedly confess the iniquity of their fathers, and that they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies, Lev. 26. 40, 41.

As the sins of those Jews, which rejected the Light of the world, and solemn∣ly revolted from their King; have been thus remarkably visited upon their chil∣dren, that will not confess their sins in so doing, nor acknowledge him, whom they rejected, for their expected Redeemer: So were the sins of that generati∣on, which slue Zachariah, visited upon this, which crucified our Saviour, be∣cause they neither did truly confess them (but rather revive and increase them) nor finally admit of his Sacrifice, which was appointed for the expiation of that Prodigious Fact (as of all others) wherewith the City and Temple had been polluted. Unless God's mercy had warded off the stroke of his justice, Ierusalem it self had been made an heap of stones▪ when King Ioash stoned Zachariah to death: So had the Temple it self, wherein his guiltless blood lay uncovered, been covered with Dust. The whole Nations plagues in rigour of justice might have been much greater at that time, then they have been since.

Now all the mercie or mitigation of Justice, which former Generations found, was through the Mediation of the Son of God. And seeing these la∣ter have been more refractorie to this their Mediator himself, then were their fathers to his Prophets; seeing they have solemnly disavowed him, and bid a defiance to his Embassadors; Gods mercies, which had daily shrowded Ie∣rusalem from his wrath, as the hen doth her young ones from the storm, leave it, and her children open to his justice.

For Resolution of the main Point or difficulty proposed; The forsaking, or putting the Son of God to death, is (for ought I can gather) no direct and positive cause of all the miseries expressed or intimated in my Text: On∣ly such a Cause of Ierusalems destruction, as the Pilots absence is of shipwrack; a Cause of it only in this sense, that her inhabitants by forsaking him have exempted themselves from his wonted protection; and God's justice, which had long watched his departure from the City and Temple (as Sergeants do their egress, which have taken Sanctuary) now attatches them, when there is none to become their Surety, none to intercede for mitigation of Justice, none to hinder, why judgments heretofore alwayes abated, and oft-times alto∣gether deferred, may not be executed upon them in full measure. But that their Personal Offences against their Mediator should wholly, or specially procure this woful doom, or come at all into the Bill of their Indictment, is (in my Opinion) no way probable. The character of his own speeches, as well in my Text, or elsewhere, altogether disclaims this Assertion, as unconso∣nant

to the form of wholsome doctrine. But may we say, that albeit his blood did not augment their plagues that shed it, because never laid unto their charge, it may notwithstanding exempt them and their children from hope of mercy, or mitigation of punishments due unto them for other sins? Or that such, as since his death have pined away in their own sins, and the sins of their fathers, did therefore perish, because he had absolutely decreed not to save them or grant them means of repentance? God forbid! This were more, then to say [They stumbled that they should fall.] And in as much, as the riches of the world will be much greater by their fulness, then by their Fall or diminution, the fault is ours, as well as theirs, that their Conversion is not accomplished; Both we and they are liable to a strict account, That we would not be gathered, when God would have gathered us.

CHAP. XLIV.

2 KINGS 23. 26, 27.

Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Iudah, because of all the provoca∣tions that Manasseh had provoked him withal.

And the Lord said, I will remove Judah also out of my sight, as I have remo∣ved Israel, and will cast off this City Jerusalem, which I have chosen, and the house, of which I have said, my Name shall be there.

1. THe Points to be discussed are Two. * 1.227

First, How the Lord might justly punish Iudah for Manasseh's sins, and sins committed in His time, in the dayes of good Josiah and His Sons.

Secondly, In what manner God proceeded to execute this his fierce wrath denounced against Iudah.

For your better satisfaction in the Former Point, You are to consider, the Nature and Tenor of Gods General Covenant with this people. The mira∣culous Blessings and extraordinary Curses proposed unto the two several wayes of Life and Death, which Moses first had set before this people, are sufficiently known, being most expresly set down, Levit. 26. and Deut. 28. throughout the whole Chapters.

The like Covenant was renewed with Davids Line, in the same Tenor. Psal. 89. 29, &c, His Seed will I make to endure for ever; and his Throne as the dayes of Heaven. But if his Children forsake my Law, and walk not in my judgments; If they break my Statutes, and keep not my Commandements, Then will I visit their transgressions with the rod, and their iniquity with stripes. Ne∣verthelesse, my loving kindness will I not utterly take from him, nor suffer my faithfulnesse to fail. Or, Neither will I falsifie my truth. This promise was Absolute for Christ, Conditional for the other Sons of David: and consists

not in their Immunitie from punishments, but in the Assurance of their reco∣very, upon their penitencie.

The Tenor of both Covenants then (in brief) was Thus.

Follow∣ing * 1.228 the foot-steps of Abraham or David, they should be blessed extraordi∣narily: Forsaking their wayes and following the Customs of other Nati∣ons they should be punished more severely then other men; yet so, that if in their distress they did turn again unto the Lord, for Abraham's and for David's sake they should be restored to his wonted mercie and favour.

So saith the Lord, Levit. 26. 44, 45, And yet for all that (he supposeth his plagues denounced had already overtaken them) When they be in the land of their enemies, I will not cast them away, neither will I abhorre them, to destroy them utterly, and to break my Covenant with them: for I am the Lord their God. But I will remember them according to the Covenant of old, Or, I will for their sakes remember the Covenant of their Ancestors, whom I brought forth out of the Land of Egypt. And in the 42. verse of the same Chapter, (when they shall con∣fesse their iniquity before him in their distresse) He saith, He would remember His Covenant with Jacob, and also his Covenant with Isaac and with Abra∣ham.

The same Covenant is more solemnly established at the Dedication of the Temple, 2 Chron. 6. by Salomon. He supposed this People should be plagued for their sins, as others were: But yet if they turned to the Lord with all their heart, and with all their soul, in the Land of their captivity; the effect of his Petition is; That the Lords eyes should be open, and his ears attent unto the prayers which they made towards the Temple which he had built. And in this sense is God said to shew mercie unto thousands in such as love Him and keep his Commandements: Because for Abraham and for David's sake, they still enjoyed the assurance of recovering their ruinate and decayed Estate.

2. Yet here we are again to consider, that the Covenant was not made In capita, as if it were to begin intirely with every particular Man; but rather with their whole Successions in their several Generations. They stood all joyntly bound to obey the Lord their God: So as Posterity must make up the Arrerages of their Fathers ryot, by their warie and diligent observance of those Commandements which the other had broken. If the Fathers had sin∣ned by Idolatry, the Posterity must redeem their sins or break them off, by preaching reformation of Religion, and restoring the true Worship of God again. If the Fathers had caused Gods wrath upon the Land by oppression, extortion and cruelty, the Children must divert it, by mercie, bountie and open-handedness towards the Poor; and by restitution of goods ill-gotten by their Fathers, unto their proper Owners; or by restoring goods right∣ly enjoyed, but imployed amiss, unto their natural and right use. If the Fa∣thers have transgressed all or most of Gods neg. Commandments, the children are bound to rectifie their errors, by practising the affirmative duties of the Law. In a word, as the Fathers offences have been greater, either in multi∣tude, magnitude, or continuance, so must the Vertues and Piety of Posterity, a∣bound in Perfection of Parts, Intention of Degrees and Duration of time. For although it be most true, that the Childrens teeth are not set on edge, for their Fathers eating sour grapes, but the soul that sinneth it shall die, Ezek. 18. Yet is not this so to be understood, but that the son may be punished for those sins which his Father only did actually commit, if so he seek not to rectifie his er∣rors, by inclining to the Contrary Duties: For, not so doing, His fathers sins are made his by participation, and the Curse becomes hereditary. As he that

helpeth not when he may, doth further or abett the evil done by others, and is thereby made Accessary or part-taker of other mens sins: So likewise are the Children guilty of their fathers transgressions, and liable to Gods wrath caused by them, if they seek not to rectifie the same, by their zealous prayers, speedie repentance and unfeigned turning to the Lord. So is it said, Ezek. 18. 14. The Son that seeth all his fathers sins, which he hath done, and feareth, neither doth such like; but rather if the father have cruelly oppressed and spoiled his brother by violence, he feeds the hungrie, and clothes the naked, and keeps all Gods Statutes, he shall live. Hence it is, that this people of God in their distress make The Confession of their fore-fathers sins as Essential * 1.229 an Ingredient (or Condition) of their prayers, as the confession of their own, Dan. 9. Ezra 9. Nehem. 9. Psal. 106: 6, 7. For this the Lord himself had expresly taught them, Levit. 26. For your transgressions the Land of your enemies shall eat you up. And they that are left of you shall pine away for their iniquitie, and for the iniquities of their fathers shall they pine away with them also. Then they shall confess their iniquity, and the wickedness of their fathers. Ver. 38. Thus doing, I will remember (saith the Lord) my Covenant with Jacoo, and my Covenant also with Isaac, and also my Covenant with Abraham will I remember, and will remember the Land. You see then it is evident, that as Adam's-sin remaines in his Posterity, until it be taken away in Christ; so doth Gods wrath abide upon a Land, for the former Inhabitants sins, and passeth from the Dead unto the Living; unless the Attonement be made by the sweet incense of prayer and fervencie of spirit, which is to be in every Christian and spiritual Priests heart as ready upon this occasion, as fire from the Altar was in Aarons hand, when he stayed the Plague, by standing betwixt the dead and them that were alive, Numb. 16. 46. It is not the sacrifice, though of the calves of mens lips, without an humbled and contrite spirit, and fervent zeal of blessing Gods Name by Contrary good deeds, that can stay the plague and divert the wrath gone out from God against a Land, for her for∣mer Inhabitants their Predecessors sins.

3. From these Principles we may easily gather, How Gods Mercies may be abridged towards a Land or People less sinful perhaps then others former∣ly have been for actual transgressions, if we consider the sins only of the pre∣sent time. From the same Principles we may likewise clearly discern, how the full measure of any Lands or Peoples iniquity may be accomplished then, when to mens seeming their out-rages be nothing so greivous, as others * 1.230 before them have been, or when their Princes or Rulers are more then ordina∣rily religious.

First, Where the transgressions of Predecessors have been many and grei∣vous, and the Reformation of their Successors, but slight or imperfect: the wrath of God procured by the former, may remain still, and light heaviest up∣on * 1.231 the Third Generation following, who shall procure it further, if they fol∣low their Grandsires sins, notwithstanding their immediate Parents or Pre∣decessors did in part repent, or in some sort renounce their Fathers wayes. For the fruits of such repentance, seeing it is not Total and proceeds not from a perfect and unfeigned heart, do but as it were for a time put off the Fit or Ex∣tremity of Gods wrath: they take not away the disease it self, which therefore returns to its course again: As the Psalmist excellently describes the effects of such repentance. When he stew them, they sought him, and they re∣turned * 1.232 and sought God early. And they remembred that God was their strength, and the most high God their Redeemer: but their heart was not upright with him: Neither were they faithful in his Covenant. The fruit of this was, that oft-times

he called back his anger, and would not suffer his whole displeasure to arise: This stayed the Course or Motion of his wrath; It did not minish the Incli∣nation or Propension of the same. But when the former sins burst out a∣gain, either in them or their posterity: His judgments drew nearer unto them then before; and his vengeance was more fierce and sud∣den.

Secondly, Where the Reformation of Religion and turning unto the Lord is on the Princes parts perfect and compleat, yet the people do not inwardly repent, and with a perfect heart abjure their fore-fathers wayes: the wrath of * 1.233 God due unto their fathers sins comes upon them, and is executed by taking away their good, and giving them Princes alike minded to them∣selves: And so by little and little they fulfil the iniquity of their fore-fa∣thers.

4. To give you a view of these General undoubted Truths in the suc∣cession of this Kingdom. Righteous David had left Gods Mercie towards * 1.234 this Land and People, so farre over-ballancing his Justice, that all the Idola∣try which Solomon his son had set up (albeit idolatry be a most greivous sin) did not any more, then bring his Mercie to an Equipoize with it again. But Rehoboam, following his Fathers footsteps in evil, not his religious Grand∣fathers paths in good, puls down Gods judgments upon his head, and first bears the rod of his transgression, having more then one half of his Kingdom rent from him by his servant Jeroboam, and afterwards both he and Judah, which had remained with him, bear the strokes of their iniquity, by the hand of Shishak King of Egypt, who forraged the Land, and took away the treasures * 1.235 of the Temple of the Lord. But in this God did but shake his sword over their heads: These beginnings of plagues and judgments are but the Moti∣ons of His wrath which abides not: for his Mercie presently retired unto the same Point where it stood at Jeroboams revolt. Of an unwise father there sprung up immediately an unrighteous son Abijam, who though he had some∣times * 1.236 good success against his enemies: yet as the sequel of this Story inti∣mates, 1 King. 15. 3. he had almost brought Gods fierce wrath upon the Land, by following his fathers footsteps; but that the Lord as yet drew back his punishing hand, for Righteous David his great Grand-fathers sake. For David's sake did the Lord his God give him a light in Jerusalem, and set up his son after him, and established Jerusalem, ver. 4. This was Asa, in whose dayes the Land had peace: for he followed the footsteps of his Father David, yet * 1.237 was there no perfect Reformation wrought in his raign; for the High places were not taken away: And he himself, after good success in victory, was infected with the Fatal disease of Kings and Princes, To begin to trust too * 1.238 much to secular Policie, and grew impatient of the Lords Prophets reproof. But by his carriage and good example, such as it is, and the righteous reign of his son Jehosaphat, is the Current of the Lords former wrath stopped; yet so, as it is ready to overflow the Land with greater violence, in the next suc∣cession, wherein the like iniquity as had reigned in former times, should burst out afresh again. Although Jehoshaphat's heart was upright: yet did he work no perfect Reformation. For the high places were not taken away. And as it is, 2 Chron. 20. 23. The people had not yet prepared their hearts un∣to the God of their fathers: Neither so penitent, as that they could recal Gods wrath, or bring his mercie back again unto its former stay: Nor yet so ex∣tream bad and forward in sin, as that the Lord would not spare the Land and be merciful to them for religious Jehoshaphat and the Righteous sakes, that lived in it. After Iehoshaphats death, Iehoram his son reigns in his stead

(a successor to the Kings of Israel in all wickedness and Idolatry.) And as his life was wicked, so was his estate unfortunate, his end terrible, and his death ignominious. In his dayes did Edom make his final revolt from Iudah, 2 Chron. 21. 10. and Libnah, at the same time, because he had forsaken the God of his fathers. And ver. 14. Behold (saith Elijah to him by a letter,) with a great plague will the Lord smite thy people, and thy children, and thy wives and all thy substance. And so Gods judgments came upon him and his Children: He himself dies of a lingering loathsom disease, without the wonted solemni∣ties of Funerals. And Ahaziah his youngest son (all the elder being slain * 1.239 by the Arabians: 2 Chron. 22. 1.) is about a year after killed by Jehu exe∣cuting judgment upon the house of Ahab. After all this were All the Royal * 1.240 Seed of Judah destroyed by Athaliah, Ioash son of Ahaziah only excepted, whose beginnings were good; The reformation of Religion was perfect, for the external form, so long as Iehoiada the Priest did live, but not compleat for the number or quality of such as turned to the Lord their God. For the Princes hearts were wholly set upon idolatry: And the King himself is drawn upon his own destruction by them, after Iehoiada's death. As his beginnings were good and godly: so were his later dayes idolatrous and cruel; and Zachariah's blood was recompensed upon his head, and upon the head of Amaziah his son; who, though he were not (like his father) guilty as prin∣cipal * 1.241 of actual murther in putting a Prophet to death: yet thus farre by Par∣ticipation guilty of his fathers sin, that he is impatient of the Prophets just re∣proof: As his father killed, so he threatens the Prophet for reproving him for his sins; for taking the gods of Edom for his gods, 2 Chron. 25. 14. Have they made thee the Kings Counsellor? Cease thou: why should they smite thee? And the Prophet ceased, but said, I know the Lord hath determined to destroy thee, because thou hast done this, and hast not obeyed my Counsel. His doom is read, and judgment followes: For he is shamefully foyled, 2 Chron. 25. 23. by Ioash King of Israel, and led captive home to his own good Town of Ierusa∣lem, four hundred cubits of whose wals were broke down to make entrance for his triumphant enemies, in the sight of his own people. And after his free∣dom, bought with his own treasure and with the treasure of the Lords house; his own Subjects conspire against him, and pursue him unto death, where he dies (his fathers death) by the hands of his Servants, 2 Chron. 25. 27. As Amaziah from good beginnings grew idolatrous; so Uzziah his son after * 1.242 good success, became in his later end, sacrilegiously presumptuous. For in∣termedling with the Priests Office, he becomes liable to the Priests Tribunal: He is judged a Leper, and removed from administration of the Kingdom, for the leprosie wherewith the Lord had smitten him, 2 Chron. 26.

5. Thus in process of time is still the increase of sin: either their Kings are wicked (as but two from David to Hezekiah's time which continued in good:) Or if their Kings be vertuous and religious, as Iehoshaphat had been, and Iotham son to Uzziah now is: yet in his dayes again the peoples hearts are not prepared to serve the Lord, 2 Kings 15. 35. But the high Places were not * 1.243 put away; for the people yet offered and burnt incense in the high places; and so kept in the fire of Gods wrath, which had been long kindled against Judah, but not suffered to burst out into any flame, in the dayes of righteous Jotham, and such as by his example followed righteousness. Nay, to encourage o∣thers to follow him, the Lord gave him victory over the enemies of Judah, and He grew mighty, because He directed His wayes before the Lord His God, 2 Chron. 27: 6.

6. But neither did he nor any Prince of Judah, since Righteous David, so perfectly direct, as Ahaz his son did pervert his wayes before the Lord. This is the first that adds stubbornness to infidelity, and drunkenness to thirst, as the * 1.244 Spirit tels us, 2 Chron. 28. 22. In his tribulation did he yet trespass more a∣gainst the Lord; (this is King Ahaz, saith the Text) you must expect a re∣markable monster in his dealings; For he sacrificed unto the gods of Damas∣cus, which plagued him, and he said: Because the gods of the Kings of Aram helped them, I will sacrifice unto them, and they will help me: yet they were his ruine, and of all Israel, ver. 23. This people was alwayes prone to wickedness, even during the reign of most religious Kings; but are now so violently car∣ried to all mischief, having got this preposterous Monster for their Governor, that as a ship sailing with advantage of wind and tide, and help of oares, continues motion when sail is stricken and Rowers cease; so Jerusalem and Judah, after Ahaz their Commander in mischief ceased from his wick∣ed labours, held on still their mischievous courses, even in good King Heze∣kiah's dayes.

7. Whereas Gods threatnings had been but particular heretofore; either to the King alone, or to his Line and House, or of some momentary desolati∣on upon the Land: Now God thunders out a General Deluge of Calamity to the City and Temple, by the Prophet Micah: Sion shall be plowed as a field, and Jerusalem shall be an heap, and the mountain of the house shall be as the high places of the forrest. Here the scattered clouds of Gods judgments, which had long soared over Judah, are gathered as it were into one shower, ready to fall upon her (as it were an Hawk stooping to her prey:) but that good King Hezekiah, and the people by his example, laid fast hold upon his mer∣cies, * 1.245 and averted his fierce wrath from them, by hearty and unfeigned prayer: They feared the Lord, and prayed before him, and the Lord repented him of the evil, that he had pronounced against them. Whiles I behold the Compleat Reformation which Hezekiah wrought, and the peoples will to accord with him therein; Me thinks I hear the Lord wishing from heaven, as he did some∣times to their fathers in the wilderness, Deut. 5. 29. Oh that there were such an heart in them to fear me, and to keep all my Commandements alway, that it might go well with them, and with their children for ever. But Hezekiah did not render according to the reward bestowed upon him: For his heart was lifted up, and wrath came upon him, and upon Judah and Jerusalem, 2 Chron. 32. v. 25. Not that it did seize upon them, but that it was ready to smite. For as it fol∣lows, ver. 26. Notwithstanding, Hezekiah humbled himself (after his heart was lift up) he and the Inhabitants of Jerusalem, and the wrath of the Lord came not upon them in the dayes of Hezekiah, but of Manasseh his son, who pul∣led * 1.246 it down upon his own and his peoples heads. For as it is registred, 2 Kin. 21. 3. He went back and built the high places, which Hezekiah his Father had destroyed, and erected Altars for Baal, and made a grove as did Ahab King of Israel, and worshipped all the Hoast of Heaven, and served them. And, as if he meant to thrust the Lord out of his own House, He built Altars in it, of the which the Lord said; In Jerusalem will I put my Name. And he built Altars for all the Hoast of Heaven, in the two Courts of the House of the Lord, ver. 45. And besides these and many other sins, wherewith he caused Judah to sin, and to do evil in the sight of the Lord, after the abominations of the Heathen, which the Lord had cast out before them, he filled Jerusalem from corner to corner with innocent blood, whose cry did fill the Courts of Heaven. So both * 1.247 he and his people are plagued for their grievous sins; He is the First King of Judah that is led into Captivity; yet upon his returning to the Lord his God

he is restored again. But his good example doth not move his peoples hearts unto like repentance, as his former bad example had caused them to sin. Wherefore albeit the Lord repent him of the evil which had befallen his person; yet (Amon his son and successor imitating his fathers sins, but not his repentance, 2 Chron. 33. 21.) doth he not turn away from his fierce wrath * 1.248 wherewith he was angry against Judah; albeit Josiah his vertuous Nephew (or Grand-child) had turned to him with all his heart, and with all his soul, according to all the Law of Moses. Manassch's sin therefore is said to be the Cause why the Lord did cast off Judah, in such a sense as the Addition of the last weight may be said to cast the scale, which was inclined that way be∣fore, albeit restrained from motion by a counterpoize, until the last weight over-powred the Restraint. God's wrath remained stil upon the Land from Salomon's and Rehoboam's reign: And the weight of his judgments was dai∣ly increased more and more; howsoever the final execution of them was de∣ferred, at the instant prayers of religious Kings and righteous people: But now Manassch hath made up the full measure of all his fore-fathers sins; the weight of God's Judgments hath so farre over-grown his Mercies, that there is no hope of recovery left, unless Prince, Priest and People would fill Jerusalem as full with their repentant tears, as Manassch had with blood; and devote the whole course of their life, to doing good, as their fore-fathers had sold them∣selves to work wickedness; which good Josiah for his part performs; and * 1.249 so deads the stroke of God's judgments whilst they are in motion. But his peoples hearts are not so strongly set on their God. Although they joyn with him in renewing the Covenant betwixt God and them, the chief strength of their zeal and fervencie is spent in the first Act of Repentance, or in the Moti∣on of their Retire to God; Their Permanent Disposition and Propension is not firm: Their very turning unto God, is rather forced then voluntary; so as they hold off God's judgments only for a time. As if a man by haling and pulling with might and main should keep some heavie and mighty body from falling, or some great weight from swaying the full compasse; whereas the solid weight of it still remains the same, and will have full sway when his actual strength fails him. Thus they quickly become weary of well-doing, and God's heaviest judgments take their course. For however it be said, 2 Chron. 34. 33. That they did not turn back from the Lord God of their fa∣thers, all the dayes of Josiah: Yet was this their cleaving to him, but compel∣led: It consisted more in the outward solemnity or publick fashion, then in inward sincerity and integrity: They did not profess, or openly practise the so∣lemn worship of strange gods; but had still a longing after foreign fashi∣ons: as appears out of the Prophet Zephanie, who wrote of those times; Chap 1. 8, 9. And it shall be in the day of the Lord's sacrifice, that I will visit the Princes and the Kings Children, and all such as are clothed with strange appa∣rel. In the same day also will I visit all those that dance upon the threshold so proudly, which fill their Masters houses by cruelty and deceit. The corruption of both the Clergy and Magistracie had continued greivous from Hezekiah's * 1.250 dayes, wherein it cried for vengeance. And this peoples repentance of these sins in Josiah's dayes, was either none, or but feigned and hypocritical; as the same Prophet testifieth, Chap. 3. ver. 1, 2, 3, 4. Wo to her that is filthy and polluted, to the robbing City. She heard not the voice; She received not corre∣ction; She trusted not in the Lord; She drew not near to her God. Her Princes within her are as roaring Lyons; Her Judges are as Wolves in the evening, which leave not the bones till the morrow. Her Prophets are light and wicked persons; Her Priests have polluted the Sanctuary, they have wrested the Law,

And even for this peoples pronenesse to fulfil the measure of their fore-fa∣thers sins, was good Iosiah removed from off the earth; lest Gods judgments should come upon Jerusalem in his dayes. And no marvel, if the fulness of Judah's sin be accomplished in Iosiah's dayes, though he were the most righ∣teous Prince of David's line. For, sin and iniquity may so abound in a Land and people, that albeit Noah, Job and Daniel lived amongst them, they should de∣liver but their own souls by their righteousness. And it is one of the best notes * 1.251 that I have somewhere found, That men should not lay all the blame on Princes, where States miscarry; seeing it is said, that Hosea, in whose dayes Israel was led into captivity, was either the best, or least evil, of all the Kings of Israel, 2 King. 17. He did evil indeed in the sight of the Lord, but not as the Kings of Israel that were before him, ver. 2. Which equity of Gods judgments in like Cases, Franciscus Sforza the last Duke of that race in Millain, and the far best * 1.252 of all his kindred, except the first, did with humility acknowledge, before the foolish Politicians School-mistress Experience taught him the truth by the evi∣dence of the event. For when his wise and gravest Counsellors did humbly intreat him in the behalf of State and Country, to suffer at least some provi∣sions to be brought up secretly as his own, lest Millain might be delivered up to some Forrainer: He requested them to set their hearts at rest; The unhap∣py family had run their race; and it was impossible, but that the bloody practises of his Ancestors should blot out the very name in him: A Prince though otherwise in Charles the fifths esteem, the wisest of all the Italian Prin∣ces in his time, yet herein indued with wisdom in an higher rank, then the stateliest Potentates are wont to trouble themselves withal, in that he could so well foresee, There was no counsel against the Lord; whose Decrees con∣cerning any Land or People, then usually take place, when as Posterity seeks earnestly by secular Policie, to patch up the rents and breaches of a State de∣cayed & ruinate by the heavie burthen of their Predecessors sins. Such was the temper of Iosiah's States-men & Princes, though his heart was of another me∣tal, and had been fashioned in another mold. Wherefore the Book of the Law, which had long laid buried, is now risen out of the dust, to proclaim Ierusalems downfal, and Sions burial in her ashes. And this sentence of the Law now found, is ratified by the Prophetess Huldahs mouth: Gods wrath shall presently be kindled against this place, and shall not be quenched. But unto good Josiah, who sought the Prophetesses, and not the Politicians advice, is this sole com∣fort left. To the King of Judah, who sent you to inquire of the Lord, so shall ye say unto him: Because thine heart did melt, and thou hast humbled thy self before the Lord, when thou heardest what I spake against this place, and a∣gainst the Inhabitants of the same, to wit, that it should be destroyed and accursed; and hast rent thy clothes and wept before me, I have also heard it, saith the Lord. Behold therefore I will gather thee to thy fathers, and thou shalt be put in thy * 1.253 grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, 2 King. 22. 18.

8. But should not his righteousness have saved him? Or is this to be put in his grave in peace, to be slain by his enemies? Yes, this his burial was in peace, in that he was buried in the Sepulchres of his Fathers, and mourned for by all his people, without the molestation of their enemies. This was a bles∣sing of peace, which none of his Sons or Successors enjoyed. For of them all, not one but dies captive in the enemies Land, or in their own, without the decencie of Princely funerals. And who knows, Whether Iosiah's violent death was deserved by going to battel without the Lords advice? Yea, who knows, whether the Lord did not thus suddenly take him away, partly to pre∣vent

the increase of that disease, wherewith no Prince of all the stock of Iudah, but had been more or less infected, and which now, as it seemeth, was grow∣ing on him. All of them in their prosperity, began to trade in secular Poli∣cie, whose practise was Jerusalems ruine, and Iudahs wreck; howsoever right dear in the sight of the Lord was the death of this holy and religious King, who if he had lived the longer, should have died the oftner. His Childrens and peoples sins are now full ripe for the sword; and their vengeance hastens on so fast, that either he must suddenly die, or else see their manifold miseries, farre worse then so many several deaths. For what pangs would it have cau∣sed in his tender heart, which melted even whilest the noise of Ierusalems curse did but approach his ears, if his eyes should have beheld the flames of Gods fierce wrath devouring her gates, and his ears had been filled with her woful out-cries in the dayes of mourning? For Ieremie or Baruch, two Prophets so poor that their fore-warnings of these miseries could not merit any credit with this politick generation, to live and see the event, was a blessing of God; and bare life given them a bountiful prey; But what benefit could so great a Prince have reaped by life; What comfort in length of dayes, to have seen the children of his loins, born unto higher hopes then any Princes of the world besides, either led captive into the enemies land, or made a prey unto the birds of heaven in their own? Much better an enemies arrow stick once for all fast in his side, then that the sword should continually pierce thorow his soul, whilst he should see his dearest people cut down like grass; and Iudah the Lords inclosure laid open like a common field, to their bordering enemies spoil; and Ierusalem his hearts joy, which the Lord had hedged and walled about, laid waste like a forlorn vineyard, whose grapes were wild and naught. Yet such are the dayes which immediately ensue his death: The Land is one while ransackt by the Egyptian; another while made tributary to the Chaldean; another while forraged by the Aramite, Ammonite and Moa∣bite, until it was utterly laid waste. For judgment is here begun already at the house of God; and in godly Iosiah's fall might the ungodly Iudah read her Fatal Destiny registred in Characters of blood. And doubtlesse at this his * 1.254 sudden unexpected end, the execution of Gods fierce and violent wrath did begin; Of the successive degrees whereof, I shall, God willing, hereafter speak. For the Manner of it, I only note thus much now in general; That not all the wisdom of their most Politick Enemies, albeit the Lord had given them libertie to have plotted this peoples overthrow at their pleasure, could have invented so readie and sure a course for their swift destruction, as this people themselves (in great Policie to their seeming) still make choice of. Not one project which they can forecast, but proves an inevitable¦gin to intrap themselves, and is as a fatal snare unto their owne feet.

9. First good Josias, without Warrant from God, or his Prophets advice, thinks it in Policie the safest course, to assault the Egyptian in the confines of his Country, lest afterwards he should be enforced to defend himselfe upon harder termes, nearer to the heart of Judah, from his Enemie strengthned with the spoile of her borders; so jealous he is of Nechoh's purpose, which meant him no harm, that his word will not serve him for warrant; albeit his words, as the Text saith, were from the mouth of God. The issue of his poli∣cie, * 1.255 is, that he himself is slain; and Pharaoh Nechoh, by this his unseasonable provocation, took a fair pretence of invading the Land after his death, and condemns it in an hundred talents of Silver, and a talent of gold. And for the effecting of this his purpose, the people themselves had given occasion;

for they (no doubt out of some politick purpose) had preferred the * younger brother Iehoahaz to the Kingdom: who (poor Caitiff!) in stead of swaying Davids Scepter in the promised Land, is after three months space led Cap∣tive * 1.256 in chains (like a Bond-slave) into Egypt, whence the Lord had redeem∣ed the meanest of this peoples forefathers. So contrary hath Iudah been in all her courses, that all the glorious hopes of Davids Line run backwards: So farre is the Calendar of Ierusalems good dayes run out of date; such are the revolutions of times, that this Light which they had set up for David hath taken darkness for its habitation: The Sun of their Comfort is set, before it came to the Meridian, and runs away out of their Hemisphere. And in his stead a Comet ariseth out of Egyptian exhalations, which portends nothing but war and blood. This is Jehoiakim whom Pharaoh Nechoh, which slew his fa∣ther, hath now appointed to be King over this people, for his purpose; the * 1.257 successe of whose Raign in general the people might well prognosticate by his life and manners: the Epitome of which, Iosephus, lib. 10. cap. 5. hath given very pithily, in two words, He was neither religious towards God, nor just to∣wards men. And yet besides this, his natural disposition was particularly in∣censed against this people, for preferring his younger * 1.258 brother to the Crown, and so more ready to wreak his spite, by reason of his dependance upon the Egyptian, out of whose Country he had the Prophet Uriah brought, to satiate his thirst of blood: Jer. 26. 23. which bloodie Fact of his, and the like (with their like successe) is the train I have pursued in these present Meditations.

I will conclude them with that of Solomon, Prov. 28. 2. For the transgressi∣ons of a Land, many are the Princes thereof. And of Iudah never a good one after Iosiah; such they were as might serve to scourge this people, until they were cast like Vagabonds and unprofitable Members out of that City and Land which had bred them.

10. Thus you see, Gods largest Promises have their limits; greatest prosperity hath a period, and mightiest Kingdomes have their fall. You have likewise seen, how for the uncircumcised hearts of this people, is he slain by uncircumcised hands, who had so throughly cleansed Ierusalem and Iudah from all the abominations of the Heathen. The Heroical attempts of whose Princely resolution and zeal in restoring the true worship of God unto this people, needs not mine, it hath the commendations of Gods Spirit, who hath been curious in calculating his particular good deeds throughout this Chap∣ter, to have been matchless in Davids Race; and how then possible to be parallell'd in any other Princes Line? And what? If through the reli∣gious care and industrie of some one or two Princes, whom the Lord in mercie had raised up as Lights unto this Land, the foggie mists of Superstition, He∣resie and Idolatry be driven hence? This is an Infallible testimonie of Gods former love unto our forefathers, no sure Document of our continuance in his favour; if yet this Land and People may be taken in the very manner of those capital Crimes, which did condemn Iudah (his first-born amongst the Na∣tions) in the dayes of good Iosiah, even whilest it was acquitted from pro∣fession of Idolatrie and Superstition. What shall it avail us, that those for∣rain hungrie Hell-hounds, which brought Commissions of Charter War∣rant for hunting out the good things of this Land, and made this people a prey for maintenance of the many-headed beast, have been long time prohi∣bited to continue their wanted raunge, if the Princes which are left within her, be as roaring Lions, and her Judges as wolves in the evening, which leave not the bones until the morrow? What availes it that the secular Priests and Jesuite are (would God they were) transported out of this Land, if her

owne Prophets be light and wicked persons, and her Priests pollute the San∣ctuary, and wrest the Law? Or what shall it avail us, that the Light of the Gospel doth shine amongst us; if the just Lord be in the midst of us, and e∣very morning bring forth judgment unto light, and fail not, and yet the wick∣ed will not learn to be ashamed? Or what avails it, that we have cast off all blind obedience to the Sea of Antichrist, if we will not suffer Gods pro∣vidence to be a Rule, and Christs word a Light unto our paths, but walk on still in the wayes of the heathens; making secular observations our chief confidence, and worldly policie, our greatest trust? Or what avails it to have purged our hearts from all conceit of merit, if we pollute our hands with bribes? Or what availes it to give God the glory in all good actions, and yet daily dishonor his name with bad dealings? I will speak more plainly, What advantageth it us, to object unto the Papists, that they seek to me∣rit heaven by their works, and share with God in the honour of good deeds, if they can truly reply upon us, That the free Almes of Papists Founders, have been by Protestants set on sale unto their brethren? Or that secular Appendices and Alliance of Spiritual men, devour a great part of that li∣beral maintenance, which was allotted only for Prophets, and Prophets children.

11. Beloved in our Lord, were we our selves without sin, without these enormous sins, which I have mentioned, all of us might freely attempt to stone that filthy Whore, and all her foul Adulterers, unto death. But such of us as seek most to purge the Land of them, and seek not withal to cleanse our own hearts of those sins which have procured Gods wrath against it, may justly dread, lest we find no better success then good Josiah did; to provoke the enemie to do more mischief then haply they meant? Mistake me not, I beseech you, as though I misliked such as sollicite severitie against that Nation; yet cannot I hope, but some will be as jealous of me, as these Iews of Iosiah's and Jehoiakim's dayes, were alwayes of the Prophet Jeremy, whose footsteps I have resolved to follow, through good and bad report. Give me leave to explain my meaning, thus.

As from my heart I reverence their religious labors, who have of late so effectually stirred up our Sovereignes heart to this purpose, and earnestly re∣quest your heartie prayers unto Almighty God, that his Holy Spirit may continually enflame his royal heart with those good motions which have been kindled in it of late: so do I desire from the very centre of my soul, both, that men of place, Authoritie, Gravitie, Learning and Integritie of life, may prosecute it; and that young Divines (whether young in years or manners, it skills not) would oftentimes, even for Sions sake, hold their peace, or at least be wary where and when they open their mouths in this ar∣gument. For he that looks into the temper of this present people with a dis∣creet, religious, not with a turbulent, factious eye, may easily discerne that many ill tempered and extravagant invectives against Papists (made by men whose Persons wanting Authoritie, as much as their speeches do Reason,) do nothing else but set an edge upon our Adversaries sword; whilst the light be∣haviour, and bad example of the Inveighers life, infuseth courage to their hearts, and addeth strength unto their armes. In one word, Many of our words in this place, increase the wrath, and many of our lives out of this place increase the number of that Faction.

12. Though all of us by Profession are Christs Soldiers, yet every Soldier is not fit for any service. Albeit I discourage no man; I only advise, that eve∣ry man that means to be a valiant Soldier in Christ, and would do his Ma∣ster

good Service in so just a quarrel, would first begin to try his Valour in the Reformation of his own life, in expelling all dissolute and inveterate lusts all immoderate and unruly desires out of his own heart, So shall the words of his mouth, and the Meditations of his heart, be alwaies acceptable in the sight of the Lord, his only strength and his Redeemer: In whose strength and valor alone, we must assault and vanquish our malicious Adversaries. And unless Re∣formation do, certainly judgement will begin at the Houses of God, at those living * 1.259 Temples of his, which have the platformes of true Religion in them, but are not edified in good works. Let not the Eunuch say, I am a dry tree. Nor let the meanest amongst us, either in Learning, Wit, or outward Estate, think that he can do nothing in this case. For if we have but true faith, we all know, That it is not the resolute Soldiers arm, nor these verest Magistrates sword, nor the cunningest Politicians head, nor the Potent Custom of Law, that sets or keeps Kings Crownes upon their Heads, but the lifting up of pure hearts and holding up clean hands to him, that giveth wisdome to the Wise, and strength to the Strong; to him which hath the Soldiers arme, the Magi∣strates sword, the Politicians Wisdom, all Power, all Fulness at his dispo∣sal. Wherefore, Beloved in our Lord, If either love to God, or love to Prince; if either love to that Religion which we professe, or love unto those pleasant places which we inhabit, or the good things belonging to them, which we possesse; If love to any or all of these, can move our hearts (as whose heart is there but is moved to some of these?) Oh let them move them in time unto repentance, that we may enjoy these blessings the longer. Let us draw neer unto our God, and he will draw near to us: Let us cleanse our minds, and lift up pure hands and hearts unto the Lord, for only such can lay fast hold upon his mercie, lest our continuance in our own dayly trans∣gressions, added to the heavy weight of our predecessors sinnes, pull downe Gods sudden judgements upon this Land, Prince and People.

13. And as for such, O Lord, as set their faces against heaven and a∣gainst thee, to work wickedness in thy sight, and hold on still to fill up the full measure of their forefathers sins, and cause the over-flowing vengeance of thy wrath; Lord, let them all perish suddenly from the earth; and let their posterity vanish hence like smoke, ere for their provocations wherewith they provoke thee daily, the breath of our nostrils, thine annointed Servant, be taken in those nets which the uncircumcised daily spread for him.

And let us, Beloved, whom he loves so dearly, seek to fill this Land with the good example of our lives, and incense of our hearty prayers: That un∣der his shadow, and the shadow of his Royal Off-spring, we of this place, with this Land and People, may be preserved alive from all strange or domestick tyrannie.

Amen.

CHAP. XLV.

MATTH. 23. verse 37.

O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children to∣gether, even as a Hen gathereth her chickens under her wings, and ye would not?

1. THe Summe of my last Meditations upon the former verses, was, That notwithstanding our Saviours Prediction or threatning of all those * 1.260 plagues shortly to befal Jerusalem, there was even at this time A Possibilitie left for this people to have continued a flourishing Nation; A Possibilitie left for their Repentance: That their Repentance and Prosperity was the End whereat the Lord himself did aim in sending Prophets and Wise-men, and lastly his only Son unto them.

The Former of the two Parts: [The Possibilitie of their Prosperitie and Repentance] was proved from the perpetual Tenor of Gods Covenant with this people, first made with Moses, afterward renewed with David, and So∣lomon, and ratified by Jeremie and Ezekiel. The Tenor of the Covenant, as you then heard, was a Covenant not of Death only, but of Life and Death; of Life, if they continued faithful in his Covenant: of Death, if they conti∣nued in disobedience.

The later Part of the same Assertion, viz. [That this Peoples Repentance and Prosperitie was the end intended by God] was proved from that Declara∣tion of his desire of their everlasting Prosperitie, Deut. 5. 29. Oh that there were such a heart in this people, to fear me, and keep my Commandments alwaies, that it might go well with them, and their posteritie for ever. And the like place Psalm 81. v. 13. Isai. 48. 18.

These places manifest Gods love, and desire of this peoples safety; But the Abundance, the Strength, with the unrelenting Constancie and tenderness of his love, is in no place more fully manifested then in these words of my Text. The abundant fervencie we may note in the very first words, in that his mouth which never spake idle nor superfluous word, doth here ingeminate the Ap∣pellation, O Jerusalem, Jerusalem. This he spake out of the abundance of his love. But Love is oft-times fervent or abundant for the present, or whiles the Object of our love remains amiable, yet not so constant and perpetual, if the qualitie of what we loved be changed. But herein appears the strength and constancie of Gods love, that it was thus fervently set upon Ierusalem, not only in her pure and virgin dayes, or whiles she continued as chaste and loyal, as when she was affianced unto the Lord by David, but upon Ieru∣salem often drunk with the cup of Fornications; upon Her, long stained and polluted with the blood of his dearest Saints, which she had even mingled with her Sacrifices: Upon Jerusalem and her children, when (after he had cleansed her infected habitations with fire, and carried her inhabitants beyond Babylon into the North-land, as into a more fresh and pure aire: Yet after their return thence, and replantation in their own Land) returned with the dog

to his vomit, and with the washed Sow, to wallowing in the mire; God would have gathered even as the Hen doth her chickens under her wings, &c.

2. In which words, besides the tendernesse of Gods Love toward these Cast∣awayes, is set out unto us the safety of his Protection, so they would have been gathered. For as there is no creature more kind and tender then the Hen unto her young ones, none that doth more carefully shroud and shel∣ter them from the storm, none that doth more closely hide them from the eye of the Destroyer; so would God have hidden Jerusalem under the sha∣dow of his wings, from all those stormes which afterward overwhelmed her, and from the Roman Eagle, to whom this whole generation present became a prey. If so Jerusalem with her children, after so many hundred years ex∣perience of his fatherly love and tender care had not remained more foolish than the new hatched brood of reasonless creatures: If so they had not been ignorant of his Call, that had often redeemed them from their enemies. How often would I have gathered you, and you would not?

Here were large matter for Rhetorical Digressions, or mellifluous Enco∣mions of Divine Love: Points wherein many Learned Divines have in later times been very copious, yet still leaving the truth of that Love which they so magnifie, very questionable. It shall suffice me at this time,

First, To prove the undoubted truth, and unfeignednesse of Gods tender * 1.261 Love even towards such Cast-awayes as these proved, to whom he made this protestation.

Secondly, To unfold (as far as is fitting for us to inquire) how it is possible that they should not be gathered unto God, nor saved by Christ, whose gathering and whose safety, he, to whom nothing can be impossible, had so earnestly, so tenderly, and constantly longed after.

These are Points of such Use and Consequence, that if God shall enable me soundly, though plainly, to unfold their truth; you will, I hope, dis∣pense with me for want of artificial Exornations, or words more choice then such as naturally spring out of the matters handled, as willingly as the poor amongst you pardon good house-keepers for wearing nothing but home-spun cloth For as it is hard for a man of ordinary means to bestow much on his own back, and feed many bellies; so neither is it easie for me and my pre∣sent opportunities, both to feed your souls with the Truth, and to cloath my Discourse with choice words, and flourishing phrases. And I am perswaded many Preachers might in this Argument often prove more Theological, so they could be content to be lesse Rhetorical. My purpose is not to dissent from any of the Reformed Churches, but only in those particulars wherein they evidently dissent from themselves, and from General Principles of Truth ac∣knowledged by all that believe God or his Word.

3. Were I to speak in some Audience, of this Point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harsh∣nesse of this Position, That God should so earnestly desire the conversion of such * 1.262 as perish. Howbeit the surest Grounds of that Charitie which God requires should be in every one of us towards all (our greatest enemies not excepted) is Firm Belief of this his unspeakable Love towards all, even towards such as kill his Prophets, and stone the Messengers of their peace. I exhort (saith the Apostle, 1 Tim. 2. 1.) that first of all supplications, prayers, intercessions and giving of thanks, be made for all men; for Kings and for all that are in autho∣ritie. Yet did most such in those dayes, oppress Christians, and draw them be∣fore Judgement Seats, James 2. 6. even because they did pray unto the true God

for them, who did blaspheme that worthy Name, &c. This Dutie, notwith∣standing (which was so odious unto those great and rich men, for whose good it was performed) S. Paul tells us, was good and acceptable in the sight of God our Saviour, 1 Tim. 2. 3. Why acceptable in his sight? Because (v. 4.) he would have all men (and therefore the sworn enemies of the Gospel) to be sa∣ved, and to come to the knowledg of the truth, which they now oppugned. Or, if the expresse Authoritie of the Apostle suffice not, his Reasons drawn from the Principles of Nature, will perswade such as have not quenched the Light of Nature, by setting not the corruptions only, but the very Essence of Nature at odds with Grace; For (v. 5.) there is one God; had there beene moe, every one might have been conceived as partial for his own Creatures. But in as much as all of us have but one Father, his love to every one must needs be greater then any earthly Parents love unto their children, in as much as we are more truly His, then Children are their Parents. But here (as the A∣postle foreseeth) might be Replyed, That albeit God be One and the onely Creator of all: yet in as much as all of us are the Seed of Rebels with whom he is displeased, our Mediator might be more partial, and commend some to Gods love, neglecting others: To prevent this Scruple, the Apostle adds, ver. 5. that as there is but One God, so there is but One Mediator between God and Man, and he of the same Nature with us, A Man. But men are partial: yet so is not the Man Christ Jesus; that is, The Man annointed by the Holy Ghost to be the Saviour of the world. As he truly took our flesh upon him that he might be a faithful and affectionate High Priest; so, that we might conceive of him as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature enstampt with any Individual Properties, Chara∣cters or References to any one Tribe or Kindred. Father according to the flesh he had none, but was framed by the sole immediate hand of God, to the end that as the eye, because it hath no set colour, is apt to receive the im∣pression of every colour: So Christ, because he had not those carnal Refe∣rences which others have, but was without father, without brother, with∣out sister on earth, might be unpartial towards all, and account every one that doth the will of his Father which is in heaven, as sister, mother, and brother. Thus saith the Lord unto the Eunuchs that keep my Sabbaths, and chuse the things that please me, and take hold of my Covenant: Even unto them will I give * 1.263 in mine house, and within my walls, a place and a Name better then of sons and of daughters. I will give them an everlasting Name that shall not be cut off. Briefly, he is A Brother to all mankind, more loving and more affectionate then brothers of intire blood are one towards another.

4. The very Ground of the Apostles Reason thus barred, will of its owne accord reverberate that distinction which hath been laid against his meaning by some otherwise most worthy defendants of the truth. The Distinction is, that when the Apostle saith, God will have all men to be saved, he means, Ge∣nera singulorum, not singula generum; Some few of all sorts, not all of every sort. Some rich, some poor, some learned, some unlearned, some Jewes, some * 1.264 Gentiles, some Italians, some English, &c. The Illustrations which they bring to justifie this manner of speech, did the time permit, I could retort up∣on themselves, and make them speak more plainly for my Opinion then for theirs. It shall be sufficient by the way to note the Impertinencie of the Ap∣plication, supposing the Instances brought by them were justifiable by the Illustrations which they bring; Or, to shew how little it could weaken Our Assertion, although it might intercept all the strength or aid this Place affords for the Fortification of it. For what can it help them to turn these words (be∣cause

they make towards us) from their ordinary and usual meaning; or to restrain Gods Love only unto such as are saved; when as the Current of it in o∣ther passages of Scripture is evidently extended unto such as perish? In stead of many words unto this purpose uttered by him that canot lye, those few, Ezek. 33. 11. shall content me. As I live saith the Lord God I have no plea∣sure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil wayes. For why will ye dye, O ye house of Israel?

If God will the safetie of such as perish, yea even of most desperate stub∣born sinners: no question but he wills all should be saved and come unto the knowledg of his truth. The Former distinction then will not stop this passage. Howbeit some Learned amongst the School-men, and other most religious Writers of later times, have sought out another for intercepting all succour, this or the like places might afford to the maintenance of that truth, which they oppugn and we defend. That God doth not will the death of a sinner Vo∣luntate signi, they grant; but that he wills it Voluntate beneplaciti, they take as granted; That is in other termes, God doth not will the death of him that dies by his Revealed Will, but by his Secret Will. Not to urge them to a better declaration then hitherto they have made, in what sense God (being but One) may be said to have two Wills. That he wills many things which we know not; that he hath divers Secret Purposes, we grant, and believe as most true, indefinitely taken: But because these Wills or Purposes are Secret; man may not, man cannot without presumption, determine the particular matters which he so willeth or purposeth, otherwise they should not be se∣cret, but revealed to us, whereas things secret, as secret, belong only unto God, Deut. 29. 29. In that they oppose Gods Secret Will to Gods Revealed Will, they do (as it were) put in a Caveat, That we should not believe it in those particulars whereto they apply it. For we may not believe any thing concerning the salvation or damnation of mankind, or the meanes which lead to either, save what is revealed; But this Secret Will is not Revealed; therefore not to be believed. Nor are we by the Principles of Reformed Re∣ligion bound only not to believe it, but utterly to disclaim it. For admitting (what was before granted) an Indefinite Belief, that God wills many things which he keeps secret from us; yet we must absolutely believe, That he ne∣ver wills any thing secretly, which shall be Contrary or Contradictory to that where∣on his Will Revealed is set, or to that which by the expresse warrant of his writ∣ten Word we know he wills. Now every Christian must infallibly and de∣terminately believe, That God wils not the death of the wicked, or of him that dies; seeing his written Word doth plainly register his peremptorie deter∣mination of this Negative; therefore no man may believe the Contradictory to this, to wit, That he wills the death of him that dies: otherwise this Distin∣ction admitted, untwines the very bonds of mans salvation. For what ground of hope have the very Elect, besides Gods Will Revealed, or (at the best) con∣firmed by oath? Now if we might admit it but as probable, That God, Voluntate Beneplaciti, or, by his Secret Will, may purpose some things con∣trary to what he promises by his Revealed Will, who is he that could have, I say not, any Certainty, but any moral Probabilitie of his Salvation? See∣ing God assures us of Salvation only by his Word Revealed, not by his secret will or purpose, which, for ought we do, or possibly can, know, may utterly disanul what his Revealed Will seems to ratifie. Lastly, It is an infallible Rule or Maxime in Divinitie, That we may not attribute any thing to the most pure and perfect Essence of the Deitie, which includes any imperfection in it;

much lesse may we ascribe any impuritie or untruth, unto that Holy One, the Author of all truth. But to swear one thing, and to reserve a secret meaning, contrary to the plain and literal meaning professed, is the very Idaea of untruth, the Essence of impious Perjury, which we so much condemn in some of our Adversaries, who, if this Distinction might generally passe for current a∣mongst us, might retort; that we are as maliciously partial against the Jesuites as the Jewes were against Christ Jesus: that we are readie to blaspheme God rather then spare to revile them: seeing we attribute that unto his Divine Majestie, which we condemn in them as most impious and contrarie to his Sacred Will, who will not dispense with Equivocation or mental Reservation, be the cause wherein they are used, never so good; because to swear one thing openly, and secretly to reserve a contradictorie meaning, is contrary to the ve∣ry Nature and Essence of the First Truth; the most transcendent sin that can be imagined. Wherefore, as this Distinction was lately hatched, so it were to be wished that it might quickly be extinguished, and lye buried with their bones that have revived it. Let God be true in all his words, in all his sayings, but especially in all his oaths, and let the Jesuite be reputed as he is, a double dis∣sembling perjured Liar.

5 The former Place of Ezekiel, as it is no way impeached by this distin∣ction last mentioned; so doth it plainely refute another Glosse put upon my Text by some worthy and Famous Writers. How oft would I have gathered * 1.265 you, and you would not, &c.

These words (say they) were uttered by our Saviour manifesting his desire As Man.

But unlesse they be more then men which frame this Gloss, Christ as man was greater then they, and spake no∣thing but what he had in expresse Commission from his Father. We may then I trust without offence take his words as here they sound, for a better interpre∣tation of his Fathers Will, then any man can give of his meaning in this passage uttered by himself in words as plain as they can devise.

These words indeed were spoken by the mouth of him that was man, yet by a mouth as truly manifesting the desire and good will of God for the sal∣vation of his people, as if they had been immediately uttered by the God∣head without the Organ or Instrument of humane voice. But why should we think they were conceived by Christ, as he was man, not rather by him as the Mediator between God and man, as the Second Person in the Trinity ma∣nifested in our Flesh? He saith not, Behold my Father hath sent, but, in his own Person, I have sent unto you Prophets and Wise men, &c. Nor is it said How often would my Father? but, How often would I have gathered you? This Gathering we cannot referre only to the three yeers of his Ministerie, but to the whole time of Jerusalem her running astray from the Prophets Calls: from the first time that David first took possession of it, till the last destruction of it. For all this time, He that was now sent by his Father in the similitude of man did send Prophets, Wise men and Apostles to reclaim them, if they would have hearkned to him, or his Messengers Admonitions. S. Luke puts this out of Controversie, for, repeating part of this story, he saith expresly, Therefore * 1.266 also said the Wisdom of God, I will send them Prophets, &c. And Christ is styled, The Wisdom of God, not as man, but as God; and Consequently He spake these words, not as man only, but as God. The same compassion and burning Love, the same thirst and longing after Jerusalems safety which we see here manifested by a manner comprehensible to flesh and blood, in these words of our Saviour in my Text (or the like uttered by him, Luke 19 with tears and sobs) we must believe to be as truly, as really and unfeignedly in the Divine Nature, though by a manner incomprehensible to flesh and

blood. How any such flagrant desire of their welfare which finally perish, should be in God, we cannot conceive, because our minds are more dazeled with that inaccessible Light which he inhabits, then the eyes of Batts and Owles are by gazing on the Sun. To qualifie this Incomprehensible Glorie of the Deitie, the Wisdom of God was made Flesh, that we might safely behold the true module or proportion of Divine Goodness in our Nature: as the eye which cannot look upon the Sun in his strength, or as it shines in the Firma∣ment, may without offence behold it in the water, being an Element homo∣geneal to its own substance. Thus should all Christs Prayers, desires, or pathetical wishes of mans safetie be to us as so many visible pledges, or sensible Evidences of Gods Invisible and Incomprehensible Love; and so he concludes his last Invitation of the Jewes. I have not spoken of my selfe, but the Father which sent me, he gave me Commandment what I should say, and what I should speak; And I know that his Commandment is everlasting life; whatsoever I spake therefore even as the Father said unto me, so I spake. Joh. 12. ver. 49, 50.

And what saith our Saviour more in his own, then the Prophet had done in the Name and Person of his God? Isai. 49. v. 14. Sion complained, the Lord hath for saken me, and my Lord hath forgotten me. But he answered. Can a woman forget her sucking Child, that she should not have compassion on the son of her womb? yea! they may forget; yet will I not forget thee. Behold I have graven thee upon the palmes of my hands. &c. These and the like Places of the Prophets, compared with our Saviours speech here in my Text, give us plainly to understand, That whatsoever Love any mother can bear to the fruit of her womb, (unto whom her bowels of compassion are more tender then the fathers can be) or whatsoever affection any dumb Creature can afford unto their tender brood, the like, but greater doth God bear unto his children. Unto the Elect most will grant: But is his Love so tender towards such as perish? Yes; the Lord carried the whole Hoste of Israel (even the stubborne and most disobedient) as the Eagle doth her young ones upon her wings, Exod. 19. 4.

Earthly Parents will not vouchsafe to wait perpetually upon their children. The Hen continueth not her Call from morning to night, nor can she endure to hold out her wings all day for a shelter to her young ones: as they grow great and refuse to come, she gives over to invite them. But (saith the Lord by his Prophet,) I have spred out my hand all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts. A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon Altars of bricks, which remain among the graves, and lodg in the monuments; which eat Swines flesh, and broth of abominable things is in their vessels; which say (adding hypocrisie unto filthinesse and Idolatry) stand by thy self, come not neer unto me, for I am holier then thou. Isai. 65. ver. 2, 3, 4. Such they were, and so conceited of our Saviour, with whom he had in his life time oft to deal, and for whose safetie he prayed with teares before his Passion.

These and many like passages of Scripture are pathetically set forth by the Spirit, to assure us, That there is no desire like unto the Almighties desire of sinful mans Repentance, no Longing to his Longing after our Salvation. If Gods Love, to Iudah comen to the height of rebellion, had beene lesse then mans or other Creatures Love to what they affect most dearely: If the Meanes he used to reclaim her had been fewer, or lesse probable, then a∣ny others had attempted for obtaining their most wished End, his Demand (to which the Prophet thought no possible Answer could be given) might

easily have been put off by these incredulous Jewes, unto whom he had not referred the judgment in their own Cause; if they could have instanced in man or other Creature, more willing to do what possibly they could do, either for themselves or others, then he was to do whatsoever was possible to be done for them: And now O Inhabitants of Jerusalem and men of Judah, judg I pray you betwixt me and my Vineyard; what could more have been done to my vineyard, that I have not done to it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Isa. 5. v. 3, 4.

6. But the greater we make the Truth and Extent of Gods Love, the more * 1.267 we increase the difficultie of the Second Point proposed. For amongst wo∣men many there be that would; amongst dumb Creatures, scarce any that would not, redeeme their sucklings from death by dying themselves. Yet what is it that they can do, which they would not do to save their owne lives? And did not God so love the world that he gave his only begotten Son for it? Yes, for the world of the Elect; I see not why any should be ex∣cluded from the number. But to let that passe; Gods desire of their repen∣tance which perish, is undoubtedly such as hath been said: Yet should we say that he hath done all that could be done for them, How chanceth it that all are not saved? Was the Vineyard more barren then Sarah? the fruit of whose womb he made like the Stars of the sky, or as the sands by the Sea shore innumerable. Was it a matter more hard to make the impenitent Jew bring forth fruits worthy of Repentance, then to make a Virgin con∣ceive and beare a son? If it were not, how chanceth it, the Word of the Lord (and that but a short one) should bring the One to joyful Issue, whilst the other (the repentance of the Jewes, and other ungodly men) af∣ter so many exhortations and threatnings, after so many promises of com∣fort, and so many denunciations of woes, as the Prophets, the Apostles and their Successors have used, is not to this day, nor ever will be accom∣plished?

If repentance of men born and brought up in sin be a work altogether im∣possible, all of us should utterly perish, none repent; if possible to any, shall it not be possible to the Almighty, who alone can do all things? if possible to him, why is not repentance wrought in all, whose salvation he more earnest∣ly desires then the most tender hearted mother doth the life and welfare of her darling infant? Hence with Seeming Probabilitie, some may Conclude, either that Gods Love unto such as perish is not so great as some mothers bear unto their children, or else his Power in respect of them is not infinite. And against our Doctrine, perhaps, it will be Objected, That by thus magnifying Gods Love towards All, we minish his Power towards Some: From which to derogate ought, is, in some mens judgements, the worst kind of Blasphemie; a Point as dangerous in Divinitie, to speak but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royal. Howbeit, if no other choice were left, but a necessitie were laid up∣on us of leaving either the infinite Power or infinite Goodnesse of our God questionable or unexpressed; the offence were lesse, to speak not so much of his Power as most do, than to speak ought prejudicial to that conceipt which even the Heathens by light of Nature had of his Goodness. This Attribute is the Chief Object of our Love, and for which he himself desires to be loved most; and in this respect to derogate ought from it, must needs be most offensive. But his curse be upon him that will not unfeignedly ac∣knowledge the absolute infinitenesse as well of his Power as of his Goodnesse. Whosoever he be that loves his Goodnesse, will unfeignedly acknowledge,

that he is to be feared and reverenced as the Almightie Creator, Preserver, and Judge of men; and unless he were in Power infinite, he could not be in∣finitely Good. Howbeit he that restrains his Love and tender Mercie, only unto such as are saved, doth make his Goodness less (at least extensively) then his Power. For there is no Creature unto which his Power reacheth not, but so doth not his loving kindness extend to all, unless he desire the good and safetie of such as perish.

7. For winding our selves out of the Former Snare, we are to consider a main difference between the Love of man or other Creatures, and the Love of God to mankind. Dumb creatures alwayes affect what they most desire, if it be within the precincts of their power, because they have neither Reason nor other Internal Law of right or wrong to controll or counter-sway their brutish appetites. Man although indued with Reason and natural Notions of right and wrong, is notwithstanding oft-times drawn by the strength or inor∣dination of his tender affection, to use such Means as are contrarie to the Rules of Reason, Equitie and Religion, for procuring their safetie or impunitie on whom he dotes. Howbeit, among men we may find some, which cannot be wrought by any promise or perswasion, to use those unlawful courses for the impunity of their children or dearest Friends which the world common∣ly most approveth. Not that their Love towards their children, friends or acquaintance is lesse, but because their Love to publick Iustice, to Truth and Equitie, and respect to their owne Integritie, is Greater then other mens are.

A fit Instance we have in Zaleucus, King of Locris, who having made a severe Law, That whosoever committed such an offence (suppose Adultery) should lose his eyes: It shortly after came to pass, that the Prince, his Son and Heir apparent to the Crown, trespassed against this Sanction. Could not the good King have granted A Pardon to his Son? He had Power, no doubt, in his hands to have dispensed with this particular, without any danger to his Person; and most Princes would have done as much as they could, for the safetie of their Successor; nor could Priviledges or Indulgences upon such special circumstances, be held as breaches or violations of Publick Lawes, because the Prerogative of the person offending cannot be drawn into Exam∣ple. But Zaleucus could not be brought to dispense with his Law, because he lo∣ved Justice no lesse dearly then his Son, whom he loved as dearly as himself; and to manifest the Equalitie of his love to all three, he caused one of his own eyes, and another of his Sons to be put out, that so the Law might have its due, though not wholly from his son that had offended, but in part from himself as it were by way of punishment for his partialitie towards his son. It were Possible, no doubt, for a King to reclaim many Inferiors from theft, from robberie or other ungratious Courses, so he would vouchsafe to abate his own expences to maintain theirs, or afford them the solaces of the Court, make them his Peers, or otherwise allow them means for compassing their wonted pleasures. But thus far to condescend to unthriftie subjects, were ill beseeming that Gravitie and Majestie which should be in Princes. If one should give notice to a Prince, how easie and possible it were for him by these means to save a number from the Gallowes: his reply would be, Princeps id potest quod salva majestata potest; That only is possible to a Prince which can stand with the safetie of his Majestie. But thus to feed the unsatiable appetites of greedie unthrifts, though such as he otherwise loves most dearly, and whose welfare he wishes as heartily as they do that thus speak for them, is neither Princely nor Majestical. For a King in this Case to do as much as by some

means possible he is able to do, were an act of weaknesse and impotencie, not an act of Soveraigne power, a great blot to his Wisdom, Honor or Dignitie, no true Argument of Royal Love or Princely Clemencie.

In like Case we are to consider, That God albeit in Power infinite, yet his infinite Power is matched with Goodnesse as truly infinite; his infinite Love, is as it were counterpoised with infinite Majestie: And though his infinite mercie be as Soveraign to his other Attributes, yet is it in a sort restrained by the Tribunicial Power of his Justice. This Equalitie of infinitenesse betwixt his At∣tributes being considered; the former Difficultie is easily resolved. If it be demanded, whether God could not make a thousand worlds as good or better then this, it were infidelitie to deny it. Why? Because this is an ef∣fect of meer Power, and might be done without any Contradiction to his Goodness, to his Majestie, to his Mercie, or Justice, all which it might serve to set forth. And this is a Rule of Faith; [That all Effects of mere Power though greater then we can conceive as possible, may be done of him with greater ease then we can breath.] His only Word would suffice to make ten thou∣sand worlds. But if it be questioned, Whether God could not have done more then he hath done for his Vineyard? whether he cannot save such as daily perish? The Case is altered, and breeds a Fallacie, Ad plures Interrogationes. For mans Salvation is not a work of meer Power, it necessarily requires, An Har∣mony of Goodness, of Majestie, of Mercie and Justice, whereunto the infinite Power is in a manner subservient. Nor are we to consider his Infinite Pow∣er alone, but as matched with Infinite Majestie; nor his Infinite Mercie and Goodnesse alone, but as matched with infinite Justice; and in this case it is as true of God as man. Deus illud potest quod salva majestate potest; quod salva bonitate & justitia potest: God can do that which is not prejudicial to his Majestie, to his Goodness and Justice; And he had done (if we may believe his Oath) as much for his Vineyard as the Concurrence of his Infinite Power and Wisdome could effect without disparagement to the Infinitie of his Ma∣jestie, or that Internal Law, or Rule of Infinite Goodness whereby he created man after his own Image and Similitude.

8. God, as he hath his Being, so hath he his Goodness of himself: And his Goodnesse is his Being: As impossible therefore that he should not be Good, as not Be. Man as he had his life and being, so had he his goodness wholly from his Creator. And as Actual Existence is no part, no necessarie Conse∣quent of his Essence; so neither is his Goodness necessarie or essential to his Existence. As his existence, so his goodness is mutable; the one necessarily including a possibilitie of declination, or decay, the other an inclination to re∣lapse or falling into evil. As he was made after the Similitude of God, he was actually and inherently Good; yet was not his Goodness essential, ne∣cessary or immutable. Nor did he resemble his Creator in these essential Attributes but rather in the Exercise of them ad extra.

Now that Exercise was not necessarie but free in the Creator; for God might have continued for ever most Holy, Righteous and Good in himself, albeit he had neither created man nor other Creature. Wherefore he made them good as he was freely Good, and such is the Goodnesse communicated to them in their Creation, not necessarie, but free; and if free, as well including a possibilitie of falling into evil as an actual state of goodness.

If then you ask, Could not God by his Almightie Power have prevented A∣dams eating of the forbidden Fruit? None (I think) will be so incredulous as to doubt, whether he that commanded the Sun to stand still in his sphere and did dead Ieroboams arme when he stretched it out against the Prophet,

could not as easily have stayed Adams hand from taking, or turned his eies from looking upon, or his heart from lusting after the forbidden fruit. All these were Acts of Meer Power. But had he by his Omnipotent Power laid this Necessitie upon Adams will or understanding; or had he kept him from transgression by restraint, he had made him uncapable of that happinesse whereto by his infinite Goodnesse he had ordained him. For, by this suppo∣sition, he had not been Good in himself: Nor could he be capable of true fe∣licitie, but he must be capable likewise of punishment and miserie. The Ground of his Interest in the One, was his actual and inherent Goodness, com∣municated in his Creation: Nor was he lyable to the other, but by the mu∣tabilitie of his Goodness, or possibilitie of falling into evil. In like manner, he that gave that known Power and Vertue to the Load-stone, could as easily draw the most stony hearted son of Adam unto Christ, as it doth steel and i∣ron. But if he should draw them by such a necessary and natural motion, he should defeat them of all their hope or interest in that excessive Glory which he hath prepared for those that love him. If again it be demanded, Why God doth not save the impenitent and stubborn sinner? It is all one as if we should ask, VVhy he did not crown brute Beasts with honour and immortalitie? That thus he could do by his Infinite Power, I will not deny; and if thus he would do, no Creature justly might controll him, none possibly could resist or hinder him. Yet I may (without presumption) affirm, That, Thus to do, can∣not stand with the internal Rule of his Justice, Goodnesse and Majestie. Nor can it stand better with the same Rule to save all men, if we take them as they are, not, as they might be; Albeit, he have endued all with reason to distinguish between good and evil. For many of them speak evil of those things they know not, but what they know naturally as brute beasts, in those things they cor∣rupt themselves. Jude v. 10. It stands lesse with Gods infinite Goodness or Power, if we consider them as linkt with infinite Justice or Majestie, to bring such unto true happiness, then to advance brute beasts to Immortality. It is a people, (saith the Prophet, Isai. 27. 11.) of no understanding, therefore he that made them will not have mercie on them, and he that formed them will shew them no favor. God out of the abundance of his Goodnesse, Mercie and Long-suffering, tolerates such as the Apostle and Prophet speak of, and out of his infinite Love seeks by the Preaching of his Word, and other means not prejudicial to his Justice and Majestie, to gather them as he would have done Jerusalem here in my Text. But (finally) there is a certain Measure of Ini∣quitie which when it is full, or, an height of stubborness and profaneness, whereunto if once they come, the stroke of his infinite Justice falls heavie upon them for wilful contempt of his infinite Mercie. That is, as he himself some∣where * 1.268 saith, He cannot any longer endure them.

9. The suspitions whereto these Resolutions will seeme liable, be especially three. * 1.269

First, That they derogate from Gods extraordinarie favour towards his Elect.

Our Answer is brief; The Offence if any there be is taken, not given; * 1.270 seeing we only affirm, That none so perish, but that they had a possibilitie to be saved. We deny not, That many are so saved, as it were not possible for them finally to perish. Yet so saved they are, not by Gods Infinite Power, laying a necessitie upon their wills, but by his Infinite Wisdom preparing their hearts to be fit Objects of his Infinite Mercie, and forecasting their final Salvation as necessary by 〈…〉〈…〉 not altogether necessarily unto the particular meanes whereby it is wrought; that is, in fewer Termes: Unto their Salvation an in∣finite

Power, or infinite Mercie, matched with infinite Justice, without an infinite wisdom, would not suffice. To call some (how many none may de∣termine) extraordinarily, as he did S. Paul, may well stand with the Eternal Rule of his Goodnesse: Because he useth their mir aculous or unusual Conversi∣on, as a means to win others by his usual or ordinary Calling, Special Privi∣leges, upon peculiar and extraordinary Occasions, doe not prejudice or∣dinary Laws: albeit to draw such Privileges into common Practice would overthrow the course of Justice. It is not contradictory then to the Rule of Gods Justice, to make some feel his mercie and kindness before they seek it, that others may not dispere of finding it; he having assured all by an eternal Promise, That seeking they shall find; and that they which hunger and thirst after righteousnesse shall be satisfied.

10. The second Suspition or Imputation, is, That this Doctrin may too much favour Free-will. * 1.271

In Brief we answer, There have been Two Extremities in Opinions continu∣ally followed by the two main Factions of the Christian world; The One, That God hath so decreed all things, as that it is impossible ought should have been that hath not been, or not to have been, which hath been. This was the Opinion of the Antient Stoicks, which attributed all Events to Fate, and it is no way mitigated, but rather improved, by referring this absolute Necessity, not to second Causes or Nature, but to the Omnipotent Power of the God of Na∣ture. This was refuted in our last Meditations, because it makes God the sole Author of every sin.

The Second Extremity is, That in man before his Conversion by Grace, there is a freedome or abtliment to do that which is pleasant and acceptable unto God, or an activity to work his own Conversion. This was the Error of the Pelagians, and is in part communicated to the modern Papists, who hold a mean in∣deed, but a false one, betwixt the Pelagians and the Stoicks.

The true Mean from which these Extremities swerve, may be comprized in these two Propositions: The One Negative: In Man after Adams Fall there is no Freedom of will, or ability to do any thing not deserving Gods wrath or Just indignation. The Other Affirmative: There is in man after his Fall, a pos∣sibility left of doing or not doing some things, which being done or not done, he be∣comes passively capable of Gods mercies; doing or not doing the contrary, he is ex∣cluded from mercie, and remaines a vessel of wrath, for his Justice to work upon. For whether a man wil call this Contingencie in humane actions, not, a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotencie of doing any thing belonging or tending to our salvation: I will not contend with him. Only of this I rest perswaded, That all the Exhor∣tations of Prophets & Apostles to work humilitie and true repentance in their Auditors, suppose a possibility of Humiliation and Repentance; a Possibility likewise of acknowledging and considering our own impotencie and misery; a Possibility likewise of conceiving some desire not meerly brutish of our re∣demption or deliverance. Our Saviour (ye know) required not only a de∣sire of health, of sight, of speech in all those whom he healed, restored to sight, or made to speak, but withal a kind of natural belief or conceit that he was able to effect what they desired. Hence saith the Evangelist, Mark 6. 5. Matth. 13. 58. He could not do many miracles among them because of their unbe∣lief. Yet Christ alone wrought the Miracles, the parties cured were mere Patients, no way Agents. And such as solicited their cause in Case of absence at the best were but By-standers. Now no man I think will deny that Christ by the Power of his Godhead could have given sight, 〈◊〉〈◊〉 or health to the

most obstinate and perverse, yet by the Rule of his divine Goodnesse, he could not cast his Pearles before swine. Most true it is, that we are altogether dead to life spiritual, unable to speak or think, much less to desire it as we should: yet Belief and Reason moral and natural survive, and may with Martha and Mary beseech Christ to raise their dead brother, who cannot speak for himself.

11. The third Objection will rather be preferred in Table-talk, then se∣riously * 1.272 urged in solemne Dispute. If God so earnestly desire or will the life and safetie of such as perish, his will should not alwayes be done. Why? Dare a∣ny man living say or think that he alwayes doth whatsoever God would have him do: So doubtlesse he should never sin or offend his God. For never * 1.273 was there woman so wilful, or man so mad, as to be offended with ought that wen•• not against their present will; nor was there ever, or possible can be any breach of any Law, unlesse the will of the Law-giver be broken, thwarted or contradicted; for he that leaves the Letter, and followes the true meaning of the Law-givers will, doth not transgresse the Law, but ob∣serves it. And unlesse Gods will had been set upon the salvation of such as perish, they had not offended, but rather pleased him by running headlong in the waies of death.

Yet in a good sense it is alwayes most true, That Gods will is alwaies ful∣filled. We are therefore to consider, That God may will some things Ab∣solutely, others Disjunctively: or that some things should fall out necessarily, others not at all, or contingently. The particulars which God absolutely wils or which he wills should fall out necessarily, must of necessitie come to pass; otherwise his Will could in no case be truly said to be fulfilled. As unlesse the Leper, to whom it was said by our Saviour, [I will be thou clean] had been cleansed; Gods Will manifested in these words had been utterly bro∣ken. But if every particular which he wills disjunctively, or which he wills should be contingent, did of necessitie come to passe, his whole Will should utterly be defeated. For his Will (as we suppose) in this Case is, that nei∣ther this, nor that particular should be necessarie, but that either they should not be, or be contingent. And if any particular, comprized within the la∣titude of this Contingencie with its consequent, come to passe, his Will is truly and perfectly fulfilled. As for Example: God tells the Israelites that by observing of his Commandments they should live, and die by transgres∣sing them. Whether therefore they live by the one meanes, or dye by the other, his Will is necessarily fulfilled, because it was not that they should ne∣cessarily observe his Commandments or transgresse them: But to their transgressions, though Contingent death was the necessary Doome: So was life the absolute necessarie Reward of their Contingent observing them.

12. But the Lord hath sworn, That he delights not in the death of him that di∣eth, but in his repentance: If then he never repent, Gods delight or good plea∣sure * 1.274 is not alwayes fulfilled, because he delights in the one of these, not in the other. How then shall it be true which is written, God doth whatsoever plea∣seth him in heaven and earth, if he make not sinners repent in whose repentance he is better pleased then in their death?

But unto this Difficultie the former Answer may be rightly fitted. Gods * 1.275 Delight or good Pleasure may be done Two Waies; either by us, or upon us. In the former place it is set upon our repentance or obsequiousness, to his Will; For this is that service whereto by his Goodness he ordained us: But if we cross his Good Will or pleasure as it respects this Point; that is, if we will not

suffer our selves to be saved, the same delight or pleasure is set upon our pu∣nishment, and fulfilled upon us: and if we would but enter into our own hearts, we might see the Image of Gods Will hitherto manifested by his Word di∣stinctly written in them; and that the Rule which his infinite Justice observes * 1.276 in punishing the wicked and reprobate, is to measure out their plagues and punishments, according to the measure of their neglecting his Will, or con∣tradicting his delight in their salvation: that as the riches of his Goodness lea∣ding them to repentance hath been more plentiful; so they by their impeni∣tencie still treasure up greater store of wrath against the day of wrath. To this purpose doth the Lord threaten the obstinate people before mentioned, Isai. 65. 5. These are as a smoke in my nose, a fire that burneth all the day. Be∣hold it is written before me; I will not keep silence, but will recompense, even re∣compense into their bosom, your iniquities, and the iniquities of your Fathers toge∣ther (saith the Lord) which have burnt Incense upon the mountains, and blasphe∣med me upon the Hils; therefore wil I measure their former work into their bo∣som. Both these parts of Gods delight are fully expressed by Solomon, Prov. 1. 21. VVisdom crieth without, she hath uttered her voice in the streets; she crieth in the chief place of the Concourse, in the opening of the gates; in the Citie she utter∣eth her words, saying, How long ye simple ones, will ye love simplicity, and the scor∣ners delight in their scorning, and fools hate knowledg? Turn you at my reproof Behold I wil pour out my spirit upon you, I wil make knowne my words unto you. These passages infallibly argue an unfeigned delight in their repentance, and such a desire of their salvation, as the Wisdome of God hath expressed in my Text. But what followes? Because I have called, and ye refused, I have stretched out my hand and no man regarded: But ye have set at naught all my counsel, and would none of my reproof, I also wil laugh at your calamity, I wil mock when your fear cometh. Thus his delight remaines the same, but is set upon another Object. To the same purpose, Isai. 65. 12. Therefore I wil number you to the sword, and ye shall all bow down to the slaughter, because when I called, ye did not answer, when I spake ye did not hear, but did evil before mine eyes, and did chuse that wherein I delighted not. So then whether by the destructi∣on of the wicked, or the salvation of his Chosen, Gods name is still alike glo∣rified: His Justice exacts what should have been, but was not payed unto his Mercie. He can be no loser by mans unthankfulness or ungratiousnesse; The Case is all one, as if we should take that from a thief with the left hand, which he had picked out of our right hand. Thus much of the two Points pro∣posed.

13. I do desire no more then that the Tree may be judged by the Fruit. And * 1.277 questionless the Use of these Resolutions, whether for convincing our selves of sin, or quelling despere, or for encouraging the careless and impenitent un∣to repentance, by giving them right hold of the means of life, is much grea∣ter then can be conceived without admittance of their truth.

First, Seeing the end of our preaching, is not so much to instruct the E∣lect, as to call sinners to repentance; not so much to confirm their faith that are already certain of salvation, as to give Hope to the Unregenerate that they may be saved: How shall we accomplish either intendment? By magnify∣ing Gods Love towards the Elect? who these are, God and themselves know. How shal he which lives yet in sin perswade himself there is any pro∣babilitie he may be saved? Because God hath infallibly decreed to save some few? Rather seeing by the contrary Doctrine, the most part of man∣kind must necessarily perish, he hath more reason to fear least he be one of those many, then to hope that he is one of those few. The bare possibility

of his salvation cannot be inferred but from indefinite Premisses; from which no certain Conclusion can possibly follow. And without certain apprehensi∣on or conceit of Possibilitie, there can be no sure Ground of Hope. But if we admit the former Extent of Gods unspeakable love to all, and his desire of their eternal safetie which desperately perish, every man may, nay must undoubted∣ly thus Conclude; Ergo, Gods Love extends to me; It is his good will and pleasure to have me saved amongst the rest, as well as any other; and whatsoever he unfeignedly wills, his power is able effectually to bring to passe. The danger of sin and terrour of that dreadful day being first made known unto our Auditors; the pressing of these Points as effectually as they might be (were this Doctrine held for current) would kindle the Love of God in our hearts, and inflame them with desires answerable to Gods ardent Will of our Salvation, and these once kindled, would breed sure hope, and in a manner inforce us to imbrace the infallible means thereto ordained.

14. Without admission of the Former Doctrine, it is impossible for any man rightly to measure the heinousnesse of his own or others sins. Such as gather the infinitie of sins demerit from the infinite Majestie against which it is com∣mitted, give us the surface of sin, infinite in length and breadth, but not in so∣liditie. * 1.278 The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more then indifferent, may be neglected with∣out greater offence then meaner persons may justly take for foul indignities or grievous wrongs. But if a Princes Soveraign Command, in a matter which he desired as much as his own life, should be contemned, a Loyal Subject con∣scious of such contempt, though happening through Riot or perswasions of ill company, would in his sober thoughts be ready to take revenge upon him∣self, specially if he knew his Soveraigns Love or liking of him to be more then ordinary. Consider then, that as the Majestie and Goodnesse of our God, so his Love and Mercie towards us, is truly infinite. That he desires our repen∣tance as earnestly as we can desire meat or drink in the extremity of thirst or hunger; as we can do life it self while we are beset with death; That this our God manifested in our flesh did not desire his own life so much as our redemption. We must therefore measure the heinousness of our sins by the abundance of Gods Love, by the heighth and depth of our Saviours Humiliation: Thus they will appear infinite not only because committed against an infinite Ma∣jestie, but because with this dimension they further include a wilful neglect of infinite mercie, and Incomprehensible desires of our Salvation. We are by nature the seed of Rebels, which had lift their hands against the infinite Goodness of their Creator, in taking the forbidden fruit, whereby they sought to be like him in Majestie. Conscious of this transgression, the first Actors immediately hid themselves from his presence: And, as if this their terror had imprinted a perpetual Antipathy in their posteritie, the least glympse of his glory for many generations after, made them cry out, Alas we shall dye! because we have seen the Lord. We stil continue like the off-spring of tame Creatures growen wild, alwayes eschewing his presence that seeks to reco∣ver us, as the Bird doth the Fowler, or the beasts of the Forrest the sight of fire. And yet unless he shelter us under the shadow of his wings, we are as a prey exposed to the destroyer, already condemned for Fewel to the flames of hell, or as nutriment to the brood of serpents. To redeem us from this everlasting thraldome, our God came down into the world disguised in the simili∣tude of our flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of Love. The depth of Christs humiliation, was as great as the difference between God and the meanest man, therefore tru∣ly

infinite. He that was equal with God, was conversant with us here on earth in the form and condition of a servant. But of servants by birth, or ci∣vil constitution many live in health and ease with sufficient supplies of all * 1.279 things necessary for this life: So did not the Son of God, his humanitie was charged with all the miseries whereof mortality is capable, subject to hunger and thirst, to temptations, revilings and scornings, even of his servants, an in∣dignitie which cannot befal slaves or vassals either born, or made so by men. Or to use the Prophets words, He bare mans infirmities, not spiritually only, but bodily. For, who was weak, and he was not weak? Who was sick, and he whole? No malady of any disease cured by him, but was made his by exact and perfect sympathie. Lastly, He bare our sinnes, upon the Crosse, and submit∣ted himself to greater torments then any man in this life can suffer. And al∣though these were as displeasant to his humane Nature, as to ours, yet were our sins to him more displeasant. As he was loving to us in his death, so was he wise towards himself, and in submitting himself to this ignominious and cruel death, did of two evils chuse the lesse: Rather to suffer the punishment due to our sins, then to suffer sin stil to reign in us, whom he loved more dearly then his own life. If then we shall continue in sin after manifestation of this his Love, the heinousnesse of our offence is truly infinite, in as much as we do that continually which is more distasteful to our gracious God, then any torments can be to us: So doing we build up the works of Satan which he came purposely to destroy. For of this I would not have you ignorant, that albe∣it the end of his death was to redeem sinners; yet, the only means predestinated by him for our Redemption is destruction of the works of Satan, and renovation of his Fathers Image in our souls. For us then to re-edifie the works of Satan, or abett his Faction, is still more offensive to this our God, then was his Agony and bloodie Sweat. For taking a fuller measure of our sins, let us hereunto adde his patient expectation of his enemies Conversion after his Resurrection.

15. If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one eye, and his Father another; the world would have taxed him either of injustice, folly, or too much facility, rather then commended him for true Justice or Clemencie. But that we may know how far Gods Mercie doth over-beare his Majestie, he proceeds not straight way to execute vengeance upon these Jewes which wreaked their malice upon his deare and only Son, who had committed nothing worthy of blame, much lesse of death. Here was mat∣ter of wrath and indignation so just as would have moved the most merciful man on earth to have taken speedy vengeance upon these Spillers of innocent blood, specially the Law of God permitting thus much. But Gods mercy is above his Law, above his Justice; these did exact the very abolition of these sinners in the very first act of sin committed against God made man for their redemption. Yet he patiently expects their repentance which with unre∣lenting fury had plotted his destruction. Forty yeers long had he been grieved with this generation after the first Passeover celebrated in sign of their delive∣rance from Egyptian bondage, and for their stubbornesse he swore they should not enter into his rest. And now their posterity after a more glorious delive∣rance from the Powers of darknesse, have fortie yeers allotted them for re∣pentance before they be rooted out of the Land of Rest or Promise. Yet hath not the Lord given them hearts to perceive, eyes to see, or ears to hear unto this day, because seeing they would not see, nor hearing they would not hear, but har∣dened their hearts against the Spirit of Grace, Lord give us what thou didst not give them hearts of flesh, which may melt at thy threats, ears to hear the

admonitions of our peace, and eyes to foresee the day of our visitation, that so when thy wrath shall be revealed against sin and sinners, we may be shel∣tred from stormes of fire and brimstone under the shadow of thy wings so long stretched out in mercie for us. Often, O Lord, wouldst thou have ga∣thered us, and we would not; But let there be (we beseech thee) an end of our stubborn ingratitude towards thee, no end of thy mercies and loving kind∣ness towards us.

Amen.

CHAP. XLVI.

HEER. 4. verse 12, 13.

For, the Word of God is quick and powerful, and sharper then any two edg∣ed Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight; but all things are naked and open unto the eyes of him with whom we have to do.

1. IF a meer Artist (altogether unacquainted with the Mysteries contained in Scripture, or with the drift on scope of this Epistle) should have * 1.280 dipt upon this Text; he would have thought the Author of it had intended some Copia Verborum, or Poetical Sylva of Epithites; the words be so many and so ponderous. And yet there be as many several Propositions almost, as there be words: And of all these Propositions, or this weighty structure of words, the Foundation or Subject is but One; to wit, The WORD OF GOD. About the Attributes or Epithites of This Word, though these be many, there is no difficultie or matter worthy of any disquisition, which is not meerly Verbal or Grammatical: The Subject, though but One, admits, or rather requires many Disquisitions, all truly Theological, worthy the search or paines of a true Divine.

I must crave your patience for the discussing of One Question, which is the Principal, and is briefly this; What is here meant by the Word of God, whe∣ther * 1.281 Verbum Domini only, the VVord of God, as it was written long ago by the Prophets and Apostles, or as it is daily read and preached unto you? Or Verbum Dominus, that VVord of God which in the beginning was with God, and which was God; to wit, the Son of God by whom all things were made, and with∣out whom nothing was made that hath either making or beginning.

2. Pontificii Scriptores, &c. The Roman Writers (saith Paraus) upon the Text, contend, that by the VVord of God, the Son of God, God blessed for ever, is here punctually meant. But by this good Authors leave, I would be loath to grant the Romish Church all those to be her Children which stand for this Interpretation; And more unwilling I am to make this any Branch of Controversie betwixt us and the Romish Church: we have enough besides of far better use and consequence, even in Paraeus his Judgment. For he him∣self ingenuously confesseth, Nil mali continet in se haec interpretatio, That this Interpretation of Romish Writers (as he conceives all those to be, who by the Word of God here understand the Son of God) doth contain no harm nor evil in it. And if it contain no evil in it, it will be no sin in it self, no wrong

at all unto Paraeus or other Modern Writers contrary-minded, to inquire, Whether it doth not contain some Good in it. Whether it be not the better Interpretation of the two controversed, as well for profoundnesse of Doctrin as for profitable Use. The Principal Reason which moved Paraeus and other Modern Writers not to subscribe unto the Interpretation of men more An∣tient * 1.282 and Orthodoxal, is,

Because our Apostle no where before, no where after in this Epistle, doth call the Son of God, The Word of God.

But this Reason is a great deal too light to cast the Scales for his Opinion, suppo∣sing they were otherwise even: For the Evangelist S. John, albeit he had oftner occasion to mention the Son of God in his Gospel, then our Apostle had to mention him in this Epistle, doth no where (to my remembrance) in∣style him, * 1.283 The VVord of God, save only in the first Chapter. And yet no Orthodoxal Christian doubts, whether S. John by the VVord which in the beginning was with God, and was God, did understand any other Person or Thing whatsoever, besides the Son of God. And if our Apostle in the Text, had some more special Reason then he had in any other place of this Epistle be∣fore or after, to enstyle the Son of God, The VVord of God: this will be e∣nough, at least to bring the Scales to an aequipoize; more then enough to Counterpoiz either Paraeus, or other Modern Writers Opinion whom he did follow, or which follow him.

3. We are then in the first Place to prove, That the Word of God here in the Text doth necessarily denote or import, The Person of the Son of God. * 1.284

In the Second, To shew the Reasons, Why the Son of God is called, The Word of God, and what the Word of God in this place doth punctually im∣port.

All the Israelites were delivered from the Egyptian thraldom by Moses; And all these Hebrewes to whom our Apostle wrote, yea all Mankind were delivered from that bond of slaverie which Satan had gotten over our first Parents and us by right of Conquest. For the Son of God by his Conquest over Satan upon the Cross, did make us all the Servants of God again de jure. That this First part of our Redemption was universal, No man which acknowledgeth Christ for his Lord and Redeemer, can deny. Again, our Apostle S. Paul tells us, 1 Cor. 10. v. 2. That all the Hostes of Israel were under the Cloud, and passed through the Sea, and that all were baptized unto Mo∣ses in the Cloud and in the Sea. And so had all these unto whom our Apostle writes, been baptised into Christ. Now our Apostle in this place supposeth what S. Jude in his Epistle takes as A Branch of that Faith which was once delivered to the Saints,

That however that Inheritance which wee hope for by Christ, be much more Glorious then the Inheritance which God promised to the Israelites by Moses: yet Gods Promises unto us for en∣tering into this glorious Rest, are subject to the same Conditions and Pro∣visoes, which the Promises made to the Israelites were, for entering into the Land of Canaan. Now many of them came short of those Promises:

And so our Apostle takes as granted; Many of those Hebrewes unto whom he wrote this Epistle, might fall further short of those glorious Promises made unto them in Christ. All of them were, as all of us by Baptism are, the the Sons of God, and Heirs of Promise; yet most of them, as most of us, Haeredes praesumpti, non haeredes apparentes, Heires presumed or by adoption, not Heires apparent; that is, not heires dis-inheritable, or irreversibly or∣dained unto eternal Life. And from this Ground our Apostle takes occasi∣on, and thought it necessary to press repentance so forcibly upon them; first by way of Threatning; then by Promise, or incouragement. By Threatning

Chap. 3. 12. Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the Living God, but exhort one another daily whilst it is cal∣led to day, lest any of you be hardned through the deceitfulnesse of sin, for we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; whilst it is said to day if ye wil hear his voice harden not your hearts. And after he had proposed the fearful example of their rebellious Forefa∣ther, whose Carkasses fell in the wilderness, he resumed his exhortation again Chap. 4. 1. Let us therefore fear, lest the promise being left us of entring into his rest, any of you should seem to come short of it, for unto us was the Gospel prea∣ched as well as unto them And again, ver. 11. Let us labour therefore to enter in∣to that Rest (he means that better Rest which God had promised by Christ,) lest any man fall by the same example of unbelief or disobedience.

4 But what if they, or any of us fall after the same Example? Their Case or ours is much worse then the case of those rebellious Israelites was; worse, in respect of the undoubted discovery of our backsliding, how secret soever that be; and worse again in respect of the doom or sentence which must pass upon the discovery of our backsliding. All this is implyed in our A∣postles Conclusion of his Exhortation or threatning Caveat here in my Text, For the Word of God is quick and powerful, and sharper then any two edged sword, &c. So that there is the same Antithesis or Opposition; or rather, the same difference of proportion between the Voice of God unto which the Israelites would not hearken, and The Word of God here in my Text, from whom these Hebrewes were almost readie to revolt; as is between Moses and Christ; as is between the Land of Canaan and the Kingdom of Heaven; And who, or what then can we imagine this Word of God to be? We read sometimes, that the Voice of God is a terrible, a glorious voice, a voice mightie in operation: But that I take it was not the voice to which the Israelites would not hearken, for that voice, so often as God speaks by it, will make men hear and fear whether they will or no. But neither that voice, nor the voice which called to Moses from the Mercie-Seat, nor the voice of God which did daily call un∣to the Israelites by Moses and the Prophets, are any where in Scripture dis∣played or emblazoned in such propriety of words, as import a Living sub∣stance endowed with life and sense, with power of Disquisition and of Judicature; the Perfection of all which properties is attributed to this Word of God here in my Text. There is no one Attribute in this whole Catalogue, which doth not bear a lively Character of Majestie, of Glory, of Power and Wisdome so truly Divine, that it cannot befit any meer Creature; none but him alone, who is the brightness of Gods glory, and the express Image of his Person. No Living Substance, no Living Person is able to sustain or undergo all these Glorious Attributes, save He alone who upholdeth all things by the Word of his Power, which is the very Character of the Eternal Son of God, Heb. 1. 2. Un∣to the eyes of this Word every Creature, that is, even the most hidden Se∣crets of the heart of man, the thoughts of Angels are most clear and con∣spicuous. Whence, if by the Word of God in this place we understand any thing in the world besides Him by whom the world was made, be it the voice of God which the Psalmist describeth to be mightie in operation; Be it the voice of God which the Israelites heard in the Mount when they saw no I∣mage; be it the voice which called to Moses from the Mercie-Seat; or be it the Word of God as by the Instructions of this voice, it was written by Moses, by the Prophets, or Evangelists. Or be it the Word of God in ge∣neral, as it was preached by them, or by the Ministers of the Gospel; it can be but a Creature, and being a Creature it is discerned by the eyes of This Word ••••

made by him, and without him was nothing made that was made. How then were all things made by the Word? This he only knowes in particular; But thus much we know in general; The Father made all things by him, not as by any Manual Work-man (as the house which the Architect conceives, is built by Masons and other Labourers) but made by him, as by the express Image of his Father, or as he is the Idaeal Rule or Patern of all things which the Father made: Or, all things were made by the Son; after such a manner; (but incomparably more excellent) as if we would imagine a curious Archi∣tect could erect a stately Palace in a moment without the help of any Hand-Labourer, only by casting or contemplating the Idaea or Module of it in his own brain.

7. Again; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports as much as the Latin Ratio. And this sig∣nification * 1.285 or expression of it, is no way opposite, rather co-ordinate to all the former. And thus Justine Martyr with other Antients express the meaning of S. John 1. 1. As if he had said, In principio erat ratio, In the beginning was the Rule or Reason of all things. Unto all these we may add another Im∣portance of the same word, which squares well with all the rest. For Ratio in Latin, sometimes imports more then can be exprest by our English, Rule or Reason. For Rationem reddere, is more then to give a reason; it is as much (in English) as to render an account. And in this sense it is fully equi∣valent * 1.286 to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the very phrase used by Athanasius in his Creed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall GIVE ACCOUNT for their own works. This phrase or expression of his Belief he took from our Apostle, Rom. 14. 12. Every one of us shal give account of himself to God. Now Christ is God: and this Account we are to give to him, as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ever-living, all-knowing Rule of that final account which Men and Angels must give to God for all their works, for all their sayings, for all their thoughts: And according to this signification or importance, the four former Importances not exclude•• but presupposed, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in my Text, is chiefly and most punctually to be understood. For however by the Word of God, we must understand only the Son of God, to whom a∣lone these glorious Attributes can be ascribed; yet our Apostles expression of that which he here intended, is more full and more punctually emphatical by much, then if he had said; The Son of God is quick and powerful in operation, &c. For his purpose was to display the Attributes of the Son of God, not only as he is the Supreme Judge of Quick and Dead, but as he is the everliving Rule by which all our actions must be examined, by which all accounts must either be approved or disallowed: He is a Rule endowed with the perpetual sight and sense of a Witness; with incessant activitie of an Accuser, or Solicitor; with the Life and Spirit of a Judge, yea, Justice it self armed with power. All that can be required to the conviction, to the condemnation or absolution of all men, are in him, according to their utmost perfections. In that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Living Rule; He is perpetually able to give the Charge home and full, for whatsoever Men or Angels are to account, for every idle word and thought, for such things as the Parties Accomptants cannot think of. In that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Living and a Powerful Rule; He is able to exact all arrerages of such as do not sincerely acknowledg them, and crave pardon for them, to the utmost farthing; able to sentence ungratious servants (which have been unfaithful unto him, and cruel unto their fellow servants) unto everlasting imprisonment, without the assistance of a Jaylor, or o∣ther Executioner of Justice: He is the All-seeing eye, and Almightie hand of Justice it self.

8. Thus much of the meaning or full importance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here in the beginning of my Text: But we meet with the same word again in the conclusion of it. And if you will have the Subject of all the Propositions in my Text, which (as I told you before) some Modern Interpreters have rent asunder, (by making an Hiatus or chink between the 12 and 13 verses) we must put the two first words, and the four last, together. And so the Expres∣sion will appear to be not only more full, but a great deal more elegant in the Original, then it is in the ordinary Latin, or then I know how to make it in our English: As thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

About translating the Original in the last words of my Text, there is some diversitie amongst Interpreters. The Vulgar Latin, which the Romish Wri∣ters are bound to follow, translate the last words thus, Ad quem nobis est Sermo: that is, as they would express the Hebraism, De quo Loquimur, of whom we speak; but much amiss, and far from the meaning of the Original. Beza much better, Cui nobiscum est negotium. To the same effect our English doth With whom we have to do. But the Antient Gloss much better then both, Cui nobis redenda est Ratio, to whom we are to render an Account. This indeed is the main business which we have to do with the Son of God, or he with us. And so the Syriack renders it, save only that He puts it in the third Person plural; To whom men must give an account; which words according to the pro∣prietie of that Tongue, (and of the Hebrew) may be taken impersonally, to whom account must be given. And this Interpretation I find warranted by the Authoritie of S. Chrysostom and Theophylact, two of the best Expressors of * 1.287 the Original or Greek Dialect. And thus the Original will run clear without any Hiatus or interruption either in the Subject or Foundation, or in the stru∣cture of the Attributes or several Propositions.

9. According to this Importance of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Brest-plate (the first of Aarons holy Garments, made for Glory and for Beauty, wherein the High-Priest did bear the names and the judgment of the Sons of Israel, and where∣in the Urim and Thummim were set) was called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The meaning of which is better exprest by the Latine Rationale, then I know how to render either of them in English; but so called it was with reference to the Son of God, as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Abstract; as he is Life it self, and Light it self, not carrying Spectacles on his Brest, as the High-Priest did.

All the knowledg or Light of discovering Secrets, which came by the Brest∣plate or Rationale, or by Urim or Thummim, when it was in its prime use, was but a glimmering Type or Shadow of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ratio or Verbum Dei, The Word of God, to whose sight and inspection, the most secret thoughts, which lurk in the Centre of mans heart, the very temper and constitution of our souls, are more perspicuous and clear then the inward parts of the Sacrifices were to Legal Priests, after they had divided them joint from joint, and broken them up. For unto this Dissection or Anatomy of Legal Sacrifices our Apostle al∣ludes in this description of the Son of God, specially in those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things are open and naked unto his Eyes.

Soli Deo Gloria.

Notes

• * 1.1

  The miserie and mistakes of man.
• * 1.2

  The short or summe of mans Dutie.
• * 1.3

  The Coherence
• * 1.4

  The Authors Method.
• * 1.5

  Severus
• * 1.6

  Two Grounds of this Rule, or Law of Nature
• * 1.7

  Cyrus
• * 1.8

  Scipio
• * 1.9

  Exceptions a∣gainst these two Rules.
• * 1.10

  The Answer to the former Ex∣ceptions
• * 1.11

  ☞
• * 1.12

  More excepti∣ons against that Rule and Answers to them.
• * 1.13

  This Rule must be under∣stood of a 〈◊〉〈◊〉 Will.
• * 1.14

  Rigid censu∣ring a Prono∣stick of falling.
• * 1.15

  Q. If nature alone binde men to do good to their enemies.
• * 1.16

  How Christ fulfilled the Law.
• * 1.17

  See §. 8.
• * 1.18

  Rom. 12. 20.
• * 1.19

  The Applicati∣on.
• * 1.20

  ☜
• * 1.21

  Ps. 35. 13
• * 1.22

  Esai. 22. 12. Ezek. 21. 10.
• * 1.23

  How this Pre∣cept (Do as you, &c) contain∣eth all the Se∣cond Table.
• * 1.24

  So Christ said to St. Peters Lovest thou me? Feed my sheep: So David said to God. Psal. 16 My goodness ex∣tendeth not to thee: But to the Saints that are in earth, and to the excellent in whom is all my delight.
• * 1.25

  See St. Aug: De Civit. Dei. Lib. 10. Cap 4. and 15. Cap. 22. and Lud. vives's Comment.
• * 1.26

  An Objection against this pre∣cept thus im∣proved and ex∣pounded.
• * 1.27

  An Answer to the Objection.
• * 1.28

  A Second Ob∣jection.
• * 1.29

  Mens affecti∣ons are right balanced, when they be as ready to do, as to receive good.
• * 1.30

  A double oversight
• * 1.31

  ☞
• * 1.32

  Good things are only plea∣sant, whilst they rellish of Gods Goodness.
• * 1.33

  ☞
• * 1.34

  Pro. 16. 8.
• * 1.35

  See the 6. Book, 2 part chapt. 11. page 95.
• * 1.36

  Titus. 2. 11
• * 1.37

  A Dutie sem∣blable to every desire.

  See §. 13.
• * 1.38

  ☜
• * 1.39

  See St. Basil de 40. Martyr.
• * 1.40

  See the Ser∣mons upon that Text. Chapt. 35, 36.
• * 1.41

  The bestmeans to put the dutie in practise.
• * 1.42

  Keep an exact Register or Calendar of our Good and evil dayes.
• * 1.43

  Deu. 24. 19
• * 1.44

  ☞
• * 1.45

  ☞
• * 1.46

  Ecclus. 11. 25. 27.
• * 1.47

  Psal 41. 1. Bea∣tus qui intelligit super pauperem.
• * 1.48

  ☞
• * 1.49

  Two great, in∣conveniences of wealth and greatness undu∣ly sought.
• * 1.50

  See Fol. 3586.
• * 1.51

  ☞
• * 1.52

  Such mixt deeds are like a Linsy-wolsey Garment; or plowing with an Ox and an Ass yoked: or lowing miscel∣lan.
• * 1.53

  See Chap. 29, § 9. Fol. 3586.
• * 1.54

  I suppose this was preached at St. Ma. in Oxon.
• * 1.55

  Nothing is called Little or great but in Comparison with other things.
• * 1.56

  Lev. 23. 27.
• * 1.57

  ☜
• * 1.58

  The occasion of Baruchs complaint.
• * 1.59

  Two Do∣ctrines, or two Propositions.
• * 1.60

  A Corollarie added to the former.
• * 1.61

  Things indiffe¦rent, yea law∣ful things, by Circumstances become unlaw∣ful.
• * 1.62

  He means some man that had turned to the Church of Rome.
• * 1.63

  Good men are, and ought to be most religi∣ous in worst Times.
• * 1.64

  Sympathie planted in Bruites.
• * 1.65

  See the Ser∣mons upon this Text.

  Fol. 3610.
• * 1.66

  ☞
• * 1.67

  ☜
• * 1.68

  Apathie, a Symptom of a graceless obdu∣rate mind.
• * 1.69

  Numb. 32. 6. 2 Sam. 11.
• * 1.70

  Uriah.
• * 1.71

  Godfrey of Bulloign.
• * 1.72

  Argia in Statius.
• * 1.73

  Of Portia see Plutarch in vita Bruti.
• * 1.74

  The Author omits the Se∣cond Doctrine (to be handled in the next Sermon) and passeth to the Corollarie, which he proves by In∣stance.
• * 1.75

  A Great Warn∣ing; and a Greater Truth.
• * 1.76

  Libro 6. de pro∣videntia Dei.
• * 1.77

  See more Instan¦ces of Stupidity in the end of the Attributes.
• * 1.78

  Salvian.
• * 1.79

  This was preached in Oxon after the visitation by the Plague.
• * 1.80

  A Forward Souldier.
• * 1.81

  Petrus Strozius.
• * 1.82

  See Val. Maxim∣us de Cupiditate Uiae.
• * 1.83

  Epist. Lib. 1. Epist. 22.
• * 1.84

  See Lanoue, Paradox second, Page 204.
• * 1.85

  Thuanus Lib. 26. pag. 543. colum. 1.
• * 1.86

  See Busbequius his fourth epist. De Rebus Turc.
• * 1.87

  Lament. 4. 10.
• * 1.88

  Zephaniah 2. 3.
• * 1.89

  The Doctrine handled in Hypothesi.
• * 1.90

  An Objection.
• * 1.91

  1 King. 21.
• * 1.92

  2 Kings 22. 18. 19 20.
• * 1.93

  The Objection pressed home.
• * 1.94

  The Answer to the former Ob∣jection.
• * 1.95

  2 Chron. 32. 25, 26.
• * 1.96

  2 King. 23. 30. 2 Chron. 35. 21, 24.
• * 1.97

  Ezek. 14. 20, 21.
• * 1.98

  From a double Aspect: A two∣fold Sympathie ariseth.
• * 1.99

  See Chap. 14. §. 6. Fol. 3439.
• * 1.100

  Quaere whether he mean his Sermons upon Jer. 26. and o∣ther Texts printed 1637. Or, Pharaohs Hardning.

  See Book 10. Fol. 3222.
• * 1.101

  ☞
• * 1.102

  See the follow∣ing Sermon upon Matthew 23. 37.
• * 1.103

  ☜
• * 1.104

  I suppose he means His Treatise of Pro∣digies or divine Fore-warnings, betokening Blood, which was lost in his life time, and cannot yet be found.
• * 1.105

  Salvian. in his 6. 7. Books de Gubern.
• * 1.106

  Matth. 7. 1. Rom. 14. 4.
• * 1.107

  The Text is A Conclusion.
• * 1.108

  Q. From what Premisses in∣ferred.
• * 1.109

  The Limitati∣on of the Con∣clusion.
• * 1.110

  The Extent of the Conclusi∣on.
• * 1.111

  Another Limi∣tation
• * 1.112

  ☞
• * 1.113

  Two Instances (in Ahab and David) who by judging others did condemn themselves.
• * 1.114

  See Book 10. Fol. 3018. and 3099.
• * 1.115

  The Minor of the foregoing Syllogism.
• * 1.116

  ☞
• * 1.117

  ☜
• * 1.118

  See Book 4. or justifying Faith Sect. 2.
• * 1.119

  The compositi∣on of Hypocrisie Pharisaical.
• * 1.120

  Two special sins of the An∣cient Jews.
• * 1.121

  The Antient Jews sins. The later Jews Re∣formation.
• * 1.122

  See a following Sermon upon that Fact.
• * 1.123

  Christs true Exposition of the Negative part of the fourth Com∣mandement.
• * 1.124

  Take we heed of condemning our selves by judging the la∣ter Jews.
• * 1.125

  See the fourth chapter of this Book, Fol. 3342.
• * 1.126

  See Book. 8.
• * 1.127

  ☜
• * 1.128

  ☜
• * 1.129

  ☞
• * 1.130

  A Romish error requiring Reformation.
• * 1.131

  An Error of the Contraire extreme, dispa∣raging The Reformation.
• * 1.132

  A Factious Schismatical Book, modestly Censured.
• * 1.133

  Apostolical and Episcopal Power under heathen Princes; and after Princes were Christi∣aned.
• * 1.134

  The Antient Heathens gave, (and Turks give) more to their Priests, then some pro∣fessing Christi∣anity do to theirs; both for Power and Maintenance.
• * 1.135

  A Precept will be in force, when pretences will be out of date.
• * 1.136

  The main Er∣ror of the Ro∣mish Church, Infallibilitie; both in ex∣pounding holy Scripture, and in attesting Traditions. See the second and third Books.
• * 1.137

  The Two for∣mer Romish Errors well Reformed.
• * 1.138

  The Temper & Bounds of the Right and Ri∣gid Reformer.
• * 1.139

  The Cure of the Error, by the Right Mean.
• * 1.140

  The Error ex∣treamly Con∣trary to the Romish Error.
• * 1.141

  ☞
• * 1.142

  In his Sermon before the King upon Jer. 26. pag. 32. he saith, divide the sins of 40. years last past into ten parts, the sins of the Pulpit and the Presse would be a large Tenth. See signes of the Times. pag. 57. 58.
• * 1.143

  Three Points purposed.
• * 1.144

  A Romish Er∣or, causing Doubt of Salvation. viz The intention of the Priest &c.
• * 1.145

  A Romish Priest may damn an In∣fant through neglect or malice: by the Doctrine of that Church.
• * 1.146

  See Soto. in 4. Senten. dis. 1. Q. 5. Art. 8.
• * 1.147

  Romish Priests have a strange Negative voice.
• * 1.148

  The Second Point. The Re∣medie of the Contrarii as bad as the Di∣ease.
• * 1.149

  About This Point, See Book 4. and Book 10. cha. 51, 52, 53. and Serm. on Jer. 26. pag. 13. and signs of the Times, p. 62.
• * 1.150

  Upon this Text See Book 7. Chap. 18, 19.
• * 1.151

  See Book 10. Fol. 3274. Where this Au¦thor sayes. 300. Bellarmines, 300 Valentiaes, could not do the Protestant Religion so much harm as Dr. Hessels did, taking ad∣vantage of this Doctrine.
• * 1.152

  Of this Divisi∣on see Lib. 10. Fol. 3153, 3275.
• * 1.153

  See Book 10. Fol. 3262: and signes of the Time p. 63.
• * 1.154

  The Third Point.
• * 1.155

  How Fides is Fiducia, see Book 10. cap. 52.
• * 1.156

  See Chapt. 4. Fol. 3338.
• * 1.157

  Idolatry trans∣forms the Di∣vine Nature into unfit simi∣litudes.
• * 1.158

  The late R. R. Bishop of Win∣chester, B. An∣drews in his Sermon on that Theme.
• * 1.159

  The Worship∣ping of Imagi∣nations the root of Idolatry. See the fifth Book.
• * 1.160

  ☜
• * 1.161

  Some Writers, not Papists, transform the Divine Nature
• * 1.162

  Paraeus.
• * 1.163

  See Book 10. Fol. 3012.
• * 1.164

  ☜
• * 1.165

  See Book the Fifth.
• * 1.166

  The Sayings of dying men re∣markable.
• * 1.167

  Three points considerable.
• * 1.168

  The Circum∣stance of time.
• * 1.169

  Observations and Uses out of the story and circumstances.
• * 1.170

  Touching Re∣taliation, see the 6. Book (or Treatise of Gods Attri∣butes) 2 part, §. 4. chap. 31. page 343.
• * 1.171

  A Cluster of Deadly Sins in the Horrible murther of Ze∣chariah the High-Priest.
• * 1.172

  Levit. 17. 13.
• * 1.173

  See the next Sermon upon this Text.
• * 1.174

  Gen. 19. 9. Pto. 28. 4. Wisd. 2. 12. 1 Joh. 3. 12.
• * 1.175

  Of Pharisaical Hypocrisie, See Book 4. and se∣cond Sermon on Jer. 26.
• * 1.176

  See the Sermen upon that Text, immediately precedent.
• * 1.177

  The Former Sermon on 2 Chron. 24. 22 I suppose was preached at Court, This at Oxford.
• * 1.178

  Of the Jews Calamities see Book 1. chap. 23. and 27.
• * 1.179

  The first Que∣stion, Who this Zechariah was.
• * 1.180

  This punctual∣ly agrees with the Copy.
• * 1.181

  The Temple and the Altar.
• * 1.182

  Why Zachariah called the son of Barachiah.
• * 1.183

  See Dr. Ham∣monds Notes on Matth. 23. fol. 125. where he cites Jose∣phus Lib. 4. cap. 19. for another Zacharias, kil∣led by the Ze∣lots immedi∣ately before the Seige, which puts a short end to this Questi∣on.
• * 1.184

  The Second Question, Why our Saviour in∣stanceth in Ze∣chariah.
• * 1.185

  Zachariah the only Prophet that dyed with an Imprecation
• * 1.186

  See Fol. 3721.
• * 1.187

  ☞
• * 1.188

  The Third Question.
• * 1.189

  A Paraphrase or Exegesis of Christs loving and threatning expressions.
• * 1.190

  A Paraphrase or Exegesis of our Saviours meaning, or Implication.
• * 1.191

  How Christs death was A Cause of the Jews Calami∣ties.
• * 1.192

  The Son of God in a pecu∣liar manner to the Jews King of Old.
• * 1.193

  Psa. 74. 10
• * 1.194

  Luke 4▪ 6. Ezek. 7. 21▪ 24.

  Dan. 4. 17.
• * 1.195

  See fol. 3729. where this was the 4 Question propounded.
• * 1.196

  From Abels to Zachariahs death were 3000. years. from Zach. to these words spoken were 00. or 900.
• * 1.197

  See a following Sermon, on 2 Kings 23. 26.
• * 1.198

  A Generation contains thirty years: betwixt Manasseh's and Iosiahs death were about thirty three years.
• * 1.199

  The Objection is hardened by taking in Abels Blood. Zechari∣ah was slain 900. years, Abel 3800. years before Christ spoke the words of the Text.
• * 1.200

  ☞
• * 1.201

  What it is to punish Children for their fathers sins.
• * 1.202

  What it it is to visit the sins of fathers, &c.
• * 1.203

  Two particu∣lars hastening and justifying the visiting of the Fathers sins upon the chil∣dren.
• * 1.204

  Note here 1. That God made this Co∣venant with them and their Posterity in successive Ge∣nerations as with one man, or one aggre∣gate Body or Corporation. 2. It was not only a Cove∣nant of Life and Promises, but of Threat∣nings and Death also.
• * 1.205

  God left Israel a Register of Good and E∣vil.
• * 1.206

  How neglect of Gods Fore∣warnings past, hastens judge∣ments; See this Author's se∣cond Sermon upon Ier. 26.
• * 1.207

  How Children are bound to repent of Fa∣thers sins. See this Authors second Sermon on Jerem. 26.
• * 1.208

  A short Appli∣cation.
• * 1.209

  This referres to the third Que∣stion propoun∣ded Fol. 3729. handled Fol. 3733.
• * 1.210

  See Fol. 3341. and Book 8. in quarto pag. 142.
• * 1.211

  Luke 23. 34. They know not what they do.
• * 1.212

  Doth God pu∣nish men for what they would have done in such and such Cases? Quaye.
• * 1.213

  According to this opinion; Matth. 12. 32. may have a very commodi∣ous Interpreta∣tion.
• * 1.214

  This relates to the fifth Que∣stion.
• * 1.215

  This relates to the third Que∣stion.
• * 1.216

  After the Cita∣tion of Levit 26. 14, &c. and multiplication of the plagues by seven, This followed, rela∣ting to the fourth Questi∣on.
• * 1.217

  Le. 26. 38.
• * 1.218

  ☞
• * 1.219

  See one exam∣ple in the next Sermon.
• * 1.220

  ☜
• * 1.221

  See St. Chrysost. upon the fifth of Isaiah.
• * 1.222

  Judahs Clima∣cterical Seasons
• * 1.223

  1. at the death of Zechariah.
• * 1.224

  Second Clima∣cterical of Ju∣dah at the car∣rying into Ba∣bylon.
• * 1.225

  This Referres to the sixth Question.
• * 1.226

  The Third Cli∣macterical Pe∣riod of Judah at Christs coming.
• * 1.227

  Though there be a Sermon upon Matth. 23 37. yet I thought it best to intersert This here be∣fore it.
• * 1.228

  Levit. 26. Deut. 7. 14. and 28. Amos 3. 2.
• * 1.229

  Confession of fore-fathers sins a necessary Ingredient of Repentance.
• * 1.230

  ☞
• * 1.231

  Reasons why a people lesse actually sinful is more plagued.
• * 1.232

  Psal. 78. ver. 34.
• * 1.233

  ☜
• * 1.234

  A view of the Kingdom of Judah through out. David. Solomon. Rehoboam.
• * 1.235

  1 Kin. 14. 25.
• * 1.236

  Abijam.
• * 1.237

  Asa.
• * 1.238

  Vid. Ecclus. Cap. 49. 4. All ex∣cept David, Hezekias and Iosias, com∣mitted wicked∣ness, for even the Kings of Iudah forsook the Law of the most, High, and failed. Iehoshaphat.
• * 1.239

  Ahaziah.
• * 1.240

  Athaliah. Ioash.
• * 1.241

  Amaziah.
• * 1.242

  Uzziah.
• * 1.243

  Iotham.
• * 1.244

  Ahaz.
• * 1.245

  Hezekiah.
• * 1.246

  Manasses.
• * 1.247

  2 King. 21. 16.
• * 1.248

  Amon.
• * 1.249

  Good Iosiah.
• * 1.250

  See this Au∣chor's Sermons on Jer. 26.
• * 1.251

  Ezek. 14. 14. Ier. 15.
• * 1.252

  Francis Sforza.
• * 1.253

  It is significant∣ly added, He should be put in his grave in peace, because he is the last King of Judah whose Funeral Rites are not at their enemies dispo∣sing.

  See the forego∣ing Sermon, up∣on Jer. 45. fol. 3668.
• * 1.254

  ☞
• * 1.255

  2 Chr. 35 22
• * 1.256

  Iohanan, or Iehoahaz.
• * 1.257

  Iehoiakim.
• * 1.258

  Quaere. See 1 Chr. 3. 15 where Johanan is called the first-born, yet Josephus, l. 10. c. 5. in english, sayes, that Elia∣kim, who is also Jehoiakim, was elder brother to Iehoahaz.
• * 1.259

  ☜
• * 1.260

  See the forego∣ing Sermon on Matth. 23. 34. See Signs of the Times pag. 24.
• * 1.261

  Two Points propounded.
• * 1.262

  God earnestly desires the con∣version of such as perish: The former Point.
• * 1.263

  Isai. 56. 4
• * 1.264

  About this di∣stinction, see Book 6. (or At∣tributes) chap. 15. and Book 9. chap. 5.
• * 1.265

  An odd Glosse refuted.
• * 1.266

  Luke 11. 39
• * 1.267

  The 2^d Point, How is it possi∣ble they should not be gathered, if God so ear∣nestly will &c. as fol. 3 769.
• * 1.268

  Quare whether he mean not Jer. 44. 22.
• * 1.269

  Three Objecti∣ons against this Doctrine.
• * 1.270

  Answer to the first.
• * 1.271

  Second Obje∣ction and An∣swer.
• * 1.272

  The third Ob∣jection.
• * 1.273

  Answer.
• * 1.274

  Another Obje∣ction with the Answer thereto
• * 1.275

  See this Au∣thors 6 Book (or Attributes) Chap. 16. and Chap. 20.
• * 1.276

  See Book the 6.
• * 1.277

  The whole Use of this Do∣ctrin.
• * 1.278

  See Fol. 3341.
• * 1.279

  See Book 8. cha. 6, 7. &c.
• * 1.280

  See Fol. 3412, &c. a Discourse upon this Sub∣ject.
• * 1.281

  The Question, What Word is here meant; Verbum Domini or Verbum Do∣minus.
• * 1.282

  Paraeus his Rea∣son why he de∣nies it to be meant of God the Word.
• * 1.283

  Yet doth S. John 1 Ep. 1. 1. call Him, The Word of Life: and Rev, 19. 13.

  The Word of God.
• * 1.284

  Two Points proposed.
• * 1.285

  Iustin Martyr expresses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Ratio.
• * 1.286

  Rationem red∣dere.
• * 1.287

  S. Chryso∣stom, Theophylact: