The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

THE FIRST BOOK; CONTAINING DISCOURSES ON DIVERS TEXTS OF SCRIPTURE. (Book 1)

DISCOURSE 1.

S. MATTHEW 6. 9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Thus therefore pray ye; Our Father, &c.

IT was well hoped, after the question about the lawfulness and fitness of a set Form of Prayer had been so long debated in our Church, that the Sect of those who opposed it had been ere this well-nigh extinguished: But experience tells us the contrary, that this Fancy is not only still living, but begins, as it were, to recover and get strength afresh. In which regard my Dis∣course at this time will not be unseasonable, if, taking my rise from these words of our Saviour, I acquaint you upon what grounds and example this practice of the Christian Church hath been established, and how frivolous and weak the Reasons are which some of late do bring against it.

To begin therefore; You see by the Text I have now read, that our Blessed Savi∣our delivered a set Form of Prayer unto his Disciples, and in so doing hath commended the use of a set Form of Prayer unto his Church: Thus therefore (saith he) pray ye; Our Father which art in Heaven, &c.

Is not this a set Form of Prayer? and did not our Saviour deliver it to be used by his Disciples? They tell us, No. For Thus, say they, in this place is not thus to be un∣derstood; but for, in this manner, to this effect or sense, or after this pattern; not in these words and syllables. To this I answer, It is true that this form of Prayer is a Pattern for us to make other Prayers by; but that this only should be the meaning of our Saviour's Thus, and not the rehearsal of the words themselves, I utterly deny: and I prove it out of the eleventh Chapter of S. Luke, where the same Prayer is again delivered in these words, O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When ye pray, say, Our Father which art in Heaven—that is, do it in haec verba. For what other phrase of Scripture is there to express such a meaning, if this be not? Besides, in this of S. Luke the occasion would be considered. It came to pass (saith he) as Iesus was praying in a certain place, that when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as Iohn also taught his Disciples. From whence it may not improbably be ga∣thered, that this was the custom of the Doctors of Israel to deliver some certain Form of Prayer unto their Disciples, to use, as it were a badge and Symbolum of their Dis∣cipleship; at least Iohn Baptist had done so unto his Disciples: and thereupon our Sa∣viour's Disciples besought him, that he also would give them in like manner some Form of his making, that they might also pray with their Master's spirit, as Iohn's

Disciples did with theirs.* 1.1 For that either our Saviour's or Iohn's Disciples knew not how to pray till now, were ridiculous to imagine; they being both of them Iews, who had their certain set hours of prayer, which they constantly observed, as the third, sixth and ninth. It was therefore a Form of Prayer of their Master's making, which both Iohn is said to have given his Disciples, and our Saviour's Disciples be∣sought him to give them.

For the fuller understanding whereof, I must tell you something more, and the ra∣ther, because it is not commonly taken notice of; and that is, That this delivery of the Lord's Prayer in S. Luke is not the same with that related by S. Matthew, but ano∣ther, at another time, and upon another occasion: That of S. Matthew in that famous Sermon of Christ upon the Mount, whereof it is a part; that of S. Luke upon a speci∣al motion of the Disciples at a time when himself had done praying: That of S. Mat∣thew in the second; that of S. Luke in the third year after his Baptism. Consider the Text of both, and you shall find it impossible to bring them into one and the same. Whence it follows, that the Disciples, when it was first uttered, understood not that their Master intended it for a Form of Prayer unto them, but for a pattern or example only, or, it may be, to instruct them in special in what manner to ask forgiveness of sins. For if they had thought he had given them a Form of Prayer then, they would never have asked him for one now. Wherefore our Saviour this second time utters himself more expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When ye pray, say, Our Father which art in Heaven—Thus their inadvertency becomes our confirmation: For as Ioseph said to Pharaoh,* 1.2 The dream is doubled unto Pharaoh, because the thing is established by God; so may we say here, the delivery of this Prayer was doubled unto the Disciples, that they and we might thereby know the more certainly that our Saviour intended and commended it for a set Form of Prayer unto his Church.

Thus much of that set Form of Prayer which our Saviour gave unto his Disciples, as a precedent and warrant to his Church to give the like Forms to her Disciples or members; a thing which from her infancy she used to do. But because her practice is called in question, as not warranted by Scripture, let us see what was the practice of the Church of the Old Testament, than whose example and use we can have no better rule to follow in the New.

First therefore, we find two set Forms of Prayer, or Invocation, appointed by God himself in the Law of Moses. One, the Form wherewith the Priests were to bless the people: Num. 6. 23, 24, 25, 26. On this wise, saith he, shall Aaron and his sons bless the children of Israel, saying unto them, The Lord bless thee and keep thee; The Lord make his face shine upon thee, and be gracious unto thee; The Lord lift up his countenance upon thee, and give thee peace. Is not this a set Form of Prayer? For what is to bless, but to pray over or invocate God for another?

The second is the Form of profession and prayer to be used by him who had paid his Tithes every third year: Deut. 26. 13. O Lord God, I have brought away the hallow∣ed things out of mine house, and also have given them unto the Levite, and unto the stran∣ger, and fatherless, and unto the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy Commandments, nor have I forgotten them. 14. I have not eaten thereof in my mourning, neither have I taken away thereof for an unclean use, &c. 15. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the Land which thou hast given us, as thou swarest to our Fathers, a Land that floweth with milk and honey.

But what need we seek thus for scattered Forms, when we have a whole Book of them together? The Book of Psalms was the Iewish Liturgy, or the chief part of the Vocal service wherewith they worshipped God in the Temple. This is evident by the Titles of the Psalms themselves, which shew them to have been commended to the several Quires in the same, To Asaph, To the sons of Korah, To Ieduthun, and almost forty of them To the Magister Symphoniae the Prefect or Master of the Musick, in gene∣ral. The like we are to conceive of those which have no Titles; as for example, of the 105 and 96 Psalms, which, though they have no such Inscription in the Psalm∣book, yet we find 1 Chron. 16. 7. that they were delivered by David into the hands of Asaph and his Brethren for forms to thank the Lord. This a man would think were suf∣ficient to take away all scruple in this point; especially when we our selves, and all the Reformed Churches, use to sing the same Psalms, not only as set Forms, but set in Metre that is after a humane composure. Are not the Psalms set Forms of Confession, of Prayer, and of Praising God? And in case there had been no Prayers amongst them, yet what reason could be given, why it should not be as lawful to pray unto God in a set Form, as to praise him in such a one?

What therefore do they say to this? Why, they tell us, that the Psalms are not sung in the Church unto God, but so rehearsed for instruction of the people only, namely, as the Chapters and Lessons are there read, and no otherwise. But if either we do, ought, or may sing the Psalms in the Church with the same end and purpose that the Church of the Old Testament did, (and it were absurd to say we might not,) this Exception will not subsist. For what is more certain than that the Church of Israel used the Psalms for Forms of praising and invocating God? What mean else those Forms, Cantemus Domino, Psallite Domino, Let us sing unto the Lord, and, Sing ye un∣to the Lord, and the like so frequent in them? But there are more direct and express testimonies. In 1 Chron. 25. 3. it is expresly said of Ieduthun and his sons, that their office was to prophesie with a Harp, to give thanks, and to praise the Lord. In the second of Chron. 30. 21. we read, that the Levites and the Priests praised the Lord day by day, singing with loud Instruments unto the Lord. And, as ye heard even now, out of 1 Chron. 16. David, at the time when he brought up the Ark unto Ierusalem, then first delivered the 105 and 96 Psalms into the hands of Asaph and his sons to confess or give thanks unto the Lord. And lastly, to leave no place for farther doubt, we read Ezra 3. 10, 11. that the Levites the sons of Asaph were set with Cymbals to praise the Lord, after the ordinance of David King of Israel: and that they sung together by course, in praising and giving thanks unto the Lord, because he is good, for his mercy endureth for ever. For this reason, the four and twenty Courses or Quires into which the Singers of the Temple were divided by King David to serve in their turns, consisted each of them of twelve, according to the number of the Tribes of Israel; that so every Tribe might have a mouth and voice to praise and to give thanks unto God for him in the Temple.

Thus we have seen what warrant topray and call upon God in a set Form hath from the practice of the Church of God in the Old Testament. And, if Reason may have place, in the publick service of God, where one is the mouth of many, there is none so proper and convenient. For how can the Minister be said properly to be the mouth of the Congregation in prayer unto God, when the Congregation is not first made acquainted and privy to what he is to tender unto God in their names? Which in a voluntary and extemporary form of Prayer they are not, nor well can be; I am sure neither so properly nor conveniently as in a set Form, which both they and the whole Church have agreed upon, and offer unto God at the same time, though in several places, in the self-same form and words. And this may be a second Reason, I mean from Uniformity: For how can the Church, being a Mystical Body, better testifie her unity before God, than in her uniformity in calling upon him? especially your Saviour telling us, that if but two or three shall agree together on earth, as touching any thing that they shall ask,* 1.3 it shall be done unto them of his Father which is in heaven. So prevailable with Almighty God is the power of Consent in Prayer.

LET us now, in the last place, see what Reasons they bring who contend alto∣gether for voluntary Prayer, and would have no set Forms used.

First, they say, It is the ordinance of God, that the Church should be edified by [unspec 1] the gifts of her Ministers as well in Praying as Preaching. Ergo, their Prayers should be extemporary or voluntary; because in reading a set Form of Prayer this gift cannot be shewn.

To this I answer, First, That there is not in this point the same reason for Prayer and for Preaching: for in Prayer (I mean publick) the Minister is the mouth of the Church unto God, and therefore it were convenient they should know what he puts up to God in their names; but in Preaching he is not so. Secondly, Why should not the Pastors and Ministers of the Church edifie the Church by their gift of Prayer, as well in composing a set Form of Prayer for her use by general agreement, as in utter∣ing a voluntary or extemporary Prayer in a particular Congregation? Thirdly, Are not the members of the Church to be edified as well by the spirit of the Church, as the Church or some part thereof by the spirit of a member? But how can the Church edifie her members by her gift of Prayer, otherwise than by a set Form agreed upon by her consent? Fourthly, Ostentation of gifts is one thing, but Edification by them another. Ostentation of the gift of Prayer is indeed best shewn in a voluntary or ex∣temporary Prayer; but the Church may be edified as well by a set Form. Yea such a Form in the publick service of God is more edificative than a voluntary: And that, both because the Congregation is first made acquainted therewith; and secondly, be∣cause they are better secured from being ingaged in ought that might be unfit to speak unto God, either for matter or manner, or such as they would not have given their

consent to if they had been aware of it. For now that extraordinary assistance of the Holy Ghost, which was in the Primitive and Apostolical times, is long since ceased; and all men, to whom that office belongeth to speak to God for others, are not at all times discreet and well advised, when they speak to him at will and extempore, but subject to miscarriage. Lastly, I answer, That the Church is to be edified by the gift of her Ministers in voluntary Prayer, loco & tempore, in fit place and upon fit occasions, not in all places and upon all occasions. And thus much to this Objection.

[unspec 2] But they object secondly, That the Spirit ought to be free and unlimited, and that therefore a Book or set Form of Prayer, which limits the Spirit in praying, is not to be to∣lerated or used.

To this I answer, It is false, that the acting of the Spirit in one Christian may not be limited or regulated by the spirit of another; especially, the spirit of a particular man in the publick worship, by the Spirit of the Church whereof he is a member. For doth not the Apostle tell us 1 Cor. 14. 29, 30. that even that extraordinary Spirit of prophe∣cy, usual in his time, might be limited by the spirit of another Prophet? Let the Pro∣phets, saith he, speak two or three, and let the other judge: If any thing be revealed to ano∣ther that sitteth by, let the first hold his peace. Is not this a limiting? He gives a reason v. 32. For the spirits of the Prophets, saith he, are subject to the Prophets. Besides, are not the spirits of the people as well limited and determined by a voluntary Prayer, when they joyn therein with their Minister, as they are by a set Form? True, the spirit of the Minister is then free; but theirs is not so, but tied and led by the spirit of the Mi∣nister as much as if he used a set Form. But to elude this, they tell us, that the Que∣stion is not of limiting the spirit of the people, but of the Minister only: For, as for the people, no more is required of them but to joyn with their Minister, and to testifie it by saying Amen; but the spirit of the Minister ought to be left free, and not to be limited. But where is this written, that the one may not be limited as well as the other? We heard the Apostle say even now, The spirit of the Prophets is subject to the Prophets: If in prophesying, why not in praying? And what shew of Reason can be given, why the spirit of a particular Minister in the publick worship of the Church may not, yea ought not to be limited and regulated by the spirit of the Church Representative, as well as the spirit of a whole Congregation by the spirit of a particular Minister? For every particular Minister is as much subordinate to the spirit of the Church Repre∣sentative, as the spirit of the Congregation is to his. So much for this Objection.

[unspec 3] There remaineth yet a third, which may be answered in two or three words. No set Form of Prayer, say they, can serve for all occasions. What then? yet why may it not be used for all such occasions as it serves for? If any sudden and unexpected oc∣casion happen, for which the Church cannot provide, the spirit of her Ministers is free: Who will forbid them to supply, in such a case, that by a voluntary and arbi∣trary form, which the Church could not provide for in a set Form? And this is what I intended to say of this Argument.

DISCOURSE II.

MATTHEW 6. 9. LUKE 11. 2.

Sanctificetur Nomen tuum. Sanctified, or Hallowed, be thy Name.

ALthough I make no question but that which we so often repeat unto Almighty God in our daily prayers, is for the general meaning thereof by the most of us in some competent measure understood: yet because by a morefull and distinct explication the knowledge of some may be improved, and the meditations of others occasi∣oned to a further search; I hope I shall not do amiss, nor be thought to have chosen a Theme either needless or not so fit for this Auditory, If I shall enquire What that is we pray for in this first Petition of the Prayer our Lord hath taught us, when we desire that God's Name may be sanctified: For perhaps we shall find more contained therein than is commonly taken notice of.

The words are few, and therefore shall need no other Analyse than what their

very number presents unto us,* 1.4 viz. God's Name, and the sanctifying thereof; Sanctifi∣cetur Nomen tuum. I will begin first with the last in order, but first in nature, Nomen tuum, God's Name. By which, according to the style of Holy Scripture, we are to understand in this place, First of all, God himself, or His sacred Deity, to wit, ab∣stractly expressed, according to the style of eminency and dignity, that is, Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine Majesty: as we are wont for the King to say, His Majesty, or the King's Majesty, and of other persons of honour and eminency, their Highness, their Honour, his Excellency, and the like; so of God, His Name, and sometimes, with the self-same meaning, His Glory; as Ier. 2. 11. Hath any nation changed their Gods, which yet are no Gods? but my people have changed their Glory (that is, their God) for that which is good for nought. So Psalm 106. 20. of the Calf made in the wilderness, They changed their Glory into the similitude of an Oxe that eateth grass: And S. Paul, Rom. 1. 23. They changed the Glory (that is, the Majesty) of the incorruptible God into an Image made like to corruptible man, &c. Such is the notion, but much more frequent, of God's Name. In a word, Nomen Dei in this kind of use is nothing else but Divinum Numen. Whence it is that in Scripture, to call upon the Name of God, to blaspheme the Name of God, to love his Name, to swear by his Name, to build a Temple to his Name, for his Name to dwell there; and in the New Testament, to believe in the Name of the Lord Iesus, to call upon the Name of the Lord Iesus; these, I say, and the like expressions have no other mean∣ing, than to do these things to the Divine Majesty, to the Lord Iesus, whose is that Name above every name, whereat every knee must bow. Accordingly here, Sanctisicetur Nomen tuum, Hallowed be thy Name, is as much as to say, Sanctificetur Numen tuum, Sanctified be thy Divine Majesty.

Secondly, Under the Name of God here to be sanctified or hallowed, understand, besides the Majesty of his Godhead, that also super quod invocatum est Nomen ejus, whereupon his Name is called, or that which is called by his Name, (as we in our Bibles commonly express this phrase of Scripture;) that is, all whatsoever is God's, or God is the Lord and owner of by a peculiar right; such as are Things sacred, whether they be Persons, or whether Things by distinction so called, or Times, or Places, which have upon them a relation of peculiarness towards God. For such as these are said in Scripture, to have the Name of God called upon them, or to be called by his Name; that is, to be His. Thus we read in Scripture of an House which had the Name of God upon it, or which was called by his Name, that is, God's House, 1 Kings 8. 43. Ier. 7. 10, &c. Of a City upon which the Name of God was called or named, to wit, the Holy City, Ierusalem, the City of the great King, the Lord of hosts, Ier. 25. 29. Dan. 9. 18. Of an Ark upon which the Name of God the Lord was called, 1 Chron. 13. 6. 2 Sam. 6. 2. that is, the Lord's Ark, or the Ark of his Covenant, as it is elsewhere na∣med. Of a People upon which the Name of the Lord was called, or which were called by his Name, Deut. 28. 10. Dan. 9. 19. and elsewhere; that is, were his peculiar and holy people; as is said in like manner, and with like meaning, of the Church of the New Testament, Iames 2. 7. Acts 15. 17. I represent not these places of Scripture at large, because I know that every ear that is acquainted with Scripture can bear wit∣ness unto them. And for the meaning of this expression of God's Name to be called upon a thing, or a thing to be called by his Name, that it is all one as to say it to be His, (be∣sides the evidence of the matter whereabout it is used,) appears by the same phrase used in two other places, of the like relation of men to that which is theirs: as Gen. 48. 16. where Iacob blessing Ioseph's sons saith, The Angel which redeemed me from all evil, bless the lads, and let my name be called upon them; that is, let them be mine, namely, as Reuben and Simeon are mine, as he saith a little before; for they are words of adoption. Again, in the 4. of Esay 1. where it is said, that seven women should take hold of one man, and say, We will eat our own bread, and wear our own appa∣rel, only let thy Name be called upon us, to take away our reproach; that is, Do thou own us, or let us be thine, that it may not be a reproach unto us that we have no husband. The Ancients were wont to set the Names of the Owners upon their houses and other possessions; which they called Tituli, Titles. Chrysologus Serm. 145. Sicut dominos praediorum liminibus affixi Tituli proloquuntur, As the Titles fixed to doors do speak the owners of the possessions. S. Augustine in Psal. 21. Quando potens aliquis invenerit Titu∣los suos, nonne jure rem sibi vendicat, & dicit, Non poneret titulos meos, nisi res mea es∣set? When any great man shall spy his own Titles, does he not justly challenge the goods, and say, No man would put my Titles to it, unless the thing were mine? Whether this phrase of Scripture, of God's Name to be called or named upon a thing, hath reference unto any such custom, I cannot affirm; but surely the meaning is the same, to wit;

that God is the Lord and Proprietary of them. And thus ye have heard what is this Name of God we pray here to be sanctified; to wit, a twofold Name, first, his Name and Majesty which we call upon; secondly, that also which is called by his Name: The first we may call his Personal, the other his Denominative or Participated Name.

HAVING learned what Nomen Dei importeth, and so cleared the Object of what we pray for; let us next enquire what that is which the word Sanctifie, or To be sanctified, implieth, being that which our vote witnesseth ought to be done thereun∣to. And this I intended for the main and principal Argument of my present Dis∣course, being a matter not so well traced as the former, and perhaps not altogether freed of obscurity and difficulty to be understood.

For our more certain and assured discovery whereof, we will first examine the ab∣stract thereof, Sanctity, and find out the true notion of it, namely, what is the ratio formalis, the formal state or nature of that which the Scripture entituleth in the gene∣ral 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Holy; not regarding what notion the Greeks or Latines had respect to in their Languages, but what the Holy Scripture properly intendeth under that name. For because to be sanctified can have but these two senses, either to be made holy, or to be used and done unto according to, or as becometh, its holiness; and that the Majesty of God, which is the prime object of this Act, is not capable of the first sense (viz. to be made holy) but of the second only: if we therefore once rightly under∣stand what is the condition and property of Sanctity according to the notion of Scrip∣ture, we shall not be long ignorant what it is either for the Name or Majesty of God, or that which is called by his Name, to be hallowed or sanctified, namely, to be done un∣to according to their Holiness.

Now R. David Kimchi upon the 56 of Esay, ver. 2. Blessed is the man that keepeth the Sabbath from polluting it, hath these words,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To sanctifie the Sabbath is to separate or distinguish it from other days; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because all words of Sanctity import a thing separated or divided from other things by way of preeminence or excellency.

Thus the Rabbi. And that this which he saith is true, namely, That Sanctity consists in a discre∣tion and distinction from other things by way of exaltation and preeminence, may appear by these instances and examples which I shall now produce out of Scrip∣ture.

And first from that Law touching the Holy oyl, Exod. 30. 31. where, after the com∣position thereof described, This (saith the Lord) shall be an holy anointing Oyl unto me. What is that? why, it follows, v. 32. Vpon mans flesh shall it not be poured, neither shall ye make any other like it, after the composition thereof. It is Holy, therefore it shall be Holy unto you. That is, As this Oyl is holy and discrete from other Oyls, so shall it accordingly by you be used with difference and discrimination: For the Text goes on v. 33. Whosoever compoundeth any like it, or putteth any of it upon a stranger, (that is, upon any besides those it was appropriated to,) shall be cut off from his people. What else means all this, but that this Oyl should be a singular or peculiar Oyl, set apart and distinguished from all other Oyls both in its composition and use; and that to be such, was to be Holy or Sacred.

The like we shall find in the 35. verse of the same Chapter, concerning the Holy Persume there described: Thou shalt make it, saith he, (to wit, the ingredients he afore mentioned) a persume, a consection, after the art of the Apothecary, tempered together, pure and Holy. Verse 37. You shall not make to your selves (that is, not for your own use) according to the composition thereof: It shall be unto thee Holy for the Lord. Ver. 38. Whosoever shall make the like unto it, to smellthereto, shall be cut off from his people.

But above all others this notion of Sanctity or Holiness is most expresly intimated and taught us in those divine Periphrases or circumlo••••tions which the Lord himself more than once makes of an Holy People: as Lev. 20. 24. speaking on this manner; I am the Lord your God which have separated you from other people.—Ver. 26. And ye shall be Holy unto me: for I the Lord am Holy, and have severed you from other people, that ye should be mine. Mark here, that to separate is to make Holy; and that to be Holy is to be separated from others of the same rank. Again, Deut. 26. 18, 19. The Lord hath avouched thee (to wit, Israel) this day to be his peculiar (or appropriate) people, as he hath promised thee:—And to make thee high above all nations which he hath made, in praise, in name, and in honour; namely, that thou may est be an Holy people unto the Lord thy God, as he hath spoken. Now what is this but Rabbi Kim••hi's definition almost verba∣tim? that to be sacred or Holy is to be separated or set apart from other things by way

of excellence; or, which is all one, to be set in some state of singularity or appro∣priatedness, whereby it is advanced above the common condition of things of the same order. He that will, may compare also two other passages, Deut. 7. 6. & 14. 2. parallel to those I have produced; where to be an Holy, and to be a Peculiar people, are made one and the same, or the one expounded by the other.

It may be yet further confirmed by comparing Deut. 19. 2, 7. with Ioshuah 20. 7. For whereas in the former of these places it is said concerning the Cities of refuge, Thou shalt separate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, three Cities for thee in the midst of thy land: in Ioshuah, where this commandment is put in execution, we read in stead of separated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. they sanctified three Cities, Kedesh, Shechem, and Hebron. Where that the one is equivalent to the other, the Seventy so well understood, that even in this place of Ioshuah, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, Sanctificârunt they sanctified, they rendred* 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separârunt, or discreverunt, they separated or set apart.

The same notion of Holiness may be gathered from the Antithesis or opposite there∣unto, to wit, Vnholy, or Vnclean, which the Scripture is wont to express by the name of Common. So S. Peter in his Vision, Acts 10. 14. Lord, saith he, I have never eaten any thing that is common or unclean, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For know, that because that which is Holy ought to be kept pure and clean; or rather, because Cleanness imports a separation from filth, as Holiness doth from common; thence Clean and Holy, and so also Vnholy and Vnclean, are used the one for the other: whence 1 Cor. 7. 14. Vnclean and Holy are opposed. But to go on; the voice from heaven answers S. Peter in the same language v. 15. What God hath cleansed, (that is, sanctified,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, account not thou common. So in 1 Mac. 1. 47. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are unclean beasts; and v. 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to eat unclean things.

The like Antithesis of Holy and Common is to be found Heb. 10. 29. where the A∣postle saith of a Believer or Christian that lives an ungodly and wicked life, He hath troden under foot the Son of God, and counted the bloud of the Covenant wherewith he was sanctified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a common thing; that is, he had profaned it. Our translati∣on rendreth it an unholy thing; the opposition thereof to sanctified witnessing that to be the meaning. Now then, if to be Vnholy or Vnclean be to be Common; surely it follows by the Law of opposition, that to be Holy is to be separated from the common, or to be singular and appropriate in some manner or other.

Lastly, it is to be observed, that whereas in the Law given Numbers 6. concerning the Vow of Nazarisme (which word signifies separation, of Nazar, to separate) the words, to separate, and separation, come very often in the Text; the vulgar Latin renders for them above ten times, consecrare, consecratio, sanctificare, and sanctificatio: which shews,* 1.6 that this notion, namely, that Holiness consists in a state of separation, is no new conceit, but such as Antiquity took notice of.

The nature of Holiness, wherein it consisteth, according to the idiome of Scrip∣ture, being thus found out and cleared, that which was aimed at in this inquisition, to wit, what the same meaneth by to sanctifie, and to be sanctified, will be no hard mat∣ter to resolve. For Sanctity and to sanctifie being Conjugates or Denominatives, as Logicians call them; the one openeth the way to the knowledge of the other. If therefore Sanctity or Holiness be a condition of discretion and distinction from other things, as we have shewed it to be; then to sanctifie must either be to put a thing into that state, which we call, to consecrate; or if it be such already, to use and do unto it as becomes the sanctity thereof: that is, haberè cum discrimin••, to put a difference be∣tween it and other things by way of excellency, or in a dignîfying wise, by appro∣priating and severing it in the use thereof from things of ordinary and common rank; or, which is all one, to use it singularly, appropriately, and, in a word, uncommonly. For not to use it so, it being such, were to abuse it, which the Scripture cals to prophane; to sanctifie and to prophane being opposites. Whence Ezek. 22. 26. to prophane is expound∣ed by not putting a difference: The Priests (saith the Lord) have violated my Law, and have prophaned my holy things; they have put no difference between the holy and prophane.

This to be to sanctifie, all the places almost which I have alledged out of the Law for the notion and nature of sanctity do apparently proclaim: for the one is so nearly linked to the other, that they could not well be separated. Thus was Israel, God's holy people, to sanctifie themselves by a discriminative manner of living or usance, be∣cause the Lord their God had discriminated or separated them from other people. So Lev. 20. 24, 25, 26. I am the Lord your God, which have separated you from other peo∣ple. Ye shall therefore put difference between clean beasts and unclean, and between unclean fowles and clean: And ye shall not make your souls abominable by beast or by fowl, or by

any manner of living thing that creepeth on the ground, which I have separated from you as unclean. But ye shall be holy unto me; for I the Lord am holy, and have severed you from other people, that ye should be mine.

After the same manner were the Holy Oyntment and the Holy Perfume or Incense to be sanctified by a discriminative, singular, appropriate usance of them, and not to be used as other Oyntments and Per••umes: to wit, the one not to be poured upon mans flesh, nor the other used for mans smelling unto; yea none of the like composition to the one or the other to be made for any prophane or common use, upon pain of his being cut off from his people who should dare to do it. That is, not the particular or Individuum only, but even the whole kind of that composition was to be accounted sacred: otherwise this caution needed not; since for the Individual, all sacred things ought to be appropriate and incommunicable in their use.

And to this notion it is not altogether improbable but the Apostle may allude, 1 Cor. 11. 29. when he expresseth the prophanation of the Holy Supper in coming to it, and using it as a common banquet, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not differencing the Lord's body; that is, not sanctifying it, or using it as became so holy a thing.

HITHERTO I have considered the words of my Text apart: but now let us put them again together, and see How the Name of God ought to be Sanctified in the manner now specified, both in it self, and in the things which it is called upon; as in the beginning I distinguished. For the better understanding of which, we are to take notice of a twofold Holiness; one Original, Absolute, and Essential in God; the other Derived or Relative in the things which are His, properly (according to the use of the Latin) called Sacra, Sacred things. Both these have their several and distinct Sancti∣fications belonging unto them. For whatsoever is Holy, ought to be sanctified, ac∣cording to the condition and proportion of the Holiness it hath.

To speak of them distinctly. The first, Original or Absolute Holiness, is nothing else but the incommunicable Eminency of the Divine Majesty, exalted above all, and divided from all other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Eminencies whatsoever. For that which a man takes to be, and makes account of as, his God, (whether it be such indeed, or by him fancyed only) he ascribes unto it, ••in so doing, a condition of Eminency above, and distinct from all other Eminencies whatsoever, that is of Holiness. Hence it comes that we find the Lord the God of Israel, and the only true God, in Scripture so often styled Sanctus Israelis, the Holy One of Israel, that is, Israel's most Eminent and Incommuni∣cable One, or, which is all one, His God: as namely Psal. 89. 18. The Lord is our de∣fence, the HOLY ONE of Israel is our King. Esay 17. 7. At that day shall a man look un∣to his Maker, and his eyes shall have respect to the HOLY ONE of Israel. Habak. 1. 12. Art not thou from everlasting, O Lord my God, mine HOLY ONE? Agreeably whereunto the Lord is said also now and then to swear by his HOLINESS, that is, by Himself: as in the Psalm before alledged v. 35. Once have I sworn by my HOLINESS, that I will not lie unto David, &c. Amos 4. 2. The Lord God hath sworn by his HOLINESS, that lo, the dayes shall come upon you that he will take you away with hooks, &c. According to this sense I suppose also that of Amos 8. 7. is•• to be understood; The Lord hath sworn by the Ex∣cellency of Iacob (that is Iacob's most Eminent and Incommunicable One,* 1.7 or by Iacob's HOLY ONE) Surely I will never forget any of their works, &c. For indeed the Gods of the Nations were not properly and truly Holy,* 1.8 because but partially and respectively only; forasmuch as the Divine eminency which they were supposed to have was, even in the opinion of those who worshipped them, common to others with them, and so not discriminated from, nor exalted above all: But the God of Israel was simply and ab∣solutely such, both in himself and to them-ward who worshipped him, as who might acknowledge no other; and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by way of distinction from all other Gods, called Sanctus Israelis, The Holy One of Israel; that is, that sole absolute and only incommunicable One, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Author of the Book of Wis∣dome calls him, chap. 14. 21.) That God exalted above all, and divided from all, without pareil; there being no other such besides him. There is none holy as the Lord, (saith Hannah) for there is none besides thee;* 1.9 [Lxx.* 1.10 none Holy besides thee;] neither is there any Rock like our God. Wherefore it is to be observed, that although the Scripture every where vouchsafes the Gentiles Daemons the name of Gods; yet it never, I think, calls them Holy Ones, as indeed they were not. Thus you see that as Holiness in general imports a state of eminency and separation; so this of God, as I have described it, disagrees not from that general notion, when I affirm it to consist in a state of peerless or incommunicable Majesty: for that which is such, includes both the one and the other. But would you understand it yet better? Apply it then to

his Attributes whereby he is known unto us, and know that The Lord is Holy, is as much as to say, He is a Majesty of peerless Power, of peerless Wisdom, of peer∣less Goodness, and so of the rest. Such a one is our God, and such is his Holiness.

Now then to Sanctifie this peerless Name or Majesty of his must be by doing unto him according to that which his Holiness challengeth in respect of the double impor∣tance thereof: namely, to serve and glorifie him, because of his Eminency; and to do it with a singular, separate, and incommunicated worship, because he is Holy. Not to do the former is Irreligion and Atheism, as not to acknowledg God to be the Chief and Soveraign Eminency; not to observe the second is Idolatry. For as the Lord our God is a singular and peerless Majesty, distinguished from and exalted above all things and eminencies else whatsoever; so must his Worship be singular, incommu∣nicable, and proper to him alone. Otherwise,* 1.11 (saith Ioshnah to the people) Ye cannot serve the Lord. Why? For (saith he) He is an Holy God, He is a jealous God, (that can endure no corrival,) He will not forgive your transgressions nor your sins. I•• ye forsake the Lord and serve strange gods, &c.

Whence in Scripture, those who communicate the Worship given unto him with any besides him, or together with him, by way of Object, that is, whether immedi∣ately or but mediately, are deemed to deny his incomparable Sanctity, and therefore said to prophane his Holy Name. See Ezek. 20. 39. and chap. 43. 7, 8. Levit. 18. 21.

In a word; All that whole immediate Duty and Service which we ow unto God, whether inward or outward, contained under the name of Divine Worship, (when either we confess, praise, pray unto, call upon or swear by his Name) yea all the Worship both of men and Angels, is nothing else but to acknowledg in thought, word and work, this peerless preeminence of his Power, of his Wisdom, of his Good∣ness and other Attributes, that is, His Holiness; by ascribing and giving unto him that which we give and ascribe to none besides him, that is, to sanctifie his most Holy Name. This is that the Holy Ghost would teach us, when describing how the Sera∣phims worship and glorifie God, Esay 6. 3. he brings them in crying one unto ano∣ther, Holy, Holy, Holy is the Lord God of hosts, the whole earth is full of his glory; that is, Sanctifying him. From whence is derived that which we repeat every day in the Hymne, To thee all Angels cry aloud, the heavens and all the powers therein; To thee Cherubim and Seraphim continually do cry, Holy, Holy, Holy Lord God of Sabbaoth; Heaven and earth are full of the Majesty of thy Glory.

And because the pattern of God's holy worship is not to be taken from Earth, but from Heaven; the same Spirit therefore in the Apocalyps expresseth the Worship of God in the New Testament with the same form of hallowing or holying his Name which the heavenly Host useth. For so the four Animalia, representing the Catho∣lick Church of Christ in the four quarters of the world, are said when they give glo∣ry, honour and thanks to him that sitteth upon the throne and liveth for ever and ever, to do it by singing day and night this Trisagium,* 1.12 Holy, Holy, Holy Lord God Al∣mighty, which was, and is, and is to come: that is, the sum of all that they did was but to agnize his Sanctity or Holiness, or, which is all one, to Sanctifie his holy Name. When therefore the same four Animalia are afterwards brought in chanting, Worthy is the Lamb that was slain,* 1.13 to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; and again, Blessing, and honour, and glory, and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever:* 1.14 all is to be understood as comprehended within this general Doxologie, as being but an exem∣plification thereof; and therefore the Elogies or blazons mentioned therein, to be ta∣ken, according to the style of Holiness, in an exclusive sense, of such prerogatives as are peculiar to God alone.

And according to this notion of sanctifying God's Name which I contend for, would the Lord have his Name sanctified,* 1.15 Esa. 8. 12, 13. when he saith, Fear ye not their Fear (that is, the Idolaters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Gods; for so Fear here signifies, to wit, the thing feared) neither dread ye it:* 1.16 but sanctifie the Lord of Hosts himself,* 1.17 and let him be your Fear, and let him be your Dread, that is, your God.

Again chap. 29. 23. They shall sanctifie my Name, (saith he) even sanctifie the Holy One of Iacob, and shall fear the God of Israel. The latter words shew the meaning of the former.

The like we have in the first Epistle of S. Peter chap. 3. vers. 14, 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. Gentilium) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Fear ye not their Fear, nor be in dread thereof: (that is, Fear not nor dread ye the Gods of the Gentiles which persecute you) But sanctifie the Lord God in your hearts, that is, Fear and worship

him with your whole hearts. For that this passage (howsoever we are wont to ex∣pound it) ought to be construed in the same sense with that of Esay 8. before alledg∣ed, and the words to be rendred sutably, I take it to be apparent for this reason, be∣cause they are verbatim taken from thence; as he that shall compare the Greek words of S. Peter with the Lxx. in that place of Esay, will be forced to confess.

Besides this evident and express use of the word Sanctifie, in the notion of religi∣ous and holy worship and fear of the Divine Majesty, there is yet another expression sometimes used in Holy Scripture which implieth the self-same thing; that, namely, to worship God with that which we call holy and divine worship, is all one with to agnize his holiness, or to sanctifie his Name. Those speeches, I mean, wherein we are exhorted to worship the Lord, because he is Holy. As Psal. 99. 5. Exalt ye the Lord our God, and worship at his foot-stool; for he is Holy. Again, in the end of the Psalm, Exalt the Lord our God, and worship at his holy hill; for the Lord our God is Holy. The same meaning is yet more emphatically expressed by those that sing the Song of victory over the Beast, Apoc. 15. 3, 4. Great (say they) and marvellous are thy works, Lord God Almighty; just and true are thy wayes, thou King of Nations. Who shall not fear thee, O Lord, and glorifie thy Name? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for that I believe is the true reading, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) thou only art Holy; therefore all the Nations shall come and worship before thee: that is, they shall relinquish their Idols and plurality of Gods, and worship thee as God only. For this was the Doctrine both of Moses in the Old Testament, and of Christ Iesus the Lamb of God in the New; That one God only, that made the heaven and the earth, was to be acknowledged and worshipped, and with an incommunicable worship. In respect whereof, as I take it, these Victors are there said to sing the Song of Moses, and the Lamb, that is, a gratulatory Song of the worship of one God, after that his* 1.19 Ordinances were made manifest. For otherwise the Ditty is borrowed from the 86. Psalm, the 8, 9, and 10. verses, where we read, Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works. All Nations whom thou hast made shall come and worship before thee, O Lord, and shall glorifie thy Name. For thou art great, and dost wondrous works: Thou art God alone; that is, Thou only art Holy. Compare Ier. 10. ver. 6, 7.

I have one thing more to adde before I finish this part of my Discourse, lest I might leave unsatisfied that which may perhaps seem to some to weaken this my explication of the sanctification of God's Name. For the word, to sanctifie, or be sanctified, is sometimes used of God in a more general sense than that I have hitherto specified, namely, as signifying any way to be glorified, or to glorifie; as when he saith, He will be sanctified in the destruction of his enemies, or in the deliverance of his people, and that before the Heathen, and the like; that is, he would purchase him glory, or be glorified thereby. I answer, It is true, that to be sanctified is in these passages to be glorified; but yet alwayes to be glorified as God, and not otherwise. Namely, when God by the works of his Power, of his Mercy, or Iustice extorts from men the con∣fession of his great and holy Godhead, he is then said to sanctifie, or make himself to be sanctified amongst them, that is, to be glorified and honoured by their conviction and acknowledgment of his Power and Godhead. For although men may be also said to glorifie, or purchase honour unto themselves, when by their noble acts they make their abilities and worth known unto the world: yet, for such respect, to be said to be san∣ctified, is peculiar unto him alone whose Glory is his Holiness, that is, unto God.

THUS we have learned How the Name or Majesty of God is to be sanctified per∣sonally or in it self; which is the chiefest thing we pray for, and ought so to be in our endeavour; namely, To worship and glorifie him incommunicably, according to his most eminent and unparallel'd Holiness: and so, ô Lord, Hallowed be thy Name. But there is another Sanctification or Hallowing of God's Name yet behind, which must be joyned therewith; which is, To sanctifie him also in the things which have his Name upon them, that is, are separate and dedicate to his service, or, in a word, which are His, namely, by a peculiar relation. For otherwise it is true, The whole earth is the Lord's, and the fulness thereof, the World and those that dwell therein. But there are some things His not as other things are, and so as they are no longer Ours; such as ac∣cording to the style of Scripture (as I have already noted) are said to be called by his Name, or to have his Name called upon them. These are things sacred. Therefore I told you before of a twofold Sanctity or Holiness: the one Original, Absolute, and Essential in God; the other Derived or Relative, in that which is set apart to be in a peculiar and appropriate manner His. For whatsoever belongeth unto him in this manner, is divided from other things with preeminence, whether they be Things or Persons which are so

separated. For in such separation we shewed the nature of Sanctity in general to con∣sist. Now as the Divine Majesty it self is separate and holy; so know, it is a part of that honour we owe unto his most Sacred Name, that the Things whereby and where∣with he is served should not be promisenous and common, but appropriate and set apart to that sacred end. It is an honour which in some degree of resemblance we afford unto Kings, Princes, and other persons of dignity, (of infinite less eminency than God is) to interdict the use of that to others which they are wont to use; some∣times the whole kind, sometimes the individual only. As we know in former times, to wear purple, to subscribe with the Ink called Encaustum, of a purple colour, and other the like, which the diligent may find were appropriate to the use of Kings and Emperors only. In the Book of the Kings we read of the King's Mule, so appropri∣ate to his use, as to ride upon him was to be made King, 1 Kings 1. 33, 44. In the Book of Esther, Chap. 6. 8. of the Horse that King Ahasucrus used to ride upon, put in the same rank with the Crown and royal apparel, which none but the King might wear. And of individual Utensils thus appropriated, and as it were dedicated to the alone use of persons of eminency, our own times want not examples. Whence natu∣ral Instinct may seem to prompt unto us, that such appropriation is a testimony of ho∣nor and respect. Sure I am, that Almighty God hath revealed it to be a part of that Ho∣nor we owe unto him. Thus all the Utensils of the Tabernacle and Temple were sacred and set apart to that use; and not the Utensils of the Altar only, but even the Instruments of Musick, which David ordained to praise the Lord with in the Temple, were not common, but consecrated unto God for that end: whence they are called, 1 Chron. 16. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Instrumenta musica Dei, the musical Instruments of God, that is, sacred ones, and 2 Chron. 7. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the musical Instruments of the Lord. Agreeably whereunto those who sung the fore-alledged song of victory over the Beast are said to have had in their hands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.20 the harps of God, that is, not prophane or common, but sacred Harps, the Harps of the Temple; for there they sung this their Antheme, standing upon the great Laver or Sea of glass which was therein.

Nay, our Blessed Saviour, Mark 11. 16. would not suffer a prophane or common vessel to be so much as carried through his Father's House, accounting it as great a pro∣phanation as to buy and sell there. And yet was not this abuse (which is a thing well to be marked) within those Septs of the Temple which the Iews accounted sacred, but in the outmost Court called Atrium gentium & immundorum, the place whither, together with such as were unclean, the Gentiles and uncircumcised were admitted to pray; as that of the Prophet cited by our Saviour, rightly rendred, in∣timates, My house shall be called a house of Prayer, to (or for) ALL NATIONS. Consider Esay 56. 6, 7. This Court therefore the Iews made no other account of than as of a prophane place: but our Saviour proved by Scripture, that this Gentiles Oratory was also part of his Father's house, and accordingly not to be prophaned with common use. Lastly, There was never any age of the Christian Church (till of late) wherein it was not commonly believed, that God was to be honoured by such appropriation or consecration as we speak of; that is, that God's Name was in this manner to be sanctified. But are there any (will you say) now that deny it? Yes, there are some in our age so far carried away into a contrary extreme to that they flie from, that they hold no oblation or consecration of things unto God by the devo∣tion of men in the New Testament, whether of Utensils, Goods, Times, or Places, ought to be esteemed lawful; but that all distinction between sacred and prophane in external things by virtue of such consecration (excepting only the Sacraments) is flat superstition. Yet to him that seriously considers it, it cannot chuse, methinks, but seem strange and absurd to affirm, (as this assertion doth,) that men now in the time of the Gospel are exempted and freed from agnizing God to be Lord of the creature, by giving some part thereof unto him; than which no part of Divine Worship is more natural, and which hath been used by mankind ever since the be∣ginning of the world. Yea, in the state of Paradise, among all the Trees in the Garden, which God gave man freely to enjoy, one Tree was Noli me tangere, and re∣served to God as Holy, in token he was Lord of the Garden. So that the first sin of Mankind, for the species of the fact, was Sacriledge, in prophaning that which God had made holy.

They say, It is true, that in the Old Testament this way of honouring and ac∣knowledging God was warranted by the Divine Law; but in the New we find no pre∣cept given concerning it, nor confirmation of that which was before. Now God is

not to be worshipped with any worship but what he hath himself prescribed in his Word. I answer, What though there be no particular precept in the New Testa∣ment for this, no more than for divers other duties which a Christian is bound to? yet if a general warrant be, the particular needs not. But our Saviour saith in his Gospel, in that Evangelical Sermon he preached upon the Mount, that he came not to dissolve the Law and the Prophets, but to fulfil and perfect them: Think not (saith he* 1.21) that I am come to dissolve the Law and the Prophets, [that is, to take away the obligation of that Rule of the duty of man to God and his neighbour, given first by Moses in the Law, and afterwards repeated and inculcated by the Prophets; for so Prophets are here to be* 1.22 understood, and not of predictions] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to fulfil them, that is, to supply, accomplish, or perfect those Rules and Doctrines of Iust and Unjust contained in them, by a more ample interpretation, and other im∣provement befitting the state of the Gospel. For surely this must be the meaning of this speech of our Saviour, if we be more willing (as we should) to take a sense from Scripture, than to bring one to it. Doth not the whole context following evince it? Indeed the Law, that is, the Legal Covenant or Covenant of works, (as Law is oft taken in the New Testament) together with all the Rites depending thereon, is dis∣solved by the coming of Christ; and a better Covenant with new Rites established in stead thereof: but the Law, that is, the Doctrine and Rule of life, given by God, con∣tradistinct from those ordinances which were only appendages of that Covenant, (though these were also in some sense perfected, by bringing the truth and substance in stead of the figure and shadow thereof) is not disannulled, but confirmed and perfected by him, in such manner as became the condition of the Covenant of the Gospel. For that this confirmation is not to be restrained to the Decalogue only, is manifest, because our Saviour in the following words insists upon other Precepts besides it. If it be said, they are reducible thereto; this will not serve the turn, for so are all the rest of God's Commandments. Unless therefore it can be shewn, that to honour God by an ob∣lation of his creature is no part of the Law here confirmed by our Saviour, let no man be so daringly bold as to exempt himself and others from the obligation thereof; unless he means to be one of them of whom our Saviour speaks immediately, saying, Who∣soever therefore shall break one of the least of these Commandments, and shall teach men so to do, (mark it) he shall be called (i. he shall be) the least in the Kingdom of hea∣ven. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, loose, or dis-bind, as he doth both, that abrogates, and that observes it not; much more he that affirmeth it unlawful to be observed.

Nay, how dare we dis-bind or loose our selves from the tye of that way of agniz∣ing and honouring God, which the Christian Church from her first beginnings durst not do? Irenaeus, witness of that age which next succeeded the Apostles, is plain. Lib. 4. c. 34. Offerre oportet Deo (saith he) primitias creaturae ejus; sicut & Moses ait, Non apparebis vacuus ante conspectum Domini Dei tui.—Et non genus Oblationum reprobatum est: oblationes enim & illic, (sc. in V.T.) oblationes autem & hîc; sacrificia in populo, sacrificia & in Ecclesia: sed species immutata est tantùm; quippe cum jam non à servis, sed à liberis offeratur. Vnus enim & idem Dominus; proprium autem cha∣racter servilis oblationis, & proprium liberorum, uti & per oblationes ostendatur indi∣cium libertatis. It behoveth us (saith he) to offer unto God a present of his creature; as also Moses saith, Thou shalt not appear before the Lord thy God emptie.—For offer∣ings in the general are not reprobated: there were Offerings there, (viz. in the Old Test.) there are also offerings here in the Church: but the specification only is changed; foras∣much as offerings now are not made by bond, but free-men. For there is one and the same Lord still; but there is a proper character of a bond or servile offering, and a proper character of free-mens, that so even the offerings may shew forth the tokens of freedom.— Now where in Scripture he believed this doctrin and practice to be grounded, he lets us know in the 27. chap. of the same Book: Et quia Dominus naturalia Legis, per quae homo justificatur, (quae etiam ante legisdationem custodiebant qui side justificabantur, & placebant Deo) non dissolvit, sed extendit, sed & implevit, ex sermonibus ejus ostenditur. That is, That our Lord dissolved not, but enlarged and perfected the natural precepts of the Law, whereby a man is just (which also, before the Law was given, they ob∣served who were justified by faith, and pleased God,) is evident by his words. Then he cites some of the passages of that his Sermon upon the Mount, Mat. 5. 20. And a lit∣tle after addes; Necesse fuit auferre quidem vincula servitutis quibus jam homo assueve∣rat, & sine vinculis sequi Deum; superextendi verò decreta libertatis, & augeri sub∣jectionem quae est ad Regem, ut non retrorsus quis renitens indignus appareat ei qui se li∣beravit. —Et propter hoc Dominus, pro eo quod est, Non moechaberis, nec concupiscere

praecepit; & pro eo quod est, Non occîdes, neque irasci quidem; et pro eo quod est, Decimare, omnia quae sunt pauperibus dividere. That is, It was needful that those bonds of servitude which man had before been inured to should be taken off, that so he might without Gyves follow God; but that the laws and ordinances of freedom should be extended, and his subjection to the King encreased, lest that drawing backward he might appear unworthy of him that freed him.—And for this reason our Lord, in stead of, Thou shalt not commit adultery, commands not so much as to lust; in stead of, Thou shalt not kill, not so much as to be angry; in stead of, To Tithe, to distribute all we have to the poor, &c. All which, saith he, in the same place, are not solventis Legem, sed ad∣implentis, & extendentis & dilatantis, not of one that dissolves the Law, but fulfils, ex∣tends and enlarges it: alluding still to that in our Saviour's Sermon upon the Mount.

Besides, those who are acquainted with Antiquity can tell, that the Primitive Christians understood the holy Eucharist to be A commemoration of the Sacrifice of Christ's death upon the Cross, in an oblation of Bread and Wine. 'Tis witnessed by the Fathers of those first Ages generally. Whereupon the same Irenaeus also affirmeth, that our Saviour by the institution of the Eucharist had confirmed Oblations in the New Testament: Namely, to thanks give or bless a thing in way to a sacred use, he took to be an offering of it unto God. And was not David's Benediction and thanksgiving at the preparation for the Temple and Offertory? Where note well, That as he, upon that occasion,* 1.23 blessed the Lord, saying, Thine, O Lord, is the greatness, and the power, and the glory—all that is in heaven and earth is thine, thine is the Kindgom— Both riches and honour come of thee—Ergo, because all things come of the•• of thine own have we given thee: so do Christ's redeemed, in their Evangelical S••••••, Apoc. 5. ascribe no less unto him, saying, v. 12. Worthy is the Lamb that was slain to re∣ceive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Yea, the 24. Elders, which are the Christian Presbytery, expressing (ch. 4. 11.) the very argument and sum of that Hymnologie which the Primitive Church used at the offering of Bread and Wine for the Eucharist, worship God, saying, Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created.

TAKING therefore for granted that which the Practice of the Church of God in all ages, yea, I think, I may say the Consent of mankind from the begin∣ning of the world, beareth witness to; that among those duties of the Sanctification of God's Name, wherewith his Divine Majesty is immediately and personally glorifi∣ed, (of which I have before spoken) this is one, and a principal one, to agnize and confess his peerless Soveraignty and dominion over the creature, by yielding him some part thereof toward his worship and service, of which we renounce the propriety our selves; and that accordingly there are both Things and Persons now in the Gospel (as well as were before the Law was given) in this manner lawfully and acceptably set apart and separated, by the devotion of men, unto the Divine Majesty, and consequently relatively Holy (which is nothing else but to be God's by a peculiar right:) I say, that these are likewise to be done to according to their degree of sanctity, in honour of him whose they are: not to be worshipped with divine worship, or the worship which we give unto God, communicated to them; (far be it from us to defer to any creature the Honour due unto the Divine Majesty, either together with him, or without him;) but yet habenda cum discrimine, to be regarded with a worthy and discriminative usance, that is, used with a select and differing respect from other things: as name∣ly, if Places, not as other places; if Times, not as other times; if Things by way of distinction so called, not as other things; if Persons set apart unto the service and worship of God, neither to be used by others, nor they to carry themselves in their fashion of life, as other persons, (for that which in other things sacred is their use, in persons sacred is their conversation, demeanour or carriage of them∣selves;) But all to be sanctified with a select, appropriate, or uncommon usage; that as they are God's by peculiar relation, and have his Name called upon them; so to be separate, as far as they are capable, from common use, and imployed as instruments and circumstances of his worship and service: which is the highest and most singular honour that any creature is capable of. Nay, (as I have said before) even this is to the honour of God, That as himself is that singular, in∣communicable and absolutely Holy One, and his service and worship therefore incommunicable; so should that also which hath his Name thereon, or is coa∣secrated to his service, be in some proportion incommunicably used, and not promiscuously and commonly, as other things are. They are the words of

Maimonides the Iew, but such as will not misbecome a Christian to make use of, concerning that Law, Levit. 5. 15. If a soul commit a trespass, and sin through igno∣rance in the holy things of the Lord; then he shall bring unto the Lord for his ••res∣pass a Ram, &c.

Behold, saith he, how great weight there is in the Law touching sacri∣legious transgression. And what though they be wood and stone, and dust and ashes? when the Name of the Lord of all the world is called upon things, they are sanctified (that is, made holy.) And whoso useth them to common use, he transgresseth therein; and though he do it through ignorance, he must needs bring his atonement,

Yea, it is a thing worthy to be taken special notice of, that that so presumptuous and most dreadfully vindicated sin of Korah, Dathan, Abiram and their company, in offering Incense unto the Lord, being not called thereunto, did not discharge their Censers of this discriminative respect due unto things Sacred. For thus the Lord said unto Moses, after that fire from heaven had consumed them for their impiety,* 1.24 Speak unto Eleazar the Son of Aaron the Priest, that he take up the Censers out of the burning, and scatter thou the fire yonder; for they are hallowed: The Censers of these Sinners against their own souls; let them make them broad plates for a covering of the Altar: for they offered them before the Lord, therefore they are hallowed, or holy.

Now that by this discriminative usance or sanctification of Things sacred the Name of God is honoured and sanctified, according to the tenor of our petition, is apparent, not only from Reason, which tells us that the honour and respect had unto ought that belongs unto another, because it is his, redounds unto the owner and Master; but from Scripture, which tells us that by the contrary use of them his Name is pro∣phaned. Hear himself, Lev. 22. 2. Speak unto Aaron (saith he) and his sons, that they separate themselves from the Holy things of the children of Israel, and that they pro∣phane not my Holy Name in the things which they hallow unto me. Also in the Chap∣ter next before, v. 6. the Priest that should not discriminate himself according to those singular observations or differing rules there prescribed him, is said to prophane the Name of his God. Again, Ezek. 22. 26. when the Priests prophaned God's holy things, by putting no difference between the Holy and Prophane; I (saith the Lord) am prophaned amongst them. Likewise chap. 43. 7. Together with other abominations there mentioned, the Lord saith, that his Holy Name had been polluted, or prophaned, by the carkasses of their Kings, that is, of Manasseh and Amon, buried in the King's Garden hard by the walls of the Temple: for so by the Hebrews and others that place is understood. See 2 Kings 21. 18, 26. By the pollution of the Temple the Lord esteemed his own Name prophaned. Take in also, if you will, that of Malachi ch. 1. where the Lord saies of those who despised and dishonoured his Table or Altar, by offering thereon for sacrifice the lame, blind, and sick, which the Law had made unclean and polluted, that they had prophaned his Holy Name. But if the Name of God be prophaned by the disesteem and misusage of the things it is called upon; then surely it is sanctified when the same are worthily and discriminatively used, that is, as becometh the relation they have to him.

I HAVE already specified the several Kinds of Sacred things which are thus to be sanctified: yet lest something contained under some of them might not be taken notice of by so general an intimation, it will not be amiss a little more fully and par∣ticularly to explicate them than I have yet done. Remember therefore that I ranged all Sacred things under four heads. First, of Persons Sacred; such as were the Priests and Levites in the Old Testament, and now in the New the Christian Clergy or Clerus, so called from the beginning of Christian Antiquity, either because they are the Lord's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Portion, which the Church dedicateth unto him out of her self, (namely, as the Levites were an offering of the Children of Israel, which they offered unto him out of their Tribes,) or because their inheritance and livelihood is the Lord's portion. I prefer the first; yet either of both will give their Order the title of Holiness, as doth also more especially their descent which they derive from the Apostles, that is, from those for whom their Lord and Master prayed unto his Father, saying,* 1.25 Father, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Sanctisie them unto, or for, thy Truth: thy Word is Truth; that is, Separate them unto the Ministery of thy Truth, the word of thy Gospel, which is the truth and verification of the promises of God. It follows, As thou hast sent me into the world,* 1.26 so have I also sent them into the world, (this is the key which unlocks the meaning of that before and after.) And for them I sanctifie my self, that they might be sanctified for thy Truth;* 1.27 that is, And forasmuch as they cannot be con∣secrated to such an Office without some sacrifice to atone and purifie them, therefore for their consecration to this holy function of ministration of the new Covenant, I offer

my self a Sacrifice unto thee for them, in lieu of those legal and typical ones wherewith Aaron and his sons first, and then the whole Tribe of Levi, were consecrated unto thy service in the old. An Ellipsis of the first Substantive in Scripture is frequent. So here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Truth, for the Ministery of Truth.

Now that the Christian Church (for of the Iewish I shall need say nothing) hath alwayes taken it for granted, that those of her Clergy ought, according to the sepa∣ration and sanctity of their Order, to be distinguished and differenced from other Christians, both passively in their usance from others, but especially actively, by a re∣strained conversation and peculiarness in their manner of life, is manifest by her anci∣ent Canons and Discipline. Yea, so deeply hath it been rooted in the minds of men, that the Order of Church-men binds them to some differing kind of conversation and form of life from the Laity; that even those who are not willing to admit of the like dis∣crimination due in other things, have still in their opinions some relick thereof re∣maining in this, though perhaps not altogether to be acquitted of that imputation which Tertullian charged upon some in his time, to wit, Quum excellimur & inflamur adversùs Clerum, tunc unum omnes sumus, tunc omnes Sacerdotes; quia Sacerdotes nos Deo & Patri fecit. Quum ad peraequationem Disciplinae Sacerdotalis provocamur, depo∣nimus insulas,* 1.28 & impares sumus. When we vaunt and are puffed up against the Clergie, then we are all one, then we are all Priests; for he made us Priests to God and his Father. But when we are called upon to equal in our lives the example of Priestly Discipline, then down go our Mi••res, and we are another sort of men.

Another sort of things Sacred which I named, was Sacred Places, to wit, Churches and Oratories, as the Christian name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implieth them to be, that is, the Lord's. A third, Sacred Times, that is, dedicated and appointed for the solemn celebration of the worship of God, and Divine duties: such are with us (for those of the Iews con∣cern us not) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Lord's dayes, with other our Christian Festivals and Holy-dayes. Of the manner of the discrimination from common, or sanctifying both the one and the other, by actions some commanded, others interdicted to be done in them, the Canons and Constitutions of our Church will both inform and direct us. For holy Times and holy Places are Twins, (Time and Place being, as I may so speak, pair-circumstances of action;) and therefore Lev. 19. 30. and again 26. 2. they are joyn∣ed together, tanquam ejusdem rationis, Keep my Sabbaths, and reverence my Sanctuary.

The fourth sort of Sacred things is of such as are neither Persons, Times nor Places, but Things in a special sense, by way of distinction from them. And this sort con∣taineth under it many particulars, which may be specified after this manner.

1. Sacred Revenues of what kind soever: which in regard of the dedication there∣of, as they must not be prophaned by sacrilegious alienation, so ought they to be sanctified by a different use and imployment from other Goods; namely such a one as becometh that which is the Lord's, and not man's. For that Primitive Christian An∣tiquity so esteemed them, appears by their calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they did their Place of Worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their Holy day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all of the Lord, as it were Christening the old notion of Sacred by a new name. So Can. Apostol. XL. Manife∣stae sint Episcopi res propriae (si quidem res habet proprias & manifesta sint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. res Dominicae—Let it be manifest what things are the Bishop's own, (if he have any things of his own,) and let it be manifest what things are the Lord's. Author constitut. Apost. Lib. 2. c. 28. al. 24. Episcopus ne utatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dominicis rebus, tanquam alienis aut communibus, sed moderatè—Let not the Bishop use the things that are the Lord's, as if they were another's or as if they were common, but moderately and soberly. See also Balsamon in Can. 15. Concilii Ancyrani, and the Canon it self.

2. Sacred Vtensils, as the Lord's Table, Vessels of ministration, the Books of God, or Holy Scripture, and the like. Which that the Church, even in her better times. respected with an holy and discriminative usance, may be learned from the story of that calumnious crimination devised by the Arrian Faction against Athanasius, as a charge of no small impiety, namely, that in his Visitation of the Tract of Marcotis, Macarius one of his Presbyters, by his command or instinct, had entered into a Church, of the Miletian Schismaticks, and there broken the Chalice or Communion-Cup, thrown down the Table, and burnt some of the Holy Books. All which argues that, in the general opinion of Christians of that time, such acts were esteemed prophane and impious; otherwise they could never have hoped (as they did) to have blas••ed the reputation of the holy Bishop by such a slander.

Touching the Books of God, or Holy Scripture, (which I referred to this Title) especially those which are for the publick service of God in the Church, I adde

this further; That under that name I would have comprehended the senses, words and phrases appropriated to the expression of Divine and Sacred things; which a Religious ear cannot endure to hear abused with prophane and scurrilous application.

3. Under this fourth head of Things Sacred I comprehend Sacred Acts; such as are the Acts of God's holy worship and administration of his Sacraments. For albeit these Acts are duties of the first and personal Sanctification of God's Name, whereof the immediate object is God; yet are the Acts themselves Sacred things, and therefore have some sanctification due to them also, as other Sacred things have: of which al∣though it be most true that the unseigned devotion of the Heart (as before him who alone knoweth the Hearts of the children of men) be the main and principal requi∣site; yet unless, even in the outward performance, they be for the manner and cir∣cumstances discriminated from common acts by a select accommodation befitting their holiness, their sanctification is defective, and by such defect, if voluntary, God's Name is prophaned, even then when we are worshipping him. How much more when our carriage therein cometh short even of that wonted reverence wherewith we come be∣fore an earthly Potentate? May not God here justly use the same expostula••ion with us, that he did with those in the Prophet Malachi, who presented themselves before him with such an offering as was, in regard of the blemishes, unworthy of and unbe∣fitting so great a Majesty, and therefore to be accounted rather an affront than an act of honour and worship? Ye have,* 1.29 saith he, despised and prophaned my Name—Of∣fer it now unto thy Governour; will he be pleased with thee, or accept thy person?—yet I am a great King, saith the Lord of hosts. And this is the document or lesson which this place naturally and unavoidably ministreth to us; That to come before the Di∣vine Majesty with less reverent and regardful deportment than we do before earthly Kings and Potentates, is to despise and prophane his holy Name. And not that, which some would shelter under this Text, and lean too much upon; namely, That the Acts of God's external worship ought to be wholly conform to the use of the semblable actions performed unto men, and not differ from them; and upon this ground charge the Christian Liturgies with absurdity in their forms of praying and praising God with responsals, singing by turns, and speaking many together. For this principle is directly repugnant to the nature of Sanctification, which consists in discrimination and differ∣ence. And therefore, though the material of our gestures and other expressions, vocal or visible, be borrowed from the use and custom of men; yet for the formality of them, not only they may, but ought to be differenced from them. Moreover, touch∣ing this reproof of the Prophet, take notice that it is grounded upon the Law, Levit. 22. where we are taught, that when that is not observed concerning the Rites of God's service which the Sanctity of them requireth, as in other particulars, so in this of a not defective or unblemished offering, his Name is thereby prophaned. See verse 32. with the rest of the Chapter foregoing it. And if so, then by the contrary it is sanctified.

Lastly, Unto this head of Sacred Acts I reduce Oaths and sacred Covenants, that is, such as are made either with God, or between men, God's Name being called upon; which therefore 1 Sam. 20. 8. are styled Covenants of the Lord. For that the obser∣vance due touching both is a sanctifying of them, as things upon which the Name of the Lord is called, is apparent; forasmuch as when they are violated by falshood they are said to be prophaned, as Levit. 19. 12. Psalm 55. 20. Ier. 34. 15, 16.

Thus, together with my Explication of these several sorts of Sacred Things, I have briefly and in general pointed at that also wherein the proper Sanctification of each consisteth: which though far short of such a tractation as the matter requireth; yet if it may serve only but to give occasion to others, who are better able, to bend their thoughts upon this Argument (which perhaps the Times call for,) I shall fully attain the end I aimed at. For mine own part, to descend to particulars would be a task too high for me, and (as I suspect) not very acceptable. For it is ten to one (if the grounds I have laid be true) but that the most of us would be found faulty in some things, and some of us in all. Well, the summ of my argumentation hath been this; Is there any thing in the New Testament God's by a peculiar right? To say there is not, is absurd, and against the perpectual tradition of Christianity. If there be, then it is holy; if holy, then to be sanctified; if sanctified, then to be discriminated in the usance and respect thereof from that which is of common condition.

NOW out of this Discourse which I have hitherto made you may see and take no∣tice, that (contrary to the vulgar opinion) the Prohibition of Idolatry, and the discri∣minative

observance of things sacred, not to prophane them by a promiscuous and com∣mon use, are derived both of them from one and the same principle, namely, God's Incommunicableness, which derives a shadow and resemblance upon the things which have his Name called upon them, to wit, a sta••e of appropriateness and singularity. Wherefore the Apostle, Rom. 2. 22. not without good reason, compares together the transgressions of the one and the other kind, as parallel sins or sins of affinity: Thou that hatest Idols, (saith he) dost thou commit Sacriledge? Where by Sacriledge under∣stand not only the usurpation of things sacred, but the violation of that which is sa∣cred in general. And it is as if he had said, Thou hast mended the matter well in∣deed; for still thou dashest against the same principle. For it is one of the exemplifi∣cations of that he saith in the beginning of the Chapter: He that judgeth or condemneth another, and doth the same or the like himself, is inexcusable. By this it appears how much they are mistaken who, under pretence of avoiding Idolatry and Superstition; cannot endure that any distinction should be made between things Sacred and Com∣mon. Is not this to unhallow God's Name one way, that so we might not prophane it another? Far be it from me to be a patron of Idolatry or Superstition in the least de∣gree: yet I am afraid lest we, who have reformed the worship of God from that pol∣lution, (and blessed be his name therefore,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S, Basil speaks, that is, by bending the crooked stick too much the other way, have run too far into the contrary extreme, and taken away (some of us) all difference in a manner between Sacred and Prophane; and by this our transgression in doing God's work made our selves lyable to that upbraid of the Apostle, In qui idola abominaris, sacrilegium ad∣mittis? Thou that abhorrest Idols, dost thou commit Sacriledge? that is, prophanest thou God's Name by violating that which is sacred?

Let no man think it strange or incredible that such an enormity should be commit∣ted, or an occasion at least given thereof, in the manage of so holy and glorious a work; seeing the experience of all ages sufficiently witnesseth how prone the nature of man is, in flying one extreme, to run too far towards the other. Why then should we think it unlikely, or rather not think it very likely, that we also may have miscar∣ried in the same manner? unless we will arrogate unto our selves that priviledge of infallibility and freedom from error, which we condemn as intolerable presumption in our Adversaries.

Besides, it is to be taken notice of, because of the prejudicate misprision of many to the contrary, That the measure of Truth and Falshood, Best and Worst, is not the greater or lesser distance from Popery, (forasmuch as Popery also containeth much of Christianity;) nor that which is most destructive of the Man of Sin, always most warrantable and safe to be embraced. If it were, there be some in the world (whose religion we would be loth to admit of) that would be found more orthodox and better reformed Christians than any of us all.

Nay, give me leave, without offence, for the better awakening of some out of their deafness to whatsoever else may be said to this purpose, to propound such a Demand as this; Who knoweth whether this transgression I speak of be not a main and principal ingredient of that guilt which the Divine Majesty admonisheth us to take notice of in this his so long and so severe visitation of our neighbours and bre∣thren? whether he doth not visibly, or, if some passages be considered, almost vo∣cally, upbraid them, Thou that hatest Idols, dost thou commit Sacriledge? I know right well, that rashly to assign the particular causes of God's judgments, without rule or precedent of Scripture, is a sin of presumption, and a bold intrusion into God's se∣crets; and therefore I affirm not, but demand only, whether there be not here some cause which may minister such a suspicion. But whatsoever it be, the compassion of their woful affliction calls upon me rather to pray for them, than to follow this harsh and unpleasant passage any further. Only thus much, If that which the Apostle saith in particular of the things which befel the Israelites, God's first people, in the Wil∣derness, These things happened unto them for ensamples,* 1.30 and they are written for our ad∣monition, upon whom the ends of the world are come, if this be to be extended also unto those punishments and their analogy which besel them afterwards; then may perhaps two things further not unseasonably be enquired into. First, For what other sins it is remembred in Scripture that God gave his people, during that his first Covenant, (especially after they came to dwell in their own Land) under the sword of an ex∣ternal enemy, or his worship thereby at any time to be troden under foot, besides these two, Idolatry, and Prophanation of that which was holy, or Sacriledge. Examples of the first who knows not? Of the second, see the Story of Achan, Iosh. 7. of Eli'∣sons,

1 Sam. 2. the punishment of the Sacriledge of the seventh or Sabbatical year, 2 Chron. 36. and the parallel places; for by the Law every seventh year, not only the whole Land, but all servants and debts were holy unto the Lord, and therefore to be released, Lev. 25. 2, 4. Deut. 15. Exod. 21. Secondly, What was that Transgression, after the return from Babylon, mentioned in that Prophesie of Antiochus Epiphanes, Dan. 8. 12. for which it is there foretold, that An host should be given him against the daily Sacrifice, and that it should cast down the truth unto the ground, and practise and prosper. Perhaps the Story in the 2, 3, and 4. Chap. of the second Book of Maccabees will tell us.

To that which is commonly alledged, That such distinction and reverent regard of things Sacred as we contend for, opens a way for Idolatry; I answer, No other∣wise than the eschewing of Idolatry may also, through the preverseness of men, be made a bridge to prophaneness, that is, by accident, not from its own towardness, but our distemper. Otherwise this Discrimination or Distinction, if we would un∣derstand or heed the ground thereof, prompts the clean contrary. For we should reason thus: If the things which are God's, eo nomine, in that name and because they are His, are therefore to be held segregate in their use; then surely God himself, who is the Fountain of Holiness, ought to have a prerogative of segregation in the most eminent and absolute manner; namely, such an one, as that the worship due unto him must not be communicated with any thing else besides him. And indeed, unless both be done, God's Name is neither fully nor rightly sanctified.

AND here I should now make an end, but that there is one thing yet behind of principal consequence, which I have deferred hitherto, because I could not else∣where bring it in conveniently without somewhat disturbing the coherence of my Dis∣course. There is an eminent species or kind of Sanctification which I may seem all this while to have neglected, forasmuch as it seemeth not to be comprehended under this notion of discretion and separation, wherein I place the nature of Holiness; and that is Sanctification, or Holiness of life. To which I answer, That all notions of Sanctity and Sanctification in Scripture are derived from discretion and separation, and that this now mentioned is likewise derived thence. For it is to be reduced to the Sanctifica∣tion of Persons Sacred and set apart unto God. By which though in the strict and proper sense are intended only Priests and such as minister about Holy things; yet in a larger sense, and, as it were, by way of resemblance, the whole body of the People of God are a Royal Priesthood, and* 1.31 Holy Nation, which the Almighty hath selected unto himself out of the rest of the world, and set apart to serve him in a peculiar and different manner from the rest of men: For you have heard it is a requisite of that which is Holy, to be used in a peculiar and singular manner, and not as things com∣mon. Hence it is that the observation of that peculiar and different form of life which God hath commanded those whom he hath called and set apart from the world unto himself, in Scripture carries the name of Holiness or Sanctity, (especially in the New Testament) that is, of such as becometh those that are Holy; according to that, Be ye Holy, as I am Holy. And here I might have a large field of discourse, to shew how the Name of God is sanctified by the lives of his Children, when they* 1.32 conform not themselves to the fashions of the world, but as the Apostle speaks, are crucified there∣to•• and keep themselves unspotted from the pollutions and vanities thereof.

But this I leave to be supplied by your meditations, according to the general intimation given thereof.

DISCOURSE III.

Acts 17. 4.

There associated themselves to Paul and Silas of the worshipping Greeks a great multitude.

PAVL and Silas preaching in the Iewish Synagogue at Thessalonica, and proving out of the Scriptures that Messiah or Christ was to suf∣fer, and to rise again from the dead, and that Iesus was that Christ; it is said, that some of them which heard, believed; and that there asso∣ciated themselves to them a great multitude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the worshipping Greeks. Of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is else∣where mention in the Acts of the Apostles more than once; but what they were our Commentators do not so fully inform us; nor can it be under∣stood without some delibation of Iewish Antiquity. The explication whereof will give some light not to this passage only, but to the whole Story of the Primitive Con∣version of the Gentiles to the Faith, recorded in that Book.

We must know therefore, that of those Gentiles which embraced the worship of the God of Israel, (commonly term'd Proselytes) there were two sorts. One of such as were circumcised, and took upon them the observation of the whole Law of Mo∣ses. These were accounted as Iews, (to wit, facti, non nati, made, not born so) bound to the like observances with them, conversed with as freely as if they had been so born; neither might the one eat, drink, or keep company with a Gentile more than the other, lest they became unclean. They worshipped in the same Court of the Temple where the Israelites did, whither others might not come. They were partakers with them in all things, both divine and humane. In a word, they differed nothing from Iews, but only that they were of Gentile race.

This kind the Iewish Doctors call•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Proselytes of Righteousness, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Proselytes of the Covenant, namely, because they took upon them the sign thereof, Circumcision. In the New Testament they are called simply Proselytes without addi∣tion. Of which Order was Vriah the Hittite, Achior in the Book of Iudith, Herod the Idumaean, Onkelos the Chaldee Paraphrast, and many others both before and in our Saviour's time.

But besides these there was a second kind of Gentiles, admitted likewise to the wor∣ship of the true God, the God of Israel, and the hope of the life to come; which were not circumcised, nor conformed themselves to the Mosaical rites and ordinances, but were only tied to the observation of those Precepts which the Hebrew Doctors call The Precepts of the sons of Noah; namely, such as all the sons of Noah were bound to observe.

These Precepts are in number Seven, recorded in thea 1.33 Talmud,b 1.34 Maimonides and others, under these following titles. First, the precept of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to renounce Idols and all Idolatrous worship. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to worship the true God, the Creator of Heaven and Earth. Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blood-shed; to wit, to commit no Murther. Fourthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, detectio nuditatum, not to be desiled with Fornication, Incest, or other unlawful conjunction. Fifthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rapine, against Theft and robbery. Sixthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning administration of Iu∣stice. The seventh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Membrum de vivo; so they call the Precept of not eating the flesh with the bloud in it, given to Noah when he came out of the Ark; as Maimonides expresly expounds it, and adds besides; Whosoever shall take upon him the observation of the Seven precepts of the sons of Noah, he is to be ac∣counted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one of the pious men of the nations of the world, and shall have a portion in the world to come. Note that he saith [one of the pious men of the nations of the world, or of the pious Gentiles,] for this kind were still esteemed Gen∣tiles, and so called, because of their uncircumcision; in respect whereof (though no Idolaters) they were, according to the Law, unclean, and such as no Iew might converse with:* 1.35 wherefore they came not to worship into the Sacred Courts of

the Temple,* 1.36 whither the Iews and circumcised Proselytes came; but only into the out∣most Court, called Atrium Gentium & immundorum, the Court of the Gentiles and of the unclean, which, in the second Temple, surrounded the second or great Court, whereinto the Israelites came, being divided there-from by a low wall of stone made battlement-wise, not above three Cubits high, called (saith Iosephus, from whom I have it) in the Hebrew Dialect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.37 in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Lorica; close by which stood certain little pillars, whereon was written in Greek and Latin letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In atrium sanctum trans••re alienigenam non debere, That no alien or stranger might go into the inner or holy Court. And this, I make no question, is that which S. Paul, Ephes. 2. 14. alludeth unto, when he saith, that Christ had broken down the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the partition-wall, (namely, that Lorica which separated the Court of the Gentiles from that of the Circumcision) and so laying both Courts into one, hath made the Iews and Gentiles Intercommo∣ners; whereby those that were sometime far off, were now made nigh, and as near as the other, unto the Throne of God. But in Solomon's Temple this Court of the Gentiles seems not to have been, but in the second Temple only; the Gentiles for∣merly worshipping without at the door, and not coming within the Septs of the Tem∣ple at all.

This second kind of Proselites the Talmudists call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Proselytes of the Gate, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Proselyte-inhabitants; namely, because they were under the same condition with those Gentile-strangers which lived as Inquilini in the Land of Israel.* 1.38 For all Gentiles dwelling within the Gates of Israel, whether they were as ser∣vants, taken in war, or otherwise, were bound to renounce their false Gods, and to worship the God of Israel: but not to be circumcised, unless they would: nor far∣ther bound to keep the Law of Moses than was contained in those Precepts of the sons of Noah. These are those mentioned (as often elsewhere in the Law, so) in the fourth Commandment, by the name of the Stranger within thy gates: whereby it might seem probable, that the observation of the Sabbath-day (so far as concerneth one day in seven) was included in some one or other of those Precepts of the sons of Noah, namely, in that of worshipping for their God the Creator of Heaven and earth, and no other; whereof this consecration of a seventh day, after six days labour, was a badge or livery; according to that, The Sabbath is a sign between me and you, that I Iehovah am your God: because in six dayes the Lord made heaven and earth, the sea and all that in them is; and rested the seventh day. See Exod. 31. 16, 17. Ezek.* 1.39 20. 20. But this obiter and by the way. From the example of these Inquilini, all other Gen∣tiles, wheresoever living, admitted to the worship of the God of Israel upon the same termes, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proselyti Portae, or Proselyti in∣quilini; of which sort there were many in all Cities and places of the Gentiles where the Iewes had Synagogues and used to frequent the Synagogues with them, (though in a distinct place) to hear the Law and the Prophets read and expounded.

But in the New Testament they are found called by another name, to wit of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Worshippers, so often mentioned (though not observed) in the Acts of the Apostles. For first, these are those meant in that of Acts 17. 4. alledged at my entrance into this Discourse, where it is said that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A great number of the worshipping ••reeks believed, and adhered to Paul and Silas; which the Vulgar rightly translateth, de colentibus Gentilibus multitudo magna, a great multitude of the worshipping Gentiles, taking the name of Greeks here, as elsewhere in the New Testament, to be put for Gentiles in general. And this place will admit of no evasion: For that they were Gentiles, the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betokeneth expresly, being given them by way of distinction from the Iews then and there present also.

That they were worshippers of the true God, the God of Israel; their coming in∣to the Synagogue, their name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their capableness of S. Pauls discourse, (which was to prove out of the Scriptures, that Messiah was to suffer death, and that Iesus was he) argue sufficiently, yea abundantly. For who could have profited by such a Sermon as this, but those who already had knowledge of the true God, and believed the reward of the life to come? This place therefore may serve as a Key to all the rest of the places in this Book where these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are mentioned.

To that in the same Chapter, ver. 17. where it is said that S. Paul in the Synagogue at Athens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• discoursed to the Iews and the worshippers.

To that in Acts 16. 14. where S. Paul preaching the Gospel in the Iews Proseuchae or Oratory at Philippi, a woman named Lydia, a seller of purple, of the City Thyatira, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Proselyte-worshipper, was converted unto the faith, and baptized with all her houshold.

In like manner, to that in Acts 18. 4. when S. Paul is said at Corinth to have rea∣son'd in the Synagogue every Sabbath, and to have perswaded the Iews and the Greeks: For these Greeks were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what did they in the Synagogue else so regularly every Sabbath-day? True, the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here wanting; but it presently follows, when the Iews opposed Paul, (there testifying Iesus to be the Christ) and blasphemed, that he shook his raiment, and said, Your bloud be on your own heads: from henceforth I will go to the Gentiles. And he departed thence, saith the Text, and entred into the house of one Iustus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Gentile-worshipper, whose house joyned hard to the Synagogue.

But above all, that narration Acts 13. deserves our consideration and attention. There vers. 43. it is said, that S. Paul having preached the Gospel in the Iews Syna∣gogue at Antioch of Pisidia, there followed him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many of the Iewes and worshipping Proselytes: and v. 42. that when the Iews were gone out of the Synagogue, the Gentiles, that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••esought the A∣postles that the same things might be preached unto them the next Sabbath; which be∣ing accordingly done, and many of the other Gentiles (who were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) upon the same of such a new Doctrine unwontedly assembling with them, it is said, that the Iews when they saw the multitude, were filled with envy, contradicted and blas∣phemed, v. 45. that then Paul and Barnabas waxed bold, and said, it was necessary that the word of God should first be spoken unto you; but seeing you put it from you, and judg your selves unworthy of eternal life, lo, we turn to the Gentiles: for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, &c. v. 46, 47. that when the Gentiles heard this, they were glad, and glorified the word of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and there believed as many as were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eternal life, v. 48. that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who were already in procinctu and in the posture to eternal Life. The Iews blasphemed, the rest of the Gentiles were uncapable, only the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (who were already Candidati vitae aeternae, having been instructed in the worship of the true God, and hoping for the re∣ward to come) they believed. Yet perhaps not all of them neither, (the words require not* 1.40 so much, but that none but such:) And it follows, v. 50. that the Iews found out some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worshipping women, such as were of fashion, (who yet perhaps had not been at the Apostles Sermon,) by whose mean they stirred up the chief men in the City, and raised persecution against Paul and Barnabas. This I take to be the true and genuine meaning of this passage, up∣on which no charge of Pelagianisme can be fastned; nor needeth it any spinous Cri∣ticisms for its explication. The use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de acie & collocatione mili∣tum, de ascriptione in ordinem vel classem, as it relates to an army, the disposing or marshalling of souldiers, the being listed or enrolled into such a rank or company, (in which signification the Passive is most frequent) is well enough known.* 1.41 Accor∣ding to which sense and notion, the words might be rendred, Crediderunt quotquot nomina sua dederant vitae aeternae; or, [per Ellipsin Participii] qui de agmine & classe fuerant sperantium vel contendentium ad vitam aeternam; otherwise, qui in procinctu stabant ad vitam aeternam; or most fitly, (sensu modò militari, non destinationis) quotquot ordinati fuerant ad vitam aeternam. The sense whereof is in brief this; There believed as many as had listed themselves, or were of the company of those that did hope or earnestly labour for eternal life, or were in a ready posture and disposed to or for eternal life. De re tota judicent viri docti, & à studio partium alieni.

Besides, it will not be impertinent, as a Mantissa to these quotations for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to note That the same persons are otherwise (namely twice) characterised by the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that fear God. As first of Cornelius, concerning whom there is no question but he was a Gentile-worshipper, the Text saith,* 1.42 There was a man in Gaesarea, called Cornelius, a Centurion of the Italian Band. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pious man, and one that feared God, (i.) the God of Israel. Again in that 13. of the Acts (whereon we have dwelt so long) S. Paul speaking at first to that mixt multitude assembled in the Synagogue, consisting partly of Iews and partly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the worshipping Proselytes, he com∣pellates them both distinctly in these words, v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , Ye men of Israel, and ye that fear God, give audience. By the former meaning the Iews; by the latter, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Gentile-worshippers.

Of this kind of Converts (as I have in part already intimated) were in our Saviour and his Apostles time very many in every Nation and Citie where the Iews lived and had their Synagogues; yea far more in number than of that other sort of Pro∣selytes

which were circumcised. The reason being, because it was the more easie condition, and not so prejudicial to their outward liberty as the other; inasmuch as they might notwithstanding still live and converse with their friends, kindred and Countrey-men, bear office and enjoy honours among them, (as Naaman the Syrian did, who was of this kind,) which the other might not do.

These impediments being out of the way, The hope of the Resurrection from the dead, and the Reward of the life to come, were powerful Inducements to draw many to the worship of that God, who only among the Gods* 1.43 at that time promised this reward to such as worshipped and served him, and no other: which was the bait wherewith the Iews allured them; and that to their own no small emolument, this kind, as it were to recompence their want of Circumcision, seeming to have been very bountiful towards their Nation; as may be gathered both from Cornelius,* 1.44 who is said to have given much alms to the people, (namely of the Iews;) and from the Story of that Centurion, Luke 7. 4, 5. whom the Iews besought our Saviour so instantly for, alledging, that he loved their Nation, and had built them a Synagogue, and therefore deserved that favour they sued for on his behalf.

NOW, out of this Discourse, besides the clearing of the passages afore-mentio∣ned, we may learn two things: One, How so many of the Gentiles, by the preach∣ing of the Apostles, could so soon and so readily be converted to the Faith of Christ; It was because they had already embraced the Principles which led there∣unto. For we are to take notice, that the foundation of the Church among the Gentiles was laid of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who had already embraced the worship of the true God, had knowledge of his Promises, believed, and hoped for the life to come. For was not S. Peter (to whom the Instructions for this Embassage were first given) sent first to Cornelius a Centurion, a Gentile of this order? wherefore? but that this might be for a pattern for them, with what kind of men they were first to deal in this great work; namely with such as were idonei Auditores Evangelii, fit and capa∣ble hearers of the Gospel; those which were puri pu••i Gentiles, mere Gentiles, being not so, as who knew nothing of the Principles requisite thereto. This will ap∣pear, if we consider well the tenour of the Apostles Sermons to such Gentiles as they converted; which we shall observe to presuppose that they already knew the true God, and the promise of Eternal life to such as worshipped him; and so had no more to learn but the way and means now revealed by God for attainment thereof, which was by the Gospel of Iesus Christ.

The other thing we may learn is,* 1.45 What was the true state of the Question which the Apostles met to decide in the Council at Ierusalem; Whether the Gentiles which believed in Christ were to be circumcised or not, and so bound to keep the whole Law. It was this, to resolve (that, whereas all such as embraced the wor∣ship of the God of Israel, conformed to one of these two kinds of Proselytes) to whether of them the Gentiles which had or should receive the Gospel of Christ, were to conform themselves; whether to the Proselytes of the Covenant, or to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Proselytes of the Gate. S. Peter standing up in the Council, demon∣strates it to be the will of God that they should conform to the latter, and not to the first; and that upon this ground, Because that Cornelius, the first Christianed Gen∣tile, unto whom himself was sent by Divine Commission, was no circumcised Prose∣lyte, but a Proselyte of the Gate, or a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a worshipper only; yet received he no Commission to circumcise him: yea the Holy Ghost, as he was Preaching, fell upon him and his houshold being uncircumcised, as it did upon those of the Circumcision; whereby it appeared that God would have the rest of the Gentiles which embraced the Faith, to be after the pattern of Cornelius, and to have no more imposed upon them than He had. And accordingly the Council defines, That no other burden should be laid upon them, but only to abstain from pollutions of Idols, from bloud, from things strangled, and from fornication, and (as some Copies* 1.46 have it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , not to do that to others, which they would not should be done to themselves; that is they should as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 observe the Precepts of the sons of Noa••, which here [by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are briefly reckoned up.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

DISCOURSE IV.

2 PETER 2. 4.

For if God spared not the Angels which sinned, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ]—but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto Iudgment, &c. so we translate it:

To which of S. Peter answers that of S. Iude, (as almost that whole Epistle doth to this) verse 6. And the Angels which kept not their first estate, [or principality,] but left their own ha∣bitation, he hath reserved in everlasting chains under darkness un∣to the Iudgment of the great Day.

THese two places are brought to prove, That the Devils, or Evil spirits, are now in Hell, before the Day of Iudgment: Which I cannot see how it can possibly stand with the rest of the Scripture, which testifies every where that they have yet their mansion in the Air, and here about the Earth, where they tempt, seduce, and do all the mischief they can to mankind: hence their Chiestain Satan is styled The Prince of the power of the Air,* 1.47 that is, of the Aiery Dominion or Princedom. Therefore hither they were with their Prince exiled from Heaven, and no further, nor shall be until the Day of Iudgment. And of this I shall speak at this time: First, to clear these Texts, which seem to make for the contrary; secondly, to enquire what was the opinion of the Ancients about this point.

As for this place of S. Peter, and that imitation thereof in the Epistle of S. Iude, I can believe the translation of neither. Piscator (not conceiving how that of S. Iude (especially because of the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] eternal) could be reconciled with other Scripture, and Experience which shews us that the Evil spirits are not yet bound with eternal chains, having so much liberty of gadding about) supplies in the Text vinci∣endos, as if there were an Ellipsis, reading it thus, Iudicio magni illius Diei vinculis aeternis (vinciendos) reservâsse; He hath reserved them (to be bound) in eternal chains at the Iudgment of the great Day.

In that of S. Peter, if I understand him, he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not for Dativus instru∣menti; with chains of darkness, but as Dativus acquisitionis, for chains of darkness; and construes it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were, He delivered them for chains of dark∣ness; namely, supposing a trajection of the words.

But for my part I take both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Peter, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Iude, to be neither of them Dativus Instrumenti, but both Acquisitionis or Finis, and govern∣ed the one of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the other of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—As in the Hebrew, the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serves both for the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for the Dative Case, whose propriety the style of the Greek Testament every where imitates, and why not in this? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; therefore and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for (not, with) chains. Nay, among the Greek Grammarians we find observed, that the Dative Case is sometimes put for the Accusative with the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in this example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much more in the sacred Greek, which so frequently imitates the Hebrew Construction.

Next for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. Peter, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but once used, and so not bound by any use or example to the signification which we here give it, to wit, casting down to hell. I would therefore render it, ad poenas tartareas damnavit, he hath adjudged them to hellish torments, to wit, thus, Angelos qui peccaverunt, cum ad tartari supplicium damnasset, catenis caliginis servandos tradidit ad Diem Iudicii; Ha∣ving adjudged the Angels that sinned to hell-torments, he delivered them to be kept or re∣served

(in the Aiery region,* 1.48 as in a prison) for chains of darkness at the Day of Iudg∣ment. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iudgment here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Day of Iudgment, as S. Iude hath it: So also Matth. 12. 42. The Queen of the South shall rise in Iudgment with this Gene∣ration, that is, in or at the Day of Iudgment. Or if I would render it, not casting down to hell, but casting down to hell-ward, so the meaning in both places will be, That the wicked Angels were cast down from Heaven to this lower Orb, there to be reserved for chains of darkness at the Day of Iudgment: Which sense the ninth verse of this Chapter of S. Peter plainly intimates by way of reddition; Novit Dominus pios in tentatione cripe∣re, The Lord knoweth how to deliver the godly in temptation, as he did Noah and Lot; Injustos verò in diem Iudicii cruciandos servare, But to reserve the unjust unto the Day of Iudgment to be punished, as he doth the wicked Angels. Moreover verse 17. where the same hellish darkness is spoken of, it is said to be reserved for the wicked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , to whom that hideous darkness is reserved for ever; whence it is probable that S. Peter, in the foregoing passage of Angels, referred also those chains of darkness to reserving, and not to delivering; that is, not that the evil Angels were now already delivered to chains of darkness, but reserved for them at the Day of Iudgment.

AND thus much for clearing of the words of these two parallel Texts. Now what hath been anciently the current opinion about this point? And first, for the Iews, it is apparent to have been a Tradition of theirs, That all the space between the Earth and the Firmament is full of Troops of Evil spirits and their Chieftains ha∣ving their residence in the Air; which I make no doubt but S. Paul had respect to, when he calls Satan the Prince of the power of the Air.* 1.49 Drusius quotes two Authors, one the Book called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another one of the Commentators upon Pirke Aboth, who speak in this manner; Debet homo scire & intelligere, à terra usque ad fir∣mamentum omnia plena esse turmis & praefectis, &c. A man is to know and understand, that all from Earth to the Firmament is full (and no place is empty) of Troops of Spirits together with their Chieftains and such as are Praepositi; all which have their residence and fly up and down in the Air: some of them incite to peace, others to war; some to goodness and life, others to wickedness and death. By Praepositi, I suppose, he means such among the Spirits as are set as Wardens over several charges, for the managing of the affairs of mankind subject to their power. This was the Opinion of the Iews, which they seem to have learned by Tradition from their ancient Prophets; for in the Old Testament we find no such thing written, and yet we see S. Paul seems to ap∣prove it.

Now for the Doctors of the Christian Church, S. Hierome upon the sixth of the Ephesians tells us, that their Opinion was the same; 'Tis the opinion of all the Doctors, (••aith he) that the Devils have their Mansions and residence in the space between the heaven and the earth. And that the Fathers of the first 300 or 400 years nor did, nor could, hold the evil Angels to have been cast into Hell upon their sin, is evident by a singular Tenet of theirs. For Iustin Martyr, one of the most ancient, hath this saying; That Satan before the coming of Christ never durst blaspheme God, and that (saith he) because till then he knew not he should be damned. The same is approved by Irenaeus (lib. 5. cap. 26.) Praeclarè (saith he) dixit Iustinus, quòd ante Domini adventum Satanas nunquam ausus est blasphemare Deum, quippe nondum sciens suam damnationem: Post adventum autem Domini, ex sermonibus Christi & Apostolo∣rum ejus discens m••nifestè quoniam ignis aeternus ei praeparatus sit;—per hujusmodi homines blasphemat eum Deum qui judicium importat. It was a worthy saying of Iustin, That Satan before the coming of our Lord never durst blaspheme God, as not till then knowing he should be damned: But after the coming of our Lord, he clearly understanding by the Discourses of Christ and his Apostles that everlasting fire was pre∣pared for him—by these men (Irenaeus means those Hereticks who blasphemed the God of the Law) he blaspemes that God who brings that punishment upon them. Euse∣bius (lib. 4. Hist. Cap. 17.) cites the same out of both, with approbation: So doth Oecumenius upon the last Chapter of the first of S. Peter. Epiphanius against Heresie 39. gives the same as his own assertion, almost in the same words with Iustin and Irenaeus, though not naming them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , &c. Before the coming of Christ the Devil did not dare to speak a blasphemous word against his Lord; for being in expectation of the coming of Christ, he imagined he should obtain some mercy. I will not enquire how true this Tenet of theirs is, but only gather this, that they could not think the Devils were cast into Hell before the coming of Christ: For then how could they

but have known they should be damned, if the execution had already been done up∣on them?

Saint Augustine, as may seem, intending to reconcile these places of Peter and Iude with the rest of Scripture, is alledged to affirm, that the Devils suffering some Hell-like torment in their Aiery Mansion, the Air may in that respect in an improper sense be called Hell. But that the Devils were locally or Actually in Hell, or should be, be∣fore the Day of Iudgment, it is plain he held not; and that will appear by these two passages in his Book de Civitate Dei. First, where he saith, Daemones in hoc quidem aere habitant, quia de Coeli superioris sublimitate dejecti, merito irregressibilis transgressio∣nis, in hoc sibi congruo velut carcere praedamnati sunt. Lib. 8. Cap. 22. The Devils in∣deed have their habitation in this Air; for they being cast out of the highest heaven, through the due desert of their unrecoverable apostasie and transgression, are fore-condemned and ad∣judged to be kept in this Aiery region, as in a prison very congruous and fit for such trans∣gressors. The other (in the same Book, chap. 23.) where he expounds that of the Devils* 1.50 Matth. 8. Art thou come to torment us before the time? that is, (saith he) ante tempus Iudicii, quo aeternâ damnatione puniendi sunt, cum omnibus etiam hominibus qui eorum societate detinentur; before the time of the last Iudgment, when they are to be eter∣nally punished, together with all those men who are entangled in their society.

The Divines of latter times, the School-men and others, to reconcile the supposed Contrariety in Scripture, divide the matter; holding some Devils to be in the Air, (as S. Paul and the History of Scripture tell us,) some to be already in Hell, (as they thought S. Peter and S. Iude affirm'd:) which opinion seems to be occasioned by a Quaere of S. Hierom's upon the sixth of the Ephesians, though he speaks but obscurely, and defines nothing. But what ground of Scripture or Reason can be given, why all the Devils which sinned, should not be in the same Condition? especially that Satan, the worst and chief of them, should not be in the worst estate, but enjoy the greatest liberty? It follows therefore that these places of S. Peter and S. Iude are to be con∣strued according to the sense I have given of them; namely, That the evil Spirits which sinned, being adjudged to Hellish torments, were cast out of Heaven into this lower Region, there to be reserved, as in a prison, for chains of darkness at the Day of Iudgment.

DISCOURSE V.

1 COR. 4. 1.

Let a man so account of us as of the Ministers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of Christ, and Stewards of the Mysteries of God.

A Man would think at first sight, that this Scripture did exceedingly warrant our use of the word Minister in stead of that of Priest, and leave no plea for them who had rather speak otherwise. How∣soever I intend at this time to shew the contrary, and (even out of this Text,) that we have very much swerved herein from the Apostles language, and abuse that word to such a sense as they never intended, nor is any where found in Scripture. I favour neither superstition nor superstitious men; yet truth is truth, and needful to be known; especially when ignorance thereof breedeth errour and uncharitableness. My Discourse therefore shall be of the use of the words Priest and Minister; wherein shall appear how truly we are all Ministers in our Apostle's sense, and yet how abu∣sively and improperly so called in the ordinary and prevailing use of that word.

I will begin thus. All Ecclesiastical persons or Clergy-men may be considered in a Threefold relation: First, to God; secondly, to the People; thirdly, one toward another. In respect to God, all are Ministers of what degree soever they be; be∣cause they do what they do by commission from him, either more or less immediate: for a Minister is he qui operam suam alicui, ut superiori aut domino, praebet, who serves another as his Superior or Master. In respect of the People all are Bishops, that is, Inspectores or Overseers, as having charge to look unto them. But lastly,

compared one to another,* 1.51 he whom we usually call Bishop is only Overseer of the rest, Inspector totius Cleri. Deacons are only Ministers to the rest, Ministri Presbytero∣rum & Episcoporum: and in that respect have their name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There are properly but two Orders Ecclesiastical, Presbyteri & Diaconi: the one the Masters, Priests; the other the Ministers, Deacons. The rest are but diverse de∣grees of these Two. As Bishops are a degree of Presbyters of divine ordinance, to be as Heads, Chiefs, and Presidents of their Brethren: So Sub••deacons, Lectors, and indeed any other kind of Ecclesiastical Ministers, whether in Ecclesia or Foro Ecclesi∣astico (I mean whether they attend divine Duties in the Church, or Iurisdiction in Ecclesiastical Courts) are all a kind of Deacons, being to the Presbyters, either single or Episcopal, as the Levites were to the Sacerdotes, in the Old Testament, namely, to minister unto or for them. Thus when we say, Bishops, Presbyters and Deacons, we name but two Orders, yet three Degrees.

These grounds being forelaid and understood.

[unspec 1] I affirm, first, That Presbyters are by us unnaturally and improperly called Mini∣sters either of the Church, or of such or such a Parish: we should call them, as my Text doth, Ministers of God, or Ministers of Christ, not Ministers of men.

First, Because they are only God's Ministers, who sends them; but the People's Magistri, to teach, instruct and oversee them. Were it not absurd to call the Shep∣herd the Sheeps Minister? If he be their Minister, they surely are his Masters. And so indeed the People by occasion of this misappellation think they are ours, and use us accordingly. Indeed we are called Ministers, but never their Ministers; but, as you see here. God's Ministers, Christ's Ministers, who imployeth us to dispense his Mysteries unto his Church.

There are Three words in the New Testament translated Minister, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••the first is most frequent; but not one of them is given to the Apostles, in the whole Scripture, with relation to the Church or People: you shall never find them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ministers of the Church, which is so frequent with us, but Ministers of God, 2 Cor. 6. 4. 1 Thess. 3. 2. Mini∣sters of Christ, as in my Text, and 2 Cor. 11. 23. Col. 1. 7. Ministers of Iesus Christ, 1 Tim. 4. 6. or Ministers of that which they minister, as Ministers of the New Testa∣ment, 2 Cor. 3. 6. Ministers of the Gospel, Ephes. 3. 7. Coloss. 1. 23. But not Ministers of them to whose behoof they minister. Yet might this speech, Minister of the Church, if rightly construed, be admitted; namely, if it be spoken by an Ellipsis, for Mini∣ster of God for and over the Church: so the Apostle Coloss. 1. 7. A faithful Minister of Christ for you, that is, Christ's Minister, not theirs; yet not for Christ, but for them. But those who use this speech commonly mean otherwise.

Secondly,* 1.52 Angels are called ministring spirits, but not our Ministers, but God's Ministers to us-ward, or for our behalf: So Ministers of the Gospel, not the People's or Congregation's Ministers, but God's Ministers for their behoof.

Thirdly, This speech [Minister of the Church, or, of this or that Church] is so much the more incommodious, because it hath begotten (as incommodious and unapt speeches do] an erroneous conceit, not only among the vulgar, but some of better understanding; namely, That a Minister is not lawfully called, unless he be chosen by the People, because he is their Minister, and so to be deputed by them. And indeed if he be their Minister in proper relation, they are his Masters, and so it is good reason they should appoint him, as Masters do those who are to serve them: But if in proper relation they are God's Ministers, and not theirs, (though for them) then God is to appoint them, or such as he hath put in place to do it. It is an erroneous conceit that some maintain, That the power of Sacred Order and of the Keys is given by God immediately to the Body of the Congregation; and that they depute him who is their Minister, to execute the power which is originally in them: That power is conferred by God immediately to those who are Bishops and Pastors, and by and through them belongs to the whole Body, and no otherwise. Sed tantum potuit incom∣modi sermonis usus.

Some perhaps will object against my whole Assertion that of S. Paul, 2 Cor. 4. 5. We preach not our selves, but Christ Iesus* 1.53 the Lord, and our selves your servants for Iesus sake: If the Apostles were the Churches Servants, why not their Ministers? I answer, the Apostle says not they were the Corinthians servants, but that he had made himself so, in his Preaching to them. So he says expresly, 1 Cor. 9. 19. For though I be free from all men, yet I have made my self a servant to all, that I might gain the more. Yet he confesses the Corinthians began to vilifie him for this

condescent, 2 Cor. 11. 7. Have I committed an offence in abasing my self that you might be exalted, because I have preached unto you the Gospel of God freely? This was that wherein he carried himself toward the Corinthians as a Servant, but to other Churches he did not so. It would be a strange assertion to say the Apostle were the Corinthi∣ans Servant in a proper relation: we know he says, Gal. 1. 10. If I pleased men, I should not be the servant of Christ; and Rom. 6. 16. Know ye not that to whom ye yield your selves servants to obey, his servants ye are to whom ye obey?

I come now to a second Assertion, which is, That howsoever any Ecclesiastical [unspec 2] person may be rightly called a Minister, (so it be in a proper relation to God∣ward,) yet the word Minister is again most unfitly used by us for a name of distincti∣on of one Ecclesiastical Order from another: as when we call those which are Presby∣ters, Ministers, by way of distinction from Deacons; for so we speak Ministers and Deacons, in stead of Priests and Deacons.

The reason we thus speak is to avoid the name Priest, which we conceive to signi∣fie Sacerdos, that is, one that sacrificeth, such as were those in the Law: But our Cu∣rates of holy things in the Gospel are not to offer Sacrifice, and therefore ought not to be called Sacerdotes, and consequently not Priests. This is the reason. But if it be well examined, Priest is the English of Presbyter, and not of Sacerdos; there being in our Tongue no word in use for Sacerdos: Priest, which we use for both, being improperly used for a Sacrificer; but naturally expressing a Presbyter, the name where∣by the Apostles call both themselves and those which succeed them in their charge. For who can deny that our word Priest is corrupted of Presbyter? Our Ancestors the Saxons first used Preoster, whence by a farther contraction came Preste and Priest. The high and low Dutch have Priester, the French Prestre, the Italian Prete; but the Spa∣niard only speaks full Presbytero.

But, to come more near the point, our men in using the word [Minister] for a di∣stinctive name in stead of Priest, incur four Solecisms; I mean, when we use the word Minister (not at large, but) for a distinction from the Order of Deacons, saying Mi∣nisters and Deacons.

First, We run into that we sought to avoid. For we would avoid to call the Pres∣byters of the Gospel by the name of the Sacrificers of the Law; and yet run into it in such sort, that we style those of the Gospel by the Legal name, and those of the Law by the Evangelical name. The Hebrew calls them of the Law Cohanim, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifies to minister, and thence comes the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but we call those of the Gospel Cohanim, when we style them Ministers. On the con∣trary, the Apostles style those of the Gospel, Presbyteri; but we transfer that name to those of the Law, when we call them Priests. This is counterchange;

Incidit in Scyllam qui vult vitare Charybdim.

Secondly, It is a confusion or Tautology, to say Ministers and Deacons, that is, Mini∣sters and Ministers; for Deacon [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is, in Greek, a Minister; the one is Minister in Latin, the other in Greek: as if one should say, Homo and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Dil••vium and Cataclysmus, and think so to distinguish things of several natures or conditions.

Thirdly, We impose upon that Order a name of a direct contrary notion to what the Apostles gave them: The Apostles gave them a name of Eldership and Superiority in calling them Presbyteri; we of Inferiority and Subordination in calling them Mini∣stri. The Iews had no name more honourable than that of Elders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so they called their Magistrates: so we read of Elders of the people, and Elders of the Priests and Levites, meaning the chief in both sorts. This honourable name the Apostles gave as a name of distinction to the Evangelical Pastors; whereby they dig∣nified them above those of the Law, whose name in the Hebrew (as I said before) is but a denomination of Ministry: And we have rejected the name of Dignity, of Fathership, of Eldership; and assumed in stead thereof a name of under-service, of subjection, of Ministery, to distinguish our Order by: I say, to distinguish our Or∣der; for in a general sense and with reference to God, we are all his Ministers; and it is an honour unto us so to be, more than to be other mens Masters, as our Apostle in my Text intimates.

Fourthly, In the Reformed Churches beyond the Seas there is a worse Solecism by reason of this misapplied speech. They have a kind of Officers who are the Pastors as∣sistants in Discipline, much like to our Church-wardens; these they call Elders, we style them Lay-Elders: These are but a kind of Deacons at the most, and of a new erection too; and yet these are dignified by the name of Elders and Presbyters, who are indeed but Deacons or Ministers; and the Pastor himself is called a Minister, who

in the Apostles style is the only Presbyter or Elder. For so they speak, The Minister and his Presbyters or Elders.

To conclude, it had been to be wished that those whom the term of Priest displea∣sed, as that which gave occasion by the long abuse thereof to fancy a Sacrifice, had rather restored the Apostolical name of Presbyter in the full sound, which would have been as soon and as easily learned and understood as Minister, and was no way subject to that supposed inconvenience. But the mis-application of the word [Presbyter] in some Churches to an Order the Apostles called not by that name, deprived those thereof to whom it was properly due. Howsoever when they call us Ministers, let them account of us as the Ministers of Christ, and not of men: not as deputed by the Con∣gregation to execute a power originally in them, but as Stewards of the Mysteries of God.

DISCOURSE VI.

S. IOHN 10. 20.

He hath a Devil, and is mad.

IT is a matter of greater moment than perhaps every man thinks of, under what notions Things are conceived, and from what property or Character the Names we call them by are derived. For hereby not seldom it comes to pass, that the same things, presented to us under different notions, and names derived therefrom, are not ta∣ken to be the same they are: Even as he that meets a man well known unto him, in an exotick disguise or antick habit, takes him to be some other, though he knew him never so well before. For example; a man would wonder that a Comet, (as we call it) being so remarkable and principal a work of the Divine power, and which draws the eyes of all men with admiration towards it, should no where be found mentioned in the Old Testament: neither there where the works of God are so often recounted to magnifie him, (whenas Hail, Snow, Rain and Ice, works of far less admiration, are not pretermitted;) neither by way of al∣lusion and figured expression, in the Prophets predictions of great calamities and chan∣ges, whereof they were taken to be presages; especially when we see them borrow so many other allusions both from heaven and earth to paint their descriptions with. Should a man therefore think there never appeared any of them in those times or to those Countries? It is incredible: Or that the Iews were so dull and heedless as not to observe them? That is not like neither. What should we say then? Surely, they conceived of them under some other notions than we do, and accordingly expressed them some other way. As what if by a Pillar of fire, such a one perhaps as went be∣fore the Israelites in the Wilderness? Or by a Pillar of fire and smoke? as in that of Ieel 2. 30. I will shew wonders in the heavens, and in the earth, Bloud and Fire and Pillars of smoke: Or by the name of an Angel of the Lord, (whereby no doubt they are guided?) according as it is said of that Pillar of Fire which went before th•••••• raclites,* 1.54 that the Angel of God, when they were to pass the Red Sea•• came and ••••ood between them and the AEgyptians, when that Pillar did so. And who knows whe∣ther that in the 104. Psalm, v. 4. may not have some meaning this way? He maketh his Angels Spirits (or winds,) and his Ministers a Flame of fire, to wit, because they are wont to appear in both. It comes in, in the Psalm, among other Works of God, in a sit place for such a sense, both in regard of what goes before and follows after. These, I say, or some of these may be descriptions of those we call Comets; which because they are disguised under another notion, and not denominated from Stell•• or Coma, hence we know them not.

Now to come toward my Text; alike instance to this I take to be that of the Dae∣moniacks so often mentioned in the Gospel. For I make no question but that now and then the same befals other men whereof I have experience my self, to wit, to marvel how these Daemoniacks should so abound in and about that Nation, which was the People of God; (whereas in other Nations and their writings we hear of no such;) and that too, as it should seem, about the time of our Saviour's being

on earth only, because in the time before we find no mention of them in Scripture. The wonder is yet the greater,* 1.55 because it seems notwithstanding all this, by the Sto∣ry of the Gospel, not to have been accounted then by the people of the Iews any strange or extraordinary thing, but as a matter usual; nor besides is taken notice of by any forein Story.

To meet with all these difficulties, (which I see not how otherwise can be easily satisfied) I am perswaded (till I shall hear better reason to the contrary,) that these Daemoniacks were no other than such as we call Mad-men and Lunaticks, at least that we comprehend them under those names; and that therefore they both still are, and in all times and places have been, much more frequent than we imagine. The cause of which our mistake is that disguise of another name and notion than we conceive them by; which makes us take them to be diverse, which are the same.

That you may rightly understand this my Assertion (before I acquaint you with the Reasons which induce me thereunto) you must know, That the Masters of Physick tell us of two kinds of Deliration or ali••nation of the Understanding. One ex vi mor∣bi, that, namely, which is from or with a Fever, called Delirium or Phrenitis (the latter being a higher degree than the former:) Another kind sine Febre, when a man, having no other disease, is crased and disturbed in his wits.

And this they say is either simple dotage, proceeding from some weakness of the Brain or Intellective faculty; or Melancholia and Mania, which they describe and di∣stinguish thus: Both of them to be when the Understanding is so disturbed, that men imagine, speak, and do things which are most absurd and contrary to all reason, sense, and use of men: but their difference to be in this, that Melancholia is attended with fear, sadness, silence, retiredness, and the like Symptoms; Mania with rage, raving and fury, and actions sutable; which is most properly styled Madness. Now when I say that those Daemoniacks in the Gospel were such as we call Mad-men, un∣derstand me to mean not of Deliration ex vi morbi, or of simple dotage, but of those two last kinds, Melancholici and Maniaci; whereunto add morbus Comilialis or fal∣ling sickness, and whatsoever is properly called Lunacy.

Such as these, I say, the Iews believed (and so may we) to be troubled and acted with evil Spirits, as it is said of Saul's Melancholy, that an evil Spirit from the Lord troubled him; and therefore, passing by all other Causes or Symptoms, they thought sit to give them their Name from this, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An occasion of the more frequent use of which expression in our Saviour's time and the ages immediately before him than formerly had been, may seem to have been given by the Sect of the Sadd••cees, which, after the time of Hyrcanus, had much prevailed, and affirmed (as S. Luke tells us) that there was no Resurrection, neither Angel, nor Spi∣rit. To affront and cry down whose error,* 1.56 it is like enough the Pharisees, and the rest of the right-believing Iews who followed them, affected to draw their expressi∣ons (wheresoever they could) from Angels and Spirits; as presently they did, in the * 1.57 Acts, when S. Paul awakened their faction in the Council, saying, I am a Pharisee, and the son of a Pharisee, &c. We find no evil, say they, in this man; but if a Spirit or an Angel hath spoken unto him, let us not fight against God.

Having thus sufficiently stated and explicated my Assertion; now you shall hear what grounds I have for the same. First, therefore, I prove it out of the Gospel it self, and that in the first place from this Scripture which I have chosen for my Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath a Devil, and is mad. Where I suppose the latter words to be an explication of the former. Secondly, I prove it out of Matth. 17. 14, 15. where it is said, There came to our Saviour a certain man kneeling down to him, and saying, Lord, have mercy on my son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he is Lunatick and sore vexed: for oft-times he falleth into the fire, and oft into the water. That this Lunatick was a Daemoniack, it is evident both out of the 18. verse of this Chapter, where it is said, Our Saviour rebuked the Devil, and he departed out of him, and the child was cu∣red from that very hour: as also out of the 9. of the Gospel of S. Luke, V. 39. where it is said of the self-same person, Lo, a spirit taketh him, and he suddenly crieth out, and it teareth him that he foameth again, and bruising him, hardly departeth from him. By comparing of these places, you may gather what kind of men they were which the Scripture calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Daemoniacks.

Now I come to other Testimonies. And first, take notice that the Gentiles also had the like apprehension of their Mad-men, whence they called them Larvati and Cerriti: where Larvati is as much as Larvis, id est, Daemonibus, acti: so Festus, Lar∣vati, saith he, furiosi & mente moti, quasi Larvis exterriti. And for Cerriti, they were so

called, quasi Cereriti, hoc est, à Cerere percussi. And therefore you may remember that when Menaechmus in Plautus feigns himself mad, and talks accordingly; the Physician who was sent for to cure him asks the old man who came to fetch him, whether he were Larvatus or Cerritus. If the Gentiles thought thus of their Mad-men, should we think it strange the Iews should? I could tell you here, that the Turks conceit of their Mad-men is not unlike this; but that they suppose the Spirit that works in them to be a good rather than an evil one. But I let this pass.

My next Testimony shall be out of Iustin Martyr, who in his second Apology ad Antoninum, to prove (at least to a Gentile) that the Souls of men have existence and sense after death, brings for an Argument their Necromancy and their callings up the spirits of the deceased, together with other the like, and in the last place this of Dae∣moniacks; where by his description of them, we may easily gather what kind of people they were which were so taken to be. They also (saith he) which are seised upon by the Spirits of the deceased (for such were these Daemonia taken to be) and are cast and tumbled upon the ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which all call Daemoniacks and Mad-men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were all one, as men then conceived. Note here, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were taken to be the Souls of men deceased, and that not among the Gentiles only, but (as may seem) among the Iews also. For Iosephus in his seventh Book De Bello Iudaico, Chap. 25. mentioning these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon occasion of a certain Herb supposed to be good for them, saith expresly by way of Parenthesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (scil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these Daemonia are the Spirits or Souls of the worst sort of men deceased, which are gotten into the bodies of the living. I tell not this with a meaning to avouch it for true; but only that you might understand how Iustin Martyr's argument proceeds, to prove that Souls have existence after Death, from the Daemoniacks.

My last proof is taken from those Energumeni (which are all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) so often mentioned in the Church-Liturgies, in the ancient Canons, and in other Ecclesiastical writings, many Ages after our Saviour's being on earth; and that, not as any rare and unaccustomed thing, but as ordinary and usual. They were wont to send them out of the Church when the Liturgy began; as they did the Poe∣nitentes, Auditores, and Catechumeni, which might not be partakers of the Holy My∣steries. If those were not such as we now-a-days conceive of no otherwise than as Mad-men, surely the world must be supposed to be very well rid of Devils over it hath been; which for my part I believe not. Nay, that these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possessed with the Devil, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daemoniacks, were such as I speak of, Balsamon and Zonaras both in their Scholia upon the Canons of the Church will, I think, inform us: For, to reconcile two Canons concerning these Energumeni or possessed, which seem contradictory;* 1.58 one (called of the Apostles) in these words' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any hath a Devil, or is mad, let him not be made a Clergy-man, nor let him be admitted to pray with the faithful; ano∣ther of Timotheus sometime Patriarch of Alexandria, speaking thus' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If any of the faithful be a Daemoniack, he ought to partake of the holy Mysteries: To reconcile these, I say, they affirm the for∣mer (which admits them not,) to be meanta 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; orb 1.60 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of him that is continually and always mad, namely,c 1.61 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. lest one so affected should, either by some indecent actions and foul mis∣carriages of his own, or by his daemoniacal clamours, disturb the people of God and the Church-service; but that of Timotheus, that admits them, to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of him that is mad but by fits, and hath his Lucida intervalla. And thus I have acquainted you with what I have observed to confirm me in this opi∣nion, and make no doubt but there are more passages yet to be found this way than I have met with.* 1.62

DISCOURSE VII.

PROVERBS 21. 16.

The man that wandreth out of the way of understanding, shall re∣main in the Congregation of the Dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in coetu Gigantum.

IT is a question sometimes moved amongst Divines, and worth re∣solving, How and by what name the Place and condition of the damned (which in the Gospel is called Gehenna) was termed or expressed in the Old Testament before the Captivity of Babylon, and whilst the first Temple stood. For presently after the Re∣turn the afore-mentioned name Gehenna began to be frequented: as appears both by the second of Esdras, the Chaldee Paraphrast, and other Iewish writings, where that name is often found; as also by the Gospel, where our Saviour useth it as then vulgarly known amongst the Iews. But it is as certain that before the Captivity or second Temple (for so the Iews call the time of their state after their return) this name was not in use: both because it is no where to be found in the Canonical Scriptures of the Old Testament, which were all written within that time; and especially, because the ground and occasion thereof was not till about that time in being, which was the pollution of the valley of the sons of Hinnom, or Tophet, by King Iosiah, and the dreadful execution of divine vengeance in that Place: Hence it became to posterity to be a Name of execration, and applied to signifie the Place of eternal punishment.

For this valley of Hinnom (Gehinnom, or, as afterward they pronounced it, Ge∣henna) was a valley near Ierusalem, in a place whereof called Tophet the Children of Israel committed that abominable Idolatry, in making their Children pass through the fire to Moloch; that is, burnt them to the Devil. For an eternal detestation whereof King Iosiah polluted it, and made it a place execrable, ordaining it to be the place whither dead Carkasses, Garbage, and other unclean things should be cast out: for consuming whereof, to prevent annoiance, a continual fire was there burning. Yea, not man only, but the Lord himself as it were consecrated this place to be a place of execration, by making it the field of his vengeance both before and after. For first, this was the place where the Angel of the Lord destroied the host of Sennacherib King of Assyria, and where one hundred and eighty thousand of their Carkasses were burnt, according to that, Esay 30. 31. Through the voice of the Lord shall the Assyrian be beaten down. V. 33. For Tophet (this was a place, I told you, in the valley of Hinnom) is ordained of old; yea for the King it is prepared: he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it. This was also the place where the Idolatrous Iews were slain and massacred by the Babylonian armies when their City was taken, and their Car∣kasses left, for want of room for burial, for meat to the fowls of heaven and beasts of the field; according to the word of the Lord by the Prophet Ieremy, in his se∣venth and nineteenth Chapters,* 1.63 The Children of Iudah have built the high places of To∣phet, which is in the valley of the son of Hinnom, to burn their sons and daughters in the fire, which I commanded them not, neither came it into my heart. Therefore behold, the daies come, saith the Lord, that it shall be no more called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: For they shall bury in Tophet till there be no place. And the carkasses of this people shall be meat for the fowls of heaven and the beasts of the field, and none shall fray them away.

Hence, as I said, this place being so many wayes execrable for what had been done therein, especially having been as it were the gate to eternal destruction, by so re∣markable judgments and vengeance of God there executed for sin, it came to be translated to signifie the Place of the damned, as the most accursed, execrable, and abominable place of all places; the invisible valley of Hinnom. For such was the property of the Iewish Language, to give denominations unto things unseen from

such analogical and borrowed expressions of things visible. By all which it is appa∣rent that this notion of that name took its beginning after the Captivity and was not in use before.* 1.64

Still therefore we are left to seek, by what other name and under what other no∣tion this place of the damned was expressed before the word Gehenna or Gehinnom came to be used. I answer, out of my Text, it seems to have been called Domus or Coetus Gigantum. Vir qui erraverit à via intelligentiae, in Coetu Gigantum commorabitur, The man that wandreth out of the way of understanding, shall remain in the congregation of the Giants; in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Coetu Rephaim, which word [Rephaim] properly signifies Giants, and to that sense is alwayes rendred by the Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though we and the later Interpreters, both in this and some other places, take it for manes or mortui, the Souls of the deceased: but the ancient, I think, deserve the more credit, especially it being confessed that the word elsewhere so signifies. In Coetu Gigantum therefore, that is, of those Giants and Rebels against God of whom we read Gen. 6. those mighty men and men of renown of the old World, whose wickedness was so great in the earth, that it repented and grieved God he had made man; and to take vengeance upon whom he brought the general Deluge upon the earth, and destroyed both man and beast from the face thereof. Vir qui erraverit à via doctrinae [intelligentiae,] The man that wandreth out of the way of understanding, shall go and keep them company; that is, go to that accursed place and condition which they are in.

[unspec 1] That this construction of Coetus Rephaim is not improbable, may appear, First, by the gloss of Rabbi Solomon upon this Text, In Coetu Rephaim, that is, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Coetu Gehennae. This notion therefore is not altogether new.

[unspec 2] Secondly, it is strengthened by comparing with other places of Scripture where the like expression is used; as twice more in this Book of the Proverbs. First, Chap. 2. 18. where we read according to the Vulgar, Domus mulieris alienae inclinata est ad mortem, & ad in••eros semitae ipsius, The house of the strange woman inclineth unto death, and her paths unto Hell. Here for ad inferos, unto Hell, the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Giants; and the Seventy render it with an Exegesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, She hath put, or set, her paths in Hades, or Hell, with the Giants. Again, Chap. 9. 17, 18. Aquae furtivae dulciores sunt, & panis absconditus suavior: Et ignoravit quòd ibi sint Gigantes, & in profundis Inferni convivae ejus: Stollen waters are sweeter, and hidden bread is more pleasant: but he knoweth not (namely, he that goes in to a Strange woman) that the Giants are there, and that her guests are in the depths of Hell. Here in some Editions of the Vulgar are added these words; Qui enim applicabitur illi, descendet ad inferos; & qui abscesserit ab illa, salvabitur: For he that is joyned to her, shall go down to Hell; but he that departs from her, shall be saved. An Argument how this place hath been understood; for the meaning of both these places seems to be no other, but, that the strange woman will bring them who frequent her, to Hell, to keep the Apostate Giants company.

There is another place in the Hagiographa where these Rephaim are mentioned, to wit, Iob. 26. 5, 6. which though of a more ambiguous sense and scope, yet as it is translated by the vulgar Latin (and well enough to agree with the Hebrew) seems to be no other than a description of Hell, with the former. Gigantes, saith he, gemunt sub aquis, & qui habitant cum eis: Nudus est infernus coram illo (id est, Deo) & nul∣lum est operimentum perditioni. The meaning hereof seems to be this; The place where the old Giants mourn or wail under the waters, and their fellow-inhabitants, the rest of the damned with them, even infernus, and the place of Perdition it self, is naked and open to the eyes of God, from whom nothing is hid. Which is agreeable to that, Proverbs 15. 11. Hell and Destruction are before the Lord: how much more then the hearts of the children of men? In this place the Iews take the word Abaddon, which we render Destruction, for Gehenna; that is, Elliptically, for Beth Abaddon, the House of Destruction. And why then should not the same word be so taken in that place of Iob; and Nullum est operimentum perditioni, There is no covering for Destruction, be as much as, Nullum est operimentum loco perditionis, or Gehennae, There is no covering for the House or Place of Destruction, or for Hell?

Compare with these places in the Hagiographa two in the Prophets: One in the 14. of Esay v. 9, 10. where by way of a Poetical or Prophetical hypotyposis of the destruction or fall of Babylon, the King thereof is brought in coming to the Rephaims or Giants in the other world. Hell (saith the Text) from beneath is moved for thee, to meet thee at thy coming: it stirreth up the Rephaims for thee, even all the chief ones of

the earth. And they shall say unto thee, Art thou also become weak as we? art thou become like unto us?

The other is the 32. of Ezekiel, concerning the fall of Egypt, where their slain are bestowed in like manner in the nethermost parts of the earth, with the Gibborim;* 1.65 which signifies not only mighty men, but Giants, and so is rendred in this place by the Seventy* 1.66 And thus much from comparison of places of Scripture.

A third Argument to make this notion probable which I have represented, is this; Because all the expressions almost in Scripture whereby this place of eternal punish∣ment is represented, relate and allude to some places or Stories remarkable for God's exemplary vengeance executed upon sinners. As that of Gehenna to the notorious Iudgments of God in the valley of the sons of Hinnom, for Idolatry and Blasphemy: that of the Lake of fire and brimstone, so often mentioned in the Apocalyps, to the Lake Asphaltites, the lasting monument of those showrs of fire and brimstone from hea∣ven, wherewith Sodom and Gomorrah with the rest of the Cities of the Plain perish∣ed for their abominable Lusts. Our Saviour's expression in his sentence of condem∣nation [Go ye cursed into everlasting fire, prepared for the Devil and his Angels] seems to relate to the punishment of the Apostate-Angels, who for their rebellion were de∣livered unto chains of darkness against that great day.

And was not the destruction of the old world by the general Deluge of water as famous as any of these? yea, not to be parallel'd by any but that second Deluge of fire at the last Iudgment? How improbable is it then, that this should not lend a de∣nomination to the place or state of eternal punishment as well as the rest?

Nay, which is more, S. Peter in his second Epistle and second Chapter recites these last three together, as if they had been intended as Patterns of the eternal Iudge∣ment and punishment of sinful men. V. 4. For (saith he) if God spared not the Angels that sinned, but cast them down to Hell, and delivered them to chains of darkness•• to be reserved unto judgment; 5. and spared not the old world, but saved Noah the eighth per∣son, a Preacher of righteousness, bringing in the Floud upon the world of the* 1.67 ungodly, (that is, of the Rephaim; for so the Seventy sometimes turn it;) 6. And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an Ensample or Pattern (mark it well) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.e.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the punishment of such as should after live ungodly; (Hence, as I told you, was the Lake Asphaltites, or the Lake of fire and brimstone, borrowed by S. Iohn for a denomination of Hell) 7. And he delivered just Lot, vexed with the silthy conversation of the wicked: (If God did this) 9. He knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of Iudgment, to be punished. Ye see the application or reddition; and accordingly how prone the destruction of the world of the Rephaim or ungodly by the Deluge is to give denomination to the punishment of Hell, as well as the other two.

And now, I suppose, you look for my Application and putting of the whole Text together; which I shall dispatch quickly, but with it may be laid to heart often. He that goeth astray from the way of understanding, that is, He that wandreth from the Law and Discipline of God: (for that indeed is the true Wisdom, Timor Do∣mini principium sapientiae, The fear of God is the prime Wisdom, (that's the meaning) or, to speak after our Academical notion, the chief Philosophy; whence, through all this Book of the Proverbs, the wicked man who hath no skill in this Divine Philo∣sophy or Discipline of God, goeth for a Fool, and so is called) must one day go even to his Fellow-giants; who, as Baruch says in his third Chapter. v. 28. were destroyed because they had no wisdom, and perished through their own foolishness. Vir qui erraverit à via Doctrinae, in Coetu Gigantum commorabitur. Are there then any of these Fools amongst us, who profess the study of wisdom, but who shake off the yoke of Disci∣pline, giving themselves to debauched courses, and neglecting the fear of the Lord? Here they may see whither they must one day go; even to those Rephaims of the old World, whose true sons they are, that is, unto the place of everlasting punish∣ment: From which God deliver us.

DISCOURSE VIII.

GENESIS 49. 10.

The Scepter shall not depart from Iudah, nor a Law-giver from between his feet, until SHILOH come, and unto him shall the gathering of the People be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

IT is a Prophesie of the coming of Christ and the time thereof; namely, when the Scepter should depart from Iudah, then should the coming, reign and Scepter of Messiah begin, and not till then: the end of the one should be the beginning of the other. Whence ariseth our Demonstration against the Iew; If the Scepter be already departed from Iudah, as we know it is many hundred years since, then must Christ needs be come. For the Scepter was not to depart from Iudah, nor a Law-giver from between his feet, until Shiloh came.

For, that Shiloh here is the name of Messiah, appears by the subjunction annexed, that the People or Nations (for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural number) should be gathered, or be obedient, unto him: Ergo, He is to be a King of the Nations; and who should this be but Christ?

That the ancient Iews so understood it, appears by all the three Targums or Chal∣dee l'araphrasts. The Targum called of Ierusalem renders expresly, Vntil the time when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 King Messiah shall come. Ionathan, Vntil the time when Messiah shall come, a little one of his sons, that is, of Iudah's sons; which one of the late Rabbies (saith Buxtorf) expounds, Rex Messiah, qui venit ex David, &c. The King Messiah, who came of David, who was the least among the sons of Iesse his father. Onke∣los, Vntil Messiah come, whose is the Kingdom. Likewise in their Talmud, Shiloh is reckoned among the names of Messiah.

Thus we and the ancient Iews agree about the aim and purport of this Scripture. But we Christians believe further, that it is long since fulfilled; howsoever for the very Point of Time when this Scepter departed from Iudah, we vary in our opinions. Some will have it to have been when Pompey first brought the Iewish State under the Roman subjection. Others a little after, when Herod, an Idumaean stranger, yet formerly incorporated into the Iewish State and bloud, was by the Romans invested to be their King, and the Hasmonaean or Maccabaean race (which till then had born the chief rule) by him extinguished. Others, not till the destruction and final dissolution of the Iewish State by Titus.

These are principal moments of time to be pitched upon. But against the first, the subjecting of the Iewish State to the Romans, is objected, First, That it antici∣pates the time of Christ's birth too much, being sixty years before it. Secondly, That it m••ght as well be affirmed, that the Scepter departed from Iudah, when Ne∣buchadnezzar carried them captive to Babylon, or when they were subject to the Per∣sian and Greek Monarchies, as when they were made subject to the Romans.

Against the second, of Herod, lies the same exception that did against the former, That it was too early, being thirty years and more before the birth of Christ; and more than twice as much more before his Passion and Ascension, at what time he began his Kingdom. Secondly, That under the reign of Herod the Scepter of Iudah might seem rather to be advanced than departed, forasmuch as they had then a King of their own reigning over them; and though not of Iewish original, yet a Proselyte, and so one of their own body. And if the Scepter were departed from Iudah, be∣cause one not of their own Tribe had the soveraign rule over them; why was it not departed all the time the Hasmonaean or Maccabaean families, who were Levites, reigned? No man would say that the Scepter were departed from Poland, though the Polanders should chuse a Swede, a German, or a Frenchman for their King: So neither from Iudah, though a Levite, or Idumaean Proselyte were their Prince.

Against the last point of time, the dissolution of the Iewish Sate by Titus, is

excepted, That it is as much too long after either the Nativity or the Passion of Christ,* 1.68 as the other two were before it, to wit, seventy years after the one, and near forty after the other.

I mean not to enlarge my self any further, in acquainting you with each particular passage agitated concerning these differing opinions, or alledged in the disputing of them; lest I should confound rather than instruct the yonger sort, who I desire might have some smack of these speculations betimes, lest all their life-time after they neg∣lect them, as many do. I have therefore selected only so much as I thought requisite for the understanding of what I aim at, which is, to shew you such a construction of these words, with but a little alteration of the common translating, as, being admitted, will leave no more place for those difficulties wherewith this Question is entangled.

FOR the handling whereof, I will divide the remainder of my Discourse into these two parts: First, I will unfold the words of my Text which seem to have any difficulty or obscurity in them; secondly, I will apply them to the time where∣in they were fulfilled.

For the first; I begin with the word Scepter: which is not to be restrained to Kingly Dominion only, but signifies any Power or Majesty of Government, under what form or name soever; whereof a Rod or Staffe was anciently the ensign; whence every Tribe is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (by the word here used) as being united toge∣ther under one staffe or power of Government. The meaning therefore is not, that Iudah should never cease from having a King, or being a Kingdom; but that it should not cease from being a State, a body Politick, or Common-wealth, having a po∣wer of Government and Iurisdiction within it self, until Messiah came: wherefore the Seventy here for Sceptrum or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Ruler, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a King; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say they, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There shall not fail a Ruler from Iudah. For it is cer∣tain that Iudah was so far from being a continued Kingdom until Messiah should come, that there was no Kingly Royalty in that Tribe for more than two third parts of that time, namely, not till David, nor after Zedekiah, saving that of the Maccabees (who were Levites) and of Herod (by original an Edomite,) which both put together will not make eighty years; yet were they never without some Ruler or Rulers of their own all that time.

The next word I consider is Law-giver; which it will not be hard to understand, if we mark well what is implied by Scepter: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here translated Law∣giver, signifies not only a maker of Laws, but qui jus dicit, he that exerciseth Iuris∣diction; and so differs not much from the former, if they be not altogether Synony∣ma's.

As for the phrase, from between his feet, it means nothing else but of his posierity: for so the Scripture modestly expresseth the place of generation; as it doth also by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• the thigh. For where we read in Genesis 46. 26. and again in Exodus 1. 5. All the souls that came out of the loins of Iacob, were seventy souls, in the Hebrew it is, All the souls that came out of his thigh: whence, by the way, you may ob∣serve the occasion of that Fable, that Bacchus or Dionysius was bornex femore Iovis, out of Iupiter's thigh, which according to the Oriental expression (whence that whole story of Bacchus came) implied no more than that he was Iupiter's son; but the Greeks, not understanding the meaning, converted it into that Fable which you all know.

Now for the word Shiloh, if we derive it as I think we should, it will signifie a Peace-maker•• or Saviour, of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• which signifies Tranquillus, Pacificus, or Salvus fuit. And if the Masorites had so pleas'd, they might have pointed it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the name of the eldest son of Iudah that surviv'd; in the Hebrew Ety∣mology can signifie nothing else but Peaceable or Peace-maker. And whether the Pa∣triarch Iacob, or the holy Ghost directing him, might not chuse this name before any other, to design Messiah in this Prophecy, in respect of the allusion it had to one of Iudah's sons, I will not affirm, but leave to your better consideration. Others, following the Iewish Rabbies, go farther about, to bring the word Shiloh to signifie Filius ejus, his Son, that is, Iudah's; construing the Prophecy thus; The Scepter shall not depart from Iudah, till his son (namely, Messiah) come. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they will have put for the affix Vau, as sometimes it is elsewhere; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Secundina, (that wherein the Infant is wrapped in the womb) and so by a Metonymie to signifie here the Child it self. In a word, they will have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Secundina ejus; and that to mean Filius ejus. But this, methinks, is somewhat too ambiguous, and therefore less probable: but let every one follow his own judgment.

AND now I am come to the Application, to shew at what Point of Time this

Prediction was fulfilled. To make the way plain whereunto, I must first alter a little the construction of the remaining words, namely, And unto him shall the gathering of the People, or the Nations, be. For here the word [shall, or shall be] is not in the He∣brew, but added in translating, and so may be left out; the words in the Original being only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ei aggregatio, or obedientia, populorum, And to him the gathering, or the obedience, of the people. I construe therefore the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Vntil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as common to this with the former sentence, namely thus; The Scep∣ter shall not depart from Iudah, &c. until Shiloh come, and the gathering of the people be to him; that is, Until Messiah come, and the People or Nations be gathered unto him, the Scepter shall not depart from Iudah, &c. Where note, that two things are specified to come to pass before the Scepter depart from Iudah, or Iudah ceases from being a Commonwealth: First, The coming of Christ or Shiloh into the world; Secondly, The gathering of the Nations or Gentiles unto him. For I construe the word Vntil, as I told you, as common to both sentences, Vntil Shiloh come, and, Vntil the Nations be gathered unto him.

And now methinks, your thoughts might almost prevent me in designing the Time when this Prediction was fulfilled. Namely, neither when the Iews came first under the Roman subjection; for then Shiloh was not yet come: nor under He∣rod, or (as some will) seven years after him, when, his son Archelaus being banish∣ed, Iudaea was reduced into a Province; for though Christ was then born, to wit, in the end of Herod's reign, yet were not the Nations or Gentiles yet gathered unto him. But at the destruction of the Iewish State by Titus, when both these things were come to pass, (Christ being come, and the Gentiles converted unto his obedi∣ence,) then did the Scepter depart from Iudah, and they cease from being any more a Commonwealth.

That this is the true Application of this Prediction, besides the evidence of the Event,* 1.69 appears by our Saviour's Prophecy of this Destruction of the Iewish State in the Gospel of S. Matthew; where, after he had named some other things to pre∣cede it, he adds this for the last Sign, And this Gospel of the Kingdom (saith he) shall be preached in all the world for a witness unto all Nations, and then shall the End come, that is, the end of the Iewish State. When the Gentiles, by the preaching of the Apostles, should be gathered unto Christ, then should the Iewish Church and Com∣monwealth be utterly dissolved; which till then had continued united under some Polity and form of Government from its first beginning. For so it pleased the wis∣dom of Almighty God, when he would reject the Iews, not to dissolve their State, till he had crected him anew among the Gentiles.

DISCOURSE IX.

PSALM 8. 2.

Out of the mouth of Babes and Sucklings thou hast ordained strength, because of thine Enemies; that thou mightest quell the Enemy and the Avenger.

THESE words are alledged by our Blessed Saviour, Matth. 21. 16. and three more of the verses following this by S. Paul, to prove that Christ must reign till he had subdued all his enemies under his feet: As Heb. 2. 6. &c. fully; v. 4. What is man, that thou art mindful of him? or the son of man, that thou visitest him? 5. For thou hast made him little lower than the Angels, and hast crowned him with glory and honour. 6. Thou hast made him to have dominion over the works of thine hands; thou hast put all things under his feet. Again, 1 Cor. 15. 24. Christ (saith he) shall deliver up the Kingdom to God the Father, when he shall have put down all rule and all authority and power. 25. For he must reign till he hath put all

enemies under his feet. 26. The last enemy that shall be destroyed is Death. 27. For he hath put all things under his feet.* 1.70 This is the quotation; for it follows presently, When he saith, All things are put under him, it is manifest that he is excepted which did put all things under him.

How principal a part of the Argument of this Psalm, what is in these two places cited by S. Paul contains, every man may see that reads and compares them. But how it should be consonant to the meaning of the Psalm, seems very difficult to apprehend. For he that reads the whole Psalm, would think it were nothing else but a descrip∣tion of Man's excellency, whom God had made next to the Angels in Dignity, and given him dominion over all things he had made. For so after those words, Thou hast put all things under his feet, it follows immediately, All sheep and oxen, yea and the beasts of the field, the fowls of the Air, and the fishes of the Sea, and whatsoever passeth through the paths of the Sea. But what is the dominion over these to subduing of Ene∣mies, which the Apostle cites it for? or how is that which is a description of man∣kind in general, a Prophecy of Christ in special?

Some therefore, as in other citations of the Old Testament, so here also, betake themselves to the covert of an Allusion; namely, That the Apostle only borrows the words of the Psalmist, to express his own, and not the Psalmist's meaning. But how∣soever this may have place in some other allegations of the Old Testament, which are for Illustration or Exornation only; yet when the Testimony is brought for proof and Demonstration, as this is, it can in no wise be admitted. For how can that Testimony be of force to conclude any thing, where not the Author's meaning is brought, but his words only made use of? Others therefore say, That whatsoever is spoken of the Dignity and Excellency of Man in general, is to be understood by way of eminency of Christ, the chief of the sons of men. This indeed is something, but not enough. For what is the Dignity of man in regard of his Dominion and Lordship over the creature, to conquering and subduing of Enemies? which is that the Apostle seeks to demonstrate thence.

Well, to hold you no longer in suspence, the Key of the interpretation of this Psalm, and the ground of S. Paul's accommodation of that passage [Thou hast put all things under his feet] to Christ's victory, is to be sought in the words I have now chosen; Out of the mouth of Babes and Sucklings, &c. which being first alledged by our Saviour in the Gospel, in defence of that acclamation given unto him by his followers, Hosanna, (that is, Save now) to the Son of David; (which the Pharisees thought too high an attribute to be deferred to flesh and bloud) this application thereof by Christ himself gave the Apostle good warrant to interpret the Psalm as he did, and to ground a Demonstration thereon.

I shall therefore divide my Discourse into two parts: First, I will shew the mean∣ing of the words as they stand in the Psalm; and secondly, make it appear that our Saviour in the Gospel cites them according to that meaning.

The whole drift therefore of the Psalm is to praise and glorifie God for the digni∣ty wherewith he hath invested Man: What is man (saith he) that thou art mindful of him? or the son of man, that thou visitest him? For thou hast made him a little (or not much) lower than the Angels, and hast crowned him with glory and honour. This glory and honour is exemplified in two particulars: First, in that God hath ordained Man, even that weak and feeble creature, Man, to subdue and conquer his Enemies; which is that my Text expresses in the words before named, Out of the mouth of Babes and Sucklings thou hast ordained strength, because of thine Enemies, that thou mightest quell the Enemy and the Avenger. Secondly, in that he hath made man the Lord of all his Creatures; Thou hast made him (saith he) to have dominion over the works of thine hands: then follows, as it were the summing up of both, In a word, Thou hast put all things under his feet. For having ordained him both the Champion to conquer thine Enemies, and made him at his Creation the Lord and Ruler of the works of thine hands, Quid reliquum est? what honour couldst thou have given him which thou hast not? Lord, (therefore) what is man, that thou art mindful of him? or the son of man, that thou visitest him? Where is to be observed, that the Corollarie, Thou hast put all things under his feet, comes in before his time, namely, before the descrip∣tion of this exemplification of man's dominion over the creature was fully ended; as if the Prophet out of admiration, could hold no longer from telling us the sum of that Dignity wherewith man was invested. Thou hast made him (saith he) to have Dominion over the works of thine hands, and so, one way or other, Thou hast put all things under his feet. Then follows the other part of the Description,

All Sheep and Oxen, over these thou hast made him have Dominion, the Beasts of the field, the Fowls of the Aire, and the Fishes of the Sea: whereas in direct order it should have stood thus; Thou hast made him have Dominion over the works of thine hands, over all Sheep and Oxen, the Beasts of the Field, and Fowls of the Air, and Fishes of the Sea; and so in the upshot, Thou hast put all things under his feet.

For this last particular of man's Dignity, to have Dominion over the Creatures, it is so plainly and evidently intended in the Psalm, that I shall need speak no more of it: I return therefore to the former, to make it clear also, That God ordained man, not only to exercise Dominion over the visible creatures, but to be the Champion to con∣quer and subdue his Enemies: Which is the drift of the words I have chosen for my Text.

Out of the mouth of Babes and Sucklings (saith he) that is, of Mankind, who springs from so weak and poor a beginning as of Babes and Sucklings; namely, out of the mouths of Babes, not in sensu composito, but diviso, of such whose condition is to be Babes and Sucklings: Not that they should exercise this strength he speaks of, to quell the Enemy and the Avenger, while they were Babes; but that this power should be given to such whose condition was to be such. And this is marvellous enough, that God should advance so weak a creature, and of so despicable a begin∣ning, to such a power, as to grapple with the Enemy and overcome him. But behold, there is yet something more admirable, namely, that this should not be done by the strength of his Arm, but by the breath and power of his Mouth; Out of the mouth of Babes and Sucklings thou hast ordained strength, because of thine Enemies, &c. What Enemies? Thine, saith the Psalmist, and such too as are Vltores, Avengers, the Enemies of both God and Mankind. And who are those but Satan and his Angels, those Prin∣cipalities and Powers of the Air, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Rulers of the Darkness of this world, as S. Paul speaks? For when Mankind is the one party, what can the other be but some Power that is not of Mankind? Besides, who are the Enemies both of God and Mankind but these? and of mankind especially; I will put Enmity (saith God to the Serpent) between thee and the woman, and between thy seed and her seed: hence he is called Satan, the Adversary or Fiend, and the Enemy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold I give you power, (saith our Saviour to the seventy Disciples, Luke 10. 19.) to tread on serpents and scorpions, and over all the power of the Enemy; Your Adversary the Devil (saith S. Peter.)* 1.71 And this is he (as I conceive) who is here called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Enemy and the Avenger; man's tormentor: which words being found again in the 44. Psalm v. 16. may, for ought I know, by warrant of this place, be ta∣ken for the same Enemy, and the usual distinction altered, and the place read thus, By reason of the Enemy and the Avenger, all this (to wit, the Calamity and confusion he spake of before) is come upon us; that is, by the malice of Satan. Now that such Ene∣mies as these should be subducd by an Arm, yea, by a Mouth of flesh, is a thing which might justly make the Prophet cry out, Lord, what is man, &c.

Now that this which I have given is the true meaning of this place, may be ga∣thered from S. Paul's inculcating the word Enemy, when (1 Cor. 15. 24. &c.) he de∣monstrates out of this Psalm, that Christ, before the end, shall abolish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all rule, and all authority, and power; For he must reign, saith he, till he hath put all Enemies under his feet: The last Enemy which shall be de∣stroyed is Death: and then he alledges for his proof that Corollary in this Psalm, For he hath put all things under his feet. But in all this Psalm there is no mention of Enemies, or subduing them, but only in the Verse I have in hand; which unless it be thus expounded, S. Paul's allegation from hence will be too narrow to prove what he intendeth.

HAVING thus cleared the words I chose for my Theme, I shall not need spend much time to shew you how directly and literally the purport of them was fulfilled in our Blessed Saviour's Incarnation: You have, in part, heard such Scriptures al∣ready as do evince it. The sum is this: The Devil by sin brought mankind under thraldom, and became the Prince of this world, himself with his Angels being wor∣shipped and served every where as Gods; and the service and honour due to the great God, the Creator of heaven and earth, cast off and abandoned: and all this to receive at last, for reward, eternal woe and everlasting death. To vanquish and exterminate this Enemy, and redeem the world from this miserable thraldom, the Son of God took upon him, not the nature of Angels, (which might have been the Enemies matches) but the nature of weak and despicable Man, that grows from a babe and suckling. Who (saith Esay, in that famous Prophecy of Messiah) hath

believed our report? and to whom is the Arm of the Lord revealed? (namely, that works such powerful things by weak means:) For he shall grow [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as a tender plant or sucker;* 1.72 (it is the very word here used in my Text for a sucking child, and translated by the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and as a root out of a dry ground, that is, a small and little one.

This is that whereof S. Paul discourses so divinely in the Epistle to the Hebrews: To which of the Angels said he at any time,* 1.73 Sit thou on my right hand, till I make thine enemies thy footstool?* 1.74 For unto the Angels hath he not put in subjection the world to come, whereof we speak: but unto him of whom it is said, What is man, that thou art mind••ul of him, &c?* 1.75 Again, We see Iesus, who was made little lower than the Angels,* 1.76 (that is, was made man, that's the meaning) for the suffering of death, crowned with Glory and Honour: what can be so plain as this?* 1.77 It is the Son of man by whom in part we are, and more fully shall be, delivered out of the hands of our enemies, that we might serve the true God without fear; as Zachary sayes in his Benedictus. It is the Son of man that delivered us from the power of darkness, Col. 1. 13. The Son of man, that spoiled Principalities and Powers, and made a shew of them openly, Col. 2. 15. It was no Angel that did all this, but the Son of man; even as was prophesied from the beginning, when the Devil first got his Dominion, that the Seed of the Woman should break the Serpent's head.

Nor is this all; For this Son of man enables also other Sons of men, his Disciples and Ministers, to do the like in his name. The seventy Disciples in the Gospel return∣ed with joy,* 1.78 saying, Lord, even the Devils are subject to us through thy name: Yea, not these only, but as many as fight under his Banner against these Enemies have promise they shall at length quell and utterly subdue them; yea, at that great Day shall sit with their Lord and Master,* 1.79 to judge and condemn them. Do ye not know, saith S. Paul, that the Saints shall judge the world? know ye not that we shall judge Angels?

Lastly, This victory, as for the event, so for the manner of atchieving it, is agree∣able to our Prophecy: Forasmuch as Christ our General nor fights nor conquers by force of Arms, but by the power of his Word and Spirit, which is the power of his Mouth, according to my Text, Out of the mouth of Babes, &c. Hence, in the* 1.80 Apo∣calyps, Christ appears with a sword going out of his mouth: In the 2 Thess. 2. 8. it is said, He shall consume that wicked one (that is, Antichrist) with the Spirit of his mouth: Esay prophesies, Chap. 11. 4. that the Branch of Iesse should smite the earth with the rod of his mouth, and with the breath of his lips should slay the wicked; that is, he does all nutu & verbo, by his word and command, as God made the world: By the word of the Lord were the Heavens made, and all the Hoast of them by the breath of his mouth•• Psal. 33. 6. So doth Christ vanquish his enemies, and enable his Ministers to vanquish them, Verbo & Spiritu oris, by his Word and the Spirit of his mouth, according to that Hos. 6. 5. I have hewed them by my Prophets, and slain them by the words of my mouth.

I come now to the Second thing I propounded; namely, to shew that our Saviour in the Gospel, when he cited this place, alledged it for and according to this, and no other, meaning.* 1.81 The Evangelist relates it thus; When the chief Priests and Scribes saw the wonderful things that Iesus did, and the children in the Temple crying, and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? how they ascribe the power of salvation (which is God's peculiar) to thee who art a Son of man? Is that solemn acclamation of Save now, wherewith we are wont to glorifie God, fit to be given to thee? Our Saviour an∣swers, Yes; For have ye not read, (saith he) Out of the mouth of Babes and Sucklings thou hast ordained strength? Consider what that means: You will wonder perhaps, that a thing so plain could be taken in a differing meaning; for it is commonly suppo∣sed to be alledged only to prove that children should glorifie Christ, whilest the great ones of the world despised him. And there are two things which have occasioned this mistake, and drawn the sense awry. The first is, because the Seventy (according to which the Evangelist reads this place) in stead of strength translate here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praise, Out of the mouth of Babes and Sucklings thou hast ordained praise. Secondly, because those that made this acclamation are said to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Children, When they saw the wonderful things which Iesus did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chil∣dren crying in the Temple. To the first I answer, Our Saviour alledged not the words of the Psalm in Greek, but in Hebrew; where it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Strength, which is the constant signification thereof through the whole Bible, and never Praise: nor do the Seventy themselves ever translate it otherwise, save, as it seems, in this place. But whatsoever the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be otherwise, it must be here

regulated by the Hebrew verity, according to which our Saviour alledged it, and must signifie not simply Praise, but Robur praedicandum, or Robur laude dignum, Robur celebrandum, Strength worthy to be celebrated or praised, or the like. To the second, That they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Children who made this acclamation of Hosanna to our [unspec 1] Saviour, I answer, Be it so; yet I am sure they were no Babes and Sucklings, but of reasonable years: How then would our Saviour's quotation have in such a sense [unspec 2] been pertinent? Besides, Young children are not properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [unspec 3] Again, the Pharisees found no fault with the speakers, but with the thing spoken, which they thought too much for a man; and therefore our Saviour, when he al∣ledged this Scripture, answered to that, and intended not to apologize for the spea∣kers. Fourthly, In all reason, those who cried here Hosanna in the Temple, were [unspec 4] the same company that brought him crying Hosanna all the way thither: But these (saith S. Mark)* 1.82 were of the multitude which followed him; as S. Luke,* 1.83 of the mul∣titude of the Disciples; who also tells us, that the* 1.84 Pharisees, who were offended thereat, bad him rebuke his Disciples. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore here signifies either Christ's Disciples, or the retinue which followed him, and brought him up thither as a King: Take which you will, you shall not fasten upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any notion other than usual. I shall not need to tell you, that the Disciples of the Prophets are called the Sons of the Prophets, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or that Herod's Courtiers, Matth. 14. 2. are termed his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This is Iohn the Baptist, &c.

DISCOURSE X.

ZACHARIAH 4. 10.

These Seven are the eyes of the Lord, which run to and fro through the whole earth.

IT is hard to keep a mean; which as it appears in many things else, so in the Doctrine and Speculation of Angels, whereunto men were heretofore so much addicted, as they pursued it not only to vain and ungrounded Theories, but even to Idolatry and Superstition. There were in the Apostles times who in∣truded into things they had not seen: There were then who be∣guiled men with a voluntary humility in worshipping of Angels, Col. 2. 18. What after-times brought forth, I shall not need speak. That ancient and high-soaring (though counterfeit) Dionysius describes the Hierarchy of Angels as exactly as if he had dwelt amongst them, deliver∣ing unto us nine Orders of them out of nine words, found partly in the Old, partly in the New Testament; Seraphims, Cherubims, and Thrones; Powers, Hosts, and Domini∣ons; Principalities, Arch-angels, and Angels; and tells us the several natures, distincti∣ons, and properties of them all. Whereas it cannot be shewn out of Scripture, either that some of these names concur not, (as Angels not to be a common name to all the rest, especially to comprehend Arch-angels) or that these are denominations of the natures of Angels, and not of their offices and charges only: yet have these nine Orders passed for current through so many Ages of the Church.

But we, who together with divers Superstitions have justly rejected also these vain and ungrounded curiosities, are fallen into the other extreme, having buried the Doctrine of Angels in silence, making little or no enquiry at all, what God in his Word hath revealed concerning them: which yet would make not a little for the understanding of Scripture, wherein are so many passages having reference to them, and therefore questionless something revealed concerning them.

I shall not therefore do amiss, if I chuse for my Discourse at this time a particular of that kind which Dionysius in all his Speculations hath not a word of, and yet seems to have strong footing in Scripture: It is this.

The Iews have an ancient Tradition, that there are Seven principal Angels which minister before the Throne of God,* 1.85 and are therefore called Arch-angels; some of whose names we have in Scripture, as Michael, Gabriel, Raphael, and in the se∣cond Book of* 1.86 Esdras mention is made of Ieremiel the Arch-angel. This Tradition we shall find recorded in the Book of Tobit (whose antiquity is before the Birth of our Saviour:) For there the Angel who in the shape of Azariah had accompained his son into Media, when he discovers himself, speaks in this manner, I am Raphael, one of the Seven Angels which stand and minister before the Holy Blessed One, (that is, God.) The Greek hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which present the Prayers of the Saints, and go in and out before the Glory of the Holy One. But neither S. Hierome, who translated it out of the Chaldee, nor the ancient Hebrew Copy set forth by Paulus Fagius, (and in likelihood translated out of the same Chaldee Ori∣ginal) hath any such matter, but read as I first quoted. And therefore it se••ms to be an addition, or liberty of the greek Translator, who thought their Ministery to con∣sist in presenting the Prayers of the Saints, and so translated accordingly.

This Tradition is farther testified by Ionathan ben Vziel the Chalde•• Paraphrast, Gen. 11. 7. where the Lord's words, spoken in the plural number, 〈…〉〈…〉 go down, and let us confound their language, are paraphrased in this 〈…〉〈…〉 spake unto the Seven Angels which stand before him, Go to now let us go 〈…〉〈…〉 Whe∣ther rightly or fitly in this place, it matters not: the Testimony is 〈◊〉〈◊〉 for the Iewish Tradition of Seven Arch-angels that stand before the Throne of God.

This Tradition Iunius saith is Magical, and not a little triumphs therein, a•• an undoubted Argument to evince the Book of Tobit not to be Canonical. But wh••t••o∣ever the Book of Tobit be, I hope to shew this Tradition to have firm ground and footing in Scripture, and not so rashly to be rejected.

The chief and most clear place is this I have now read, which gives us to understand that these Seven Angels were represented by that Candlestick of Seven Lemps which continually burned in the Temple, before the Veil, over against the Mercy-seat, which was the Throne of God. For in the beginning of the Chapter the Prophet being shewed this Seven lamped Candlestick in a Vision, and two Olive-branches on each side ministring oyl to the Lamps thereof; the Angel asketh him (ver. 5.) if he knew what these meant. The Prophet answers, No, my Lord. Then the Angel, discoursing a little by way of Preface, tells him what they were; These Seven, saith he, that is, the Seven Lamps, are the seven Eyes of the Lord, which run to and fro through the whole earth;* 1.87 that is, those Seven Vigils, or prime Ministers of his Provi∣dence, the Seven Arch-angels. As for the two Olive-trees on each-side, These are, saith he, the two anointed ones, which stand before the Lord of the whole earth, (v. 14.) that is, Zorobabel and Iesua, the Prince and Priest of that time; which should be God's two Instruments on earth, whereby his Church (signified by the Candlestick) should be re-established, and his Temple builded: and that not by force or strength, (as he saith in his Preface v. 6.) but by the Spirit of God working with them; as the Olive∣trees here conveyed oyl to the Candlestick, not after a natural and usual, but a su∣pernatural and secret manner. This interpretation of the latter hath the suffrage of the best Expositors, both Iews and Christians; and so I shall need say no more of it, but betake my self to make good the first, concerning the words I chose for my Text, That those Seven Eyes of God, signified by the Seven Lamps, are Seven Angels.

That this is so, I prove out of two places of the Apocalyps derived from hence; where as well the Seven Lamps before the Throne, as the Lamb's Seven Eyes, are said to be the Seven Spirits of God: I saw (saith S. Iohn Ch. 4. 5.) Seven Lamps before the Throne, which are the Seven Spirits of God. And again, Ch. 5. 6. I saw in the midst of the Throne, and of the four Beasts, (as we translate it) and of the four and twenty Elders, a Lamb, as if he had been slain, having seven horns, and seven eyes, which are the Seven Spirits of God sent forth into all the earth. Here, first, we have Zacharie's very words, Seven eyes sent forth into all the earth: secondly, that these Seven eyes are the Seven Spirits of God: thirdly, that these Seven Spirits were represented by the Seven Lamps burning before the Throne. If this be not sufficient to make my interpreta∣tion of Zacharie's good, I know not what can be. For who can now but think that the Iews derived their Tradition of these Seven Angels from this place of Zachary, and the Apocalyps from them both?

And that indeed the Iews supposed some such thing meant by the Seven Lamps in the Temple, appears by the report of Iosephus, though depraved and fashio∣ned unto the capacity of the Gentiles. For he tells us (both in his Antiquities,

Lib. 3. cap. 7. and in his De Bello Iudaico, Lib. 6. cap. 6. Gr. 〈◊〉〈◊〉.) that the Seven Lamps signified the seven Planets, and the most holy place within the veil, (Antiq. l. 3. cap. 5.) the Heaven of God or Heaven of Glory; and that therefore the Lamps stood* 1.88 slope-wise, as it were to express the obliquity of the Zodiack. Now it is true that the Iewish Astrologians, favouring of Gentilisme, make these Seven Angels the Prefects of the Seven Planets; which they seem to have learned in part from the Greek Philosophy: which conceit, howsoever it be vain and groundless, yet may be as a Key to understand the meaning of this of Iosephus. And one thing more;* 1.89 If the visible things of God may be learned, as S. Paul says, from the Creation of the world, why may not the Invisible and Intelligible World be learned from the Fabrick of the Visible? the one (it may be) being the Pattern of the other. But to let this pass, and return again to the Apocalyps:

Where concerning the places alledged, there may be two things objected. First, That the Seven Spirits there mentioned are, and may be, expounded of the Holy Ghost, thus represented in respect of those seven-fold (that is, manifold) Graces he communicates unto the Church. I answer, that many indeed have so taken it: but, besides the unco••thness of expressing one Spirit by seven, there is a reason in the Text why they cannot be so taken; namely, because not only the Seven Lamps are said to be those Seven Spirits of God, but the Seven eyes and Seven Horns of the Lamb also to be the same. Now it will be very hard and harsh to make the Holy Ghost the Horns and Eyes of Christ, as he is the Lamb of God that taketh away the sins of the world, that is, as he is Man: Above Angels indeed the Man Iesus is exalted, and that too for the suffering of death, that is, as the Lamb; but not above the Holy Ghost. This made not only Drusius, but even Beza himself, in his Notes upon this place to affirm, it could not be meant of the Holy Ghost, but of Seven created Spirits.

A second scruple is, How (if they be created Spirits) Iohn could pray for Grace and Peace from them:* 1.90 Grace be unto you, (saith he) and peace from him which is, which was, and is to come; and from the seven spirits which are before his Throne, and from Iesus Christ the faithful witness, &c. Would he pray for Grace and Peace from Angels? I answer, Why not? For first, He praies not to them; but unto God, unto whom such votes are tendered. Secondly, He praies for Grace and Peace from them, not as Authors, but as the Instruments of God in the dispensation thereof. Are they not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ministring Spirits,* 1.91 sent forth to minister for them who shall be heirs of Salvation? And, if it be no Idolatry to pray unto God to give Grace and Peace from the outward Ministery of his Word; no more is it to pray unto him for it from the invisible Ministery. For certainly it is lawful to pray unto God for a blessing from an Instrument, which he is wont to give us by an Instrument. Second∣ly, It may be said, it being a Salutation, that the words [Grace and Peace] need not be taken in that special and strict sense, but in the large and general, wherein Grace sounds favour at large, and Peace all manner of prosperity. In which sense no man will deny but the blessed Angels have an interest in the dispensation of the favours and blessings of God to his Church; and so God may be prayed to to give them, as he is wont, by their Ministery. Grace and Peace from him which is, which was, and is to come, as the Author and Giver; and from the Seven Spirits, as the Instruments; and from Iesus Christ, as the Mediator.

There is yet one place more in the Apocalyps to confirm this Tradition, Chap. 8. 2. I saw, saith S. Iohn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Seven Angels which stood before God. Is not this as plain as Tobit? Why should then the one be accounted Magical rather than the other?

I add moreover, that these Angels are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Principes primarii or chief Princes, mentioned in the 10. of Daniel 13. Michael one of the chief Princes (saith the Angel there) came to help me: Now Michael, we know, is one of the Arch-angels;* 1.92 and why therefore may not these chief Princes be those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof S. Paul speaks in his adjuration to Timothy? I charge thee (saith he) before God, and the Lord Iesus Christ, and the Elect Angels; not the good Angels at large, but those Angeli eximii, the Seven Arch-angels which stand before the Throne of God.

And it may, not without reason, be conjectured, that those Seven chief Princes famed in the Persian Monarchie took their beginning from hence; namely, that Daniel (who in respect of his account for wisdom, and of his power under Da∣rius the Mede, had a main stroke in the moulding and framing the Government of

that State) caused the Persian Court to resemble that of Heaven, ordaining Seven chief Princes to stand before the King. Of which we find twice mention in Scrip∣ture: as in the Book of Esther,* 1.93 where they are recorded by name, and styled the seven Princes of Media and Persia, who saw the King's face, and sate first in the king∣dom: and in the Commission granted to Ezra by Artaxerxes, Ezra 7. 14. they are called the King's seven Counsellors; Forasmuch as thou art sent by the King, and his se∣ven Counsellors, &c. And, it may be, the Church of Ierusalem, when they chose Seven Deacons to minister unto their Bishop, had an eye the same way.

HITHERTO of the Number of these Arch-angels; now a word or two of their Office. And that is, First, to be the universal Inspectors of the whole world, and the Rulers and Princes of the whole Angelical host: which appears in that they are called Principes primarii, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chief Princes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arch∣angels (i.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chief of the Angels: their universal jurisdiction is meant by the words [sent forth into the whole world,] whereas the rest are limited to certain places. Secondly, to have the peculiar Charge and Guardianship of the Church and affairs thereof, whilst the rest of the world, with their Polities, Kingdoms and Governments, is com∣mitted to the care of* 1.94 subordinate Angels, who, accord∣ing to their several charges, may seem to carry those names ofa 1.95 Thrones, Principalities, Powers and Domini∣ons. That the charge of the Church, quà talis, belongs thus peculiarly and immediately to the Seven Arch-angels, may appear by S. Iohn's saluting the Churches with a Be∣nediction of Grace and Peace from their ministery; and the typing of them by the Seven Eyes and Horns of the Lamb, as Powers which the Father, since he exalted Him to be Head of his Church, hath annexed to his Iurisdiction. Hence it comes to pass, that we find these Angels peculiarly, both before and in the Gospel, to have been employed about the Church-affairs. In the Old Testament, the Angiel Gabriel (one of the Seven) revealed to Daniel the time of the restauration of the Iewish State, and coming of Messiah: and the Angel Michael (one of the chief Princes) was his assistant, when he strengthened Darius the Mede who founded the Monarchy which should restore them, and is in special termed (Dan. 12. 1.) the Prince that stood for Daniel's people. In the Gospel, we find the same Angel Gabriel imployed both to Zachary and the Blessed Virgin with the Evangelical Tidings; and that Zachary might take notice that he was one of the Seven,* 1.96 he says unto him, I am Gabriel that stand in the presence of God. Likewise in the Churches combate with the Dragon, Apocal. 12. 7, &c. Michael and his Angels are said to be her Champions, and in her quarrel to have cast the Dragon and his Angels down to the Earth. And in this Pro∣phecy of* 1.97 Zachary it is said, that these Seven eyes of the Lord took care of one stone, which Zorobabel laid for the foundation of the Temple; and therefore the work could not be disappointed, but should certainly at length be finished. So as by this time we may guess the meaning of that which Hanani the Seer told King Asa (2 Chron. 16. 9.) The Eyes of the Lord (that is, these Seven Eyes) run to and fro through the whole Earth, to shew themselves strong in the behalf of those whose hearts are perfect to∣wards him.

DISCOURSE XI.

S. MARK 11. 17.

Is it not written, My House shall be called a House of Prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to all [the] Nations?

THEY are the words of our Blessed Saviour, when he cast the Buyers and Sellers and Money-changers out of the Temple, and forbad to carry any vessels through it. Concerning which story it is worth observ••••••∣on, that our Saviour whilst he was upon earth never exercised any Kingly or coactive Iurisdiction, but in vindicating his Father's House from prophanation. And this he did two several times: Once at the first Passeover, after he began his Prophesie, whereof you may read Iohn 2. 14, &c. and now again at his last Passeover, when he came to give his soul a sacrifice for sin. This is that which S. Mark relates in this place, as do also two other of the Evange∣lists, S. Matthew and S. Luke.* 1.98 The vindication of God's House from Prophanation (how little account soever we are wont to make thereof) was with out Blessed Savi∣our Alpha and Omega,* 1.99 the first and last of his care; ubi incipit, ibi desinit. The con∣sideration of which, how momentous it is, I leave to your selves to judge. Thus much by way of Preface.

NOW for understanding the words I have chosen, I will divide my Discourse in∣to a Question and an Observation. The Question is, In what part of the Temple this Mar∣ket was kept. A thing not commonly by Expositors enquired after, much less defined. The Observation is, That this fact of our Saviour more particularly concerns us of the Gen∣tiles than we take notice of.

[unspec I] For the first, [In what part of the Temple this Market was kept;] The Iews Religi∣on and scrupulosity to keep their Temple from prophanation was such as might seem to make this story incredible. Those who were so chary that no uncircumcised or unclean person should come therein, who trod the pavement thereof with so much re∣ligious observance and curiosity,* 1.100 who would not suffer (as Iosephus relates) any other building, no not the Palace of Agrippa their King, to have any prospect into it, lest it should be polluted by a prophane look; how unlikely is it they would endure it to be made a place of buying, selling, and bartering, yea a Market for sheep and ox∣en, as Iohn 2. 14. it is expresly said to have been? Neither will it serve the turn to excuse it by saying, it was to furnish such as came thither with offerings: For the sheep and oxen, whilst they were yet to be bought to that purpose, were not sacred, but prophane; and so not to come within the sacred limits. You see the difficulty.

But I answer, that this Market was kept in the Third or Gentiles Court, which was the outmost of the Temple. For the Temple in our Saviour's time had Three Courts, each surrounding one another. First, the inmost or Priests Court, wherein stood the Temple and the Altar of burnt-offering: Into this none but the Priests and Levites came. Secondly, the middle or great Court, which surrounded that of the Priests: whereinto the Iews of all sorts and circumcised Proselytes came to worship. Without this was a third Court for the Gentiles, which surrounded the Israelites Court, as that did the Court of the Priests. The two first Courts they accounted sacred, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into which therefore none might enter but such as were circumcised and clean according to the Law. The third was without the sacred limits, and so ac∣counted prophane and common:* 1.101 which may be learned out of Iosephus, who tells us of certain little pillars or columns, placed by the Lorica or Septum, which severed this Court from the rest, whereon was inscribed in Greek and Latin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , In Atrium sanctum transire alienigenam non debere, That no stranger pass within the sacred limits; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the second part of the Temple was called Holy; implying that the Outmost was not so.

Into this Court therefore, which had no legal sanctity and was without the 〈◊〉〈◊〉 limits, the Gentiles were admitted, and had their station, together with such 〈◊〉〈◊〉 Iews as were in their uncleanness; further they might not go. By Gentiles 〈…〉〈…〉

mean such, which though uncircumcised, yet worshipped the God of Israel, and were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.102 For (as I have told you* 1.103 heretofore) the Iews had two sorts of Proselytes which worshipped their God and frequented his Temple. One of such as were circumcised, and took upon them the observation of the whole Law of Moses: These were accounted as Iews, bound to the same observances, and partakers of the same priviledges with them; they worshipped together in the same Court, and differ∣ed nothing from Iews, but that they were not so born. But besides these, there was a second sort of Gentiles which embraced the worship of the God of Israel and the hope of the life to come, which were not circumcised, nor conformed to the Ordi∣nances of the Mosaical Law; but were tied only to the observation of those com∣mandments which the Iewish Doctors call* 1.104 The Precepts of the Sons of Noah. Of this Order was Cornelius and divers other mentioned in the Acts of the Apostles, where they are known by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Worshippers: and though they were true worshippers, yet were they still but Gentiles, and such as no Iew might converse with; as we see in the example of Cornelius. These were those that came no further than the Outmost Court, not accounted within the limits of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Sacred Septs; as themselves were accounted Vnclean, because Uncircumcised, and so no members of the Commonwealth of Israel.

In this Court therefore the Iews made no scruple of doing prophane and secular acts, being in their opinion no better than a common place. Nay, it is very probable, that to shew their despiciency of the poor Gentiles, (according to that in the Apoca∣lyps, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without are Dogs) and to pride themselves in their prerogative and discretion from them, they affected to have such acts there done.* 1.105 And hence it came to pass that they permitted a Market of Oxen and Sheep, Doves and other bartery, to be kept there, for the use of the Temple and those who came thither to worship. And thus the poor Gentiles or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were stabled amongst Oxen, Sheep, and stalls of Money-changers, and in that tumultuous place fain to offer up their devotions and prayers unto the most High God whom they had chosen.

But our Blessed Saviour, who came to redeem not the Iews only, but the Gentiles also, and to make them a principal part of his sold, would not suffer them to be thus neglected; but in this act of his gave them a praeludium of his further favour intended toward them: and he that was to vindicate their Souls from death, and take away the* 1.106 partition-wall between them and the Iews, first vindicates their Oratory from prophanation; alledging for his warrant this place of the Prophet Esay concerning the same Oratory, My House shall be called a House of Prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He did not say, My Father's House is holy; for the Iews would soon have replied, that the Gentiles Court was without the sacred limits: But, It is written, saith he, My House shall be called a House of Prayer for all the Nations; Ergo, The place of Prayer for all Nations is a part of my Father's House. If my Father's House, then holy, and not to be thus prophaned. For whatsoever is his, is holy; Relative Holiness being no∣thing else but the peculiarity a thing hath to God-ward. Of this if any man doubt, that Quotation by S. Luke concerning that which first openeth the womb, will put him out of doubt. For whenas the Law saith, Every male that openeth the womb is mine, (that is, the Lord's;) S. Luke utters it, chap. 2. v. 23. Every male that openeth the womb shall be called Holy unto the Lord: Ergo, To be the Lord's and to be Holy, are Sy∣nonyma's.

Though therefore the Gentiles Court had no sanctity of legal distinction, yet had it the sanctity of peculiarity to God-ward, and therefore not to be used as a common place. The Illation proceeds by way of Conversion; My House shall be called the House of Prayer to* 1.107 all Nations or People; Ergo, The House of Prayer for all Nations is my Father's House. And the Emphasis lies in the words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which our Translators were not so well advised of, when, following Beza too close, they render the words thus, My House shall be called of all Nations the House of Prayer; as if the Dative Case here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] were not Acquisitive, but (as it is sometimes with passive verbs) in stead of the Ablative of the Agent, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which sense is clean from the scope and purpose of the place whence it is taken; as he that compares them will easily see, and I shall make fully to appear in the next part of my Discourse, which I tendred by the name of an Observation.

To wit, That this fact of our Saviour more particularly concerns us of the Gentiles than [unspec II] we take notice of. Namely, we are taught thereby what reverent esteem we ought to have of our Gentile Oratories and Churches; howsoever not endued with such legal sanctity, in every respect, as was the Temple of the Iews; yet Houses of Prayer as

well as theirs. This Observation will be made good by a threefold Consideration: First, of the Story, as I have related it; secondly, from the Text here alledged for warrant thereof; and thirdly, from the circumstance of Time.

[unspec 1] For the Story, I have shewed it was acted in the Gentiles Court, and not in that of the Iews; because it is not credible that was thus prophaned. It cannot therefore be alledged, that this was a place of legal sanctity; for according to legal sanctity it was held by the Iews as common: only it was the place for the Gentiles to worship the God of Israel in; and seems to have been proper to the second Temple, the Gentiles in the first worshipping without at the Temple-door in the holy Mountain only.

[unspec 2] Secondly, The place alledged to avow the Fact speaks expresly of Gentile-wor∣shippers; not in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only, but in the whole body of the context. Hear the Prophet speak, Esay chap. 56. ver. 6, 7. and then judge: The sons of the stranger, that joyn themselves to the Lord to serve him, and to love the Name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant, (namely, that I alone shall be his God;) Even them will I bring to my holy Mountain, and make them joyful in my House of Prayer; their burnt-offerings and sacrifices accepted upon mine Altar. Then follow the words of my Text, For my House shall be called (that is, shall be; it is an Hebraism) a House of Prayer for all People.

What is this but a Description of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Gentile-worshippers? And this place alone makes good all that I have said before, viz. That this vindication was of the Gentiles Court: Otherwise the allegation of this Scripture had been impertinent; for the Gentiles (of whom the Prophet speaks) worshipped in no place but this. Hence also appears to what purpose our Evangelist expressed the words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] namely, as that which shewed wherein the force of the accommodation to this occasion lay; which the rest of the Evangelists omitted, as referring to the place of the Prophet whence it was taken; those who heard it being not ignorant of whom the Prophet spake.

[unspec 3] Thirdly, the circumstance of Time argues the same thing; if we consider that this was done but a few days before our Saviour suffered, to wit, when he came to his last Passeover. How unseasonable had it been to vindicate the violation of Legal and typical sanctity, which within so few days after he was utterly to abolish by his Cross; unless he had meant thereby to leave his Church a lasting lesson, what reve∣rence and respect he would have accounted due to such places as this was which he vindicated?

DISCOURSE XII.

S. IOHN 4. 23.

But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and Truth: For the Father seeketh such to worship him.

THEY are the words of our Blessed Saviour to the Woman of Samaria, who perceiving him by his discourse to be a Prophet, desired to be re∣solved by him of that great controverted point between the Iews and Samaritans, Whether Mount Garizim, by Sichem, (where the Sama∣ritans sacrificed) or Ierusalem, were the true place of worship. Our Saviour tells her, that this Question was not now of much moment: * 1.108 For that the hour or time was near at hand, when they should neither worship the Fa∣ther in Mount Garizim, nor at Ierusalem. But that there was a greater difference between the Iews and them than this of Place; namely, even about That which was worshipped: For ye (saith he) worship that ye know not; but we (Iews) worship that we know. Then follow the words premised, But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and Truth.

It is an abused Text, being commonly alledged to prove that God now in the Gos∣pel either requires not,* 1.109 or regards not External worship, but that of the Spirit only: and this to be a characteristical difference between the worship of the Old Testament and the New. If at any time we talk of external decency in rites and bodily expressi∣ons as sit to be used in the service of God, this is the usual Buckler to repel whatsoe∣ver may be said in that kind. It is true, indeed, that the worship of the Gospel is much more spiritual than that of the Law: But that the worship of the Gospel should be only spiritual and no external worship required therein, (as the Text according to some meus sense and allegation thereof would imply,) is repugnant not only to the practice and experience of the Christian Religion in all Ages, but also to the express Ordinances of the Gospel it self. For what are the Sacraments of the New Testa∣ment? are they not Rites wherein and wherewith God is served and worshipped? The consideration of the holy Eucharist alone will consute this Gloss: For is not the commemoration of the Sacrifice of Christ's death upon the Cross unto his Father, in the Symbols of Bread and Wine, an external worship? And yet with this Rite hath the Church in all Ages used to make her solemn address of Prayer and Supplication unto the Divine Majesty, as the Iews in the Old Testament did by Sacrifice. When I say, in all Ages, I include also that of the Apostles: For so much S. Luke testifieth of that first Christian society, Acts 2. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They continued in breaking of Bread, and in Prayers.

As for bodily expressions by gestures and postures, as standing, kneeling, bowing, and the like; our Blessed Saviour himself lift up his sacred eyes to heaven when he prayed for Lazarus; fell on his face, when he prayed in his agony.* 1.110 S. Paul (as him∣self saith) bowed his knees to the Father of our Lord Iesus Christ: He and S. Peter, and the rest of the Believers, do the like more than once in the Acts of the Apostles. What was Imposition of hands but an external gesture in an act of invocation for con∣ferring a blessing? and that perhaps sometimes without any vocal expression joyned therewith. Besides, I cannot conceive any reason why, in this point of Evangelical worship, Gesture should be more scrupled at than Voice. Is not confessing, praising, praying, and glorifying God by Voice, an external and bodily worship, as well as that of Gesture? why should then the one derogate from the worship of the Father in Spirit and Truth, and not the other? To conclude, There was never any society of men in the world that worshipped the Father in such a manner as this interpretation would imply: and therefore cannot this be our Saviour's meaning, but some other. Let us see if we can find out what it is.

There may be two senses given of these words; both of them agreeable to Reason and the analogy of Scripture: let us take our choice. The one is, That to worship God in Spirit and Truth, is to worship him not with Types and shadows of things to come, as in the Old Testament, but according to the verity of the things exhibited in Christ; according to that, The Law was given by Moses, but Grace and Truth came by Iesus Christ.* 1.111 Whence the Mystery of the Gospel is elsewhere by our Saviour, in this Evangelist, termed Truth, as Chap. 17. ver. 17. and the Doctrine thereof, by S. Paul, the word of Truth: See Ephes. Chap. 1. ver. 13. Rom. 15. 8. The time therefore is now at hand, said our Saviour, when the true worshippers shall worship the Father no longer with bloudy Sacrifices, and the Rites and Ordinances depending thereon; but in and according to the verity of that which these Ordinances figured. For all these were Types of Christ, in whom, being now exhibited, the true worshippers shall henceforth worship the Father.

This sense hath good warrant from the state of the Question between the Iews and Samaritans, to which our Saviour here makes answer: which was not about worship in general, but about the kind of worship in special, which was confessed by both sides to be tied to one certain place only; that is, of worship by Sacrifice and the appenda∣ges; in a word, of the Typical worship proper to the first Covenant, of which see a description Heb. 9. This Iosephus expresly testifies, Lib. 12. Antiq. cap. 1. speaking of the Iews and Samaritans which dwelt together at Alexandria:* 1.112 They lived, saith he, in perpetual discord one with the other, whilst each laboured to maintain their Country customs: those of Ierusalem affirming their Temple to be the sacred place whither sacrifi∣ces were to be sent; the Samaritans, on the other side, contending they ought to be sent to Mount Garizim. For otherwise, who knows not that both Iews and Samaritans had other places of worship besides either of these? namely their Proseucha's and Syna∣gogues, wherein they worshipped God, not with internal only, but external worship; though not with Sacrifice, which might be offered but in one place only. And this also

may seem to have been a Type of Christ as well as the rest, namely, that he was to be that one and only Mediator of the Church, in the Temple of whose sacred body we have access unto the Father, and in whom he accepts our service and devotions: ac∣cording to that, Destroy this Temple, and I will rear it up again in three days: He spake, saith the Text, of the Temple of his Body.* 1.113 This sense divers of the Ancients hit upon. Eusebius Demon. Evang. Lib. 1. Cap. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not by Symbols and Types, but, as our Saviour saith, in Spirit and Truth. Not that in the New Testament men should worship God without all external services: For the New Testament was to have external and visible ser∣vices as well as the Old, but such as should imply the verity of the promises already exhibited, not be Types and shadows of them yet to come. We know the Holy Ghost is wont to call the figured Face of the Law the Letter, and the Verity thereby signified, the Spirit. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Spirit and Truth, both toge∣ther, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but once found in holy Writ; to wit, only in this place: and so, no light can be borrowed by comparing of the like expression any where else to expound them. Besides, nothing hinders but they may be here taken one for the exposition of the other; namely, that to worship the Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the same with to worship him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But howsoever this exposition be fair and plausible, yet, methinks, the reason which our Saviour gives in the words following should argue another meaning. God (saith he) is a Spirit; therefore they that worship him, must worship in Spirit and Truth:* 1.114 But God was a Spirit from the beginning: If therefore for this reason he must be worshipped in Spirit and Truth, he was so to be worshipped in the Old Testament as well as in the New.

Let us therefore seek another meaning: For the finding whereof, let us take no∣tice that the Samaritans, at whom our Saviour here aimeth, were the off-spring of those Nations which the King of Assyria placed in the Cities of Samaria, when he had carried away the Ten Tribes captive. These, as we may read in the* 1.115 second Book of the Kings, at their first coming thither worshipped not the God of Israel, but the gods of the Nations from whence they came: wherefore he sent Lions amongst them, which slew them. Which they apprehending, either from the information of some Israelite, or otherwise, to be because they knew not the worship of the God of the Country, they informed the King of Assyria thereof, desiring that some of the cap∣tiv'd Priests might be sent unto them, to teach them the manner and rites of his wor∣ship; which being accordingly done, they thenceforth (as the Text tells us) wor∣shipped the Lord, yet feared their own Gods too, and so did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Chry∣sostome speaks, mingle things not to be mingled.

In this medley they continued about three hundred years, till toward the end of the Persian Monarchy. At what time it chanced that Manasse, brother to Iaddo the High Priest of the returned Iews, married the daughter of Sanballat then Governour of Samaria: for which being expelled from Ierusalem by Nehemiah, he fled to San∣ballat his Father in Law; and after his example many other of the Iews of the best rank, having married strange wives likewise, and loth to forgo them, betook them∣selves thither also. Sanballat willingly entertains them, and makes his son-in-Law Manasse their Priest. For whose greater reputation and state, when Alexander the Great subdued the Persian Monarchy, he obtained leave of him to build a Temple upon Mount Garizim, where his son-in-Law exercised the office of High Priest. This was exceedingly prejudicious to the Iews, and the occasion of a continual Schism, whilst those that were discontented or excommunicated at Ierusalem were wont to betake themselves thither: Yet by this means the Samaritans (having now one of the sons of Aaron to be their Chief Priest, and so many other of the Iews, both Priests and others, mingled amongst them) were brought at length to cast off all their false gods, and to worship the Lord the God of Israel only. Yet so, that howsoever they seemed to themselves to be true worshippers, and altogether free from Idolatry; nevertheless they retained a smack thereof, inasmuch as they worshipped the true God under a visible representation, to wit, of a Dove, and circumcised their Children in the name thereof, as the Iewish Tradition tells us;* 1.116 who therefore always branded their worship with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or spiritual Fornication: Iust as their predecessors, the Ten Tribes, worshipped the same God of Israel under the similitude of a Cals.

This was the condition of the Samaritan Religion in our Saviour's time: and if we weigh the matter well, we shall find his words here to the woman very pliable to be construed with reference thereunto. You ask, saith he, of the true place of wor∣ship,

whether Mount Garizim, or Ierusalem: which is not now greatly material; forasmuch as the time is at hand when men shall worship the Father at neither. But there is a greater difference between you and us than of Place, though you take no notice of it; namely, even about the Object of worship it self: For ye worship what ye know not, but we (Iews) worship what we know. How is that? Thus; Ye worship indeed the Father, the God of Israel, as we do; but you worship him under a corpo∣real representation; wherein you shew you know him not: But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and Truth. In Spirit, that is, conceiving of him no otherwise than in Spirit; and in Truth, that is, not under any corporeal or visible shape: For God is a Spirit, and they that worship him must worship him in Spirit and Truth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not fancying him as a Body, but, as indeed he is, a Spirit.* 1.117 For those who worship him under a cor∣poreal similitude, do beli•• him: according as the Apostle speaks, Rom. 1. 23. of such as changed the glory of the Incorruptible God into an Image made like to corruptible Man, Birds or Beasts; They changed, saith he, the truth of God into a lie, and served the crea∣ture, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, juxta Creatorem, as or with the Creator who is blessed for ever, v. 25. Hence Idols in Scripture are termed Lies; as Amos 2. 4. Their Lies have caused them to erre, after which their Fathers walked: The Vulgar hath, Seduxerunt eos Idola ipsorum, Their Idols have caused them to erre. And Esay 28. 15. We have made Lies our refuge. And Ier. 16. 19, 20. The Gentiles shall come from the ends of the earth, and shall say, Surely our Fathers have possessed (the Chaldee hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have worshipped) a lie; vanity, wherein there is no profit. Shall a man make Gods unto himself, and they are no Gods?

This therefore I take to be the genuine meaning of this place,* 1.118 and not that which is commonly supposed against external worship; which I think this Demonstration will evince: To worship what they know, (as the Iews are said to do) and to worship in Spirit and Truth, are taken by our Saviour for one and the same thing, (else the whole sense will be inconsequent:) But the Iews worshipped not God without Rites and Ceremonies, (who yet are supposed to worship him in Spirit and Truth:) Ergo, To worship God without Rites and Ceremonies, is not to worship him in Spirit and Truth, according to the meaning here intended.

DISCOURSE XIII.

S. LUKE 24. 45, 46.

Then opened he their understanding, that they might understand the Scriptures: And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.

OUR Blessed Saviour, after he was risen from the dead, told his Dis∣ciples, not only that his Suffering of death and Rising again the third day was foretold in the Scriptures, but also pointed out those Scrip∣tures unto them, and opened their understanding, that they might under∣stand them; that is, he expounded or explained them unto them: Cer∣tain it is therefore, that somewhere in the Old Testament these things were foretold should befall Messiah. Yea S. Paul, 1 Cor. 15. 3, 4. will further assure us that they are; I delivered unto you, saith he, first of all, that which I also received, how that Christ died for our sins, according to the Scriptures: And that he was buried, and that he rose again the third day, according to the Scriptures. Both of them therefore are somewhere foretold in the Scriptures; and it becomes not us to be so ignorant as commonly we are, which those Scriptures be which foretell them. It is a main point of our Faith, and that which the Iews most stumble at, because their Doctors had not observed any such thing foretold to Messiah. The more they were ignorant thereof, the more it con∣cerns us to be confirmed therein. I thought good therefore to make this the Argument of my Discourse at this time, to inform both you and my self where these things are

foretold, and, if I can,* 1.119 to point out those very Scriptures which our Saviour here expounded to his Disciples.

Which that I may the better do, I will make the words fore-going my Text to be as the Pole-star in this my search: These are the things (saith our Saviour) which I spake unto you while I was yet with you, That all things must be fulfilled which were writ∣ten in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Then follow the words I read, Then opened he their understanding, &c. These two events therefore, of Messiah's death and rising again the third day, were foretold in these Three parts of Scripture, In the Law of Moses or Pentateuch, in the Nebiim or Prophets, and in the Psalms; and in these Three we must search for them. And first for the First, That Messiah should suffer death.

[unspec 1] This was fore-signified in the Law or Pentateuch, First in the story of Abraham, where he was commanded to offer his son Isaac, the son wherein his seed should be called,* 1.120 and to whom the promise was entailed, That in it should all the Nations of the world be blessed. What was here acted else but the Mystery of Christ's Passion? to wit, That the promised seed should make all the Nations of the world blessed, by be∣coming a sacrifice for sin? which that it might be the more evident, the Place is also designed, the region of Mount Moriah; there Abraham was bid to offer his ••on Isaac, even where Messiah, who was then in the loins of Isaac, was one day to be of∣fered upon the Cross.

The Second prediction in the Law of Messiah's suffering death, was by the slaying of Beasts, for atonement of sin, in their Sacrifices; which were nothing else but sha∣dows and representations of that Offering upon the Cross which Messiah was one day to make of himself for the sins of the world. Which Mystery of the end of those Le∣gal sacrifices was shewed in the former story of Abraham's offering Isaac: For when he had now brought his son to the place appointed, and had built an Altar, and was now ready to stay him, as he was commanded; the Angel of the Lord stayed his hand, and shewed him a Ram caught in a thicket by the horns; which Ram Abraham took, and offered for a burnt-offering in stead of his son; to signifie, that the offer∣ing of the Blessed seed was yet to be suspended, and that God in the mean while would accept the offerings of Bulls and Rams, as a pledge of that expiation which the Blessed seed of Abraham in the loins of Isaac should one day make.

[unspec 2] And thus much for the Law. Now I come to the Prophets, wherein I find Three evident Prophecies, That Messiah should suffer death. The first is that famous one, the 53. of Esay, the whole Chapter through; I will not repeat it all, but some two or three passages thereof. Verse 5. He was wounded, saith the Prophet, for our trans∣gressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. Ver. 7. He was oppressed, he was afflicted, yet he opened not his mouth; he was brought as a Lamb to the slaughter, and as a Sheep before her Shearers is dumb, so he opened not his mouth. Ver. 8. He was cut off out of the land of the living; for the transgression of my people was he stricken. Now that this Prophe∣cy was one of those by which the Apostles used to prove this Verity, appears by the stroy of the conversion of the Eunuch, Acts 8. unto whom Philip coming, whilst he was in his Chariot, reading this place of Scripture, and he thereupon asking Philip, of whom the Prophet spake these words; the* 1.121 Text tells us, that Philip began at the same Scripture, and preached unto him Iesus.

The Second place in the Prophets which foretells That Christ should suffer, is that in the ninth of Daniel, who pointing out the time of Messiah's coming by Seventy weeks,* 1.122 limits his count, not at his Birth, but at his Suffering, as the most principal moment of his story. From the going out of the commandment, saith he, to restore and build Ierusalem, unto Messiah the Prince, shall be seven weeks, and sixty two weeks— And after sixty two weeks shall Messiah be cut off. What can be more plain than this?

A Third place in the Prophets is to be found Zachary 12. 10. where, at the time when the Iews shall be converted, Christ is brought in speaking in this manner; I will pour out, saith he, upon the house of David, and upon the inhabitants of Ierusalem, the spirit of grace and supplication, and they shall look upon me whom they have pierced. Hence it follows, that the Iews should have pierced Messiah before they received him to be their Redeemer. And that this place also was one of those applied by the Apostles to this purpose, appears by S. Iohn's twice alledging it: Once in his Gospel, when a Souldier with a Spear pierced our Saviours side; Then, saith he, was fulfilled that Scripture which saith, They shall look upon him whom they pierced:* 1.123 Again, in the be∣ginning

of his Revelation, Behold (saith he) he cometh in the clouds, and every eye shall see him, and they also which pierced him.

Now for the Third division of Scripture, the Psalms, the chief, at least,* 1.124 and prin∣cipal place there which I dare warrant is that of the 16. Psalm, v. 9, 10. quoted both [unspec 3] by S. Peter and S. Paul in the Acts of the Apostles: My ••lesh shall rest in hope; For thou wilt not leave my soul in the grave, neither suffer thine Holy One to see corruption.* 1.125 For David, as S. Peter and S. Paul say, was buried, and his body saw corruption; there∣fore it cannot be spoken of him, but of Messiah in the person of David, as a Type in whose loyns Messiah was. Now then if Messiah's body were to be laid in the grave, it follows he was to die, and to be in the state of the dead.

AND thus I have done the First part of my task, and proved That Messiah was to suffer death, according to the Scriptures, namely, foretold in that Threefold division of Scripture mentioned here by our Saviour, the Law, the Prophets, and the Psalms. Now I come to prove the other part, That it behoved him also to rise again the third day, according to the Scriptures.

And this was first foreshewn in the same story of Isaac, wherein his sacrifice or suf∣fering [unspec 1] was acted•• For from the time that God commanded Isaac to be offered for a burnt-offering, Isaac was a dead man; but the third day he was released from death. This the Text tells us expresly, that it was the third day when Abraham came to Mount Moriah,* 1.126 and had his son, as it were, restored to him again; which circum∣stance there was no need nor use at all to have noted, had it not been for some Myste∣ry. For had there been nothing intended but the naked story, what did it concern us to know whether it were the third or the fifth day that Abraham came to Moriah, where he received his son from death? Now, that I have not misapplied this figure, S. Paul is my witness, who expresly makes this release of Isaac from slaughter a figure of the Resurrection: For thus he speaks of this whole story, Hebrews 11. 17, 18, 19. By faith Abraham when he was tried, offered up Isaac; and he that had received the promi∣ses, offered up his only-begotten Son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

The same was foreshewed by the Law of Sacrifices, which were to be eaten before the third day; some Sacrifices were to be eaten the same day they were offered, but those which were deferred longest, as the Peace-offerings, were to be eaten before the third day. The third day no sacrifice might be eaten, but was to be burnt: If it were eaten, it was not accepted for an atonement, but counted an abomination: namely, to shew that the Sacrifice of Messiah, which these Sacrifices represented, was to be finished the third day by his rising from the dead •• and therefore the Type thereof determined within that time, beyond which time it was not accepted for atonement of sin, because then it was no longer a Type of him.

Thus far the Law. As for the Prophets, I find no express Prediction in them for the [unspec 2] time of Christ's rising (For that of the case of the Prophet Ionah, I take to be rather an Allusion than a Prophecy:) only in general, That Christ should rise again, is impli∣ed both in that famous Prophecy of Esay the 53. and that of Zachary 12.* 1.127 In the for∣mer, forasmuch as it is said, that after he had made his soul a sacrifice for sin, he should see his seed, and prolong his days, and the pleasure of the Lord should prosper in his hand: And again, that the Lord should divide him a portion with the great, and that he should divide the spoil with the strong, because he had poured out his soul unto death:* 1.128 Which argues that he should not only live again, but be victorious after he had died. In that of Zachary it is said,* 1.129 the Iews should look upon, or see, him whom they had formerly pierced; and, that in that day he would pour upon them the spirit of grace and supplica∣tion: therefore he was to live again after they had pierced him.

I come to the Psalms, where not only his Rising again is prophesied of, but the Time [unspec 3] thereof determined; though at first sight it appears not so: namely, in that fore-al∣ledged passage of the sixteenth Psalm, Thou wilt not leave my soul in Hell, nor suffer thine Holy One to see corruption. All men shall rise again, but their bodies must first return to dust, and see corruption. But Messiah was to rise again before he saw corruption: If before, then the third day at farthest; for then the Body naturally begins to see corruption. This may be gathered by the story of Lazarus in the Gospel, where Ie∣sus commanding the stone to be rolled from his Grave,* 1.130 Martha his sister answered, Lord, by this time he stinketh; for he hath been dead four days. Also by that Rule gi∣ven by the Masters of Physick, That those who die of the Apoplexie, suffocation of the Mother, or like sudden deaths, should not be buried till seventy two hours were

past; because within that time they might revive; and Examples are given of those who have done so. They give also a reason of it in nature: Because, say they, in that time the Humors of the Body make their revolution; the Phlegm in one day or twenty four hours, the Choler in two days or forty eight hours, the Melancholy in three days, which is seventy two hours; and this to be the reason why an Ague founded in an inflammation of Phlegm returns every day, an Ague which comes from Choler every other day, an Ague from Melancholy every third day. Now if a Body may be kept so long unburied, it is supposed it may continue so long uncorrupted; (namely where a corruption is not begun before death, as in some diseases) but longer it will not con∣tinue. When therefore it is so often inculcated in the New Testament, that our Sa∣viour should rise again the third day; the Holy Ghost, in so speaking, respects not so much the number of days, as the fulfilling of Scripture, That Messiah's body should not see corruption, but should rise before the time wherein dead bodies begin to cor∣rupt: and indeed our Saviour rose again within forty hours after he gave up the Ghost, and was not two full days in the grave. Therefore, if there be any other Scripture which implies Messiah should rise before his Body should see corruption, that Scripture, whatsoever it be, shews he should rise again within three days.

DISCOURSE XIV.

EXODUS 4. 25.

Then Zipporah took a sharp stone, and cut off the fore-skin of her Son, and cast it at his feet, and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spon∣sus sanguinum tu mihi es.

THEN; that is, when she saw the Angel of the Lord ready to kill Moses her husband in the Inne, because his son was not circumcised; she took a sharp stone, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, she took a knife, which, according to the custom then, was made of stone sharped. This we may learn out of Ioshuah 5. 2. where the Lord says to Ioshuah, Make thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (sharp knives, say we) according to the Hebrew, knives of stones, and circumcise again the children of Israel. The Chaldee Paraphrast hath, Make thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sharp rasors: the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stone-knives.

Thus far all is clear; but for the rest we are to seek: First, on whom the fault lay, and what was the reason of this omission of Circumcision: then, who and what is meant, when it is said, she cast, or made the fore-skin to touch his feet: and above all, what is meant by Sponsus sanguinum.

Zipporah is commonly reputed to have been a perverse and froward woman; and Moses, the meekest man on earth, to have had that mishap in his choice which many a good man hath. The reason, because she not only hindred her child from being circumcised, out of some nicety and aversation thereof, as a cruel Ceremony: but also, when she saw there was no remedy, but she must do it to save her husband's life, yet she did it with an upbraiding indignation, telling him, that he was a bloudy hus∣band, who must have such a thing done unto his poor child. But I see no ground ei∣ther for the one, or the other.

For that the Circumcision of the child was not deferred out of any aversation of hers of that Ceremony, may be gathered, First, because she was a Midianitesse, and so a daughter of Abraham by Keturah, and therefore well enough acquainted with and inured to that Rite, which not only her Nation, the Midianites, but all the Nati∣ons descended of Abraham observed; as may be seen in the Ismaelites or Saracens, who learned not this Ceremony first from Mahomet, but retained it as an ancient custom of their Nation. Secondly, She had suffered already her elder son Gershom to be circumcised; wherefore then should we think she was a verse from the circum∣cision of this? For that this child, for whom Moses was now in danger, was Eliezer his youngest son, it cannot be denied; forasmuch as it is evident that Moses at this time was the Father of two sons, which, by reason (as may seem) of this disturbance

he sent back with his wife unto her Father Iethro, as we may read in the 18. Chapter of this Book.* 1.131 By which it may be gathered, that the cause of this omission of Circum∣cision was not any averseness in Zipporah from that Rite; but rather, because they were in their journey when the child was born; and so having no convenient time or place to rest in till the wound might be healed, and thinking it might endanger the in∣fant's life, to be tossed up and down whilst the wound was green, in so long and tedi∣ous a voyage, they resolved to defer the circumcision. And that Zipporah was deli∣vered of this child when they had begun this journey for Egypt, may be gathered by this, because Moses, before God's sending him, hath but one child mentioned, namely Gershom: For what reason can be given, why, if Eliezer had been then born, he should not have been mentioned also? But howsoever this case of travel afterward excused the Israelites in the Wilderness, for deferring the circumcision of their chil∣dren then; yet could it not excuse Moses here, in regard it was necessitas accersita, he being not forced to take his wife and children with him, (especially his wife being in that case) but might have sent her and them back presently to her Father; as upon this admonition he did. Nor was it indeed fit, when God sent him upon such a busi∣ness, to carry such an encumbrance with him.

Thus have we freed Zipporah from the first charge, of being the cause of this omissi∣on out of any averseness to the Divine Ordinance. Now I come to shew likewise, that the words she spake at the time of circumcision, Sponsus sanguinum tu mihi es, were no words of upbraiding indignation to her husband, (as I supposed) but have a far other meaning.

For I believe not she spake these words to Moses, but to her Child whom she cir∣cumcised, as the Formula then used in Circumcision; namely, that as the fore-skin fell down at her Child's feet, (not Moses, or the Angel's feet) she pronounced the Verba solennia, the solemn formal words then in use, Tu mihi sponsus sanguinum.

My Reasons are, First, Because a Husband is not wont to be called Sponsus after the wedding solemnity is past; nor can there any such example be shewn in Scripture: Ergo, it is not like that Zipporah, after she was the mother of two children, should say to her Husband, Sponsus sanguinum tu mihi es.

Secondly, Because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word here translated Sponsus, properly signifies Gener, a Son-in-law, and Sponsus only by way of equivalence or coincidence, (because to be made Son-in-law to the Parents, is by being the daughter's Sponsus.) My mean∣ing is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word used, signifies not the relation of the Bridegroom to his Bride; but his relation to his Bride's Parents, by taking their daughter to wife. And therefore in the whole Scripture we shall never find it relatively used, or with an affix, but only in respect to the wives Father or Mother. And of the same condi∣tion is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we often by equivalence translate a Bride, but properly signifies Nurus, a daughter-in-law. Wherefore we shall never find the Bridegroom calls the Bride his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor the Bride the Bridegroom her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that they are called so by others; but only the Husband his Father and Mother-in-laws 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Wife her Father and Mother-in-laws 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In a word, there is no word in the He∣brew Tongue which signifies a Bridegroom and Bride, as they stand in relation each to other, but as to each others Parents only. Whence it is remarkable that in the Ganticles, when this relation comes to be expressed on the Bride's behalf, it is always done by addition of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, my Sister, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Callah or Nurus my Sister, which we translate by equivalence, Soror mea Sponsa, my Sister, my Spouse. Now if this be true, I see not how Zipporah could call Moses here her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by saying to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanguinum tu mihi es: For she should have called him her Son-in-law, and not her Husband: Ergo, She spake the words to the Child, and not to Him.

Thirdly, For a farther probability hereof, the Iewish Rabbins tell us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That it was the custom of women to call their child when he was circumcised, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the word here turned Sponsus.) So Aben Ezra upon this place. Rabbi Levi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in principio connubii vocatur, &c.* 1.132 In the beginning of marriage he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is promised or contracted to another: Thence is the word translated and borrowed to signifie the beginning of other things; as when the Infant newly circumcised is called by the women 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for then the child begins first to be initiated in the service of God. The like hath Rabbi David Kimchi in his Lexicon, who conjectures withal, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should have some signification of causing new joy, and thence to be used both at the day of Marriage, and day of Circumcision.

Fourthly, From this custom to call a child at his circumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the Ara∣bians (who are of Abraham's posterity, and still use, and anciently used, this Rite)

Chatan is to circumcise, Chiten Circumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Machtun circumcised, as is ordi∣narily to be seen in their Translation of the New Testament. Whence comes this, but from the manner of calling a child 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he was circumcised? (Even as we, because a child in Baptism is made a Christian, use the word Christen for to Baptize, and Christened for Baptized.) And Zipporah was an Arabiss, and the Arabian tongue of near affinity with the Hebrew.

Fifthly, This exposition is agreeable to the following words,* 1.133 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he let him go, when she had said, Sponsus sanguinum, hoc est, circumcisionis; that is, The Angel let Moses go, as soon as those solennia ver∣ba, Sponsus sanguinum, were out of Zipporah's mouth. So the Vulgar rightly tran∣slates it; Et dimisit eum, postquam dixerat, Sponsus sanguinum, ob circumcisionem. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here (as elsewhere) for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extunc, ab eo tempore, postquam, from the time, af∣ter that, not simply tunc, then, as we translate it. Namely, as the destroying Angel, Exod. 12. 23. when he saw the bloud of the Paschal Lamb upon the lintels and side∣posts of the Israelites doors, passed by them, and destroyed them not: So the Angel here, when he saw the bloud of the Circumcision upon Moses his child, let Moses go, and slew him not. In these words, if you mark it, the Holy Ghost expounds what Zipporah meant by those words. Sponsus sanguinum, that is, Sponsus circumcisionis: Et dimisit eum postquam dixit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sponsus sanguinum, id est, circumcisio∣nis. But if Sanguis here be Circumcision, and so Sponsus Sanguinum be Sponsus Circumcisionis, then are not these words spoken of or to Moses, but unto the Child.

HAVING thus proved what I took in hand, That these words were not spo∣ken by Zipporah to Moses, but as solennia verba in that Case to her Child whom she circumcised; it remains, I should now tell you how they are so construed. I say therefore, Tu mihi sponsus sanguinum, in Zipporah's meaning, is as much as Sis mihi initiatus circumcisione, Be thou my Bloud-son, or the like. It is well known how Tro∣pically those words of relation of kindred, Father, Mother, Sister, Son, are used in the Hebrew Tongue; and Son, besides other notions, to be often the circumlocution of our vox concreta; as Filius percussionis, the Son of striking, is he that is stricken, or, worthy to be beaten;* 1.134 Filius foederis, the Son of the Covenant, is he that is in Covenant, or, to whom the Covenant belongs; Filius mortis, the Son of death, he that is con∣demned to die, or worthy of death; and the like. And why may not then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gener sanguinum, that is (as the Holy Ghost expounds it) circumcisionis, be as much as circumcisus, and Gener sanguinum tu mihi es (for so I told you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) be as much as, I pronounce thee circumcised? As if the circumcised person, by being married to Circumcision, were made the Circumciser's Son-in-law, and Circumcision's Bride∣groom; as Es, or Sis, mihi in generum, desponsatus circumcisioni, Now thou art, or Be thou, my Son-in-law, being espoused to Circumcision.

Or if Bloud or Circumcision note the Instrument, the Formula may be thus explica∣ted; That the person circumcised becomes God's Son-in-law, as being wedded and joyned to his Church by the Bloud of Circumcision, as with a Ring: and then the pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mihi must not be taken relatively to Zipporah, as before, but efficienter only in this sense, Per me factus es gener Deo per sanguinem circumcisionis, By me thou art made God's Son-in-law by the bloud of Circumcision; or Feci te generum Deo, I have made thee God's Son-in-law; or, (if you like better the notion of Sponsus) I have espoused thee to the Church of God, by this rite of Circumcision; or, Thou art, or, Be thou, espoused to the Church of God, &c. Thus, as you see, may the Formula be either way explicated to one and the same sense. But the first I like the best, because of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mihi the relative to Zipporah, Tu mihi in generum es, desponsatus circumcisioni, Now thou art my Son-in-law, being espoused to Circumcision.

Now lastly, to free my Interpretation from novelty, the sense I have given of these words is that which both the Septuagint and the Chaldee Paraphrast directly aim at: the Paraphrast expounding it thus, In sanguine circumcisionis istius datus est sponsus, or gener, mihi; the Septuagint, as we now read, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stetit sanguis circumcisionis filii mei: where the Text is corrupted, and I believe the Septuagint translated not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sit hic sanguis circumci∣sionis Filii mei; a Periphrastical, but evident sense, with the change of one letter only.

From the sense of this place thus proved, I will point at two Observations, and so conclude.

The First is, That it is lawful to use some fitting form of words in the exhibition of a Sacrament, though not expresly ordained by God at the institution thereof; as appears by this Form that Zipporah used, no doubt ex more, according to the custom then, whatsoever the Form were after that time.

The Second is, That the neglect of the Circumcision of a child then, and so con∣sequently of Baptizing it now, makes not so much the Child as the Parents liable to the wrath of God: As here the Angel sought not to kill the Child, who was un∣circumcised, but Moses the Father, who should have circumcised it. Both which Observations I mean to amplifie no farther, but leave them to your exacter meditati∣ons; and so I conclude.

DISCOURSE XV.

EZEKIEL 20. 20.

Hallow my Sabbaths; and they shall be a sign between me and you, to acknowledge that I Iehovah am your God.

THIS Commandment, with the End thereof, the Lord bids Ezekiel tell the Elders of Israel, that he gave it to their Fathers in the Wil∣derness. And it is recorded in the Law; so that I might have taken it thence: But I rather chose to make these words in Ezekiel my Text, as expressed more plainly, and so a Comment to those in the Law. The place there is Exod. 31. 13. where this which my Text containeth is expressed thus, Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations, to acknowledge that I Iehovah am your sanctifier, that is, your God; as the expression in Ezekiel tells us: For to be the Sanctifier of a People, and to be their God, is all one: whence also the Lord is so often called in Scripture the Holy One of Israel, that is, their Sanctifier and their God.

That which I intend at this time to observe from these words is, the End why God commanded this Observation of the Sabbath to the Israelites; to wit, That thereby, as by a Symbolum or Sign, they might testifie and profess what God they worshipped. Secondly, out of this ground to shew How far, and in what manner, the like Observa∣tion binds us Christians, who are worshippers of the same God whom the Iews wor∣shipped, though not under the same relation altogether wherein they worshipped him.

All Nations had something in their Ceremonies whereby they signified the God they worshipped. So in those of the Celestial Gods, (as they termed them,) and those which were Deified Souls of men, were differing Rites, whereby the one was known from the other: Those Gods which were made of men, having Funeral rites in their services, as Cogni••ances that they were Souls deceased; and each of them some imitation of some remarkable passage of the Legend of their lives, either of some action done by them, or some accident which befel them; as in the ceremonies of Osyris and Bacchus is obvious to any that reads them. And indeed it is a natural Decorum for servants and vassals, by some mark or cognisance to testifie who is their Lord and Master. In the Revelation, the worshippers of the Beast receive his mark, and the worshippers of the Lamb carry his mark and his Father's in their Fore-heads. Hence came the first use of the Cross in Baptism, as the mark of Christ, the Deity to whom we are initiated; and the same afterwards used in all Benedictions, Prayers and Thanksgivings, in token they were done in the name and merits of Christ cru∣cified: So that in the Primitive Church this Rite was no more but that wherewith we conclude all our Prayers and Thanksgivings, when we say, Through Iesus Christ our Lord and Saviour; though afterward it came to be abused, as almost all other Rites of Christianity, to abominable Superstition.

To return therefore unto my Text. Agreeably to this Principle, and this Custom of all Religions, of all Nations, of all Vassals, the Lord Iehovah, Creator of Hea∣ven

and Earth, ordained to his people this Observation of the Sabbath-day, for a Sign and Cognisance that he should be their God, and no other.* 1.135 It is for a sign, saith he, between me and you, that I Iehovah am your God. And besides in the place I quot∣ed before, the 31. of Exod. 16, 17. are these words; The children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant. It is a sign between me and the children of Israel for ever: for in six dayes the Lord made heaven and earth, and on the seventh day he rested: As if he had said, It is a Sign that the Creator of heaven and earth is your God.

But for the more distinct understanding of this signification, we must know that the Sabbath includes two respects of time: First, the quotum, one day of seven, or the Seventh day after six days labour; Secondly, the designation or pitching that Seventh upon the day we call Saturday. In both, the Sabbatical observation was a sign and profession that Iehovah, and no other, was the God of Israel: the first, ac∣cording to his attribute of Creatour, the second, of Deliverer of Israel out of AEgypt. For by sanctifying the Seventh day, after they had laboured six, they professed them∣selves vassals and worshippers of that only God who created the Heaven and the Earth, and having spent six days in that great work, rested the Seventh day; and therefore commanded them to observe this sutable distribution of their time, as a ba••ge and livery that their Religious service was appropriate to him alone. And this is that which the Fourth Commandment in the reason given from the Creation intend∣eth, and no more but this.

But seeing they might profess this acknowledgment as well by any other six dayes working, and a seventh's resting, as by those they pitched upon, there being still (what six dayes soever they had laboured, and what seventh soever they had rested) the same conformity with their Creator; let us see the reason why they pitched upon t••ose six dayes wherein they laboured, for labouring dayes, rather than any other; and why they chose that Seventh day, namely Saturday, to hallow and rest in, rather than any other.

And this was, that they might profess themselves servants of Iehovah their God in a relation and respect peculiar and proper to themselves; to wit, that they were the servants of that God which redeemed Israel out of the Land of Egypt and out of the house of bondage:* 1.136 and upon the morning-watch of that very day which they kept for their Sabbath, he overwhelmed Pharaoh and all his Host in the Red Sea, and saved Israel that day out of the hand of the Egyptians. This I gather from the repe∣tition of the Decalogue, Deut. 5. where that reason from the world's Creation (in the Decalogue given at Horeb) being left out, Moses inserts this other of the Redemp∣tion of Israel out of Egypt in stead thereof; namely, as the reason why those six dayes rather than any other six for work, and that Seventh day rather than any other se∣venth for rest, were pitched upon, as Israel observed them. Remember, saith he, V. 15. thou wert a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand and a stretched-out arm: Therefore the Lord thy God commanded thee to keep the Sabbath-day: Namely, not for the quotum of one day of seven, (••or of that another reason was given, the example of God in the Creation) but for the designation of the day.

But whether this day were in order the seventh from the Creation or not, the Scrip∣ture is silent; for where it is called in the Commandment the seventh day, that is in respect of the six dayes of labour, and not otherwise: and therefore, whensoever it is so called, those six dayes of labour are mentioned with it. The seventh day there∣fore is the seventh after the six dayes of labour, nor can any more be inferred from it: the example of the Creation is brought for the quotum, one day of seven, as I have shewed, and not for the designation of any certain day for that seventh. Never∣theless, it might fall out so, by disposition of Divine Providence, that the Iews de∣signed Seventh day was both the seventh in order from the Creation, and also the day of their deliverance out of Egypt. But the Scripture no where tells us it was so, (how∣soever most men take it for granted) and therefore it may as well be not so. Certain I am, the Iews kept not that day for a Sabbath till the raining of Manna: For that which should have been their Sabbath the week before, had they then kept the day which afterward they kept, was the fifteenth day of the second moneth; and which day we read, in the 16, of Exod. that they marched a wearisom march, and came at night into the wilderness of Sin, where they murmured for their poor entertainment, and wish∣ed they had died in Egypt: that night the Lord sent them Quailes, the next morn∣ing it rained Manna, which was the sixteenth day, and so six dayes together;

the seventh, which was the twenty second day, it rained none, and that day they were commanded to keep for their Sabbath. Now if the twenty second day of the moneth were the Sabbath, the fifteenth should have been, if that day had been kept before; but the Text tells us expresly, they marcht that day: and, which is strange, the day of the moneth is never named, unless it be once, for any station but this where the Sabbath was ordained; otherwise it could not have been known that that day was ordained for a day of rest, which before was none.* 1.137 And why might not their day of holy rest be altered, as well as the beginning of the year was* 1.138, for a me∣morial of their coming out of Egypt? I can see no reason why it might nor, not find any testimony to assure me it was not.

And thus much of the Iews Sabbath, How and wherein it was a Sign whereby they professed themselves the servants of Iehovah, and no other God.

Now I come to the Second thing I propounded, to shew How far, and in what man∣ner, [unspec II] the like observation binds us Christians.

I say therefore, that the Christian, as well as the Iew, after six dayes spent in his own works, is to sanctifie the seventh, that he may profess himself thereby a servant of God, the Creator of Heaven and Earth, as well as the Iew. For the quotum therefore, the Iew and Christian agree; but in designation of the day they differ. For the Christian chuseth for his Holy Day that which with the Iews was the First day of the week, and calls it Dominicam the Lord's Day, that he might thereby pro∣fess himself a servant of that God who on the morning of that day vanquished Satan, the Spiritual Pharaoh, and redeemed us from our Spiritual thraldom, by raising Iesus Christ our Lord from the dead, begetting us, in stead of an earthly Canaan, to an inhe∣ritance incorruptible in the Heavens.* 1.139 In a word, the Christian, by the day he hal∣lows, professes himself a Christian, that is, as S. Paul speaks, To believe on him that raised up Iesus from the dead. So that the Iew and Christian both, though they fall not upon the same day, yet make their designation of their day upon the like ground: the Iews, the memorial-day of their deliverance from the temporal Egypt and temporal Pharaoh; the Christians, the memorial-day of their deliverance from the spiritual Egypt and spiritual Pharaoh.

But might not (will you say) the Christian as well have observed the Iewish for his seventh day, as the day he doth? I answer, No; he might not: For in so doing he should seem not to acknowledge his Redemption to be already performed, but still expected. For the deliverance of Israel out of Egypt by the Ministery of Moses was intended for a Type and pledge of the Spiritual deliverance which was to come by Christ: their Canaan also, to which they marched, being a Type of that Heavenly inheritance which the redeemed by Christ do look for. Since therefore the Shadow is now made void by the coming of the Substance, the Relation is changed, and God is no longer to be worshipped and believed in as a God fore-shewing and assur∣ing by Types, but as a God who hath performed the Substance of what he promised. And this is that which S. Paul means, Colossians 2. 16, 17. when he saith, Let no man judge you [henceforth] in respect of a Feast-day, New-moon, or Sabbath-dayes: Which were a shadow of things to come, but the body is of Christ.

DISCOURSE XVI.

1 COR. 11. 5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every woman praying or prophesying with her head uncovered, dishonoureth her head.

I HAVE chosen this of the woman, rather than that of the man going before it, for the Theme of my Discourse; First, Because I conceive the Fault, at the reformation whereof the Apostle here aimeth, in the Church of Corinth, was the womens only, not the mens. That which the Apostle speaks of a man pray∣ing or prophesying, being by way of supposition, and for illustra∣tion of the unseemliness of that guise which the women used. Secondly, Because the condition of the Sex in the words read, makes something for the better understanding of that which is spoken of both; as we shall see presently.

The Discourse I intend to make upon the Text shall consist of these two parts. First, of an Enquiry, What is here meant by Prophesying, a thing attributed to wo∣men, and therefore undoubtedly some such thing as they were capable of. Secondly, What was this Fault, for matter and manner, of the women of the Church of Corinth, which the Apostle here reproveth.

[unspec I] To begin with the First, and which I am like to dwell longest upon: Some take Prophesying here, in the stricter sense, to be foretelling of things to come, as that which in those Primitive times both men and women did, by the pouring out of the Holy Ghost upon them;* 1.140 according to that of the Prophet Ioel, applied by S. Peter to the sending of the Holy Ghost at the first promulgation of the Gospel, I will pour out my Spirit upon all flesh, and your sons and daughters shall prophesie, and your young men shall see visions. And that such Prophetesses as these were those four Daughters of Philip the Evangelist, whereof we read Acts 21. 9.

Others take Prophesying here in a more large notion, namely, for the gift of inter∣preting and opening Divine mysteries contained in Holy Scripture, for the instruction and edification of the Hearers; especially, as it was then inspired and suggested in extraordinary manner by the Holy Spirit, as Prophecy was given of old; according to that of S. Peter, Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost.* 1.141 So because many in the beginning of the Gospel were guided by a like instinct in the interpretation and application of Scrip∣ture, they were said to Prophesie. Thus the Apostle useth it in the fourteenth Chap∣ter of this Epistle, where he discourses of spiritual Gifts, and before all prefers that of Prophecy;* 1.142 because he that Prophesieth (saith he) speaketh unto men to edification, and exhortation, and comfort.

But neither of these kinds of Prophecy sutes with the person in my Text, which is a woman. For it is certain the Apostle speaks here of Prophesying in the Church or Con∣gregation; but in the Church a woman might not speak, no not so much as ask a que∣stion for her better instruction, much less teach and instruct others, and those men. This the Apostle teacheth us in this very Epistle, Chapter the fourteenth, even there where he discourseth so largely of those kinds of Prophecy.* 1.143 Let your women (saith he) keep silence in the Churches: For it is not permitted unto them to speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to be subject. And if they will learn, let them ask their husbands at home. Again in 1 Tim. 2. 11, 12. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

Note here, that to speak in a Church-Assembly, by way of teaching or instructing others, is an act of superiority, which therefore a woman might not do; because her sex was to be in subjection, and so to appear before God in garb and posture which consisted therewith; that is, she might not speak to instruct men in the Church, but to God she might.

To avoid this difficulty, some would have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in my Text, to be taken passively, namely, for to hear or be present at Prophecy,* 1.144 which is an accepti∣on without example either in Scripture or any where else. It is true, the Congre∣gation is said to pray, when the Priest only speaks; but that they should be said to preach, who are present only at the hearing of a Sermon, is a Trope without exam∣ple. For the reason is not alike: In prayer the Priest is the mouth of the Congrega∣tion, and does what he does in their names, and they assent to it by saying Amen. But he that preaches or prophesies, is not the mouth of the Church, to speak ought in their names, that so they might be said to speak too; but he is the mouth of God speaking to them. It is not likely therefore that those who only hear another speaking or pro∣phesying to them, should be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prophesy; no more, as I said, than that all they should be said to preach, who were at the hearing of a Sermon.

What shall we do then? Is there any other acception of the word [Prophesying] left us, which may sit our turn? Yes, there is a Fourth acception, which, if it can be made good, will sute our Text better (I think) than any of the former; to wit, that Prophesying here should be taken for praising God in Hymns and Psalms: For so it is fitly coupled with praying; Praying and Praising being the parts of the Christian Liturgie. Besides, our Apostle also in the fourteenth Chapter of this Epistle joyns them both together;* 1.145 I will pray (saith he) with the spirit, and will pray with under∣standing also: I will sing with the spirit, and I will sing, that is, prophesie, with under∣standing also. For, because Prophets of old did Three things: first, foretel things to come; secondly, notifie the will of God unto the People; and thirdly, utter themselves in Musical wise, and, as I may so speak, in a Poetical strain and composure: hence it comes to pass that to prophesie in Scripture signifies the doing of any of these Three things, and amongst the rest, to praise God in Verse or Musical composure.

This to be so as I say, I shall prove unto you out of two places of Scripture: and first out of the first of Chronicles, Chap. 25. where the word Prophesie is three several times thus used. I will alledge the words of the Text at large, because I cannot well abbreviate them. Thus therefore it speaks; Vers. 1. Moreover, David and the Cap∣tains of the Host separated to the service of the sons of Asaph, and of Heman, and of Ie∣duthun, who should prophesie with Harps, with Psalteries, and with Cymbals: and the number of the men of Office, according to their service, was, 2. Of the sons of Asaph; Zaccur, and Ioseph, and Nethaniah, and Asarelah, the sons of Asaph, under the hands of Asaph, which prophesied according the order of the King. 3. Of Ieduthun; the sons of Ieduthun, Gedaliah, and Zeri, and Ieshaiah, Hashabiah, and Mattithiah (and Schimei) six, under the hands of their father Ieduthun, who prophesied with a Harp, to give thanks and to praise the Lord. Lo here, to prophesie, and to give thanks (or confess) and to praise the Lord with spiritual songs, made all one.* 1.146 Nor needs such a Notion seem strange, when as even among the Latins the word Va••es signifieth both him that foretels things to come, and a Poet; for that the Gentiles Oracles were given like∣wise in Verse: And S. Paul to Titus calls the Cretian Poet, Epimenides, a Prophet; as one, saith he, of their own Prophets said,* 1.147

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And the Arabians (whose language comes the nearest both in words and notions to the Hebrew) call a chief Poet of theirs (Princeps omnium Poetarum (saith Erpenius) quos unquam vidit mundus) Muttenabbi, that is, Prophetizans, or the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now then if Asaph, Ieduthun and Heman prophesied, when they praised God in such Psalms as are entituled unto their several Quires, and as we find them in the Psalm-Book; (for know that all the Psalms entituled To the sons of Korah, belonged to the Quire of Heman who descended from Korah) why may not we, when we sing the same Psalms, be said to prophesie likewise? namely, As he that useth a prayer com∣posed by another, prayeth; and that according to the spirit of him that composed it: so he that praiseth God with these spiritual and prophetical composures, may be said to prophesie according to that spirit which speaketh in them.

And that Almighty God is well pleased with such Service as this, may appear by that one story of King Iehoshaphat, in the second of Chronicles, who when he march∣ed forth against that great confederate Army of the children of Ammon, Moab,* 1.148 and mount Seir, the Text tells us, that having consulted with his people, he appointed Singers unto the Lord, that should praise the Beauty of holiness, as they went out before the Army; and to say, Praise the Lord, for his mercy endureth for ever; (that is, they should sing the one hundred and sixth Psalm, or one hundred and thirty sixth Psalm, which begin

in this manner, and were both of them not unfit for such an occasion.) And when they began to sing and praise, (saith the Text) the Lord set ambushments against the children of Ammon,* 1.149 Moab, and Mount Seir, which were come against Iudah; and they were smitten.

A second place where such kind of Prophets and Prophesying as we speak of are mentioned,* 1.150 is that in the first of Samuel, in the story of Saul's election, where we read, that when he came to a certain place called The Hill of God, he met a company of Prophets coming down from the Highplace, (or Oratory there.) with a Psaltery, and a Tabret, and a Pipe, and a Harp before them; and they prophesied, and he with them.

Their Instruments argue what kind of Prophecy this was, namely, Praising of God with spiritual songs and melody: In what manner, is not so easie to define or specifie; but with an extemporary rapture, I easily believe. And if we may conjecture by other examples, One of them should seem to have been the Praecentor, and to utter the Verse or Ditty; the rest to have answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extremes or last words of the Verse: For after this manner we are told by Philo Iudaeus, that the Esseni (who were of the Iewish Nation) were wont to sing their Hymns in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or worshipping-places. And after the self-same manner, Eusebius tells us, did the Primitive Christians; having in all likelihood learnt it from the Iews whose manner it was. The same is witnessed by the Author Constitutionum Aposiolicarum, in his second Book and fifty seventh Chapter, where describing the manner of the Christian Service, after the reading of the Lessons of the Old Testament, (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.151 Let another sing the Psalms of David, and the people succinere, or answer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i. e.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the extremes of the verses. Some footsteps of which Custom remain still with us, (though perhaps in somewhat a different way,) when in those short Versicles of Liturgie, being Sentences taken out of the Psalms, the Priest sayes or sings the first half, and the People answer the latter, quasi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.152 As for ex∣ample, in that taken out of Psalm 51. 15. the Priest sayes, O Lord, open thou our lips; the People or Chorus answers, And our mouth shall shew forth thy praise. But whatsoever the ancient manner of answering was, thus much we are sure of, That the Iews in their Divine Lauds were wont to praise God after this manner, in Antiphons or Re∣sponsories; as (to let pass other Testimonies, and the use of their Synagogues to this day derived from their Ancestors) we may learn by two special Arguments. One from the Seraphims singing, Esay 6. 3. where it is said that the Seraphims cryed one unto another, saying, Holy, Holy, Holy Lord God of Hosts, the whole Earth is full of his Glory. Note, They cried one unto another. Secondly, from the use of the Hebrew verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in the proper and native signification thereof being to answer, is also used for to sing: as in Psalm 147. 7. where we translate, Sing unto the Lord with thanksgiving, sing praise upon the Harp unto our God; in the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Answer unto the Lord in thanksgiving, sing praise upon the Harp unto our God. And Esay 27. 2. In that day sing ye unto her, a vineyard of red wine: in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Answer ye unto her. And Numbers 21. 17. in Israel's song of the Well, Spring up, O Well, sing unto it: in the Hebrew it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Answer unto it. And Moses speaking of those that were worshipping the golden Calf, Exodus 32. 18. It is not the voice of them that shout for mastery, nor the voice of them that cry for being overcome; but the noise of them that sing do I hear: In the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the voice of them that answer one another. And so in other places. But to put all out of doubt, look Ezra 3. 11. where it is ex∣presly said, The Levites, the sons of Asaph, sung together by course, in praising and giv∣ing thanks unto the Lord, Because he is good, for his mercy endureth for ever. Hence was derived the manner of Praying and Praising God in the Christian Service, alter∣nis, in a Musical way, and, as it were, by way of prophesying and versifying; even though we do but speak it only; as you know the Poet sayes,—Amant alterna Ca∣m••en••••. Thus I have taken occasion somewhat to enlarge upon this particular; that we our selves might the better understand the reason of what we do, and what pre∣cedents and whose example we follow therein. And thus much of Prophesying.

I COME now to the Second thing I propounded to speak of; namely, What was that Fault among the Corinthians which the Apostle here taxeth. For the right understanding whereof, I say two things. First, For the Offenders, that they were the women, and not the men: That which the Apostle speaketh concerning men, being by way of supposition only, and to illustrate his Argument against the uncomely guise of the women, à pari. This appears, because his Conclusion speaks of women only, and nothing at all of men. Secondly, For the quality of the Fault, it was this;

That the women at the time of praying and prophesying were unveiled in the Church; notwithstanding it was then accounted an unseemly and immodest guise for women to appear open and bare-faced in publick. How then, will you say, should it come to pass that Christian women should so much forget themselves, as to transgress this Decorum in God's House and Service, which they observed otherwhere? I answer, From a phantastical imitation of the manner of the She-Priests and Prophetesses of the Gentiles, when they served their Idols; as their Pythiae, Bacchae or Maenades, and the like; who used, when they uttered their Oracles, or celebrated rites and sacrifices to their Gods, to put themselves into a wild and extatical guise, having their faces discovered, their hair disshevelled and hanging about their ears. This these Corin∣thian women (conceiting themselves when they prayed or prophesied in the Church, to be acting the parts of She-Priests, uttering Oracles like the Pythiae or Sibyllae, or cele∣brating sacrifice as the Maenades or Bacchae) were so fond as to imitate (as that sex is prone to follow the fashion) and accordingly cast off their veils, and discovered their faces immodestly in the congregation, and thereby (as the Apostle speaks) dishonoured their heads, that is, were unseemly accoutred and dressed on their head.

Which he proveth by three Arguments. Partly from Nature, which having given women their Hair for a covering, taught them to be covered, as a Sign of subjection; the manner of this covering being to be measured by the custome of the Nation. Partly by an Argument à pari, from men; for whom, even themselves being Iudges, it would be an uncomely thing to wear a veil, that is, a womans habit: so, by the like reason, was it as uncomely and absurd for a woman to be without a veil, that is, in the guise and dress of a man. And howsoever the Devils of the Gentiles some∣times took pleasure in uncomeliness and absurd garbs and gestures; yet the God whom they worshipped, and his holy Angels who were present at their devotions, loved a comely accomodation, agreeable to Nature and Custome, in such as wor∣shipped him. For this cause therefore (saith he* 1.153) ought a woman to have a covering on her Head, because of the Angels. Lastly, he concludes it from the Example and Custome both of the Iewish and Christian Churches; neither of which had any such use, for their women to be unveiled in their sacred assemblies: If any man (saith he* 1.154) be contentious, (that is, will not be satisfied with these reasons) let him know that we (that is we of the Circumcision) have no such custome, nor the Churches of God. For so, with S. Ambrose, Anselme, and some of the Ancients, I take the meaning of the Apostle to be in those words.

Thus you have heard briefly, What was the Fault of these Corinthian Dames, which the Apostle here taxeth. From which we our selves may learn thus much, That God requires a decent and comely accommodation in his House in the act of his worship and service: For if in their habit and dress, surely much more in their gestures and deportment, he loves nothing that is unseemly in the one or in the other: Which I doubt some of us, at least of the younger sort, are not so observant of in this place as we should; and therefore with those whom it concerns would amend it. And thus I conclude my Discourse.

DISCOURSE XVII.

TITUS 3. 5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By the washing of Regeneration, and renewing of the Holy Ghost.

THESE words (as it is easie to conceive upon the first hearing) are spoken of Baptism; of which I intend not by this choice to make any full or accurate Tractation, but only to acquaint you (as I am wont) with my Thoughts concerning two Particulars therein, both of them mentioned in the words of my Text: One, from what propriety, ana∣logy, or use of Water, the washing therewith was instituted for a Sign of new Birth, according as it is here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the washing of rege∣neration: The other, What is the proper Counter-type, or thing which the Water figureth in this Sacrament.

I will begin with the last first, because the knowledg thereof must be supposed for the explication and more distinct understanding of the other. In every Sacrament, as ye well know, there is the outward Symbole or Sign, Res terrena; and the Signa∣tum figured and represented thereby, Res coelestis. In this of Baptism, the Sign or Res terrena is Washing with water. The Question is, what is the Signatum, the invisible and celestial thing, which answers thereunto. In our Catechetical expli∣cations of this Mystery, it was wont to be affirmed to be the Bloud of Christ; name∣ly, That as Water washeth away the filth of the Body, so the Bloud of Christ cleanseth us from the guilt and pollution of Sin. And there is no question but the Bloud of Christ is the Fountain of all the grace and good communicated unto us, either in this or any other Sacrament or Mystery of the Gospel. But that this should be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Counter-part or thing figured by the Water in Baptism, I believe not; Because the Scripture, which must be our guide and direction in this case, makes it an∣other thing, to wit, the Spirit or Holy Ghost; this to be that whereby the Soul is clean∣sed and renewed within, as the Body with Water is without. So saith our Saviour to Nicodemus, Iohn 3. 5. Except a man he born of Water and the Spirit, he cannot enter into the Kingdom of God. And the Apostle, in the words I have read, parallels the wash∣ing of regeneration and the renewing of the Holy Ghost, as Type and Counter-type: God (saith he) hath saved us (that is, brought us into the state of salvation,) by the washing of regeneration, and the renewing of the Holy Ghost; where none, I trow, will deny that he speaks of Baptism. The same was represented by that Vision at our Saviour's Baptism, of the Holy Ghost's descending upon him, as he came out of the water, in the similitude of a Dove: For I suppose that in that Baptism of his, the Mystery of all our Baptisms was visibly acted;* 1.155 and that God sayes to every one truly baptized, as he said to him, (in a proportionable sense) Thou art my Son, in whom I am well pleased.

And how pliable the Analogy of Water is to typifie the Spirit, well appears by the figuring of the Spirit thereby in other places of Scripture. As in that of Esay, I will pour water upon him that is thirsty,* 1.156 and flouds upon the day ground: I will pour my Spirit upon thy seed, and my blessing upon thine off-spring; where the latter expounds for former. Also by the discourse of our Saviour with the Samaritan woman Iohn 4. 14. Whosoever (saith he) drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a Well of water springing up to everlasting life. By that also, Iohn 7. 37. where on the last day of the great Feast Iesus stood and said, If any man thirst, let him come unto me, and drink: He that believeth on me, as the Scripture saith, (that is, as the Scripture is wont to express it, for other∣wise there is no such place of Scripture to be found in all the Bible,) out of his belly shall flow rivers of living water. But this (saith the Evangelist V. 39.) he spake of the Spirit, which they that believe on him should receive.

Nor did the Fathers or ancient Church, as far as I can find, suppose any other Correlative to the Element in Baptism but this; of this they speak often, of the

Bloud of Christ they are altogether silent in their Explications of this Mystery.* 1.157 Many are the Allusions they seek out for the illustration thereof, and some perhaps forced; but this of the Water signifying, or having relation to, the Bloud of Christ, never comes amongst them: which were impossible, if they had not supposed some other thing figured by the Water than it, which barred them from falling to that conceit.

The like silence is to be observed in our Liturgy, where the Holy Ghost is more than once parallel'd with the Water of Baptism, washing and regeneration attributed thereunto; but no such notion of the Bloud of Christ. And that the opinion thereof is novel, may be gathered, because some Lutheran Divines make it peculiar and pro∣per to the followers of Calvin.

Whatsoever it be, it hath no foundation in Scripture: and we must not of our own heads assign significations to Sacramental types without some warrant thence. For whereas some conceive those two expressions of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or sprinkling of the bloud of Christ,* 1.158 and of our being washed from our sins in (or by) his bloud, do intimate some such matter; they are surely mistaken. For those expressions have reference not to the Water of Baptism in the New Testament, but to the rite and manner of sa∣crificing in the Old; where the Altar was wont to be sprinkled with the bloud of the Sacrifices which are offered; and that which was unclean, purified with the same bloud: whence is that elegant discourse of S. Paul (Heb. 9.) comparing the Sacrifi∣ces of the Law with that of Christ upon the Cross as much the better. And that whereas in the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Almost all things were puri∣fied with bloud, V. 22. so much more the bloud of Christ, who offered himself without spot to God, cleanseth our consciences from dead works, V. 14. But that this washing, that is, cleansing by the bloud of Christ, should have reference to Baptism; where is that to be found? I suppose they will not alledge the water and bloud which came out of our Saviour's side, when they pierced him; for that is taken to signifie the Two Sacraments ordained by Christ, that of Bloud the Eucharist, of Water Baptism; and not both to be referred to Baptism. I adde (because perhaps some means fancies are corrupted therewith,) that there was no such thing as sprinkling, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used in Baptism in the Apostles times, nor many ages after them; and that therefore it is no way probable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sprinkling of the Bloud of Christ, in S. Peter, should have any reference to the Laver of Baptism.

Let this then be our Conclusion; That the Bloud of Christ concurs in the Mystery of Baptism by way of efficacy and merit, but not as the thing there figured; which the Scripture tells us not to be the Bloud of Christ, but the Spirit.

AND so I come to my other Quaere, From what property or use of Water, the washing therewith is a Sacrament of our new Birth: for so it is here called the washing of regeneration; and our Saviour saies to Nicodemus, Except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of God. For in every Sacrament there is some analogy between what is outwardly done and what is thereby signified; therefore in this. But what should it be? It is a thing of some moment, and yet in the Tractates of this Mystery but little or seldom enquired after; and therefore deserves the more consideration. I answer, This analogy between the Washing with water and Regeneration lies in that custome of washing Infants from the pollutions of the womb when they are first born. For this is the first office done unto them when they come out of the womb, if they purpose to nourish and bring them up. As therefore in our natural birth the Body is washt with water from the pollutions wherewith it comes besmeared out of the matrix; so in our second birth from above, the Soul is purified by the Spirit from the guilt and pollution of sin, to begin a new life to God-ward.

The analogy you see is apt and proper, if that be true of the custome, whereof there is no cause to make question. For the use at present, any man (I think) knows how to inform himself. For that of elder times, I can produce two pregnant and notable testimonies; one of the Iews and people of God, another of the Gentiles. The first you shall find in the sixteenth Chapter of Ezekiel, where God describes the poor and forlorn condition of Ierusalem when he first took her to himself, under the parable of an exposed Infant.* 1.159 As for thy nativity saith he in the day thou wast born, thy navel was not cut, neither wast thou washed in water, to supple thee; thou wast not salted at all, nor swadled at all; no eye pitied thee, none to do any of these things unto thee, to have compassion on thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born. Here you may learn what was wont to be done unto Infants at their nativity, by that which was not done to Israel, till

God himself took pity on her; cutting off the navel-string, washing, salting, swadling. Upon this place S. Hierome takes notice (but scarce any body else, for ought I can yet find) that our Saviour, when speaking of Baptism he sayes [Except a man be born of Water and the Spirit, he cannot enter into the Kingdom of God] alludes to the cu∣stome here mentioned of washing Infants at their nativity.

The other Testimony (and that most pertinent to the application we make) I find in a story related by Plutarch in his Quaestiones Romanae, not far from the be∣ginning, in this manner: Among the Greeks, if one that were living were reported to be dead, and funeral obsequies performed for him; if afterward he returned alive, he was of all men abominated as a prophane and unlucky person; no man would come in his company, and (which was the highest degree of calamity) they excluded him from their Temples and the Sacrifices of their Gods. It chanced that one Aristinus being fallen into such a disaster, and not knowing which way to expiate himself therefrom, sent to the Oracle at Delphos, to Apollo, beseeching him to shew him the means whereby he might be freed and discharged thereof: Pythia gave him this an∣swer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What women do, when one in childbed lies, That do again, so maist thou sacrifice.

Aristinus rightly apprehending what the Oracle meant, offered himself to women, as one newly brought forth, to be washed again with water. From which example it grew a custome among the Greeks, when the like misfortune befel any man, after this manner to expiate them. They called them Hysteropotmi, or Postliminio nati. How well doth this befit the Mystery of Baptism! where those who were dead to God through sin are, like Hysteropotmi, regenerate and born again by Water and the Holy Ghost.

These two passages discover sufficiently the analogy of the washing with water in Baptism to Regeneration or New birth; according as the Text I have chosen for the scope of my Discourse expresseth it: namely, That washing with water is a Sign of spiritual Infancy, forasmuch as Infants are wont to be washed when they come first into the world.

Hence the Iews, before Iohn the Baptist came amongst them, were wont by this rite to initiate such as they made Proselytes, (to wit,) as becoming Infants again, and entring into a new life and being, which before they had not. That which here I have affirmed will be yet more evident, if we consider those other rites anciently added and used in the celebration of this Mystery, which had the self-same end we speak of, viz. to signifie spiritual Infancy. I will name them, and so conclude. As That of giving the new-baptized milk and honey, ad Infantandum, as Tertullian speaks, ad infantiae significationem, so S. Hierome, because the like was used to Infants new-born; accord∣ing to that in the 7.* 1.160 of Esay, of Immanuel's infancy, A Virgin shall conceive and bear a son: Butter and honey shall he eat, that he may know to refuse evil and chuse good. Se∣condly, That of salt, as is implied in that of Ezekiel, Thou wast not washed with water, nor salted with salt. Thirdly, That of putting on the white garment, to resemble swadling. All these were anciently (especially the first) used in the Sacrament of our Spiritual birth, out of reference to that which was done to Infants at their Natural birth. Who then can doubt but the principal rite of washing with water (the only one ordained by our Blessed Saviour) was chosen for the same reason, to be the ele∣ment of our initiation; and that those who brought in the other, did so conceive of this, and from thence derived those imitations?

DISCOURSE XVIII.

IOSHUA 24. 26.

And Ioshua took a great stone, and set it up there (viz. in Si∣chem) under the Oak which was in the Sanctuary of the Lord: Alii, by the Sanctuary. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

THE Story whereupon these Words depend is this: Ioshua a little be∣fore his death assembled all the Tribes of Israel at Shechem or Sichem, there to make a solemn Covenant between them and the Lord, To have him alone for their God, and to serve no other Gods besides him: Which they having solemnly promised to do,* 1.161 saying, The Lord our God will we serve, and his voice will we obey; Ioshua for a testimony and monument of this their stipulation, erects in the place a great Stone or Pillar under an Oak, which was by (or, as the Hebrew hath it, in) the Sanctuary of the Lord. Of this Oak, or rather collectively Quercetum or Oaken-hold, of Sichem, is twice mention made elsewhere in Scripture. For this was the place where Abram first sate down, and where the Lord appearing unto him, he erected his first Altar in the Land of Canaan, after he came out of Haran thither, as we read Gen. 12. 6. in these words, And Abram passed through the Land unto the place of Sichem, unto the Oak or Oak-grove of Morch, where the Lord appeared unto him, saying, Unto thy seed will I give this Land: and there he builded an Altar unto the Lord who appeared unto him. And what place more fit for Abraham's posterity to renew a Covenant with their God, than that where their God first made his Covenant with Abraham their Father? Again, it was this place where, in the after-times of the Iudges•• one hundred and seventy years after the death of Ioshua, the Sichemites made Abimelech, the base son of Ierubbaal or Gideon, King, as we read Iudg. 9. 6. that all the men of Sichem gathered together, and all the house of Millo, and went and made Abimelech King, by the Oak of the Pillar which was in Si∣chem. The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even the Oak where Ioshua (here in my Text) set up this great Stone for a witness to Israel. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the other two places, signifie one and the same thing, to wit, either an Oak, Tere∣binth, or some other kind of Tree; as the Seventy perpetually render them.

Yea, that of Iudges must of necessity so be rendred, by comparing it with this of my Text, to which it hath reference. Nevertheless our last Translation in the first of these places, Gen. 12. concerning Abram, chose rather (I know not wherefore) to follow S. Hierome, who follows not himself, and translates it a Plain, not an Oak, to wit, the Plain of Morch? by which Translation the identity of that place with the other two, where it is translated Oak, is obscured and made the less observable. If there be any difference between the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it should rather be this, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie a Tree, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Grove, Holt or Wood of such Trees; as the Seventy in that place of the ninth of Iudges have expresly rendred it, namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Quercetum, Oak-toft or Holt of Sichem. And so, I believe, it ought to be understood in the other places, that is, to be taken col∣lectively; of which we shall hear more hereafter.

But this is no great matter of difficulty; that which follows is, namely, How this Oak, or Oaken-holt, of Sichem is said here in my Text to have been in (for the He∣brew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or by, the Sanctuary of the Lord. For how comes the Sanctuary of the Lord to be at Sichem, whenas the Tabernacle and the Ark of the Testimony were at Shiloh, there set up by Ioshua himself, and so remained (as the Scripture* 1.162 else∣where tells us) until the time of the Captivity of the Land? which without question was not till after Ioshua was dead and buried,* 1.163 and is usually understood of that time when the Ark was taken captive by the Philistines. And yet is not only here a Sanctuary mentioned at Sichem, but in the beginning of the Chapter, the Elders and Officers of the Tribes are said, upon Ioshua's summons,* 1.164 to have presented themselves there before the Lord; which speech useth to imply as much.

If we say the Ark of God was taken out of its place at Shiloh, and brought to Si∣chem by the Levites,* 1.165 upon occasion of this general Assembly; yet the difficulty will not be removed. For first, How could the Ark alone give denomination to the place where it stood, to be called the Sanctuary of the Lord; Or secondly, If the Altar were there with it,* 1.166 how was the Law of God observed, which saith, Thou shalt n••t plant a Grove of any trees (or any tree) near unto the Altar of the Lord thy God, which thou shalt make thee; Neither shalt thou set up a Pillar, which the Lord thy God hateth: whenas here are both, an Oak or Quercetum in the Sanctuary of God, and a Pillar or Statue erected under it? Thirdly, This Sanctuary, whatsoever it was, must be something which had a constant and fixed station, and was not temporary and muta∣ble; and that, because the Oak, under which this Pillar was erected by Ioshua, is here designed and pointed out by it as by a constant and standing mark: else to what pur∣pose had it been to sign out the Oak by it, if it were such as would be here to day and not to morrow?

For these reasons it appears that this Sanctuary could not be the Tabernacle where the Ark and Altar for Israel were, but that it was something else: And what that should be, is to be enquired.

I answer, It was a Proseucha or praying-place, which the Israelites (at least those of Ephraim, in whose lot it was) after the Countrey was subdued unto them, had erected in that very place at Sichem where God first appeared to Abram, and where he built his first Altar after he was come into the Land of Canaan; the place where God said unto him, Unto thy seed will I give this Land.

For the understanding whereof, you must take notice, that the Iews besides their Tabernacle or Temple, which was the only place for Sacrifice, had (first or last) two sorts of Places for religious duties; the one callet Proseuchae, the other Synagogues. The difference between which was this: Proseucha was a plot of ground encompassed with a wall or some other like mound or inclosure, and open above; much like to our Courts: the use properly for Prayer, as the name Proseucha importeth: A Synagogue was aedificium tectum, a covered edifice, as our Houses and Churches are, where the Law and Prophets were read and expounded, and the people instructed in divine matters; according to that Acts 15. 21. Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath-day. From whence also you may gather, that Synagogues were within the Cities, as Proseucha's were without; which was ano∣ther difference between them, as you shall hear confirmed.

That Proseucha's were such places as I have described them to be, I prove out of a notable place of Epiphanius, a Iew bred and born in Palestine; who in his Tract against the Massalian Hereticks, after he hath told us that the Massaliani built themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. certain houses or large places, like the ancients places of market, which they called Proseuchae; he goes on thus, And that the Iews of old (as also the Samaritans) had certain places without the Cities for prayer, which they call'd Proseucha's, appears out of the acts of the Apostles, where Lydia a seller of purple is said to have met with the Apostle Paul, and to have heard him preaching in that place, of which the Scripture saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.167, it seemed to be a place of prayer, (of which I shall say more anon:) He goes on still, There is also at Sichem (saith he) which is now called Neapolis, above a mile without the City a Proseucha or place of prayer, like a Theatre, which was built in the open air, and without a roof, by the Samaritans, who affected to imitate the Iews in all things. Out of these words you may collect every part of my Description. First, That Proseuchae were out of the Cities in the fields. Secondly, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like the Ancients Fora or places of market,* 1.168 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under the open air, and without roof, such as the Courts of the Temple also were, whither the people came to pray; so that they were as it were a kind of disjoyned and remoter Courts unto the Temple, whither they turn∣ed themselves when they prayed in them. Thirdly, That they were ordained for pla∣ces of Prayer. All these are in this passage of Epiphanius; and moreover, that such a one was in his time remaining at Sichem, the place my Text speaks of, there erected by the Samaritans, in that, as in all things else, imitators of the Iews. What better Testimony could be desired?

These Proseucha's of the Iews, both name and thing, were not unknown to the Poet Iuvenal; when describing in his third Satyre in what manner proud and insolent fel∣lows in the City of Rome used, in their drunken humours, to abuse and quarrel with those they met in the streets in the night-time, whom they took to be of mean condition, he brings them in speaking thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ede ubi consistas; in quâ te quaero Proseuchâ?

Where dwell you? in what Proseucha should I seek or enquire for you? intimating that he was some poor fellow, either that dwelt in an house that could not keep out wind and weather, but was like a Iew's Proseucha, all open above; or he alludes to the banishment of the Iews out of Rome by Domitian, in his own time, and then fresh, as who had no where else to bestow themselves but in their Proseucha's out of the City; or who used to assemble in the Proseucha's. According to some of these senses is Iuve∣nal to be understood.

For that the Iews had Proseucha's about the City of Rome, appears by Philo Iudae∣us in his Delegatione ad Caium, where commending the ••lemency and moderation of Augustus Caesar, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That he knew the Iews of Rome had their Proseucha's, and that they used to assemble in them, especially on the Sabbath-days; and yet never molest∣ed them, as Caius did.* 1.169 The same Philo mentioneth Proseucha's elsewhere; though it be not to be dissembled, that he seems to comprehend Synagogues also properly so called under that name, as being better known to the Gentiles, who called both by that name. Iosephus in his Life tells us of a Proseucha at Tiberias in Galilee, in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, On the next day, which was the Sabbath-day, the whole people were gathered together in the Proseucha; which is (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a large edifice, fit to receive a great multitude. He afterward tells us of a publick fast and supplicati∣on appointed to be had the Monday following in the Proseucha, whither himself and others assembled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. to perform their devotions.

In the New Testament the name of Synagogue is frequent, but that of Proseucha seldom; whence may be conjectured that both are comprehended under that name, as in Philo both are termed Proseuchae. Yet once or twice, as learned Interpreters think, we read of Proseucha's in the New Testament. As namely, Acts 16. 13. (which Epiphanius even now alledged to that purpose) where S. Luke tells us, that S. Paul being come to Philippi in Macedonia on the Sabbath-day, they went out of the City to a river side, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there was taken to be a Proseucha, or where was famed to be a Proseucha; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will bear both. The Syriack hath, Quia ibi conspiciebatur Domus orationis; the Arabick, Locus orati••nis. For if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were taken here for Prayer it self, as if the sense were, where Prayer was used to be made, it should rather have been said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet, if it were so taken, it would still argue no less than that there was here an appointed place for Prayer, and that out of the City; which is all one as to say, there was a Proseucha. So I take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the 16. verse of the same Chapter, where it is said, It came to pass, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as we went to the Proseu∣cha; especially since we read not in the Text that S. Paul went thither to pray, but to preach, where he deemed there was an assembly that day according to custom: And we sat down, (saith S. Luke) and spake unto the women which were come together there.

A second place where a Proseucha is mentioned in the New Testament, may be that Luke 6. 12. where it is said, that our Saviour went out into a Mountain to pray, and continued all night, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Proseuchâ Dei, in an Oratory or Prayer-house of God; so Drusius thinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to be taken, for a place, and the Ar∣ticle helps the sense: Otherwise it seems an odd and unaccustomed expression for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mean in Prayer made unto God. And why should it not be as likely that our Saviour might sometimes pray in their Proseucha's, as teach in their Sy∣nagogues.

Thus we have seen the Testimonies for Proseucha's, their use, and difference from Synagogues. Now for Synagogues, the common opinion is, that they were not before the Captivity of Babylon; and that Necessity first taught the Iews the use of them in that Captivity, which afterward they brought with them at their return into their own Country. The reason why men so think is, I suppose, the absolute silence of them in Scripture until the time of the second Temple. But though the name were not, it is possible the thing might be. Howsoever, because it is most received, that they were not, we will let it pass for current. But as for Proseucha's, such as we have described them, none, that I know, have affirmed or determined ought of their antiquity; it may be, not taken it into consideration, either because they had no oc∣casion to think of any such matter, or because they confounded them altogether with Synagogues.

The matter therefore being yet free and undecided, I will make bold to affirm, That if Synagogues were not, yet Proseucha's, that is, open places for Prayer, were a

long time before the Captivity, yea even from the days of Ioshua the son of Nun: And though the Iews had, or were to have, but one Altar or place of Sacrifice, that namely which the Lord should chuse to place the Ark of his Covenant there, the Ta∣bernacle or Temple; yet had they other places for devotion and religious use.

And that this Sanctuary of God, here mentioned in my Text, at Sichem (which was a Levitical City) was such a one, my reasons are these. First, Because it is incre∣dible, that the Israelites having but one Temple for the whole Nation, whereat they were bound to appear, and those the males only, but thrice a year, should have no other Places of Prayer nearer their dwellings whither they might resort on Sabbath-days; the Temple or Tabernacle being from some of them above an hundred miles di∣stant at the least. Secondly, Because (as I have already shewed) this Sanctuary at Sichem could not be the Tabernacle (which was then at Shiloh, not at Sichem) and yet must have some stable and fixed place, because the situation of the Oak is designed by it: yea must have been still there, when this story of Ioshua was written; which is thought to have been long after his death: surely this Chapter was written after it, where both his death and burial are recorded. Wherefore to say the Ark was brought thither upon this occasion, will not serve turn. Thirdly, This place should be a Proseucha, because of that circumstance of Trees growing in it; which, as it proves it not to have been the Tabernacle, (where no such thing was lawful to be) so seems it to be a Characteristical note of a Proseucha.

For though it were not lawful to have Trees near the Altar of God, that is, in or about the Court of the Tabernacle; yet was it not so with Proseucha's, yea they seem to have been ordinarily garnished and beset with them. This may be gathered from a passage of Philo Iudaeus, where relating the barbarous outrage of the Gentiles at Alexandria against the Iews there dwelling, in the time of Gaius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of some of the Proseucha's they cut down the Trees, others they demolished to the very Foundations. Mark here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They dis-tree'd the Proseucha's.

The same is implied by that of the Poet, speaking of a Iewish Wizard or Fortune∣teller,—conducta sub arbore conjux. And Iuvenal in his sixth Satyr,

Arcanum Iudaea tremens mendicat in aurem, Interpres legum Solymarum, magna sacerdos Arboris, ac summi fida internuncia coeli.

Interpres legum Solymarum, that is, of Moses Laws; magna sacerdos Arboris, because of the Trees in their Proseucha's or Places of worship. The same appears also out of those Verses of his third Satyr, complaining that the once sacred Grove of Fons Ca∣penus, where Numa used to meet with the Goddess AEgeria, was then let out to the beggarly Iews for a Proseucha, and that every Tree (such were the times) must pay rent to the people; by which means the Woods, which formerly had been the habi∣tation of the Muses, were become dens for beggarly Iews to mutter their Orizons in. Hear his words:

Hic ubi nocturnae Numa constituebat amicae, Nunc sacri Fontis nemus & delubra locantur Iudaeis; quorum cophinus foenumque supellex. Omnis enim populo mercedem pendere jussaest Arbor, & ejectis mendicat sylva Camoenis.

Whence comes this connexion between Iews anda 1.170 Trees, but from their having Trees in their Proseucha's? unto which their situation without the Cities conduced; as also it did for privacy and retirement.

Thus you see how well the description and mark of a Proseucha agrees to this San∣ctuary in my Text. And that the Iews had many other such in other places, as well as at Sichem, even in those elder times, as atb 1.171 Mispeh, Bethel, and Gilgal, I make little doubt; which we read to have been places of Assembly of the people, and the two last sanctified of old by Divine apparition, as Sichem was. Of Mispah the Author of the first of Maccabees, chap. 3. vers. 46. if I understand him, testifieth as much, when he tells us, that whilst the holy City lay desolate, and the Sanctuary was trodden down by the tyranny of Antiochus Epiphanes; Iudas Maccabaeus, and those of the people which adhered unto their God, assembled together at M••spha, to make there their supplications unto their God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because at Maspha, or Mispah, had been a place of prayer in former time for Israel; as much as to say, there had been a Proseucha of old. And do we not read in that story of the Benjamitical war in the Book of Iudges, that the Tabernacle being

at Shiloh, (as appears by the last Chapter) yet (in the Chapter going before) it is said, that the whole Congregation of Israel was gathered together, as one man, unto the Lord in Mispah;* 1.172 and that in vers. 26. is mention made of an House of God there, where the people prayed and fasted? True, it is said the Ark of the Covenant was upon that extraordinary occasion brought thither; but it being certain, out of the next Chap∣ter, that the Tabernacle was still at Shiloh, this House of God could be none of it. Nay, perhaps, we may hence learn, that when the Ark upon occasion of such a ge∣neral and extraordinary assembly was to be removed, they used to bring it to such places as these, which were as holy Courts ready prepared for it; and that then it was lawful, but not else, to sacrifice in them.

Of these Courts for prayer we may understand that also in Psalm 74. 7. They have cast Fire into thy Sanctuary, they have burnt up all the Conventicula Dei in the Land, namely, in the captivity by Nebuchadnezzar, who destroyed both their Temple and their Proseucha's. For we understand it of the persecution of Antiochus, as some do; it must then follow, that some Canonical Scripture was written after Malachi and the ceasing of Prophecy, that is, in the time of the Maccabees; which will not easily be granted: Besides that we read not that Antiochus cast any fire into the Temple. Now if it speak of the vastation by Nebuchadnezzar, then had the Iews before that time, not only a Sanctuary for sacrifice, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conventicula Dei, that is, either Proseucha's, or Synagogues; for either will serve my purpose.

But now you will say, What profit is there of this long Discourse? were it so, or were it not so, as I have endeavoured to prove, of what use is the knowledge thereof to us? Yes, to know it was so, is useful in a threefold respect.

First, for the right understanding of such places of the Old Testament, where a House of God and Assembling before the Lord are often mentioned there, where neither the Ark of the Covenant, nor the Tabernacle at such time were: as (besides the pla∣ces before alledged) we read in 1 Sam. 10. 3. of Saul's meeting with three men going up to God to Bethel, and in verse 5. of a place called The Hill of God, whence a company of Prophets came from the high place there, prophesying with a Tabret, Pipe, and Harp be∣fore them: in neither of which places can we find that ever the Tabernacle was. And as for the Ark, we are sure it was all this time at Kiriath-jearim, till David solemnly fetcht it thence: and if at any time the Ark might (as now it was not) be transferred to any of them upon occasion of some general Assembly of the Nation, that so they might have opportunity to ask counsel of the Lord, and offer Sacrifice; yet were they not the ordinary station thereof.

Secondly, we may learn from hence, That to have appropriate places set apart for Prayer and Divine duties, is not a Circumstance or Rite proper to Legal worship only, but of a more common nature: For asmuch as though Sacrifices, wherein the Legal worship (or worship of the old Covenant) consisted, were restrained to the Ark and Tabernacle, and might not be exercised where they were not; yet were there other places for Prayer besides that; which are no more to be accounted Legal places, than bare and simple Prayer was a Legal duty.

Lastly, we may gather from this Description of Proseucha's, which were as Courts encompassed only with a wall or other like enclosure, and open above, in what manner to conceive of the accommodation of those Altars we read to have been erected by the Patriarchs, Abraham, Isaac, and Iacob, in the Book of Genesis; namely, That the ground whereon they stood, was fenced and bounded with some such enclosure, and shaded with Trees, after the manner of Proseucha's; as we may read expresly of one of them at Beersheba, That Abraham there planted a Grove, and called upon the Name of the Lord, the everlasting God.* 1.173 Yea, when the Tabernacle and Temple were, the Al∣tar of God stood still in an open Court; and who can believe that the place of those Al∣tars of the Patriarchs was not bounded and separated from common ground? And from these patterns in likelihood, after the Altar for Sacrifice was restrained to one only place, was continued still the use of such open places or Courts for Prayer, garnished with Trees, as I have shewed Proseucha's to have been.

DISCOURSE XIX.

1 TIM. 5. 17.

Let the Elders that rule well be counted worthy of double Honour; especially they that labour in the Word and Doctrine.

[unspec I] THERE are two things in these words to be explicated: First, What is meant here by Elders; Secondly, What is this double Honour due un∣to them. For the first, Who are meant by Elders, there is no questi∣on but the Priests or Ministers of the Gospel of Christ were contained under this name: for so the New Testament useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Presbyter for the Ministers of the Word and Sacraments in the Gos∣pel; whence cometh the Saxon word Priester, and our now English word Priest. And the Ancient Fathers thought these only to be here meant, and never dreamed of any others. But in our time those who obtrude a new Discipline and Government upon the Church, altogether unknown and unheard of in the ancient, will needs have two sorts of Elders or Presbyters here understood: one of such as preach the Word and Doctrine, whom they call Pastors; another of Lay-men, who were neither Priests nor Deacons, but joyned as Assistants to them in the exercise of Ecclesiastical Discipline, in admonitions and censures of manners, and (in a word) in the execution of the whole power of the Keys.

These our Church-men call Lay-Elders, and the Authors of this new device, Pres∣byterians. These Presbyters or Elders they will have meant in the first words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elders that rule, or govern, well, whom therefore they call Ruling Elders; the other whom they call Pastors, to be described in the latter words, they who labour in the Word and Doctrine, whom therefore they distinguish by the name of Teaching Elders.

This is their Exposition, and this Exposition the ground and foundation of their new Discipline: but none of the Fathers which have commented upon this Place, neither Chrysostome, Hierome, Ambrose, Theodoret, Primasius, Oecumenius, or Theo∣phylact, (as they had no such, so) ever thought of any such Lay-Elders to be here meant, but Priests only, which administred the Word and Sacraments.

But how (will you say then) is this Place to be understood, which may seem, as they alledge, to intimate two sorts of Elders, some that ruled only, others that labour∣ed also in the Word and Doctrine? The Divines of our Church, who had cause, when time was, to be better versed in this question than any others, have given divers Ex∣positions of these words; none of which give place to any such new-found Elders as these Fautors of the Presbyterian Discipline, upon the sole Authority of this one place, have set up in divers forein Churches, and would have brought into ours. I will relate Four of the chief of these Expositions, to which the rest are reducible.

[unspec 1] The First is grounded upon the use of the Participle in the Greek tongue, which is often wont to note the reason or condition of a thing, and accordingly to be resolved by a causal or conditional Conjunction. According whereunto this Text [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, duplici honore digni habeantur (or dignentur,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] is to be resolved thus; Elders or Presbyters that rule or govern their Flocks well, let them be accounted worthy of double honour, and that chiefly in respect or because of their labour in the Word and Doctrine. And so this man∣ner of speech will imply two duties, but not two sorts or Orders of Elders; and that though this double Honour be due unto them for both, yet chiefly and more princi∣pally for the second, their labour in the Word and Doctrine. And this way goes S. Chry∣sostome and other Greek Writers.

[unspec 2] A Second Exposition is taken from the force and signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies not simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to labour, but to labour with much travel and toil; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vexor, laboribus & molestiis premor, and so pro∣perly signifies molestiam & fatigationem ex labore, wearisom and painful labour. Thus

the meaning will be, Let Elders that do bene praesidere, that is, govern and instruct their Flock well,* 1.174 be counted worthy of double Honour; especially such of them as take more than ordinary pains in the Word and Doctrine. Or thus; Let the Elders that discharge their office well, be, &c. especially by how much the more their painful∣ness and travel shall exceed in preaching the Word and Doctrine, &c.

Thus we have seen two Expositions of these words, neither of them implying two sorts or Orders of Presbyters, but only distinguishing several offices and duties of the same Order, or implying a differing merit in the discharge of them. But if they will by no means be perswaded but that two sorts of Elders are here intimated, let it be so; two other Expositions will yield them it: but so as will not be for their turn; for their Lay-Elders will be none of them.

The first is this, That the Apostle should speak here of Priests and Deacons, consi∣dering [unspec 3] both as Members of the Ecclesiastical Consistory or Senate, which consisted of both Orders, and in that respect might well include them both under the name of El∣ders; it being a common notion in Scripture to call the Associates of a Court of Iudi∣cature by that name: Senatus in Latin hath its name à senibus, i. senioribus, of Elder∣ship, and is as much to say as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. According to this supposal the Apostle's words may have this construction; Let the Elders which rule well, whether Priests or Deacons, be counted worthy of double Honour, but more especially the Priests, who, be∣sides their government, labour also in the Word and Doctrine. Now what can be op∣posed against such an Exposition, I see not. For it is not improbable but the Apostle should make provision as well for the maintenance of Deacons as of Priests, seeing he omits it not of Widows in the verse going next before this. But unless he includes them under the name of Elders, he makes no provision for them at all. Besides, this is not the only place (some think) where Deacons are comprehended under the name of Elders: For the Council of Hierusalem, Acts 15. 23. where they inscribe their Sy∣nodical Epistle thus, The Apostles, and Elders, and Brethren, to the Brethren which are of the Gentiles in Antioch, &c. may seem to comprehend the Deacons under the name of Elders or Presbyters; otherwise they should omit them, which without doubt were part of the Council.

There is another Exposition which allows also of two sorts of Elders to be here im∣plied, [unspec 4] but makes them both Priests; namely, That Presbyters or Priests in the Apostle's time were of two sorts: One of Residentiaries and such as were affixed to certain Churches, and so did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praesidere Gregi, govern and instruct their Flock; Another of such as had no fixed station, or charge over any certain place, but travel∣led up and down to preach the Gospel where it was not, or to confirm the Churches where it was already preached; such, namely, as are elsewhere known by the names of Evangelists and Doctors or Prophets: That these were those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that labour'd in the Word and Doctrine, spoken of here by the Apostle: That both these sorts of Presbyters were to be counted worthy of double Honour, as well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that ruled well, as those that travelled up and down to preach the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but especially these latter, because their pains were more than the others. This is confirmed from the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Scripture signifies not only corporal labour, as may appear in many places, but seems to be used by S. Paul even in this very sense we have now given; as 1 Cor. 15. 10. where he says, comparing himself with the other Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have travelled up and down more than they all, as is ma∣nifest he did.

These are the principal Expositions given by the Writers of our Church, upon this passage of Scripture which is the foundation and only place whereon they build this new Consistory, and are so much in love with it. But this being capable, as you see, of such variety of Exposition, how much too weak and insufficient it is to establish any such new Order of Elders, never heard of in the Church from the times of the Apostles until this last age, any man may judge.

But give me leave to propound a Fifth Exposition, which shall be more liberal to [unspec 5] them than any of those yet given: For it shall yield them all they so eagerly contend for to be implied in this Text, namely, That there are not only two sorts of Elders here implied; but also that the one of them are Lay-Elders, such as have nothing to do with the administration of the Word and Sacraments. What would they have more? Yet they will be never the nearer for this concession. For the Lay-Elders we grant here to be implied, may be no Church-Officers, but the Civil Magistrates, which in Scrip∣ture-language we know are called Elders: as when we read of the Elders of Israel, of

the Elders of Iudah, of the Elders of the Priests, and Elders of the People, of Priests and Elders, and the like. According to such a notion the words may be construed by way of Transit us à thest ad hypothesin, as Rhetoricians call it, to wit, in this manner; Cum omnes Seniores, sive Reipublicae sive Ecclesiae, or, Cum omnes Seniores, etiam Reipublicae (i. Civiles) qui bene praesident, duplici honore dignandi sunt, tum maximè Seniores Ec∣clesiastici, qui laborant in verbo & Doctrina; As all Elders, whether of the Common∣wealth, or of the Church, that rule well, are to be accounted worthy of double Honour; so especially the Elders of the Church, that labour in the Word and Doctrine: or thus, Let all Elders that govern well, of what sort soever, be counted worthy of double Honour, especially the Elders of the Church which labour in the Word and Doctrine. Is not this good sen••e? and doth not the Apostle in the beginning of this very Chapter use the name Elder in the larger and more general sense, when he says, Rebuke not an Elder, but exhort him as a Father, and the younger men as Brethren; the Elder women as Mo∣thers, the younger as Sisters? why may he not then do so here? And doth not S. Iames in his last Chapter v. 14. call the Ministers of the Word and Sacraments 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders of the Church, as it were in distinction from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 :Elders of the Commonwealth?

But it will be objected that this Exposition is too ambitious, because it makes the Apostle to prefer the Elders of the Church before the Elders of the Commonwealth, that is, the Priest before the Civil Magistrate, when he says, that as all Elders, whether of Church or Commonwealth, are to be accounted worthy of double Honour, so especially those Elders which labour in the Word and Doctrine; which are the Presbyters of the Church. But here know that the name of Elder is never given in Scripture to the Supreme Magistrate, but to the Subordinate only; and why the Ministers of the Word and Doctrine should not be accounted as worthy of double Honour as they, or more wor∣thy, I know not; especially if S. Paul here says it. Sure I am, this Objection is not sufficient to refute my Interpretation.

Thus I thought good to acquaint you how many ways this place may be expound∣ed, without importing any such new Elders, (neither Priests nor Deacons) as they would impose upon us for Church-Officers by the sole authority thereof. For though this Disciplinarian controversie of our Church, stirred up by the admirers of the Ge∣nevian platform, were in the heat before our time; yet the Sect is not yet dead, but ready upon every occasion to surprise such as they find unarmed or not fore-warn∣ed.

[unspec II] AND thus having informed our selves who they are which are here termed El∣ders, come we now to see also, What is that Honour which is due unto them; which was the Second thing I propounded: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let them be accounted (saith the Apostle,) worthy of, or Let them be deign'd, double Honour. That by Ho∣nour here is meant honorarium stipendium or a tribute of maintenance, is manifest by the following words which the Apostle brings to inforce it: For the Scripture saith, Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn; and, The labourer is worthy of his hire. Who sees not what these proofs infer? The first of them he alledg∣es also in the same argument, 1 Cor. 9. 9. where he adds, Doth God take care for Ox∣en? V. 10. Or saith he it altogether for our sakes? (ours namely who preach the Gos∣pel,) For our sakes, no doubt, this is written: that he which plougheth, should plough in hope; and he that thresheth in hope, should be partaker of his hope. The case is plain; 'Tis an Hebrew notion, To bring honour, that is, To pay tribute, or bring a present: as Apocal. 21. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They shall bring the glory and honour of the nations into it, to wit, the new Ierusalem. And thus much of the word Honour.

But what is meant by double Honour? Some (as among the Fathers S. Ambrose) will have this double Honour to be Honour of Maintenance, and Honour of Reverence: But because the Apostle's proofs here infer only Maintenance, I take it to be meant in this place only of it. And as for double, there seems to be an allusion to the right of the First-born, to whom at first the office of Priesthood belonged in their Families, and into whose room the Levites were taken, and whom the Presbyters of the Gospel now succeed: As therefore they had a double portion among their Brethren; in like manner should the Presbyters of the Gospel be counted worthy of double Honour.

And if you will admit of that construction of these words which I gave in the Fifth place, namely, to comprehend as well the Elders of the Commonwealth as the Elders of the Church. (That both were to be accounted worthy of double Honour, but especially those of the Church who labour in the Word and Doctrine,) it will agree yet far bet∣ter;

because both the one and the other succeed in the place of the First-born, to whom belonged both to be Priests and Civil Governours in their Tribes and Fami∣lies.

Yet howsoever the ancient Christians were wont in their Agapes or Love-Feasts to give their Presbyters a double portion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with some reference to this Text, as appears by Tertullian: nevertheless, I think double Honour is not here to be so pre∣cisely taken, but only to note a liberal and ingenuous maintenance, such as might set them above the vulgar; as the First-born by their double portion were preferred above the rest of their Brethren.

But I have not yet done with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For from this that the Apostle here styleth the Priest's maintenance Honour, it followeth, That the Priest's maintenance is not to be esteemed of the nature of Alms, as some would have it; but is a Tribute of Honour, such as is given by an inferior to his Superior. For Alms and Honour

Nec bene conveniunt, nec in nna sede morantur,

the one respecting those to whom it is given, as miserable; the other, as honourable: I mean, if Alms be taken, as we use the word, for a work of mercy. From the same ground also it follows that the Priest's maintenance is no ordinary mercenary wages, but such as is given by way of Honour, as well as of Reward. For such as is given to ordinary work-men is Reward and Wages only, and not a Testimony or Tribute of Honour: But that which is due to the Priest, as you see, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Honour, namely, of the same nature with that which is given to Princes and Magistrates by those which are under them. For as the Ministers of the Gospel are in the nature of Presbyters or El∣ders unto the people over whom they are set; so is their maintenance from them such as is sutable to the condition and Dignity of an Elder; that is to say, not a common Wages, which the Superior often gives to his inferior or servant, but Honorarium or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Honour.

AND thus I have done with the Explication of my Text: The Application whereof shall be according to the* 1.175 present Occasion which this Day requires at our hands. You see by the Discourse we have made, and the Text expounded unto you, That to give maintenance to the Ministers of the Gospel is a duty commanded by God, and therefore a work acceptable unto him; And so consequently and à pari, to endow Seminaries and make provision for the training up of such as are destined to that Office. For so in the Old Testament, not only the Levites who ministred were partakers of the Tithes, but their Children also who were brought up thereto. Now if any people in the world have cause to bless God for Examples of such Piety, we have; whose two Universities, for the goodly structures of Colledges, liberal and rich endowments, have no parallel in the Christian world. It is the confession of a Fo∣reiner, a man of fame and note in his time, Unum ipsorum Collegium superat vel decem nostra, nec credo simile aliquid in toto terrarum orbe aut esse aut fuisse. As therefore they have honoured us (for so, you see, the Apostle calleth such Bounty) so are we bound (next after our thankfulness to Almighty God) to honour them. The first and chiefest part whereof is, to use their Bounty according to their pious intendments, and to approve our selves worthy to partake thereof; than which no greater honour can be done them: But this concerneth us at all times. The next is, to remember them all with their due praise and honour; which is our duty at this time.

DISCOURSE XX.

ACTS 2. 5.

And there were [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] sojourning at Ierusalem Iews, devout men, out of every Nation under Heaven.

AT the Feast of Pentecost, when that wonder hapned of the Holy Ghost's descent upon the Apostles in the likeness of Fiery tongues, there were present at Ierusalem (as the story a little after my Text informs us) men of several Nations, as Parthians, and Medes, and Elamites,* 1.176 and dwellers in Mesopotamia, Iudaea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Lybia about Cyrene, and strangers of Rome, (or stranger-Romans) both Iews and Proselytes, Cretes and Arabians. All these, upon the noise of this strange accident, came together unto the place, and were confounded, hearing them every man speaking in his own language wherein he was born.

Many, when they read this story, suppose the people here mentioned, the most of them, to have been Gentiles; and some Expositors cannot be excused from this mi∣stake. For the more clear discerning whereof, and their better information who may perhaps be overtaken with the same error, I have made choice of the words before read for the argument of my present Discourse; which tells us in express terms, That these Parthians, Medes and Elamites, these Mesopotamians, Cappadocians, and the rest after mentioned under those National names, were Israelites or Iews of the dispersion, Iews born in Parthia and Media, Iews of Elam or Persia, Mesopotamian Iews, and so the rest of the Countries there named; all of them of the Circumcision: For so saith my Text beginning to speak of them, There were sojourning, or (if you will) dwelling, at Ierusalem, Iews of every Nation under Heaven, that is, of every Nation where the Iews were dispersed.

This is yet further confirmed by S. Peter's speech unto them; as when having cited the words of the Prophet Ioel, verse the 22. he saith unto them, Ye men of Israel, hear these words: Iesus of Nazareth, a man approved of God among you, &c. v. 23. Him being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain. Men of Israel, and such as had slain their Messias; surely those were no Gentiles.

Likewise when at the hearing of this they were pricked in their hearts, he saith unto them,* 1.177 Repeut, and be Baptized every one of you in the Name of Iesus Christ, for the re∣mission of sins.* 1.178 For the Promise is made unto you and your Children, and to all that are afar off,* 1.179 even as many as the Lord shall call. The Promise, saith he, is made unto you and your children; were these then any others than Iews or Israelites, of the seed of Abraham?

Lastly, we find that of these Parthians, Medes and Elamites, and of the rest named with them,* 1.180 there were added unto the Church by this Sermon of S. Peter three thousand souls: But it is certain that Cornelius the Centurion was the first Gentile that was con∣verted unto the Faith: Therefore these first converts were no Gentiles. Perhaps you will say, They were Proselytes of these several Nations, and therefore called Iews. I say, Not so neither; because Proselytes are by name rehearsed among them, when it is said of those Roman advenae, (verse the tenth) that they were Iews and Proselytes; Ergo, the rest were Iews by race, and not by Religion only. But what need I to have heaped together all these proofs, when my Text alone is sufficient to evince it?

I come now therefore to a more particular illustration thereof, according to what I have thus in general premised. And first, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I tran∣slate sojourning, rather than dwelling, (for so I understand it, that they were not pro∣per dwellers, but such as came to worship at Ierusalem from those far Countries at the Feasts of the Passeover and Pentecost, and so had been continuing there some good

time;) 'Tis true, that in the usual Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie a durable mansi∣on:* 1.181 but with the Hellenists, in whose Dialect the Scripture speaketh, they are indif∣ferently used for a stay of a shorter or a longer time, that is, for to sojourn, as well as to dwell; as these two examples out of the Septuagint will make manifest. One in Genes. 27. 44. where Rebecca says to her younger son Iacob, Son, arise, and flee unto Laban my brother to Haran, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and tarry with him a few days, until thy brother's fury turn away: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to tarry but a few days. Another is in 1 Kings 17. 20. where Elijah cries unto the Lord, saying, O Lord my God, hast thou also brought evil upon the widow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with whom I sojourn, by slaying her son? here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to sojourn only. In a word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answer to the Hebrew verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies any stay or remaining in a place.

Next for the persons here specified, Iews out of every Nation under Heaven; for the right understanding thereof we are to know, That before this last Dispersion of the Iews by the Romans, after their Temple and City were destroyed by Titus (which at the time of this story was not, nor many years after it,) there had been already two Captivities and great Dispersions of that Nation, besides some smaller scatterings. The first was of the Ten Tribes, by Salmanasser King of Assyria, who is said to have planted them in Halah and Habor,* 1.182 by the river of Gozan, and in the Cities of the Medes; and these never (I mean any considerable part of them) returned to dwell again in their own Country: of these therefore (at least chiefly) we are to un∣derstand those to have been which the story here calls Parthians, Medes and Elamites; Elamites, that is, Persians, of the Province Elymais. For in those Countries which these names comprehend were the Ten Tribes placed by the Assyrian, and there still dwelt and thereabouts in our Saviour and his Apostles time, and long after. S. Hierome upon those words Ioel 3. 6. The children of Iudah and the children of Ierusalem have ye sold unto the Grecians, (which he understands of the Captivity by Vespasian and Ti∣tus) tells us thus much; Filii (saith he) Iuda & Ierusalem, nequaquam Israel & de∣cem Tribuum, quae usque hodie in Medorum urbibus & montibus habitant; The children of Iudah and Ierusalem, not of Israel and the Ten Tribes, which even to this day have their habitation in the Cities and Mountains of the Medes. The second Captivity was by Nebuchadnezzar King of Babylon, of the Two Tribes, Iudah and Benjamin, more than a hundred years after that of the Ten. Now a good part of these at seventy years end returned again, under Cyrus and his Successors, to dwell again in their own Land, re-edified the Temple and City of Ierusalem, and re-erected their Common∣wealth, which continued till our Saviour's time and a little after. Notwithstanding all those that were Captives in Babylon returned not; no, it may be not much more than the half of them; certain it is, that a great number of them stayed there still, those especially which were rich and well accommodated, having no mind to stir: whence in our Saviour's and the Apostles times there were an innumerable company of them in those parts, where they flourished with Academies and Schools, and had Doctors not inferior to those of Ierusalem it self. Yea from them proceeded the Chaldee Paraphrase, and that great Doctor and Patriarch of Rabbies, R. Hillel. Of these therefore we have reason to think were those which are here enumerated by the name of Dwellers in Mesopotamia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where note by the way, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are comprehended in the number of those whom my Text saith were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which confirms my interpreta∣tion, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies sojourning, and not dwelling, for that they could not be said to dwell in both places.

These two Dispersions beyond the River Euphrates, how numerous they were in our Saviour's and the Apostles times, we may gather from those words of King Agrip∣pa, in Iosephus,* 1.183 in that Oration he made unto the Iews before that fatal siege, dis∣swading them from rebelling against the Romans, their party being too much too weak to maintain themselves against that mighty Empire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What associates (saith he) will you have from some Country not inhabited, to aid you against the Romans? For all those that at this day dwell in any part of this world that is inhabited, are Romans. Except some of you hope for help from beyond Euphrates, thinking that your Countrymen in* 1.184 Adiabene will help you. He goes on, But they are more wise than to engage themselves rashly in so dangerous a war: Nor would the Parthians suffer it, if they should be so unwise as to appear in such a quarrel. Mark then, that they were under the dominion of the Parthians. Iosephus himself testifieth as much in his Prologue to his De Bello Iudaico; where he informs us, that that History of his he

had first penned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his own Country language, for the use of those of his Nation in the East: which he thought good also to publish in Greek, for the better information of the Greeks and Romans concerning the true gests of that war. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For I could not (saith he) but judge it to be very unbecoming, and no way commendable, for me to take all that pains only for the Parthians, Babylonians, and the remotest Arabians, as also those of our Nation inhabiting beyond Euphrates, to∣gether with those of Adiabene; that these through my writings should be made acquainted with the true account of both the rise and end, as also the main occurrences and chief events, of that War: and to take no care at all to inform and undeceive the Grecians and such of the Romans as were not in the War; who being abused by the false reports or the flatteries of others, know very little of the true story of these affairs. Observe here the rehearsal of his Nation; Parthians, Babylonians, Arabians, the Mesopotamian Iews or those beyond Euphrates, and those o•• Adiabene. Besides he tells us in the same place, That the Iews believed that all those of their Nation, even those who dwelt beyond Euphrates, would have joyn'd with them in their rebellion against the Ro∣mans.

Besides these two Captivities by Salmanassar and Nebuchadnezzar, the first whereof never returned again into their own Land, and the second but in part, there happen∣ed a third Captivity and Dispersion in the days of Ptolemaeus Lagi, one of the Greek Kings reigning in Egypt; who surprising the City of Ierusalem, carried many of the People of the Country, of the off-spring of those who returned from Babylon, Cap∣tives into Egypt, planting them at Alexandria and the places thereabouts; whom ma∣ny others followed of their own accord, partly allured by the King's favour, who gave them equal priviledges with those of Alexandria, and partly by the fertility of the Country: so that this Colony became a very great one. These were called Hel∣lenists, because they spake the Greek tongue, and used the Translation of the Septua∣gint (which was made in Egypt) in their Synagogues.

Of these three principal Dispersions came those lesser scatterings in all parts of the Roman Empire and elsewhere. From that of Babylon and Mesopotamia was spread that of Pontus, Gallatia, Cappadocia, Asia, and Bithynia, to which S. Peter, as an A∣postle of the Circumcision, writes his two Epistles: which may be gathered, because in his first Epistle he salutes them from Babylon which was their Metropolis. The Church,* 1.185 saith he, at Babylon, el••cted together with you, saluteth you; that is, the Church of the Circumcision there. From those of Alexandria and Egypt were derived those plantations in Libya and Cyrene, and all other Hellenists whatsoever in several parts of the Roman Empire. Add to these, that many of those of Iudaea it self, that could not live well at home, upon some occasion or other, either alluring them or constraining them, seated themselves abroad among the Gentiles and in their Cities, being toge∣ther with themselves under the same Dominion of the Romane Empire. Insomuch that King Agrippa, in that fore-mentioned Oration of his before that last siege, disswading them of Iudaea from rebelling against the Romans, in regard of the evil they might bring thereby, not upon themselves only, but upon their whole Nation wheresoever living among the Gentiles, sticks not to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For there is no people in the whole world, which hath not some part of ours dwelling amongst them. Marvel not therefore that S. Luke says in my Text, Iews of every Nation under Heaven.

All this is confirmed out of the New Testament it self; forasmuch as before the last Captivity by Titus (which was not till almost forty years after our Saviour's Ascen∣sion) and whilst their Commonwealth in the holy Land was yet standing, we read that almost in every City of the Gentiles, whither the Apostles came to preach the Gospel, they found Iews with their Synagogues in them. To which add that S. Iames directs his Epistle,* 1.186 To the twelve Tribes scattered abroad, or, as the Greek hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• as I have also before noted that S. Peter doth his unto the Dispersion of Asia.

This is that I had to speak for the illustration of this Story and Text; out of which, besides the right understanding of Scripture, whereto it conduceth, you may observe these four things.

First, The wisdom and providence of Almighty God, in so ordering the first pub∣lication of the Gospel, that the same thereof, and of that convincing Miracle which gave authority thereunto, might be carried unto all Nations by so many both ear and eye-witnesses of the same, as those Iews were.

Secondly, A probable reason why the Apostles were so ignorant at the first, as they seem to have been, that the Gospel was to be preached unto the Gentiles, notwith∣standing our Saviour's Commission unto them, Go preach this Gospel unto all Nations. [unspec 2] For it may be, they thought this Command might be satisfied in preaching the Gos∣pel to those of the Circumcision only, which were of every Nation under Hea∣ven.

Thirdly, The Elogium here given to those who made conscience (as we speak) or [unspec 3] Religion, to come unto the House of God to worship; they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so saith my Text, There were sojourning in Ierusalem Iews, devout men, &c. For there appears no other respect why they are so called, but because they came so long a journey to worship God in his House or Temple at Ierusalem.

Fourthly, The blessed opportunities and means for Salvation which they meet with [unspec 4] which come thither to worship. For had those Iews staid at home, as the rest of their brethren did, they had not been partakers of such a blessing, nor witnesses of so wonderful a Miracle for confirmation of their faith, as now they were.

DISCOURSE XXI.

I COR. 9. 14.

Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

MY purpose in chusing this Text is not to make the maintenance of the Ministery under the Gospel the direct aim of my Discourse, but only to enquire what is meant by the last words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which that we may the more readily and certainly find, let us exa∣mine and consider a little of the Protasis, whereof the words I have now read are the Apodosis. Know ye not, saith the Apostle, that [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] those that minister about holy things, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] do eat of the holy thing, or (as we turn it) of the things of the Temple; and [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they which wait at the Altar [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are fellow-sharers with the Altar? [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] So hath the Lord ordained, that they which preach the Gospel, should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those who were imployed about holy things, are the Le∣vites, who lived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the holy thing, or (if you had rather it should be a Sub∣stantive) of the Temple, that is, of that which belonged thereto, namely, of the Tithes which belonged to the Temple, but were no offering of the Altar: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they who did incumbere or assidere altari, wait at the Altar, were the Priests, whose proper office it was to offer sacrifices thereon, and had part of the same for their proper maintenance, as the* 1.187 breast and right shoulder before it was burnt, and after so much as was* 1.188 reserved from burning; so they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle speaks, they were fellow-sharers with the Altar; the Altar having one part of the Offering, they another.

Thus, you see, the Apostle in both sutes the maintenance with the Office. The Office of the Levites was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be imployed about holy things; their maintenance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy thing, or the revenue of the Temple; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they eat of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Office of the Priests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wait at the Altar; their maintenance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to share with the Altar. Now then must not the Apodosis answer the Protasis? what manner of similitude, what analogy will there be else? Ergo, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preach the Gospel is the Office of the Ministers of the Gospel, so is their maintenance noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Those therefore who so interpret these words, as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last place were taken in no other sense than it was in the first, namely, to note the Fun∣ction or Calling of the Ministers, (as if the sense were no other, but that the Mini∣sters of the Gospel, whose Calling it is to preach the Gospel, should get their living by their Calling of preaching the Gospel) make S. Paul the Author of a lame and

inconsequent Similitude,* 1.189 whose Apodosis answers not unto his Protasis. For what a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what an [Even so] or analogy would this be? The Levites lived of the Holy portion or revenue of the Temple as their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or wages; Even so the Ministers of the Gospel must live by their Calling and Function. The Priests were maintained out of the share they had of the Of••erings of the Altar; Even just so the Ministers of the Gospel must live by their Function of Preaching the Gospel. May not any one see that the Apodosis answers not the Protasis? For that speaks of the wages, this of the service for which the wages is due. Well therefore, as in the Protasis the wages was compared with the work, so must it be in the Apodosis too; and consequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must here express the wages, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth the work.

But now here is the Quaere; If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 note not the Function, but the wages and maintenance due to the Evangelick Ministers; in what notion then is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to be taken, and how to be expounded?* 1.190 Oecumenius would have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this last place to signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the believers of the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the meaning to be, That those who preach the Gospel should be maintained by those which believe the Gospel. But this would make our Apo∣dosis to answer the Protasis little better than the former: For that speaks of the wa∣ges and maintenance of the Levites and Priests, not a word of the maintainers.* 1.191. Be∣sides, to speak properly, 'tis not true, that the people maintain the Ministers: they are not their Ministers, but God's; and he maintains them out of his own revenue, and not at mens charges. Quis militat suis stipendiis? (saith our Apostle, at his en∣trance upon this Argument) Who goeth to war at his own charges? Now I ask, Cujus stipendiis militat, qui militat? nonne Imperatoris? At whose charges is it that any one goes to war? is it not at the Sovereign's charges? To which purpose note also by the way, that it is not said here (as we translate it) So hath God ordained, that those which preach the Gospel, should live of the Gospel: but, So hath God appointed, or given order to those that preach the Gospel, that they should live of the Gospel; that is, Non di∣cit, Dominum mandâsse aliis ut eos alerent, sed mandâsse ipsis ut ex Evangelio viverent. But to return again to the interpretation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which others therefore had rather take here for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that which in the Gospel is consecrate to God: viz. As the Priests and* 1.192 Levites had their maintenance out of that which was offer∣ed unto God in the Law; so God had ordained that the Ministers of the Gospel should be maintained of that which is consecrate to him in the Gospel. And this sense is straight and good.

But what need we flie to a Trope, when the natural sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will serve our turn, yea do it much better? For howsoever in the New Testament it most commonly signifies good tidings; yet, in other Greek Writers, the more usual signification in the singular number is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praemium quod datur laetum afferenti nuncium, the gift or reward wont to be given for good tidings. Homer (Odyss. 14.) brings in Ulysses in a poor traveller's disguise, stipulating with his ser∣vant Eumaeus, what his reward should be for the good news he promised to tell him of his Master's life and speedy return: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let this be my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Reward, saith he; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A cloak, a coat, and other good garments. To whom Eumaeus answers,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉••—

Neither am I able to give such an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Reward, neither will Ulysses ever come home again. Plutarch (in his De gloria Atheniensium) relates, that the Lacedaemo∣nians to one that brought them tidings of the victory at Mantin••a, having been no actor, but a spectator only, sent, for an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only a dish of meat from one of their common suppers called Phiditia: the words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Author (within three or four lines after) affirms that Historians, who relate and describe Battels and Victories in such perspicuous styles, deserve an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Reward from those who first read them: And (in his Demetrius) he tells, that when one Aristodemus brought news to King Antigonus of a notable victory his party had obtained against Ptolemaeus Lagi, but put the King first in great perplexi∣ty, by discovering nothing, either by word or countenance, what his tidings were, till he came to the King's presence, then saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hail King Antigonus, we have overcome King Ptolemy at Sea: The King answered, Wel∣come, Aristodemus; but because thou hast kept us so long in suspence and perplexity, thou shalt suffer some punishment for the pain thou hast put us to; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

for it shall be the later before thou receive the reward of thy good tidings. Which is a sufficient testimony both of the use of the word, and the custom. Cicero (in one of his Epistles Ad Atticum) useth the plural number: O suaves Epistolas tuaes,* 1.193 (saith he) uno tempore mihi datas, duas! quibus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae reddam, nescio; deberi quidem planè fateor: O thy sweet and most acceptable Eetters, received both at the same time! for the which I know not what grateful returns to make, though I am very sensible they deserve the best.

Besides, in the plural number [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] it signifies a sacrifice for good tidings. Hence Plutarch (in his Phocion) hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Isocrates (in Areopagitico) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ob tot successus bis quidem sacrificavimus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Xenophon (in his Hellanica) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To conclude; it is apparent by these examples, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a gift or tribute due for good tidings; whe∣ther as an offering to the Gods, the Authors; or as a reward to men, the messengers and bringers.

Now the most Blessed and Happy tidings that ever came to the ears of the sons of men, is Salvation by Iesus Christ our Lord; whereof his Priests and Ministers are the daily messengers. Is there not then an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 due for this? And is not this that our Apostle meaneth when he saies here, Even so the Lord hath ordained, that they who preach the Gospel, should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• So that which was required only for acknowledgment of the Divine Dominion under the bondage of the Law, is now turned into the nature of an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the liberty of the Gospel; I mean, that which we offer now unto God for the maintenance of the Evangelical Ministery, and other uses of his service. The sense is most fit and agreeable, and makes the Apo∣stle's expression (if so understood) passing elegant.

But you will say, What probability is there the Apostle should use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this notion? For though prophane Authors do so, yet the Scripture's meaning, both here and elsewhere, is to be measured by its own Dialect. Have therefore the Hebrew, the Chaldee, the Septuagint any such notion as this? I answer, Yes, all three of them. For in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the only word for good tidings, signi∣fies also Praemium boni nuncii, a reward for good tidings. Yea, being not above five times found in the old Testament, Schindler will have it thrice taken in that signifi∣cation; and twice will be easily yielded him. Likewise in the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie as well the one as the other, both nuncium and nuncii praemium, good tidings and a reward for good tidings. As for the Seventy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but thrice found with them, and once so apparently in this signification, as leaves no place for contradiction. It is 2 Sam. 4. 10. where they have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cui oportuit me dedisse Evangelia. They are the words of King David, when Rechab and Baanah brought Ishbosheth's head unto him; When one told me, saith he, Behold, Saul is dead, (thinking he had brought good tidings) I took hold of him, and slew him in Ziklag, when I should have given a reward for his tidings. The Hebrew word ren∣dred here Reward for good tidings is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Seventy, as I said before, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Vulgar, or S. Hierome, mercedem pro nuncio, a reward for the tidings; the Chaldee Paraphrast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gift, or reward, for his tidings.

Thus you see, this notion was familiar to all the Languages that S. Paul was brought up in. Why should it then be improbable he should use it when he had oc∣casion? And no marvel it is to be found no oftner; for, unless it be in this Chapter, in the whole New Testament the thing it self (Reward for good tidings) is never men∣tioned, intimated, or alluded to. How then could the word be used? But in this Chapter, methinks, I hear it used a second time, (ver. 23.) I will only propound it to your considerations, and so conclude.

The matter stands thus. S. Paul, though he received no Reward at the hands of the Corinthians for his pains in making known the glad tidings of Salvation unto them, but did it gratis to them-ward; yet he looked for an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from God, stored up in the heavens for all his faithful messengers, and to be received at the great Day: In expectation whereof, he not only thus preached the Gospel to them freely, but endured all things, and made himself a servant to all; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This I do for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I might be partaker thereof with you. What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should it be that S. Paul here aimed to be partaker of? Surely, it should seem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here notes some Praemium or Reward, even by that which immediately follows, Know ye not that they which run in a race, run all; but one receiveth the Brabeum or Prize? So run that ye may obtain. I leave it to your better meditations, and so conclude.

DISCOURSE XXII.

PSAL. 112. 6.

The Righteous shall be in everlasting remembrance.

A Word fitly spoken,* 1.194 saith Solomon, is like Apples of Gold in pictures of Silver; that is, graceful and comely: so is a Text of Scripture fitly chosen, and rightly applied to the occasion. Such an one as I take it, is this I have now read, not chosen by me, but appointed by order to be used at these times of* 1.195 Commemoration. I shall need no other Preface to commend it to your attention: Let us therefore see what is the Sense and meaning thereof.

The Righteous, that is, The Bountiful; shall be in everlasting remembrance; In re∣membrance with God, In remembrance with men: With God, in the world to come, and in this world; With men, How, and in what manner? These are the several Heads I shall speak of; and first of the First, the Subject, The Righteous, or the Bountiful, man.

For Righteousness in a special sense, in the Hebrew and the rest of the Oriental Tongues of kin to it, signifies Beneficence or Bounty, both the Vertue and the Work; and therefore by the Hellenists or Septuagint is it translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word so frequent in the New Testament for that we call Alms. 'Tis a known place, Dan. 4. according both to the Septuagint and Vulgar Latin, Peccata tua* 1.196 Eleemosynis redime, & iniquitates tuas misericordiis pauperum: Where in the Original for Eleemo∣syna Alms is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousness, as we in our English render it, Break off thy sins by Righteousness, and thine iniquity by shewing mercy to the poor. This notion of Righte∣ousness is to be found thrice together in the 12. of Tobit. Ver. 8. Prayer (saith old Tobit there to his Son) is goodwith Fasting, and with Alms, and Righteousness: A little with Righteousness is better than much with unrighteousness: It is better to give Alms, than to lay up gold. 9. For Alms doth deliver from death, and shall purge away all sin, Those that exercise Alms and Righteousness, shall be filled with life. Here in the Greek copy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alms and Righteousness are exegetically put the one to expound the other, but in the Hebrew there is but one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for them both, that being the word in that language for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hence in the Syriack Tran∣slation of the New Testament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustitia, And so in the Arabick. Hence Mat. 6. 1. for Take heed that you do not your alms before men, (as we read it) the vulgar Latin and some Greek Copies have, Attenditè ne justitiam vestram faciatis coram hominibus, Take heed that you do not your righteousness before men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Namely as the word Charity with us, though in the larger sense it signifies our whole duty both to God and man, is restrained to signifie our Liberality to the poor; so is the word Righteousness in the Oriental Languages.

If Righteousness therefore signifie Beneficence and Bounty, then is the Righteous ac∣cording to this notion the Bountiful man, or as we speak the Charitable. And that it is so taken in my Text, both the general scope of the Psalm, and the connexion with the words before and after, is proof sufficient. For before goes this,* 1.197 A good man sheweth favour and lendeth: he will guide his affairs with judgment: Surely he shall not be moved for ever. (Then come the words of my Text) The righteous shall be in everlasting remembrance. After it follows this, He hath dispersed, he hath given to the poor;* 1.198 his righteousness remaineth for ever: which S. Paul alledgeth 2 Cor. 9. 9. to pro∣mote their collection for the poor Saints at Ierusalem.

For illustration of this and our further information, it will not be amiss, I hope, to commend to your observation some other places of Scripture where the word Righte∣ous is thus taken: as namely Psal. 37. 21. The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth. Again, Vers. 25, 26. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed beg∣ging their bread. He is ever merciful, and lendeth, and his seed is blessed. Here the

Righteous is the merciful and bountiful; to whom namely this blessing, That his seed shall not want, is proper and peculiar.* 1.199 The same use is, Prov. 10. 2. Treasures of wic∣kedness profit nothing, but Righteousness delivereth from death. The same is repeated again Chap. 11. 4. Riches profit not in the day of wrath; but Righteousness delivereth from death. Where Righteousness to be taken for Alms is apparent out of Tobit 12. 9. where it is so applied and rendred, namely, Alms doth deliver from death. I could add also another place, Prov. 21. 26. but these shall be sufficient.

Hence appears their errour who conceive of the nature of Alms as of an arbitrary thing, which they may do if they will, or not do, without sin; as that which carries no obligation with it, but is left freely to every mans discretion. And this makes some contend so much to have the Priest's maintenance granted to be Eleemosynary, that so they might be at liberty to give something or nothing as they listed. But if that were so, yet if Alms be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousness in the Hebrew tongue, and the lan∣guage which our Saviour spake; if our Saviour call'd them Righteousness, when he mentioned them; who dare affirm then that Righteousness implies no obligation, or that a man may leave it undone without sin?

THUS much of the Subject, The Righteous: Now I come to the Predicate, shall be in everlasting remembrance. In remembrance, I said, with God and men: With God, in the life to come, and this life. Let us see for the first, The world to come.

It is certain that at the day of Iudgment we shall receive our doom according to our works of Charity and Mercy; and that of all the works that a Christian man hath done, these alone have that peculiar priviledge to be then brought in express re∣membrance before God: Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me, &c. Forasmuch as ye have done thus unto the least of these my brethren, ye have done it unto me, Matt. 25. 34, &c. What doth my Text say? The righteous shall be in ever∣lasting remembrance: God remembers our good deeds, when he rewards them, (as he doth our prayers, when he hears them.) If to remember then be to reward, an ever∣lasting reward is an everlasting remembrance. 'Tis remarkable, that this priviledge which the works of Bounty and Mercy shall have at the day of Iudgment was not unknown to the Iews themselves: for so we read in the Chaldee Paraphrast upon Ec∣clesiastes 9. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It shall come to pass at the day of Iudgment, that the Lord of the world shall say thus openly to every righteous man then before him, Go and eat with gladness thy bread which is laid up for thee, as a reward for the bread which thou gavest to the poor and needy when they were an hungred; and drink with gladness of heart the wine which is kept for thee in the garden of Eden (or Paradise) as a reward for the wine thou gavest the poor and needy when they were athirst: for behold thy good works have found acceptance before the Lord.

The reason of this Prelation of the works of Mercy at that great day is, because all we can expect at the hands of our Heavenly Father is merely of his Mercy and Bounty: we can hope for nothing but mercy, without mercy we are undone; ac∣cording to that of Nehemiah in his last* 1.200 Chap. Remember me, O Lord, concerning this, and spare me according to the greatness of thy mercy. Now in those that are to be par∣takers of Mercy, the Divine wisdom requires this congruity, that they be such as have been ready to shew mercy unto others; judging them altogether unworthy of mercy at his hands, who have afforded no mercy to their brethren: For so the Scripture tells us, that they shall have judgment without mercy, that have shewn no mercy.* 1.201 The te∣nour of our Petition for forgiveness of sins, in the Lord's Prayer, runs with this condi∣tion, As we forgive them that trespass against us.* 1.202 And who can read without trembling the Parable of the unmerciful servant in the Gospel, to whom his Lord revoked the Debt he meant to have forgiven him, because he shewed no mercy to his fellow∣servant, who owed him a far lesser Debt? Shouldst thou not, saith he, Vers. 23. have shewed compassion to thy fellow-servant, as I shewed compassion unto thee? This rule of congruity, I say, is the reason why at the day of our great account we shall be judged according to our works of mercy and bounty. To do as we would be done to, hath place not only between man and man, but between God and men.

Nor is this I speak of manifest by the Form of our last Sentence only, but by o∣ther Scriptures beside: what else means that of our Saviour, Luke 16. 9. Make un∣to your selves friends of the unrighteous Mammon, (that is, of these slippery and de∣ceitful riches, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture's Dialect is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that

when ye fail, they may receive you into everlasting Tabernacles? Or what means that of S. Paul 1 Tim. 6. 17, 18. Charge them that be rich in this world,—that they trust not in uncertain riches, but in the living God,—That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eter∣nal life? Laying up a good foundation, &c. in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here it is observable, that works of Beneficence are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Foundation of the reward we shall receive in the life to come. If any but S. Paul had said so, we should have gone near to have excepted against it for an error. Works the Foundation of eternal life? No, that shall not need: but the Foundation of that blessed Sentence we shall receive at the last day for them; and that is evident by the form thereof, which we have al∣ledged. Whatsoever is meant, a great priviledge sure is hereby implied, that these works have above others. Where give me leave to tell you what a* 1.203 late sacred Critick hath observed concerning the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place of Timothy; namely, That the signification thereof there is not Vulgar, but Hellenistical, agreeable to the use of the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereto it answers; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, as it doth, Radix vel fundamentum, the root or foundation. But besides this in the Rabbinical Dialect it is used for Tabulae contractûs, a Bill of contract, a Bond or Obligation whereby such as lend are secured to receive their loan again. That therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which an∣swers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first sense, doth answer the same likewise in the second; and accord∣ingly the Apostle's meaning to be, That those who exercise these works of Benefi∣cence, do provide themselves as it were of a Bill or Bond, upon which they may at that day sue and plead for the award of eternal life, Vi pacti, but not Vi meriti.

In the same sense he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.204 2. Tim. 2. 19. The foundation of God standeth sure, having this seal, the Lord knoweth them that are his: And, Let every one that nameth (or calleth upon) the name of Christ, depart from iniquity. The mentioning of a Seal here, implies a Bill of contract; for Bills of contract had their Seals appen∣dant to them; each side whereof had his Motto, the one suiting with the one party contrahent, the other with the other. That to this S. Paul alludes; God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, standeth sure, (that is, God's Bill of contract, or his Chirographum,) having a Seal according to the manner: the one side whereof carrieth this Motto, The Lord 〈◊〉〈◊〉 oweth them that are his; the other this, Let every one that calleth upon the name of Christ, depart from iniquity.

YOU have heard how God remembreth the Righteous, or Charitable man, in the world to come.* 1.205 He remembreth him also in this: For that which the Apostle saith of Godliness, that it hath the promise of this life, as well as of that to come, is most proper∣ly and ••eculiarly true of this Righteousness of Bounty and Mercy: other Righte∣ous••••••••••. ••eed must not look for its reward till hereafter, but this is wont to be re∣wa••••••.

〈◊〉〈◊〉 Spiritual blessings we have the example of Cornelius, who for his Alms-deeds found 〈◊〉〈◊〉 our with God, to have S. Peter sent unto him to instruct him in the saving knowle•• of C••••••st:* 1.206 Thy Prayers and thine Alms-deeds, said the Angel, are come up in remem••r••nce before God, Now therefore send to Ioppa, and inquire for one Simon, Peter, &c.

For Temporal blessings hear what David sayes Psal. 37, 25, 26. (quoted before) I was young, saith he, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread. He is ever merciful, and lendeth; therefore his seed is blessed. This blessing is the merciful and charitable man's peculiar, that his children shall not want, who was liberal and open-handed to supply the want of others. But think not that God remembers the charitable man with a Temporal blessing in his po∣sterity only; for he remembers him also in his own person. Thus the same David, Psal. 41. 1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. 2. The Lord will preserve him and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies. 3. The Lord will strengthen him upon the bed of languishing, &c. And doth not his Son King Solomon say the same? Prov. 19. 17. He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given, he will pay him again. But this perhaps some will think may be applied to the reward in the life to come: If it be, it would much illustrate that of S. Paul's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I now speak of, But Prov. 28. 27. is a place not capable of this exception; He that giveth to the poor, shall not lack: but he that hideth his eyes, shall have many a curse.

THUS we have seen how the Righteous man is in remembrance with God: Now let us see how the same is and ought to be in remembrance with men. And it may be in∣ferred from the former: For why should not we remember those whom God doth? The practice in the Church of God hath been accordingly.

The Iews, when they make mention of any of their deceased Worthies, are wont to do it with this Encomium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let his memory be blessed: Otherwise with this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be his memory blessed to eternity. And of their Rabbies in general, when they mention them, they say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our Rabbies, whose memory be blessed. Which encomiastical Scheme is taken from that of Solomon, Prov. 10. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• The memory of the righteous is blessed: which therefore they sometimes use unaltered to the purpose aforesaid; sometimes with addition, as, Let the memory of the just be blessed to eternity; sometimes, Let the memory of the just and holy be with blessing. These formulae are frequent in their writings. Nor hath this commemorative Scheme been taken up by them (as some perhaps may suppose) since the coming of our Saviour, in the time of their dispersion; but was used long before, as may appear Ecclus. 45. 1. where Moses is thus remembred, Moses beloved of God and men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose memorial is blessed.* 1.207 And in the next Chapter like mention is made of the Iudges of Israel; namely, The Iudges every one by name, whose heart went not a whoring, nor departed from the Lord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let their memory be in benediction. So of Iudas Maccabae∣us, 1 Mac. 3. 7. He grieved many Kings, and made Iacob glad with his acts; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His memorial is, or Let his memorial be, blessed for ever.

But what is the meaning of this Formula? what is it for the memory of the righteous to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or with blessing? The Septuagint's Translation of that Prov. 10. 7. (whence, as I told you, this Form of honourable remembrance is taken) will soon resolve us: for they, in stead of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The memory of the just is with blessing, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The memory of the just is with praises. To make mention therefore of the righteous by way of benediction, is to praise them. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bless, in Scripture hath a treble notion: First, to speak well of; secondly, to speak well for; thirdly, to do well unto. To speak well of, is to praise. So we are said to bless God, when we praise and glorifie him:* 1.208 Benedic, anima mea, Domino; Bless the Lord, O my Soul; that is, praise him.* 1.209 Blessed be the Lord God of Israel;* 1.210 that is, praised. Bless the Lord, all ye Nations; that is, praise him: and so every where in the Psalms. The second notion, To speak well for, is to pray for. So the Priest is said to bless the people, when he prayes for them:* 1.211 The Lord bless you, and save you; The Lord make his holy countenance to shine upon you, and be merciful unto you. So other blessings of the like kind are prayers for those over whom they are pronounced. The third notion of blessing is To do good unto, to bestow some gift or good upon.* 1.212 Thus God is said to have blessed man, when he said unto him, Increase and multiply, replenish the earth and subdue it; that is, He en∣dowed him with these gifts. In thy seed shall all the Nations of the world be blessed;* 1.213 that is, receive some great benefit. So God is said to have blessed the Patriarchs, when he made them to thrive, and gave them wealth and riches; according to that of Solomon, Prov. 10. 22. The blessing of the Lord maketh rich, and he addeth no sor∣row with it; namely, such as is wont to accompany riches gotten without God's blessing. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessing, in Scripture signifies a gift or present, bounty or beneficence:* 1.214 The Present of cattel which Iacob provided for his brother Esau, when he went to meet him, is all that Story through call'd his Blessing: The Presents which David sent of his prey to the Elders of Iudah, 1 Sam. 30. 26. are there call'd Blessings. And in the New Testament, 2 Cor. 9. the collection at Co∣rinth for the poor Saints at Ierusalem is thrice called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.215 their blessing, which we translate Bounty. I thought good to be a little diligent in this explication, that we might be the better able to discern what kind of remembrance of righteous men deceased is commended unto us in that Scripture, The memory of the righteous is with blessing: whence not the Iew only, as you have heard, but the Christian also seem to have derived their practice in that particular, which I am now to shew.

For the Christian in this point hath been no whit short of the Iew, but exceeded him rather, not in the later only, but in those better and Primitive times: witness those anniversary remembrances of the Martyrs and Saints deceased; the appoint∣ing of Festival days for their memorial; the custome to assemble at their Sepul∣chres,

to make Panegyrick orations in their honour; and above all, that ancient and so long-continued custome without known beginning, to commemorate at the Holy Table, when the Encharist was celebrated, the Patriarchs, Prophets, Apostles, Evangelists, Martyrs, and Confessors: All which tended to this, That the memory of the righteous might be with blessing. In the extent of which Blessing the Christian went beyond the Iew: For of that threefold notion of Blessing I now speak of, first, to speak well of or to praise; secondly, to speak well for or to pray for; thirdly, to do well unto; the Iews ••eem not anciently (but only of* 1.216 late) to have used any but the first in their Commemorations, namely, that of praise: But the Christian added the second of prayer and good wishes for the Saints departed, namely, for their publick acquital and consummation at the day of Resurrection: which, had it continued in the first and original meaning, could not be disliked; but having proved in time the Mother of many Superstitions and Errours, and kindled the fire of Purgatory, it was thought fit by the Authors of our Reformation to be disused, and the blessing of the Dead to be confined to that of praise only, namely, of praising and commending them, by recounting their worthy deeds; and then secondly, of praising God for them. And this is the duty we are now assembled to perform to our blessed Foun∣ders and Benefactors.

DISCOURSE XXIII.

S. MATTHEW 10. 41.

He that receiveth a Prophet in the name of a Prophet, shall re∣ceive a Prophet's reward.

OUR Blessed Saviour giving his Apostles their mission to preach the Gospel, unfurnished with outward things, and forewarning them what harsh and unkind usage they and their successors were like to find amongst men; for the better encouragement of such as should entertain and minister unto them, he pronounceth, That whosoever received them, received him; and he that received him, received him that sent him, Whereby it appeareth how honourable an office it was to afford them entertainment, and such as the noblest need not be ashamed of. But because the hope of reward is the most forcible spur to all undertakings, he addeth that too in the words of my Text, He that receiveth, saith he, a Prophet in the name of a Prophet, shall receive a Prophet's reward; that is, He that receiveth a Prophet, not for any respect, but quatenus talis, because he is a Prophet, shall have a Pro∣phet's reward.

Which words contain in them evidently these two Propositions.

First, That there is some special and eminent degree of Reward due unto a Prophet above other men.

Secondly, That he that shall entertain a Prophet, and do any good office unto him under that name, that is, for his office sake, shall be partaker of that Reward. Of these Two I intend to treat, beginning with the First, the more general.

That there shall be differing degrees of Reward in the life to come, is evident by sun∣dry places of Scripture. As first, from that so often iterated passage, wherein God is said to reward every man according to his works: Which not to be understood only of the differing quality of our works, good and evil, which God rewards accord∣ingly, the one with everlasting bliss, the other with eternal fire, (as some here except,) but also of the differing works of just men compared together, is manifest by that 1 Cor. 3. 8. where the Apostle comparing his own and Apollos work together, saying, He had planted, and Apollos watered, addes, that both should receive their reward, according to their work; that is, as their work differed, so should their re∣ward do.

In the second place the same is represented by that Parable, Luke 19. of the Ten servants who received of their Lord,* 1.217 being to go into a far Countrey, ten pounds to trade with till his return. At what time he that had increased his pound to ten pounds, was made ruler over ten Cities; he that had gained but five pounds, over five Cities; and so the rest, according as they had improved the stock given them.

A third place is that 1 Cor. ••5. 41, 42. There is one glory of the Sun, and another of the Moon, and another glory of the Stars; for one star differeth from another star in glory. So also is the Resurrection of the dead. Here is the full stop, and not the words to be referred to that which follows, to wit, that the body is sown in corruption, but is rais∣ed again in incorruption, as some would have them. For the Apostle speaks here of the difference of things heavenly and glorious, (One star, saith he, differs from another star in glory;) and not of the difference between glorious and inglorious, corrup∣tible and incorruptible: For this belongs to his other similitude; There are celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.

A fourth place is that 2 Cor. 9. 6. where the Apostle speaking of the reward of beneficence, avoucheth, that he which soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully.

Fifthly, That speech of our Saviour to the twelve, Matt. 19. 27. imports as much; Behold, we (saith Peter) have forsaken all, and followed thee: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what shall we have therefore? V. 28. Iesus said unto them, Verily I say unto you, that ye which have followed me;* 1.218 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Regeneration or Resurrection, when the Son of man shall sit upon the throne of his Glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel. S. Luke relates it upon another occasion; whereby it appears our Saviour uttered it more than once, Ye (saith he to the Twelve) are they which have continued with me in my temptations; therefore I ap∣point you a Kingdom, as my Father hath appointed unto me; That ye may eat and drink at my Table in my Kingdom, and sit on Thrones, judging the twelve Tribes of Israel, Luke 22. 28, &c. Whatsoever is meant by the Reward intimated in this expression, for the quality thereof, 'tis plain there is some peculiar and more eminent degree of glory here promised the Apostles, which shall not be common to others with them. First, Because it is the reward of their proper and peculiar service unto Christ, as the Text shews. Secondly, Because these twelve Thrones in regard of their number can be∣fit no more but these twelve. Thirdly, Supposing the twelve Tribes of Israel here mentioned to be likewise in a condition of bliss and happiness, it must needs be that those who sit upon twelve Thrones to judge, that is, to govern them, must be in a higher degree of dignitie than those over whom they shall be set. Whatsoever therefore the meaning of the Reward be, thus much may be gathered from the de∣scription thereof, That there shall be differing degrees of glory in the Kingdom of Christ to come.

To conclude; it hath been the ancient and constant Tradition of the Church, testified by the unanimous consent of all the Fathers, and was never questioned by any, until that Peter Martyr in this last age first began to doubt thereof, and others since more boldly adventured to contradict it.

Their main Reasons or Objections are these two. First, That the Reward to come depends not upon the virtue or dignity of our works, but only upon the merit and satis∣faction of Christ: But his merits and satisfaction are uniform and the same to all: Ergo, the Reward also which is to be given by virtue thereof shall be so. This Objecti∣on proceeds from that scrupulosity which many of ours have to admit of any relation or connexion between our Works and the Reward to come; whence also is that, that they should not be done intuitu mercedis, with an eye or respect to the Reward. Which is an Assertion repugnant to the tenour of the Scripture, where the Holy Ghost is wont to ground his Exhortations upon the hope and promise of Reward. Now what an unreasonable conceit is it to think that where wages is promised for the encou∣ragement of the labourer, the labourer should be bound to work without having any eye or respect to his wages? But to the Objection I answer thus; That it is true, the Merits and satisfaction of Christ are the Foundation of our Reward, namely, that alone which makes our works capable thereof, without which they were not: never∣theless it is true also that our Works are the Subject of Reward; and the same Merit of Christ makes differing works capable of a different Reward.

Their other Objection hath a little more likelihood, and seems therefore somewhat

more difficult to answer. It is taken from the Parable, Matt. 20. where the King∣dome of Heaven is compared to a Vineyard, the Master whereof went out in the morning to hire labourers, and agreed with them for a peny a day: Three hours af∣ter, or at the third hour, he went out and hired more; and so again at the sixth and ninth hours; yea at the eleventh, but an hour before Sun went down, he did like∣wise. And when they came all to receive their wages, he gave the last hired as much as he had agreed for with the first, to wit, every one a peny, neither more not less. Whence it seems to follow, that the reward to come, signified by this peny, shall not be propor∣tioned according to the difference of works, but be one and the same to all.

I answer; First, The Parable proves no more but this, That the sooner or later coming of men into the Vineyard of the Church, (for all were not to be called at one time, nor in one age) shall not make their reward greater or lesser: not that the reward shall not be different according to the diversity of our works. Secondly, I add, That this Parable hath respect to the Churches of the Iews and Gentiles not called, nor to be called, at the same time. For the Iews were hired into the Vineyard be∣times in the morning, the Gentiles not till the day was far spent; yet shall they by the goodness of their heavenly Master receive the same reward of eternal life which was promised to the Iew, with whom the Covenant was first made, and who bare the heat of the day, whilst the other stood idle. Besides, in the new Vineyard of the Gospel the turn is changed; for into it (because the Iews would not) the Gentiles have first been hired, though at several hours; the Iew being not to come in until the eleventh hour; yet when Christ comes to give us wages, shall receive his peny, that is, eternal life, as well as we.

This to be the genuine scope of the Parable, may be gathered by that which is presently subjoyned by our Saviour as it were to be the Key thereof: So the last (saith he) shall be first, and the first last; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for many are called, but few are chosen: which I understand thus; The last, that is, the Gentiles who came in last, shall be the first partakers of Christ's Kingdom: The Iews, who were first in Covenant, and had wrought so long before us in God's Vineyard, shall be last in the Covenant of Christ, and not converted till the fulness of the Gentiles be come in: For though many of them were invited at the first coming of Christ, yet few or none obeyed, and to the Nation became not of his peculium, but stands yet rejected; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To the like purpose is the same speech used by our Saviour, Luk. 13. 29, 30. They shall come, saith he, from the East, and from the West, and from the North, and from the South, and shall sit down in the King∣dom of God. And behold, there are last which shall be first, and there are first which shall be last. What means this? Out of S. Matthew 8. 11, 12. where the same passage is related, we shall hear it expounded; for there the words run thus, Many shall come from the East and West, and shall sit down with Abraham, Isaac and Iacob, in the Kingdom of heaven: But the children of the Kingdom (that is, the whole generation of Israel, who received not the Gospel at the Preaching of Christ and his Apostles, and all the generations since, who have continued in unbelief) shall be cast out into outer darkness.

And here by the way, because the Parable useth the notion of a Day to signifie a time of many Ages, it will not be altogether unseasonable to note, that the Metaphor may appear the easier, how that the Scripture often elsewhere calls the whole time of man's pilgrimage in this world by the name of a Day.* 1.219 As, To day if you will hear his voice,* 1.220 harden not your hearts. And Heb. 3. 13. Exhort one another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every day, whilest it is called to Day. Where we see Day to include every day. And I believe we are thus to understand Day in the Lord's Prayer, in that Petition, Give us this day our daily Bread; that is, the whole time we live in this world. For in stead of S. Matthew's This Day, spoken after the Hebrew notion, S. Luke hath in the same Petition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, every day. Therefore S. Matthew's This day must comprehend S. Luke's Every day, if the sense of the Petition in both of them be the same, as I believe it is. Nay more than this; The world to come, even Seculum aeternitatis, or Eternity it self, is likewise termed a Day by S. Peter, 2 Ep. 3. 18. our Lord, saith he, and Saviour Iesus Christ, to whom be glory both now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to the Day of Eternity. A long Day indeed. But this obiter.

Thus having cleared my Proposition in thest, or in general [That there shall be dif∣fering degrees of glory in the Reward to come;] it remains that I make it good in the hy∣pothesis concerning a Prophet; namely, That to them who instruct others in the ways and will of God, which is the Office of a Prophet, there belongs a preeminence of

Reward above and besides that which is common to all Saints. This preeminence of glory the School-men term Aur••ola, that is, an Additament of felicity to that essenti∣al glory in the Vision of God, which they term Aurea. This Aureola or Coronet to be added to the Crown of glory, they ascribe to three sorts of persons; to Virgins, to Martyrs, and to Doctors of Prophets. The two first are out of my scope: The third, of Prophets, let us see how it is proved out of Scripture.

First therefore, it is apparent from my Text, He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: Ergo, there is some special or pe∣culiar Reward belonging to a Prophet, and that to an eminent one; otherwise our Saviour's speech will have no enforcement in it, as he that considers thereof may easily see.

The second is, Dan. 12. 3. where the Angel prophesying of the Resurrection to be at the end of Time, and saying, That many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt; he addes, And those that be wise (that is, have learned the true wisdom, which con∣sists in the fear of God) shall shine as the brightness of the Firmament: but those that turn many unto righteousness, (that is, the Teachers and Instructers,) as the Stars for ever and ever. Here the difference between those that teach and are taught is as much as between the light of the Stars and the brightness of the Firmament. Some will have the whole sentence to speak of the eminency of glory laid up for Prophets, translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first place not docti or intelligentes, but Doctores: The Teachers shall shine as the brightness of the Firmament; and they that turn many unto righteousness, as the Stars for ever and ever. But I have followed that interpretation which our Translators thought most likely.

Thir••dly, To this eminency of glory the Angel seems also to have respect in the end of the Chapter, when he says, But go thy way, Daniel, till the end be; for thou shalt rest, and stand up in thy lot at the end of days: in sorte tua in thy lot, that is, in sorte Prophetarum in the lot of Prophets. And this perhaps may be that too which our Saviour intends, Matt. 5. 19. Qui secerit & docuerit, magnus vocabitur (i. erit) in regno coelorum, Whosoever shall do and teach them, the same shall be called (that is, shall be) great in the kingdom of heaven.

The reason of all this is, Because those who teach and convert others to righte∣ousness, have an interest and a kind of title to all the good works which they shall do: How then can their Reward but be great and eminent, when not only their own works, but the works of their converts and disciples, shall be brought into their ac∣count? A matter, if we consider it, of no small encouragement and comfort unto us, whom God hath placed in this condition to be Teachers and Instructers of others, if so be we bury not our Talent in a Napkin, but employ it for the advantage of our Lord and Master. For it is not the Habit or Faculty, but the Work, which shall reap the Reward we speak of. Happy are we therefore, if we neglect not this op∣portunity of bliss which God hath given us.

AND thus having done with the First Proposition I undertook, I come unto the Second; which is, That he that receiveth a Prophet in the name of a Prophet, shall be par∣taker of a Prophet's reward. He that receives, that is, doth any good office, or de∣serves well of a Prophet. For this to be the meaning, may appear by that which follows; He that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward: where righteous is to be taken by way of eminency, for one of eminent sanctity, such as among the Iews had therefore the surname of Iust or Righteous; as Simeon the Iust, Iames the Iust, and other the like. Then in the next words the expression is varied;* 1.221 Whosoever shall give to drink to one of these little ones a cup of cold water in the name of a disciple, shall not lose his reward: whence I say we may gather what good office the word receiving (before used) intimated to us, name∣ly, to relieve, maintain, support, and the like. He therefore that thus receives a Pro∣phet, shall be partaker, saith our Saviour, of a Prophet's reward; that is, have an emi∣nent reward, or of the quality of a Prophet's though himself be none.

The reason is, Because he that supports and enables a Prophet for his duty, hath an interest in his work, and consequently in the reward that belongs unto it. This appears by the contrary, because he that maintains and abetts those who commit an evil act, makes himself guilty of their sin, and so of the punishment due to the same, An example whereof we have in that of the Benjamites in the Book of Iudges; who by abetting the men of Gibeah, who committed that foul abomination with the Levite's Wife, made themselves guilty of their sin, and brought that hideous judgment,

which at first was deserved only by a few sons of Belial, upon the Heads of the whole Tribe: It is a known story. Now it is par ratio for a man to entitle himself to anothers good works, as to his ill.

BUT there is a modification in the Text, whereupon this Reward we speak of depends, otherwise not to be looked for: And that is, This good office must be done in nomine Prophetae, in the name of a Prophet, not for any other respect, than as he is, and because he is, a Prophet: He that receiveth a Prophet in nomine Prophetae, shall receive a Prophet's reward. Not he that receives him only for some personal or by-respect, because he is his kinsman, friend, or friend's ally; or (which is the ground of the most respect the Prophet gets among the most now-a-days,) because he is one of their one side and faction: but setting all such respects aside, eo nomine quia Propheta, with mere respect to their office and calling, or because they are (as Valens and Valentinian in their Rescript apud* 1.222 Theodoretum calls them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stewards of the great King of all the earth. I may tell you that this is no ordinary thing now-a-days. We may perhaps find some that can be content to make much of the Prophet for some personal qualities of his, or perhaps because he hath abilities above ordinary, or because it may be he is like to further the way they wish good luck to, or that they may gain repute among some sort of men, or for other re∣spects of like nature: But are there many which regard them in the name of a Prophet? How then comes it to pass that their courtesies are so appropriate to the Persons of some, that they shew no respect or esteem to the Calling in others?

Whence comes that Unchristian, or indeed Atheistical, language, Abase Priest, A paultry Priest? It would never have grieved me if any other had served me thus; but to be served thus by a base Priest, who can endure it? Tell me in good earnest, is this to honour a Priest or a Prophet in the name of a Prophet? or not rather point-blank un∣to it, to reproach and dishonour him under that reverend Name, that is, to despise and reproach the Calling it self? For can a man honour that condition, the name where∣of he thinks to be a reproach? Is any man wont to say, A base Lord, a base Knight, A base Gentleman, A base Christian? No: And why? because he accounts them all Terms and Titles of Honour. Iudge then by this, what account they make of God's Ambre, who turn the very Title of their Calling into a name of reproach; and what reward by proportion they are like to merit at Christ's hands: Not a Prophet's, I am sure; and whether a Christian's or not, themselves may judge. 'Tis often, and too often, true indeed, that for our Persons we are unworthy of any better respect; but even then it best appears whether a man hath respect to the Calling eo nomine, when there is nothing in the Person to move him to it.

But there is another sort of men, who honour not a Prophet in the name of a Pro∣phet, yet behind; namely, such as rob and spoil them of their livelihood and daily bread; and not only themselves give nothing to enable and encourage them the better to perform their Ministery, but take from them several ways that which the Piety and Bounty of their Ancestors hath allotted them: yea to many, if not to the most, no gain or theft is more sweet than that which is gotten out of the Priest's portion. But whether it will prove so at that day when the just God shall reward every man according to his works, may be greatly feared. I told you a little before that the reason why he that receives a Prophet in the name of a Prophet, shall be partaker of a Prophet's reward, is, because he that supports and enables a Prophet to do his duty, hath thereby an interest in his work, and consequently in the reward due to the same. If this be so, what can they look for, who by subtracting their daily bread from them, hinder and disenable them from the free and chearful performance of their duty, by distracting them with the cares of providing for their bodily life? Do they not derive upon themselves the guilt of whatsoever impediment comes hereby to the propagation of the Kingdom of Christ? Shall not the loss of every Soul that perisheth for want of due provision to maintain an able Minister, be cast to their ac∣count at the last day? I will speak nothing now of the burthen which Sacriledge it self, as being a robbing of God, carries with it, (See Prov. 20. 25. It is a snare to the man who devoureth that which is holy, and after vows to make enquiry;) nor of those dreadful execrations which the Donors of such things were wont antiquo ritu to lay upon the heads of all such as should divert them to prophane uses, wherewith these men willingly and wilfully involve themselves. I will, I say, not speak of these; for the present* 1.223 occasion calls upon me, and tells me that I came not hither to curse, but to bless. I therefore change my note, and say, Blessed be God our hea∣venly Father, who notwithstanding the malignity of many, hath not left us destitute,

but in every Age hath raised up some to shew kindness unto the Prophets, and to provide entertainment for them. Witness the goodly Buildings and liberal Endow∣ments in our two Seminaries for the entertainment and education of Prophets and Prophets Sons: more particularly the Bounty of those Worthies the fruits of whose Piety and Devotion we our selves here assembled by the Divine goodness enjoy; Whose blessed names therefore, as their deserts challenge at our hands, let us re∣member with all due honour and thankfulness.

After the mention of the Names of the College-Benefactors, this followes in the Authors own Manuscript.

These are the Names of our pious Founders and Benefactors: let their Memory be blessed for ever. And when Christ our Lord shall come in his Glory to ren∣der every one according to his works, and* 1.224 their Bones flourish again out of their graves; let all the benefit and enlargement, which shall redound to the Church of God by this their Bounty, be cast in their account; and we with them, and they with us hear that comfortable voice, Come ye blessed, inherit the Kingdom prepared from the foundation of the World.

DISCOURSE XXIV.

S. LUKE 2. 13, 14

And suddenly there was with the Angel a multitude of the heavenly Host, praising God, and saying, Glory be to God on high, (or, in the highest) and on earth Peace, Good-will towards men.

AT the Creation of the world, when God laid the foundations of the Earth, and stretched out his line thereon, the Stars of the morning (as God himself describes it, Iob 38. 7.) sang together, and all the Sons of God (that is, the holy Angels) shouted for joy. This in my Text is so like it, that a man would think some new Cre∣ation were in hand; nor were it much wide of truth to affirm it: for if ever there were a day wherein the Almighty Power, the in∣comparable Wisdom, the wonderful Goodness of God again the second time appear∣ed, as it did at the World's Creation; it was this day whereof S. Luke our Evan∣gelist now treateth; when the Son of God took upon him our Flesh, and was born of a Virgin, to repair the breach between God and man, and make all things new. The news of which Restauration was no sooner heard and made known to the Shepherds by an Angel sent from heaven, but suddenly the heavenly Host descended from their celestial mansions, and sung this Carol of joy, Glory be to God on high, and welcome Peace on earth, Good-will towards men. A Song renowned both for the singularity of the first example, (for until this time, unless it were once in a Prophetical Vision, we shall not find a Song of Angels heard by men in all the Scripture) and from the custom of the Church, who afterward took it up in her Liturgy, and hath continued the singing thereof ever since the dayes of the Apostles unto these of ours. Yet perhaps it is not so commonly understood as usually said or chaunted; and therefore will be worth our labour to enquire into the mean∣ing thereof, and hear such Instructions as may be learned therefrom. Which that we may the better do, I will consider, First, the Singers or Chaunters, The hea∣venly Host: Secondly, the Carol or Hymn it self, Glorid in excelsis Deo, Glory be to God on high, &c.

For the First; The Heavenly Host here spoken of is an Army of holy Angels: For

the Host of heaven in the language of Scripture is twofold, Visible or Invisible. The Vi∣sible Host are the Stars,* 1.225 which stand in their array like an Army. Deut. 4. 19. Lest thou lift up thine eyes (saith the Lord there) unto heaven; and when thou seest the Sun, Moon, and Stars, even all the Host of heaven, shouldst be driven to worship and serve them. The Invisible Host are the Angels, the heavenly Guard; according to that of Micaiah, 1 King. 22, 19. I saw the Lord sitting upon his Throne, and all the Host of Heaven standing by him, on his right hand and on his left. So. Psal. 103. 20, 21. Bless the Lord ye his Angels, that excel in strength, that do his Commandments. Bless the Lord, all ye his Hosts, ye ministers of his that do his pleasure: Where the latter words do but vary that which is expressed in the former. From this it is that the Lord Iehovah, the true and only God, is so often styled the Lord or God of Sabaoth or of Hosts, that is, King both of Stars and Angels: according to that Nehem. 9. 6. Thou art God alone;— and the Host of Heaven worshippeth thee. By which Title he is distinguished from the Gods of the Nations, who were some of the Host, to wit, of the Stars, or Angels, but none of them The Lord of Hosts himself. For the same reason, and with the same mean∣ing and sense, in the Books written after the Captivity, he is styled Deus coeli, the God of Heaven, as in Ezra, Nehemiah, Daniel; in which Books, together with the last of Chronicles, the title of Deus Sabaoth The Lord of Hosts is not to be found, but the title of Deus Coeli The God of Heaven only, which, as may seem, was taken up for some reason in stead of the other.

But to return to what we have in hand: It was the Angelical Host, as ye hear, who sang this Song of joy and praise unto the most High God. And wherefore? For any restitution or addition of Happiness to themselves? No; but for Peace on Earth, and Good-will towards men. He that was now born, took not upon him the Nature of An∣gels, but of men: He came not into the world to save Angels, but for the salvation of men: Nor was the state of Angels to receive advancement in glory by his coming, but the state of men; and that too in such a sort as might seem to impeach the dig∣nity, and dim the lustre of those excellent creatures; when an inferiour Nature, the nature of Man, was now to be advanced unto a throne of Divine majesty, and to be∣come Head and King not only of men, but of the Heavenly Host it self. O ye blessed Angels! what did these tidings concern you, That ruined mankind should be restored again and taken into favour; whereas those of your own Host, which fell likewise, remained still in that gulf of perdition whereinto their sin had plunged them, without hope of mercy or like promise of Deliverance? What did it add to your eminent Dignity, the most excellent of the creatures of God, that the Nature of man should be advanced above yours?* 1.226 that at the Name of Iesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth?

[unspec 1] The Observation therefore which this Act of the Angels first presents unto us is, The ingenuous goodness and sweet disposition of those immaculate and blessed Spi∣rits, in whose bosomes Envy, the Image of the Devil and deadly poison of Charity, hath no place at all: For if any inclination to this cankered passion had been in these Heavenly creatures, never such an occasion was offered (nor greater could be) to stir it up as now. But Heaven admits of no such passion, nor could such a tor∣ment consist with the blissful condition of those who dwell therein. It is the smoke of that bottomless pit, a native of Hell, the character and cognisance of those Apo∣state Angels, which kept not their first estate, but left their own habitation, and are re∣served for chains of everlasting darkness.* 1.227 These indeed grieve no less at the Happi∣n••ss of men than the Angels joy: witness the name of their Prince Satan, which sig∣nifies the Fiend or malicious one, who out of Envy overthrew mankind in the beginning; out of Envy he and all his fellow-fiends are so restless and indefatigable to seduce him still.

The Use of this Observation will not be far to seek, if we remember the admonition our Saviour hath given us in the Prayer left unto his Church, which is, To make the Angels the pattern of our imitation in doing the will of our heavenly Father; for so he teacheth us to pray, Let thy will be done in earth as it is done in heaven; that is, Grant us O Lord, to do thy will here, as thy holy Angels do it there. And as we should imi∣tate them in all things else, so in this affection towards the happiness and prospe∣rity of others. And good reason, I think, if we mean at all to approve our selves unto God our Father, why we should endeavour rather to be like unto them than unto Devils. But in nothing can we be more like them than in this, to rejoyce for the good, and not repine at the happiness, of our Brethren: Hoc enim Angelicum est, This is the Character of the Angelical nature, and consequently of those who one

day shall have fellowship with them. To be contrarily affected Diabolicum est, is the badge and brand of Devils and Fiends; and those who wear their Livery, reason good they should keep them company. Let every one therefore examine his own heart concerning this point, that he may learn upon what terms he stands with God, and what he may promise himself of the Blessedness to come. Do the gifts of God, doth his favour or blessing vouchsafed to thy brother, when thou ••eest or hearest of them, torment and crucifie thy soul? dost thou make their happiness thy misery? is thine eye evil to thy Brother because God's is good: If this be so, without doubt thy heart is not right before God; nor doth his Spirit, but the spirit of Devils and Fiends, reign therein. But if the contrary appear in any reasonable measure, with a desire to encrease it; (for we must not look to attain the perfection of Angels in this life, but in some measure and degree only) if thou canst rejoyce at anothers good, though it concerns not thy self; the Spirit of God rests upon thee: For emulations and envyings (saith the Apostle Gal. 5. 19. &c.) are the fruits of the flesh; but the fruits of the Spirit are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, kindness and goodness: So he calls the opposite vertues to those former vices.

But as any good that betides our brother ought to affect us with some degree of joy, and not with grief and envy; so chiefly and most of all his Spiritual good, and that which concerns his Salvation, ought so to do. This was that the holy Angels praised God for in my Text, on the behalf of men, That unto them a Saviour was born, who should save them from their sins, and reconcile them unto God. Which sweet disposition of those good and blessed spirits our Saviour himself further witnes∣seth, when he saith, (Luke 15. 7, 10.) There is joy in heaven (namely, among the holy Angels) for one sinner that repenteth. But is there any man, will you say, such a son of Belial as he will not do this, will not imitate the holy Angels in this? Iudge ye: There is an evil disease which commonly attends upon Sects and Differences in opinion, That as men are curiously inquisitive into the lives and actions of the ad∣verse party; so are they willing to find them faulty, and rejoyce at their falls and slips, hear and relate them with delight; namely, because they suppose it makes much for their own side, that the contrary should by such means be scandalized, and the Patrons and followers thereof disreputed. But should that be the matter of our grief whereat the Angels joy, or that the matter of our joy whereat the Angels grieve? How is this to do our Father's will on earth as the Angels do in heaven? Nay, if this be not to put on the robes of darkness, and to shake hands with hellish Fiends, I know not what is. O my Soul, come not thou into their secret;* 1.228 unto their assembly mine honour be not thou united. And thus much of our first Observation

There is another Lesson yet more to be learned from this Act of the Angels; [unspec 2] namely, That if they glorifie God for our Happiness, and the Favour of God to∣wards us in Christ; much more should we glorifie and magnifie his Goodness our selves, to whom solely this Birth and the benefit of this Birth redounds. If they sing, Glory be to God on high, for his Favour toward men; we, to whom such Favour is shewn, must not hold our peace: for shall they for us, and not we for our selves? No, the Quire of Heaven did but set us in, we are to bear a part; and it should be a chief part, since the best part is ours. As therefore the Church in her publick Ser∣vice hath ever since kept it up; so must every one of us in particular never let it go down or die in our hands.

THUS much of the Quire; Now come we to the Amhem or Song it self: whose contents are two; First, The Doxology or Praise, Glory be to God on high; Secondly,* 1.229 A Gratulation rendring the reason thereof, Because of Peace on earth, Good-will towards men. For the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be taken here for a copulative, but, as Vau is frequently in the Hebrew, for a conjunction causal, or for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Glory to God in the highest; for that there is Peace on earth, and Good-will towards men. Or, if we retain the copulative sense, yet we must understand the words following as spoken by way of Gratulation; Glory be to God on high, and welcome Peace on earth, Good-will towards men. Or both causally and gratulatorily thus, Glory be to God in the highest; for (ô factum bene!) there is Peace on earth, and Good-will towards men.

To begin with the First, The Doxology or Praise; Glory be to God in the Highest: that is, Let the Angels glorifie him, who dwell on high: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be refer∣red to Glory, and not to God; the sense being, Glorified be God by those on high; and not, God, who dwells on high, be glorified. This may appear by the like expressi∣on in Psalm 148. 1, 2. whence this Glorification seems to be borrowed: Praise ye the Lord from the Heavens, praise him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the highest; Praise ye him all his

Angels, praise ye him all his Hosts. And therefore Iunius for Praise ye the Lord from the Heavens, hath Laudate eum coelites, Praise him ye that dwell in Heaven: The Chal∣dee, for Praise him in excelsis, hath Praise him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye high Angels. In like manner here, Gloria in excelsis Deo, Glory to God in the highest, are the words of the Angelical Quire, inciting themselves and all the Host of Heaven to give glory and praise unto God for these wonderful tidings. Now therefore let us see What this Glo∣ry is, and How it is given to God.

To tell you every signification of the word Glory in Scripture, might perhaps di∣stract the hearer, but would inform him little. Nor will it be to purpose to reckon up every signification it hath, when it is spoken of God: I will therefore name only the two principal ones. And first, Glory, when it is referred to God, often signifies the Divine Presence or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in this Chapter a little before my Text, when it is said, The GLORY of the Lord shone round about the Shepherds,* 1.230 and they were sore afraid. But this is not the signification in my Text, but another which I shall now tell you. For Glory besides signifies in Scripture the high and glorious Supereminency or Majesty of God, which consisteth in his threefold Supremacy of Power, of Wisdom, and of Goodness. And as words of Eminency and Dignity with us (as Majesty, Highness, Ho∣nour, Worship) are used for the Persons themselves to whom such Dignity belongeth, (as when we say, his Majesty, his Highness, his Honour, his Worship:) so in the Scripture, and among the Hebrews, His Glory, or the Glory of the Lord, is used to note the Divine Essence or Deity it self. As in 2 Pet. 1. 17. There came a voice (saith S. Peter) from the excellent GLORY, (that is, from God the Father,) This is my well-beloved Son, in whom I am well pleased. Rom. 1. 23. the Gentiles are said to have changed the GLORY of the incorruptible God into the likeness of things corrup∣tible: As it is said (in Psal. 106. 20.) of the Israelites in the Wilderness, that they changed their* 1.231 GLORY into the similitude of an Oxe that eateth grass. S. Iohn, chap. 1. 14. of his Gospel says of the Son, We beheld his GLORY, the glory as of the only-begotten Son of God. According to which sense he is called Heb. 1. 3. The Bright∣ness of his Father's glory, and the express Image of his person; where the latter words are an exposition of the former, Image expounding Brightness, and Person or Substance expounding Glory.

If Glory therefore signifie the Divine Majesty or Greatness, to Glorifie or give Glo∣ry unto God is nothing else but to acknowledge and confess this Majesty or Greatness of His; namely, his Supereminent Power, his Wisdom, and Goodness: for in the peer∣less supereminency of these Three, (under which all his other Attributes are com∣prehended) his Glorious Majesty consisteth. Take this withal; That all the religi∣ous service and worship we give unto God, (whether we praise him, pray, or give thanks unto him) is nothing else but the acknowledging of this Glory, either in deed or word; namely, by confessing it, or doing some act whereby we acknowledge it. To come to particulars: By our Faith we confess his Wisdom and Truth; by our Thanksgiving, his Goodness and Mercy; when we Pray, we acknowledge his Power and Dominion; and therefore the form of prayer our Saviour taught us, concludes, For thine is the Kingdom, Power, and Glory. In Praise we confess all these or any of them, according to that in the Hymn of the Church, Te Deum laudamus, Te Dominum confi∣temur; We praise thee, O God, we acknowledge thee to be the Lord. All which is evident by those forms of Glorification set down in the Apocalyps, which are nothing else but ex∣press and particular acknowledgements of the Greatness or Majesty of God, and his peerless prerogatives.* 1.232 When the four Wights are said to have given Glory, Honour and Thanks to him that sate upon the Throne;* 1.233 what was their Ditty but this? Thou art worthy, O Lord, to receive Glory and Honour and Power; for thou hast created all things, and for thy pleasure they are, and were created. When the Lamb opened the Book with seven Seals, the Wights, the Elders, and every creature in Heaven, in earth, and under the earth,* 1.234 sung, Worthy is the Lamb to receive Power, and Riches, and Wis∣dom,* 1.235 and Strength, and Honour, and Blessing. And again; Blessing, Honour, Glory, and Power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. In which we may observe the whole Glorification to consist in the acknowledgement of these Three soveraign prerogatives of the Divine Majesty, his Power, his Wisdom, his Goodness: The two first, Power and Wisdom are express; and Riches and Strength belong to Power: the third is contained in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessing or Thanksgiving, which is nothing else but the Confession of the Divine Goodness.

Hence it is that the Septuagint and Vulgar Latine commonly render the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie to praise and glorifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confiteor. Confite∣mini

Domino, quoniam bonus; quoniam in seculum misericordia ejus. Confess unto the Lord, for he is good; for his mercy is for ever. Psal. 106. 1. 107. 1. 136. 1. Confite∣bor tibi, Domine, in toto corde meo, quoniam audisti verba oris mei. I will confess un∣to thee, O Lord, with my whole heart; for thou hast heard the words of my mouth. So the Vulgar Latin in Psal. 137. Confitemini Domino, & invocate nomen ejus. Confess unto the Lord and call upon his name, Psal. 105. 1. and the like. And in the 148. Psal. 13. Confessio ejus super coelum & terram; that is, His glory is above the heaven and the earth. The Holy Ghost in the New Testament useth the same language. Matth. 11. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thou hast hid these things from the wise and prudent, and revealed them to babes; where we have, I thank thee, O Father, Beza and Erasmus read, ••loriam tibi tribuo, I give glory unto thee; which I think is the better. So Luke 2. 38. it is said of Anna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she confessed to the Lord, or she gave praise and thanks unto the Lord. So Heb. 13. 15. By him therefore (that is, by Christ) let us offer the Sacrifice of Praise to God continually, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit of our lips confessing to his Name. By all which it is evident, That to Praise and give Glory unto God, whether by Praise at large, or Prayer and Thanksgiving in special, is nothing else (as I have said) but to confess and acknowledge his peerless Majesty over all and in all; which the Scrip∣ture calls his Glory. And if ever there were a Work of God wherein all these peerless Prerogatives of Power, Wisdom and Goodness, all together appeared in the highest degree, it was undoubtedly in this wonderful Work of the Incarnation of the Son of God for man's redemption: well therefore might the heavenly Host sing, Gloria in excelsis Deo, Glory be to God on High; The Power, the Wisdom and Goodness of the Glo∣rious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever. This is the meaning of the Doxology.

COME we now to the Gratulation, which contains the cause thereof; Glory be to God on high; for (ô factum bene! O happy news!) there is peace on earth, good-will towards men. One and the same thing two ways expressed: for it is an Appositi∣on, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the latter words declaring the meaning of the former; Peace on earth, that is, Good will towards men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wit, in imitation of the Hebrew construction, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Verbs which signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Noun signifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, and accordingly both the Septuagint and New Testament express the same. But the Vul∣gar Interpreter reads here, Pax in terris hominibus bonae voluntatis, Peace on earth to men of good-will: as if the Greek were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as now all our Copies constantly read, and I believe ever did. Yet Beza seems here to fa∣vour the Vulgar Latin, expounding Homines bonae voluntatis Men of good-will, of those whom God wills well to, to wit, of the Elect, to whom this Peace by Christ belong∣eth; and from the conveniency of this sense, inclines to believe that the Greek an∣ciently read so; quoting to this end Irenaeus, Origen, and Chrysostome (as he saith) in divers places. But he trusted too much the Latin Translation of Chrysostome; for the Greek Chrysostome hath no such matter; but both in those places Beza points to, and in divers others, reads constantly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our Copies do. And so I make no question Irenaeus and* 1.236 Origen did too in the Greek Originals, if we had them to look into. But the Latin Translators thought not fit to alter the words of the Hymn so ordinarily sung in the Liturgy, and so expressed it in Latin as the Latin Church used. And for the meaning, I believe the Vulgar Latin aim'd at no other sense than what the Greek implies; namely, That this Peace was no earthly Peace, but the Peace of God's good-will to man, referring the Genitive Case voluntatis, not to hominibus, but to Pax. Pax in terris: what Pax? Pax bonae voluntatis hominibus. That which makes me think so is, because Origen, or his Translator, in the place Be∣za quotes for this reading, expresly expounds it so. And so there will not be a pin to chuse: save that the Greek expresseth this sense by way of Apposition, more natu∣rally; the Latin by way of Rection, somewhat harshly; and yet perhaps the Transla∣tor thought, less ambiguously.

Well then, This Peace on earth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God's good-will or favour to men: and God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Good-will to men is the Peace on earth the Angels gratulate; namely, the Reconciliation of God to men in Christ. For by reason of sin, Heaven and Earth, God and Man were till now at enmity: but by Christ this en∣mity is taken away; and man, by the forgiveness of his sin, restored unto peace and favour with God. And as by this Nativity God and Man became one Person; so by this conjunction Heaven and Earth, Angels and Men, become one Fellowship, one

City and Kingdom of God: the Kingdom of Satan, that Prince of the powers of the Air, who by reason of sin had captivated and brought under his service the whole Earth, and thereby held the same at open war and enmity with Heaven, being now by degrees to be destroyed and rooted out. And this is that admirable Mystery of our Redemption by Christ, which the Angelical Host here gratulates by the name of Peace on earth, and Good-will towards men.

And that we may not doubt but we have hit the meaning, That this Peace on earth is God's Good-will to men, and therefore expounded by it; besides that in the Old * 1.237 Testament Peace is often taken for God's favour and mercy to men; (as in that of Esay 54. 10. The moun••ains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee:) so if we examine the use thereof in the New Testament, 〈◊〉〈◊〉 shall find it in special applied to this our Reconciliation to God in Christ by re∣••••••sion of sin. S. Peter to Cornelius, Acts 10. 36. describes the Gospel thus, The word which God sent to the children to Israel, preaching peace by Iesus Christ. And S. Paul, Col. 1. 19, 20. It pleased God the Father, that in Christ all fulness should dwell: And (having made peace through the bloud of his Cross) by him to reconcile all things unto him∣self. What can be plainer than this? The same, as I take it, he means Eph. 2. 17. when he tells us, that Christ came to preach peace both to those that were afar off, and to them that were nigh; that is, both to Iew and Gentile. But what peace? namely, that through him we both might have access by one Spirit unto the Father.* 1.238 Hence the Gospel is called The Gospel of peace; and God so often in the New Testament, The God of peace, that is, of reconcilement and favour: and the Evangelical salutation is, Grace, mercy, and peace from God our Father and Iesus Christ our Lord.

The meaning of this Angelical Gratulation being thus cleared, let us see now what may be learned and observed therefrom. Where my first Observation shall be this: S. Peter tells Cornelius,* 1.239 that to Christ give all the Prophets witness, that through his Name, whosoever believeth in him, shall receive remission of sins. Our Saviour after his Resur∣rection, expounding the Scriptures to his Apostles, says the same, Luke 24. 46, 47. Thus it is written, (saith he) and thus it behoved Christ to suffer, and to rise from the dead the third day; And that remission of sins should be preached in his Name among the Nations. But where is this Publication of remission of sins by Christ written? for in those formal words we shall hardly find it. Let us take here the Angels Key, and we shall: for they tell us, that Peace on earth is this Good-will towards men. Now do not the Prophets speak of some Peace on earth which Messiah should bring with him when he comes? Yes surely. Well then, let us look for this Publication of remission 〈◊◊〉〈◊◊〉 under that name, and we shall find it. Esay 9. 6. Vnto us a Child is born, unto as a Son is given, and the government shall be upon his shoulder; and his Name shall be called Wonderful, Counsellor, The mighty God, The Father of eternity, The Prince of peace, (that is, of peace not between men and men, but between God and men) and of the increase of his government and peace shall be no end. Esay 52. 7. How beautiful up∣on the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Which place S. Paul, Rom. 10. 15, interprets of the publication of the Gospel of Christ, Esay 53. 5. The chastisement of our peace was upon him; that is, he suffered for the remission of our sins. Esay 57. 19. quoted by S. Paul to the Ephesians, chap. 2. 17. Peace to him that is afar off, and to him that is near, saith the Lord, and I will heal him. Ezek. 34. 24, 25. I the Lord will be their God, and my servant David (King Messiah) a Prince among them.—And I will make a Covenant of peace with them. So Chap. 37. 26. Hag. 2. 9. The glory of this latter house shall be greater than of the former, saith the Lord of Hosts; and in this place will I give peace, saith the Lord of Hosts. Zech. 9. 9, 10. Shout, O daughter of Ierusalem; behold, thy King cometh unto thee,—and he shall speak peace unto the Heathen, and his Dominion shall be from Sea to Sea, and from the River un∣to the end of the earth.

Thus much of the Use to be made of the Angels expression in this heavenly Carol: Now I shall propound to your consideration another, and that taken from the argu∣ment it self; namely, That if Almighty God, our Heavenly Father, be so graci∣ously disposed to us-ward, as to be reconciled unto us, by forgiving us our trespasses; then ought we semblably to be reconciled to our brethren, and forgive them their trespasses, when they have wronged or offended us. Leo Serm. 6. de Nativit. Nata∣lis Domini natalis est pacis, &c. The Birth-day of our Lord is the Birth-day of peace; and therefore let all the faithful offer up unto God their Father the united affections of peace∣able-spirited

children. The Illation is good; we have the authority of the Apostle S. Iohn to back it, 1 Ioh. 4. 10, 11. God (saith he) so loved us, that he sent his Son to be the propitiation for our sins. What follows? Beloved, (saith he) If God so loved us, we ought to love one another. So say I, If God be so gracious to forgive and be reconciled to us; we ought, as it were, to eccho this his loving-kindness, and to for∣give and be reconciled one to another.

This Congruity or semblableness of our Actions and Affections one towards another with God's Favour and Mercy towards us, is the Rule and Reason not only of this, but of many other duties he requires at our hands. Thus the Iews were every se∣venth year to manumise their servants, as an act of Congruity and Thankfulness to God, who had delivered them, when they were servants, out of the land of Egypt and house of bondage. They were bidden to use a stranger kindly, because themselves had been strangers, and God, when they were oppressed, had been compassionate and kind towards them, and redeemed them from their thraldom. Likewise we read in the Gospel, Luke 6. 36. Ee ye merciful, as your Father also is merciful: and Matth. 5. 7. Blessed are the merciful, for they shall obtain mercy. In a word, God hath revealed he will shew mercy to none but such as appear before him with this Congruity. Iames 2. 13. He shall have judgment without mercy, that hath shewed no mercy. And therefore the tenour of our Sentence at the last Iudgment runs, Come ye Blessed, and be parta∣kers of mercy, because ye have shewed it: But, Go ye Cursed without all mercy into Hell-fire, because ye have shewed no mercy.

Thus we see how God requires this Congruity in general: And as for the particular of reconcilement and forgiving our brother, it is written in capital letters, and urged in such sort as it might not unfitly be termed The Livery of Christianity. Insomuch that if we consider it duly, it cannot but breed astonishment, that the evidence and neces∣sity should be so apparent, and the practice, among those who look for the benefit of Christ and call upon his Name, so little regarded; whenas I dare boldly pronounce, there is no remission of sins to be looked for at the hands of God without it.

An invincible argument whereof is, That our Saviour himself, in the Prayer he hath [unspec 1] taught his Church, hath put in a bar against asking it but upon this condition, Forgive us our trespasses, as we forgive them that trespass against us. If we ask not with this disposition, there is no promise that any such prayer shall be heard: nay our Saviour tells us in plain terms, it shall not: If (saith he) you forgive not men their trespasses, no more will your heavenly, Father forgive you your trespasses.* 1.240 How then can any man whose heart is fraught with malice, and meditates revenge against his brother, hear this and not tremble? Is it not a fearful thing for a man to carry in his own bosom, not only an evidence that his sins are unpardoned, but a bat too, that he cannot ask the forgiveness of them? Let no man deceive himself: Though our consciences should bear us witness of many good works we have done; reconciliatione tamen contemptâ, nul∣lum possumus promereri solatium, yet if we neglect to be reconciled to our brethren, we are not in a capacity to receive any comfort and mercy from God. So Chrysost.* 1.241 As the fifth Commandment is called by the Apostle the first Commandment with promise, so is this Petition for forgiveness of sins the only Petition with condition: and such a condition too as our Saviour dwells upon and enforces, when he had delivered this Form of Prayer to his Disciples: For he passes by all the rest of the Petitions, and* 1.242 singles out this alone to comment upon, as that wherein the chiefest moment lay, and with∣out which all our prayer would be uneffectual and to no purpose.

A further confirmation of which we have in that parable of Servus nequam, the [unspec 2] wicked Servant, Matth. 18. whom his Lord being moved with compassion, when he besought him, forgave a debt of ten thousand Talents: But he finding one of his fel∣low-servants which ought him an hundred pence, though he fell at his feet and be∣sought him, yet would not hear him, but cast him into prison.* 1.243 Then his Lord was wroth, and said, O thou wicked servant! shouldst thou not have had compassion on thy fel∣low-servant, even as I had pity upon thee? And he delivered him unto the tormentors, till he should pay all that was due to him. The Application is terrible: So likewise, saith our Saviour, shall my heavenly Father do unto you,* 1.244 if ye from your hearts forgive not every one his brother their trespasses. We are this Servus nequam, if when our heaven∣ly Father forgives us thousands of Talents, we stand with our brethren for an hundred pence. For there is no proportion between the offences wherewith we offend God, and the offences wherewith our brother offends us. And therefore we have no ex∣cuse, hath our brother wronged us never so often, never so much, never so hai∣nously: For whatsoever it be, or how unworthy or undeserved soever; our sin, our

ingratitude to Almighty God is and hath been infinitely greater, even as ten thousand Talents to an hundred pence.

[unspec 3] To these two Testimonies add a third, and that also, as the former, out of our Blessed Saviour's own mouth: Matth. 5. 23, 24. If thou bring (saith he) thy Gift to the Altar, and there remember that thy brother hath ought against thee; Leave there thy gift before the Altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word whereby the Septuagint constantly render that which the Law calls Corban; and the Gospel concurs with them, Mark 7. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now* 1.245 Corban in the Law is in special used for those Offerings which were made for atonement of Sin, as the Burnt-offering, Sin-offering, Trespass-offering, and Peace-offering, call'd Offerings by Fire or Sacrifices. So that this Pre∣cept of our Saviour's here is the same in effect with the former. When thou comest to offer an offering unto God for an atonement of thy sin, go thy way first, and be reconciled unto thy brother, for without this thy sin shall not be forgiven thee. I shall not need tell you, that now in the Gospel Christ is the Sacrifice, is the Gift, which a Christian by faith offers unto God for the propitiation of his sin; and that this Sacrifice is commemorated, sealed and communicated unto us in the blessed Sacrament of the Lord's Supper: whereby it will easily appear, how this Precept of our Savi∣our's, uttered after the style of the Legal worship, is appliable to the Evangelical.

Hence in the ancient Church, when they assembled to celebrate this Sacrament, the Deacon was wont to proclaim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ne quis contra aliquem, Let no man have ought against his brother: And then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salute one another with an holy kiss: which accordingly they did, first the Bishop and Clergy, then the Laiety, the men apart by themselves, and the women by them∣selves: and this was a profession of friendship and reconciliation, and therefore called Osculum pacis, the kiss of peace. In after-times the Priest gave this Kiss of peace unto the Deacon, and he to the chief of the Congregation, and so it was given from one to another. In stead of which at length was brought in that foolish ceremony, still used among the Romanists, for the Priest to send a little gilded or painted Table, with a Crucifix or some Saint's picture thereon, to be kissed of every one in the Church before they receive the Holy Bread; which they call the kissing of the Pax. So of∣tentimes profitable and useful Ceremonies degenerate into toys and superstitions. Our Church, though she useth no ceremony, retains the substance, when the Priest in his Exhortation to the Communicants saith, If any of you be in malice or envy, or any other grievous crime, bewail your sins, and come not to this holy Table: and by the Ru∣brick the Priest, if he knows any such, is to turn them back, unless they will be re∣conciled.

[unspec 4] Lastly, The necessity of this duty is testified by that pious and generally-received Custom amongst Christians, to exhort those that are dying to forgive all the world, that so themselves may find mercy and forgiveness at the hands of God. Is it need∣ful at the hour of death, and not as needful in the time of our health? Is there no forgiveness to be expected at the hands of God without it, when we are dying; and is there while we are living? No certainly; All times are alike here; and there is no time wherein God will forgive us, unless we forgive our brother. What then re∣mains, but that we do every day as we would do if we were to die the next? It is a blessed disposition to have a becalmed heart to those who have wronged us, and not to let* 1.246 the Sun go down upon our wrath; to be able to come before God with confi∣dence, and say, Lord, forgive us our trespasses, as we forgive them that trespass against us.

DISCOURSE XXV.

S. MARK 1. 14, 15.

Now after that Iohn was put in prison, Iesus came into Galilee, preaching the Gospel of the Kingdom of God, And saying, The time is fulfilled, and the Kingdom of God is at hand; Repent ye, and Believe the Gospel.

THESE words are a Narration of our Lord and Saviour Iesus Christ his first beginning to preach the Gospel; which they describe 1. By the Time when, 2. By the Place where, 3. By the Summe of what he preached. 1. The Time when; After that Iohn was put in prison. 2. The Place where; Galilee: Iesus came into Galilee, preaching, &c. 3. Lastly, The Summe of what he preached; The time is fulfilled, and the Kingdom of God is at hand; Repent ye, and believe the Gospel. In which Sermon there are also some parts to be considered, which we shall more conveniently distin∣guish when we come to handle it.

Mean while let us begin with the Three parts or circumstances already named, in order. And first with the First, The Time when; After that Iohn was put in prison.

Our Saviour began not his solemn preaching till his Messenger Iohn the Baptist, [unspec 1] who was sent to prepare his way, was cast into prison. This circumstance is elsewhere precisely noted in the Scripture, so that we cannot doubt but there is some matter of moment therein. For* 1.247 S. Matthew tells us, as S. Mark doth, Now when Iesus had heard, saith he, that Iohn was cast into prison, he departed into Galilee: and then it follows,* 1.248 From that time Iesus began to preach, and to say, Repent, for the Kingdom of God is at hand. So S. Peter Acts 10. when he came to preach the Gospel of Christ to Cornelius, was careful to mention this circumstance of Time, as well as the other of Place. The word, saith he, (V. 36, 37.) which God sent unto the children of Israel, preaching peace by Iesus Christ, (he is Lord of all) That word (I say) you know, which was published throughout all Iudaea, and began from Galilee, after the Baptism which Iohn preached. Loe here the Place, Galilee; and the Time, After that Iohn Baptist had done; as in my Text.

All which argues this circumstance of Time to be one of the marks of the true Messiah; as namely, That this Iesus was that Lord whom they looked for, who was to send a messenger before him, the voice of a cryer in the wilderness, to usher his preaching and prepare the way of his Gospel, as was prophesied by Esay and Malachi, and the Iews at that time expected. Which was the reason of that scruple of the Disciples in the Gospel, when they saw our Saviour, and Elias, whom they supposed should be his Forerunner, appear in glory both together at his Transfiguration:* 1.249 Why then (say they) do the Scribes say, that Elias must come first? Our Saviour tells them, that Iohn Baptist was that Elias the Forerunner of Messiah, according to those words of his Father Zachary, And thou child shalt be called the Prophet of the Highest; for thou shalt go before the face of the Lord to prepare his ways;* 1.250 namely, (as the Angel told him) in the power and spirit of Elias.* 1.251 For this reason, as our Saviour was not conceived, nor born, till six months after Iohn; so he began not his prophecy till Iohn had done: that so the Scripture might be fulfilled, and Iohn be his forerunner and messenger both in the one and the other. And lastly, to conclude the illustration of this circumstance, Iohn was not only a Forerunner of our Saviour in his Nativity and Prophecy, but also in his Passion and Suffering: For so our Saviour himself expresly saith Matth. 17. 12. Elias is come, and they knew him not, but have done unto him whatsoever they listed: even so also shall the Son of man suffer of them.

Now for the Observation or, if you will, the Consideration I will make upon this circumstance, it shall be this: If that Messiah according to Prophecy were to have an Harbinger to prepare the way for his coming; and the Holy Ghost in the

New Testament thought this circumstance so needful to prove the verity thereof, as so curiously to note it in the history of his Nativity,* 1.252 Preaching, and Suffering; It would be considered, seeing the coming of Christ is twofold, First and Second, whether the same Prophecy imply not that there should be an Harbinger as well of his Second com∣ing as of his First; as well an Elias to prepare the way for his coming in glory to judge the world, as there was at his First coming in humility to preach the Gospel and suffer for the world: An Elias, I mean, to be the Harbinger of Christ to the nation of the Iews before his Second coming, as Iohn Baptist was at his First. For to the Iews alone is this Elias promised, and not to the Gentiles; and Iohn Baptist (we know) the Elias of his First coming, preacht to them alone. It is well known that all the Fathers (un∣less S. Hierom somewhat staggered) were of this opinion: and why we should so wholly reject it as we are wont to do, I can see no sufficient reason. For if the Fathers erred concerning the person and other circumstances of this Elias, yet it follows not but the substance of their opinion might be true. As we know also they erred concern∣ing the person, quality and reign of Antichrist; and yet for the substance the thing was true. Our Saviour rejected not the Tradition of the Scribes concerning the coming of Elias, when the Apostles objected it, though it were mingled with some falshood; but corrected it only: for they looked for Elias the Thisbite; but our Saviour admits it only of Elias in Spirit, not of Elias in Person; so yielding it true for the substance, though erring in circumstance. So should we do in the like case. For he that throws away what he finds, because it is foul and dirty, may perchance sometimes cast away a Iewel or a piece of gold or silver: So he that wholly rejects an ancient Tenet because it hath some Error annexed to it, may unawares cast away a Truth; as this seems to be of an Elias to be the Harbinger of Christ's Second coming: and that for these Reasons.

[unspec 1] First, Though the Prophecy of* 1.253 Esaias, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight, alledged by all the four Evange∣lists, and by Iohn himself, seems appliable only to the First coming of Christ; yet the other out of Malachi (expresly quoted by S. Mark, and by our Saviour Matth. 11. 14. though elsewhere alluded unto) seems by Malachi himself to be applied not only to the First coming of Christ, but also to his Second coming to Iudgment. For in his last chapter,* 1.254 speaking of the coming of that day which shall burn like an oven, wherein all the proud, yea and all that do wickedly, shall be as stubble; and it shall burn them up, leaving neither root nor branch, &c.* 1.255 he addeth, Behold, [saith the Lord] I will send you Eli∣jah the Prophet before the coming of that great and dreadful day of the Lord;* 1.256 And he shall turn [or restore] the heart of the Fathers to the children, and the heart of the children to their Fathers, lest I come and smite the earth with a curse. If we will not admit the Day here described to be the Day of Iudgment, I know scarce any description of that Day in the Old Testament but we may elude. For the phrase of turning (or, as I had ra∣ther translate it, restoring, as the LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the heart of the Fathers to the children, and the heart of the children to their Fathers; the meaning is, That this Elias should bring the refractory and unbelieving posterity of the Iewish nation to have the same heart and mind their holy Fathers and Progenitors had, who feared God and be∣lieved his promises, that so their Fathers might as it were rejoyce in them, and own them for their children; that is, he should convert them to the faith of that Christ whom their Fathers hoped in and looked for: lest continuing obstinate in their un∣belief till the great day of Christ's Second coming, they might perish among the rest of the enemies of his Kingdom. Therefore the son of Syrach in his praise of Elias the Thisbite paraphraseth this place after this manner, Who hast ordained (saith he) an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or type (for so it may be turned) for the times to come, to pacifie the wrath of the Lord's judgment before it break forth into fury, and to turn the heart of the Father unto the Son, and to restore the tribes of Israel, Ecclus. 48. 10. Which explication also the An∣gel warrenteth Luke 1. 17. in his message to Zachary concerning his son, He shall go, saith he, before the Lord in the spirit and power of Elias, to turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just (this is in stead of reducing the hearts of the children to their Fathers) to make ready a people prepared for the Lord.

For the better understanding of this first Reason we must know, That the old Prophets for the most part spake of the coming of Christ indefinitely and in general, without that distinction of First and Second coming, which we have more clearly learned in the Gospel. For this reason those Prophets (except Daniel, who distin∣guisheth those comings, and the Gospel out of him) speak of the things which should be at the coming of Christ indefinitely and all together; which we, who are now more fully informed by the revelation of his Gospel of this distinction of a Twofold

coming, must apply each of them to its proper time: Those things which befit the state of his First coming, unto it; and such things as befit the state of his Second com∣ing, unto his Second: and that which befits both alike, (as this of an Harbinger or Messenger) may be applied to both.

My Second Reason for the proof hereof is from our Saviour's own words in the [unspec 2] Gospel Matth. 17. 10, 11. where his disciples immediately upon his Transfiguration asking him, saying, Why then say the Scribes that Elias must first come? Our Saviour answers, Elias truly shall first come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall restore all things. These words our Saviour spake when Iohn Baptist was now beheaded, and yet speaks as of a thing future, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elias shall come, and shall restore all things. How can this be spoken of Iohn Baptist, unless he be to come again? Besides, I cannot see how this Restoring of all things can be verified of the ministry of Iohn Baptist at the First coming of Christ, which continued but a very short time, and did no such thing as these words seem to imply; for the Restoring of all things belongs not to the First, but to the Second coming of Christ, if we will believe S. Peter in his first Sermon in the Temple after Christ's ascension, Acts 3. 19, &c. where he thus speaks unto the Iews, Repent (saith he) and be converted for the blotting out of your sins, that the times of refreshing may come from the presence of the Lord, And that be may send Iesus Christ which before was preached unto you; Whom the heavens must receive until the times of the Restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. The word is the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If the time or Resto∣ring all things be not till the Second coming of Christ, how could Iohn Baptist restore all things at his First? If the Master come not to restore all things till then; surely his Harbinger, who is to prepare his way for restoring all things, is not be lookt for till then.

These are the Reasons which have induced me to think, that the opinion which the Church hath held as far as I know from her Infancy, of an Elias which should be the Harbinger of Christ's Second coming, hath some matter of truth in it. But that this Elias should be Elias the Thisbite who was taken up into Heaven, I confess I be∣lieve not, no more than that he should be slain by Antichrist, as some fable. For that which the Prophet saith, Behold, I will send you Elijah the Prophet,* 1.257 proves no more that it should be Elijah in person,* 1.258 than that which is said of Messiah [And David my servant shall rule over them] proves Christ should be David in person. It is much more like, if it be one that comes again, it should be Iohn Baptist himself, who was the Harbinger of the First coming: That as Christ himself the Master hath two com∣ings, so should his Harbinger have; And as it shall be the same Christ which comes the second time that came the first, so should his Harbinger be the same. And to this both the words of the Angel to Zachary the father of the Baptist, and the words of our Saviour in the place* 1.259 before quoted, would not be unpliable. The Second com∣ing of Christ is the time of the Resurrection, and in that respect it would not be un∣suitable for the Harbinger thereof to be one risen from the dead. But as for Elias the Thisbite's coming, I find no ground at all, but the contrary. Howsoever, though I compare probabilities, I will not determine any thing; lest some perhaps should say, that while I reject old fables, I coin new ones. I rather conclude, with that Iewish Proverb, Cùm Elias venerit, solvet nodos, When that Elias comes, he shall dislolve hard questions.

AND thus much of the circumstance of Time when our Saviour first began his so∣lemn [unspec II] prophecy or preaching of the Gospel, namely not till his Harbinger Iohn had done and finished his preparation. Now I come to the Second circumstance, namely of the Place, which was Galilee: Iesus came into Galilee, &c. A circumstance curiously noted by all the Evangelists, That our Saviour published his Gospel in Galilee. S. Peter also in his Sermon to Cornelius stamps it with this character,* 1.260 The word which began from Galilee. No name of Place in the story of our Saviour's conversation on earth more frequent, more beaten upon, than this of Galilee; nor scarce any mark more evidently demonstrates him to be the true Messiah, than this of Galilee. Yet (which is to be admired) no character so much neglected, or so little understood, as this of Galilee: as if we had conspired with the unbelieving Iews, and said, Can there any good come out of Galilee? But if you please to lend me your attention, I will do my best to let you see how great a Mystery, how principal an Evidence of our Faith lies in this one so unre∣garded circumstance. In which Discourse I will chalk out my way in this manner.

First, I will describe What, and Where this Country of Galilee was.

Secondly, I will shew that our Saviour's proper and chiefest abode, his preaching and his works, were in Galilee.

Thirdly, (which is the Crown of all) That the true Messiah according to prophe∣cy was to appear and have his chief conversation in Galilee.

[unspec 1] For the First, The Land of Canaan or Palaestine was in our Saviour's time divided into Three principal Provinces. On the South, Iudaea, which contained the Lot of the two Tribes, Iudah and Benjamin. In the midst was Samaria, where the Tribes of Ephraim and Manasseh anciently dwelt; but now was inhabited by the off-spring of those Nations which the King of Assyria placed in their rooms when he carried them captive. On the North was Galilee, the remotest from Ierusalem; the chiefest and fertilest part whereof towards Iordan was the land of Zebulun and Naphtali. The rest had been the habitation of the two small Tribes, Asher and Issachar. Galilee was divided into two parts, the Higher and the Lower. The Higher was for the most part thereof the Land of Naphtali, wherein (there where it bordered upon Zebulun) stood the rich and beautiful Capernaum, the Metropolis or chiefest City of all Galilee, situate upon the bank of Iordan upon the lake of Gennesaret or Tiberias, called the Sea of Ga∣lilee: over against which (on the other side the water) stood Chorazin, which our Saviour pronounced a* 1.261 Woe unto. This Galilee was called‖ 1.262 Galilee of the Gentiles: either because part of it was long and even till Solomon's time inhabited still by Gen∣tiles; or because Solomon gave twenty cities of the same to Hiram King of Tyre, which perhaps were the same which the Gentiles till then inhabited; or lastly, because it was the outmost part of the land, and so next unto the Gentiles. The Lower Gali∣lee contained the Tribe of Zebulun (and also Issachar) wherein were the cities Naza∣reth and Bethsaida near the sea or lake of Galilee; and Cana, where our Saviour wrought his first miracle by turning water into wine; also Mount Tabor, where he was transfigured. From Capernaum along by the sea-side, and through Bethsaida, lay the great road or way from Syria into Egypt, which is supposed to be that which the Scripture calls* 1.263 the way of the sea. At the time of our Saviour's preaching and suffering, two of these three Provinces, Iudaea and Samaria, were governed by the Roman President, which then was Pontius Pilate; the third, Galilee, was under Herod the Tetraerch (or Antipas) so called because he was Prince but of the Fourth part of the Kingdom of Herod his father. This was he that beheaded Iohn the Baptist, and was reconciled to Pilate the President of Iudaea when our Saviour was condem∣ned.

[unspec 2] Thus much to shew What and Where this Region of Galilee was: Now I come to the Second thing I propounded, namely, That our Saviour's conversation, while he was upon earth, was principally and ordinarily in Galilee. First, He was both concei∣ved and brought up at Nazareth, a City of Galilee. Secondly, When he began the solemn publication of his Gospel, he chose Capernaum, the Metropolis of Galilee, for his station, and went and dwelt there. There he chose his Disciples, namely, Ga∣lileans; which the two Angels at the time of his Ascension can witness, when they say to the Apostles,* 1.264 Ye men of Galilee, why stand ye gazing up into Heaven? and all the multitude at the Feast of Pentecost, when the Holy Ghost came down upon them, and they spake with tongues,* 1.265 Are not, say they, all these which speak, Galile∣ans? From Capernaum, as from an Episcopal See, he went two several times round all the region of Galilee, teaching in their Synagogues, and preaching his Gospel in every City and Village, Matth. 4. 23. and 9. 35. The beginning of his Miracles, and the first manifestation of his glory (as S. Iohn speaks chap. 2. 11.) was at Cana of Galilee; and the greatest part of the Miracles he did afterward were done in that Country. His glorious Transfiguration was upon mount Tabor, a Mount of Galilee in the Land of Zebulun, where a voice came from heaven,* 1.266 This is my beloved Son, in whom I am well pleased, hear ye him. In a word, our Saviour's ordinary residence was in Galilee; he came into Iudaea only at the Feast-times, when the whole Nation assembled at Ierusalem: during which times (partly during his stay there, partly in his going and returning) he did all, in a manner, that he did out of Galilee; and the last Feast he came thither, offered himself a Sacrifice upon the Cross for the sins of the whole world. Lastly, when he was risen from the dead, he appoints his Disciples to come see him in Galilee. When I am risen again, saith he, I will go before you into Galilee.* 1.267 And after he was so,* 1.268 the Angel told the women as much at his Sepulchre; and afterwards himself, Go tell my brethren (saith he) that they go into Galilee, and there shall they see me.* 1.269 Only his Nativity, his Passion and Ascension were proper to Iudaea: his Nativity at Bethlehem, upon what occasion ye know; his Passion at Ieru∣salem, when he came thither to the Passeover; his Ascention upon Mount Olivet, hard by Ierusalem.

And thus much of the Second thing I promised to shew, That our Saviour's princi∣pal conversation and abode was in Galilee: Now I come to the last, which is the Crown of all, That Messiah was, according to Prophecy, to vouchsafe his presence, and [unspec 3] have his abode in principally in the Province of Galilee. This Prophecy is in the ninth of Esay:* 1.270 For the clear understanding of which, before I report it, I must premise a pas∣sage of Sacred story; namely, That the Land of Galilee, or of Zebulun and Naphtali, had the hard hap to be first in that calamity which befel their Nation by the Assyrian; For so it is written, 2 Kings 15. 29. In the days of Pekah King of Israel came Tiglath-Pileser King of Assyria, and took Iion, and Abel-Beth-Maachah, and Ianoah, and Ke∣desh, and Hazor, and Gilead, (all these, save Ianoah and Gilead, were cities of Naph∣tali) and Galilee, all the Land of Naphtali; and carried them captive to Assyria. By occasion of which calamity, being then newly happened, Esay comforts them with this Prophecy, that in recompence of that heavy disadvantage (above the rest of their brethren,) they should have the first and chiefest share of the presence and conversa∣tion of Messiah which was to come. As the first times (saith he) he made vile (or de∣based) the land of Zebulun and the land of Naphtali; so in the latter time he shall make it glorious. (If ye ask, Why? it follows) The way of the sea by Iordan, Galilee of the Gentiles. V. 2. The people that walked in darkness (namely, of affliction) have seen a great light; they that dwelt in the shadow of death, upon them hath the light shined. V. 3. Thou hast multiplied the nation, and increased the joy thereof, &c. If ye ask, How comes this? it follows v. 6. For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder; and his Name shall be called Wonderful, Counseller, The mighty God, The Father (or Author) of eternity, The Prince of Peace. V. 7. Of the encrease of his government and peace there shall be no end, upon the throne of David, and upon his Kingdom, to order it with judgment and with justice, from henceforth even for ever: The zeal of the Lord of Hosts will perform this. This is he that should enlighten the Province of Galilee, or the land of Zebulun and Naphtali, with the glory of his presence, and make it as it were amends for what it suffered, before the rest of the Country of Israel, by the hand of the King of Assyria.

And if this be not a Prophecy of Christ, I know not what is. And to the same purpose I bring it, doth S. Matthew quote it chap. 4. 14, &c. upon our Saviour's going (after Iohn was cast into prison) to dwell at Capernaum the Metropolis of Galilee, to make it the Seat of the preaching and publication of the Gospel of his Kingdom; which should have made us take more notice thereof than commonly we have done. Blind Iews that could not see it! nay, for this very reason, because he was of Gali∣lee, they would not believe him to be the Messiah:* 1.271 Shall Christ come out of Galilee, say they? should not Christ come out of Bethlehem? And so he did too, and yet was by habitation and conversation a Galilean. Nay I must yet say more; even we Christi∣ans cannot altogether be excused, who by following the Iews too close, have so troubled and darkned the beginning of this Prophecy, by mis-translating and mis-di∣stinguishing it, that when we have done, we can hardly tell how to defend S. Mat∣thew's application thereof, much less see the evidence of so noble and clear a Prophe∣cy. I think the devil did owe it a spight from the beginning. The Septuagint is here corrupted into pure non-sense, and so I believe was even in the Apostles times; which made S. Matthew that he could quote nothing of that first sentence, but only the names of Zebulun and Naphtali, as he may see that compares them. The Chaldee Paraphrast is as wide. How we translate of latter times, I shall not need to mention, those who are pinched therewith can tell best. For my part I am perswaded, the four or five first words, wherewith we are wont to begin this ninth Chapter, belong to the last verse of the Chapter before-going, as both the Chaldee Paraphrast and S. Ierome refer them; and that the words following begin a new Prophecy, namely, that which I have hi∣therto alledged for Messiah's abode in Galilee; in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 According as the first time he made vile (or debased) the land of Zebulun and the land of Naphtali; so in the latter time he shall make it glorious. Or making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the supposition of the sentence thus, As the first time made vile the land of Zebulun and the land of Naphtali; so the latter time shall make them glori∣ous. Or simply without comparison thus, The first time he debased the land of Zebulun and the land of Naphtali; but in the latter time he shall make them glorious. Then fol∣low the words which S. Matthew quotes, The way of the sea by Iordan, Galilee of the Gentiles, &c. It seems to me to be exceeding plain, and to make the Prophecy so clear as scarce any in Scripture goes beyond it. Is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make vile or base, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to glorifie or make glorious? Let him that hath skill in the language judge,

What need we then translate lightly afflict and heavily afflict? True, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the signification of lightness, but it is of light worth; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of weight, but (as in Piel frequently, so here) of the weight of glory; and we our selves otherwhiles translate it so. And to conclude, the Event is true and evident, That as the land of Zebulun and Naphtali had the first share in the calamity by Assyria, so had they a prerogative in enjoying the presence of Messiah.

The Observation that this circumstance of Christ our Saviour's habitation and abode suggests unto our meditation, is an Example of that rule of God's administrati∣on S. Paul speaks of 1 Cor. 1. 27, &c. to make choice of the foolish things of this world to confound the wise; and of weak, base and despicable things in the world's account, to con∣found the mighty: That no flesh should glory before him. For Galilee and the inhabitants thereof were in respect of Iudaea reputed ignoble and half strangers; both because they were so far divided from Ierusalem (where the Temple of their Nation was;) and because it was not the proper and original habitation of the Tribes of Iudah and Benjamin which returned from Captivity, but part of the lot of the Kingdom of the ten Tribes which Salmanasser carried away captive. Howbeit the Iews of the two Tribes after their return, especially in the prevailing times of the Maccabees, had many of them setled themselves there, and at length subdued the Gentiles there dwelling, and replenished it with their own people; yet so as many of the Gentiles dwelt still among them: In which respects they were despised of those that dwelt in Iudaea their native home, and accounted (though of the same Nation, yet) far less noble than themselves: Insomuch that the name of Galilaean was in some sort reproach∣ful and despicable, as we may gather even from those speeches of the Iews in the Gos∣pel;* 1.272 Shall Christ come out of Galilee? and, Out of Galilee ariseth no Prophet. Yet did God so order it, that Christ, the King of Israel, the great Saviour of Mankind, who was to be exalted to sit at the right hand of God, far above all principalities and po∣wers, should be, as you see, a Galilean. And was not the rest of his breeding suit∣able thereunto? Who would not have looked that that glorious Son of David should have been born of the most rich and potent parentage of that line? but behold he was of the poorest and most despised. Who would not have thought but Ierusalem the Royal City had been the only fit place for his Birth? but he was born at Beth∣lehem, one of the least Cities of Iudah. And what? in some stately and more con∣venient Palace there? No, in a stable, and laid in a manger. So was David, his progenitor,* 1.273 the youngest and most despised son of Ishai: Samuel thought that brave and goodly Eliab, the first-born, was the man surely whom God would chuse to make him King;* 1.274 But God had set his eye upon him whom the Father so little regarded as he could scarce think of him, even the little one which kept the sheep. Thus God derides the conceits of men.

Fools therefore that we are! why do we value those things so much which God esteems so little? We are wont otherwise to make much account of such things as Kings and Great ones have in esteem, and to think but basely of those things which they despise: why should not the Example of Almighty God bear the like sway in our judgments, to prefer what he prefers, and slight what he undervalues? Let us therefore, considering this, set our hearts and affections upon heavenly and spiritual things, and say of all the pomp and glory of this world, Vanity of Vanities, all is Va∣nity.* 1.275

[unspec III] THUS have I spoken of the two first Particulars I propounded, the Time when, and the Place where, our Saviour began the publication of his Gospel; I come now to the Third, The Summe of what he preached: and it was this, The time is fulfilled, and the Kingdom of God is at hand; Repent ye, and believe the Gospel. This was the Summe of what he preached; and it contains two parts, a Doctrine, and an Exhortation.

[unspec 1] The Doctrine is, That the Time foretold by the Prophets when the Kingdom of God should begin, was come: The time is fulfilled, and the Kingdom of God is at hand. The Exhortation is, That therefore they should Repent, and believe the Gospel, or glad tidings which that Kingdom brings. I'le begin with the Doctrine, where I have two things to unfold. 1. What this Kingdom of God is. 2. What was the Time prefixt for the coming thereof, which our Saviour saith was fulfilled when he spake unto them.

For the first, The Kingdom of God is that which otherwise is called The Kingdom of Heaven. These two are both one: and therefore S. Matthew (chap. 4. 17.) when he relates this preaching of our Saviour, saith that he preached and said, Repent, for the Kingdom of Heaven is at hand; namely, the same that Iohn Baptist his Harbinger preacht before him:* 1.276 For the Hebrews express God by Heaven, as we may see Dan. 4.

26. where it is said to Nebucchadnezzar, that his kingdom should be restored unto him, when he should acknowledge that the heavens bear rule; that is, God the most High, who dwells in heaven. The prodigal child in the Gospel saith, Father, I have sinned against Heaven, and before thee, Luke 15. 21. So Matt. 21. 25. The Baptism of Iohn, was it from Heaven, or from men? that is, from God, or from men?* 1.277 This is the rea∣son why the Kingdom of God and Kingdom of Heaven mean one and the same thing. Let us therefore now see what is meant by it.

This Kingdom of God or Kingdom of Heaven is the Kingdom of Messiah or Christ foretold in the Prophets; the Kingdom of that Seed of the woman which should break the Serpent's head; of that seed of Abraham wherein all the Nations of the earth should be blessed. For so the Hebrew Doctors before and at our Saviour's coming had termed this Kingdom, and taught their people to look for it under that name, which they had learned out of the Prophecies of Daniel concerning it, who in chap. 2. ver. 44. describes it in this manner; In the days of those Kings or Kingdoms (that is, while the days of the four Monarchies there spoken of yet lasted) the God of heaven shall found, or set up, a Kingdom, which shall never be destroyed, nor be lest unto another people; but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever. In the 7 ch. ver. 13, 14. he describes it thus; I saw in the night vi∣sions, and behold, one like the Son of man came with the clouds of Heaven—And there was given him dominion, and glory, and a Kingdom, that all people, nations and languages should serve him: His dominion is an everlasting dominion, which shall not pass away, and his Kingdom that which shall not be destroyed. From these places the Iews called the Messiah's Kingdom the Kingdom of God, or the Kingdom of Heaven; Because in the first place it is said that the God of heaven should set up his Kingdom; and in the other places, that the Son of man (namely Messiah) should come in the clouds of Heaven. For our Saviour brought not this term of phrase with him, but found it at his coming used among the Iews; which being fitly given he approved, and so taught them the mysterie of his coming in their own language. As we may see in so many Parables in the Gospel, where our Saviour sets forth the state of his Church and the members of the same continually under the name of The Kingdom of God, or The Kingdom of Heaven: The Kingdom of Heaven is like a field where a sower sowed good seed, &c.* 1.278 The Kingdom of Heaven is like unto leaven, &c. The Kingdom of Hea∣ven is like unto a Merchant, &c. The Kingdom of Heaven is like unto a net; and such like: In all which our Saviour describes the state of his Church in that language the people were used unto, as he doth also in other of his Sermons. Hence it is that when Iohn Baptist first, and our Saviour after him, preached, The Kingdom of heaven is at hand, the Iews wondred not at that term as at a novelty, nor ever askt what it meant; but understood it of the Kingdom of Messiah, which they had been taught to call by that name then, and is still found so called among their Rabbies and Doctors until this day, though through their unbelief they have no portion there∣in, but look for it still to come.

The Kingdom of God or Kingdom of Heaven then is nothing else but the Church of Christ, or the Christian Church, which is no Temporal kingdom, like the kingdoms of this world which have power over the Body only, but a Spiritual kingdom which reigns over the Souls and Spirits of men.* 1.279 The Kingdom of God, saith our Saviour, is within you, that is, it is a kingdom of the inward man. And therefore this kingdom was not to be founded after the manner of the kingdoms of men, by great armies and field-battels; but was to subdue the nations and conquer the world by a more divine way, namely: by the power of the Word and Spirit, as we see it hath done, My Kingdom, saith our Saviour, is not of this world; that is, not from this world, or to be set up by worldly means, as other kingdoms are: For if my Kingdom (saith he) were of, or from, this world, then would my servants fight, that I should not be delivered unto the Iews: but now my Kingdom is not from hence, Iohn 18. 36. Armies and Swords are not fit means to conquer the Souls of men; and therefore Christ was to perform his conquests by a more divine and invisible way. And as he conquered them, so he governs and keeps them in their allegiance to him, not by Garrisons and Armed Troops, but by the power of the same Word and Spirit. Lastly, as he governs his subjects, so he fights against his ene∣mies, not as the Kings of the earth do, but by a divine and heavenly working, by di∣vine and heavenly ministers, by the ministery of Angels,* 1.280 who are all at his command. For the Enemies of his Church and Kingdom are chiefly Spiritual, namely those Spiritu∣al powers, those rulers of darkness, the Devil and all his troops of Fiends, which can∣not be dealt withal nor resisted after a corporal manner, but by Spiritual means and

Spiritual ministers. And though the Arms of flesh and bloud are also lift up against the Kingdom of Christ, yet is it always by the instigation and under the conduct of those invisible Fiends. As for the men employed in such service, they are but the horses in the Devil's battels; the Devil and his Angels are the riders; and therefore to be repelled by a power and forces suitable unto them. In a word, the whole world by sin was become the kingdom of the Devil; Christ came to recover it from him, and to erect the Kingdom of God in place thereof. Such a kingdom therefore as the one was, such must the other be; else it should not match it, as by the tenor of ••••e first Gospel it was to do,* 1.281 which saith, The seed of the Woman should break the Ser∣pent's head.

I must add one thing more for the understanding of this Kingdom,* 1.282 namely, That this Kingdom of Christ which I have hitherto described hath a Two-fold state: The one Mi∣litant, consisting in a perpetual warfare and manifold sufferings; which is the present state begun at his First coming, when he ascended up into heaven to sit at the right hand of God. The Second state is a Triumphant state, which shall be at his Second appear∣ing in glory in the clouds of heaven, at what time he shall put down all authority, power and rule, and subdue all his enemies under his feet, even death it self, (as S. Paul tells us 1 Cor. 15. 24.) and in that great Assizes of the quick and dead shall render everlasting ven∣geance to his enemies and those who believed not his Gospel; and give rewards of glory to his servants, who have kept their faith and allegiance to him. And that once done, and so his Conquest finished, he shall surrender up his Kingdom into the hands of his Father;* 1.283 that being subject to him who put all things under his feet, God may be all in all, as S. Paul tells us.

In both which estates how fitly this Kingdom is called the Kingdom of Heaven, or of God, appears in three respects.* 1.284 1. Because the King thereof hath his seat and throne in heaven, where he sits at the right hand of God: 2. Because the beginning thereof is from heaven, and not from earth, or by earthly means: 3. and lastly, Because it is governed and administred by the power of heaven, and not by earthly power. Is not such a Kingdom rightly and truly called The Kingdom of heaven? Thus much I thought good to speak for the explication of this speech, The Kingdom of God, or Kingdom of Heaven, because this term is so frequent in the Gospel, and not al∣ways, or perhaps not rightly, understood. Henceforth let him that readeth, un∣derstand.

[unspec 2] NOW I come to the Second point, namely, What was the Time designed and pre∣fixed for the coming and beginning of this Kingdom, which our Saviour saith here was fulfilled. The time, saith he, is fulfilled, and the Kingdom of God is at hand. The Time of this Kingdom was by the Prophet Daniel two ways foretold; first, generally and at large; secondly, more precisely and punctually. The general time designed was, That it should begin under and during the Fourth Kingdom, or Roman Monarchy; which at length it should utterly ruin and destroy. For Nebuchadnezzar the King of Babel had a Vision of an Image of four differing metals;* 1.285 The head of Gold, the arms and breast of silver, the belly and thighs of Brass, the legs and feet of Iron, but the feet mingled with clay. While he beheld this Image and surveyed it from head to foot, he saw a Stone hewen out of the mountain without hands,* 1.286 which Stone smote the Image (not upon the head,* 1.287 or breast, or belly, but) upon the Iron and Clayie feet; whereby the Image, and all his other metals being mingled with the Iron, vanished away, and became as chaff before the wind. Then the Stone which smote the Image upon the feet, became a great mountain, and filled the whole earth.

This Vision Daniel expounded of four Gentile Kingdoms, which should succeed one another in order with great extent of dominion. The first, compared to Gold, was the Babylonian, which then reigned. The second, resembled to Silver, should be the Empire of the Medes and Persians, which subdued that of Babylon. The third, figured by the Brazen belly and thighs, was the Greek, which subdued the Persian. The Iron legs (the fourth and last) was the Roman, which subdued the Greek, and so became possessed of the riches and glory of all the former three. During this last Kingdom was the Stone hewn out of the mountain, and smote the Iron feet. This Stone, saith Daniel, was the Kingdom of the God of heaven, which should be set up be∣fore the days of these four Gentile kingdoms should expire, namely under the last of them.* 1.288 In the days of these Kingdoms, saith he, (that is, while these times of the Gentiles dominions yet lasted) the God of heaven shall set up a Kingdom which shall never be destroyed, nor lest unto another people (as each of the other were;) but shall break in pieces and consume all those kingdoms, (namely in the last, in which

the other three were incorporated as it were,) and it self shall stand for ever. Foras∣much as thou sawest (saith he unto the King,) that the Stone was cut out of the moun∣tain without hands (that is, without any earthly means) and that it break in pieces the iron and the Brass,* 1.289 the Silver and Gold mingled with it.

Now the Roman Empire (during which this Prophecy was to be accomplished) was in our Saviour's t••me come to the height and highest pitch, and so next door to a declination and downfall. But this downfall was to be wrought by the Stone, viz. the Kingdom of Christ, who should first demolish the Gods and Idols thereof, and then the State it self. The time therefore (when our Saviour spake) was fulfilled, and the Kingdom of God was at hand.

Thus you see how the Time was pointed out at large: now hear the precise and punctual Time, whereby they might know not only that the Kingdom of Messiah should be set up in the Roman Monarchy, but also in what time thereof. The An∣gel tells Daniel (ch. 9. 24.) That when the Temple, City and Commonwealth of the Iews (which then lay wast by the Babylonish captivity) should be restored and set up again, it should continue 490 years, or 70 times 7 years, and no more: and that before that term ended, Messiah should come and be anointed, and make atonement for sin. His words are these, Seventy weeks are determined upon thy people, and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophe∣cy, and to anoint the most Holy. For understanding this reckoning, you must know, that the Iews according to the Law counted their time and years by Sevens; every Se∣venth year being a year of rest for the Land and freeing of Servants, and so called a Sabbatical year: according to which account the Angel tells Daniel that Seventy of those weeks of years were allotted for the standing of their Temple and Commonwealth, when both should be restored again after the Captivity; which make in all 490 years. Now if Messiah were to appear before these 490 years were ended, it could not in likelihood be much later than this time when our Saviour published his Gospel: because within 40 years after the Temple and State of the Iews was utterly destroy∣ed; whereby it was apparent that the 490 years were ended, and therefore the Time of Messiah's appearing past.

But Daniel yet points out the Time more nearly and punctually:* 1.290 For he tells us moreover that from the Edict for restoring the State of the Iews and re-building. Ierusalem (which was some years after the re-building of the Temple) should be unto Messiah the Prince 62 of those weeks or sevens of years:* 1.291 and after those 62 seven years Messiah should be cut off. Now if we reckon this number of weeks of years from that week wherein Ezra received commission from Artaxerxes King of Persia to restore and settle the Church and State of the Iews, and Nehemiah soon after to build the walls of Ierusalem, we shall find the Time when our Saviour began this publication of his Gospel to fall out in the last week of those 62 weeks. As a woman therefore with child, when her tenth and last moneth is come, may truly say, Her reckoning is fulfilled, and her travail is at hand; so might our Saviour, when the last week of Messiah's weeks was begun, say, The time is fulfilled, and the Kingdom of heaven is at hand.

The Lesson to be learned hence is, for confirmation of our Faith against the blind∣ness and obstinacy of the Iews, who will not believe that Iesus of Nazareth, who came at the time appointed, was their King Messiah, but look for another yet to come. O blind Miscreants! If the time of Messiah's coming were then fulfilled when our Sa∣viour preached unto them, how are they so besotted as to look for that his coming still? Shall he come 1600 years after the time of his coming was fulfilled? Their Fathers looked for the coming of Messiah* 1.292 at that time when our Saviour preached amongst them;* 1.293 yea had filled all the East with the fame of their expectation; which th••y would never have done, had they not seen the time appointed for his coming and king∣dom was to come out in that Age. Why did their Fathers never alledge against the A∣postles, That the time was not yet come? Had not this been the readiest way to stop their mouths, when they told them, They had crucified their Messiah? Nay, when our Saviour made this fulfilling of the time to be the ground of his doctrine, why did not their great Doctors (their Scribes and Pharisees) oppose and gainsay it, unless they had known it to be so indeed? Nay at his blessed Birth, when the wise men came from the East to Ierusalem,* 1.294 saying, Where is he that is born King of the Iews? when Herod and all Ierusalem was troubled, when he assembled all the chief Priests and Scribes of the people about it; why did they not tell him the Time was not yet come, unless

they had known it had been come? But of the Time there was no question, only the Place was inquired of. In a word, All the exception the Iews could find against our Saviour, was the meanness of his Person, because he came not like a King; and the Place of his education, because he was a Galilaean: But against the Time of his coming they took no exception. Nay (which is an invincible confession) the most of them at this day have no other shift but to say, That Messiah was born then, namely, be∣fore their Temple was destroyed, and lies hid all this time somewhere for their sins, but at length shall shew himself unto them.

Let us pray unto Almighty God, that he would at length open their eyes to see him to be their King, whom they have pierced, and that there is no other to be look∣ed for.* 1.295 And let us continually magnifie his goodness unto us, unto whom (being Gentiles and Aliens from the Common-wealth of Israel, a people without God in the world) he hath, nevertheless, vouchsafed this great light, and made known that Mysterie which is hidden from his own people,* 1.296 to whom appertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promi∣ses: Whose were the Fathers; and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. What are we, that it should please the great and mighty God to look upon such dead dogs as we are?

DISCOURSE XXVI.

S. MARK 1. 15.

Repent ye, and believe the Gospel.

WHilest our Blessed Saviour preached here on earth, what else, in likelihood, could the argument of his preaching be, but the Myste∣ry of Christian Religion, or way of attaining Salvation through himself? Accordingly this Brief of his Sermons, recorded by our Evangelist, contains no less than the Sum of all Christian Divinity. For the Knowledg of the Kingdom of God, and the means how to attain to be a member, and so to have interest in the benefits and priviledges of the same, (which is Salvation) containeth the Sum of all a Christian is either to know or do. The first of which (The knowledg of the Kingdom of God,) is in the first words, The time is fulfilled, and the Kingdom of God is at hand; of which I have spoken already. The second is contained in the next words, Repent ye, and believe the Gospel; of which I am to speak now.

None can be Members or Citizens of the Kingdom of God, but only those who are the Sons of God: The means to become the Sons or Children of God, is by Regenera∣tion or New-birth. This is the Mystery our Saviour told Nicodemus of, when he came to him by night; Except a man (saith our Saviour) be born again, he cannot enter into the Kingdom of God, Iohn 3. 3. Now Regeneration, or New birth, consists of these two parts, Repentance towards God, and Faith towards Christ; according to that which the Apostle Paul told the Elders of the Church of Ephesus, Acts 20. 21. that he had testified both to Iews and Greeks, Repentance towards God, and Faith towards our Lord Iesus Christ; that is, the whole mystery of Regeneration, whereby a man becomes the Child of God, and a member of his Kingdom. Where we are to note (and it will serve us to understand these things the better) that Repentance, properly and distinct∣ly taken, looks towards God the Father; and Faith unto Christ our Mediatour. The one is our returning unto God, from whom we are gone astray by sin: the other, the means or way of our return unto him, by Christ, without whom we can neither be reconciled to our heavenly Father, nor perform any service acceptable unto him.

These two therefore our Saviour distinguisheth, when he saith, Repent, and be∣lieve the Gospel; the one looking to his Father, the other to himself. Both joyned together make the New birth or a new man: even as in natural generation, the

Soul being united with the Body makes a natural man; Repentance here being as the Body or Matter, which Faith in the Gospel of Christ inlivens and informs as a Soul. Those therefore who make Faith a part of Repentance, understand by Repentance the whole Regeneration of a sinner. Otherwise, if Repentance be taken precisely and distinctly, as it is here by our Saviour, then is not Faith a part, but a necessary con∣current of Repentance; as the Soul is no part of the Body, but concurs therewith to the making of a Man.

And thus much I held needful to speak of Repentance and Faith in general, to make my way the more straight and easie to the handling of them severally and apart; which now I come unto. And first to begin with that which is first, Repen∣tance.

REPENTANCE is A turning of the whole heart from Satan and Sin, to serve God in newness of life. I say, from Satan and Sin, because he that lives in Sin, serves the Devil, and belongs to his jurisdiction. And therefore in our Baptism, which is the Seal of our New birth, we profess our Repentance by renouncing the Devil and all his works; that is, the works of Sin wherewith he is served: and then we swear fealty to God, saying, I believe in God the Father Almighty, maker of Heaven and Earth, &c.

The Definition I have given, you shall find full and whole in our Saviour's words to S. Paul, when he appeared to him going to Damascus, Acts 26. 18. as S. Paul him∣self reporteth them; namely, that he would send him to the Gentiles, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they might receive forgiveness of sins, and inheritance among them that are sanctified. Which voice S. Paul there saith V. 19. he was obedient unto; and thereupon went and shewed first to the Iews and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance, V. 20. The Commission therefore given him in the words aforesaid was, To preach Repentance.

And howsoever the name of Repentance be by a custome of speech restrained only to that Sorrow and Remorse for sin which is but the beginning of our Turning;* 1.297 yet, if we will speak according to Scripture, (as we must do when we expound it) the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated Repentance, is of a larger extent, signifying not only those pangs of Contrition wherewith Repentance begins, but the whole change and journey (as I may so speak) of the Soul of a sinner, leaving the service of the Devil, and turning to the service of God. For this word in the New Testament answers to that of Turning and Returning so frequent in the Old; as appears not only by the Syriack which so renders it, but by those places in the New Testament where the one is put to explain the other; as in that of S. Paul now quoted. And that the word, Turn∣ing, is of as large sense as I speak of, I shall need go no further for proof, than to the words of our Saviour to S. Paul even now mentioned. But this will appear better by the ensuing Discourse of the Parts of Repentance.

Repentance (as any one almost may gather by the Definition given thereof) hath two parts, according to the two terms, à quo, & ad quem; An aversion or turning away, and A conversion or turning unto. An aversion or turning away from Satan and Sin; that is the first part: then A conversion or turning unto God by newness of life; that is the second part. The one is a falling off from the Creature, the other a betaking to the Creator.

The first some call Mortification,* 1.298 from that phrase in Scripture of Dying to sin, (Rom. 6. 11. Col. 3. 3.) that is,* 1.299 of ceasing to be the servants of sin. The second, Vivification,* 1.300 from that Scripture-phrase of Living to God, (Rom. 6. 11. Gal. 2. 19.) that is,* 1.301 of beginning to be to God-ward; the first receiving virtue from Christ's death, the other from his resurrection.) For to live, in the Scripture notion, is as much as to be; to die, as not to be. Because therefore to turn away from Satan and Sin is to renounce them, and to be no more (theirs) under them; it is called Dying to sin: and because to turn unto God by newness of life is to become his, and be that to him which before we were not; it is called Living unto God.

But the more usual name of the first part of Repentance, or the act of aversion and turning away, is Contrition; a term borrowed from the* 1.302 Old Testament. The other part is simply called Conversion unto God,* 1.303 (or by some, Reformation or Newness of Life.) I shall use some of these terms, so as not to neglect the rest. And the first part of Repentance I will call Contrition, or Dying to sin, as the most easie expression; of which I shall now begin to speak.

Contrition, or Dying unto sin, hath sometimes the whole name of Repentance

and Turning given to it; namely, as often as the thing to be turned from is solely men∣tioned. As Heb. 6. 1. we have repentance from dead works. S. Peter saith to Simon Magus, Act. 8. 22. Repent of thy wickedness. S. Paul, 2 Cor. 12. 21. speaks of repenting of uncleanness, and sornication, and lasciviousness. In all which, and the like places, Repentance seems to signifie only Contrition, or the act of aversion and turning away from sin. Otherwise, as I have already said, it signifies the whole act of our turning, from the beginning to the end: as appears plainly, either when both terms are men∣tioned, or but the thing or term to be turned unto: as Acts 20. 21. Repentance unto God; and Act. 26. 20. where S. Paul saith, that he preached both to the Iews and Gentiles, that they should repent and turn to God. For no man can turn unto God, unless he first have turned from the Devil.

But to leave words, and come to the matter. Contrition, or Dying unto sin, is such a Compunction of the Heart for the same as is joyned with a purpose to leave and forsake it. Not every Compunction for sin is true Contrition, but such a Compunction only as is joyned with a purpose to leave and forsake it. Contrition hath therefore as you see, two parts or degrees. The first is, A Compunction of the Heart for sin; the second, A Purpose to forsake and renounce sin. The one is a turning away from sin, in the affecti∣ons or passions of the Mind; the other is a turning of the Will.

Compunction is a turning in the affections and passions of the Mind; and that not of one passion only, but of every passion wherewith we abhor and fly a thing as evil; as Fear, Grief, and Hate: for we must turn with our whole hearts. Fear leads the rank, and trembles at the wrath of God and dreadful Iudgment to come, when it shall be said to every unrepentant sinner,* 1.304 Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels, there to be tormented for ever and ever. For Fear is of an evil to come.

Next comes Grief, and laments that ever it was committed, whereby we have incurred so great an evil as to become vassals of Satan, and the loss of so great a good as the favour of Almighty God, yea of so good and gracious a God as saith again and again, As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his ways, and live.* 1.305 What wretch would have lost the favour of such a God as this? O that it were to do again! I would never do it. For we grieve at the presence of evil and absence of good, as we joy in the contrary.

Thirdly comes Hate, and begins to loath and detest sin as a thing not only hurtful, but ugly and abominable, a soul and beastly thing, most contrary to and unbefitting the nature and excellency of a Reasonable creature, as man is. For we hate that which is contrary, and love what is agreeable to us.

These are the several motions and degrees of that Compunction of Heart whereby a Repentant Soul turneth from his sin. And that this is the order of them, may ap∣pear, because that is always first which may be without the rest. Now a man may tremble at God's judgments for sin and wrath to come, and yet not grieve for them; yea a man may tremble and grieve too for his sins, and yet not hate and loath them.

But all these repentant passions of Compunction, though diverse in themselves, yet are wont to be comprehended under the name of Sorrow and Remorse for sin: Not as though that were the only passion in our Compunction; but because all passions of the Mind which spring from the apprehension and sense of evil are grievous and painful, and so may, as by a general name, be comprehended under the word Sorrow: as the contrary passions, being pleasing and delightful to nature, may be, and are wont to be, comprehended under the name of Pleasure. For Dolor and Voluptas, Pain and Pleasure, divide all our Passions between them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every action of ours is attended with some either pleasure or pain. Though yet there be among the doleful passions a passion peculiarly called Tristitia or Sor∣row; and among the delightful passions one likewise in special called Laetitia or Ioy.

But all this Fear and Trembling at the wrath of God to come for sin, this Sorrow for sin, this Hating and Loathing of sin, will not make our Contrition full and perfect, unless our Will also do his part, and resolve to forsake and leave it. For so I defined true Contrition, or Dying to sin, to be A compunction of the Heart for sin, joyned with a will and resolution to forsake it.

Hath then the wrath of God Almighty, and the everlasting woe denounced to all impenitent sinners, made thee fear and tremble? Hath thy trembling been seconded with a true and hearty sorrow for thy sins? Hath thy sorrow been such as

brought forth hate and loathing of sin, so that sin appeared ugly and abominable unto thee? Hath there then followed a Will to be rid of it, a Purpose to forsake and leave it? Then art thou truly contrite and dead to sin-ward. With this last act thy service of sin gave up the ghost. Thou hast turned away, bidden farewel, and shaken hands with Sin and Satan.

An Effect of this Contrition is Confession: when out of a contrite and wounded heart, we acknowledge and lay open our sins before the face of Almighty God (our heavenly Father) begging pardon and forgiveness for them. A Duty always ne∣cessary to be performed to God himself, whom we have chiefly and principally of∣fended; and in some cases also convenient to be made unto his Ministers, not only for advice, but for consolation, by that power and authority which God hath given them to exercise in his name, according to that, Whose sins ye remit, shall be remitted. For if we confess our sins, (saith S. Iohn* 1.306 1 Epist. 1. 9.) he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; and Proverb. 28. 13. He that co∣vereth his sins, shall not prosper; but whose confesseth and forsaketh them, shall have mercy.

THUS have we seen the several degrees and steps of Contrition and Dying to sin: Trembling at the fearful doom and vengeance due unto it; Grieving for it; Hat∣ing and loathing of it; a Will and Purpose to forsake and leave it; together with the common Effect of them, Confession. And so now we are arrived at the main Cardo and hinge of Repentance, the Ioynt where the two parts thereof, Aversion and Conversion, meet and are knit together: For where the Act of Aversion from sin endeth, there Conversion unto God begins. The last Act of turning from sin was that of the Will, to forsake and leave it: The same Act is the beginning of our turning unto God. For no man can resolve to forsake and leave sin, but he must purpose also to lead a new life to God: Nor can any man have a purpose to lead a new life, but he must withal resolve to leave sin. This is then the main Ioynt of Repentance, where the Spirit and Grace of God (the vis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of our Regeneration, which from the beginning stirred our hearts) gives that great and powerful lift which doth the deed.

Here and not before now, that Faith in the Gospel, which applies and reaches hold of Christ, first comes in to give life unto Repentance, as a Soul unto a Body. Which union of Faith and Repentance (as I said in the beginning of this Discourse) makes the Regeneration of a spiritual man; as the union of the Soul with the Body makes the ge∣neration of a natural man. And as in natural generation, the Soul is not infused at the first conception, but after the Body hath been in some measure fashioned and formed: So in our Regeneration, or generation spiritual, Iustifying Faith, or that Faith where∣by the Soul flies unto and relies upon Christ, hath no place till Repentance be come to the last degree of Contrition.* 1.307 For then our Saviour inviteth a sinner to come unto him, and not till then: Come unto me, saith he, all ye that labour, and are heavie la∣den, (that is, all ye that are contrite, and groan under the burthen of your sins,) and I will ease you. Till then he invites them not, as being not till then fit to be eased; For the whole hath no need of the Physician, but the sick.* 1.308 I speak not of an Histo∣rical faith, whereby a man believes in general, that Christ is the Saviour of man∣kind; nor of a Legal, wherewith a man believes the punishments and threatnings of the Law, (for these may be, yea are, before Repentance:) but of a Saving faith, which applies Christ as a salve to a sick and wounded soul.

BUT now, to dwell no longer upon the connexion of the two parts, let us see what are the degrees also of this second part, namely, of Turning and Living unto God, by a new and reformed life, answerable to the degrees of the former part, which was Dying and Turning from sin. Where first we are to know, that because Turning to a thing, and Turning from a thing, are motions of a con∣trary nature; therefore the degrees of our Turning unto God are to be ran∣ked in a clean contrary order to those of our Turning from sin. For the first degree here, is the Act of the Will, which as it concluded our Turning from sin, by resolving to forsake it, so it begins our Turning unto God, by a firm purpose of Heart to serve him thenceforth in newness of life. After this, the Affections begin to act their parts answerably, and as it were to eccho the good choice the Will hath made.

First Love, when a man begins to find himself affected and enamoured with this change of life. After Love comes Delight, when the Penitent takes some pleasure in doing the duties whereby God is served, and finds joy and comfort in his favour. From whence in the third place springs Hope of the reward; namely to be partaker of

the glory and life to come, promised unto all those who unfeignedly turn to God, and set themselves to do his will. But we must know, that these Affections appear not all at once, nor in like measure, but according as a mans growth and proficiency in Conversion is more or less.

Howsoever the inseparable Effects of this second part of Repentance are good works, or, as the Scripture calls them,* 1.309 works worthy of, or meet for, or beseeming Repentance; that is, works of Religion towards God, and of Righteousness to∣wards men. I shewed (saith S. Paul, Acts 26. 20.) first to the Iews, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. Without such works, he that saith he is turned unto God, and yet doth them not, is a lier and deceives his own soul.

THUS much of the second part of Repentance. I will conclude this whole Discourse with these two excellent descriptions of Repentance in the Prophets Esay and Ezekiel, which contain the Sum of what I have hitherto spoken concerning the same.

For thus saith Esay, chap. 1. 16. Wash ye, make ye clean, put away the evil of your doings from mine eyes, saith the Lord, cease to do evil: This is the first part of Re∣pentance. V. 17. Learn to do well, seek judgment, relieve the oppressed, judge the father∣less, plead for the widow: This is the second part.

Ezek. ch. 33. v. 14, 15. thus; When I say unto the wicked (saith the Lord) Thou shal•• surely die; if he turn from his sin, [there is Contrition, the first part] and do that which is lawful and right; If he restore the pledge, give again that he had robbed, walk in the Statutes of life, without committing iniquity [here ye fee the fruit of a New life, the second part] he shall surely live, he shall not die.

Believe the Gospel.

THUS much shall suffice to have spoken of Repentance, the first part of our Regeneration. I come to the second, Faith in the Gospel, Repent, and believe the Gospel. Where first I will shew, What this Gospel is; secondly, What it is to believe it, or, What is that Faith concerning it which our Saviour here requires.

For the First; The Gospel is the glad tidings of Salvation to be attained by Christ; who by taking away of sin, reconciles us unto his Father, that through him we might turn unto God, and perform service and obedience acceptable unto eternal life. Before I prove every part of this Description out of Scripture, and explain the same as shall be needful for your understanding, we will first speak of the Antiquity of this Gospel, and shew when these glad tidings were made known to the sons of men.

Know therefore, that albeit the Fulfilling and solemn publication thereof were not until our Saviour's coming, yet the Promise of the same was from the daies of old, even as ancient as the time of man's sin; and afterwards continued and repeated all the time of the Covenant of the Law, until the Mediatour of the New Covenant came in the flesh. For when the Devil, abusing the shape of a Serpent, had seduced our first Parents unto sin, and so had gotten dominion over them and theirs by this title; the Gospel or Promise of a Redeemer (that they might not be without all comfort) was given them in these words, The seed of the woman shall break the Ser∣pent's head. The Serpent's head is Satan's soveraignty, which is Principatus mortis, the soveraignty or principality of death; a Soveraignty that whosoever is under, is liable to death both temporal and eternal; the power thereof consisting not in saving and giving life, but in destroying both of body and Soul. The Sword whereby this dominion is obtained,* 1.310 the Sceptre whereby it is maintained, or, as S. Paul speaks, the Sting of this Serpent's head, is Sin. This is that which got this dominion at the first, and the title whereby he still maintaineth the remainder of his jurisdiction in the world. This Soveraignty, this Headship of the Devil, One to be born of man∣kind, the Seed of the woman (which is Christ our Lord) should one day destroy and overthrow; as was then promised, and we at this day see fulfilled.

But this Promise was general, and not yet restrained to any part of mankind, but so that any son of Adam might, for ought was yet revealed, be the progenitor of that Seed which should deliver man from the Devil's thraldom, and reconcile him to his God. But when God called Abraham forth of Vr of the Chaldees, the Promise was made more special, being restrained to the off-spring of his loyns: For the Almighty tells him once, and again, and the third time, That in his seed all the Nations of the earth should be blessed, Gen. 12. 3. ch. 18. 18. & ch. 22. 18.

Now Abraham had two sons, Ishmael the son of the bond-woman, and Isaac the son of Sarah his wife. Of which of these two the promised Seed should come was yet indifferent, till God entailed it to Isaac; both telling Abraham,* 1.311 That in Isaac his seed should be called, and repeating to Isaac the Promise made to Abraham, That in his seed all the nations of the earth should be blessed, Gen. 26. 4.

Isaac had two sons, Esau and Iacob: Esau was excluded, and the Promise entailed to Iacob, That in his seed all the families of the earth should be blessed, Gen. 28. 14. that is, the blessed Seed should come of his loyns.

Of Iacob came the twelve Patriarchs, and of them the twelve Tribes of Israel, among whom the Promise of the blessed Seed was entailed to the Tribe of Iudah, and of him promised That Shiloh (that is, the Saviour or Peace-maker) to whom the Nati∣ons were to be gathered, should come. The Sceptre saith the Text, shall not depart from Iudah, nor a Law-giver from between his feet, until Shiloh come, and unto him the gathering of the people be, Gen. 49. 10.

After this Tribe was multiplied, and some hundreds of years together with the other Tribes setled in the land of Canaan, the Promise was made yet more special, and entailed to David, a man of that Tribe, whom God exalted to be King of his people, as a Type of that Blessed King to come. And to this all the Prophets bear witness, That Messiah the Redeemer should be a Rod out of the stem of Iesse, a Branch or Impe of David, the Son and Heir of David's house, yea another David. For un∣der these terms Esaiah, Ieremiah, Ezekiel, Zachary, prophesy of him, and the rest of the Prophets to like purpose.

And this was the last limitation of the blessed Seed until the Angel Gabriel was sent of God to a Virgin of the house of David, with a message, That God had cho∣sen her of all David's house to be that highly favoured one, and that blessed Mother of that Great King who should be called the Son of the Highest, of whose Kingdom there should be no end, Luke 1. 32, 33.

Thus was the Gospel or glad tidings of a Redeemer prophesied; and not only so, but it was also signified and sealed by the Types and Shadows of the Law. For the Legal Sacrifices, which were offered to make atonement for sin, were nothing else but shadows and representations of that Offering upon the Cross which Messiah was one day to make of himself for the sins of the world. For the way whereby the blessed Seed should vanquish Satan, and redeem his Elect out of his power and jurisdiction, was by becoming a Sacrifice for sin, so to cancel the title whereby the Devil held the world in thraldom.

This was foreshewed unto Abraham, unto whose loyns, as ye have heard the Pro∣mise of the blessed Seed was first confined. For when Sarah had born him his son Isaac, the son wherein his seed should be called, and so either himself to be that happy Seed, or the progenitor of the same; God, to reveal unto him by way of mysterie, how that Seed of his should make all the Nations of the earth blessed,* 1.312 commanded him to take his Son Isaac, the only hope and pledge of that happy and blessed Seed, and to offer him for a burnt-offering to the Lord upon the mountains of Moriah: to intimate and signifie, that this blessed Seed of Abraham should suffer death, and by sacrifice of himself redeem the world from the claws of the Serpent; yea and more than so, that he should be offered even in that very place, even in the land of Moriah: and so he was; for there was Ierusalem and the Temple for Sacrifice afterwards builded. But when Abraham had brought his son to the place appointed, had built an Altar there, and made all things fit, and was now ready to slay his son; the Angel of the Lord stayed his hand, and shewed him a Ram caught in a thicket by the horns; which Ram Abraham took and offered for a burnt-offering in stead of his own son: To sig∣nifie, that the offering of the blessed Seed should be yet suspended, and that God in the mean while would accept the offerings of Bulls and Rams, as a pledge of that expiation which the blessed Seed of Abraham should one day make. So this wonder∣ful Story was to be the Key of the Sacrifices of the Law, whereby it might be known what they meant, and whither they tended: namely, That the bloud of Bulls and Rams and other Beasts of themselves do not work atonement for sin, but only as they were ordained by God to stand for Types and Pledges of the Sacrifice of Christ to come. Which that they might the more lively express, God so disposed, that that very place where the Ram was offered in stead of Isaac, should be the place of Sacri∣fice for Israel. For there it was where the Lord answered David by fire from heaven, and so designed it for the place which he had chosen for his Altar. There David pitched him a Tabernacle; there Solomon built him his Temple.

By all which it is plain and manifest, That the Fathers in the Old Testament un∣der the Law were saved by Christ as well as we: but with this difference, That to them Christ was but in promise, and hoped for; to us he is already sent and exhibited: To them the mysterie of Redemption by him was obscure and dark, as known but for the general, That it should be, not in particular for the manner, How it should be; but to us all is open and revealed: Their Faith groped after shadows; but ours lays hold on the substance. And let this Information be the Use of this Discourse.

This being premised touching the Promise of Christ so long before he came, and how the Mysterie of his Gospel was pourtraied by Types and Shadows before it was openly revealed and exhibited; I come to confirm and explain the Description I gave thereof; to wit, That it is the glad tidings of Salvation to be attained by Christ, &c.

I say, It is the glad tidings; for so the name thereof both in the Greek and in our English imports: For Spell in old English was to speak or read, and so Gospel is as much as Good spell, that is, the good speak or say, the good tidings, the word of good news. Under which name it was revealed by the Angel to the Shepherds who were watching their flock in the fields the night our Saviour was born; Behold, saith the Angel. I bring you good tidings of great joy which shall be to all people: For unto you is born this day a Saviour, which is Christ the Lord, Luk. 2. 10, 11.

I call it the glad tidings of Salvation to be attained by Christ; for so much the name of Saviour implies. And saith S. Paul, 1 Tim. 1. 15. This is a faithful saying, and wor∣thy of all acceptation, That Iesus Christ came into the world to save sinners. Neither is there (saith S. Peter Acts 4. 12.) Salvation in any other; for there is no other name un∣der heaven given among men, whereby we must be saved.

The next words I used, shew the way and manner how and whereby Christ pur∣chased this Salvation unto men, and the means whereby it is attained through him: namely, by cancelling of sin by his alonement made he reconciles us to his Father, that we through him might turn unto God, and perform works of obedience acceptable unto eternal life. All which was foretold by Daniel, chap. 9. 24. where prophesying of the time of Messiah's coming, he said, Seventy weeks were determined upon the people, and upon the holy city, to finish transgression, and to make an end of sin, and to make reconcilia∣tion for iniquity, and to bring in everlasting righteousness.

To prove in particular that Christ dyed for sin, I shall not need. No man that ever read the Gospel but knows it. That by the atonement he made for sin by death he hath reconciled us to his Father, is as evident by what S. Paul tells us 2 Cor. 5. 19. That God was in Christ reconciling the world unto himself, not imputing their trespasses to them. That the ministery of the Gospel is the Ministery of reconciliation, v. 18. whose Ministers as Embassadors for Christ, beseech men in Christ's stead to be reconciled unto God, v. 20. For by reason of Sin all mankind is at enmity with God, and liable to eternal wrath: Christ, by taking our sins upon him, abolished this enmity, and set us at peace with God his Father, according to that the Quire of Angels sang at his blessed Birth,* 1.313 Glory be to God on high, and on earth Peace, Good-will towards men: that is, Glory be ascribed to God, forasmuch as Peace was come upon earth, and Good-will towards men.

All this is plain. But that which the greatest part of men (as may be guessed by their practice) seem to make question of, is, that last parcel of my Description; That therefore Christ took away sin and reconciled us to his Father, that we might through him, whose righteousness is imputed to us, perform works of piety and obedience, which God should accept and crown with eternal life. But that this is also a part of the Gospel, as well as the former, is plain and evident. First, by that of S. Peter, 1 Ep. ch. 2. ver. 24. where he tells us, That Christ his own self bare our sins in his own body on the tree, that we being dead to sin, might live unto righteousness. Secondly, by that of the Apostle Paul to Titus ch. 2. 11, &c. The grace of God (saith he) that bringeth Sal∣vation hath appeared unto all men: Wherefore? Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; Looking for that blessed hope, the glorious appearing of the great God, and our Saviour Iesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and pu∣rifie unto himself a peculiar people zealous of good works. Is not this plain? Thirdly, by that of the same Apostle, Eph. 2. 10. where the Apostle having told us (v. 8, 9.) that we are saved by grace, through faith, and not of works (that is, not according to the Covenant of works, wherein the exact performance was re∣quired) lest any man should boast, namely, that he was not beholden to God for grace

and favour in rewarding him; he adds presently, lest his meaning might be mistaken, That we are God's workmanship, created in Christ Iesus unto good works, which God hath before ordained (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that we should walk in them. As if he should say, Though of our selves we are no ways able to perform those works of obedience ordained by God aforetime in his Law for us to walk in, yet now God hath, as it were, new created us in Christ, that we might perform them in him; namely, by way of acceptation, though they come short of that exactness which the Law requireth. And thus to be saved, is to be saved by grace and favour, and not by the merit of works; because the foundation whereby our selves and services are approv∣ed in the eyes of God and have promise of reward, is the mere favour of God in Iesus Christ, and not any thing in us or them.

Agreeable to these Scriptures is that in the Revelation, where glory is ascribed to Iesus Christ who loved us, and washed us from our sins in his own bloud,* 1.314 and hath made us Kings and Priests unto God his Father; that is, that he might make us kings and Priests unto God his Father. For [and] is here to be taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for [that.] Kings, to subdue the world, the flesh, and the Devil; Priests, to offer Sacrifices of prayer, thanksgiving, works of mercy, and other acceptable services to our heavenly Father.

Moreover and besides these express Scriptures, this Truth may be yet further con∣firmed by Demonstration and Reason. Repentance is a forsaking of sin to serve God in newness of life. Now the Gospel includes Repentance as the subject wherein it worketh, as the Body which it enliveneth as a Soul. Or, to use a similitude from weaving, Repentance is the warp of the Gospel, and the Gospel the woof of Repen∣tance: Repentance is as the warp which the Gospel, by the shuttle of Faith, runs through as the woof, whence proceeds the web of Regeneration. Therefore is Repen∣tance everywhere joyned with the Gospel: Both Iohn Baptist and our Saviour so pub∣lished it, Repent, for the Kingdom of heaven is at hand: Repent, and believe the Gospel. Our Saviour in his last words or commission to his Disciples tells them, Luk. 24. 47. that Repentance and Remission of sins (which is the Gospel) should be preached in his Name among all Nations, beginning at Ierusalem. All which is elsewhere comprised in the sole name of preaching the Gospel: which argues that the Gospel of Christ, and consequently our Faith in the same, supposeth Repentance as the ground to do its work upon. So S. Peter, in his first Sermon, Acts 2. 38. conjoyns them, Repent (saith he,) and be baptized in the name of Iesus Christ, for the remission of sins: as if he had said, Repent; and that thy Repentance may be available, betake thy self to Christ, become a disciple and a member of his Kingdom. S. Paul likewise taught the Gospel in like manner, for himself tells us so, Acts 20. 21. that he testified both to Iews and Gentiles, Repentance toward God, and Faith toward our Lord Iesus Christ. Repentance therefore and the Gospel cannot be separated. If Repentance includes newness of life and good works, the Gospel doth so. For Christ is the way of Re∣pentance; without Repentance there is no use of Christ, and without Christ Repen∣tance is unavailable, and nothing worth: for without him we can neither be quit of the sins we forsake, nor turn by a new life unto God with hope of being received. He is the blessed Ferry-man, and his Gospel is the Boat, provided by the unspeaka∣ble mercy of God, for the passage of this Sea. As therefore in Repentance, we forsake sin to serve God in newness of life; so in the tenour of the Gospel, Christ delivers us from sin, that we might through Faith in him bring forth the fruits and works of a new life acceptable to our heavenly Father.

Hence it is that we shall be judged and receive our sentence at the last day accord∣ing to our works: Come ye blessed of my Father,* 1.315 inherit the kingdom prepared for you from the foundation of the world: For I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.* 1.316 Forasmuch as ye have done these things unto the least of my brethren, ye have done them unto me. Lord! how do those look to be saved at that day, who think good works not required to Salvation, and accordingly do them not? Can our Saviour pass this blessed sen∣tence upon them? No; assuredly he will not.

But if the case be thus in the Gospel; What is the reason, will some men, say, that the Apostle tells us,* 1.317 that we Christians are no longer under the Law, nor justified by the works of the Law? but under Grace, and justified by Faith only?* 1.318

I answer, It is true, that we are justified, that is, freed and acquitted from sin, by Faith only: But besides Iustification, there is a Sanctification, with the works of piety

towards God and righteousness towards men, as the Fruits, yea as the End of our Iustification, required to eternal life: For therefore we are justified, that we might do works acceptable to our heavenly Father through the imputation of the Righte∣ousness of Christ (which of our selves we could not,) and so obtain the reward he hath promised the doers of them.

As for the Law, it is to be considered either as a Rule, and so we are bound to conform and frame our actions to it, (for who dare deny but a Christian is bound to fear God and keep his Commandments?) or the Law may be considered as it is taken for the Covenant of works. The Apostle, when he disputes of this argument, by the Law means the Covenant of works, which he also calls* 1.319 The Law of works; and by Faith, and the Law of Faith, he understands the Covenant of grace, the condition whereof is Faith: as will easily appear to him that shall diligently read the third and fourth chapters of the Epistle to the Galatians, where he expresly changeth those terms of Law and Faith into the equivalent appellations of the Two Cove∣nants.

Now as the Law is taken for the Covenant of works (the Seal whereof was Cir∣cumcision) 'tis true, we are not under it. For the Covenant of works, called by the Apostle the Law, is that Covenant wherein Works are the condition on our part, which if we perform in every point as the Law requires, we are justified before God, as keepers of his Covenant; otherwise, if we fail in the least thing, we are con∣demned as guilty of the breach thereof. Under this Covenant we are not; for if we were, and were to be judged according to it, alas! who could be saved? For, all (saith the Apostle) have sinned,* 1.320 and come short of the glory of God. There is none righteous, no not one.

But the Covenant we are under, is, Believe, and thou shalt be saved; the Covenant of Grace: the condition of which Covenant, on our part, is not the doing of works which may abide the Touch-stone of the Law; but Faith in Iesus Christ, which makes our works, though of themselves insufficient and short of what the Law re∣quires, accepted of God and capable of reward. This is that S. Iohn saith, 1 Ep. 5. 3, 4. That to love God, is to keep his commandments, and his commandments (now under the Gospel) are not grievous. For whatsoever is born of God, overcomes the world: and this is the victory that overcometh the world, even our Faith, &c. Whence our Saviour also saith, that his yoke (the yoke of the Gospel) was easie, and his bur∣then light.* 1.321 The condition of the first Covenant was that which we could not do; the condition of the second Covenant is that which enableth us to do, and makes ac∣cepted what we can do: and this is the Covenant of the Gospel, a Covenant of sa∣vour and grace through Iesus Christ our Lord.

And thus we have seen what the Apostle's meaning is, when he saith, we are not under the Law, but under Grace. Not as though a Christian were not bound to walk after God's commandments; but that the exact fulfilling of them is not the condition whereby we are justified in the New Covenant, but Faith in Iesus Christ, in whom whosoever cometh unto the Father, is accepted, be his offering never so mean, so it be tendered with sincerity and truth of heart.

Most unworthy therefore should we be of this so great and unspeakable favour of Almighty God our heavenly Father, offered us in the Gospel, if when he hath given us his only Son, to make the yoak of our obedience easie and possible to be born, we, contemning this superabundant grace, should refuse to wear and draw therein. Far be it from the heart of a Christian, to think it possible to have any benefit by Christ as long as he stands thus affected; or ever to win the prize of eternal life, without running the race appointed thereunto. Shall we sin that grace may abound? saith S. Paul, God forbid.* 1.322

THUS much of the Gospel. Now of Faith, whereby we are partakers of the grace therein, being the condition of the New Covenant which God hath struck with men.

Faith is to believe the Gospel, that is, to attain Salvation through Christ. But there is a three-fold Faith wherewith men believe in Christ. 1. There is a false Faith: 2. there is a true Faith, but not a saving: and 3. there is a saving Faith.

A false Faith is, to believe to attain Salvation by Christ any other way than God hath ordained; as namely, to believe to attain Salvation through him without works of obedience to be accepted of God in him: which is a Faith whereof there is no Gospel. A true Faith is, to believe Salvation to be attained through obedience to God in Iesus Christ, who by his merits and satisfaction for sin makes our selves and

our works acceptable to his Father. A saving and justifying Faith is, to believe this so as to embrace and lay hold upon Christ for that end, to apply our selves unto him and rely upon him, that we may through him perform those works of obedience which God hath promised to reward with eternal life. For a justifying Faith stays not only in the Brain, but stirs up the Will to receive and enjoy the good believed, according as it is promised. This motion or election of the Will is that which maketh the difference between a saving Faith which joyns us to Christ, and that which is true indeed, but not saving, but dogmatical and opinionative only. And this motion or applying of the Will to Christ, this embracing of Christ and the Promises of the Gos∣pel through him, is that which the Scripture, when it speaks of this Faith, calleth coming unto Christ, or the receiving of him. Come unto me, all ye that are heavy-laden, and I will ease you, Matth. 11. 28. See Iohn 5. 40. and chap. 6. 37, 44, 45. So for receiving, Iohn 1. 12. As many as received him, to them he gave power (or priviledge) to be the sons of God, even to them that believe on his Name; where receiving and belie∣ving, one expounds another.

Now if this be the Faith which is saving and unites us unto Christ, and none other; then it is plain that a saving Faith cannot be severed from good works, because no man can embrace Christ as he is promised, but he must apply himself to do them. Would we then know whether our Faith be true and saving, and not counterfeit? This is the only sign and note whereby we may know it; if we find these fruits there∣of in our lives and conversations. For, 1 Iohn 1. 6. If we say we have fellowship with Christ, and walk in darkness, we lye, and do not the truth. Ch. 2. 3. Hereby we know that we know him, (namely, to be our Advocate with the Father, and the propitiation for our sins) if we keep his Commandments. And ch. 3. 7. Little children, let no man deceive you: He that doth righteousness, is righteous, even as Christ is righteous. For if every one that believes in Christ truly and savingly, believes that Salvation is to be attained by obeying God in him, and so embraces and lays hold on him for that end; how can such a ones Faith be fruitless?

DISCOURSE XXVII.

Acts 5. 3, 4, 5.

But Peter said, Ananias, why hath Satan filled thine heart to lie to the holy Ghost, and to purloin of the price of the land?

Whiles it remained, was it not thine own? and after it was sold, was it not in thy power? why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.

And Ananias hearing these words, fell down and gave up the ghost.

IN the 110. Psalm, where our Saviour is Prophetically described in the Person of a King, advanced to the Throne of Divine Ma∣jesty, glorious and victorious, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool,* 1.323 &c. amongst other Kingly Attributes and Graces it is said, (if it be translated as it should be) That his people in the day of his power should offer him Free-will-offerings; that is,* 1.324 bring him Presents at the day of his Inauguration or Investment, as a sign of their Ho∣mage. For so was the manner of the East to do unto their Kings: and therefore when Saul was anointed King by Samuel, it is said of those sons of De••ial, which despised and acknowledged him not,* 1.325 that they brought him no presents: But of Messiah's people it is said, Thy people in the day of thy power (that is, the day when thou shalt enter upon thy power, or the day of thy Investment) shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a people of free presents, or shall bring thee Free-will-offerings. It is an Elliptical speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and rightly expressed in the

Translation of our Service-Book,* 1.326 Thy people shall offer (or bring) the Free-will-offer∣ings.

This we see fulfilled in the Story of the foregoing Chapter, when after our Savi∣our's ascension into heaven to sit at the right hand of God, which was the day of his po∣wer or Inauguration in his Kingdom, assoon as this his Investment was published by sending of the Holy Ghost, presently such as believed in him, that is, submitted them∣selves to his power, and acknowledged him to be their King, dedicated their goods and possessions to his service, selling their lands and houses, and laying down the mo∣ney at the Apostles feet; namely, to be distributed as were the sacred Offerings of the Law, partly to the maintenance and furnishing of the Apostles for the work whereabout they were sent, and partly for the relief of the poor Believers, which be∣longed to Christ's provision.

According to this Example one Ananias with Sapphira his wife consecrated also a possession of theirs unto God, and sold the same to that purpose; but having so done, covetousness tickling them, they purloined from the price, and brought but a part of the summe, and laid it down at the Apostles feet. Then said Peter (according to the words I have read) Why hath Satan* 1.327 filled thine heart (that is, made thee so daring) to lie unto the Holy Ghost, and to purloin from the price of the field, &c?

The words I have read contain two things; Ananias his Sin, and his Punishment therefore. His Sin in the third and fourth verses; his Punishment in the fifth, Ana∣nias hearing these words, fell down and gave up the ghost.

Concerning his Sin, as appears by the relation I have already made, it was Sacri∣ledge, namely, the purloining of what was become holy and consecrate unto God, not by actual performance, but by vow and inward purpose of the Heart. For, as it is well ob∣served by Ainsworth, on Levit. 7. 16. out of Maimonid. in his Treatise of offering the Sacrifice, Chap. 14. Sect. 4, 5. &c. In vows and voluntaries, it is not necessary that a man pronounce ought with his lips; but if he shall be fully determined in his heart, though he hath uttered nothing with his lips, he is indebted. And this is no private Opinion of mine, the Fathers so determine it: S. Augustine, that Ananias was condemned of Sa∣criledge,* 1.328 quòd Deum in pollicitatione fesellisset, because he had deceived God, had been false to him in what he had promised him. And in another Sermon,* 1.329 Ananiam de∣traxisse de pecunia quam voverat Deo, Ananias purloined and kept back part of the money he had devoted to God. S. Chrysostome in his 12. Homily upon this place; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The money or price of the land being by Ananias devo∣ted to God's service, henceforth became sacred. And therefore he that, after he had vo∣luntarily sold his estate with a purpose to have all the money distributed for the use of the Church, durst yet notwithstanding purloin and take part thereof to his own private use, was clearly guilty of Sacriledge. Again, in the same place, You see that Ananias is most just∣ly charged with Sacriledge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he took back again part of that money which he had made sacred by devoting it unto God. S. Ie∣rome in his 8. Epistle, Ananias & Sapphira dispensateres timidi, imò corde duplici; & ideo condemnati, quia post votum obtulerunt quasi sua, & non ejus cui semel ea voverant, partémque sibi alienae substantiae reservaverunt; praesentem meruere vindictam non crude∣litate sententiae, sed correctionis exemplo: Ananias and Sapphira were distrustfully cove∣tous, false and double-hearted in disposing the money they received for the sale of their estate; and being therefore condemned, because that after their Vow they presented the price of their estate as if it had been their own still, and not God's, to whom they had given it by vow, and withal kept back and reserv'd to themselves part of that which was no more theirs, but another's, viz. God's; upon these accounts they did most worthily deserve that punishment of Death. Nor was this condemning of them to such a punishment an over-se∣vere or cruel sentence; but an useful exemplary severity, that others might amend and fear to transgress in the like manner. Caesarius brother to Gregory Nazianzen, in his fourth Dialogue, expresseth the sin of Ananias thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He alienated the money dedicated unto God, being wounded with Sacriledge; and when he was asked thereabout, denied it. Lastly, Oecumenius, in whom we have the currant interpretation of the Greek Fa∣thers, thus expounds the words of S. Peter to Ananias;—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. We were far from compelling or forcing you in the least to sell your estate: But whenas you were pleased of your own accord to offer it as a Sacrifice to God, for you after∣wards

to withhold any part of what ye had given to God for the use of the Church, and to keep it for your own use; this without question is plain Sacriledge. And then adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And therefore they re∣ceived the punishment due to Sacrilegious persons: what's that? even Death it self. Also Asterius Bishop of Amasea, who lived near the time of Iulian, in his Hom. against Covetousness, calls Ananias and Sapphira 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persons guilty of Sacriledge even in their own Offerings.

I quote these Fathers the more fully, because many of our late Commentators omit the main Sin, and dwell upon the circumstances only, as Hypocrisie, Vain-glory, Cove∣tousness, and the like. But we must distinguish between Ananias his Fact, and the manner and circumstance thereof. The Fact was Sacriledge: In the manner of doing, other sins attended as handmaids. It will be plain, if we ask but these two questions: First, What Ananias did: The Text will make answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He purloined of the price, the holy money; This was his Fact. Ask secondly, How and in what manner he purloined: The story will tell us, dissemblingly and hypocritically, making an appearance to the contrary. This then was but the manner and circum∣stance of his Fact, and so the species of the Fact not to be placed therein.

Now this Sacriledge or Sacrilegious act committed by Ananias is in the words of the Text partly expressed, partly aggravated from the inexcusableness thereof. In the expression is spent the third Verse, the aggravation is in the fourth.

The Crime or Fact of Ananias is expressed two ways. First, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [unspec 1] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purloining of the sacred price. Secondly, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by lying unto, or deceiving, the Holy Ghost. For both these I suppose to mean one and the same thing, namely the same Fact of Ananias two ways expressed. The first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I translate by stealing or purloining, for so the word signifies. Our English which turns it Keeping back of the price, doth not sufficiently express the propriety thereof in this place: In another place it doth, Tit. 2. 10. where it turns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purloining; Exhort servants, saith the Apostle, to be obedient unto their Masters, and to please them well in all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not purloining, but shew∣ing all good fidelity. The Vulgar in both places useth Fraudare, defrauding. In a word, the true signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is surripere, suffurari, aut clam subduct a in commodum nostrum convertere; to steal or take away privily, or to convert to our own use and advantage what was so closely purloined. Whence Beza turns it by Intervertere, Intervertit ex pretio, He purloined, or closely and cunningly took unto himself, part of the price; and in Titus, Intervertentes. In the same sense it is used by the Septuagint in two several places, both pointing at the sin of Sacriledge. One is in Achan's story, Iosh. 7. 1. where what we read, Achan took of the accursed thing, the Septuagint ren∣ders,* 1.330 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he purloined of the accursed thing, that is, the thing that was consecrated to God, as all the silver and gold was, Chap. 6. Ver. 19. For which cause when God relates to Ioshuah Israel's sin as the reason of their flying before their enemies, he makes a distinction between Achan's Sacriledge and his theft and dis∣sembling, Ver. 11. of the 7. Chap. saying, For they have even taken of the accursed thing, and have also stollen and dissembled also, and they have put it even among their own stuff. The other is in 2 Macc. 4. 32. where Menelaus his Sacriledge (who stole the sacred Vessels) is expressed by it; Menelaus (saith the Author) supposing he had got a convenient time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stole certain vessels of gold out of the Temple, and gave some to Andronicus, and some he sold into Tyrus and the Cities round about.

The second expression of Ananias his Sacriledge is by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [unspec 2] deceiving, or lying to, the Holy Ghost; or, as it is repeated immediately after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lying unto God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fallo, frustro, mentior, to deceive, cozen, lie; (as also the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which peculiarly signifies Sacrilegious transgression, as Lev. 5. 15. and in the story of Achan, is in all those places (as elsewhere) rendred in the Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lie, and the substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lie) and in Oaths and Pro∣mises, Non servo, frango, not to keep, or to break them. So Ananias his sin was a lying unto, or breaking of promise with, God: For having vowed, or promised unto him in his heart, the whole price of the field, he brought him but part thereof. Both ex∣pressions point out the same Fact; which, in regard of the matter was stealing or pur∣loining; in regard of the Vow and Consecration, a breach of promise or lying unto God. So that when Peter says in the third verse, Why hath Satan filled thine heart, to lie unto the Holy Ghost, and to purloin of the price of the land? the latter is the explication of the former, and is as if it had been laid, Why hath Satan filled thine heart to lie unto the Holy Ghost, in purloining the price of the land?

But what, will some man say, means this special expression of the Deity in the Person of the Holy Ghost? why is Ananias said to have lyed to the Holy Ghost, rather than to have lyed unto God only? For lying unto God would bear the sense I speak of. Should not then lying unto the Holy Ghost seem to have something else, or something more in it? I answer; Ananias his lie or breach of promise is applied thus in special to the Holy Ghost in respect of the Prerogative of that Person, as to stir and sanctifie, so to take notice of the motions of the Heart. Forasmuch therefore as Ananias his Vow and Pro∣mise which he broke was not such as men could witness or take notice of, but such as his own Heart and Conscience only was privy to; hence it is said to have been done under the privity of the Holy Ghost, and he in the breach thereof to have lied unto him; because that which none but the inward man knoweth of, and is yet but in the pur∣pose of the Heart, is under his privity. There is a plain place Rom. 9. 1. to this pur∣pose; I say the truth in Christ, (saith the Apostle) I lie not, my Conscience also bear∣ing me witness in the Holy Ghost; that is, the Holy Ghost, who is privy to my Consci∣ence, bearing me witness, or my Conscience which the Holy Ghost is privy to. Some other places of Scripture I could name which may receive light from this noti∣on, but I am loth to meddle with them.

But for their interpretation, who expound this Lying unto the Holy Ghost of Anani∣as his Hypocrisie, I cannot well see how it can stand: for Ananias dissembled not with the Holy Ghost, but with men; the Holy Ghost knew his Heart well enough. And the Hypocrite properly lies unto men, who guess only by the out-side, and not unto God, who knows the Heart.

Others expound Lying unto the Holy Ghost, as if it were Lying to try whether the Holy Ghost in the Apostles could discover him or not: But this is an harsh and forc'd sense. As for that in the 9. verse whereon it is grounded, viz. How is it that ye have agreed to∣gether to tempt the Spirit of the Lord? The word Tempt, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is mistaken; the notion thereof in Scripture being otherwhile, To provoke God by some presumptuous fact to anger, as it were to try whether he will punish or not, to dare God. There is an evident place for this sense, Numb. 14. 22. Those men, saith the Lord, which have seen my glory and my miracles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice, 23. Surely, they shall not see the land which I sware to their Fathers, neither shall any of them that provoked me see it.

And thus much of the bare description of Ananias his Sin: Come we now to the aggravation thereof; While it remained, was it not thine? and after it was sold, was it not in thy power? That is, Before it was sold, was it not thine? and being sold, was not the money paid thee? was not the price in thine hand? Thou hast therefore no excuse for what thou hast done.

For there were two Cases which might have excused Ananias for bringing but part of the price: If either he had not been Dominus in solidum, the full Proprietary of what was sold; or had not received the whole price it was sold for. For, as for the First, it is a Rule in Law, Quoties Dominium transfertur ad alium, tale transfertur quale apud eum fuit qui tradit. A man can sell no more than is his. So that if Anani∣as had been owner but in part, he had power to dispose but in part. Secondly, Though he were Dominus in solidum, the full Proprietary of the Field, and so had right enough to sell it; yet had not the whole price been received, and in his power and possession, he might still have been excused for bringing but part thereof. But Ananias could plead neither of these: for, saith S. Peter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whilst it remained unsold, did it not remain thine? or wert not thou owner?〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and when it was sold, was not the money it was sold for in thy pos∣session? The first words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (though there be no such speech again in Scripture) yield the sense I speak of pliantly enough, nor will they bear any other meaning; unless somewhat forsaking the letter, we should with others construe them to imply, That Ananias was not constrained or urged to sell his possession at all, but might have kept it still. Which sense is most commonly followed, and hath the authority of Oecumenius in the words before alledged;—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c We were far (saith S. Peter to Ananias and Sapphira) from compelling you in the least to sell your estate: But when as you were pleased of your own accord to offer it as a Sacrifice and Free-will-offering to God, for you afterwards to withdraw any part of what ye had devoted to God, and take it to your own use; this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, downright Sacriledge without all controversie and dispute. Therefore Beza translates the words, Nonne, si ser∣vâsses, (so he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) manebat tibi?

True it is, this sense makes as much for the unexcusableness of Ananias as the other: For could he have alledged, that what he had done for the sale of his land was done not spontè, but coacte, not willingly, but by way of constraint; it might have excu∣sed him: Because that act only is taken to be of force in Law which a man consents un∣to; but that which is done by constraint or compulsion, is not done with full and free consent, and therefore binds not. So this sense agrees well enough with the story, only it may seem somewhat to strain the words: Howsoever if you had rather follow it, because of the authority, I will not contend. Only note thus much, that the Sy∣riack Translator inclines to the first sense; for he translates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Was it not thine before it was sold?

A second plea for the excuse of Ananias might have been in case he had not yet re∣ceived the full price, and so had not the whole money in his hand. But this S. Peter also takes from him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Was it not, when it was sold, in thy power? that is, was not the price it was sold for in thine hands? For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must here be understood for the price of what was sold, or the Field redu∣ced to money: otherwise the contrary would be true to that which Peter intimate••, namely, That when it was sold, it was now no longer in his power, because he had sold it. But the latter words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in thy power, I understand to be as much as, in thy possession, or in thine hand; meaning, as I have said, that he had re∣ceived the price. For not only that which a man hath dominion and propriety in but that also which he hath but in bare possession,* 1.331 is rightly said to be in his power. For in the Law Ius possessionis extends farther than Ius dominii,* 1.332 namely, as far as Habere, to have a thing: Habere autem dicitur, non solùm qui rei dominus est, sed qui rei quidem dominus non est, sed rem tenet; that is, as they speak, corpore possessioni insistit. And in this sense the price which Ananias had received is said to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his power, that is, in his possession. Which will not seem a forc'd exposition, if we consider that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the same sense with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in manu, in the He∣brew; which implies not dominion only, but also bare possession. As it is said of Abraham's servant, Gen. 24. 10. that all the goods of his Master were in his hand; as well as of the rich miser's son, Eccles 5. 14. that there was nothing in his hand, that is, he was a beggar. Both which might be expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as manus in He∣brew, yea and in Latin too, is well enough known to be put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power.

I confess there is another Exposition usually given of these words, but it is such an one as directly contradicts the story; namely, that Was it not in thy power? should be, Was it not in thy power to have kept the price when it was sold? But first there is no such word in the Text as to keep it, and so we are not bound to understand it. It is only said, Was it not in thy power? And if any Verb be to be understood to supply the sense, why should it not as well be the contrary? Was it not in thy power to dispose it according to thy Vow? intimating there might be some just impediment after the sale, whereby he could not; especially if he could not get the money. But to ex∣pound, Was it not in thy power? to be, Was it not in thy power to have kept it? is direct∣ly against the drift of the story: For how did Ananias sin in bringing but part of the price, if he might have kept all? Is not his sin expresly placed in that he purloined of the price? what other Fact of his is mentioned save only this? Nay, if this should be the meaning of the words, it would follow, a man might vow a thing unto God, and yet be at liberty, when he had done, whether he would perform it or not; he might lie unto God, and yet be guiltless. Without doubt this Exposition was it that so obscured the whole Narration, that it could not appear wherein Ananias his Sin con∣sisted. But his Sin, as I have already shewed out of the Fathers, was Sacriledge, and of that kind whereof Solomon speaks, Prov. 20. 25. It is a snare to the man who devours that which is holy, and after vows to enquire. He had dedicated the whole value of the Field in his conscience and the purpose of his heart, as was evident by his sale thereof to that end; and yet when he had done, he repented him, and brought but part thereof. This meaning is evidently contained in the body of the Narration, and therefore such a sense of any part as cannot stand with this, is in no wise to be ad∣mitted. He that considers it, will perceive the necessity of what I say.

HAVING thus cleared the words of the Text where there was any doubt or obscurity, let us come to the Observations to be deduced thence; whereof the Rela∣tion affords us three evident ones.

• 1. That Sacriledge is a Sin against God, and not against men.
• 2. That that which is consecrate to God, must not be alienated to other uses.
• 3. That it is an hainous Sin which God thus severely punished.

For the First, That Sacriledge is a sin against God, and not against men, is plain by the Text, Thou hast not lyed (said Peter) unto men, but unto God. For whatsoever is sacred, is his; yea, to be sacred is nothing else but to be set apart from man's interest to be God's in a peculiar propriety and relation.* 1.333 To steal then or alienate that which is sacred, is to rob God, and not man; for he is robbed whose the propriety is, but of sacred things God is the Proprietary, and not man. It is an error therefore to be ob∣served among the Expositors of the Decalogue, who rank Sacriledge as a Sin of the Eighth Commandment: when Sacriledge as Sacriledge is a Sin of the First Table, and not of the Second; a breach of the loyalty we immediately owe to God, and not of the duty we owe to our neighbour. True it is, He that committeth Sacriledge, indi∣rectly and by consequent robbeth men too, namely, those who live of God's provisi∣on; but Sacriledge it self is the robbing of God. This is evident by that of the Pro∣phet Malachi, Mal. 3. 8. Will a man rob God? yet ye have robbed me, (saith the Pro∣phet in the person of God:) Lut ye say, Wherein have we robbed thee? In Tithes and Offerings. Ver. 9. Ye are cursed with a curse: for ye have robbed me, even this whole Nation. Ver. 10. Bring ye all the Tithes into the store-house, that there may be meat in mine house; and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it, &c.

The observation of this would be useful in the Question of the due of Tithes; for the state thereof is not rightly framed, when the Quaere is made, Whether Tithes are due to the Ministers of the Gospel; meaning as a duty of the people unto them. We should say rather, Tithes are due unto God; for so is the style of the Scripture, All the Tithes are mine: these I give to Levi, and not you. God maintains not his Mini∣sters at others charges, but out of his own Revenue which he had reserved to him∣self: As was well observed by Philo the Iew, in his Book de Sacerdotum honoribus, where speaking of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that honourable maintenance and without bodily toil, which God had provided for his Priesthood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take away from them out of whose labours this maintenance did accrue all occasion of upbraiding those who by God••s assignment were to re∣ceive it, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The people were commanded to bring their offerings first to the Temple, that thence the Priests might fetch them: It being not unworthy God himself, in token of gratitude for his infinite bounty and benefits, to take some part back again from him upon whom he had conferred so great benefits; and seeing himself, the Giver of all good gifts, stood in need of nothing, it pleased him to transfer that honourable maintenance, which was so returned him by way of thankfulness, upon those that served at his Altar and ministred about holy things: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as he gives the reason) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they (the Priests) might take that their provision without being ashamed, as not coming from men, but from God the Giver of all good gifts to every one. For they are his Ministers, and* 1.334 not the people's; and therefore to receive their wa∣ges from their own Master who imploys them, and not from them. The stating of the Question thus would make the way to the resolution of the controversie more ea∣sie, and less invidious, whilst we should plead for God, and not for our selves. For it is not needful that all which is given unto God should be spent upon his Ministers; though it be true that their maintenance should be out of his Revenue, and that ho∣nourable and competent. But there are many other uses for the imployment of bona sacra, the sacred Revenues, if there be more than is competent for them and theirs; building of Churches; defraying of such as are sent to Synods and imployed upon other occasions of the Church; furnishing of treasures for a Holy War; the relief of the poor, the Orphan, the Widow, the Captive and the distressed: All which be∣long to Christ's provision.

Thus much of the First Observation:* 1.335 Now I come to the Second, That that which is consecrated to God may not be alienated to other uses. The Reasons whereof are,

1. Because none can alienate but he that hath the propriety and is Owner; Domi∣nium transferre non potest qui ipse Dominus non est: But in things consecrate to God, none hath the propriety but God. For certainly a man cannot be said to have given that unto God wherein he still reserves the Title to himself as the Owner. He that gives, transfers the Dominium from himself unto him to whom the gift is made. If therefore that which is given to God, be God's; then must those who go about to alienate it, dispose of that which is none of theirs: which whether it be just or not, let any man judge.

2. To alienate that which is given unto God is a Breach of Vow or Promise made unto him; a lying unto him, as my Text speaks. And if it be a Sin not to perform what was vowed in the purpose of the Heart only, (as we see it was in this Story of Ananias;) much more is it to revoke a Vow already performed. Nor will it serve turn to say, This reason may indeed concern the person himself that vowed, that he should not revoke again what he hath vowed; but doth not take away from the Commonwealth or publick Magistrate their power to dispose of things subject to them. For howsoever it be true, That every private person and his goods are under the tuition of the Publick; and the interest the Publick hath in either cannot be given away by the sole act of a private person: yet in this case that Rule hath place which is given by Almighty God, Numb. 30. 3, &c. concerning a Maiden's vow in her Fa∣ther's house, or a Woman's vow under covert; That if the Father or the Husband hear the Vow, and the bond wherewith she bound her soul, and disallow it not, but shall hold his peace; then the vow shall stand. So when the Commonwealth or publick Magi∣strate consents to and allows what is done, as in this case it is supposed they do; the vow and dedication is also irrevocable on their part.

Hence in Scripture it is made an inseparable property of that which is Sacred or God's, not to be alienable. As in Ezek. 48. 14. it is said of the portion of land to be laid out for the Levites, They shall not sell it, neither exchange, nor alienate the first∣fruits of the land; (mark the reason;) for it is holy unto the Lord. This was the rea∣son likewise why a Iew might not sell out-right his possession in the land of Canaan, but only for fifty years term, or until the year of Iubilee; because the whole land was holy, and God's land, and they but Vsnfruct••aries. So saith God Levit. 25. 23. The land shall not be sold for ever, or out-right, for the land is mine; for ye are strangers and sojourners with me: therefore v. 24. in all the land of your possession ye shall grant a re∣demption for the land. Where he saith, ye are strangers and sojourners with me; the meaning is, That as the Gentiles who became Proselytes had no inheritance in the land, but dwelt therein as sojourners: So was all Israel in the sight of God, who would have none accounted Proprietaries of that land but himself, having acquired it by his own powerful conquest from the Canaanite. For although in the same land some part were yet in a more special manner the Lord's land; yet comparatively and secundum quid the whole land was Sacred and His. As all Israel was a peculiar and holy people, though the Tribe of Levi were in a more special sort the holy Tribe. Now if that which was but in a more general sense holy and the Lord's, might not be alien••ted; what shall we say of that which is holy and His in the most special manner of all? I speak all this while of that which is dedicate unto God absolutely, and not with li∣mitation or for term of time only; for such Dedications I suppose there may be.

Now if any shall ask me, whether this Assertion, That things dedicate to God are una∣lienable, admits not of some limitations; I answer, It may; and that in two cases: If either it can be proved that the Donation made unto God were a nullity; or shewed that God hath relinquished the right which once he had. But here the water begins to grow too deep for my wading; yet I hope I may say thus much, That whosoever he be that shall plead either of these Cases to acquit himself of Sacriledge, had need be sure in a point of such moment that his evidence be good, and such as he can shew good warrant for out of God's own Book: To go upon bare conjectures will not be safe. And for direction and caution in this Case, I will add further, That not every sinful∣ness of the person who is the Donor, nor every default or blemish in the Consecration, makes the act it self void. It appears in the story of Korah, Dathan and Abiram, in that oblation of Incense made by the two hundred and fifty Princes of the Congregation; whose service though it were so displeasing unto the Lord, that he sent fire from hea∣ven to consume them, yet when all was done, he gave this commandment to Moses, Speak (saith he) unto Eleazer the son of Aaron the Priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. The censers of those sin∣ners against their souls; let them make of them broad plates for a covering of the Altar: for they offered them before the Lord, therefore they are hallowed, Numb. 16. 37, 38. Mark here; Though they were offered by sinful men, and in a sinful manner, and were not to be used any more for Censers; yet must they be applied to some other holy use, because they were become sacred by having been offered unto the Lord. So Rabbi Solomon Iarchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vnlawful for common use, because they had made them vessels of Ministery.

My last Observation is raised from the Iudgment which befel Ananias; That it must* 1.336

needs be a hainous sin which God so severely punished, namely, with death: For there is no Example to be found again in the whole New Testament of so severe a Punishment inflicted by the mouth of the Apostles for any sin whatsoever. But this was the first Consecration of goods that ever was made unto Christ our Lord, after he was invested to sit at the right hand of God; and this transgression of Ananias and Sapphira the first Sacriledge that ever was committed against him: Wherefore it was requisite that by the severity of the punishment thereof, he should now manifest unto men what ac∣count he made of and how hainous he esteemed that Sin; that it might be for an Ex∣ample to the world's end unto all that should afterward believe in his name to beware thereof. So saith S. Hierome, Ananias & Sapphira, quia post votum obtulerunt quasi sua, & non ejus cui semel ea voverant, praesentem meruere vindictam, non crudelitate Sententiae, sed correctionis exemplo. Ananias and Sapphira most worthily deserved to be so severely punished, viz. with death; because that after their vow they presented the price of their estate as if it had been their own, and not God's to whom they had given it, and withal kept back and reserved to themselves part of that which was no more theirs, but ano∣thers, viz. God's. Nor was this an over-severe and cruel sentence, but an useful exempla∣ry Severity, that others might amend, and beware of offending in the like kind. For the First in every kind is the Measure of that which follows: and though Sacriledge be not since punished by God, as often as it is committed, by such a visible death; yet was it his purpose that by this First punishment we should take notice how great that Sin was, and how displeasing in his sight, which was a punishment by the greatest vi∣sible judgment that could be.

The like severe Example to this, and for the like end, was that upon him who at first pro••aned the Sabbath-day in the Wilderness by gathering sticks, Numb. 15. 32, &c. who by the sentence of God himself was put to death, and stoned by the whole Con∣gregation: that the Iews hereby might know, that howsoever the like were not or∣dinarily afterward to be inflicted for the like sin, yet the gravity thereof in the eyes of God was still the same which that First severity intimated.

Furthermore, it is worthy to be noted, that we find three Examples of such a kind of coactive jurisdiction (if I may so term it) exercised either by our Saviour when he was here on earth, or by his Apostles; and all three for the profanation of that which was sacred.* 1.337 The first two by our Saviour himself against those that profaned his Temple, by buying and selling therein as a common place: For which, at the first Passeover after his beginning to preach the Gospel, he made him a whip, and whip∣ped such profaners out of it, saying, Make not my Father's house a house of Merchandise, Iohn 2. 16. Another time, which was at his last Passeover, He overthrew the Tables of the Money-changers, and the seats of them that sold Doves, and would not suffer any to carry a Vessel through the Temple; telling them, that his house was made for an house of prayer, but they had made it a den of Thieves,* 1.338 Matt. 21. 12. Mark 11. 15. Luke 19. 45. The third Example is this which the Apostle Peter exercised upon Ananias and Sapphira for Sacriledge. Whereby it should appear that, how small account soever we are now-a-days wont to make of these sins, yet in God's esteem they are other manner of ones than we take them for.

Another argument of the hainousness of the sin of Sacriledge is, That there was no Sacrifice appointed in the Law to make atonement for the same, if it were commit∣ted willingly and wittingly; but only if it were ignorantly done. For so we have it, Levit. 5. 15, 16. If a soul commit a trespass, and sin through ignorance in the holy things of the Lord; he shall bring for his trespass unto the Lord a Ram without blemish out of the flock.—And he shall make amends for the harm that he hath done in the holy thing, and add the fifth part thereunto.—And the Priest shall make an atonement for him, and it shall be forgiven him. Thus if it were done ignorantly; but if wittingly and presumptuously, there was no atonement appointed for it: though for other sins there be, even to Per∣jury it self. For, as it is in Mal. 3. 8. Will a man rob his God?

Another proof and testimony of the hainousness of this Sin, is that so ancient a cu∣stom in Dedications to lade it with a Curse: Which to be no late custom (as some may suppose) taken up among Christians, but used both by Iew and Gentile before Christ was born, may appear by that Decree of King Darius for the building of the Temple of Ierusalem, which concludes with this Execration; The God that hath cau∣sed his Name to dwell there, destroy all Kings and people that shall put to their hand to de∣stroy this House of God which is at Ierusalem. I Darius have made a Decree, let it be done with speed. Ezra 6. 12.

From this custom it came, that Anathema signifies both a Donary given unto a

Temple, and an accursed thing, or that which hath a curse with it. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew a thing cursed and destined to destruction, and also a kind of offering or consecration which had a curse laid upon it, namely, a curse to him that should meddle with it. Which kind of Consecration had this peculiar, that even the very individual might ne∣ver be altered, changed, or redeemed upon any terms, Levi••. 27. 28. whereas other offerings might, so that a valuable thing or better were given for them. Such a Con∣secration (I mean a Cherem, or Consecration under pain of a curse in the very individu∣al) was that of the City Iericho as the First-fruits of the conquests of Canaan.

To these Arguments I will add two or three Examples to this of Ananias, of the Pu∣nishment of this sin, and so conclude. To begin then with the beginning of all: Was not the First sin of Mankind, for which himself, his posterity and the whole earth was accursed, a great and capital sin? But this, if we look well into it, was no other for the species and kind of the Fact than Sacriledge: Such the ancient Iews conceived A∣dam's sin to have been, namely, a species of Theft; as may be gathered out of the Book De morte Mosis, where Moses is brought in deprecating death, and answering God that his case was not such as Adam's; for he transgressed by stealing, and eating what God forbad him to meddle with, and so was justly condemned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But who could Adam steal from, save from God only? And therefore I say the First sin of mankind for the Fact, was the sin of Sacriledge: For whereas among all the Trees of the Garden, which God gave man freely to enjoy, there was one Noli me tangere, which he had reserved unto himself as holy, in token he was Lord of the Garden; Man by eating of this as common, violated the sign of his Fealty unto the great Landlord of the whole Earth, and committed Sacriledge: for which he was cast out of Paradise, and the whole earth accursed for his sake. Might I not say, that to this day many a son of Adam is cast out of his Paradise, and the labours of his hands accursed, for medling with this forbidden fruit? But to go on.

Achan for nimming a wedge of gold and a Babylonish garment of the devoted thing of Iericho aforementioned,* 1.339 brought a curse both upon himself and the whole Congre∣gation of Israel.

For the Sacriledge of Eli's sons, who, not content with those offerings which God allowed them for their maintenance* 1.340, robbed him of his Sacrifices to furnish their own Tables, God gave not only his people, but even the Ark of his Covenant, into the hands of the Philistins.

For the Sacriledge of the Seventh or Sabbatical year, God caused his people to be carried captive, and the land to lie waste* 1.341 seventy years. By the Law of Moses every Seventh year the whole land was sacred unto the Lord, so that no man that year might challenge any right of propriety,* 1.342 either to sow his field, or prune his vineyard, or reap that which grew of it self, or gather the fruits of his vineyard, or undressed; only he might eat thereof in the field, as at other times any might of that which was none of his, as he travelled by; otherwise every man's field and vineyard was that year free as well to the Servant as the Master, to the Stranger as the Owner, to Beasts as well as to Men. The same year also were all Servants and all Debts sacred unto the Lord, and so to be released; whence that year was called The Lord's release. See Exod. 21. Le∣vit. 25. Deut. 15. This consecration being as much as the forgoing of the seventh part of every man's profits, the covetous Iews for many years neglected the observation thereof: For which sin the Lord, as himself professeth, caused them to be carried captive, and the land to lie waste seventy years without Inhabitant, till it had fulfilled the years of Sabbath which they observed not. For their Idolatry he gave them into the hands of the Gentiles their enemies: for their Sabbatical Sacriledge he added this unto it, that they should, beside their bondage, be carried captives into a strange Country, and their Land lie desolate seventy years.

For the Sacrilegious profanation of Belshazzar, in causing the* 1.343 Vaessels of God's House to be made his Quassing-bowls for himself and his Lords, his Wives and his Concubines to carouse in; was the hand-writing upon the wall sent, which did so affright him, that the Text says, His countenance was changed, and his thoughts troubled him, so that the joynts of his loins were loosed, and his knees smote one against another.* 1.344 And the same night God's vengeance lighted upon him.

Lastly, In the days of the Greek Kings God gave his own Temple and Worship to be profaned, and his people to be troden under foot by Antiochus Epiphanes a Gentile King; because they themselves had a little before profaned the same with Sacrilegious hands, having betrayed the Treasures and Offerings of the same unto a Gentile's cof∣fers, and sold the Sacred Vessels to the Cities round about them, 2 Maccab. 3, 4. and 5. Chapters.

DISCOURSE XXVIII.

PROVERBS 30. 8, 9.

Give me neither Poverty, nor Riches; Feed me with Food conve∣nient for me, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

THESE words are a part of the Prayer of Agur, a man for wisdom rank∣ed with Solomon; and one of the two things he desired of God not to deny him before he died. The first was concerning his inward and spiritual estate, Remove far from me vanity and lies, that is, all impiety and sinful hypocrisie: for so David expressed them, Psal. 4. 2. O ye sons of men, how long will ye turn God's glory into shame? how long will ye love vanity, and seek after leasing? The second is concerning his outward estate, Give me neither Poverty, nor Riches; Feed me with Food convenient, &c.

This second suit contains two parts: 1. His Request: 2. The Reason thereof. His Request is doubly expressed; first Negatively, what he would not have; then Af∣firmatively, what he would have. The Negative part in these words, Give me nei∣ther Poverty, nor Riches: the Affirmative in these, Feed me with Food convenient for me. Then follows the Reason, Lest I be full and deny thee, &c.

Nevertheless this Request, though two ways expressed, is not to be conceived as two, but one Request; both ways tending to the same purpose: For he that would be neither poor nor rich, must needs be in the middle; and he that hath neither too little nor too much, must needs have a competency or food convenient for him. Therefore Agur reckons of this but as one petition, when he saith in the former verse, Two things have Irequired of thee; deny me not them before I die. Else the things that he requi∣red would be three, if this of my Text made two.

Again, for the understanding of this compound suit, we must not so conceive it as if he prayed absolutely against Riches, or absolutely against Poverty; (for so the Prayer were unlawful, Poverty and Riches being of themselves things indifferent, and the blessing of God may go with both:) But it is a Prayer of choice, or a comparative prayer; as if he had said, Rather than either Poverty or Riches, Give me, O Lord, if it be thy will, the Mean between both: Feed me with Food convenient for me. For though all three estates be indifferent, yet comparatively and for choice the middle is the best and happiest condition. Such speeches by way of Opposition or Antithesis, yet implying in their sense a choice or Protimesis, are frequent in Scripture.* 1.345 I will have mercy, and not sacrifice: not to be understood as though God forbade Sacrifice; but thus, I had rather have mercy than sacrifice. So in S. Matthew,* 1.346 Lay not up for your selves treasures upon earth; but lay up for your selves treasures in heaven: not to be understood as a plain prohibition to lay up earthly treasures, but by way of choice or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rather lay up treasures in heaven, than treasures upon earth; Have a greater care of the one than of the other: And many the like, for it is a frequent ex∣pression.

Thus having made the way plain and open to my Text, I come now to consider the [unspec I] several parts thereof: and First, The Request or Thing prayed for; where, of the two ways whereby it is expressed,* 1.347 I must, for the more easie unfolding thereof, begin with the Affirmative, Feed me with Food convenient for me. For if this be understood, we cannot be long ignorant of the other: If we know the Mean once which Agur chuseth, we shall soon guess what he understands by Riches and Poverty, the Extremes which he refuseth. Feed me (saith he) with Food convenient for me. This conveni∣ent food is in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Panis dimensi mei, The bread of my competent allow∣ance. The Septuagint turns it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Things fit and sufficient: Sym∣machus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Competent diet: The Chaldee Paraphrast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bread or Food sufficient for me; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies; for it is the word for Suffi∣cit,

in the 15. verse of this Chapter, Four things say not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sufficit, It is enough; it is the word for Sufficient, Exod. 36. 7. where it is said of the offering for the Ta∣bernacle,* 1.348 that which was offered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was sufficient for all the work; and in 2 Sam. 24. 16. where God says of the plague, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sufficit, It is enough.

Now by Bread or Food the Hebrew understands All provisions for the use of life: so competent Food is a competent Maintenance: Which to be the true meaning of this Pa∣nis dimensi, Agur's deprecation of Poverty on the one side, and of Riches on the other, is a firm demonstration: For what else can it be but a state of Competency which he begs as the Mean between Want and Superfluity?

And this is even that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that daily bread, which Christ our Lord in his Prayer hath taught us all to pray for; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, as S. Luke hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Give us day by day our daily bread: Where the meaning in general is indifferently well agreed upon; but much ado there is what this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie. But not to trouble you with the rehearsal of so many varieties of interpretation as the singularity of this word hath begotten, some nearer, some altogether wide of the mark; the plain truth is, That as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word like unto this, was first devised by the Septuagint; so was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this prayer made by the Evangelists in imitation thereof; neither of both being any where to be found but in Scripture only. For the Septuagint of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying Abundantia, Exuperantia, abundance and superfluity, formed the Adjective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to express the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.349 a Peculiar people, rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Supernumerary people, a people wherein God had a Superlative propriety and inte∣rest, above and besides his common interest to all the Nations of the world: For so he saith, Exod. 19. 5. Thou shalt be unto me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Peculiar people above all people, for all the earth is mine: as if he should say, But you shall be mine in a degree above the rest.

According to the Example and Analogy of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I say) the Evangelists here formed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an Abundance or Superfluity, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Being, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ultra or super, as it were an Over-Being; so would 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie a Sufficiency, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is adequate to Being, or, as Suidas hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fit for our Being and Supportance, Therefore as of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abundance, the Septuagint made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abounding: so the Evangelists of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sufficiency, made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sufficient. And this is agreeable to the Sy∣riack Translation, the Language our Saviour spake, which hath here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The bread we have need of. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Sufficient bread, and opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Superfluous and Superabounding bread. All which will appear most clearly and elegantly, if we do but parallel these two words in the Petition by way of Antithesis in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Superfluous and Superabounding bread; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sufficient bread, give us, O Lord, this day.

And thus we have seen that this Prayer of Agur, in my Text, is the self-same with that our Saviour taught us in the Gospel; which Tremellius well observing in his most elegant Hebrew Catechism, renders that petition in these very words of Agur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as though our Saviour had reference to them.

Now for the right understanding of this Sufficiency we are to pray for, we must know, that a Competency is twofold: Either in regard of Nature, which sufficeth to sup∣port a man in his natural life and health: or secondly, a Competency in regard of a mans condition, which is sufficient to support and maintain him in that condition, order, de∣gree and calling wherein God hath placed him. Both these degrees of Sufficiency are meant in the Prayer our Saviour taught us, Give us this day our daily bread; and in this of Agur, Feed me with food convenient for me, namely, for Agur. For perhaps that may not be sufficient for Agur's condition, which might suffice for another. But if Agur's condition were such as some mans is, that he needed no more than was convenient to maintain himself in his natural life and health; then the Competency he must pray for is no more than a Competency in regard of Nature. If Agur be a Master of a Family; then that is his Competency which is convenient to maintain his wife, children and houshold. If Agur be a Publick person, a Prince or a Ruler of the people; then that is Agur's Sufficiency which will conveniently maintain him in that condition.

For the Competency which Agur prays for is that, which if he want, he is in poverty; if he exceed, he is rich. Now our own Reason will inform us, that those means which would make a private man rich, a King may have, a Peer may have, and more too, and yet be exceeding poor. In a word therefore, as Zeba and Zalmunna said to

Gideon, Iud. 8. 21. As is the man, so is his strength; the like may I say here, As is the man, so is his Competency. And in whatsoever condition God hath placed thee, thou mayest, yea thou oughtest to pray for a convenient Food to maintain the same; but to ask more thou hast no pattern, neither in this, nor in the Prayer which Christ himself hath taught thee.

HAVING thus fully explicated (as I think) these first words of Agur's Prayer; let us now see what Observations they will afford us, before we come to the Reason in the words following, where indeed is the marrow of the Text.

First therefore,* 1.350 If we ought with Agur to pray against Poverty, Then is that Monk∣ish affecting of Poverty no point of Piety; their voluntary and vowed Poverty, as they would make us believe, neither a State of Perfection, nor a Religion acceptable to God. We know well enough what the Poverty of Monks and Friers hath been for many hundred years, not a State of Perfection (God knows) but a State of Hypocrisie: For what Pover∣ty is that, I pray you, where a man is said to be poor, and to have forsaken all, be∣cause he hath nothing in proper, and yet hath a rich and plentiful share in the com∣mon? But suppose it were as they say it is, and as amongst the ancient Monks it was indeed, and perhaps still among some of their begging Friers; yet, I say, such a wil∣ful Poverty is neither a State of Perfection, nor a Religion acceptable to God: For if it were, it could not be lawfully prayed against, nor a competent sufficiency prayed for: But, Give me not poverty, (saith Agur) but seed me with food sufficient for me.

[unspec 1] But they alledge the Counsel of our Saviour to the young man in the Gospel, Matth. 19. 21. If thou wilt be perfect, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven. Doth not Christ prescribe Poverty here as the way to eternal life?

A Ship in a storm is sometimes in that danger, as there is no way to save her but to throw her lading into the Sea; The Body sometime cannot be saved, unless an arm or a leg be cut off. If this young man's Soul were in danger of some such spiritual Gangrene through his great possessions, then was this counsel of our Saviour a perso∣nal and particular advice unto him: but extraordinary cases are not to be made an ordinary practice. But I think this was not this young man's case, for the Text saith, Our Saviour loved him,* 1.351 when he heard his replies, &c. And therefore I answer, that our Saviour spake this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Trial-wise; as he did to the woman of Canaan, when,* 1.352 to prove her constant Faith, he told her, He was not sent but to the lost sheep of Israel; and as he did to Moses, Numb. 14. 12. when, to prove or stir up his zeal in praying, he threatned utterly to destroy his people Israel; I will (saith he) smite them with pestilence, and disi••herit them, and will make of thee a greater Nation than they. So our Saviour spake here to the young man by way of Trial, to prove him, and to make him see and acknowledge how much he was deceived, how far short he was of that Perfectness of heart he deemed to be in himself, who thought he could have been willing and ready to do any thing for the attainment of everlasting life: Master, (saith he) what shall I do, that I may inherit everlasting life? I have done all I know,* 1.353 command me any thing else what thou wilt, I am ready to undertake it. Our Savi∣our answers, By this shalt thou approve thy perfectness with God, if thou canst be wil∣ling for his sake to sell all that thou hast, and give it unto the poor. And this was a Touchstone indeed;* 1.354 for the Text says, He went away sorrowful. And I make no doubt, but if many among us, who think themselves some-body, would examine themselves upon this point, they would find their hearts deceive them egregiously, and that they were not the men they took themselves to be. Art thou rich, and yet couldst thou be willing to forsake all thou hast to follow Christ? This is a scour∣ing Trial indeed. And yet should every true Christian be thus affected, to forsake all in the purpose and estimation of his heart, that he may be one of Christ's: For, He that loveth father and mother,* 1.355 houses and lands, better than him, (he that hath not forsaken them in his estimation and resolution,) is not worthy of him. And this is that forsaking of the world in purpose and affection, to prefer Christ before the world, whereof S. Peter chiefly spake, Luke 18. 28. Loe, we have left all, and follow∣ed thee, (that is, we have set all at nought to follow thee,) and yet Peter kept his house still at Capernaum. I leave it to be considered, whether such as these be not the poor in spirit, Matth. 5. 3. that is, who in spirit and affection have renounced the world, and esteem of Christ above all riches. For these words are but once found in Scripture, and S. Luke seems to imply as much as I say, when he relateth the words as spoken to and of the Apostles only; Blessed be ye poor, for yours is the Kingdom of God. But I will not contend for it.* 1.356

Secondly, The Patrons of Monkery alledge the Practice of the Primitive Church, Acts 2. 45. & chap. 4. 34, 35. who sold their lands and possessions, and laid down the money at the Apostles feet. I answer, They were Iews that did so, and none but [unspec 2] Iews that did so. Shew me the like done among the Gentiles, when the Gospel came amongst them: Which of all S. Paul's Epistles give any such Precept, or intimate any such thing? But as for the Iews; those who once believed in Christ, believed also the woful destruction of their own Nation to be within a few years after; and there∣fore they thought good, while there was yet time, to improve their Lands and Pos∣sessions to the best use, which they should not many years enjoy. And the occasion was now fit, at the first preaching of the Gospel and gathering of a Church to Christ, to furnish the Apostles and others for this service and employment. And therefore when the Gospel was also spred among the Gentiles, the Apostles were so careful to make Collections in all the Churches for the relief of the poor Saints at Ierusalem, even those who at the first had disfurnished themselves of all, and at whose charges, as may be supposed, the Gospel was at the beginning preached among the Gentiles. Rom. 15. 26, 27. 1 Cor. 16. 1. 2 Cor. ch. 8, and ch. 9.

And seeing I have entred thus far into the question of Monkery, I will take leave to examine two more Examples which they bring to that purpose, though not so near to the matter of my Text as the former.

Thirdly therefore, The Patrons of Monkery alledge the Example of the Rechabites, [unspec 3] of whom we read Ier. 35. 6, 7. that according to an Ordinance wherewith their Father Ionadab bound them, they drank no wine, built no houses, sowed no seed, nei∣ther planted nor possessed vineyards or fields; but lived in tents all their days. Which singularity of life seems not only to resemble, but to warrant that of Monkery, in those two main points of forsaking possessions, and abstaining from meats; seeing God himself in that place commended those Rechabites for observing this Ordinance of Ionadab their Father.

But I answer; This of the Rechabites was no matter of Religion, as that of Monks is, but a mere civil Ordinance grounded upon a National custome: For the Rechabites were of the race of the Family of Hobab the Kenite, Moses's Father-in-law, as you may read 1 Chron. 2. 55. Now the Kenites were Midi••nites and the Midianites were dwellers in Tents from the beginning. This I prove, 1. Becau••e the Arabi••ns of those parts were such both then, and still are at this day. 2. The Ishmaelites and Mi∣dianites dwelt together, insomuch that their names are consounded in Scripture, or interchangeably used the one for the other. For Gen. 37. 25, 28. those Merchants to whom Ioseph was sold are promiscuously called sometimes, Ishmaelites, sometimes Midianites, as if they were both one people; as indeed they both descended of Abraham, the one by his handmaid Hagar, the other by his second wife Keturah. So Iudg. 8. 24. the Midianites which Gideon vanquished are called Ishmaelites. They had (saith the Text) golden ear-rings for they were Ishmaelites. Now it is apparent in Scripture that the Ishmaelites or Hagarens used to dwell in Tents, whence 1 Chron. 5. 10. it is said, the Reubenites in the daies of Saul made war with the Hagarites, who fell by their hand; and they dwelt in their tents throughout all the East-land of Cilead. Besides, of the Ishmaelites were those famous Scenite-Arabians, mentioned in Scrip∣ture so oft under the name of the Tents of Kedar.* 1.357 Such therefore as the Ishmaelites were, may we deem the Midianites also to have been, who dwelt with them: and to put it quite out of doubt, we have so much told us in Scripture, in the prayer of Habakkuk, cha. 3. 7. I saw, saith he, the Tents of Cushan (or Arabia) in affliction, and the curtains of the land of Midian did tremble.

This custome of their Nation and Countrey did that Midian Tribe of the Kenites (of which was the Father-in-law of Moses) still observe, after they came to live in Ca∣naan with the Israelites. So we read Iud. 4. 11. that Hober the Kenite, which was of the children of Hobab the Father-in-law of Moses, severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh. See 1 Chron. 2. 55. ac∣cording to Hierome. And this manner of living they seem to have retained, partly for to be a Badge and Cognizance of the Nation whence they were descended, and partly to live the more securely in the land where they were strangers, either from the envie of the Iews at home, or danger of enemies abroad, to whom by this means they should be the less subject, as having neither houses to fire, nor lands to be taken from them, but only cattel wherewith they lived, and tents•• which they removed hither and thither as opportunity served for pasture to feed them: Even as Abraham lived while he sojourned as a stranger in the land of Canaan, and in

imitation of whom, being their Ancestor, perhaps this custome was derived to the Midianites his children.

Howsoever at length it seems these Kenites, allured by the more pleasant living of the Israelites, began to change this custome of their Ancestors; which occasioned Ionadab the son of Rechab, a famous Kenite, to renew it again, and bind his poste∣rity to observe it; and to that end he forbad them altogether to drink any Wine, lest desire thereof might occasion them to plant Vineyards, and so to build Houses as the Iews did, and so to forsake the custome of their Nation; as perhaps lico∣rousness of Wine before had caused many of them to do. For certain it is that Io∣nadeb renewed but that which their Ancestors had observed long before he was born. And thus you see it was no order of Religion which they bound themselves unto, but a maintenance of a Civil custome. And therefore the wild Arabians and Tar∣tars, who at this day live in like manner, are as good a Pattern to warrant Monkery by as they.

[unspec 4] But there is another Example yet, wherein they put great confidence, as being established by God himself;* 1.358 and that is of the Nazarites in the Law, who bound themselves by a solemn vow to a singularity of life, not much unlike that of Monks, (especially those of the ancient form) as to separate themselves unto the Lord, to drink neither wine nor strong drink, nor suffer a razor to come upon their heads, and to be ac∣counted in a special manner holy unto God above other men.

I answer, If this be the sample from which Monkery is derived, there needs no other Argument utterly to overthrow it; and therefore it is as ill chosen as could be. For this Law of Nazarism is one of the things expresly named, which the Apostles decreed at the Council of Ierusalem should not be imposed upon the Gentiles who believed in Christ. Look Acts 21. where S. Paul having made a Nazarite's Vow at Cenchrea for a certain time, according to the manner, Iames and the Elders of the Church at Ierusa∣lem advised him to joyn himself with four others who had the like Vow upon them, (and the time thereof also as Paul's was then to be fulfilled, for they were seldom perpetual,) and to take and purifie himself according to the Law with them, that the Iews might take notice he was conformable to the Laws and Orders of his own Nation, till God should dissolve the same. But as touching the Gentiles, (saith Iames verse 25.) we have written and concluded that they observe no such thing. Is not this plain enough? If therfore Law of Nazarites be the Pattern of Monkish Orders, the Apostles de∣creed the Gentiles should observe no such thing. And for the Iews, God hath now also dissolved their Temple and all their Legal Worship.

THUS much for the first Observation against superstitious and affected Poverty; nor shall I need stay longer upon this part of Agur's Prayer, Give me not Poverty. There are not many of us willingly guilty on this side.* 1.359 I come therefore to the other side, whence my second Observation shall be, That we ought not to covet nor seek after Abundance and Excess in these outward things; but to have our aims and desires stinted at such a Competency only, as is convenient to maintain us in that condition and state wherein God hath placed us. Whatsoever is more than this, is Sin: For what we have no pattern in the Word of God to pray for, we have no warrant to covet or seek for. In the Pattern for all our Prayers, The Lord's Prayer, our Saviour alloweth us to pray for no more but a competency, Give us day by day our daily bread; that is, not a superfluous and superabounding bread, but a sufficient bread we pray thee, O Lord, to give us this day and every day. Agur in my Text, Give me neither Poverty nor Riches; feed me with food convenient for me. Iacob in his vow, Gen. 28. 20. If the Lord (saith he) will give me food to eat, and raiment to put on, The Lord shall be my God, &c. Food he desires, but food to eat; Clothing he desires, but clothing to put on; so much as was sufficient for him and his to eat: so much as was sufficient for him and his to wear: this Iacob desires, but no more. And under these two words, Food and Raiment, are comprehended all things needful for the maintenance of life; as may ap∣pear by the following words v. 22. where Iacob promiseth, that if God will grant him this his suit, of all that he should give him he would pay the Tenth unto him. But in the whole Book of God there is no Prayer to be found for Superfluity and Abun∣dance.

I would not be mistaken: I say not, it is unlawful to have and enjoy Riches and Abundance, if God give them; but unlawful to covet and seek after them. I know, the things of themselves are indifferent, and the good creatures of God made for the use of man, if man abused them not; yea, plenty and abundance of them are called the gifts of God, and, which is more, the blessings of God: The blessing of God

(saith Solomon, Prov. 10. 12.) maketh rich: and it is the usual phrase of Scripture to say of those that became rich, that God blessed them. And they are Blessings in∣deed, when God offers them, but no Blessings to such as covetously hunt and gape after them. Abraham was rich, Iacob was rich, Solomon and David were rich; I mean, they had abundance wherewith God blessed them: But which of all these, or any o∣other holy man in God's Book, do we find to have long'd for, crav'd or labour'd after more than a portion convenient for them? which of them made their desires carvers of such abundance? No: Desire of abundance and superfluity ••ures not with the heart of God's servants. Iacob indeed became rich, but desired (as you heard) but meat to eat, and raiment to put on. Solomon a King, for whose estate the greatest measure of these things was most behoveful, yet when God (1 Kings 3. 5, 9.) gave him his choice to ask what he would, and he would give it him; he asked neither riches nor honour, but a wise and understanding heart; wherewith God was so well pleased, that he tells him,* 1.360 Because he had not asked riches nor honour; therefore he would give him both riches and honour in that abundance,* 1.361 as no king on earth should be like him. When Riches come thus, they come then indeed as Blessings: For God gives them as well-pleased, and accordingly as he sees them good for those to whom he gives them; and sends his Grace with them, that those who have them may use them to his glory and their own good.

On the contrary, To men whose hearts could never say, If God will give me but sufficient and convenient for me, I will lay me down and be at rest, and crave no further; to those whose hearts are restle's and mad after abundance and excess of wealth, whose desires are without all bounds in seeking after Riches: Experience may tell us, that to such as these Riches seldom or never prove a Blessing when they get them, but a Curse. He that maketh hast to be rich, (saith Solomon, Prov. 28. ••0.) shall not be innocent. They that will be rich, (saith S. Paul, 1 Tim. 6. 9. speaking of such as could not rest with a Competency) fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. We use to say, that those who have great losses are undone: but here, he that getteth much is undone.

Wouldst thou then be happy and blessed in the enjoyment of these outward things, then desire no more in thy heart than thou mayest lawfully ask of God in thy Prayer: Follow the counsel of Solomon, Prov. 23. 4. Labour not to be rich, cease from thine own wisdom; viz. to seek to be rich, which is humane wisdom, but indeed plain folly. Let neither thy desires nor thy aims out-bound this of Agur's, to have food convenient for thee. If God sees it good for thee to have more, he will give it thee, and offer thee the means and opportunity thereof, without thy seeking. But if he sees it not good for thee, why wouldst thou have it? Thou hast enough already, if thou hast convenient. Howsoever, God hates a large and restless desire: There∣fore be not covetous, be not greedy of much; lest if thou come by it, God give it thee not in mercy, but in wrath and displeasure.

My third Observation is,* 1.362 That a Competency, or the Middle estate between Want and Superfluity, is in choice to be preferred, as the best and happiest condition. We see Agur preferreth it before the rest, and that his choice was a Wise man's choice, we cannot doubt, when the Scripture records it as a piece of his Wisdom: yea, even the Wise∣men of the* 1.363 Heathen were not ignorant thereof. The reason is ap∣parent, because it is the most free from such dangers as both Extremes are subject unto; which Agur mentioneth in the Reason of his petition, to be perils of Irreligion towards God and Injustice towards man: Great evils both of them, endangering the state of the Soul. But I must not speak of them particularly here, they belong to the Second part of my Text: and we shall not need look so far;* 1.364 for not only in that, but even in outward respects, we shall find this middle estate to be the safest con∣dition. The low shrubs, Beasts will brouze them, and trample upon them; the high Trees are most subject to the violence of Tempests; when those of a middle size are free from both. So a poor estate is subject to contempt, and so to be wronged and injured of every one that will: The rich and mighty are en∣vied, and obnoxious to the rage of troublesome times, being looked upon a•• a booty by such as are able and find advantage to seise upon them. Only the Mean estate is most free from such perillous Extremities, being as below Envy, so above Contempt.

If then our good and gracious God hath given us a convenient measure of means to maintain our condition, let us think our line hath fallen unto us in a pleasant place, as

the Psalmist speaks, Psal. 16. 6. and that we have a goodly heritage. He that hath once a Competency, let him be assured he hath all the Contentment which is to be found in these temporary things; and Experience will tell him, Though Riches may encrease, yet after a Sufficiency once attained, Contentment will encrease no more, though Riches encrease never so much.

[unspec II] THUS much of that which Agur requested; Now follows The Reason of his Request,* 1.365 Lest I be full and deny thee, and say, Who is the Lord? &c. Out of which, before we come to handle them particularly, let us make this General Observation, That the Rule of our desires and endeavours, in the getting and enjoying of these outward things, ought to be our Spiritual welfare and the bettering of us to God-ward. This was Agur's Rule, He desires such a measure of outward means as might neither through fulness make him forget God, nor through want tempt him to sin both against him and his neighbour. This is the Compass we ought to sail by, if we would avoid shipwrack: This is the Pole-star and Heavenly mark whereon our eyes in all our thriving courses should be fixed, and by it our desires and aims measured. That pro∣portion of outward things and provisions for this life which may the bes•• stand with our improvement to God-ward, which may the most further and enable us, and the least endanger and hinder us, in our religious devotions to God and charitable duties to our neighbours; this should be the stint of all our worldly desires and endea∣vours under the Sun. More than may stand with this, is so far from being wished or sought for, that we ought with Agur to pray against it, and say, Lord, lead us not into temptation, but deliver us from evil. But alas! we set the Cart before the Horse; we make not the Worship of God and our Spiritual advantage the Rule of our aims in getting and enjoying of these Temporal things: But on the contrary, we use to serve God and keep his Commandments so far as may stand with our profit, with our cov••tous and ambitious desires, and no farther. And this was Ieroboam's sin, who forsooth would serve the God of his Fathers so as he thought might stand with the safety of his kingdom, but no farther. But alas! what would it profit a man to win the whole world, and lose his own soul? But Ieroboam lost his kingdom too, which else God had promised to entail unto his posterity.* 1.366 But let us be wiser, and, as S. Paul bids us, whe∣ther we eat or drink, or whatsoever we do else, let us do all to the glory of God.* 1.367 Let this be the End of all our actions, and then we shall be sure to thrive here, and be blessed for ever in the world to come.

[unspec I] So much for the General Observation: Now to the particular handling of the words, Lest I be full, and deny thee, and say, Who is the Lord? The words are plain, and their meaning of Impiety and Irreligion: Give me not Riches, lest I become ungodly and irreligious. For, as to know God in Scripture is to worship and serve him with fear and reverence; so to deny him is to be devoid of Religion toward him, to live as if there were no God.* 1.368 So it is said of the sons of Eli, that they were sons of Belial, they knew not the Lord, that is, they acknowledged him not by love, fear and obedi∣ence, but lived as if they had said, Who is the Lord?

Now that men who abound in Wealth and Superfluity are much subject to this malady, is so manifest by other places of Scripture, that Agur's fear was not without a cause. Deut. 6. 12. is a Caution given to Israel, when God should bless them with Pro∣sperity, When thou shalt have eaten and be full, them beware lest thou forget the Lord which brought thee out of the Land of Egypt. Again, Deut. 8. 10, &c. When thou shalt have eaten and be full•• Beware that thou forget not the Lord thy God, in not keeping his Command∣ments, and Iudgments, and his Statutes: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein, And thy herds and thy flocks multi∣ply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the Lord thy God, which brought, &c. Vers. 17. And thou say in thine heart, My power and the might of mine hand hath got∣ten me this wealth. Whence it appears, not only how dangerous Prosperity is to Pie∣ty, but what it is to forget God, which is, in my Text, to deny him, and to ask Who he is; namely, to break his Commandments, Statutes and Iudgments, to be un∣thankful for his Blessings, and to attribute all to our own power and wisdom. Again, in Deut. 32. 15. Moses prophetically sings of Israel, Iesurun waxed fat, and kicked: Thou art (saith he) waxed fat, thou art grown thick, thou art covered with fatness: Then he forsook God which made him, and lightly esteemed the Rock of his salvation. Vers. 16. They provoked him to jealousie with strange gods, with abominations they pro∣voked him to anger. And Hosea 13. 6. the Lord complains of the event of this predicti∣on, According to their pasture (saith he) so were they filled, and their hearts were lifted

up; therefore they have forgotten me.—Rarae fumant felicibus arae. I think it is suffi∣ciently proved, and Experience doth every where make it good.

1. The cause hereof is, the weakness of our Nature through sin, not able to wield the Blessings of God if they abound. Even as the Physitians say that a Plethora, or full state of body, is dangerous in respect of health, even though it be without impurity of bloud; because Nature, if weaker, then it cannot wield it; or if a while she be of equal strength, yet is soon and sometimes suddenly, overturned: Even such is the case here with our life and health spiritual.

2. Religious Devotion springs from Humility and Lowliness of mind: but Abun∣dance usually pusseth up with pride; as the Lord even now complained in Hosea, that the heart of his people was exalted, and therefore they forgot him. So in the quotation Deut. 8. 10, &c.

Lastly, A full belly is unfittest for Devotion and Prayer, and therefore in our devoutest Supplications we use Fasting. Even as it is in plenteous feeding, so is it in the very outward injoyment of plenty: whence ye heard even now the Spirit of God to express this Abundance of outward things by Feeding, Fulness, and Fatness.

THIS Truth thus confirmed will afford us three useful Observations.* 1.369 First, To consider the wickedness of man's nature which abuseth the Abundance of God's Blessings to dishonour him that gave them. Vnthankfulness is a most hateful vice, if but to men, and for such benefits as one man can afford another: How much more to be abhor∣red is Vnthankfulness to God, who is the giver of all good things? Yet amongst men Abundance of benefits will sometimes wring an acknowledgment from an unthank∣ful disposition, though a smaller kindness would not do it. But the contrary, the more Benefits and Favours are heaped, so much the more unthankful to grow to him that bestows them; or the more his Benefits encrease, the more to wrong and reproach him: this I think is not easily sampled in the dealings and courtefies from man to man. Yet thus most (unworthy and ungrateful wretches!) are we wont to deal with our gracious God, not only to be unthankful, (which were bad enough) but so much the more unthankful, by how much his Benefits encrease and abound toward us. The less we have, the more we acknowledge him; the more he gives us, the less we own him; and if so be we once arrive at a Fulness, it is ten to one but we plainly deny him, and ask, Who is the Lord? and what a hideous Vnthankfulness is this!

If this were not so, Agur would never have grounded his Prayer upon such a sup∣position: if it be so, we see why God is fain, for the most part, to deny those he loveth, abundance of these outwardthings; namely, lest by so giving he might quite lose them, and utterly undo them. He knoweth our nature better than our selves, and moderates his Blessings for our good.

Physick is an unpleasing thing, (our Stomachs are much against it) and a Potion is bitter in tast; yet in danger of life, if we be sick, or if we be but crazie and in danger of sickness, we are willing to submit our selves to the will of the Physician, as one that knows what is good for us better than our selves: We can endure in such a case to be abridged of our diet, to be restrained from our pleasure, to fast from our desired meat and drink; and not to be offended at him who shall thus abridge us, but to love him, yea reward him too, as who for this his care hath deserved well at our hands. Come on then: Hath not God as much skill in the state of our Souls, as any Physician in the state of our Bodies? Why should we then take it unkindly or impatiently, when for our spiritual safety he abridgeth us of that abundance which other men enjoy? Envie them not; it may be they are none of God's Pati∣ents, and so he takes no care of them, but lets them fill until they surfeit and perish: but thou art under his cure, who is the great Physician: if thou believest it, thou wilt love him therefore, and quietly submit unto his will; and not be like the horse and mule who, because they want understanding, are impatient to be dieted or dimi∣nished of their fodder, though it be for their good, because they know it not. And thus much for the first useful Observation.

Observe in the second place,* 1.370 The unreasonable Folly of men, so greedily to long for and pursue after that which so much endangereth their welfare and happiness. For is it not a Folly never to think a man's self well, until he be in an estate of greatest danger? It is as if a man should seek a Lion in his den, when he might safely have passed by with∣out danger; or like the filliness of children, who long to have an Adder in their hands, because he hath a gay skin. Were it not much better, with Agur's choice, to sit somewhat low with safety, than to ride aloft with continual danger of breaking a man's neck? We would have we know not what: we daily pray that God would not

lead us into temptation, and yet we long to be tempted: or it may be we are of Socra∣tes his mind, who chose a shrew to exercise his patience; so we would have wealth in abundance, to approve our moderation. But as Aristotle thinks it not true Valour and Magnanimity to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to long to be in danger, but rather to acquit himself well when he shall encounter it; so I think of a wise man: He that shall do otherwise, I think him not wise; if I should, I must take Agur for a fool.

Some perhaps are daring out of ignorance, whom, if they have no better experi∣ence, yet even Nature her self seems willing in some sort to inform, who by Divine Providence is so ordered, that in those places where Gold and Silver groweth, there grows neither Grass nor Plant nor other thing that is any thing worth; to shew us how fruitful the hearts and minds of such are wont to prove as long after them, being as barren of Goodness as those Countries of Grass. But if any one, after he knows and is informed of the danger of such a condition, shall say with Nero's mother, when the Mathematician had told her, her Son should indeed be Emperour, but put her to death. Me vero occidat, modò imperet; So he may reign, let him kill me: If any shall say ••o here, Let me be rich, though I perish; I yield him as worthy Simon Magus his blessing, Pecunia tua sit tecum in perditionem, Thy money perish with thee, Acts 8. 20.

My third and last Observation is,* 1.371 A Lesson of caution to those who are rich in this world, to keep a continual watch over themselves, that they forget not God in their abun∣dance. For though this estate be fickle and dangerous, as I have already shewed; yet it is possible to be happy therein, if competent and fit means be used; and the be∣loved of God have been so. And those here have the best hope of success, who have not by their covetous and ambitious desires tempted God in getting their abun∣dance. Howsoever, as the wealth, so the care also and watchfulness of the owner must be exceeding and abundant; for a ship of such sail requires a skilful Pilot and extraordinary care in the steerage.

Besides the General means in all Estates to prevent declining from God, there is one more Special means in this case of Abundance, which if it be not used, I am perswaded the danger neither can nor ever will be avoided; and that is, To be fruitful in good works; to be liberal and open-handed to the relief of the poor, and furtherance of all godly and sacred uses. It is S. Paul's charge, 1 Tim. 6. 17, 18. Charge them that be rich in this world,* 1.372—that they do good, that they be rich in good works, ready to di∣stribute, willing to communicate, &c.* 1.373 If thou wouldst have God's blessing go with thee, follow Solomon's counsel, Honour him with thy substance, and with the first-fruits of all thine increase. For the earth is the Lord's and the fulness thereof; and he requires this as a Tribute whereby we may acknowledge him to be the Giver of what we have. Away with words or mere verbal thanksgivings, God is thy Landlord, he requires a Lords Rent; those who use not to pay it, will soon forget who is their Landlord; which is the proper fountain of all the evil that comes by Abundance. Nay, he that thinks this Tribute of his goods is not due, doth already disclaim his Landlord, and deny God to be his Lord. When David made that bountiful and glorious offering for the building of the Temple, 1 Chron. 29. 10, 11, 14. he blessed him in this manner, Thine, O Lord, is the kingdom, and thou art exal∣ted over all: Both riches and honour come of thee, and thou raignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. All things come of thee, and of thine own have we given thee. If thou wouldst have the grace to say as David said, thou must do as David did.

THUS we have considered the First part of the Reason of Agur's Prayer, Why he prayed against Riches: let us next examine the Second, which moved him to pray against Poverty also, Lest (saith he) I be poor, and steal, and take the Name of my God in vain. Poverty, we see, and want of things needful, hath her dangers and evils, as well as Riches and Abundance.

[unspec 1] First, Stealing; Lest I be poor, and steal. Where by Stealing we must understand as much as is forbidden in the eighth Commandment: not only Stealing by force and violence, which we call Robbery; but Stealing by fraud, consenage, or detention of anothers due; though not so much punished by the Laws of Man, yet as great a Sin before God as forcible robbing. You may find all these kinds of Stealing reckoned up together Levit. 6. and one and the same Sacrifice appointed by God for atonement of them; whereby it appears, their guilt is the same in his estimation, whatsoever men think of them. Lev. 6. 2. If a Soul sin, and commit a trespass against the Lord, and lye unto his neighbour in that which was delivered him to keep, or in fellowship, (or deal∣ing,) or in things taken by violence, or hath deceived his neighbour, Ver. 3. Or hath

found that which was lost, and lieth concerning it, and sweareth falsly; in any of all these that a man doth, sinning therein: Ver. 4. Then it shall be, because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, Ver. 5. Or all that about which he hath sworn falsly: he shall even restore it in the principal, and add the fifth part more thereto, Then followeth the Sacri∣fice for atonement. Here you may easily see how far this sin of Stealing extends. And there is none of all these but a poor man in extremity of want is in danger to fall in∣to; as not only Agur's fear, but daily experience may tell us, and therefore it needs no further proof.

The second danger that Agur nameth, is, of Taking the Name of God in vain; [unspec 2] that is, of perjury and false swearing, as that which would follow upon Stealing, as Stealing doth upon Poverty. The danger of Perjury, upon committing of Theft, was greater among the Iews than amongst us, by reason of a Custom and Law amongst them, to tender an oath to those who were accused or suspected of Theft, to clear and purge themselves. For because Theft was not punished by death according to the Divine Law, but by restitution and recompence; this course with them was just and reasonable, when no other evidence sufficient could be brought, to give an oath to the accused; it being supposed that the guilty party, where the punishment for Theft was but restitution, would rather confess his offence, than incur so hainous a sin as the sin of Perjury. But with us, who punish Theft with death, this way of trial by oath would be most unreasonable, it being most true (though spoken by the father of lies) that Skin for skin, and all that a man hath, he will give for his life.* 1.374 But that this manner of trial was practised among the Iews, the place I even now quoted out of Leviticus, for the kinds of Theft, doth sufficiently manifest, where it is said, If a soul have committed such or such a kind of theft; and lieth concerning it, and sweareth falsly; and again it is said, he shall restore all that about which he hath sworn falsly.* 1.375 And Exod. 22. 8, 11. there is an express commandment to give an oath in a case of Theft there mentioned. Hence it is that the prohibition of Theft and Perjury are joyned together, Lev. 19. 11, 12, 13. because the one depended of the other: Ye shall not steal, neither deal falsly, neither lie one to another. And ye shall not swear by my Name falsly, neither shalt thou prophane the Name of thy God; I am the Lord. Thou shalt not defraud thy neighbour, neither rob him: The wages of him that is hired shall not abide with thee all night until the morning. The Perjury and false swearing here men∣tioned the Iews understood to be specially intended in case of Theft. For the same reason Theft and Swearing are coupled together, Zech. 5. 3, 4. and a curse pronounced against them both, The curse, saith the Lord of Hosts, shall enter into the house of the thief, and into the house of him that sweareth falsly by my Name; and it shall remain in the midst of his house, and shall consume it.

And thus you see what special reason Agur had, in regard of the custom of his Nation, to add to the first evil of Stealing, this second danger of Taking God's Name in vain, because the one was like to bring on the other.

Yet I would not have you so to take me, as if I thought that we were altogether exempt from this danger; for through the occasion be less, yet we find by experience that our Thieves will also forswear themselves, though no Law or Iudge constrains them to swear at all. And for Lying, the next neighbour to it, we find that to be the ordinary, and almost unavoidable, consequent of this sin. So that Agur's reason will fit us well enough.

THUS much shall serve for the Explication of the words, that ye might under∣stand Agur's meaning. Now let us see what Lessons and Observations we may gather from them,* 1.376 which are these. First, That it is not lawful to steal, no not in a case of want and necessity. For though Agur were poor, and wanted food convenient for him, yet were it a sin for him to steal; which makes him pray against it, Lest I be poor, and steal. For that which is of it self unjust and sinful, no necessity can make lawful or dispensable. Indeed in Ceremonies and things by nature indifferent the case is otherwise; necessity there dispenseth, as it did with David in eating of the Shew∣bread: For the eating of that Bread more than other was not of it self unlawful, but only for ceremony sake: But Injustice is always Injustice, and such a one among other sins is Theft, when we take that from another which is his, and by no right is ours.

It is therefore a preposterous plea which Poor men are wont to use, therewith to excuse themselves. 1. What would you (say they) have us do? the world hath forsa∣ken us; we have no friend to help us. Alas! have men forsaken you? and will you make God forsake you too? Will no body help you? and will you make your selves uncapable of God's help too? This is not the way to ease your cross, but to procure a curse and to draw a great misery upon your heads. Nay, if you had not used these unlawful courses, but had recourse to God your heavenly Father, and trusted upon him who clotheth the grass and lilies of the field, he would have provided for you: but now you shut the gates of his blessing and mercy against your selves. 2. Yea, but I am a poor man, and he from whom I have taken it, is well able to spare it; it will do him no harm, and me good. But who made thee a divider of other mens goods? Thou must not look only whether he can spare it, but by what means thou comest by it. 3. But it is a small thing. The more base and abject sinner thou, who wilt corrupt thy conscience for such a trifle. Take heed; he that will serve the Devil for so small advantage, if the Devil once mend his wages, it is ten to one but he will mend his work.

This is the first Observation,* 1.377 and if we mark it well, here will be ground and roomth for another: For if it be a sin for a Poor man to steal in his want from those that have enough; how much more hainous is it for a Rich man to rob the poor? as many do by fraud, oppression, deta••ning the hire of the labourer, and the like. The poor man's need is a strong temptation to make him steal; therefore Agur makes Theft the poor man's danger, and not the rich; Lest I be poor (saith he) and steal: not, Lest I be rich, and steal; for why should the rich man steal? he hath no need, as we say, he hath no direct temptation thereto, as the poor man hath, and therefore his sin is the greater. And indeed there can be no other reason of his Theft, but the rich man's malady; He hath forgotten God, and saith, Who is the Lord? and then no marvel if he be ready for any sin.

The hainousne••s and unreasonableness of this Sin may appear by that parable of Nathan, wherewith David was so much incensed and convinced, 2 Sam. 12. 1, &c. There were two men in one city (saith he,) the one rich, the other poor. The rich man had exceeding many flocks and herds: But the poor man had nothing save one little ewe∣lamb, which he had bought and nourished up—And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the way-faring man that was come unto him, but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger (saith the Text) was greatly kindled against the man; and he said to Nathan, as the Lord liveth, the man that hath done this thing shall surely die; and he shall restore the Lamb fourfold, because he did this thing, and because he had no pity.

Hence in Scripture, for the rich to spoil the poor, is accounted a crying sin; which kind of sins are in a degree above the ordinary rank of sins, viz. such as call for some visible and remarkable judgment upon the head of the committers. Iudge of the rest by that which S. Iames saith of one kind of robbing the poor, by detaining their wages. Little know some men, who out of a kind of pride in their own might, and contempt of the poor, as scorning to acknowledge themselves obliged to them for their service, commit this sin, little consider they how grievously they offend: Behold (saith S. Iames. ch. 5. 4.) the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entred into the ears of the Lord of Saba••th. To conclude this observation, Men do not despise a thief (saith Solomon, Prov. 6. 30.) if he steal to satisfie his soul when he is hungry; yet if he be found, he shall restore seven-fold. If the poor man's theft be punish∣ed seven-fold amongst men; sure with God, the rich man's shall be punished seventy times seven-fold.

My third Observation shall be,* 1.378 That we must avoid the occasions of sin, as well as sin it self. Agur prayes not, that he might not steal, &c. but that God would keep him out of that condition which might occasion him to commit those sins. This might have been observed from the other part of Agur's reason as well as from this; for there he desired God to keep him from that Fulness which might occasion him to deny and forget God: but I chose rather to defer it hither. Opportunity, we say, makes a thief. It is as true in the general, That occasion is a snare whereby a man becomes a prey unto sin. Eve, by talking with the Serpent, was at length caught to eat of the forbidden fruit. David, by seeing Bathsheba washing her self, was tempted to commit adultery with her. Peter, by intruding himself into the high

Priest's Hall out of too much confidence in his own strength, came to deny his Master. For this cause God commanded his people in the Law, not only that they should worship no Idol, but that they should demolish all the Monuments of them; that they should make no covenant nor affinity with those who worshipped them: and all lest they might be drawn by these occasions to commit idolatry with them.

If this be so, we may see hence how much they deceive themselves who think it makes no matter what company they keep, or what places they come in; they will look to themselves forsooth, and mean not to be corrupted, but only to observe the fashions, either to satisfie their curiosity, or, as some will pretend, for the greater loathing of such abhorred courses. This is a dangerous principle, to play with the flames, as the fly doth. If thou wouldst avoid the Sin, avoid the Occasion also. And let me add one thing more: Several sins have their several occasions and their proper gins; but Evil company is the Devil's Magazine, wherein are contained all Occasions of all sins.

Now I come to the fourth and last Observation,* 1.379 which I gather from the last words of Agur's Reason, That the commission of one sin makes way to another. Agur thought, if he were once brought to steal, he should not stay there, but be carried farther, even to forswear, and take God's Name in vain; Lest I steal, (saith he,) and take the Name of my God in vain. Peter first denied Christ; but the Devil would not let him stay there, but made him curse and forswear him. David having once committed adultery with the wife of Vriah, the Devil took the advantage to make him commit murther too. Sin is like a Serpent; if it can but once get in the head, it will draw the whole train after. While there is no rist in a block, it is hard for the wedge or axe to enter; but if a rift be once made, it will enter all with a little driving: So will sin.

The reason is, Because he that commits a sin, puts himself thereby, more or less, into the Devil's power; who is not so negligent as to lose or not to ply his advantage. The Devil is the Prince of death, Heb. 2. 14. Now death comes by sin; therefore sin gives the Devil a title; and first brought, and still bringeth man into the Devil's ju∣risdiction. Hence those who are converted to God and acquitted of their sins, are said To be delivered from the power of Satan unto God, Acts 26. 18. But sin makes them again obnoxious to his power; it reaches him a new hold of us, which though (per∣haps) it be not so much as he may quite pull us from God, yet will it serve him to pull us into many a transgression, and cost us much work and a great deal of sorrow be∣fore we get free again.

DISCOURSE XXIX.

ISAIAH 2. 2, 3, 4.

And it shall come to pass in the last days, that the Mountain of the Lord's House shall be established [or, prepared] in the top of the Mountains, and exalted above the Hills; and all Nations shall flow unto it, &c.

HILLS or Mountains are States, Kingdoms or Societies of men; which consisting of degrees, rising unto a height one above another, are com∣pared unto Mountains raised above the ordinary Plain and Level of the Earth.

The mountain of the Lord's House is that State and Society of men which is called the Church and People of God: Regnum Coelorum, the Kingdom of Heaven; that is, a Kingdom whose both King and King's Throne have their residence and place in the Heavens.

These words therefore are a Prophesie or prophetical Promise of the glorious exal∣tation, wonderful inlargement, and unheard-of prosperity of this Society of men, called the Church, above all other States or Societies of men whatsoever.

The glory and exaltation is expressed in the words, The Mountain of the Lord's House shall be one day exalted,* 1.380 yea mounted, not only above the lesser Hills, but the highest Mountains, though at this time it were depressed and trampled under foot by the proud enemies thereof.

The inlargement and ampleness thereof, in the words, All Nations shall flow unto it: that is, Though, at the time of this Prophecy, it were reduced to a small remnant; yet the time was to come, when it should not only consist of the one Nation of the Iews, as then it did, but of all Nations under the whole heaven.

The prosperity thereof begins to be described from these words in the 4^th verse, They shall beat their swords into plow-shares, and their spears into pruning-hooks, &c. that is, Although the greatest part of Iacob were already captive, and Iudah and Ieru∣salem in a continual fear and no less danger of the arms and invasion of the King of Babel; yet the time should one day come, that the People or Church of God should not only be the most exalted State upon the earth, and the most ample and universal Dominion that ever was in the world, but the most peaceable, quiet and flourishing State that ever was since man was first created.

This is the Prophecy. But now comes the Question, Whether this, as we have described it, be and hath already been fulfilled; or whether the time thereof be yet to come; or if already any ways fulfilled, whether it be not in part only performed, and the full accomplishment reserved for the time to come.

Our Adversaries would fain find here the constant and perpetual Visibility of the Church. And I must needs grant them that it is meant of a time when the Gentiles shall be called; for the words of the Text, viz. [All Nations] tell us so. But, without doubt, he that will have this place for his purpose, must shew us not only, ••••••aked and single Visibility, but more than that, a glorious Visibility; yea, the most glorious among the sons of men. For a Visibility is one thing, and a glorious Visibility is an∣other: for many things are visible which are not glorious to look upon; and often∣times good and rich mettal may be within, when the outside glisters not. We must therefore, when we talk of the Churche's Visibility, distinguish between these two, and not confound them. The Church might be Visible, though it were but a Hill; much more if it be a Mountain: but here it is to be established on the tops of Moun∣tains, and exalted above the Hills; so that no other State shall overtop or overlook it, much less trample it under feet. Now whether there were ever yet such a time, when this was compleatly fulfilled, though all be granted our Adversaries they can ask, yea and that the Romish Church be that Church here spoken of, I leave it to any mans indifferent judgment, who can compare the Description of the Prophet with the Stories of forepast and present Times.

But, suppose it were to be fulfilled and fully accomplished in the times which have already been; and I will not deny but in part it hath been so; yet how doth it follow from this Prophesie, that this glorious Visibility should be constant and continual, and never interrupted or eclipsed?

Is not the Prophesie true, and hath not God made his Promise good, if he hath at any time performed the thing here spoken of; though it neither were done all at once, and though this exaltation and glory did not alway continue? If one skilful in Divination or Astrology should meet with a private man for the present in great want, distress, contempt and misery; and should tell him, that it was his fortune to rise to the greatest honours, and to become the greatest man that was in the Kingdom: If this fell out so at any time of his life, according as it was foretold him, though perhaps it proved not long durable (as such exaltations use not to be,) had he any reason to say that the Astrologer had lied unto him in that he had foretold him? I think any man in reason will think him unjustly charged. Why then may not the like be said and thought of the Chruch, and (as I may so speak, with reverence) of the prediction of the Churche's fortune? But if the time of the full performance of this Prediction be yet to be expected, as perhaps it is, then it will serve our Adversaries to far less pur∣pose: For were not Ioseph's dreams and visions true, that the Sun, Moon and twelve Stars should worship him, and all his brothers sheaves should bow to his sheas? was not this true (I say,) though his brothers first sold him, though he became afterward a slave, and long a prisoner in a strange Land, before he was so suddenly exalted to be the great Viceroy under Pharaoh King of Egypt? Or would you have an Example of a glory afterwards eclipsed and almost extinguished? Were not God's first Promises made to the Israelitish Nation, That he would make them a renowned Kingdom, fully performed in the days of Solomon, when there was no kingdom upon the earth

like unto it for glory and magnificence; though this so great glory lasted not long, but began a little to be obscure in the end of Solomon's days, and afterwards was quite eclipsed and clouded, the Sun but now and then (as it were) shewing it self through a cloud? And what is the Church of the Gentiles, or what priviledge have they above the Church of the Iews, that the like should not befall it which we are sure besel them? and yet nevertheless God always made good his Promises unto them, and no word of his mouth failed.

When we therefore talk of the Churche's Visibility and glory, we must distinguish of Times; and know that there are Times when the Church is indeed visible, but not glorious; secondly, Times when it is neither visible nor glorious; thirdly, Times when it is to be both visible and glorious.

In the Times immediately after Christ's passion, or (if you will) at his Passion, I think any man will grant, that it was then neither visible nor glorious. In the Times of the persecuting Emperors, when the Church had taken foot among the Gentiles, and the Nations began flow unto it, it was a society indeed visible, but not glorious: I am sure, it was not in the tops of the Mountains; but the Imperial Mountain of Rome not only overtopped it, but ever trampled it under their feet. For we must know here, that we speak all this time of the external glory, for that is the thing where∣about the quarrel is. In the Times of Constiantine and thereabouts, after three hun∣dred years cruel persecution, the Sun seemed as it were to break forth of a cloud, and the Christian society became for a while both visible and glorious; but presently after, even as it was in the end of Solomon's reign, this glory of the Church was not only eclipsed, but even the visibility thereof, in a manner, covered and altogether dark∣ned with that thick and universally-overspreading cloud of Arianism. And thus far our Adversaries will go with us: But we require they should grant us something more, namely, That this Arian cloud was no sooner blown over, but another great cloud of that fore-prophesied Apostasic of the Church began to arise; whereby the Churche's glory was not only eclipsed, but at length again the Visibility thereof wholly overshadowed with the thick darkness of Idolatrous Antichristianism; until that after a long day of darkness, and a black night, it pleased God, even of late, somewhat to dispel the cloud, whereby the Society of true Believers became again outwardly visible and conspicuous unto the world. And we hope, when the cloud shall be wholly consumed by the beams of the Sun of the Gospel, it shall become not only more visible than yet it is, but far more glorious than ever hitherto it hath been, when the fulness of the Gentiles (as S. Paul speaks) shall come in. But of this more hereafter.* 1.381

In the mean time, that you may the better understand what is already discoursed concerning the Visibility of the Church, as likewise know what was the State of true Believers when this Visibility was overshadowed, take this which followeth; viz. That there hath been in all Ages since Christ, without interruption, a Company or Society of Christian men, agreeing or joyned together in the inward and invisible communion of the Faith, concerning such Divine Truths as we profess needful to Salvation. And, for so much of this Faith as was not acknowledged by the rest of er∣ring men, called Christians, in that respect this Society was a distinct Society from them: yet nevertheless, for so much of this their true Faith as was still acknowledged by those erring ones we speak of, they were a part of the same Society with them: For the Apostasie of the Church was not total, and therefore in all the sound parts of their Faith our true-believing Society neither was nor is divided from them.

But if the Question be asked of a Visible Christian Society professing the same Essen∣tial Faith with us, Whether such a one hath always been; First, we must know that by Visible Society, in this question, is meant, A society of Christian Believers joyned together in one external Communion, of the same publick profession, use of Sacra∣ments, and Ecclesiastical Iurisdiction or Government: For these make the outward Form, whereby this Society is discernible from other Societies of men; and a Soci∣ety by this out-side severed and distinguished from other Societies, is a Society visi∣ble and conspicuous to other Societies of men.

The Question therefore is, Whether that Society of men, agreeing together in the Points of our Christian Belief, hath been in all Ages, in this kind and sort, joyned, and distinguished from other companies, not only of the world, but even of Christian men: or in shorter terms thus, Whether the Society of men of our Christian Belief hath in all Ages been, for the out-side, a distinct Corporation from all other Societies and States of men.

My Answer is, That for divers of the First Ages, as before was shewed, it was in that manner visibly distinguished; but after an Apostasie had overspread and deformed the beautiful Spouse of Christ,* 1.382 then was the Society or Belief, as it were, covered and involved with the same external mantle with them, and as it were hidden in that dark cloud, and so not a distinct external Society from the rest. But though in the inward communion of the sincerer Faith it was diverse and distinguished, yet it still for the most part continued a member of the same external (I say, external) body with them; being begotten by the same Sacrament of Baptism, taught in some part, by the same Word and Pastors still continuing amongst them, and submitting to the same Iu∣risdiction and Regiment, so far forth as these or any of these had yet some soundness remaining in them: But for the rest, whether in Doctrine or Practice, that was not compatible with their sincerer Faith, either wisely avoiding all Communion with it; or if they could not, then patiently suffering for their Conscience sake under the hands of Tyrants termed Christians.

For understanding this, take this Simile: When good Gold is mixed with a greater quantity of counterfeit metal, so that of both becomes one mass or lump; though each metal still retains and keeps his nature diverse from the other, yet can they not outwardly be discerned asunder by the eye; (for because they are incorporated into one external body, the outside, or visible dimensions which are seen are one and the same:) But when the Refiner comes and severs them, then will each metall appear in his own out-side and his own proper colours, whereby they are easily discerned a sun∣der one from the other. Such must the State of the Church needs be, when an Apostasie shall rise out of the bowels thereof; and such do we affirm was the State of the Church of Christ in that great prevailing Apostasie, from which we are separated, viz. The purer metal of the Christian body was not outwardly discernible from the base and counterfeit, while one out-side covered them both; but when the time of refining came, them was our Church, not first founded in the true Faith, (God forbid;) but a part of the Christian body newly refined from such corruptions as Time had gather∣ed: as Gold refined begins not then first to be Gold, though it began then first to be refined; so our Church began not a hundred years ago to be a Church, though then it first began to be a Reformed Church.

And is this any thing more than that which besel the Iewish Church in her fre∣quent Apostasie?* 1.383 Was the seven thousand that had not bowed their knees to Baal, a vi∣sibly-distinguished Society from the rest of the body of Israel? were they such as were outwardly known unto others who were not of their Communion? nay were they known one to another? yea to Elias himself? I think no man will easily affirm it: Yet were they a distinct Society joyned in the Communion of the same true Wor∣ship, and in that respect separate from the rest of that Idolatrous body: yet neverthe∣less, as far as there was any thing which was found yet remaining for the external Re∣giment and Ceremonies, it is most certain that they could not but be to the eyes of the world of one external body with the rest, as receiving the same Circumcisi∣on, and living under the same Priests and Ceremonies, so far forth as any soundness in either of them remainded.

Nay do not our Adversaries themselves in their good mood grant us as much as we have said, though it be because they cannot will nor chuse (as is the Proverb?) For it is a thing chiefly to be considered and remembred in this Quarrel between them and us about the Visibility of the Church, it is (I say) to be considered, That when all granted and pleaded on both parts is well examined, the point of difference between them and us is only this, They hold the glorious Visibility of the true Church to be in present; and the overshadowing of the light, and eclipsing of the glory thereof under Antichrist, to be yet to come; at which time of his being in the world they grant and affirm more of the eclipsing and overshadowing of the true Church than we do for our hearts. He that reads their conceits of Antichrist shall easily find this to be true: For they hold that then the publick exercise of Christian Religion, saying of Mass, and all shall utterly cease, until Antichrist's days be out: this is their Tenet. We on the contrary hold this clouding of the Church's visibility to have been already, and the greatest glory (in probability,) or at least some part thereof, to be yet to come. So that we both agree, That in the great Apostasie the Churche's visibility and glory should cease; but we say that this Apostatical time hath been already; they say it is yet to come: we say that that time was to last many ages; they say that when it comes, it shall be but three single years and a half.

Why then are they not ashamed to choke us with this Argument of the Churche's Visibility and glory, as though the Church could never be without it, when yet them∣selves confess that there is a time to come, when the case will be such, that the same Argument may be alledged against the true Church, though it were theirs, as is now alledged against ours? This is too great partiality.

Seeing therefore the whole Controversie lies in this, Whether the Churches great Apo∣stasie be already past, or in being, or yet to come; It is a great deal the quicker course for them and us to examine the condition and quality of both Religion by the Scriptures, and not to distract our selves with every point of differences; (for every Error is not a part of this Apostasie:) But let us examine our Religion in that point alone, wherein the Scripture it self places and limits the quality of this Apostasie, namely, that it should be Spiritual Fornication or Idolatry; for Babylon is not called the Lier of Baby∣lon, the ••yrant of Babylon, the Heretick of Babylon, the ••urtherer of Babylon, but the Whore of Babylon. It is very like indeed, that as Whores have commonly many other foul qualities, so may the Spiritual Whore have also: Yet as every ill qua∣lity of a Whore is not a part of her Whoredom; no more is every Error of the Spiritual Whore, how gross soever, a part of Spiritual Fornication. Let us therefore examine her by the Mark which God sets upon her, and by that Abomination for which only in a manner (if we observe the Scripture) God did use to punish, and wrathfully compla••n of his old people Israel, though (no doubt) they had many other corrupti∣ons besides; but had they been faithful in that one, God could have winked at many other. As we know a Husband. if his Wife be faithful and true to him in that point which so nearly toucheth his jealousie, he will the easier bear with other shrewish conditions.

Now if the Church of Rome be not an Idolatress or a Spiritual Whore, prostituting her self to other gods, to stocks and stones, and many ways breaking her Faith to her one Lord and Mediator Christ Iesus, by committing fornication with (I know not how many) other Mediators; there never was a Whore in the world.

And certainly, if the Church of Rome may herein be justified, the Church of Isra∣el had but hard measure to be condemned, who could as truly plead that she never for∣sook the true God altogether, only she would worship him in Calves and such Ima∣ges as other her neighbour-Nations used to do; and that though she was for variety, yet she reserved the chief place for her Iehovah, and in all other respects could as well as the present Roman Church excuse her practice in that kind. And yet we know how she is branded by the Prophets for a Whore;* 1.384 and not a simple fornicating Whore, but an Adulteress, and is threatened to be proceeded with and judged as those that break wedlock and shed bloud are judged, to have bloud given her in fury and jealousie. And such an Example of God's fury and jealousie hath he made them to all the world, as no other people (how great soever their Idolatries) have ever equall'd or come near their sufferings.

And thus far we have in a manner yielded to our Adversaries for a time, That the time of fulfilling this Prophecy hath already been; for we would deny them no favour willingly which we could lawfully yield them. Nevertheless I verily believe that this Prophecy hath never yet received his full accomplishment, nor is to do, Vntil (as S. Paul saith, Rom. 11. 25.) the fulness of the Gentiles be come in; and so all Israel shall be saved.

For we shall find in the Prophecies of the Scriptures, that there are two Sorts and Times of the Calling of the Gentiles: The first is that which should be with the rejecti∣on and casting off of the Iews, and (as S. Paul saith) to provoke them to jealousie:* 1.385 such a Calling as should be in a manner occasional, that God might not want a Church the time the Iews were to be cast••out; for this is that which S. Paul means, Rom. 11. 15. That the casting away of the Iews is the calling of the Gentiles or reconciling of the world: whence we may see, that the Apostles were not to preach Christ to the Gentiles, un∣til being first offered to the Iews,* 1.386 they refused him. And this is that Calling of the Gentiles which hitherto hath been for many Ages.

But there is a second and more glorious Calling of the Gentiles to be found in the Prophecies of Scripture; not a Calling, as this is, wherein the Iews are excluded; but a Calling wherein the Iews shall have a share of the greatest glory, and are to have a preeminence above other Nations, when all Nations shall flow unto them, and walk in their light: For the calling of the remainder of the world which is not yet under Christ, is reserved for the solemnizing of the Iews restitution. This is that Calling and that Time which he calls the Fulness of the Gentiles;* 1.387 I would not brethren (saith he) have

you ignorant of this mystery; that blindness in part is hapned to Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved. This is that Time whereof he speaks,* 1.388 that if the present fall of the Iews be the riches of the world, and their decay the riches of the Gentiles, how much more shall their fulness be the fulness of the Gen∣tiles? This is that glorious Time which the Prophecy of this Text principally, if not al∣together, intended: For if the fulness of the glory and inlargement of the Church be here described, then it must needs be that the time hereof hath never yet been, be∣cause as yet the Fulness of the Gentiles, whereof S. Paul speaks, is not come in. While the Romans and Iron part of Nebuchadnezzar's Image was yet standing, a Stone was hewn out of the mountain without hands:* 1.389 This is the First state of the Kingdom of Christ, and Calling of the World; which hath been hitherto. But at length this Stone•• when the time of the Image's brittle feet came, smote the Image upon those feet, so that the wind blew the whole Image away, and there was no more place found for any part thereof: which was no sooner done, but the* 1.390 Stone which smote the Image, swelled into a great Mountain, and filled the whole earth: This is the Time of the Fulness of Christ's Kingdom, the Fulness of the Gentiles: This is the Time when the Mountain of the Lord's House should be established upon the tops of the Mountains; namely, when the small Stone of Christ's Kingdom, which is now in being, shall smite the brittle feet of the last Remainder of the Roman State now subsisting in the Popedom, in whom the divided Toes of too many Kingdoms are in a sort (though but brittlely) united toge∣ther, and so that great seven-hilled City still Ladies it over the Nations of the Earth.

DISCOURSE XXX.

IUDGES 1. 7.

As I have done, so God hath requited me.

THESE are the words of Adonibezek, one of the Kings of Canaan, whom the sons of Iudah and Simeon having taken prisoner in war, they cut off the thumbs of his hands, and great toes: The justness of which punishment so evidently sampling his fore-past sin, forced him, though with a heavy heart, to give glory unto God, and say, Threescore and ten Kings, having their thumbs and great toes cut off, gathered their meat under my table: As I have done, so God hath requited me.

These words (without any longer Preface) may be considered two ways; either simply or ab••olutely in themselves, or with reference to him who spake them. In themselves they are an Affirmation or Historical narration, That as Adonibezek had done, so God requited him. If we consider them with reference to the speaker, they are a Confession, as being spoken by him who did the fact, and suffered now the punish∣ment; Adonibezek himself it is who saith, As I have done, so God hath requited me.

[unspec I] In the First Consideration I observe four things.

1. That God punisheth sin with temporal punishment in this life, as well as with eternal in the life to come.* 1.391 Thus this miserable King here feels the hand of God fall so heavy upon him, while he was yet in the world, that it makes him bitterly cry out, I have done cruelly, and God hath even here requited me.

2. That God doth not always presently inflict his Iudgments, while the sin is fresh, but sometimes defers that long which ••e means to give home at the last. So saith our King here, As I have done; not as I did even now, but as I did long ago, and thought by this God had forgotten me, yet now I see he requiteth me.

3. That these Divine Iudgments by some conformity or affinity do carry in them as it were a stamp and print of the sin for which they are inflicted. So saith this unhappy King, As I have done; even just as I have done to others, now I suffer my self: Seventy Kings thumbs in my cruelty I cut off, and in my pride made them to feed like dogs un∣der my table: now the measure which I mete unto others, is measured unto my self; for just as I have done, so God hath requited me.

4. That the Profit and Pleasure which men aim at when they commit sin will not so much as quit cost even in this life:* 1.392 For if God's punishments be requitals, certainly the pro∣fit we have gotten by sin he will make us lose in the punishment; the pleasure we hope to find, and seek after in sin, will be over-poised in the pain we are sure to feel when the just hand of the Almighty shall requite us.

And thus have you heard already the Summ of what I mean to speak of in the First consideration of these words. Now I will return again, and speak more largely of them all, and that in the same order I gave them out.

The first Collection therefore which I made was, That God punisheth the sins of men with temporal punishment in this life, as well as with eternal in the life to come.* 1.393 This verity (to use the words of Zophar, Iob 20. 4.) was known in the days of old, and found true ever since man was placed upon the earth. For as the Apostle saith of righte∣ousness, that it hath both the promise of this life and of the life to come; so it is most true of unrighteousness, that it hath the curse of this life as well as of the life to come.* 1.394

The first sin of our first Parents, whereof we all stand guilty, was thus punished, as it were to be a Rule and Law of what God would do after. I say, the first sin of our first Parents was punished with a curse in things of this life. From hence come all the outward calamities and miseries of mankind, wherein the happiest man on earth hath his share; hence our labour and vexation of spirit; hence our pain, our want, and all our trouble wherein we travel under the Sun. No man in the world is exempted from this Law; all of us as well feel a present punishment here in this life, as fear that which shall be to come hereafter in the world to come.

Now as the universal misery we all feel is a temporal punishment of an universal sin; so the clods of daily sin, which we add unto this great mountain of transgression, doth usually bring us under some special kind of punishment, above that which we have in common with other men. The whole History of the Bible, if we look well into it, is most part taken up in Examples of this one Maxim: whosoever thinketh otherwise, he hath taken too slight a view and too short a survey of the world's affairs. Perhaps he sees the person of a Tyrant, of an Oppressor, of a Blasphemer, to live long in jollity, and to end his days in tranquillity; or, to use the words of Iob in the same argument, to spend their days in wealth, and in a moment (without any more trouble) go down into the grave.* 1.395 How is it then true, That God requiteth sin in this life, or that any regard should be had to any temporal calamities or worldly disasters; since these come alike to the just and unjust, to the fool and to the wise, to those whom God favoureth as well as those he favoureth not?

But for Answer hereunto, we must know, That the way of God in temporal punish∣ments is one, and his way in eternal and spiritual another; he deals not after the same fashion in both. For eternal punishments in the world to come, the person which sin∣neth shall alone suffer, and no other for him; but as for temporal punishments, which are seen in this world, sometimes God lays them upon the person, sometimes upon the posterity of the offender, or sometimes upon others which in such like respects are near unto them, as he sees best in his wisdom. When therefore thou seest a man live in open and gross sins, confine not thine eye unto his person only, but look farther about him, survey his whole family; if nothing appear while he is living, yet after his death consider of his posterity, and thou wilt find the ways of God to be just and glo∣rious in the avenging of sin and wickedness.

This question was long debated between Iob and his friends, and at last came to this very issue, Iob himself determining and assoiling it after this manner; I will teach you (saith he, chap. 27. ver. 11, &c.) by the hand of God; that which is with the Al∣mighty will I not conceal. Behold, all ye your selves have seen it, why then are you thus altogether vain? This is the portion of a wicked man from God, and the heritage of oppres∣sors, which they shall receive of the Almighty. If his children be multiplied, it is for the sword, and his off-spring shall not be satisfied with bread, &c.

The reason of this difference between temporal punishments and eternal is to be ga∣thered from the several and differing Ends of them both: Because they are for divers Ends and Purposes, therefore the way of God is diverse in the execution of them. The End of eternal punishments is to satisfie the justice of God, in avenging sin; but the End of temporal punishments chiefly exemplary; that is, for example and warning unto others, that they might hereby know that God regardeth and observeth the acti∣ons of men, and therefore fear lest the like might come unto themselves which they have seen to have befallen other men.

Now for such an End as this, it is not always requisite that God should punish every

offender in his own person; because the punishment here respecteth not so much the person of the offender himself, as others who have been witnesses of his sin, that they might take heed of committing the like. Now this End may be as well attained in the punishment of a mans posterity, subjects, servants, as of his own person: For by both alike may others see that God observeth the sins of men, and hath plagues in readiness for those which commit them: And by both alike will men be afraid of the hand of God; seeing most men do most vehemently wish the good and happy conditi∣on of their posterity and others having like relation unto them; Kings the weal of their Subjects, Fathers the good of their Children, Husbands the good of their Wives; and therefore will refrain from doing that which they see by experience of others may bring a plague or a curse upon any of them.

Yea God so much regardeth this exemplary End in temporal punishments, that I think this to be one chief reason why God forgiving the sin, and consequently eternal pu∣nishment, yet he remitteth not temporal plagues and chastisements; lest when the sin is notoriously known and scandalous, those who saw the sin, and could not so well know of the inward reconciliation between God and the sinner, might stumble and doubt in their hearts Whether there were a God or no, who observeth the ways of men.* 1.396 In this sort, and for this end, was David punished; whom though upon his humble repentance Nathan had told, The Lord hath put away thy sin, thou shalt not die: yet nevertheless did God raise up evil against him out of his own house,* 1.397 he took his wives from before his eyes,* 1.398 and gave them unto his neighbour, and the sword never departed from his house, according as the Lord had spoken. The reason hereof follows in the Text,* 1.399 in the words of Nathan; Because, saith he, by this deed thou hast given great oc∣casion to the enemies of the Lord to blaspheme, the child also which is born unto thee shall surely die. The child also; that is, all the former plagues, together with the death of the child, shall come upon thee for this end.

This then being so plain, what End God chiefly aims at in his outward and visible judgments; we ought hence to learn what to do as often as we see the hand of God fall heavy upon any open and known sinner; namely, to accomplish in our selves the End which God a••ms at, to examine our actions past, to amend our lives, lest as bad, if not a worse thing, befal us or ours. And if at any time we see an Example of this upon one of God's own children, as we heard of David before, a man after God's own heart; let us learn to fear and tremble, and say, If such things befal those whom God most loveth. what shall become of us if we sin likewise? Again, when we see God thus punishing sin in the eyes of the world, let us acknowledge his All-seeing Pro∣vidence, and say with those, Rev. 15. 3, 4. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy Name, when thy judgments are made manifest? and with Da∣vid, Psal. 9. 16. and Psal. 11. 7. The Lord is known by the judgment which he execu∣teth; for the righteous Lord loveth righteousness.* 1.400

AND thus I come to the second thing I observed,* 1.401 namely, That God often for∣bears and defers his punishments. As I did long ago (saith Adonibezek) yea again and again, seventy times one after another; so long and so often, that I thought God had either not seen, or quite forgotten me: yet now I see he requiteth me.

How true this Observation is, is sufficiently witnessed by their experience who have little less than stumbled and staggered hereat. This made Cato, a Heathen man, to cry out, Res divinae multum habent caliginis, The disposals of Divine providence are not a little cloudy and dark.* 1.402 This made David, a man after God's own heart, to confess and say, My feet were almost gone, my steps had well-nigh slipped. This made Ieremy cry out from the bottom of an amazed soul, Righteous art thou, O Lord when I plead with thee;* 1.403 yet let me talk with thee of thy judgments. Wherefore doth the way of the wicked prosper? why are they happy that deal very treacherously? Yea those Martyred Saints, Rev. 6. 10. are heard to cry from under the Altar, How long, O Lord, holy and true, dost thou not judge and avenge our bloud on them that dwell upon the earth?

Now as these forenamed have stumbled at God's delaying and forbearing his judg∣ments, so others there are who have been quite deceived, verily believing that with God Quod differtur, ausertur, what was forborn, was also forgotten. Such as one was Adonibezek here, who having escaped so long, thought to have escaped ever. And such were those whereof David spake, Psal. 10. 6. Who say in their hearts, We shall never be moved, we shall never be in adversity. Such an one is the great Whore of Babylon,* 1.404 that sings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I sit like a Queen, and am no widow, and shall see no sorrow. Such an one was Pherecydes Syrius, master of Pythaegoras, and a famous

Philosopher, and one that is said to have been the first Philosopher that taught among the Greeks the Soul to be immortal; and yet among all his knowledge had not learn∣ed this one Principle, The fear of the Lord is the beginning of wisdom.* 1.405 For as* 1.406 AElian reports, he used among his scholars to vaunt of his irreligion after this manner, saying, That he had never offered sacrifice to any God in all his life; and yet had lived as long and as merrily as those who had offered several Hecatombs. But he that thus impiously abu∣sed the long-suffering of God, came at length to an end as strange as his impiety was unusual; for so they report of him, that he was stricken (like Herod, by the Angel of the Lord) with such a disease, that* 1.407 Serpents bred of the corrupt humors of his body, which eat and consumed him being yet alive.

But that we may neither distrust the righteous ways of God, nor prevent his un∣searchable counsels with our over-hasty expectation, let us a little consider of the Ends why God oftentimes de••ers and prolongs his Iudgments. These Ends I suppose may be referred unto four heads.

1. For the sake of godly ones, for whom God useth to forbear even multitudes of sinners. So had there been but ten righteous persons in Sodom, Sodom had never been destroyed; I will not destroy it (saith God) for tens sake.* 1.408 So for good Iosiah's sake God de••erred the plagues he had decreed to bring upon that people, that Iosiah might be first gathered unto his fathers in peace, and his eyes might not see all the evil that he was to bring upon that place: as it is 2 Kings 22. 20. For as the new wine (saith the Lord, Esa. 65. 8.) is found in the cluster, and one saith, Destroy it not, for a blessing is in it; even so will I do for my servants sakes, that I may not destroy them all: That is, I will spare a whole cluster of men, even for one or two blessed servants of mine which I shall find therein. This is the first End; and this is most, if not only, found in pub∣lick judgments and common sins, such as concern whole societies of men; for in such properly doth God, for the sake of godly ones, forbear a multitude of sinners.

2. The second End is, To give time of repentance and amendment: For the Lord is long-suffering, not willing that any should perish, but that all should come to repentance, as it is 2 Pet 3. 9. This is shewed by the parable of the Fig-tree, Luke 13. 7. Three years the husbandman came to seek fruit, and found none; and the fourth year he expected, before he would cut it down. An hundred and twenty years the old world had given them before the Floud came. And Ionah proclaimed (not, Yet one day, but) Yet forty days, and Nineveh shall be destroyed.* 1.409 This End concerns such punishments as de∣prive men of life, and of the means of salvation and of amendment of life: For such as these only can God be said to forbear, to give time of repentance. For as for other punishments (not the forbearance, but) the hastening of them rather would cause repentance; seeing men then use to remember and call upon God when they are in misery and affliction.

3. The third End of God's deferring his punishments is, The opportunity of ex∣ample by them unto others, and of manifesting his own glory. God is Lord of Times; and as he created them, so he alone knows a fit Time for all things under the Sun. He therefore who knows all occasions, when he seeth a fit Time for his Iudgments, to profit other men by example, and most of all to set forth his own glory, then he sends them forth, and till then he will defer them.

4. The fourth End or Reason hath some affinity with this, and it is, When God in∣tending some extraordinary judgment, suffers mens sins to grow unto a full ripeness, that their sin may be as conspicuous unto the world as his purpose is their punishment shall be. Thus God punished not the Canaanites in Abraham's time, but deferred it till Israel's coming out of Egypt; and that (as himself witnesseth, Gen 15. 16.) Be∣cause the iniquity of the Am••rites was not yet full. And therefore is not this last End to be looked for in all God's delays; but it seemeth proper to his extraordinary punish∣ments: when God meaneth, as it were, to get himself a name amongst men, then God stays to have the sin full, upon which he will pour a full vial of wrath and indig∣nation.

Having thus seen how many Ends there are why God should oftentimes defer the execution of his Iudgments; the consideration hereof may be a double lesson unto us. 1. A lesson of spiritual wisdom, that we should not think with Epicures and children of this world, That God's delay in punishing for a time is any argument he means not to punish at all. But, with wise Solon, let us account no man happy, but him who ends happily. 2. We may learn here also a lesson of Christian Patience. When we behold the prosperity of wicked men, let it not grieve us to see sin a while lye unrevenged; let it not grind our hearts to see those who make a trade of wickedness a while to tri∣umph,

and be, as it were, at defiance with Heaven it self: For either God doth it for the good of some of his Saints; and then how can we but bless him? Or else to give them time of repentance; and then who art thou, O man, that repinest at the mercifulness of thy God? Or else to wait a fit time when thy self and others may be the most edified thereby, or his own glory most illustrated, or when men may take greatest notice of his Iustice. Admire therefore his Wisdom, and let the expectation of that renown which God will one day purchase to himself, make thee rest in hope and possess thy soul in quietness. Why should the Heathen go before us in this du∣ty? They knew not so much as we have heard this day, and yet could they rest themselves in an assured expectation of God's justice, though a while it were deferred: As is very observable in the words of Agamemnon, expressed by Homer, Iliad. 4. up∣on occasion of the Trojans perfidious perjury;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—

Though, saith he, the God of heaven avenge not this presently, yet sure at last he will do it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—

For of this I am sure,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

that there will be a day when stately Troy shall be overthrown:

Nam licèt haud sontes praesenti puniat irâ; Sera tamen sumit Deus & gravior a malorum Supplicia—

Though God doth not always presently inflict his judgments upon offenders, yet he will pay them home at last; and the punishments he defers long, are the more grievous when they come. What could Iob, David, or Ieremy have spoken more freely in such a case? Methinks I durst almost apply the words of our Saviour concerning the Centurion, We shall scarce find so great Faith in Israel.* 1.410

BUT now I pass unto the third point I observed (and it is chiefly to be obser∣ved) in these words,* 1.411 namely, The conformity between the Sin and the Punishment: Temporal punishments have for the most part, as it were, a character stamped upon them, in which men may read their sins as well, oftentimes, as if they heard God himself to speak from heaven. Adonibezek could do it with small learning; he saw his punish∣ment so evidently branded with the mark of his sin; Threescore and ten kings (saith he) having their thumbs and great toes cut off, gathered their meat under my table: As I have done, so God hath requited me.

Which rule of God's Iustice appears by those words of our Saviour,* 1.412 With what measure ye mete unto others, the same shall be measured unto you: and by that of the Pro∣phet Obadiah, verse 15. thus threatning Edom, As thou hast done, it shall be done unto thee; thy reward shall return upon thine own head.

[unspec 1] But for the better discerning of this Conformity with the Sin which God stampeth upon the punishment thereof, we must know that it is of Four several kinds. The first is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When we suffer by the hand of God the very same things our selves which we have done to others. Such was Adonibezek's punishment here, and such was that wherewith Habakkuk, chap. 2. 8. threatens the Chaldeans; Because thou hast spoiled many nations, all the remnant of the people shall spoil thee: and Ezekiel the Edomites; As thou didst rejoyce at the inheritance of the house of Israel, because it was desolate,* 1.413 so will I do unto thee; Thou shalt he also desolate. Thus Pharaoh, who* 1.414 commanded all the males of the Hebrews to be drowned as soon as they were born, himself with all his Hoast was drowned in the Red Sea. The depths covered them, they sunk unto the bottom like a stone, Exod. 15. 5.* 1.415 David committed Adultery with the wife of Vri∣ah; his own son Absalom did the like with his Concubines in the sight of the Sun and face of all Israel.* 1.416 Ioram like a villain slew all the sons of his Father; and so did the Arabians by the will of God slay all his sons likewise, only Iehoahaz excepted. Ie∣hoiakim, who slew Vrijah the Prophet, Ier. 26. 23. and would not suffer his body to have honest burial, himself (according as Ieremy had foretold, Chap. 22. 19.) was likewise slain, and buried with the burial of an Asse, being cast forth beyond the gate of Ierusalem. I shall not need trouble you with profane stories, or tell you how Brutus and Cassius were forced to slay themselves with the same swords wherewith they slew Caesar; with many other like:

[unspec 2] But I come unto the second kind of Conformity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When we suffer not the very same, but yet that which hath some Analogy and resemblance with our sins. Thus

the universal overflowing of sin in the Old world was punished with an universal overflowing of waters. It was the common punishment of the Iews, when they ser∣ved other Gods besides their own, for God to make them serve other Lords and Kings besides their own. Look in the Scripture, and see whether this were not the regular punishment of Idolatry, with God, thus to requite his people with that which resembled their sin; to give them over to serve other nations, when they served other Gods besides himself. As Ier. 5. 19. Like as ye have forsaken me, (saith the Lord) and served strange Gods in your land, so shall ye serve strangers in a land that is not yours. So also, 2 Chron. 12. 5. Ye have forsaken, or left [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] me, and there∣fore have I also left you [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the hand of Shishak. And after they had humbled themselves, the Lord says by Shemaiah the Prophet, vers. 7. They have humbled them∣selves, therefore I will not destroy them, but grant them some deliverance, &c. verse 8. Nevertheless they shall be his servants, that they may know my service, and the service of the kingdoms of the countries: Vulg. Vt sciant distantiam servitutis meae & servitutis regni Terrarum, That they may know the difference between my service and the service of the kingdoms of the lands.

And certainly, if we look into the condition of the Church since Christ's time, we shall find the way of God's dealing in this case to have been the same. The Saracens, who spoiled and subdued so great a part of Christ's Church, were never heard of till six hundred years after Christ, even at the time when Christians began generally to fall to Idolatry, and to worship Images, Saints and Angels: Then God first gave us over to serve other Nations, when we began to serve other Gods besides the Lord our God. The Turkish fury could never be stayed from casting more and more this yoke of bondage upon our necks, until Iudah (I mean the now Reformed Church∣es) began to put away her Idols, some one hundred years since: From that time un∣to this, that God which would have spared Sodom for ten righteous sakes, hath spa∣red the remnant of Christendom for their sakes who have turned again to the Lord their God to serve him as he would be worshipped.

But to go on: Solomon, when he divided that worship which was due unto the Lord alone, between him and the Idols of Zidon, Moab and Ammon, the Lord,* 1.417 to give him the same measure, divided his kingdom, and that allegeance which was on∣ly due to him and his posterity, between himself and his servant Ieroboam:* 1.418 Because he served God with an imperfect heart, God left him an imperfect kingdom; Because he bestowed divine honour upon the vassals of the Lord of heaven, the Lord also be∣stowed his honour upon his vassal Ieroboam.

Nebuchadnezzar, who had lived like a Beast in his Palace, God made him to eat grass like an Oxe in the field, till he knew the most High ruled in the kingdoms of men, Dan. 4. 25, 32, 34.

Otho Bishop of Mentz,* 1.419 in a time of famine shut up a great number of poor people in a Barn, promising to give them some relief: But when he had them fast, he set the Barn on fire; and hearing then the most lamentable and piteous cries and shreekings of the poor in the midst of the flames, he scoffingly said, Hear ye how the mice cry in the Barn. But the Lord, the just revenger of cruelty, sent a whole Army of Mice upon him, which haunted him a great deal worse than the Frogs did King Pharaoh; not only com∣ing into his bed-chamber and upon his bed, but following him into a Tower which he had built for his last refuge in the midst of the River Rhene, never leaving him till they had quite devoured him.

So••rates hath a memorable story of one Cyricius Bishop of Chalcedon, who in a meet∣ing of many Bishops inveighed very bitterly against good S. Chrysostom, and amongst other spiteful language called him often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kneeless fellow, because in a good cause he would never be gotten to bow and crouch to obtain the favour of men, which Cyricius accounted a stubborn and obstinate disposition. But when he had thus utter∣ed his malice, Marathas another Bishop by chance trod upon his toe; which being at the first esteemed (as it was indeed) a very small hurt, yet afterwards so ranckled, that for the safety of the rest of the body his leg was fain to be cut off; which done, the other leg also was in like manner affected, and that so, that being otherwise incu∣rable, it was fain to feel the same remedy the other had done. Thus he who called the holy man a kneeless fellow in one sense, God made him a kneeless Bishop in another. By which and the former Examples we see how God in punishing requites men with that which hath some resemblance with their Sin. And so much for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I come now to the third kind, which is Conformitas subjecti, The Conformity of [unspec 3] subject; When though we suffer not the same, nor perhaps like unto that we have

done unto others, yet are we punished in that subject wherein and whereabout we have sinned. Thus Adam our first Parent sinned in eating the fruits of the earth; and he and all his posterity are punished in the curse of the same, in that now in sorrow we eat of them all the days of our life. Touching God's dealing with Israel in this kind, see Wisdom chap. 11. verse 7, 13. Korah and his company sinned in offering strange fire unto the Lord,* 1.420 and were punished by a strange destruction: The earth opened its mouth and swallowed them up quick; and there came out a fire from the Lord, and consu∣med the men that offered incense, Numb. 16. verse 32, and verse 35. The Levites wise in* 1.421 Iudges, sinned in the Commission of Fornication, and therefore died by the same, being forced to death by the men of Gibeah. Eli, by too much indulgence towards his sons, sinned against God, and was punished in them, being slain by the Philistines, and the Ark of God taken,* 1.422 which they had carried with them. David gloried in the number of his people, and was punished in the Consumption of seventy thousand of them by the pestilence,* 1.423 2 Sam. 24. 1, 15. Hezekiah, who sinned in shewing by way of ostentation his treasures and riches unto the Ambassadors of the King of Babylon, had his punishment threatned by the same things, that all he had thus gloriously shown should one day be carried unto Babylon, 2 Kings 20. 13, 17. Lastly, The Iews, who crucified our Saviour by the hands of the Romans, had their City and Temple rased by the same hands.

[unspec 4] Now I come unto the last kind of Conformity, which I call Conformity of circum∣stance; When the Time and Place of Punishment agrees with the Time and Place of the Sin. Of the agreement of Place I find these Examples. The first of Ahab and Iezebel, in the place where the dogs licked the bloud of Naboth, they licked the bloud of Ahab and Iezebel; 1 Kings 21. 19. and 2 Kings 9. 36. In the place where Baal's Priests had committed Idolatry, were their bones, being dead, and the bodies of those who were alive, flain and burnt by Iosiah upon the Altar of Bethel, 2 Kings 23. 16.

Examples of concurrence of Time I find these. At the same time of the year wherein the Iews crucified Christ, hapned that fatal and final siege by the Romans, when that heavy curse fell upon them,* 1.424 His bloud be upon us and our children. The Spies, which brought an evil report upon the land,* 1.425 had spent forty days in searching it; and there∣fore God for this sin, that Time might agree with Time, made them wander up and down forty years in the wilderness. They are the words of God himself, According unto the number of days (saith he) in which ye searched the land, even forty days,* 1.426 (each day for a year) shall ye bear your iniquities. Last of all, (because I will not be tedious in Examples) Pompey the great is reported to have died most miserably upon the very same day he triumphed for the spoil of Ierusalem.

AND thus having spoken of the three first Observations,* 1.427 I come now to the fourth and last Observation, namely, That the Profit and Pleasure which men seek for in the works of sin, will not so much as quit cost in this life: Because God's Punishments are requitals; the Profit gotten by sin we shall lose wholly, if not doubly, in the Punish∣ment thereof; the Pleasure found in sin will be overpoised in the pain of sorrow we shall undergo for the same. It is hard to conceive that a man should be so much the son of Belial, as to commit sin only for his mind sake, without any aim to a farther end.* 1.428 But rather we may think, That as all actions are done for some End, so even in sinful and wicked actions men have some Ends why they commit them: And it is the conceit and apprehension of some such thing to be gotten by sin, which makes that which is indeed Evil to have a shadow of an appearing Good. To be short, The Ends men aim at in the commission of sin are those two bastard goods, Vtile & Iucun∣dum, worldly Profit and carnal Pleasure. Within the compass of which two fall all those kinds of false Happiness whereabout the Philosophers were so divided, Riches, Honours, Pleasures, Bodily ease, &c. All are comprehended within the verge of these two, Vtile & Iucundum, Profit and Pleasure.

These are verily those two baits of the Devil wherewithal he inveigleth the Souls of men; with these two he insnared our First Parents in Paradise. Our mother Eve saw the forbidden fruit, that it was like to be as pleasant to the taste as it was pleasing unto the eye: on the other side, Knowledge like unto God, which she hoped to attain hereby, was a thing exceeding commodious and worth the compassing: Upon these Motives therefore she fell miserably: and upon the like do we fall every day. Nay the Devil thought with these to have tempted our Saviour Christ himself to worship him;* 1.429 for he shewed him (as we read) All the kingdoms of the earth, with the glory of them. In a kingdom all kinds of Profit and means of wealth abound; and for Pleasure, what delight is equal unto that which is to be found in the glory of a Kingdom?

To speak of them severally: What power and force a Motive of Gain and Profit hath to sway our affection to commit sin, S. Paul hath told us, 1 Tim. 6. 9. Those, saith he, that will be rich, fall into temptation and a snare; and verse 10. that Covetous∣ness is the root of all evil. The same also is apparent by the words of our Saviour, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God, Matth. 19. 24.

And for the other, to wit, carnal Pleasure; so forcible it is, so much prevailing in tempting and drawing us unto evil, that the wise Son of Syrach sticked not to say, He that resisteth pleasures, crowneth his own soul.* 1.430 Besides, these Ends are so nearly linked together, that the one of them is commonly desired for a Means unto the other; for therefore do many desire wealth, that they might have means to live voluptuously.

But be they as they will be, Is this be all the good men do or can expect from the works of sin; if these only be those fair Ends we strive to attain by so foul a means; and when we have gotten them, if the just God requites the Pleasure we expect, with pain and sorrow; and the Gain we hoped for, with an equal yea with a greater loss: if the Pleasure of a moment be entertained with a remaining sorrow; if a single Gain be rewarded with a double loss, and that in this world: Surely it will not quit the cost to commit the most gainful or pleasing sin in the world. But certain it is that God useth thus to meet with our intendments, and to make us always fall short, first or last, of what we hoped for by Sin.

For as for Pleasure and Hearts-ease, as we call it, alas! who ever found this gotten by sin to be worth the while? To overpass such requiting pains as fall within the ob∣servation of other mens eyes; as when God makes our pain and sorrow to grow even from those members, those hands, those things from which we sought delight, as I shewed you in the last Observation: I will, I say, omit these, and put you in mind on∣ly of that secret pain, which no man knows but he that feels it, The sting of Conscience. Is there any man that finds not the honey of sin mingled with this gall? Surely the sting of Conscience never leaves a sinner, but is in all our pleasure like unto those wild gourds, 2 Kings 4. 39, &c. wherewith the young Prophets of Gilgal spoiled their whole pot of pottage: We cannot taste so much as one spoonful of this false pleasure, but presently we must cry as they cried, Mors in olla, Death is in the pot.

As for Profit and Wealth; It is even gotten into vulgar experience, that what in this kind is gotten by sinful and bad means, is nothing durable. Treasures of wickedness (saith Solomon, Prov. 10. 2.) profit nothing; and wealth gotten by vanity shall be dimi∣nished, Prov. 13. 11. Yea as the feathers of an Eagle are said to consume the fea∣thers of other birds; so a little gotten by indirect and bad means often consumes a man's whole substance. I cannot stand to inlarge upon this point: I will only shew in the example of our first Parents, how God in this manner requited them.

First, They looked for Pleasure in the taste of so pleasing a fruit. This hope God repai'd them with pain and sorrow; I will multiply thy sorrow,* 1.431 (saith he unto the wo∣man) and in pain shalt thou bring forth children: and to the man, In sorrow shalt thou eat the fruits of the earth all the days of thy life.* 1.432 They looked, secondly, to have gain∣ed much, and to have profited themselves exceedingly, as namely, to have gotten more knowledge than God had given them. This hope God requited, not only with the loss of that knowledge they had before,* 1.433 but even of the outward things they enjoyed in Paradise. Primum in unoquoque genere est mensura consequentium, The First in eve∣ry kind is the measure of that which follows. Thus God dealt with them, and thus will he deal with us unto the world's end. Sin is utterly unprofitable; whatsoever is got∣ten thereby is like the change Diomedes made with Glaucus; like that which Rehobo∣am made of the shields in the house of the Lord,* 1.434 shields of brass for shields of gold.

Let us therefore hence learn to withstand such foolish Motives and such vain Hopes: when we are in danger to be ensnared by these baits, let us thus reason with our selves, What will it profit a man to enjoy an hour's pleasure, for many a year's pain? What will the sweet do us good, which is mixt with so much four? What will it profit a man to be rich in his youth, and a beggar in his age? What will it profit a man by guile and oppression to raise his house while he liveth, by that which shall most certainly ruine it when he is dead and gone? And lastly, if none of all this were,* 1.435 yet What will it profit a man to win the whole world, and lose his own soul?

[unspec II] NOW having done with the First consideration of these words,* 1.436 I come unto the Second, which is with relation to him that uttered them, and so they are a Confession. In which I observe Three things.

1. That the suffering of punishment extorts the Confession of sin. Thus this miserable King is made, for all his pride and stomach, to lament with an Ego ••eci, with an I have done.

2. God's Iustice in the punishing of sin visibly is one of the strongest Motives to make an Atheist confess there is a God. Adonibezek, who scarce believed, or perhaps not well remembred, that there was a God till now, is here forced to confess, The unresistible God, that crusheth down the proud, he hath requited me.

3. As the Punishment in general bringeth sin to mind, which else would be forgotten: so the fashion and kind thereof well considered may lead us, as it were by the hand, to know the very sin we are punished for. Many sins had Adonibezek committed; the condition and manner of his punishment made him remember his cruel usage of the seventy kings, and say, As I have done, &c.

To begin with the First;* 1.437 I say, The suffering of punishment extorts the confession of sin. The reason whereof is the very nature of Punishment, which always implieth some offence, and therefore is a good remembrancer of the same. Thus Ioseph's brethren, when they were distressed in Egypt, cried, We are verily guilty concerning our brother.* 1.438 Proud Pharaoh, when he saw the plague of hail and thunder, said, I have now sinned; the Lord is righteous, and I and my people are wicked.* 1.439 The proud stomachs of the Israelites came down, when once the fiery serpents stung them, and then they came to Moses,* 1.440 and said, We have sinned; for we have spoken against the Lord, and against thee. Manasses, whom all the threatnings of God's Prophets in fifty years space could never move, yet when he was bound in fetters, and carried prisoner unto Babylon, Then he besought the Lord his God, and humbled himself greatly before the God of his fathers.* 1.441 Whosoever therefore he be that feels not this fruit, and makes not this use of his crosses and afflictions, is worse than hard-hearted Pharaoh, worse than cruel Adonibezek. But if by this means we come to see and acknowledge our sin,* 1.442 then may we say with David, It is good for me that I was afflicted; and give thanks and praise unto our God, who is able out of such hard rocks as these to make flow the saving waters of repentance.

And thus I come to my second Observation,* 1.443 which is, That God's judgment for sin is one of the strongest motives to make an Atheist confess there is a God. Those who say, There is no God, David accounts them in the number of fools: The fool saith in his heart, There is no God, Psal. 53. 1. Now Solomon styleth Punishment Eruditio stultorum, the Schoolmaster of fools. If for all fools, then also for Atheistical fools, that they either by their own, or by example of God's plagues upon others, may be taught to put away their folly.

Most certain it is, The not observing of God's judgments, or the supposed examples of some who seem to escape the hand of God in the greatest sins, is a main occasion of Atheism.* 1.444 This made David himself to say, My feet were almost gone, my steps had well-nigh slipped: For I was envious at the foolish, when I saw the prosperity of the wick∣ed. It is reported of Diagoras Melius, surnamed the Atheist, that at the first he was very devout, and a great worshipper of the Gods; but having committed some cer∣tain money unto a friend's keeping, and afterwards demanding it again, his friend, loth to forgo such a booty, forsware that he ever received any: whom when Diagoras saw, notwithstanding this horrible perjury, to thrive and prosper, and no divine judgment to fall upon him, he presently turned Atheist and enemy to the Gods, and laboured by all means to bring other men to the like impiety.

For this cause therefore David, as jealous of God's honour, and knowing what force God's Iudgments have to keep Atheism from creeping into the hearts of men, desireth God (Psal. 59. 13.) that he would avenge himself of evil-doers, even for this end, that it might be known he was the Lord: Consume (saith he) in thy wrath, consume them, that they may not be; and let them know (that is, that men may know) that God ruleth in Iacob, unto the ends of the earth. And hence it is also that God of∣ten in Ezekiel doth plainly affirm this to be the End of his judgments, That it might be known that he was the Lord. As in chapter 6. v. 6. thus he threatens Israel, Your cities shall be laid waste, and your high places shall be desolate, &c. v. 7. And the slain shall fall in the midst of you; and you shall know that I am the Lord. And again, v. 12, 13. He that is far off, shall die by the pestilence; and he that is near, shall fall by the sword. Then shall ye know that I am the Lord. And chap. 25. 17. concerning the Phi∣listins, I will execute great vengeance upon them, saith the Lord, with furious rebukes: and they shall know that I am the Lord, when I shall lay my vengeance upon them. If this then be so as ye have heard, let us learn hence a good preservative against

Atheism, and all the ill motions of the devil and our flesh drawing thereunto: not lightly, as most men do, to pass over the Iudgments of God upon sin; but duly and diligently to observe them: if in our selves, then more severely; if in our neigh∣bours, curiously, but charitably.

And so I come to the third and last point,* 1.445 which is, That as Punishment in general bringeth sin to mind, which else would be forgotten: so the fashion and kind thereof well considered may lead us, as it were by the hand, to know the very sin we are punished for. I have shewed already at large, That God's visible judgments have usually in them a stamp and mark of conformity with the sin for which they are inflicted: For either we suffer the same thing our selves that we have done to others, or some resembling or like unto it; or else are punished about the same thing wherein our sin was; or lastly, in the place or time where and when we sinned. I am perswaded there is no judgment which God sends for any special sin, but it hath one of these marks in it. Come therefore to Adonibezek, and let us learn of him, by God's stamp in our punishment to find out what sin he aims at. If we would once use to read this Hand-writing of God in our crosses and afflictions, what a motive would it be to make us leave many a sin wherein the Devil nuzzles us the greatest part of our life without sense and feel∣ing? For if any thing would rouze us and scare us from sin, sure this would, to hear word from God himself what the sin is he plagues us for, and so sharply warns us to amend. Whensoever therefore any cross or calamity befals us or any of ours, either in body, goods, or name, or in the success of any thing we take in hand, let us not rebel against God with an impatient heart, or fret at the occasion or author of our misery; but let us take a just account of our life past, and thus reason with our selves, This is surely none other but the very Finger of God; I am punished, therefore have I sinned: I am punished thus and thus, in this or that sort, in this or that thing, in this or that place or time; therefore God is angry with me for something I have done, the same with that I suffer, or something like unto it, or because I sinned in this thing, or at this time, or in this place, when and where I now am punished: As I have done, so surely God hath requited me. Therefore I will not look any longer up∣on any other cause or occasion of this misery, of this cross or calamity, but look un∣to my sin, and give glory unto God, who sent the hand which hath done all this unto me.

Thus did the sons of Iacob, having no doubt learned of their good father to make this use of their crosses and afflictions: For when they saw themselves so roughly en∣tertained in Egypt, being challenged for spies of the countrey; when their brother Simeon was to lie in prison in a strange land; and not only this brother, but another brother, so dearly beloved of his father, must needs be taken from him, and come in∣to the like jeopardy; when all this distress fell still upon the head of a brother, and no∣thing but a brother; they presently discovered the Hand-writing of God, and cried out, We are guilty, and therefore is this evil come upon us:* 1.446 Behold the Finger of God. All this evil still lights upon one or other of our brethren; for we are verily guilty con∣cerning a brother, our brother Ioseph, in that we saw the anguish of his soul, when he be∣sought us, and we would not hear; therefore is this distress come upon us.* 1.447 Ah! said Reu∣ben, I told you, I spake unto you that you should not sin against the child, but you would not hear: therefore behold his bloud is now required. Yea this writing of God is yet more evident, for we sinned in the dearly-beloved of our Father, Ioseph, and now are we distressed about our brother Benjamin, the child whom our Father loveth: As we have done, so God hath requited us.

This is the last point I observed in these words, and it contains the Use of all the former. Verbum sapienti, one word is enough to him that is wise, and one Example is sufficient for him that is willing to follow it.

DISCOURSE XXXI.

S. MATTHEW 11. 28, 29.

Come unto me all ye that labour and are heavy laden, and I will give you rest.

Take my yoke upon you, and learn of me, for I am meek and low∣ly in heart: and ye shall find rest unto your souls.

I SHALL not need trouble you with prefacing of the cohe∣rence: The words I have read are an intire sense of themselves, without dependence on what went before. For the matter, they are such, as I might call them an Epitome or Brief summe of the whole Gospel, containing in few words the compleat method of Salvation, and as in a small map a full view of the way to the gates of Eternal life; whither he is most unworthy to come who will not learn so small a Catechism as this. They are propound∣ed unto us by way of an Invitation, consisting of Three parts: 1. The Thing, 2. The Persons, 3. The Benefit.

1. The Thing invited to, which is double, to wit, Christ and his yoke. Come un∣to me, saith he, and take my yoke upon you, and learn of me, for I am meek and lowly.

2. The Persons invited, Those that labour and are heavy laden: Come all ye that la∣bour and are heavy laden.

3. The Benefit to those who embrace the invitement, Rest and Ease; which you shall find in every corner of this Invitation. I will give you rest, or, I will ease you: again, Ye shall find rest unto your souls: and in conclusion, My yoke is easie, and my burthen is light. A Benefit so transcendent, as might allure any car, that is not whol∣ly stopped up with spiritual deafness, to listen after the means whereby it is attain∣ed.

[unspec 1] Let us therefore consider these Three points in order; and first, that which must first be known and learned, The quality of the persons invited; Those that labour and are heavy laden. Which before I tell you what they mean, I must first tell you how to construe them, viz. by the Figure called Hendiadis, understanding the conjunction [and] causally; and so contriving the two things named into one, in this manner, labour and heavy laden, into labouring of being heavy laden: As if it had been said, Come unto me all ye that labour of, or by, being heavy laden; All you that are toiled with, and weary of, your heavy burthen, come unto me, and I will ease you.

For after this manner are many things in Scripture which are uttered conjunction∣wise to be understood. I will multiply thy sorrow and thy conception, (saith God un∣to the woman. Gen. 3. 16.) that is, I will multiply thy sorrows of conception, or the sorrows which come of conception. You shall find often in Scripture, Do judg∣ment and righteousness; that is, Do judgment according to righteousness, Do such judgment as proceeds from justice and righteousness. Psal. 116. 1. I love the Lord, because he hath heard my voice and my supplication, that is, the voice of my supplicati∣on, Ier. 29. 11.* 1.448 The Lord promiseth his people to give them an end and expectation, that is, the end of their expectation, or the end they look for. In this Gospel, saith S. Iohn Baptist, chap. 3. verse 11. He that cometh after me, shall baptize you with the ho∣ly Ghost and with fire, that is, with the fire of the holy Ghost. So in my Text, wea∣ry and heavy laden, is weary of being heavy laden; such as labour, such as are toiled and tired out by the weight of their loading.* 1.449 And thus are the words to be con∣strued.

Now to the meaning of them. Those that labour of being heavy laden, are such as grieve and groan under the burthen of their sins. According to the Law,* 1.450 none should appear before the Lord empty: what offering, what sacrifice then must we bring when

we come in to Christ, but that which David (who well knew) tells us Psal. 51. 17.* 1.451 The sacrifice of God (saith he) is a broken and contrite heart, O God, thou wilt not de∣spise. Thus must they come furnished whom Christ inviteth. For this is that which S. Paul calls, 2 Cor. 7. 10. a sorrow after God, or a godly sorrow, which, saith he, work∣eth repentance to salvation, not to be repented of. For understanding therefore of this Metaphor in my Text, we must know, That Sin is compared in Scripture unto a burthen, wherewith every sinner is loaden, yea overcharged; a burthen intolerable. So Psal. 38. 4. Mine iniquities, saith David, are gone over mine head; as a heavie bur∣then they are too heavie for me. Ver. 6. I am troubled, I am bowed down greatly. Ver. 8. I am feeble and sore broken; I have roared because of the disquietness of my heart. S. Paul followeth the manner of speech, when he tells us, 2 Tim. 3. 6. of silly women laden with sin, and led away with divers lusts.* 1.452 This loading and pressure of sin is in respect of a twofold weight which oppresseth the Soul, the one of Punishment, the other of Loathsomness. For the weight of Punishment; it is the ordinary style of the Prophets to term God's Iudgments for sin by the name of burthens. Iehu calls his execution upon Iehoram, the burthen which the Lord laid upon his father Ahab, 2 King 9. 25. So S. Paul saith, Gal. 6. 5. that every one shall bear his own burthen. For the other, the Loathsomness of sin, that also weighs heavie. Ah sinful Nation! (saith the Prophet Esay, ch. 1. 4.) a people laden with iniquity, a seed of evil doers— and it follows, v. 6. From the sole of the foot, even unto the head, there is no soundness in it, but wounds, and bruises, and putrefying sores. This also is a part of David's burthen, Psal. 38. 5. My wounds stink and are corrupt, because of my foolishness. I am troubled (or wryed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Incurvatus sum,) I am bowed down greatly.

Is Sin indeed so heavie a thing? how then do we make it so light a matter? Nullum onus (saith Ambrose Ep. 18.) gravius est quàm sarcina peccatorum & pondus flagitiorum, No burthen is more heavie, no load more pressing to the Soul, than the weight and load of Sin. If every thing that presseth down be heavy, how heavy is that which presseth down to Hell, that is, unto that depth of woe whose bottom can never be fathom'd! Is Sin so heavy a thing indeed? how comes it then to pass we feel it not? Our case is so much the more fearful and dangerous. For, saith Chrysosiome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The evil is so much the greater, by how much it seems to be the lesser. For Physicians all agree, that those are most dangerously sick who have no sense and feeling of their sickness; whereas on the contrary, to be sensible of pain is a sign the sickness is not deadly. Happy therefore are those who can add the other word to this, being not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laden, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; la∣bouring under the weight of their burthen. These are those whom Christ calleth; and these are those whose condition we are now to consider, that we may know it, and whether our selves be any of that number.

That a man therefore may truly be said to labour and be weary of his burthen, two things are requisite: First, That he feel and be sensible of the weight thereof; Secondly, That he desire to be rid thereof.

[unspec 1] He must feel and be sensible of the weight thereof. Now the weight of sin, as I told you, is twofold: First, The weight of Punishment; and secondly, The load of Loath∣somness. The first and soonest felt is that of Punishment; which as it is the grossest weight, so may it be felt while the sense of the Soul is yet but gross and dull: But to feel the other, that is, to loath our sin, requires a quicker and more tender sense; which is not easily attained to, unless the Soul be first well rubbed and galled with the weight of Punishment. The entry therefore and, as it were, the porch of Penitence, are those Terrors and Pangs of the Soul affrighted with the apprehension of the Wrath of God for Sin, and of the danger we are in therefore. When the piercing sting of an accusing conscience upbraids us, and tells us we are in a state to be damned eternally: That if I should die this day, this night, this hour, I must go to the place of weeping and gnashing of teeth, there to yell and howl with devils in pains un∣speakable, and be tormented for ever and ever. When our Soul is stricken with horror, to think how long we have lived in this danger, and how little we thought thereof; nay, how securely we encreased our score, as though we should never have come to a reckoning for the same; how often God might have taken me away in the midst of my sins, and where had I been then? yea what shall become of me, if he should do it now? O how am I afraid of this moment, who feared nothing so many years! These are those arrows of the Almighty, which must go through our Souls at the beginning of our Repentance. That we may take up the words of David, Psal. 38. 1. O Lord, rebuke me not in thy wrath, neither chasten me

in thy hot displeasure. v. 2. For thine arrows stick fast in me, and thy hand presseth me sore, v. 3. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin.

This is a good beginning; but is no more than a beginning: for yet we labour not enough; yet we are not weary enough for Christ to call us unto him. This is but as the prick of a needle, making way for the thread. We must go further, else this will do us no good. For thus far, as to be sensible and affected with the punish∣ment due for sin, to be terrified with the weight of the wrath of God which lies upon us for the same, thus far he may come who shall be damned. For it is common to the desperate reprobate, as well as to the children of God; to Iudas, who hanged himself; to Cain whom God drove out from his presence; for he could say and confess to God himself, My punishment is greater than I can bear, Gen. 4. 13. Let us therefore see what we are further to add unto it.

And that is a sense and feeling of the foulness, loathsomness and odiousness of Sin. If If we feel not our selves affected with this weight, the former groaning will be ac∣counted no better with God than hypocrisie and slavish fear; for this is the soul and the life of a godly sorrow indeed, without which the other is but a carkase, if it be a∣lone. But if by rubbing and galling our Hearts, it makes them at length so tender as to be sensible not only of the punishment, but to loath Sin it self as a foul and ugly thing; then indeed it begins to live and give some proof it will be sincere. For as a surfet of meats, how dainty and delicate soever, will afterward make them loath∣some: So if we be indeed surcharged with the burthen of our sins, the appetite of the Soul will begin to loath them, though they have been never so full of delight; yea, it will make us loath our selves, and cry out in a mournful manner with S. Paul, Rom. 7. 24. O miserable man that I am! who shall deliver me from this body of death? Even as a man who is covered over with noisome boiles and sores, is not affected only with the bodily pain caused by them, but even abhors the sight and smell of that which causeth it, as filthy and ugly: so must it be in this leprosie of sin. And indeed, were our eyes once open to see it,* 1.453 Sin is the most ugly, beastly, filthy and noisome thing in the world: For being wholly opposite to God, the most glorious Beauty and most delectable Good; it is contrary to whatsoever is any way seemly, comely, grace∣ful and beautiful: for all these carry in them some Image and resemblance of him; but Sin, none at all. Nay, it is a distasteful and loathsome thing to the Reasonable na∣ture of man, as appears by the continual upbraiding and griping of the Conscience, which can never down with it. In meats, if any go against our stomach, we abhor and loath them: how much more loathsome is that which the Conscience cannot digest, the stomach and taster of our souls? O how nice and daintie we are, that no loathsome and unpleasant meat should offend (so much as by the sight thereof) our fleshly ap∣petite, which is common to us with Beasts! but our Souls, our nobler part, whose safety so much concerns us, we cram and choak with the loathsome filthiness of Sin, and perceive it not. But as those who cannot endure a cat or a mouse, or the like, by Antipathie of nature, when any such thing comes within their sight or near their per∣son, presently they start, and shew some extremity of passion or other; and if they cannot fly it, it casts their body into a cold sweat: So must we labour under the sight of our sins, that we may be of those whom Christ here calleth for. O Lord, supple our hearts with thy quickning grace, that they may be so tender as to feel this part of their butthen as well as the other.

[unspec 2] Thus have we heard the first requisite of such as may be truly said to labour, and be weary of their burthen; namely, To feel and be sensible of a double weight thereof.

Now follows the next and last requisite, A desire to be rid thereof. He that truly and unfeignedly labours under the burthen of his sin, he that is indeed weary there∣of, will desire to be rid of it: For Sorrow is so much against the good liking of Nature, that he that is pressed with the burthen thereof, will earnestly desire to be eased; will endeavour to shake off his burthen, and remove that which procures his Sor∣row. He therefore that is not so far toiled with the pressure of his sins as to have a purpose to forsake and leave them, is no true penitent, none of those who are yet weary enough to go unto Christ for ease.

And lest we might deceive our selves, and think we have a purpose to leave our sins, when we have not; let us examine our selves by these three Rules follow∣ing.

• 1. That this purpose must be general, without reservation of any darling sin: For he that retains any sin, is not yet weary enough of his burthen. He that looks for a forgiveness of all his sins, must purpose to forsake them all; he must not with Herod in the Gospel have a reservation of Herodias, his brother Philip's wife: God will not be served with halves; he will have our whole Hearts, or none.
• 2. He that devises not how to cast off the burthen of his sin, though it pains him, but how to carry it more handsomely and conveniently, by qualifications and distin∣ctions, and the like, he is perhaps heavy laden, for he feels his shoulders pincht; but he is not weary of carrying; but thinks to ease himself as he in the Fable did his horse of the plough, who sitting still upon his horse back, carried the plough on his own neck: So was the horse eased by a distinction; for now his master carried the plough, and not he.
• 3. He that hath indeed a purpose to cast off the burthen of his sin and to forsake it, is willing to make amends where he hath wronged; as we see by the example of Zacchaeus in the Gospel. For he that cannot wish from the bottom of his heart that what he hath done were undone, and if it were to do again, he would never do it, is no true penitent, nor heartily sorry for his sin. But how can he say thus who hath ill-gotten goods, and will not restore them; who hath power in his hands yet in some sort to undo his sin, as far as the injury concerneth man, and yet will not do it?

And thus you have seen How the persons must be qualified, and what preparation is required of them who are capable of this sweet Invitation of our Saviour, Come unto me all ye that are weary or labour of being heavy laden, and I will ease you.

But you will say, How should a man come to be thus affected? How should he come to be touched with remorse for sin? and what means is to be used? I answer, By a serious and often meditation upon the Law of God, which is a Glass wherein to behold the deformity of sin and depth of our misery. Dost thou in deed and good earnest believe that God Almighty hath given this Law to men? Dost thou believe thou hast transgressed and broken every part thereof? Dost thou believe (tell me truly) that all those who have done so, are under the wrath of God and in the state of eternal damnation, to be tormented with the devil and his angels for ever? Dost thou, or canst thou, believe all this, and thy heart not yield and bleed to think how woful and fearful a condition thou art in? If it doth not, I say thou dost not yet fully and in earnest believe any of these things. Thou mayst perhaps lay so, and think so too; but thou deceivest thine own heart: The devil deludes thee. I say again, Thou believest not; thy perswasion is too slight: For every unrepentant sin∣ner, that knows and hears the law of God without sorrow and contrition of heart is a piece of an Infidel; and it is Vnbelief, and nothing but Vnbelief, which makes his Heart so unmoveable and unrelenting.

If a Proclamation came from an earthly Monarch, that whosoever had at any time committed such and such misdemeanours, should have his estate confiscated, or suffer some grievous and exquisite torments, as a Traitor unto his Prince: if I should see a man deeply liable unto all this, who could hear of such a Proclamation securely, without trouble and astonishment, that could sleep quietly, and be no whit dejected or cast down therewith: might I not justly think, either he believed himself not guilty of any of the crimes there mentioned, or took it for a counterfeit, or only some scare∣crow never meant to be put in execution? I know your selves would think so. How then is it possible that a man should firmly and seriously give credence to the Law of God and the Threats contained therein, and yet his Heart never smite him, his Soul be never touched with remorse? No, without doubt, this Legal faith (for so I call the belief I speak of) is yet a weak one, a superficial and unsetled perswasion (perhaps,) but no grounded or firm impression. Wouldst thou amend it? wouldst thou drive it deeper? Rub thy Heart continually with a fixt and frequent meditation of the severity of God's Law, of the number and greatness of thy transgressions, of the dreadfulness of wrath and vengeance due for the same. Never cease doing this untill thy Heart shall yield, and thy bowels melt within thee. One drop of water weareth not a stone, but continual dropping will do it. Gutta cavat lapidem, &c. If one meditation will not melt thy Heart; yet a continuance therein will do it. Those who let bloud will rub the Vein often to make it swell: so must thou rub thy Heart often to make it bleed. A hard skin, with often grinding and fretting, will at length grow thin and tender.

I COME now to the Second thing I propounded in this Invitation, The thing [unspec II] invited to; which is double, Coming unto Christ, and Taking his yoke upon us. I

begin with the first. This coming unto Christ is the approaching to him by Faith; which is manifested by those places of Scripture where coming and believing are inter∣changeably [unspec I] used as one and the same thing. He that cometh to God (saith S. Paul, Heb. 11. 6.) must believe that God is, and that he is a rewarder of them that seek him. Iohn 6. 35. I am (saith our Saviour) the bread of life: He that cometh to me, shall ne∣ver hunger; he that believeth on me, shall never thirst. Here coming is expounded by believing. Ver. 37. All that the Father giveth me, shall come unto me; and he that cometh to me, I will in no wise cast out. In Iohn 1. 12. it is called a receiving of Christ: But as many as received him, to them gave he power (or priviledg) to become the Sons of God, even to them that believed on his Name.

Here therefore observe, That a Saving Faith, a Faith which makes Christ our own, and hath promise of ease by him, in a word, that Faith which gives us an interest in Christ Iesus, is more than a bare assent or perswasion that the Gospel is true, which saies that Christ is the Son of God and the Redeemer and Saviour of mankind. It is a coming Belief, a coming Faith; that is, an assent inclining the Soul to Christ, to be made partaker of the Benefits through him. Not a bare Speculative assent, which re∣mains in the Brain, and proceeds no farther; but such an assent as rests not there, but worketh a motion in the Will, to seek and embrace that which is believed. Such an assent as not only believes the Promises made in Christ, but goes unto him, relies upon him, clings unto him for them. Come unto me, all ye that labour and are heavie la∣den; and I will ease you.

To believe the Gospel is true, that Christ Iesus is the only means of Salvation or∣dained by God, I grant it to be a Faith, though it go no farther: But it is an insuffi∣cient Faith, an imperfect and impotent Faith, which is usually called Historical Faith; which I make no question but you all have: But if you stay here, the Devil believes as much as you do. But a Saving Faith, though it begins with this, yet it staies not there: It stands not only gazing upon Christ, but is effectual and powerful upon the Soul, to make it apply and betake it self unto him. This height of Faith the De∣vils have not, nor can have. They can believe, as well as we, that Christ is a Saviour; but never so far or so much as to have any hope, affiance, or confidence in him. For if a King should proclaim a general pardon to a number of known rebels, and vow execution without mercy upon some principal offenders who had cunningly and maliciously seduced the rest; both of them might equally believe the Proclama∣tion to be true: yet the one would be encouraged to relie upon the King's clemen∣cy, and to sue out his pardon; but the other would be utterly disheartned, as being uncapable. Such altogether is the case of men and wicked Angels in the Proclamation of the Gospel: Men hearing Christ took the woman's Seed, are encouraged with hope of pardon; the Devils knowing he in no wise took the nature of Angels, the bet∣ter they believe his Incarnation, the less are their hopes of their own redemption.

Come we therefore to application.* 1.454 He that cometh unto God (saith S. Paul) must believe that God is, and that he is a Rewarder of them that seek him: So say I, He that cometh unto Christ must believe that he is, and that he is the Easer of them that seek unto him. He that believes this sufficiently, cannot but go unto Christ. You there∣fore that labour, and are heavy laden with your sins, do you believe that Christ is, and that he is the Easer of them that being weary of their sins seek unto him? How can your Soul then but fly unto him with trust and confidence in him? Yea but will some men say, I believe that Christ is, and that he is the Easer of them that seek him; yet for all this I can put no trust and confidence in him. Yea, but dost thou believe it so well as to find thy Soul on wing toward him, to seek and sue for pardon? If thou findest this, thou hast some trust and confidence in him, more or less: For didst thou quite despair of Ease from him, thy Heart could never seek to him: for where a man utterly despairs to obtain, he will not so much as stir a foot to make a suit.

The motion or flight of the Soul is Desire. He that out of a true sense and feeling of his sin (for no other can do it in good earnest) desires Christ, he goes unto him. And Christ thou ••eest requires no more, but that all those who are weary and heavie laden should thus come unto him, and he will ease them. And this is the first degree of a Faith which is Iustifying, and gives interest in Christ Iesus: For this Faith is not barely Historical and in speculation, but a Faith in motion, and able to walk and go unto Christ Iesus whom it believeth; which, if cherished, will in time gather such further strength as will fill the Soul with a full and stedfast confidence.

But if thou sayest, Thou believest that Christ is, and that he is the Easer and Savi∣our of those which seek him, and yet thy Soul is not on wing, nor any motion in thy Heart advancing to him; I say then, either thy Sorrow for thy sin is not true, and therefore thou yet feelest no need of him; or thy Belief is deficient. Whatsoever thou sayest and thinkest of thy self, thou believest not yet throughly and indeed, that Christ Iesus is a Redeemer and Saviour of those that come unto him. For, as I told you before that he believed not the Law throughly and indeed, that could hear it with∣out remorse of Conscience and contrition of Soul, so he believes not the Gospel throughly and firmly, who being laden and grieved for his sins, yet is not able to flie and betake himself unto Christ for mercy. For if you saw a man condemned to die, and in great affliction for the same, who hearing of a Pardon proclaimed for all in his case who would demand it, should nevertheless sit still, and never go about to seek it; who would think but that either he misdoubted the report, or gave but little credence to the word of the King? Such is the case here: There is certainly some defect in believing: And this must be cured after the same manner as that in believing the Law; namely, by a sober and frequent meditation, reading, hearing, and thinking of that great mysterie revealed of Redemption in Iesus Christ, and of the gracious Promises of the Gospel in and through him. This is Faith's whetstone, which, if it be blunt, will make it keen. This is the only means to establish thy Belief, if it be deficient or unsetled; if there be any metal in it, this will give it an edge; if there be any spar∣kles, this will blow them into a flame.

Thus you have heard what Coming to Christ is, that is, what a Saving Faith is; namely, so firmly and effectually to believe that Christ is a Saviour of those that seek him, as doth incline thy Heart to go unto him, to sue out a Pardon and rely upon him for mercy and Redemption.

NOW follows the Benefit, Ease and Rest to thy Soul; I will ease you, or give you [unspec III] rest; that is, I will free you of your burthen, I will ease you of your sin, I will ac∣quit you. And this is that we call Iustification of a sinner, which is an Absolution or remission of sins by the only merits and satisfaction of Christ accepted for us and imputed to us: An acquitting and cancelling of all bonds and obligations of trans∣gression for Christ's sake, through the only merit of his death, passion, and shedding of his bloud. For he that hath right to Christ, hath right in Christ to be parta∣ker of his righteousness and of whatsoever satisfaction he hath undergone for the sins of mankind; whereby he is justified, that is, acquit before God of the guilt of sin, and of the punishment according to the Law due for the same. For God (saith S. Paul, 2 Cor. 5. 21.) made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Rom. 5. 19. For as by one man's disobedience many were made sinners: so by the obedience of one many are made righteous.

This is the Ease, this is the Rest here mentioned, the unlading and unburthening of a sinner, where Christ dischargeth him of his loading, and beareth him upon his own back. For he (saith Esay, chap. 53. 4, 5, 6.) hath born our griefs, and carried our sor∣rows: He was wounded for our transgressions, he was bruised for our iniquities; the cha∣stisement of our peace was upon him, and with his stripes we are healed—The Lord laid upon him the iniquity of us all. Thus he eased Peter, when his heart was ready to break for denying him: Thus he eased Mary Magdalen, a woman laden with sins, when she bathed his feet with tears, Luke 7. 48. Thus he refreshed trembling Saul, the persecutor, Acts 9. 6. And still he casteth the eyes of his mercy upon every one that is poor and of a contrite spirit, and trembleth at his word, Esa. 66. 2.

See therefore here to whom alone a troubled soul is to have recourse for Ease. Nei∣ther to Angels nor Archangels: For those who do so, hold not the head, Col. 2. 19. Neither to Saints nor Martyrs, to Peter nor Paul, no not to the blessed Virgin her self: For Abraham is ignorant of us, and Israel knows us not, Esa. 63. 16. and, Cursed is he that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord, Ier. 17. 5. Nor to the Law given by Moses: For the Law worketh (not ease but) wrath, Rom. 4. 15. Nor will our merits and good works, pilgrimages, fastings or alms∣deeds, purchase this Ease: For although we could do all we ought to do, yet must we say we are unprofitable servants,* 1.455 and that we have done but that which was our duty to do, Luke 17. 10. It is Christ Iesus, and only Christ Iesus, who can give Rest to a trou∣bled soul, that Lamb of God which taketh away the sins of the world.

AND thus you have in part had a view of the Three points considerable in this Invitation: 1. The Persons, who; 2. The Invitation or Thing invited to, what; and 3. The Benefit to be attained. But I must call you to the Second

point again, there being one part thereof not yet spoken of. For I told you The thing here invited unto was double, Christ himself, and His yoke. The first, concern∣ing [unspec 2] Christ himself, I have spoken of in those words, Come unto me. Now it remains to speak of the second, Take my yoke upon you. Those who come unto Christ, must also take his yoke upon them. But what is this yoke? even the yoke of obedience; which should have been ours, but Christ for our sakes took it upon him, and made it his. Yet not that we should draw our necks out of the collar, but still do our en∣deavours by denying ungodliness and worldly lusts,* 1.456 to live soberly, righteously and godly in this present world, looking for that blessed hope to come. As therefore in coming unto Christ you had Faith in the Ease by him, Acquitting or Iustification: so in the taking his yoke ye have Sanctification or Holiness of life. All which are so linked together, that neither must they nor can they be put asunder. No man comes to Christ by Faith, but shall be eased; but no man can ever truly and seriously come unto him to be eased by him,* 1.457 but he must take his yoke upon him: No man puts on Christ to be justified, but he takes on his yoke also to be sanctified. That which God hath joyned together, let no man put asunder.

True it is, and nothing more true, That no works of ours in this life can abide the Touch-stone of God's Law, and therefore not able to justifie us in the presence of God, but to condemn us. But it is true also, That we are therefore justified through Faith in the bloud and righteousness of Christ, that in him we might do works pleasing and acceptable to Almighty God, which out of him we could not do. For as the bloud and sufferings of Iesus Christ, imputed to us through Faith, cleans∣eth and acquitteth us of all the sins whereof we stood guilty afore we believed: so the imputation of his righteousness when we believe makes our works (though of themselves far short of what they should be, yet) to be acceptable and just in the eyes of the Almighty; Christ supplying out of his Riches our poverty, and by commu∣nication of his obedience continually perfecting ours where we fail; that so we might receive the reward of the righteous of him that shall reward every man according to his works. Being therefore in Christ, we are so much the more bound to frame our lives in holy obedience unto God's Commandments; in that before we were justified we could not, but now henceforth we are enabled to do that which for Christ's sake will be acceptable and pleasing to Almighty God our Father.

This is that which S. Peter tells us, 1 Epist. 2. 24. That Christ his own self bare our ••••s in his own body on the tree, that we being dead to sin, should live unto righteousness. So S. Paul, Tit. 2. 11, &c. The grace of God (saith he) that bringeth salvation hath ap∣peared unto all men; (wherefore?) Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; Looking for that blessed hope, the glorious appearing of the great God, and our Saviour Iesus Christ, ver. 14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works. Here you may see, that Christ is therefore given us to be a propitiation for our sins and to justifie us, that in him we might walk before God in newness of life; so to obtain a crown of righteousness in the world to come.

But if this be not enough to perswade us to take on this yoke of Christ, yet I hope this consideration will do it; when I shall shew you, that That Faith can never be true which is not attended with these fruits. Nor is there any other mean to assure us we are truly come to Christ, and ingraffed in him, but this. If we have taken up this yoke of Christ, we may know then we have put on him: If we have never put our necks to his yoke, we never put on him. It is S. Iohn's express assertion, 1 Epist. 1. 6. If we say we have fellowship with him, and walk in darkness, we lye, and do not the the truth. Ch. 2. 3. Hereby we know that we know him, (viz. to be our Advocate with his Father, and the propitiation for our sins) if we keep his commandments.

The Reason is plain; Because the one follows the other, as the heat doth the Fire, or the light the Sun. Which I thus demonstrate, both on Christ's part and ours. On ours thus: He that sincerely sues to and seriously relies upon another for a Favour which nearly concerneth him, and no other can do for him, will by all means endeavour to avoid whatsoever he knows may distaste his Patron, and do his best to approve himself in whatsoever he can learn is most pleasing unto him. If you should see a man having a Suit to some great Courtier for a pardon of his life, and yet shewing no care of doing in his presence what he knew would deeply offend him, and wilfully neglecting that he knew would give him the best content; would you think such a man in earnest, and sufficiently perplext with fear of death, and

seriously relying upon that man to save it? I know you would not. If therefore,* 1.458 out of a true affrightment and sense of the wrath of God for sin, with a sincere and seri∣ous Faith, thou suest unto and reliest upon Christ for mercy and redemption, as the only name under heaven whereby thou canst be saved;* 1.459 how canst thou but love him with all the Powers of thy Soul, and therefore do thy best to please him upon whom thou dependest for so great and unvaluable a benefit? If thou dost not, surely thou hast not yet weighed thy misery sufficiently, thy Faith is insufficient and counterfeit, it never yet came home to Christ, that he might ease thee.

The same appears on Christ's part: For unto whomsoever Christ is given for Iusti∣fication, through the imputation of his merits and righteousness, in him God creates a new heart, and reneweth a right spirit (as the Psalmist speaketh, Psal. 51. 10.) that is, by virtue of this union he conferreth upon him the grace of his Spirit, for the abo∣lishing of the body of sin, and enabling the Soul in some measure against the assaults thereof, to abandon at least the more eminent, notorious, enormous and mortal sins, though sins of ordinary infirmity shall not be quite subdued in this life. If there∣fore I see a man run still without restraint into gross and open sins, and walk not blameless in the eyes of men, I conclude he hath not this Spirit of grace within him, and therefore was never ingraffed into Christ by a true and lively Faith. Whereso∣ever therefore is a true faith and unfeigned, 1 Tim. 1. 5. there follows a new life. He that cometh to Christ sincerely, takes his yoke upon him too. Labour therefore, * 1.460 as S. Iames saith, to shew your Faith by your works; For not every one that saith, Lord,* 1.461 Lord, but he that doth the will of my Father (saith Christ) shall inherit the kingdom of heaven.

DISCOURSE XXXII.

S. MATTHEW 11. 29.

—Learn of me, for I am meek and lowly in heart; and ye shall find rest unto your Souls.

THese Words are a continuing of the former Exhortation to take upon us the yoke of Christ: First, in general, That we follow his Example, Learn of me: Then in particular, wherein we should follow him, In Meekness and Lowliness; For I am (saith he) Meek and Lowly in heart. Then the Profit we shall reap thereby; Do this, And ye shall find rest unto your souls.

For the first, Learn of me: Observe, That Christ is given unto us not only for a Sa∣crifice for sin, but for an Example of life. They are the words of one of our Col∣lects. For he is our Lord and King, and Subjects we know will naturally conform and fashion themselves unto the manners of their Princes;

Regis ad exemplum totus componitur orbis:

And those which do so, are accounted the most devoted to them, and are the best ac∣cepted of them. If Christ then be our Lord and King, we must acknowledg him to be such by conforming to his Example, and endeavouring to follow his steps. Be∣sides, since he took this yoke of obedience upon him out of love to us, how can we chuse but offer our necks thereto our selves, out of duty to him? If he hath done so much to make our yoke easie, which before was so unsupportable; should we now think much to put it on? Nay it is the very character of God's chosen ones, to carry in them a conformity and resemblance of Christ. For whom (saith S. Paul Rom. 8. 29.) he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren.

And this duty of conforming unto Christ consists not only in doing as he did, but suffering also as he hath done. 1 Pet. 2. 20. If when you do well, and suffer for it, ye take it patiently; this is acceptable with God. ver. 21. For even hereunto were ye called: because Christ also suffered for us, leaving us an Example, that we should follows his steps. See also 1 Ioh. 3. 17. And this conformity and sampling (as I may say) of Christ, extends not only to those Acts of his which he did as man, where the imitation is plain and direct; but in a certain sort to those supereminent ones, which exceed the nature of a mere man, and were done by the concurrence and power of his Godhead; which be∣cause otherwise unimitable, we must express by way of a mystical resemblance. Thus are we to imitate his expiatory Death and Burial, by our dying unto sin. Shall we con∣tinue in sin, (saith S. Paul, Rom. 6. 1.) that grace may abound? v. 2. God forbid. How shall we that are dead to sin, live any longer therein? v. 3. Know ye not that so many of us as are baptized into Iesus Christ, were baptized into his death? To the same purpose, 1 Pet. 4. 1. Forasmuch, saith he, as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin, &c. So likewise in suffering one for another, Eph. 5. 1. Be ye followers of God, as dear children, v. 2. And walk in love, as Christ hath also loved us, and hath given himself for us an offering and a sacrifice to God. In the like manner must we imitate his Resurrecti∣on and Ascension. S. Paul Rom. 6. 4. Therefore (saith he) we are buried with him into death; that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. Accordingly. Col. 3. 1. If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. All which you see are grounded upon this one Principle, Learn of me. Some Physiognomers con∣ceit the Head of a man to be the model of the whole Body; and where there is any spot, wart, or like mark about the Face or other part of the Head, that there is another answerable to it in some sutable part of the Body; and upon this ground they will ad∣venture to discover some hidden mark in the unseen parts of the Body. But whatsoever it be in the natural Body. I am sure it is true in the mystical Body of Christ, That every cha∣racter in the Head, Christ, must have something answerable to it in his Body, the Church.

THUS much for the general, We must learn of Christ. But what is that here in my Text which Christ would have us learn of him? It followeth, I am Meek and Lowly in heart. And this we must learn of him; this is that yoke of his he would have us wear, that we may find rest unto our souls. For under these two words our Saviour comprehends the whole Habit of Obedience, they being two such dispositions of the mind a•• make it ••actable and pliable to put on and wear the yoke he speaks of. As if he had said, I am wholly qualified to obedience, I am fitted for this yoke; learn of me to put it on, for I am meek and lowly.

Now though Lowliness and Meekness are of very near affinity, and such, as both of them do dispose a man for the duties of both Tables of God's Commandments; yet hath Lowliness (as I take it) a prerogative in our devotion to Godward, and Meek∣ness is more proper for the duties we owe to our neighbours. I will therefore construe them here, as others have done before me, as dividing the whole Decalogue between them; Lowliness, as a mother, including the Duties of the First; and Meekness, those of the Second Table. Which are the two parts of that Yoke which Christ wore for us, and which every one that cometh to him must learn to put on.

In the handling whereof I will therefore rather chuse to follow the order of the Decalogue,* 1.462 and first begin with Lowliness, though it be last placed in the words. Lowliness therefore, as I said, stands here for the whole duty of the First Table, which is Cultus Dei, religious service or devotion towards God; or as the Scriptures phrase is, The fear of the Lord: Which as it is founded upon the acknowledgment of the Su∣perlative and Transcendent Excellency of God in his Soveraignty of Power, Wisdom and Goodness; so the first and mother-disposition and affection of the Heart to his Worship and Service is Humiliation of the Soul and Lowliness of Mind: For all Emi∣nency is worshipped with humility, reverence and submission; that is, as we some∣times, and rightly, speak, By keeping a distance: And the Soveraign or Supreme Excel∣lency of God must be adored with the lowest demission of mind, and with the greatest stoop the Soul can make. We find by experience, that that disposition of the Eye which fitteth it to behold the visible Sun, makes a man blind when he looks down upon him∣self: So here the apprehension of the transcendent Excellency of God, ten thousand times brighter than the Sun, if truly admitted into our hearts, must needs darken all over∣weening conceit of any worthiness in our selves. The greater we would apprehend his Power, the more sensible we must be of our own Weakness. The greater we acknow∣ledg

and adore his Goodness, the less Goodness must we see in our selves. The more we would apprehend his Wisdom, the less we are to be pussed up with our own know∣ledg. As in a pair of scales, the higher we would raise the one scale, the lower we pull down the other: so the higher we raise God in our hearts, the lower we must de∣press our selves. Blessed are the poor in spirit, for theirs is the kingdom of heaven.* 1.463 And this is that Lowliness of heart which Christ would have us learn of him, Who being in the form of God—made himself of no reputation, and took upon him the form of a ser∣vant —And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross, Phil. 2. 6, 7, 8.

Hence it comes That the humblest nature and the humblest condition are the fittest for devotion. For humble natures, experience shews them the most religious; where∣as those which the world so much commendeth for high and brave spirits of all others do buckle the worst unto devotion.* 1.464 God seeth not as man seeth: It is not the tallest Eliab, but the humblest David, who is the man after God's own heart. He that hum∣bleth himself as a little child, the same is the tallest and goodliest Soul in the kingdom of heaven. The Stars in the firmament, howsoever they here seem small to us, yet are bigger than the Earth: So he that is despicable and small here in the eyes of men, is there a great one in the eyes of God.

As the humblest nature, so the humblest estate and condition is best fitted for Religi∣on; * 1.465 as the poor rather than the rich. Therefore Agur desired of God, not to give him riches, more than food convenient for him; lest being full, he should deny him, and say, Who is the Lord? Such likewise is the state of adversity and affliction, being a state of lowliness, and an estate wherein our hearts are taken down; and therefore more fit to bring us home to God than that of prosperity: whence you know that David saies, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord; and Psal. 119. 67, 71. Before I was afflicted I went astray, But now I have kept thy word. It is good for me that I have been afflicted.

For diseases (say the Physicians) must be cured by contraries. It was Pride which caused the disloyalty and rebellion both of Men and Angels against their Creator: whence is that of the Son of Sirach, Ecclus. 10. 12. The beginning of Pride is, when one departeth from God, and his heart is turned away from his Maker. ver. 13. Pride is the beginning of sin, and he that hath it, shall pour out abomination. If Pride then be the be∣ginning of our rebellion against God, then must Lowliness be the proper disposition of those who fear and worship him. And, Tanto quisque est vilior Deo, quanto est pretiosior sibi; The higher any one is in his own esteem, the lower he is in God's.

Now from this near affinity and inseparable dependance between a Religious devo∣tion and an Humble and Lowly mind, it is that the Scripture useth them as equipollent terms. Prov. 22. 4. By humility and the fear of the Lord are riches, honour, and life. Prov. 3. 33. The curse of the Lord is in the house of the wicked; but he blesseth the habi∣tation of the Iust. Ver. 34. Surely he scorneth the scorners, but he giveth grace, or sheweth favour, unto the lowly. Where scorners and the wicked on the one part, and the lowly and the just on the other, are interchangeably used for one and the same. In like manner speaks the son of Sirach, Ecclus. 12. 4, 5. Give to the godly man, and help not a sinner. Which in the next words he altereth thus, Do well unto him that is lowly, but give not to the un∣godly. In the same notion of Humility and Lowliness, S. Paul tells the Ephesian Elders at Miletus, that he had served the Lord with all humility of mind, Acts 20. 19.

I have dwelt the longer upon this point, To shew that Lowliness of mind is the pro∣per disposition for devotion and the mother of a religious fear, because the* 1.466 present occasion if you examine it, is nothing else but the exercise of what I speak of. For the End of Fasting is to beget Lowliness and humbleness of mind, that so we might be right∣ly disposed and affected to approach the Divine Majesty, and tender our supplications unto him: Especially at such times when his dreadful rod is shaken over us, to bid us down and cry for mercy, lest we perish. Are they not some of the first words we uttered this day? O come, let us humble our selves, and fall down before the Lord with reverence and fear. Hence Fasting and Humbling a mans self go in Scripture for equipollent terms. My cloth∣ing was sackeloth (saith David, Psal. 35. 13.) I humbled my self with fasting. So Ahab hum∣bled himself, and thereby deferred his judgment, 1 King 21. 29. Hezekiah humbled him∣self both he and the inhabitants of Ierusalem, 2 Chro. 32. 26. Manasseh likewise besought the Lord, and humbled himself greatly before the God of his Father, 2 Chron. 33. 12.

If we take a view of the Ceremonies of this Discipline which the Ancients used, and we in some part continue; they imply nothing else but Lowliness; either to express it, if we be already so affected; or to work and beget it in our hearts, if as yet we have it

not. They are reducible to three heads: 1. of Habit, 2. of Gesture, 3. of Diet. For Ha∣bit, it was anciently Sackcloth and Ashes. By the coursness of Sackcloth they ranked themselves, as it were, amongst the meanest and lowest condition of men. By Ashes, and sometimes Earth, upon their heads, they made themselves lower than the lowest of the creatures of God: For the lowest of the Elements is the Earth, than which we use to say a man cannot fall lower.

Qui jacet in terra, non habet unde cadat.

For Gesture, they sate or lay upon the ground, which in the Primitive Church was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humicubatio, a natural ceremony both to express and ingenerate or increase, this disposition of Lowliness and abjection of our selves; and as frequently practised among the Christian Fathers, as it is seldom or never used among us. It were a thing most comely, and undoubtedly most profitable, if either these Ceremonies, or some other answerable to them, were reviv'd amongst us at such times as these. If we were all of us this day attired (if not in Sackcloth, for perhaps it sutes not with the custom of our Nation, yet) in the dolefullest habit of mourners if we lay all groveling upon the ground; would not such a ruful spectacle, would not the very sight of such an uncouth Assembly much affect us? The mournful hue of Funeral solemnities, we know by experience, will often make them to weep who otherwise had no particular cause of sorrow; how much more when they have?

But the Principal ceremony, and which we retain, is Abstinence from meat and drink, from which this whole exercise hath the name of Fasting: the End thereof being to bring down our Bodies, thereby the better to humble our Souls, or to express so much; I mean to express our sorrow and dejection, if we be already so affected. Mores animi sequuntur temperamentum corporis: If the Body be full and lusty, the Mind will be lofty and refractary, and most unfit to approach the Divine Majesty with reverence and fear. How uncomposed is that Heart to sue to God for mercy and aversion of his judg∣ments, which is fraught with rebellious, unclean, proud and lustful thoughts, like so many dogs barking within it? But these are all engendered and cherished by full feed∣ing, and cannot be easily quelled unless they be starved. When I fed Israel to the full, (saith the Lord, Ier. 5. 7, 8.) then they committed adultery, and assembled by troups in harlots houses, &c. Ieshurun (saith Moses in his prophetical song, Deut. 32. 15.) wax∣ed fat and kicked, and forsook the Lord that made him, and lightly esteemed of the rock of his salvation.

Wherefore S. Paul was fain to pinch his Body, and bring it down with fasting: I keep under my body (saith he, 1 Cor. 9. 27.) and bring it into subjection; lest that by any means, when I have preached unto others, I my self should be a cast-away. Hilarion a religious young man, when after much abstinence and course diet he felt his flesh still unruly and rebellious, Ego, (inquit) Aselle, faciam ut non calcitres, nec te hordeo alam, sed paleis, fame & siti te conficiam: thus threatning his Beast, (that is, his Body) that he would take an order with it, that it should not kick; and that he would no longer seed his Ass with corn, but give it a little chasse or straw; nay punish it with hunger and thirst. Such is the danger of a pampered Body, and such the necessity of keeping it under.

Thus you see what is the chief End we are to aim at in this our solemn abstinence; namely, to beget this lowliness in our hearts, this humiliation in our souls, to subdue the high-mounting flames of our unruly desires, by withdrawing the fuel which breeds and nourishes them. Which as it is at all times requisite in some measure, whensoever we approach the Majesty of God for mercy and forgiveness; so then especially and in a more than usual manner, When God shakes the rod of his judgments over our heads, and bids us down and prostrate both souls and bodies before him, left his judgments break us in pieces, if we bow not. He that attaineth this, hath fasted well: he that hath not, may thereby know he hath not done enough, or not as he should do. If the boiling of our lusts be cooled and calmed; if the swelling conceits of worth in our selves be ta∣ken down, with a true and feeling apprehension of our vileness and wretchedness by reason of sin, which makes us the most unworthy creatures in the world; if those ram∣ping weeds of contempt and despising of others be cropped and withered (and these, I can tell you, will quite spoil a garden where many good flowers grow;) if after this manner we be affected, then are we humbled: if not, we are not yet sufficiently ta∣ken down; all our service is hypocrisie, nor will our devotion be accepted of that All-seeing Majesty who resisteth the proud,* 1.467 but giveth grace to the humble.* 1.468

THUS much of Lowliness, the mother of the duties of the First Table. Now I come to Meekness,* 1.469 which implies our obedience to the Second. What Meekness,

or Mansuetudo, signifies in Ethicks every one knows, that Vertue which tempereth anger; or, as I may so call it, Vnangriness. But sometimes whilest we take words in Scrip∣ture according to our own or the Philosophical notion, we slip into a mistake; as it falls out in this word Meekness, whose notion in the Hebrew and Scripture use is as large well-nigh as of Vertue it self, so far as it hath respect to the Second Table. For it signifies, as I may so speak, yokeableness, or a pliableness and tractableness to be or∣dered; a certain tameness of disposition to obedience of laws, for untamed cattel are not fit for yoke; and may be expressed, as I think, by Ingenuity, or Ingenuous good∣ness; or, as we speak, Fair-conditioned; by which we understand a general dispo∣sition to be well ordered in such actions as are exercised in the conversation of men.

Thus it is taken in that of our Saviour, Blessed are the meek, for they shall inherit the earth, Matt. 5. 5. Which appears out of Psal. 37. 10, 11. whence it is taken, where the meek and the wicked are opposed as terms of equal extent. For yet a little while (saith David) and the wicked shall not be: but the meek shall inherit the earth. Who seeth not that by meek is here meant the opposite party to the wicked? So I under∣stand that, Psal. 76. 9. God arose to judgment, to save all the meek of the earth; id est, omnes probos terrae, all the honest or vertuous of the earth. And Psal. 149. 4. For the Lord taketh pleasure in his people; he will beautifie the meek with salvation. Zeph. 2. 3. Seek the Lord, all ye meek of the earth, which have wrought his judgment, seek righte∣ousness, seek meekness: It may be ye shall be hid in the day of the Lord's anger. Amos 2. 6. For three transgressions and for four of Israel, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shooes. Vers. 7. That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek. Here that which in the first is expressed poor and righteous in the next is changed into poor and meek, shewing meek and righteous to be equipollent terms. So S. Iames 1. 21, 22. as writing to Hebrews, useth the Hebrew notion; Wherefore (saith he) lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingraffed word, which is able to save your souls. But be ye doers of the word, and not hearers only. Again ch. 3. 13. Who is a wise man and indued with know∣ledg amongst you? let him shew out of a good conversation his works with meekness of wis∣dom: where it is evident that Meekness cannot be taken in that restrained sense of Philosophers, for that would be non-sense.

Yet I deny not but Meekness in Scripture also is taken for a special Vertue: and for the excellency of that Vertue amongst men, were all the rest denominate thereof: For it is an usual Trope of the Scripture, to make that which is taken for the most eminent and notable in any kind, to bear the name of the whole kind; as the Fore∣man speaks for the whole Iury, and Armies are comprised in the names of their Cheif∣tains. In the Decalogue it is a regular Synecdoche: Father and Mother, for all sorts of Superiours; Murther, for whatsoever hurt to the body of our neighbour; Adul∣tery, for all sins of intemperance; Thest, all injuries in our neighbour's goods; The sanctifying of an holy day, to comprehend the holy usage of all things sacred and con∣secrate to divine uses. So Peace, the chief of blessings, stands in the Hebrew style for happiness; that is, all blessings whatsoever. Whence is their salutation, Peace be unto you. So Meekness, of near a-kin to Peace, stands here for a general name to all probity or honesty; as Lowliness did for Religious devotion. For the yoke of devotion to God hath its peculiar, to be taken on with stooping and humbleness; the yoke of a well-ordered converse with men, with this tameness or meekness. For as Meekness in the special sense is a vertue exercised only towards men: so in this general notion thereof, I extend it no farther; making, as I told you, Lowliness and Meekness to share the Decalogue betwixt them.

Here now I might observe at large, How Meekness seasoneth all our actions and carriage towards men, giving that genuine sweetness and relish of Vertue to them all; this being the reason of that so general acception of the word in the phrase of Scrip∣ture. I might also inlarge my self unto all the several offices and duties of this Vertue. But let me commend unto you those two which are most principal and immediate, and therefore expresly required in our Liturgie, as the truest tokens of Repentance; namely, forgiving of offences, and satisfaction of injuries; both of them genuine off-springs of this Meekness.

And ye shall find rest unto your souls.

HERE is that inestimable Benefit which befalleth those who take up Christ's yoke and learn of him to be meek and lowly; They shall find rest unto their souls. For

the understanding whereof we must know, that there is a twofold Ease mentioned in this Invitation of our Saviour. The one, to those who come unto him by Faith, Come unto me, &c. and I will ease you, or give you rest. The second, to those who take upon them his yoke, that is, the yoke of obedience to God's commandments; a yoke which Christ first wore for our sakes, and made it his, that so he might make it possi∣ble for us to wear it, whilest the main weight still rests upon his shoulders: Those who put their necks to this yoke, shall find rest unto their souls.

These two Rests are near of kin, but not the same: The first Rest is that which Christ gives; the second, the Rest which we shall find. All those who come and by Faith apply themselves to Christ, shall have Ease: But there is something else to be done before our selves shall find and know it; we must put our necks into the collar, and take his yoke upon us, and then there shall not only be Rest obtained for us, but we shall find and feel our selves eased.

For a Sinner hath a twofold Burthen; 1. The weight of his sin, and 2. The pain he feels thereby; for such is the condition, we know, of every one that is laden. Answe∣rable therefore to this twofold Burthen, there is a twofold Rest and Ease to be attained. The first is by taking off the burthen by remission of our sin in our Iustification, when Christ discharges those who come unto him of their load, and beareth it upon his own back, by justifying and acquitting them of sin. The second is the ceasing of the pain which the pressure of sin hath caused; when a sinner by wearing of the yoke of Christ finds peace of conscience, and ease and rest unto his soul. For the pain and aking of the Soul for sin doth not presently cease, though sin be taken off. A man condemned to die, doth not presently feel the comfort of his pardon as soon as it is obtained; for it may be gotten many daies before he knows it, and till then his pain and discomfort will be as if it were not gotten at all. Also a man that hath overlong born a burthen too heavie for him, is often we know, so benummed, that he thinks he feels the pressure of his burthen still, some while after it is taken off his back. So is the ease here; the pain of the soul will not presently cease when Christ hath taken off our sin, nor will the joy and comfort of our pardon be so soon found as our pardon is obtained.

[unspec 1] Let this then be the first Observation, That as those only are justified and discharg∣ed of their sin by remission who flee unto Christ by Faith: So only those have pro∣mise of rest and peace of conscience who take his yoke upon them; and being, as he was, meek and lowly, stoop unto God, and submit their lives unto his Commandments. Art thou heavy-laden, and wouldst thou be discharged of thy sin? Go unto Christ, and he will ease thee. Wouldst thou know thy sins are acquitted? wouldst thou have peace, and feel thy conscience sweetly comforted? Take this yoke upon thee, learn of him to be yokeable,* 1.470 to be meek and lowly, to walk in the waies of God; and thou shalt find rest to thy soul. By this, saith S. Iohn, we know that we know him, (namely, to be our Advocate, and the propitiation for our sins) if we keep his Commandments. There is no way but this to feel and have notice thy sins are forgiven thee.

Many do trust all to a supposed Faith as a short and compendious cut to quiet their conscience: But never look to find peace with God so long as thou hast peace with sin: There is no peace unto the wicked, saith the* 1.471 Prophet. What Iehoram, 2 King. 9. 22. asked Iehu, Is there peace, Iehu? What peace (saith Iehu) so long as the whoredoms of thy mother Iezebel and her witchcrafts are so many? So saith God to all such whose life and conversation is unreformed; What peace can be unto thy soul, so long as contempt of his worship, extortion, defrauding of thy neighbour, covetousness, drunkenness, backwardness to all good duties, reign still within thee? If thou wouldst have peace in thy soul; if thou wouldst have the wringing torments of a troubled conscience to be calmed within thee; If thou wouldst find out that peace of God which passeth all understanding;* 1.472 let thy whole life and conversation, as far as thou art able, be ruled by the Law of God; wear that yoke which Christ thy Sa∣viour hath made so easie; learn of him to be meek and lowly, and thou shalt find rest unto thy soul.

But some perhaps will say, What needs so much preciseness and strictness of life? For my part, I do as other men do; I can dispense sometime and take my pleasure in sin, and am not thus yoked (as you speak,) but take my liberty according as I see ad∣vantage, either for my profit or contentment; and yet am not disquieted, but find my soul at rest and ease without thus much ado.

I answer, It is hard to conceive that a man should give himself the reins to commit sin, and his Conscience not to twitch him more or less, though he useth all the means he can to smother it. But if it doth not, thy case is so much the more woful

and dangerous: For, alas! it is not a rest and ease of soul, as thou misdeemest, but hardness and deadness of heart, which thou mistakest for rest and quietness: A conditi∣on than which there cannot be a worse, and of all estates of the soul the most hope∣less. And this is the fruit of a customary violation of the Conscience, which being often bruised, scratched at first with smaller sins, and at length rent and torn with greater, contracts one scar and brawn all over, and so becomes senseless and unfeel∣ing. How dreadful therefore is it, if men would consider it, to adventure the Con∣science upon the least violence? if it endure but a scratching once or twice, it is se∣cretly, and before a man is aware, hardned to endure a wound. O let us be then tender to keep our Conscience tender, else we are undone. Is it therefore indeed so with thee, that thou canst take thy sinful liberty, and yet find no scruple check thee? Canst thou cast off the yoke of Christ, and yet thy heart be at rest within thee; or at the worst, if it pants a little, it will soon have done? O rouse it up in time, else the time will come, when thy Conscience will be so awaked, that all the world cannot quiet and still it. The longer it hath been smothered, the more dreadful and un∣quenchable will the flame be when it once breaketh out. No tongue of mortal man is able to express the terrors which then shall overwhelm thee.

In the day-time we know Spirits and Hobgoblins usually walk not, but in the night∣time, when darkness covereth the face of the earth: So in the brightness and Sun∣shine of health and pro••perity, what marvel though this terrible Fiend, an evil Con∣science, doth not much haunt a dull and stupid heart? but in the darkness of sickness, in the midnight of death, when the black times of calamity shall surprise thee, then will this grifly and gastly Spirit begin to affright and scare thee; then will he roar in the chamber of thy soul, and most hideously rattle his chains about thine ears.

As the blows and bruises received in the flower of our youth, though then we feel them not, will pain us in the decay of our strength, in our declining years: So the blows and bruises given the Soul by sin in the days of our jollity and prosperity, will most grievously torment us when by sickness, fear of death, or other calamity, our wonted mirth and transitory contentment shall be eclipsed. Then as the carkass of him that is slain, though it seemed stark and stiff, is said to bleed afresh at the pre∣sence of the murtherer: So when our former and unfelt sins, whereby the Soul was wounded and murthered, shall present themselves unto our view, as at such times they use to do, then our stark and benummed Conscience will gush out streams of bloud, and be in danger to bleed unto eternal death. What would a man then give for this Rest unto his soul? even all the gold of Ophir, all the riches of the East and West Indies; yea he would be content never to have had ease, never to have enjoy∣ed any contentment (no not lawful) in these worldly and transitory things all the days of his life, so he might have but one dram of that comfortable quietness of Soul which a good conscience bringeth.

A good conscience therefore, from a life well led, is a Iewel unvaluable, for which [unspec 2] a man should undergo the hardest task, and forgo all the contentments of the world, if it could not otherwise be gotten. Which is the Second thing I here observe. For our Saviour we see propounds it as a Reward and Prize, such as he thought sufficient to allure any reasonable man, even to abandon his liberty and freedom, and to enter a bondage, and to take a yoke upon his neck; a yoke the sweetest that ever was worn, and far surpassing the greatest liberty in the world.

A good conscience, saith Solomon, Prov. 15. 15. is a continual Feast; that is, an ever∣lasting Christmas. The twelve-days-Feast of our Blessed Saviours Nativity, how is it longed for before-hand? how welcomed when it comes? and yet it lasts but a short time. But a good conscience is a Feast that lasts all the year, yea all a mans life long; and that too without satiety, without fulness, without the least wearisomness.

There are three things in a Feast which make it so pleasing and desirable, Mirth, good Company, and good Chear. In this Feast all three of them are superlative.

• 1. For Mirth, all the merriment and Musick, all the wine and good chear in the world will not make a man's heart so light and merry as the wine which is drunk at the Feast of a good conscience. This is no superficial matter, but rooted in the very Centre of the Soul. Whereas your Wine-mirth is but the smothering sometimes, if not drowning, of a deeper grief; like the lustick fit in some Countries of such as are going to execution.* 1.473 Give strong drink (saith Solomon) unto him that is ready to pe∣rish, and wine unto those that be of heavy hearts.
• 2. For Society and Company, what Feast in the world can afford the like this doth? For it hath not only exceeding good, but all suitable and homogeneal, where is no

• admixture of ill. Here you shall have no unruly persons blaspheming God or men, to make themselves or others pastime: no unsavoury communication to stain and pol∣lute by degrees the purity of the Soul, and make a reckoning unsupportable, when the day shall come wherein we must give accompt of every idle word. But a good Conscience hath ever good Company, and so good as will admit no ill. For the Father is with it, that great and mighty God who made us: The Son is with it, even Christ himself who redeemed us; they sup and feast together: The Holy Ghost is with it, who chears up and sanctifies the hearts of all who come to this Table. What Feast in the world can shew so honourable, so loving, so chearful company as this?
• 3. And for the last thing which makes a Feast desirable, good Chear; it is a Table richly furnished with all Varieties and Dainties, a collection of all the Rarities and Delicacies, not which Sea and Land only, but which Heaven it self affords. Who would not come upon any invitation to partake of such a Feast as this?

DISCOURSE XXXIII.

ACTS 10. 4.

And he said unto him, Thy Prayers and thine Alms are come up for a memorial before God; or (as it is ver. 31.) are had in re∣membrance, &c.

WHEN the Iews had crucified our Blessed Saviour, the Lord and Prince of Life, though their impiety were most horrible, and such as might seem to admit of no expiation or atonement, yet would not God for that reject them; but after he was risen from the dead, his Apostles and Messengers were sent to offer and tender him once more unto them, if so be they would yet receive him as their Messiah and Redeemer which was promised to come: telling them that what they had formerly done unto him, God would (namely, according to our Saviour's prayer upon the Cross,* 1.474 Father, forgive them, for they know not what they do) pass by it as done of Ignorance on their part, whilest himself was by the disposition of his Pro∣vidence fulfilling that which was long before spoken by the mouth of all his Prophets, That Christ or Messiah should suffer death. All which you may read in the Sermon which S. Peter preached unto them in the Temple, Acts 3. 12, &c. Thus the Lord shewed himself according to his style, A God gracious and merciful,* 1.475 long-suffering and slow to anger.* 1.476

But when these Iews, notwithstanding this second tender, not only continued in their former obstinacy, refusing to accept him for their Redeemer, but also misused and persecuted his Ambassadors sent unto them; this their ingratitude was so hideous and hainous in the eyes of God, that he could bear with them no longer, but resol∣ved thenceforth to cast them off, and chuse himself a Church among the Gentiles.

To prepare a way whereunto, he sent a Vision much about the same time both to Peter, (who was then by reason of the Iews persecution fled to Ioppa) and to Corne∣lius a Gentile, Captain of the Italian Band, living at Caesarea upon that coast; ordain∣ing the one (Peter) to be the Messenger and Preacher; and the other (Cornelius) to be the first Gentile which should be partaker of the Faith of Christ. Therefore ac∣cordingly Peter's Vision was to admonish him, not to make scruple, as all Iews did, of conversing with a Gentile as unclean;* 1.477 signified by a sheet let down from heaven, where∣in were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the aire, that is, of all both clean and unclean; wherewith came also a Voice,* 1.478 saying, Rise, Peter, kill and eat. Whereunto when Peter answered, Not so, Lord;* 1.479 for I have never eaten anything that is common or unclean: the Voice replies, * 1.480 What God hath cleansed, that call not thou unclean. Now as this Vision was to give

Peter commission to go unto Cornelius;* 1.481 so was Cornelius his Vision to command him to send for Peter. For he saw in a Vision, at the ninth hour of the day, an Angel of the Lord coming unto him,* 1.482 and saying, Cornelius.* 1.483 Whom when Cornelius beholding and being afraid, said, What is it, Lord? The Angel said unto him, Thy Prayers and thine Alms are come up for a memorial, or had in remembrance, before God.* 1.484 And now send men to Ioppa, and call for one Simon, whose surname is Peter,* 1.485 and he shall tell thee what thou oughtest to do. And thus have I brought the Story as far as my Text; which is, as you see, a part of this Message of the Angel to Cornelius, namely, his Re∣port; And he said unto him, Thy Prayers and thine Alms, &c.

Wherein I will consider two things. First, Who was the man, and what was the condition of this person to whom the Angel spake, namely, Cornelius: And the Angel said unto him. Secondly, What the Message or Report he brought importeth: Thy Prayers and thine Alms-deeds are come in remembrance before God.

To begin with the First; The man here spoken to (as you may read in the be∣ginning [unspec 1] of the Chapter, and as I have in some part already told you) was Cornelius, a Gentile, Captain of the Italian Band at Caesarea, and so no doubt himself of that Na∣tion. To understand which, ye must know that at this time the Land of Iury, like as most other Nations were, was under the Roman Empire, and ruled by a President of their appointing: which President had his Court and Seat at Caesarea, a great and magnificent City upon the Palestine coast, some seventy miles from Ierusalem, where was continually a guard of Souldiers, both for the President's safety and awing the subdued Iews: and among these was our Cornelius a Commander, being Captain of the Italian Band. But howsoever he were by race and breeding a Gentile, yet for Religion he was no Idolater, but a worshipper of the true God, the God of Israel, or God the Creator of heaven and earth: For the Text tells us, that he was a devout man,* 1.486 and one that scared God with all his house, who gave much alms to the people, and prayed to God alway: which is as much as to say, he was a Proselyte; for so were those converted Gentiles called, who left their false Gods and worshipped the true. Yet was he not circumcised, nor had taken upon him the yoke of Moses Law, and so was not accounted a member of the Church of Israel: wherefore according to the Ordi∣nances of the Law he was esteemed unclean, and so not lawful for Peter, or any other circumcised Iew, to company with him, had not God given Peter and Item that he should thenceforth call no man unclean, forasmuch as that badge of separation was now dissolved.

For the better understanding of this,* 1.487 we must know, there were, while the Legal worship stood, two sorts of Proselytes or converted Gentiles. One sort which were called Proselytes of the Covenant: These were such as were circumcised, and submitted themselves to the whole Mosaical Pedagogy; These came into the Court of Israel to worship, being accounted Iews, and as freely conversed with as if they had been so born. But there was a second sort of Proselytes inferior unto these, whom they cal∣led Proselytes of the Gate: These were not circumcised, nor conformed themselves to the Mosaical Rites and Ordinances; only they were tied to the obedience of those Commandments which the Hebrew Doctors call the Commandments of Noah, that is, such as all the sons of Noah were bound to observe. Which were, 1. To worship God the Creator; 2. To disclaim the service of Idols; 3. To abstain from Bloud, namely, both from the effusion of man's bloud; and 4. from eating flesh with the bloud therein; 5. To abstain from Fornication and all unlawful conjunction; 6. To administer Iustice; and 7. To abstain from Robbery, and do as they would be done to. And such Proselytes as these, howsoever they were reputed Gentiles, and such as with whom the Iews might not converse, as being no free denizons of Israel; yet did the Iewish Doctors yield them a part in the life to come. Such a Proselyte was Na∣aman the Syrian; and of such there were many in our Saviour's time; and such an one was our Cornelius.

Hence it was, that when afterward there arose a Controversie in the Church,* 1.488 Whether or no the Gentiles which believed were to be circumcised, and so bound to observe the Ordinances and Rites of Moses; S. Peter in the Council of the Apostles at Ierusalem determined, It was the will of God they should not; and that upon this ground, Because Cornelius the first believing Gentile was no circumcised Pro∣selyte, but a Proselyte of the Gate only; and yet nevertheless when himself was sent (as ye have heard) to preach the Gospel of Christ to him and his house,* 1.489 the Holy Ghost came down upon them as well as upon the Circumcision: Whereby it was ma∣nifest, that God would have the rest of the Gentiles which believed, to have no more

imposed upon them than Cornelius had: and accordingly the Council concluded that no other burthen should be laid upon them, but only those Precepts given to the sons of Noah, To abstain from pollutions of Idols, from bloud, from things strangled, and from fornication,* 1.490 and the rest, which they had received already in becoming Christi∣ans, and so needed not to be expresly mentioned. For that enumeration in the Apostles Decree is to be understood with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or an Et caetera; a Scheme usual in the allegation not only of Texts of Scripture, but of pastages commonly and vulgarly known. We may find an Example of it, Hebr. 12. 27. in the citation of that Text of Haggai,* 1.491 Yet once more, and I will shake not the earth only but the heavens; which the Apostle there repeats with this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This, Yet once more, (saith he) signifies the removing of things that are shaken; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (or, as the Hebrews speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) This, Yet once more, and the rest, signifies so much: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Yet once more] alone signifies it not, but that whole Sentence.

Now that I may not have held your ears all this time with so long a story, without some matter of Instruction; let us ob••erve by the example of this Cornelius, How great a favour and blessing of God it is to live and dwell within the pale of his Church, where op∣portunity and means of Salvation is to be had. If Cornelius had still dwelt among his Countrymen the Italians, where he was bred and born, or in any other Province of that Empire, he had in all likelihood never come to this saving and bles••ed know∣ledge of the true God, but died a Pagan as he was born. But by this occasion of li∣ving at Caesarea, within the confines of the land of Israel, where the Oracles and Wor∣ship of the most High God were daily resounded and professed, he became such an one as ye have heard, a blessed Convert unto the true God, whom with all his house he served and worshipped with acceptation.

If this be so, Then should we our selves learn to be more thankful to God than most of us use to be, for that condition wherein by his Providence we are born. For we might, if it had pleased him, have been born and had our dwelling among Pagans and Gentiles, who had no knowledge of his Word or Promise; (and such our Nati∣on once was.) But behold his goodness and mercy! we are born of Christian Pa∣rents, and dwell in a Christian Country, and so made partakers of the name and live∣ry of Christ as soon as we were born. How great should our thankfulness be for his mercy? Nay we might have been born and bred in a Christian Nation too, and yet such an one where Idolatry, false worship and Popery so reigned, as there had been little hopes or means either to be saved: But behold, we are born, bred, and dwell in a Reformed Christian State, where the Worship of God in Christ is truly taught and pract••••ed; where no God is worshipped but the Father, and in no other Mediator but his Son Iesus Christ. How should we then magnifie our good God for his so great and abundant mercy towards us! Luther, or some other, tells a story of a poor German peasant, who on a time beholding an ugly Toad, fell into a most bitter lamentation and weeping, that he had been so unthankful to Almighty God, who had made him a Man, and not such an ugly creature as that was. O that we could in like manner be∣wail our Ingratitude towards him who hath made us to have our birth and habitation not among Pagans and barbarous Indians, a people without God in the World, but in a believing and Christian Nation, where the true God is known and the means of Sal∣vation is to be had! Thankfulness for a less benefit is the way to obtain a greater. To acknowledge and prize God's favour towards us in the means, is the way to obtain his grace to use them to our eternal advantage: Whereas our neglect of Thankfulness in the one, may cause God, in his just judgment, to deprive us of his Blessing in the other. Consider it.

[unspec 2] AND thus much concerning the Person to whom the Angel spake, Cornelius, And he said unto him. Now I come to the Message it self, Thy Prayers and thine Alms are come up into remembrance before God. Where before I make any further entrance, there is an Objection requires to be answered; namely, How Cornelius his service could be accepted of God, (as here it is said to be,) whenas he had no knowledge of Christ, without whom no man can please God. I answer; Cornelius pleased God through his Faith in the Promise of Christ to come, as all just men under the Law did: which Faith God did so long accept after Christ was come, till his Coming and the mystery of Redemption wrought by him were fully and clearly made known and preached; which had not been to Cornelius until this time: For though he had heard of his preaching in Galilee and Iudaea, and that he was crucified by the Iews; yet h•• had not heard of his Resurrection from the dead and Ascension into glory, or was not

assured of it, till it was now confirm'd unto him by one sent from God himself. And it is like that having heard somewhat of the Apostles preaching and of the Iews oppo∣sing their testimony, and so knowing not what to believe; he had earnestly besought God in his Devotions to lead him in the way of Truth, and make known unto him what to do.

This being premised, I return again unto the Angel's words; wherein I will consi∣der Three things. 1. The conjunction or joyning of Almsdeeds with Prayer; Thy Prayers and thine Alms. 2. The efficacy and power they have with God; Thy Pray∣ers and thine Alms are come up into remembrance before God. 3. I will add the Reasons why God so much accepteth them, which are also so many Motives why we should be careful and diligent to practise them.

For the first, The joyning of Almsdeeds with Prayer: Cornelius we see joyn'd them, [unspec I] and he is therefore in the verses before-going commended for a devout man and one that feared God. And by the Angel's report from God himself, we hear how graciously he accepted them; giving us to understand, that a Devotion thus arm'd was of all others the most powerful to pierce into his dwelling-place, and fetch a blessing from him. Therefore our Saviour likewise, Matth. 6. 1,—5. joyns the Precepts of Alms and Prayer together, teaching us how to give Alms and how to Pray in one Ser∣mon, as things that ought to go hand in hand, and not to be separated asunder. It was also the Ordinance of the Church in the Apostles times, that the First day of the week, which was the time of publick Prayer, should be the time also of Alms. So saith S. Paul, 1 Cor. 16. 1. Now concerning the collection for the Saints, (saith he) as I have given order to the Churches of Galatia, even so do ye. 2. Vpon the first day of the week (that is, upon the Lord's day) let every one of you lay by himself in store, as God hath prospered him, that there be no gatherings when I come. Which Institution seems to be derived from the Commandment of God in the Law* 1.492 twice repeated;* 1.493 Let no man ap∣pear before the Lord empty. For the words annexed to that Law Deut. 16. (where it is applied to the three great Feasts, when all Israel was to assemble to pray before the Lord in his Tabernacle) the words, I say, there annexed sound altogether like unto these of S. Paul concerning the Lord's day; Three times a year (saith the Text there) shall all the males appear before the Lord: and they shall not appear before the Lord empty. Every one shall give as he is able, according to the blessing of the Lord thy God which he hath given thee. Is not this the same in sense with S. Paul's, Let every one lay by himself in store, as God hath prospered him? The Primitive Church after the Apostles followed the same precedent, and our own Reformed Church hath ordained the same in her Service-book, were it accordingly practised as was intended: For after the Epistle and Gospel she appoints divers choice Sentences of Scripture to be read, which exhort us to Alms and other Offerings to the honour of Almighty God; and then, as supposing it to be done, in the Prayer for the whole estate of Christ's Church, We humbly beseech him most mercifully to accept our Alms, and receive our Prayers, which we offer unto his Divine Majesty.

Shall I now need to exhort you (Brethren) thus to furnish and strengthen your Prayers which you daily offer unto God, to couple them with Almsdeeds, to come be∣fore God with a present, and not empty-handed? Whom neither God's Commandment, the Practice of his Church, the Example of his Saints, nor the Acceptance of such Prayers as the hand which dealeth Alms lifteth up to him; whom these will not move, no words of mine will do it.

But some may say, Would you have us always give Alms when we pray? No, I say not so, but I would not have you appear before the Lord empty, that is, such as are not wont to give them, nor mean to do: For you may give them before, or second your Prayers with them after; you may have set and appointed times for the one, as you have for the other. Or when the Law of man injoyns you any thing in this kind, do it heartily, faithfully, and with a willing mind, without grudging, that so God may accept it as a service done to him. Or lastly, Thou mayest do as the holy men in Scripture were wont, vow and promise unto God, if thy Prayer be heard, to offer something unto him either for relief of the poor, the Widow, the Orphan, a••d distressed one, or the maintenance of his Service and Worship. If God will be with me, (saith Iacob, Gen. 28. 20, &c.) and keep me in this way that I go, and will give me bread to eat, and raiment to put on, &c. Then shall the Lord be my God, and this stone which I have set for a pillar shall be God's house: and of all that thou shalt give me. I will surely give the tenth unto thee. (See the use of vowing by such as came to pray in God's House, Eccles. 5. 4.) If thou comest before God in any of these ways,

thou shalt not come empty-handed. But send not thy Prayer single and alone: The Prayer with Alms is the Prayer God loveth. Hear what himself saith, Psal. 50. 14, 15. Offer unto God thanksgiving. (Alms is an Offering of* 1.494 Thanksgiving) and pay thy vows unto the most High. So call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me.

[unspec II] NOW I come to the second thing I propounded, The power and efficacy which Prayer and Alms have with God; Thy Prayers and thine Alms (saith the Angel) are come up for a memorial (or, are had in remembrance) in the sight of God. God is said to re∣member our Prayers when he grants them, our Alms and good deeds when he rewards them, or, in a word, when he answers either of them with a blessing: as on the con∣trary he is said to remember iniquity, when he sends some judgment for it. So God is said to remember Hannah, when he heard her prayer for a Son, 1 Sam. 1. 19. and Nehe∣miah speaking* 1.495 of his deeds of mercy and bounty shewed unto his poor brethren re∣turned from captivity, says, Think upon me, or [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Remember me, O my God, for good, according to all that I have done for this people. Thus were Cornelius his Pray∣ers and Alms remembred. Prayers therefore and Alms, be they performed as they should be, are powerful and approved means to obtain a blessing at the hands of God.

[unspec 1] To speak first of Prayer:* 1.496 What is it that Prayer hath not obtain'd? It hath shut and opened Heaven; see the story of Elijah. It hath made the Sun and Moon to stand still; read the Book of* 1.497 Ioshna. It is the Key that openeth all God's Treasures of blessings, both spiritual and corporal. For spiritual blessings, Cornelius we see ob∣tained thereby Illumination and Instruction in God's saving Truth. And S. Iames saith,* 1.498 If any man lack wisdom, let him ask of God, who giveth to all men liberally; and it shall be given him. Ephraim in Ieremy 31. 18. prays for converting grace, Turn thou me, O Lord, and I shall be turned: To whom God presently replies, ver. 20. Is Ephraim my dear Son? is he a pleasant Child? for since I spake against him, I do earnestly remember him still. Therefore my bowels are troubled for him, I will surely have mercy on him, saith the Lord. Prayer obtains remission of sins; I said (saith David Psal. 32. 5, 6.) I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found. Prayer also obtaineth corporal blessings. When Heaven was shut and it rain∣ed not,* 1.499 Elijah prayed for rain,* 1.500 and it rained: Hannah prayed for a Son, and she con∣ceived: If we be sick (saith S. Iames chap. 5. 15.) The prayer of faith shall heal the sick: Nehemiah prayed that he might find favour in the sight of King Artaxerxes, Chap. 1. 11. and found it, Chap. 2. 4.

But some man will say, If Prayer have such power and efficacy, how comes it to pass that many even godly men oft pray, and yet speed not? I answer, There are divers causes thereof. Either 1. we pray not as we ought; or 2. we are not disposed as we ought to be when we pray.

• 1. We pray not as we ought, either 1. when we pray not heartily, or not constantly: For God regards not formal and superficial prayer, but prayer that comes from the Heart; and loves to be importuned before he grant; as our Saviour tells us in the Parable of the woman and the unjust Iudge,* 1.501 whom though at first he would not hear, yet importunity made him do her justice. Or 2. We rely not upon God as we ought when we pray; but trust more to second means, to our Wit, to our Friends, or the like, than to Him. And this seems to be that wavering in prayer S. Iames speaks of, when he bids us pray in faith without wavering, Chap. 1. 6. that is, without reeling from God to rest upon second means: But as with our mouth we pray to him, so should our Hearts rely upon him to give us what we ask. But we often pray to God for fashion, but indeed we look to speed by others; and so God takes himself mock∣ed, and so no marvel if he hears us not. If it were our own case, we would not listen to such suiters. Or 3. We pray and speed not, when we make not God's glory the End of what we ask; Ye ask (saith S. Iames Chap. 4. 3.) and receive not, because ye ask, amiss, that ye might consume it upon your lusts. Or 4. We may ask something that crosseth the Rule of Divine Providence and Iustice, and then also we must not look to speed.* 1.502 David prayed for the life of his child by Bathsheba, Vriah's Wife; but was not heard, because it stood not with the Rule of Divine Iustice, that so scandalous a sin, which made the Enemies of God to blaspheme, should not have an exemplary punishment. In like manner sundry times when the children of Israel rebelled against the Lord, and murmured against Moses and Aaron their Governours, Moses poured forth very earnest prayers to God for removing his judgments from off the people; but God would not hear him, because their sins were scandalous and committed with

• so high a hand, that it could not stand with the Rule of his Iustice not to inflict pu∣nishment for them.
• 2. Again, sometimes, and that too often, we are indisposed for God to grant our re∣quest. As first, when some sin unrepented of lies at the door, and keeps God's bles∣sing out.* 1.503 Psal. 66. 18. If I regard (saith David) iniquity in my heart, the Lord will not hear me. So God would not hear Ioshua praying for the Israelites,* 1.504 when they fled before the men of Ai, because of Achan's Sacriledge;* 1.505 Get thee up, (saith God) why liest thou thus upon thy face? Israel hath sinned—for they have taken of the ac∣cursed thing, (that is, the thing that cursed were those that medled therewith:) Therefore the children of Israel could not stand before their Enemies,—because they were accursed. Neither will I be with you any more, except ye put the accursed thing from among you. Or lastly, our Prayers often are not heard, because we appear before the Lord empty; we do not as Cornelius did, send up Prayers and Alms together: we should have two strings to our bow, when we have but one. This is another indis∣position which unfits us to receive what we ask of God: For how can we look that God should hear us in our need, when we turn away our face from our brother in his need? When we refuse to give to God, or for his sake, what he requires, why should he grant to us what we request? Hear what an ancient Father of the Church, S. Basil by name, in Concione ad Divites, saith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I have known many (saith he) who would fast, who would pray, who would sigh; but not bestow one halfpeny upon the poor: But what then will their other devotion profit them?
• 3. Add to all these Reasons of displeasure a Reason of favour, why God some∣times grants not our requests; namely, because we ask that which he knows would be hurtful for us, though we think not so. We ask sometimes that which if he grant∣ed us would utterly undo us. As therefore a wise and loving Father will not give his child a knife or some other hurtful thing, though it cries never so much unto him for it: so does God deal with his children. And how wise soever we think our selves, we are often as ignorant in that which concerns our good as very babes are; and therefore we must submit our selves to be ordered by the wisdom of our heavenly Father.

Moreover, we must know and believe, that God often hears our Prayers when we think he doth not; and that three manner of ways. As namely 1. When he changes the means, but brings the End we desire another way to pass. We ask to have a thing by our means, but he likes not our way, but gives it us by another means which he thinks better. S. Paul,* 1.506 that he might the better glorifie God in serving him,* 1.507 desires the thorn in the flesh might be taken from him: God denies him that means, but grants him grace sufficient for him; that so being humbled by the sight of his own infirmity, he might glorifie God for his power in mans weakness. And is it not all one, whether a Physician quench the thirst of his Patient by giving him Barberies or some other comfortable drink, as by giving him Beer which he calls for? 2. God often grants our request, but not at that time we would have it, but defers it till some other time which he thinks best.* 1.508 Daniel prays for the return of the Captivi∣ty in the first year of Darius, but God defers it till the first of Cyrus.* 1.509 We must not therefore take God's delays for denials. The Souls of the Saints under the Altar (Rev. 6. 10.) cry out aloud for vengeance: God hears that cry, and cannot deny the importunate cry of innocent bloud; yet he defers it for a little season, saith the Text v. 11. and why? because their fellow-servants and brethren that should be slain as they were, might be fulfilled. Lastly, God sometimes grants not the thing we ask, but gives us in stead thereof something which is as good, or better; And then we are not to think but that he hears us.

And thus much concerning the power and efficacy of Prayer. Now I come also to [unspec 2] shew the like of Alms, how powerful a means they are to procure a blessing from God: Not thy Prayer only, saith the Angel, but thine Alms also are come up for a remem∣brance in the sight of God. For Alms is a kind of Prayer, namely, a visible one, and such an one as prevails as strongly with God for a blessing as any other. Hear David in Psalm 41. 1. Blessed is he that considereth the poor; the Lord will deli∣ver him in time of trouble. 2. The Lord will preserve him and keep him alive, and he shall be blessed upon earth; and thou wilt not deliver him unto the will of his ene∣mies. 3. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. A place so evident as flashes in a man's eye. But hear

Solomon speak to, Prov. 19. 17. He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given, he will pay him again. And Prov. 28. 27. He that giveth unto the poor, shall not lack: but he that hideth his eyes, shall have many a* 1.510 curse. Al∣so Prov. 11. 25. The liberal soul shall be made fat; and he that watereth shall be watered also himself. Likewise Eccles. 11. 1. Cast thy bread upon the waters, for thou shalt find it after many days. These are for corporal blessings, and of this life: But hear also for spiritual blessings, and those of the life to come. David Psal. 112. 9. (quoted by S. Paul, 2 Cor. 9. 9.) He hath dispersed, he hath given to the poor; his righteousness remaineth for ever, &c. that is, he shall be remembred not only in this life, but in the life to come. Luke 16. 9. Make to your selves (saith our Saviour) friends of the* 1.511 unrighteous Mammon, (that is, of these deceitful and uncertain riches;) that when you fail, they (that is, the friends you have made) may receive you into everlasting Tabernacles: that is, that God looking upon the Alms-deeds you have done, and hear∣ing the Prayers and blessings of the poor, may reward you with eternal life. So S. Paul, 1 Tim. 6. 17, &c. Charge them that be rich in this world,—that they trust not in uncertain riches, but in the living God,—That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Non memini (saith S. Hi••rome) me legere mald morte mortuum, qui libenter opera charitatis exercuit; habet enim multos intercessores, & impossibile est multorum preces non exaudi∣ri. I do not remember in all my reading that ever any one died an ill death who was in his life-time ready to good works and acts of Charity, for indeed such a one hath many to inter∣cede and pray for him, and it is impossible but that the prayers of so many in his behalf should be heard and accepted by God: What should I say more? Shall we not receive our sentence at the Last day according to our works of mercy? Come ye blessed of my Father,* 1.512 and inherit the Kingdom prepared for you from the foundation of the world: For when I was hungry, ye gave me meat; when I was thirsty, ye gave me drink, &c. ye know the rest. O the wonderful efficacy of Alms in prevailing with God! What favour do they find in his sight! how are they remembred! but not for any merit in them, which is none; but of his mere mercy and merciful promise, who accepts them in Christ our Saviour. Whence is that Prayer of Nehemiah, c. 13. 22. concerning this case of good works, Remember me, O my God; concerning this, and spare me ac∣cording to the greatness of thy mercy.

Thus much of the efficacy and prevalency which Prayer and Alms have with Al∣mighty God to procure a blessing from him; Thy Prayers and thine Alms are come up for a memorial before God.

[unspec III] NOW I come to the third thing propounded, The Reasons why God requires them, and why they are so pleasing unto him: which Bensons when they are known, will be also strong Motives to us why we should frequent them. For though indeed their Efficacy alone were a Motive sufficient to invite any reasonable man to do them; yet will these Reasons add a further enforcement thereunto.

To begin then with Prayer; The Reasons why God requires this duty at our hands (I will name but the chief) are these.

• 1. That we might acknowledge the property he hath in the Gifts he bestows upon us: otherwise we would forget in what tenure we hold those Blessings we receive from his hands. Though therefore he be willing to bestow his Benefits upon us, yet he will have us ask them before he doth it. Even as Fathers do with their children; though they intend to bestow such things upon them as are needful, yet they will have their children to ask them. Unless therefore we ask of God the things which are his to give; as we shall not receive what we have not, so we cannot lawfully use any thing we have.
• 2. Another Reason is, That we might be acquainted with God; Acquaint now thy self with God, (saith Eliphaz Iob 22. 21.) and be at peace; thereby good shall come unto thee. Now acquaintance we know grows amongst men by conversing together, by intercourse and speaking to one another. So is it here, by accustoming to speak to God in Prayer we grow acquainted with him: otherwise if we grow strangers to him, and he to us, we shall not dare to behold him.
• ...

• 3. Prayer is the way to keep our Hearts in order: For to come often into the pre∣sence of God, breeds an holy awe in our Hearts; it makes us to call our Sins to re∣membrance with sorrow and shame, and to be afraid to commit them. We may know it by experience: men are afraid to offend those into whose presence they must often come to ask and sue for favours; and if they have offended, they are presently asha∣med; and the first thing they do will be to sue for pardon.

These are the Reasons for Prayer: Now let us see the Reasons also why Alms are re∣quired; which are near of kin to those for Prayer.

For 1. We are to offer Alms, to testifie our acknowledgment of whom we recei∣ved, and of whom we hold what we have. For as by Prayer we ask God's creatures before we can enjoy them; so when we have them, there is another Homage due for them, namely, of Thanksgiving, without which the use of the creature which God gives us is unclean and unlawful to us. Every creature of God (saith S. Paul, 1 Tim. 4. 4.) is good, if it be received with thanksgiving; not else. And the same Apostle 1 Cor. 10. tells us, that even those things which according to the manner of the Gen∣tiles were offered unto Idols, (that is, to Devils,) a Christian might lawfully eat, so it were done* 1.513 with thanksgiving to the true and only God: For so he should pro∣fess, he eat not meat of the Devil's gift, or Devil's Table, but of the Lord's, whose of right was the Earth and the fulness thereof. Whether therefore, saith he, v. 31. ye eat or drink, or whatsoever ye do else, do all to the glory of God, that is, give him the glory of the Lordship of his creature by your thanksgiving: For to do a thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the glory of God, in the Apostle's meaning, is that which the Iews say, To do it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as the Majesty and Dominion of God may be acknowledged there∣by, which the Scripture calls His Glory.

Now our Thanksgiving to God for his creature must not express it self in words only, but it must be also in work and deed; that is, we must yield him a Rent and Tribute of what we enjoy by his favour and blessing; which if we do not, we lose our Tenure. This Rent is twofold: either that which is offered unto God for the main∣tenance of his Worship and Ministers; or that which is given for the relief of the poor, the Orphan and the Widow, which is called Alms. For not only our Tithes, but our Alms are an Offering unto Almighty God. So Prov. 15. 17. He that hath pity on the poor, lendeth to the Lord: and Chap. 14. 31. He that hath mercy on the poor, honoureth his Maker. And our Saviour will tell us at the day of Iudgment, that what was done unto them,* 1.514 was done unto him. This then is the Reason why we must give Alms, because they are the Tribute of our Thanksgiving, whereby we acknow∣ledge we are God's Tenants,* 1.515 and hold all we have of him, that is, of the Mannor of Heaven, without which duty and service we have not the lawful use of what we possess. Whence our Saviour tells the Pharisees, who stood so much upon the wash∣ing of the Cup and Platter, left their meat and drink should be unclean. Give alms, saith he, of such things as you have; and behold, all things are clean unto you, Luke 11. 41.

Now that this Acknowledgment of God's Dominion was the End of the Offerings of the Law, both those wherewith the Priests and Levites were maintained, and those wherewith the poor, the Orphan and the Widow were relieved; appears by the so∣lemn profession those who pay'd them were to make, Deut. 26. where he that brought a basket of first-fruits to the house of God, was to say,* 1.516 I profess this day un∣to the Lord, that I am come unto the Country which the Lord sware unto our Fathers for to give us. And when the Priest had taken the basket, he was to say thus; (verse 5, &c.)* 1.517 A Syrian ready to perish was my Father, and he went down into Egypt and sojourned there with a few, and became there a Nation great, mighty, and populous. And the Egyptians evil intreated us. &c.—And the Lord brought us forth out of Egypt with a mighty hand and out-stretched arm, &c.—And brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now, be∣hold, I have brought the first-fruits of the land, which thou, O Lord, hast given me. And thou shalt set it (saith the Text) before the Lord thy God, and worship before the Lord thy God. This was to be done every year. But for Tithes, the profession was made every third year, because then the course of all manner of Tithing came about. For two years they pay'd the Levite's Tithe and the Festival Tithe, the third year they pay'd the Levite's Tithe and the poor man's Tithe: So that year the course of Tithing being finished, the party was to make a solemn profession: When thou

hast made an end (saith the Lord) of Tithing all the Tithes of thine increase, the third year, which is the year of Tithing, (that is, when the Tithing course finisheth) and hast given it to the Levite,* 1.518 the Stranger, the Fatherless, and the Widow, that they may eat within thy Gates and be filled: Then thou shalt say before the Lord thy God, I have brought away the hallowed thing out of mine house, and also have given it to the Levite, and to the Stranger, to the Fatherless, and to the Widow, according to all the Command∣ments which thou hast commanded me.—Look down from thy holy habitation, from hea∣ven, and bless thy people Israel, and the land which thou hast given us, as thou swarest to our Fathers, a land that floweth with milk and honey.

What we have seen in these two sorts, is to be supposed to be the End of all other Offerings for pious uses, (which were not Sacrifices,) namely, To acknowledge God to be the Lord and Giver of all. As we see in that royal Offering which David with the Princes and Chie••tains of Israel made for the building of the Temple, 1 Chron. 29. 11, &c. where David acknowledgeth thus; Thine, O Lord, is the Kingdom, and thou art exalted as Head over all: Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious Name.—For all things come of thee, and* 1.519 of thine own have we given thee.

For this Reason there was never time since God first gave the Earth to the sons of men, wherein this Acknowledgment was not made by setting apart something of that he had given them, to that purpose. In the state of Paradise among all the Trees in the garden, which God gave man freely to enjoy, one Tree was Noli me tangere, and reserved to God as holy, in token that he was Lord of the garden. So that the First sin of Mankind for the species of the fact was Sacriledge, in prosaning that which was holy; For which he was cast out of Paradise, and the Earth cursed for his sake, ••e∣cause he had violated the sign of his Fealty unto the great Landlord of the whole Earth. Might I not say, that many a man unto this day is cast out of his Paradise, and the la∣bours of his hands cursed, for the same sin? But to go on.

After man's ejection out of Paradise, the first service that ever we read was er∣formed unto God was of this kind:* 1.520 Abel bringing the best of his flock, and Cain of the fruit of his ground, for an Offering or Present unto the Lord. The first spoils that ever we read gotten from an Enemy in war, paid Tithes to Melchised••k the Priest of the most High God, as an Acknowledgment that he had given Abraham the Victory: * 1.521 Mel••hisedck blessing God in his name to be the possessor of heaven and earth, and to have delivered his enemies into his hand: To which Abraham said Amen by paying him Tithes of all.* 1.522 Iacob promiseth God, that if he would give him any thing, (for at that time he had nothing) he would give him the Tenth of what he should give him: which is as much to say, as he would acknowledge and profess him to be the Giver, after the accustomed manner.

For the Time of the Law, I may skip over that; it is well enough known, no man will deny it. But let us come to the Time of the Gospel, which though it hath freed us from the bondage of Typical Elements, yet hath it not freed us from the profession of our Pealty unto God as Lord of the whole Earth. 'Twere strange methinks to af∣firm it: I am sure the ancient Church next the Apostles thought otherwise. I will quote for a witness Irenaeus, who* 1.523 tells us that our Saviour, when he took part of the Viands of his last Supper, and giving thanks with them, consecrated them into a Sacrament of his body and bloud, set his Church an example of dedicating part of the creature in Dominicos usus; Dominus (saith he) dans discipulis suis consilium Primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsinec infructuosi nec ingrati sint; eum qui ex creatur•• panis est accepit, & gratias egit, &c. Et Novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accipiens, in universo mundo offert Deo, ei qui alimenta nobis praestat, primitias suorum munerum in novo Testamento.* 1.524 But this is no proper occasion to follow this Argument any further: I will therefore leave it, and proceed to a second Reason why God requires Alms and such like Offerings at our hands.

• 2. Namely, That we might not forget God: our Blessed Saviour Matth. 6. 19, 20. and Luke 12. 33, &c. speaking of this very matter of Alms, Lay not up (saith he) for your selves treasures upon earth;—but lay up for your selves treasures in heaven: —For where your treasure is, there will your heart be also. The proper evil of Abun∣dance is to forget God and our dependence upon him: the remedy whereof most ge∣nuine and natural is, to pay him a Rent of what we have: So shall we always think of

• our Landlord, and lift up our Hearts to Heaven in whatsoever we receive and enjoy. Yea, when this service is so acceptable to God, that he promiseth a great Reward to those who thus honour and acknowledge him; how can it chuse but detain our hearts in Heaven in that respect also, when we shall so often think of God, not only as the Lord and Giver of what we have, but as the Rewarder also of the acknowledgment we perform?
• 3. The last Reason why we should give Alms is, that we may be fit subjects of Mercy at the day we look for Mercy: (For all that we can look for at the hands of God is nothing but Mercy: Nehem. 13. 22. Remember me, O my God, concerning this also, and spare me according to the greatness of thy Mercy.) Now it is the will of God revealed, That unless we shew mercy unto our brethren, he will shew none to us. Ye know the condition of the fifth Petition in the Lord's Prayer, and the* 1.525 Parable of the unmerciful servant in the Gospel. This is the reason why among all other works we shall receive our doom at the last Day according to our works of Mercy, Come ye blessed of my Father, inherit the kingdom prepared for you;* 1.526—For I was an hungred, and ye gave me meat, &c. How then can they look to be saved at that Day, who do not these works of Mercy? Can our Saviour pass this blessed sentence upon them? Or will he change the form of his sentence for their sake? No certainly; if the sentence of bliss will not fit,* 1.527 the other will and must; Depart from me, ye cursed, into everlasting fire—For I was an hungred, and ye gave me no meat, &c. Inasmuch as ye did it not to one of the least of these, ye did it not to me.

DISCOURSE XXXIV.

NEHEMIAH 13. 14.

Remember me, O my God, concerning this, and wipe not out my good deeds [Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that I have done for the House of my God and for the Offices thereof.

with Verse 22.

Remember me, O my God, concerning this, and spare me according to the greatness of thy mercy.

THE present occasion is Remembrance, and my Text (you see) is of Re∣membrance; and that too for good deeds done to the House of God. The difference is, that in my Text is God's Remembrance, the occasion of this meeting is* 1.528 Ours: But seeing the one will follow from the other, the Text is every way fit enough for the Occasion.

The words I have read are the words of Nehemiah himself, by way of a short Ejaculatory prayer and Apostrophe unto Almighty God. But what were those good deeds, will you ask, which he speaks of, done for the House of his God and the Offices thereof? Of this the words going before will inform us:* 1.529 I perceived (saith he) that the portions of the Levites had not been given them; whereby the Lev••tes and * 1.530 the Singers that did the work, were fled every one to his field. Then contended I with the Rulers, and said, Why is the House of God forsaken? And I gathered them together,* 1.531 and set them in their place (or, Station) Then brought all Iudah the tithe of the corn, and the new wine, and the oyle, unto the treasuries (or, store-houses:) And I made treasurers over the treasuries,* 1.532 such of the Priests and Levites as were accounted faithful; and their office was to distribute unto their Brethren. Verse 14. Remember me, O my God, concerning this, &c.

There needs no more for understanding the meaning of the Words: Now there∣fore let us see what Lessons we may learn there-from. And in the first place, that [unspec I] which is most pregnantly to be gathered thence, and best ••its our turn, namely, That

to make provision for the maintenance of God's Worship and the Ministers thereof,* 1.533 is a wor∣thy work, and of high esteem and favour with God: Fora••much as Nehemiah here com∣mendeth himself unto the Divine favour and remembrance, under that name of ha∣ving done good deeds or kindnesses unto the House of God, and the Offices thereof; a ma∣nifest argument he took them to be most pleasing and acceptable unto him. The truth of this Observation appears not only by this, but by other places of Scripture both of the Old and New Testament: Let us take some survey of them.

And first for the furnishing a place for God's worship, take notice of that famous be∣nediction and Prayer of King David, when his people offered so willingly and liberal∣ly towards the building of the Temple; In the uprightness of my heart (saith he) I have willingly offered all these things: and now I have seen with joy thy people which are present here, to offer willingly unto thee. O Lord God of Abraham, Isaac and Israel our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their hearts unto thee, 1 Chron. 29. 17, 18. Surely therefore it was a most ex∣cellent disposition, and such as he knew God prized and esteemed.

For entertainment and provision for his Prophets and Ministers, in what account God hath it, appears by his great solicitude in his Law that they should not be neglected: Take heed to thy self (saith he, Deut. 12. 19.) that thou forsake not the Levite, as long as thou livest upon the earth. What expression can go beyond this? Again by that story of the Shunamite woman, 2 Kings 4. who entertained the Prophet Elisha and made provision for him, when he should have occasion to pass that way: Verse 9. Behold, (said she to her husband) this is an holy man of God which passeth by us cont••∣nually. V. 10. Let us make, I pray thee, a little chamber on the wall, and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be when he com∣eth unto us, then he shall turn in thither. How acceptable to Almighty God was this good office done to his Prophet, appears by the double miracle he wrought for her, both in giving her a child, when her husband was now so old she despaired; and in raising him again to life, when he was dead: Both in the same Chapter.

But let us come now to the New Testament, and see whether the like be not to be found there; lest otherwise any might think (as some are prone enough to do) the case were now altered. And first also to begin here with the provision of a place for Gods worship, the story of that Centurion of Capernaum in S. Luke's Gospel is worthy our consideration; Who when he heard of Iesus, (saith the Text) sent unto him the Elders of the Iews, besecching him that he would come and heal his servant. The Elders came to Iesus, and besought him instantly, saying, He was worthy for whom he should do this. Why so? For (say they) he loveth our Nation, and hath built us a Synagogue, Luke 7. 3, 4, 5. Then Iesus (saith the Text, v. 6. without any more ado) went with them; namely, as well approving of their Motive, that he who had done such a work, deserved that favour should be deign'd him. Also concerning provision and entertainment for his Apostles and Ministers; Are they not our Saviour's own words and promise when he sent them forth?* 1.534 He that receiveth a Prophet in the name of a Pro∣phet, * 1.535 shall receive a Prophet's reward:* 1.536 Nay, He that should give them but a cup of cold wa∣ter, should not lose his reward. According to which S. Paul, speaking of the Philippi∣ans bounty and communication towards him, I have received (saith he) of Epaphrodi∣tus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God. And 2 Tim. 1. 16, 18. concerning the like good office done him by Onesiphorus, he speaks in this manner; The Lord (saith he) give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain. The Lord grant unto him that he may find mercy of the Lord in that day. Which is not much unlike this of Nehemiah in my Text, if it had been spoken in the first person by Onesiphorus himself, as it is in the third by S. Paul: Howsoever, who will deny but it implies the samething?

Now then, if this be so, as I think we have proved, what shall we think of the times we live in, when men account them the most religious to God-ward who do or would unfurnish the House of God most, who rob his Priests most? But they have an excuse sufficient to bear them out; and what is that? The Priests, they say, have too much. If this excuse would serve turn, some of themselves perhaps might soon have less than they have; for sure some body else as well as the Priest have more than they need, and might spare some of it. But whether the Priests have too much or not, will not be the question: Suppose they had; hath God too much too? For these men consider not that the Propriety of such things as these is God's, and no•• the Priests; and that to change the Propriety of what is Sacred, by alienating thereof to a

pro••ane and private use, (I say not by diverting it from the Priest's livelihood to any other holy use, in case the Priest have more than needs) is to rob God himself: yea God tells us so much, Malach. 3. 8, 9. Will a man (saith he) rob God? (as if it were a thing intolerable, and scarce ever heard of) yet ye (saith he) have robbed me. But ye say, Wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse, because ye have robbed me. (For that's the burden that goes with things consecrated, Cursed be he that alienates them.) This Malachi lived at the same time with Nehemiah, and the Iews say 'twas Ezra; whence this exprobration of his, and this fact of Nehe∣miah in my Text, may justly seem to have relation one to the other. And thus much of my first Observation.

My Second is, That God rewardeth these, and so all other our Good deeds and works, [unspec II] not for any Merit or Worthiness that is in them, but of his free Mercy and Goodness, Re∣member me, O my God, (saith Nehemiah) and wipe not out my good deeds: Why? is there any Reward due to them of Iustice? No; But remember me, O my God, and spare me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the greatness, or multitude, of thy mercy. Thus he expounds himself. And S. Paul taught us even now the self-same thing in his Votum or Prayer for the House of Onesiphorus, for the like good service done to the Offices of God's House; The Lord (saith he) grant unto him that he may find mercy of the Lord in that day, that is, the day of Iudgment, which is Tempus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The time of rewarding, when every one shall receive according to his work.

The controversie therefore between the Romanists and us, is not, Whether there be a Reward promised unto our Works: We know the Scripture both of the Old and New Testament is full of Testimonies that way, and encourageth us to work in hope of the Reward laid up for us: We know that in keeping of God's Command∣ments there is great reward, Psal. 19. 11. And that unto him that soweth righteousness shall be a sure reward, Prov. 11. 18. We know our Saviour saith Matt. 5. 11, 12. Blessed are ye when men revile and persecute you,—for great is your reward in heaven. Also that He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: and whosoever shall give a cup of cold water only to one of his little ones in the name of a Disciple, shall not lose his reward, Matt. 10. 41, 42. Again, we read Luk. 6. 35. Love your enemies, do good and lend,—and your reward shall be great, and ye shall be the children of the Highest. We know also what S. Iohn saith, 2 Ep. v. 8. Look to your selves, that ye lose not those things which ye have wrought, but that ye may receive a full reward. But the Question is, Whence this Reward cometh; Whether from the Worth or Worthiness of the Work, as a debt of Iustice due thereto; or from God's Mer∣cy, as a recompence freely bestowed, out of God's gracious Bounty, and not in Iustice due to the Worth of the Work it self. Which Question, methinks, Nehemiah here in my Text may determine, when he saith, Remember me, O Lord•• for my good deeds, according to thy great Mercy: and the Prophet Hosea, ch. 10. 12. when he bid∣deth us, Sow to your selves in righteousness, and reap in mercy: and S. Paul, Rom. 6. 23. where though he saith, that the wages of sin is death, yet when he comes to eternal life, he changeth his style, But (saith he) eternal life is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gracious gift of God through Iesus Christ. For as for our Works, they are imperfect; and whatsoever they were, we owed them to him in whom we live and have our Being, whether there were any Reward or not promised for them.

Neither do we hereby any whit detract from the truth of that Axiome, That God rewardeth every man according to his work: For still the Question remaineth the very same, Whether there may not be as well merces gratiae, as merces justitiae; that is, Whether God may not judge a man according to his works, when he sits upon the Throne of Grace, as well as when he sits upon his Throne of Iustice. And we think here, that the Prophet David hath fully cleared the case in that one sentence, Psal. 62. 12. With thee, O Lord, is Mercy; for thou rewardest every one according to his work.

Nay more than this; We deny not but in some sense this Reward may be said to proceed of Iustice. For howsoever originally and in it self we hold it cometh from God's free Bounty and Mercy, who might have required the Work of us without all promise of Reward, (For, as I said, we are his Creatures, and owe our Being unto him;) yet in regard he hath covenanted with us, and tied himself by his Word and Prom••••e to confer such a Reward the Reward now in a sort proveth to be an Act of Iustice, namely of Iusti••ia promissi on God's part, not of Merit on ours: even as in forgiving our sins (which in it self all men know to be an Act of Mercy) he is said to be Faithful and Iust, 1 Iohn 1. 9. namely in the faithful performance of his Promise;

For Promise (we know) once made, amongst honest men is accounted a due debt. But this argues no more any worthiness of equality in the Work towards the obtaining of the Reward, than if a Promise of a Kingdom were made to one if he should take up a straw, it would follow thence, that the lifting up of a straw were a labour or a work worth a Kingdom, howsoever he that should so promise were bound to give it.

Thus was Moses careful to put the children of Israel in mind touching the Land of Canaan,* 1.537 (which was a Type of our Eternal habitation in Heaven) that it was a Land of promise, and not of merit, which God gave them to possess, not for their righte∣ousness, or for their upright heart; but that he might perform the word which he sware unto their Fathers, Abraham, Isaac, and Iacob. Whereupon the Levites, in this Book of Nehemiah,* 1.538 say in their Prayer to God, Thou madest a Covenant with Abraham, to give to his seed the Land of the Canaanites, and hast performed thy words, because thou art just, that is, true and faithful in keeping thy promise. Now because the Lord hath made a like promise of the Crown of life to them that love him, S. Paul sticks not in like manner to attribute this also to God's Iustice; Henceforth (saith he, 2 Tim. 4. 8.) is laid up for me a crown of righteousness, which the Lord the righteous Iudge shall give me at that day; and not to me only, but to all them that love his appearing. Upon which S. Bernard most sweetly, as he is wont, Est ergo quam Paulus expect at corona Iustitiae; sed justitiae Dei, non suae: Iustum quippe est, ut reddat quod debet; debet autem quod pollicitus est. There is therefore a crown of righteousness which Paul looks for; but it is of God's righteousness, not his own: it being a righteous thing with God to give what he owes; now he owes what he hath engaged himself to by promise.

Lastly, for the word Merit; ••t is not the name we so much scruple at, as the thing wont now-a-daies to be understood thereby: otherwise we confess the name might be admitted, if taken in the large and more general se••se, for Any work having rela∣tion to a reward to follow it; or whereby a reward is quocunque modo obtained; in a word, as the Correlate indifferent either to merces gratiae or justitiae, the reward of Grace or of Iustice. For thus the Fathers used it; and so might we have done still, if some of us had not grown too proud, and mistook it. Since we think it better and safer to di••use it; even as Physicians are wont to prescribe their Patients re∣covered of some desperate disease, not to use any more that meat or diet which they find to have caused it.

And here give me leave to acquaint you with an Observation of a like alteration of speech, and I suppose for the self-same cause happening under the Old Testament; namely of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Righteousness into That which findeth mercy: For the Septuagint and the New Testament with them render the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousness; not only when it is taken for Beneficence or Alms, (as in that Tongue it is the ordinary word) in which use we are wont to expound it Works of mercy; but where there is no relation to Alms or Beneficence at all. Whence I gather that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Septuagint meant not, as we commonly take it, Works of mercy; but rather Works whereby we find mercy at the hands of God. I will give you a place which methinks is very pregnant, Deut. 6. 24, 25. where we read thus, And the Lord commanded us to do all these Statutes, (you may see there what they are) to fear the Lord our God, for our good alwayes, that he might preserve us alive, as at this day. And it shall be our Righteousness, if we observe to do all these Command∣ments before the Lord, as he hath commanded us. Here the Septuagint (for, And it shall be our Righteousness) have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And it shall be our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that whereby we shall find mercy at the hands of God, if we observe to do all these Commandments, &c. This place will admit no evasion; for there is no reference to Alms here. And indeed all our Righteousness is nothing else but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that whereby we find mercy at the hands of God: and no marvail if Works of mercy (as to relieve the poor and needy) be especially so called, for they above all other are the works whereby we shall find mercy, and receive the reward of Bliss at the last day. And thus much of my second Observation.

[unspec III] I come now to my third; That it is lawful to do good works Intuitu mercedis, with an eye or respect to the recompence of Reward. It is plain that Nehemiah here did so; Remember me, O my God, concerning this, &c. So did Moses, of whom it is said, Heb. 11. 25, 26. that he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures of Egypt: for, saith the Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (aspiciebat vel intuebatur) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he had respect unto the recompence of Reward. And, I confess, it seems an unreasonable thing to me, that that which is made the End (though but in part)

of the Action, should not be at all looked unto by the Agent, whenas Finis is princi∣pium Actionis; and that that which God hath promised unto us as an encouragement to make us work with the more alacrity, should not be thought on nor looked to in our working. Do not they who would perswade this, go the way to discourage men from good works, by removing out of their sight the Encouragement which God hath given them?

But they object, the obedience of God's Children ought to be filial, that is, free, and not mercenary, as that of Hirelings. I answer; Obedience which is only for Re∣ward, without all respect or motive of Love and Duty, is the Obedience of an Hire∣ling; not that which acknowledgeth the tie of Obedience ab••olute, and the Reward no otherwise due than of his Fathers free love and bounty, as every true child of God doth, and ought to do.

They object again that of the Apostle, 1 Cor. 13. 5. Charity seeks not her own: now say they, the works of God's children must proceed from love and charity. I answer; What though Charity seeks not her own? may not yet a charitable man so much as look or hope for his own, or have an eye to what is promised him? But this place is alto∣gether misapplied and abused: For that property of Charity now mentioned (as some also of the rest in that Chapter) concerns only our Charity towards men, and not our Charity towards God; the meaning thereof being, That a Charitable man will sooner lose his own, than by seeking or contending for it break the band of Cha∣rity. And this may suffice for my third Observation.

Now I come to the fourth and my last Use of this Text, which I told you in the be∣ginning [unspec IV] followed thereupon; namely, That if Almighty God remember them who have done good deeds unto his House and the Offices thereof; much more ought we, who are partakers of the comfort and benefit of such Bounty, to remember and ho∣nour them with a thankful celebration of their Names.

DISCOURSE XXXV.

DEUTERONOMIE 33. 8.

And of Levi he said, Let thy Thummim and thy Vrim be with thy Holy One.

THIS Verse is part of that Blessing wherewith Moses the man of God blessed the children of Israel before his death; and These words are part of the Blessing of Levi; a Blessing which much exceeds those that went before it,* 1.539 and is far above all that come after it. For as S. Paul proves Melchisedec to be greater than Abraham,* 1.540 because he blessed A∣braham; and worthier than Levi, because he tithed Levi in the loins of Abraham: So may we say of this Blessing, that it is the greatest of all, because it is the Blessing of him who by his Office was to bless all the rest; and the worthiest of all, because by it the party blessed is enabled to bless the rest of his Brethren. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Always that by which another is, that thing it self is more than the other.

In the Words themselves we will consider first The subject blessed, and then The qua∣lity of the Blessing it self. The Subject blessed is expressed both by name, and by de∣scription: by name, Levi; by description, God's Holy One. The Blessing it self is con∣tained in words few, but for substance plentiful; Vrim and Thummim; nay more than so, Thy Thummim and Thy Vrim: that we might know whence this Blessing comes; how that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Divine thing, the gift of God, who is the Author and Giver of all good things. And of Levi he said, Let thy Thummim and thy Vrim be with thy Holy One.

To begin first with the subject,* 1.541 Levi. What Levi was is so well known, that it were needless to say much to make it better known. Only this, that Levi was the Tribe which God had especially bequeathed to himself, and set apart for the ministery of the Altar. Concerning whose Name (though Observations drawn from Names are like an House raised upon the Sand; yet because of old, and among the Patri∣archs, Names were given by the spirit of Prophecy,) it will not be altogether un∣worthy our speculation to remember why this Name Levi was imposed, which we shall see as truly verified in that Function to which God did advance his posterity, as it was by his Mother fitly given to himself upon the good hope she conceived at his birth.

For Levi signifies a Conjoyner, an Vniter, or maker of Vnion; For thus said Leah when she bare him,* 1.542 Now at this time will my husband be joyned to me, because I have born a third son: And she called his name Levi. She called him Levi; but (for ought we read) in regard of her self she sound him no Levi as she hoped: but she prophe∣sied of that sacred Office whereby all the sons of Levi became Conjoyners, became makers of Vnion (not between Iacob and Leah, but) between God and Man, be∣tween Christ and his Spouse, between the spiritual Iacob and his deformed Leah, For, as truly as ever Leah spake, might the Church then, and may the Church now, affirm, when she hath born these sons unto her husband, Now I know, my heavenly husband, my Lord, my God, will be joyned to me; because I have born him these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these sons of Vnion,* 1.543 these Ministers of reconciliation. Plato could say, A Priest was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A friend-maker between God and men: Nay, his whole Office is nothing but the Service of peace, and that not only between God and man,* 1.544 but between man and his brother; For how can he love God, who loves not his brother? or how can he be at peace with God, who is at variance with his brother? Needs must he therefore that is Minister of the one be Minister of the other also: and he that is so, nay he alone that is so, is a right Levite and a true son of Vnion.

How unworthy then of this holy Name, how unworthy to succeed in the holy Or∣der of Levi, are those who are Ministers of division; who by their lives, doctrine, example, or any other way divide God and his Church, and the Church within it self; who neither have peace with God themselves, nor will suffer others to have it; who neither agree themselves with others, nor suffer others to agree among themselves?* 1.545 Beati pacifici, Blessed are the Peace-makers, especially in the sons of Peace. This Christ prayed for in his Apostles, Ioh. 17. 11. saying, Holy Father, keep them through thy name, that they may be one as we are one. Christ is so one, that he makes all one who are one in him; so should every son of Levi be one. In sum, the Ministers of God are called Angels, and therefore should sing a song like unto that song of Angels,* 1.546 Glory be to God on high, peace on earth, and good will amongst men. That Church which hath such a Levite, such a Minister, such a son of Union, may truly take up the words of Micah, Iudg. 17. 13. and say, Now I know the Lord will do me good, seeing I have a Levite to my Priest.

AND thus much of the Name Levi: Now I come unto the Tribe it self; con∣cerning which there may be two things asked. First, Why God did confine the Priest∣hood to one Tribe alone, and not suffer it to be common to all, as it was before the Law, and is now since the Law. Secondly, Why Levi was chosen to this holy Function rather than any other Tribe.

To the first, Why God did limit this holy Function to one Tribe only, some of the Iews make this answer; That one of the sons of Israel with his whole posterity was due unto God by vertue of Iacob's Vow, Gen. 28. 20, &c. which was, that if God would be with him in his journey, and bring him back again unto his Father's house, Of all that thou shalt give me, saith he, I will give the Tenth unto thee. Now because God gave children, as well as beeves and sheep, therefore they also must fall within com∣pass of his Vow. And that there might be no difficulty about tithing the odd children, because there were more than Ten, they devise this way to make all even. For first, say they, the full number of Iacob's children was fourteen, because that Ioseph's two sons, Ephraim and Manasseh, go in the number of Iacob's sons: For Iacob (Gen. 48. 5, 6.) said unto Ioseph, Thy two sons which were born unto thee in the land of Egypt before I came into Egypt, shall be mine, as Reuben and Simeon are mine; but thy lineage which thou begettest after them, shall be thine. Now of these fourteen, four were the Lord's by his right unto the first-born; for so many there were which first opened the womb of their four Mothers, Rachel and Leah, Bilhah and Zilpah, Iacob's two Wives

and his two Concubines. Now of the remainder, being ten, one falls to Gods share for Tithe, as being comprized within their Father's Vow.

This reason, though it be as you see handsomly framed, yet hath no great like∣lihood, because men use not to be tithed; and therefore this extent of the Vow is beyond the intent of the Vower. And whereas they urge the words, Of all that thou shalt give me; they seem to forget that God gave unto Iacob, besides his sons, great store of man-servants and maid-servants; and yet we read not that any of these were dedicate unto God, or that he challenged any of their posterity.

The only or chief Cause (if I am not deceived) why God restrained the Priestly Function to one Tribe, was for a sign and band of the restraint of his Church to one People: For as the Church cannot be without the sacred Function of the Ministery; so likewise the condition thereof must follow the condition of the Ministery. As long therefore as none could be a Priest but of the Tribe of Levi, so long there could be no Church but of that people whereof Levi was a Tribe. A point of sacred Policy so to order the choice of Ministers as shall be most fit to uphold the present state of an established Church.

The other Question we propounded was, Why God chose Levi before any other Tribe. [unspec 2] And of this many Reasons may be given. As

• 1. For Moses his sake, whom God would honour by advancing the house of his Father to the highest pitch of dignity that mortal man could attain to. For what greater honour than to be Embassador of the Lord of Hosts, to be admitted unto the inspection of his most secret Mysteries, to be God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his proper and peculiar portion? would God they either knew or believed this who think their house dis∣graced, and their bloud stained, if any of their Kin become of the Clergy. It was not so in God's opinion, no nor Moses his neither; for had it been, Levi of all the Tribes should not have been God's Holy one.
• 2. The second Reason was the Nobility of this Tribe? for Levi was enobled both generally, as being the son of a lawful Wife, and not the son of an Handmaid; and specially, as being of kin to Moses the Prince of the Congregation: In the first re∣spect he was nobler than many of his brethren; in the second, more noble than any of them. This example of God's own choice of men for his holy Service if we would look unto, we would not sin the sin of Ieroboam* 1.547, to make Priests almost of no other but of the lowest of the People. I speak not only of the lowest for external condition, but of the lowest for the gifts of their Mind. For I know it is true which the Virgin hath in her Magnificat, Luke 1. 52. That God often puts down the mighty from their seats,* 1.548 and exalteth them of low degree: I know it is true that he often filleth the hungry with good things, and the rich he sends empty away, v. 53. But we should know that whensoever we offer unto him, he requireth the best thing in our hands; and therefore for this worthy Calling we are to give unto him, as far as may be, the worthiest among the sons of m••••.
• 3. Another Reason why God chose this Tribe afore other, may be the Smalness thereof, being not above the sixtieth part of the people: A number which God in his wisdom saw fit for that Church, as being both sufficient for instructing the people, and discharge of the duties of their order, and not too great to live of God's ordinary, his Tithes and the other Offerings of the Altar; whereas the least of the other Tribes were as big as three of it.
• 4. But the last Reason, and as it seems one of the chiefest, is that which Moses inti∣mates in the very verse following my Text, speaking thus of Levi, That he said unto his Father and to his Mother, I have not seen them; neither did he acknowledg his bre∣thren, nor knew his own children; but observed God's word and kept his Covenant. In which words Moses alludes unto their forward zeal to avenge the Lord of the people which worshipped the golden Calf, Exod. 32. 26, &c. where it is said, that Moses stood in the gate of the camp and cried, Whosoever is on the Lord's side, let him come unto me. And all the sons of Levi gathered themselves unto him. Then said Moses, thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the Camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses, &c. For Mo∣ses had said. (so it follows in the Text) Consecrate your selves unto the Lord this day •• even every man upon his son, and upon his brother, that there may be given you a blessing this day. This Blessing here spoken of is our Vrim and Thummim, the blessing of Sacred Order. So bountifully did God reward them who were so forward to be on his side when Mo∣ses called them, that himself vouchsafed to call them unto his side for ever.

Whence, first we may learn whom we are chiefly to prefer unto this holy Function, namely, Those who are zealous for the Lord of Hosts, who prefer the glory of God above all worldly respects whatsoever. This got Phinehas the son of Eleazar the High-Priesthood; this got all the sons of Levi the guerdon of Vrim and Thummim, the blessing of Holy Orders.

Secondly, We may see by the advancement of this Tribe, how merciful our God is. We know that Levi's fury did once as much offend him as his sons zeal now plea∣sed him; and yet for this one action he forgot the sin of their Father in the bloudy slaughter of the Sichemites: He remembred not the curse of Iacob, Into their secret let not my soul come: My glory be not thou joyned with their assembly. Cursed be their wrath, for it was fierce; and their rage, for it was cruel, Gen. 49. 6, 7. Nay he turned the very curse of Iacob into a blessing, by dividing them in Iacob, and scattering them in Israel. Here Mercy and Truth met both together, and Iustice and Peace kissed each other.

Lastly, Here God verified his own description of himself, That though he be a jealous God,* 1.549 and visits the sins of the Father upon the children unto the third and fourth generation; yet he is also a merciful God, and shews mercy even unto the thousandth generation of them that love him and keep his Commandments.

AND thus have you seen why of Levi Moses said this Blessing, And of Levi he said. Now I come to The description of this blessed Tribe, in these words, God's Holy one: Let thy Vrim and thy Thummim be with thy Holy one. How is Levi here called Holy? how is this Title given to him above the rest of his Brethren? Are not all the Lord's people holy? Certainly whatsoever is meant hereby, it is something more spe∣cially belonging to Levi than to any other Tribe. Which that we may the better find, we must take notice of a Threefold Holiness; Essential, Habitual, Relative. Essential Holiness is the Holiness of God, all one with God himself, and this is a glorious Holiness: Who (saith Moses) is like unto thee, O Lord, among the Gods? who is like unto thee, glorious in holiness? Exod. 15. 11. Habitual I call an Inherent Holiness, such as is the holiness of righteous men, integrity of life, or righteous holi∣ness, whereof Abraham, Iob, David, and all the Patriarchs are called Saints and Holy men. This is that which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Sanctimonia. Rela∣tive Holiness I define a special relation, or relation of peculiarity which a thing hath unto God, either in regard of propriety of possession, or speciality of presence. That which is holy after this manner the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Sacrum. The first of these three is proper to God alone, for he only is essentially holy. The second is proper to reasonable creatures; for they are only habitually holy, or endued with holy quali∣ties. But the last is common to all manner of things; For all things animate or inanimate are capable of relative holiness or peculiarity towards God; Persons, Things, Times, Places. Persons; So the Nazarites of the Law are called holy: thus was Sampson, thus was Samuel holy from their Mother's womb. Things; So the Offerings of the Law, yea and of the Gospel too, are holy things: The Censers of Korah and his company were holy,* 1.550 because (saith the Text) they offered them before the Lord. Times; So the Sabbath-day and other Festival days are holy days. Places; So the Temple of the Lord is an holy Place; Mount Sion an holy Mount; yea the ground about the Bush where God appeared to Moses is called Holy ground. And of these four;* 1.551 Persons, Things, and Times are holy, because of God's peculiar propriety in them, in that they are his Persons, his Things, and his Times: But Places are holy in another regard, because of God's special manner of Presence in them.

Now let us see in which of all these three ways Levi may be said to be holy. Essen∣tially holy he cannot be, for he was not God, but the holy one of God. Habitually holy the event shews he was not more than the rest, though he should have been. The Tribe of Levi was always Tribus sacra, holy unto the Lord, but was not always righte∣ous before the Lord.* 1.552 It was not always true of Levi, that he walked before God in peace and equity, and turned many from iniquity; but often, yea too often, they were gone out of the way,* 1.553 and caused many to stumble at or in the Law. Phinehas the son of Eli was not like Phinehas the son of Aaron. Annas and Caiaphas high Priests, as holy as any for their order, as unholy as any in life and conversation.

It should therefore seem that Levi should be only called Holy by a Relative holi∣ness; namely, because he was God's peculiar one, because his* 1.554 offered one, because his peculiar of peculiars; that is, his peculiar Tribe of his peculiar people: for in this Levi had a priviledg above the rest, in the other none. And this Ezra gives unto him

chap. 8. 28. when he delivered unto the Levites the holy vessels Ye are holy (saith he) unto the Lord, and these Vessels are holy also, that is, Ye are holy as the Vessels are: for he saith not, they were holy before the Lord; for so he had meant holy in life: but holy unto the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which always implies a Relative Holiness.

But though this be true that Levi was Holy after this manner, yet the word which in my Text is turned Holy, seems scarce to admit of this construction: for the word here used is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies favourable and gracious, and in Re∣ligion charitable and godly: All which leans to an Habitual, not to a Relative holiness. But because Levi was not in this sort holy above other, as I said before; it may seem therefore it should be thus construed; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken Actively or Passively: Actively, it signifies favourable, benigne and gracious; Passively, he that is favoured or graced. And thus Iunius expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, virum tuum quem beneficio proseque∣ris, Let thy Thummim and thy Vrim be with thy favoured one; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Septuagint, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which word and sense the Angel useth in his salutation to the blessed Virgin,* 1.555 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hail thou highly-favoured one; Hail thou whom God hath especially graced to be the Mother of his only Son. So Levi is here described to be one upon whom God bestowed a special favour or grace, a special 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of the holy Ministery: for so S. Paul calls this power of Order a grace or favour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Eph. 3. 8. Vnto me, who am less than the least of all Saints, is this grace given, to preach among the Gentiles the un∣searchable riches of Christ.* 1.556 And of Timothy the same Apostle speaketh, Neglect not that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or grace in thee, which was given by prophecy with the imposition of hands. With this grace was Levi graced, with this favour was he highly favoured, and well might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God's highly favoured one.

And thus the issue will be all one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this sense will fall out to be God's holy one in the last sense: For to be specially favoured of God is to have a special relation to God-ward, to be God's more especially; and this is to be holy with a Relative holi∣ness. Now which soever of these we take to be here meant, we see that that is in special given to Levi, which otherwise was common to all the other Tribes. If you take it in the first sense, for Holiness in life, as it were to put Levi in mind how it be∣hoved him above all to be holy; were not all the Tribes as holy as Levi? and yet Levi alone is called God's holy one. If you take it in the second sense, for a Relative holiness; were not all the Tribes of Israel thus holy unto God? were not all his own people, his peculiar people, and a chosen Nation? and yet Levi alone is called God's holy one. If you take it in the last sense, for God's favoured one; were not all Israel a Nation favoured of God above all Nations? and yet Levi alone is especially cal∣led God's favoured one.

• ...

  1. We therefore whom God hath set apart to minister about holy things, we who are holy unto the Lord, and God's own in a peculiar manner, we who have a special re∣lation unto God, we who have received a special favour from God; We must re∣member we owe a special thankfulness unto him. We who are God's peculiars, must de∣mean our selves peculiarly both toward God and man: We are unto God as other men are not, and therefore may not always do as other man do: We cannot reason from others to our selves, no not in things of themselves lawful, Why should not we do as every man may do? For all that is lawful for others will not be seemly for us; for we are the houshold-servants of the most High, we are special men, of whom God re∣quires a special demeanour in life and actions.

  This was one cause why God enjoyned the Iews so many peculiar Rites and special Observations differing from the fashions of other people, because they were his peculiar people, an holy Nation; because they were toward him as no other was, though all the world were His; and therefore he would have their manners differ from the fashi∣on of all other Nations, as a badge and acknowledgment of that special relation they had to him above others. Levit. 20. 24, 25, 26. I (saith God) am the Lord your God, which have separated you from other people: Ye shall therefore put difference between clean beasts and unclean, unclean fowls and clean, &c. And ye shall be holy unto me: For I the Lord am holy, and have severed you from other people, that you should be mine. This was also a cause why God restrained the Priests of the Law from that which was lawful for the rest of the people: They might drink no Wine; they might not mourn for their kin:* 1.557 they might not marry a divorced woman: the reason of all this is given, because they were holy unto the Lord; that is, with a Relative holiness, as being God's men in a special manner, and therefore he required they should specially demean themselves in their lives. These Observations indeed were Ceremonial, but there is something

• ...

  Moral in them. And therefore in the New Testament we hear of some special things required in a Minister; as that he should have a good report of those who were without: this was not required in every one who was to be a Christian.* 1.558 Again, S. Paul requires in a Bishop, that* 1.559 he should be the husband of one wife: this was not in those times re∣quired of every one who was to be a Christian. I shall not need to tell you what special demeanor the ancient Church bound her Clergy unto: But it came to pass at last this Rule was over-practised by them; for hence it was that a Bishop might not marry at all, that Priests and Deacons might not marry being once in Orders, and at last marriage was quite forbidden them all. Thus our Fathers erred on the right hand, but we go aside on the left: They restrained their Clergy from that which was lawful for and beseemed all men; we think almost that lawful for us which is lawful for no man; at least we think that which any man may do, we may do also. But there is a golden Mean between these Extreams; happy is he that finds it, for he alone shall demean himself like himself, like a Levite, like God's holy one.

• 2. From this special title given to Levi, we may note how causlesly some are of∣fended to hear those who minister about holy Things distinguished from others by names of holiness and peculiarity; to hear them called Clerus, and Clerici, The Clergy, as it were the Heritage of God; for so saith S. Ierome, Clerus dicimur, quia sors Dei sumus, We are called Clerus, or the Clergy, because we are the lot and portion of God. But, say they,* 1.560 are not the People also God's Heritage? Doth not S. Peter call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he forbids Presbyters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to domineer over God's heritage? I confess he doth: But those who reason after this manner come too near the lan∣guage of Dathan and Abiram, Numb. 16. 3. Moses and Aaron, you take too much upon you; Is not all the Congregation holy, every one of them? and is not the Lord among them? why then lift ye your selves above the Congregation of the Lord? If this reasoning had been good, wherein had these Rebels offended? It could not be denied them, that all the People were an holy People; for they might have alledged the testimony of God himself, avouching them to be his peculiar People and an holy People unto the Lord their God: All the earth (saith he, Exod. 19. 5.) is mine; but you shall be my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my peculiar people, a Kingdom of Priests, and an holy Nation.

But it might be answered them, Though all the people were God's peculiar people, and therefore his holy ones; yet Levi was his peculiar Tribe of his peculiar people, and there∣fore comparatively his only holy one. All the Land of Canaan was the Lord's, The Land is mine,* 1.561 saith he, and therefore it could not be alienate beyond the year of* 1.562 Iubilee; and yet for all this there were some parts of the Land specially called Holy unto the Lord.* 1.563 All the increase of corn, all the increase of wine, all the fruit of the field was the Lord's; and yet the Offerings alone were called Holy unto the Lord. God himself calls them his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his inheritance, and therefore gave them unto that Tribe alone, which alone he had made his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tribe of his inheritance: So the* 1.564 offered Tribe lived of God's offerings, the holy Tribe on the holy things. Again, why may we not call our Clergy God's inheritance, when God himself calls the Levites his Levites? Thou shalt (saith he, Num. 8. 14.) separate the Levites from among the children of Israel, and the Levite shall be mine; that is, my 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my Clergy. Why may not we call the Ministers of Christ his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or inheritance, when he him∣self calls them the gift his Father gave him out of the world? for so he saith, Ioh. 17. 6. I have declared thy name unto the men thou gavest me out of the world; thine they were, and thou gavest them me: and again, ver. 11. Holy Father, keep them in thy name, even them whom thou hast given me. If you say he speaks here of all his Elect, the words following v. 12. prove the contrary; for those (saith he) whom thou hast given me, I have kept, and none of them is lost but the child of perdition. Here he plainly affirms, he lost one of those his Father gave him; wherefore he speaks not of his Elect ones, for those no man can take out of his hands. Again, ver. 18. As thou didst send me in∣to the world, saith he, so I sent them into the world: but I hope all the Elect are not sent as Christ was sent by his Father. I conclude therefore, So long as God in the Law says specially of the Levites, They are mine; So long as Christ in the Gospel of his Apostles, They are mine, O Father, which thou hast given me out of the world; it is neither arrogancy nor injury to stile those who minister about holy things by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inheritance of the Lord.

WHAT LEVI was, and what is meant by this Title [God's Holy one] we have now shewed sufficiently. It remains we should come unto the words containing the Blessing it self, which is called Vrim and Thummim: the words themselves signifie Light and Perfection, Illumination and Integrity: good endowments certainly, whoso∣ever shall enjoy them.

But because they are not only Appellative words, but also Proper names of cer∣tain things, we must enquire further what is meant by them; and that in a twofold consideration. First, specially and properly, as they are names of certain things belong∣ing in special unto the High Priest: Then generally, as they are applied by Moses unto the whole Tribe of Levi. The first again shall be twofold. What they were in the High Priest personally; or what they signified in him typically, himself being also a Type.

For the first, What is meant by these things as they belong unto the High Priest perso∣nally, is a matter full of controversie; and therefore that we may the better pro∣ceed, we will first see the Generals wherein all or the most agree; and after come unto the particulars wherein they disagree.

The first wherein all agree is, that this Vrim and Thummim was something put in the Breast-plate which was fastned to the Ephod over against the Heart of the High Priest. And thus much the Scripture witnesseth, Exod. 28. 30. where God saith to Moses, And thou shalt put in the Breast-plate of Iudgment the Vrim and the Thummim; and they shall be on Aaron's heart when he goeth in before the Lord. And for this cause, as most think, was the Breast-plate made double, that the Vrim and Thummim might be enveloped therein.

The second thing wherein all agree is, That this Vrim and Thummim was a kind of Oracle whereby God gave answer to those that enquired of him; and from hence the Septuagint call the whole Breast-plate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some turn Rationale, but might more truly be turned Orationale; for an Oracle is as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the voice of God, though this Voice or Revelation were of divers kinds; for at sundry times and in divers manners (saith S. Paul) God spake in old time to our Fa∣thers.* 1.565 The Iews therefore make four kinds of Divine Revelation. First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Prophecy, which was by Dreams and Visions. The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Holy Ghost, as was in Iob, David, and others. The third Urim and Thummim, which was the Oracle. The fourth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Voice from heaven; which was usual in the second Temple after the Oracle had ceased: as Matt. 3. 17. at Christ's Baptism there came a Voice from heaven, saying, This is my beloved son, in whom I am well pleased; and Ioh. 12. 28. when Christ said, Father, glorifie thy name; There came a Voice from hea∣•••••• (like * 1.566 thunder) saying, I have both glorified it, and will glorifie it again.

But to return again to our purpose; That Urim and Thummim was an Oracle of God, besides the consent of Iews and others, it is plain by Scripture. Num. 27. when God had commanded Moses to put his hands upon Ioshua, and to set him over the congregation in his stead; he addes Vers. 21. And he (that is, Ioshua) shall stand be∣fore Eleazar the Priest, who shall ask counsel for him by the judgment of Urim before the Lord. So 1 Sam. 23. when David was to ask counsel of the Lord, he called for the Ephod, wherein the Oracle was: and whereas before he had once or twice asked coun∣sel of the Lord concerning Keilah, to prevent the objection how the Lord answered, it follows in the next by way of a Prolepsis, That Abiathar then Priest, when he fled to David to Keilah, brought the Ephod with him, vers. 6. Lastly, in the second of Ezra, when certain of the Priests which returned from Captivity could not find their names written in the Genealogies, it is said vers. 63. that the Tirshatha com∣manded they should not eat of the most holy things, till there rose up a Priest with Urim and Thummim, that is, till God should by Oracle reveal whether they were Priests or no: whereby it also appears that this Oracle had then ceased.

And for more light to that we have in hand, it will not be amiss to observe,* 1.567 that Teraphim among the Idolaters was answerable to the Urim and Thummim of the holy Patriarchs. Both were ancient: For* 1.568 Rachel is said to have stollen away her Father's Teraphim: and Urim and Thummim seems to have been used among the Patriarchs be∣fore the Law was given,* 1.569 because the making of it is not spoken of among other things of the Ephod; and because God speaks of it to Moses demonstratively,* 1.570 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Vrim and the Thummim.

Both also were Oracles: For the Iews and others agree, Teraphim were small Images made under a certain constellation, which they used to consult both in things doubtful and things future, supposing they had a power to this effect received from heavenly in∣fluence; much like to Puppets made of wax and like matter, which our Wizzards still use unto like purpose. And therefore Ezek. 21. 21. we read that the King of Babylon among other divinations consulted also of Teraphim: And the King of Babel (saith the Text) stood at the head of the two ways, to use divination; he consulted with Teraphim, he looked in the liver. And Zech. 10. 2. Surely (saith the Text) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Te∣raphims have spoken vanity, and the Southsayers have seen a lie, and the Dreamers have told a vain thing.

Besides, from this like use of Teraphim with the holy Vrim and Thummim, we may read Ephod and Teraphim joyned both together as things of like kind. As Hosea 3. 4. The children of Israel (saith the Lord) shall remain many days without a King, and without a Prince, and without an Offering, and without an Image, and without an Ephod and Teraphim. Yea of so near a nature was this Teraphim unto the Vrim and Thummim, that Micah, he that had an house of Gods, when he had made an Ephod, because he had no Vrim and Thummim, he put Teraphims instead thereof; as we may gather Iudg. 17. 5. And in ch. 18. we may see also that when the children of Dan enquired of the Lord concerning their journey, it pleased him to give answer by the Idolish Te∣raphim. So we may gather likewise that the Israelites after Ieroboam's schism, having no Vrim and Thummim, used Teraphim in the Ephod; and therefore it is that Hosea threatens that they shall be without Ephod and Teraphim.

HAVING hitherto shewn how far it is agreed about Vrim and Thummim, in the next place the points of difference ought to be considered; which are either about the matter whereof it was made, or the manner how God answered by it.

For the Matter; Some will have it to be nothing else but the writing or carv∣ing of the great name Iehovah, which was put within the folding of the Breast-plate; and that it was called Vrim and Thummim, because by the knowledg of the mystery of Iehovah in the Trinity our minds are enlightned and our understandings made perfect.

Some other there are of the same opinion, but they will have it called Vrim and Thummim, because by the virtue of that name written the High Priest was enabled to return clear and perfect answers.* 1.571 And moreover they say the Breast-plate was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.572 the Breast-plate of judgment, because by it the Lord gave as it were sentence and judgment what was to be done in hard and doubtful matters. And this is the opinion of Rabbi Salomon.

Some others will have it called the Breast-plate of judgment, because that by it the judgment of the Iudges, if it were amiss, was hereby as it were pardoned; because the High Priest was to bear the sins of the People. The Authors of this opinion are mentioned by R. Salomon.

Aben Ezra saith it was so called, because by it the judgment and decrees of the Lord were known: and he thinks also that Vrim and Thummim were something* 1.573 made by the hand of the craftsman.

But Nachmanides and R. Salomon say, it was* 1.574 opus divinum, and given to Moses in the Mount; or at least that God shewed him how to make it.

Some think it was nothing but the Stones in the Breast-plate, by the shining where∣of God did anauere, favourably answer and grant; by the not shining, abnuere, dis∣allow and refuse.* 1.575 But Kimchi confutes this, because it is spoken of as a differing thing in the same place where the stones are described:* 1.576 But he himself says, it is not certainly known what the Urim and Thummim were.

* 1.577 Nachmanides saith it was certain sacred names, by the virtue whereof the letters of the Breast-plate were enlightned and ordered so that the Priest might read the an∣swer of God: and that which caused shining was called Vrim; and that which made them legible, Thummim.

The sum of these Opinions laid together is, That this Oracle was either the Stones of the Breast-plate themselves, or something in the folding of the Breast-plate, which by a divine virtue did cause the Stones to shine, and by the letters of the Tribes names in them as it were to express the answer of God.

For concerning the Manner of this Oracle,* 1.578 the Talmudists report thus much: First, No private man might consult with Vrim and Thummim, but either the King, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that was cheif of the Consistory, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Consistory or Iudges themselves; and that in matters difficult and of great importance.

Secondly,* 1.579 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that enquired must stand with his face looking full upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Priest whom he asked; and the Priest stood with his eyes fixed upon the Ark, or upon his breast (say some) where was the Vrim and Thummim.

Thirdly, The voice was to be a soft still voice, and* 1.580 not above one thing to be asked at one time: But if they asked two things at once, the answer was only unto the first; but in case of extremity, unto both. And such was David's case, 1 Sam. 30. 8. when he asked concerning the Amalekites who had burnt Ziklag, Shall I follow this company, (saith he) and shall I overtake them? The Lord answers, Fol∣low, for thou shalt surely overtake them, and recover all without fail.

Now if you ask how the Priest knew the answer of the Lord: First, you must remember there were twelve stones in the Breast-plate, and in those stones the twelve names of the Sons of Israel, either set or carved; and that there might be a full Alphabet of letters, there was also,* 1.581 say they, written upon the Breast-plate, A∣braham, Isaac, and Iacob, and these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tribes of Ieshurun or Israel. Now when the Lord answered, the letters expressing the answer, by the divine virtue of the Vrim and Thummim became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. prominentes; that is, they shewed forth themselves with a splendor, that the Priest might read the answer of God. As 2 Sam. 2. 1. when David asked the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shall I ascend into any of the Cities of Iudah? the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Shimeon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Levi, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Iehudah, put themselves forth, or shone forth with a splendor, that the Priest might read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ascend. Though some of the Iews say the letters became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, joyned themselves together and made a word: which as I cannot conceive how it should be, so I think it less probable.

And thus hitherto have you heard the diverse Opinions of the matter and manner of this Oracle of Vrim and Thummim. Here is variety enough; I leave to every one to make his own choice which he will believe: only give me leave to add thus much in way of censure of them, which is, That they all seem against reason and likeli∣hood to confound Vrim with Thummim, in making them one and the same thing called by diverse names in regard of diverse effects and uses: which I can the less be∣lieve, because I find Vrim alone used in matter of consultation with God, whereby it seems Thummim had some other use. In the 27. of Num. 21. Moses commands Ioshua in all business to consult the High Priest by the judgment of Vrim before the Lord; but no speech of Thummim. Again, 1 Sam. 28. 6. it is said that Saul asked counsel of Lord, when he was to go against the Philistines; but the Lord answered him not, neither by dreams, nor by Vrim, nor by the Prophets. Here also is Vrim spoken of, but no word of Thummim.

If I may therefore speak what I think, I would say, That Vrim and Thummim were a twofold Oracle, and for a twofold use. And that Vrim was the Oracle, or part of the Oracle, whereby God gave answer to those who enquired of him in hard and doubtful cases; therefore called Vrim or Lights, because as ignorance is called darkness, so is all knowledg a kind of illumination or enlightning; and that which bringeth knowledg is fitly called a Light, because it dispels the darkness of our minds.

But Thummim was that Oracle or mean whereby the High Priest knew whether God did accept the Sacrifice or no; therefore called Thummim, that is, Integrity, because those whose Sacrifice God accepted, were accounted Thummim, that is, just and righteous in the eyes of God; because their Sacrifice was a shadow of Christ's Sacri∣fice, by acceptation whereof we are justified and made righteous before God. For without doubt the Patriarchs and Legal Church had some ordinary mean to know when their Sacrifice was accepted; else had they been behind the Gentiles, for they had a sign to know when they did Litare, that is, when their false Gods accepted their false sacrifice: and as the Devil was God's Ape in giving Oracles, so I verily believe he was in this also. Nay* 1.582 Iosephus expresly affirms it of the Iews, though for the particular I suppose he is mistaken: For he saith, that whensoever God did accept the Sacrifice, the Onyx-stone on the Priests left shoulder shone with an admi∣rable splendor; but this, saith he, ceased 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred years before his time. And no wonder; for when the Sun of righteousness drew near unto his rising, those dimmer Vrim and smaller stars must needs lose their light. Now that which Iosephus affirms of the Onyx-stone on the left shoulder, I suppose was mistaken for the Thummim on the left part of the Breast-plate,

And lastly, as I said before of Vrim, so I think of Thummim, That it was in use among the Patriarchs of old; and that by some such means as this Abel knew that God accepted his Offering, and Cain that his was refused.

And thus much of Vrim and Thummim considered Personally in the High Priest; now I come to consider it Typically: for as the High Priest himself was a Type of Christ, so must these Adjuncts of his also be Types of something in Christ. Which we shall not be long a finding out, if we remember again the signification of the words, and the use of the things themselves: Vrim is Light and Illumination; Thummim Integrity and Perfection. By Vrim the Iews were ascertained of the counsel and will of God; by Thummim of his favour and good will towards them. All this agrees to Christ both in himself, and in regard of us.

In himself. His Breast is full of Vrim, full of Light and Understanding: In him are hid all the Treasures of Wisdom and Knowledg, as S. Paul saith;* 1.583 He is the Wisdom of the Father* 1.584 by which the world it self was made. His heart is also endowed with Thummim, with all kind of Perfections: He was conceived without Original sin, lived without Actual sin; fulfilled the whole Law of God, which is the Law of Thum∣mim, the Law of all Perfection.

Thus to Christ himself agrees both Vrim and Thummim: and so it doth also in re∣gard of us; for he is an Vrim and Thummim both to us and for us. To us he is V∣rim, * 1.585 a Light which enlightneth every one which cometh into the world: He is the Light which shone in darkness, but the darkness could not comprehend it: He was that Light by which the people (as it is said in Matthew 4. 16.) which sat in darkness saw great light.* 1.586 And of this Light Iohn came to bear witness, that all might believe in him, Iohn 1. 7. In sum, Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Patris, the Word and Oracle of his Fa∣ther, by whom we know and learn the Father's will: for so S. Iohn saith, ch. 1. 18. No man hath seen God at any time; the only-begotten Son who is in the bosom of the Fa∣ther, he hath revealed him unto us.

Neither is Christ only an Vrim, but also a Thummim to us. For as by Thummim the Iews were ascertained of God's favour toward them in accepting their Sacrifice; so by Christ coming in the flesh is revealed the unspeakable Mercy of God to Man∣kind, in that he would accept his Sacrifice once offered for the expiation of the sins of the whole world. This is that Good-will toward men which the Angels sung of as soon as he was born;* 1.587 Glory be to God on high, Peace on earth, and Good-will towards men: Yea, Glory be to God on high for this Peace on earth, and for this Good-will towards men.

Thus we see Christ an Vrim and Thummim to us: now let us see how he is the same for us; and that is when his Wisdom and Righteousness is made ours by impu∣tation. So his Vrim becomes our Vrim, his Thummim our Thummim; that is, his wisdom is made ours, his righteousness and favour with God made ours; for, This is my well-beloved Son (said a Voice from Heaven) in whom I am well pleased.* 1.588 In brief, S. Paul comprehends both these together, where he saith, Christ Iesus is made unto us Wisdom,* 1.589 Sanctification, and Redemption. And so, Lord, Let thy Vrim and thy Thum∣mim be with thy Holy One.

AND thus much for the special consideration of this Vrim and Thummim, both Personally and Typically: Now I come unto the general meaning thereof, as it concerns not the High Priest only, but the whole Tribe of Levi; for this is the Blessing of that whole Tribe. And in this large respect the meaning cannot be Proper, for so it be∣longs unto the High Priest to have Vrim and Thummim; nor Typical, because the Priests only, and not the under-Levites, were Types of Christ: but the sense must be Analogical, signifying some endowments common to all Levites which resemble the Vrim and Thummim upon the Breast of the High Priest.

Now what these are the words themselves import: namely, Light of Vnderstanding and knowledg, this is their Vrim; and Integrity of life, this is their Thummim. The first makes them Doctores Teachers, the second Ductores populi Guides and Leaders of the People. He that wants either of these two, wants the true ornament of Priest∣hood, the right character of a Levite.

For though these endowments may well beseem all the Tribes of Israel; yet Mo∣ses specially prays for them in Levi, because by him they were to come to all the rest: and the want of them in him could not but redound to all the rest: Ita populus, sicut sacerdos, Such as the Priest is, such will the People be; the Priest cannot erre, but he causeth others to erre also; the Priest cannot sin, but he causeth others to sin also.* 1.590 And this is it that Malachi saith from the Lord unto the Priests of his time, Ye are gone out of the way, and have caused many to stumble at, or in, the Law. But the Levites of old, (saith the same Prophet) The Law of Truth was in their mouth, and iniquity was not found in their lips: they walked with God in peace and equity, and turned many from iniquity. Here you see when the Levites erre, the people erre also; when the Levites walk in equity, the people are turned from iniquity.

The Ministers of Christ must be Lux mundi,* 1.591 the light of the world; Vos estis lux mundi, Ye are the light of the world, Ye are the world's Vrim, faith Christ unto his Apostles:* 1.592 For the lips of the Priest should preserve knowledg, and they should learn the Law at his mouth. This light of knowledg, this teaching knowledg is the Vrim of every Levite; and therefore Christ when he inspired his Apostles with knowledg of heavenly mysteries,* 1.593 he sent a new Vrim from above, even fiery tongu••s,

tongues of Vrim from Heaven: He sent no fiery heads, but fiery tongues; for it is not sufficent for a Levite to have his head full of Vrim, unless his tongue be a candle to shew it unto others. There came indeed no Thummim from heaven, as there came an Vrim; for though the Apostles were secured from errors, they were not freed from sin: And yet we who are Levites must have such a Thummim as may be gotten upon earth,* 1.594 for S. Paul bids Titus in all things to shew himself an example of good works: and this is a Thummim of Integrity.

But besides this Thummim, the Ministers of the Gospel have received from God more especially another Thummim, like unto that which was proper to the High Priest; namely, the power of binding and loosing, which is as it were a power of Oracle to de∣clare unto the people the remission of their sins by the acceptance of Christ's Sacrifice. And this directly answers to Thummim in the first sense.

DISCOURSE XXXVI.

IEREMIAH 10. 11.

Thus shall ye say unto them, The Gods that made not the Heavens and the Earth (even) they shall perish from the Earth, and from under these Heavens.

THESE words are written in the Chaldee tongue, whereas the rest of the Prophecy is in the Hebrew: the reason whereof you shall then have, when we have first seen the Occasion, Coherence and Summe of the words; which is as followeth. The Prophet having in the end of the last Chapter threatned the Iews and all the neighbouring Nations with captivity, Edom, Ammon, Moab, with the Arabians of the wilderness: in this Chapter leaving out the rest he singles out the Iews, to instruct them for their demeanour and carriage in their captivity; to wit, that they should not learn the way of the Heathen whither they should be carried,* 1.595 that they should not be dismayed at the signs of Heaven,* 1.596 nor regard their Gods of Gold and Silver, which could do neither evil nor good.

But lest they should think they had acquit themselves well if they abstained from what they should see the Heathen do; he tells them, they must yet do more than this, they must make open profession against their Gods; they must proclaim against their Idolatry and false worship: and therefore in the middle of his exhortation he enterla∣ceth these words in the Chaldee tongue, Thus shall ye say unto them, &c.

These words then contain a Proclamation which the Iews are enjoyned from God to make against the Gods of the Gentiles, when they should be carried captive to Ba∣bylon: wherein are to be considered two things. 1. The Proclaiming it self. 2. The Summe of the Proclamation. The Proclaiming, in these words, Thus shall ye say unto them: The Summe of the Proclamation in these, The Gods which have not made the Hea∣vens and the Earth, (even) they shallperish from the Earth, and from under these Hea∣vens. In the Proclaiming are three things considerable. 1. The Persons Who. 2. The Persons To whom. 3. The manner, How. The Persons Who, in the word Ye; that is, Ye Iews, who are the worshippers of the living God; Ye captive Iews carried out of your own land, and living as slaves and vassals under your proud Lords the Baby∣lonians; Ye shall say unto them. 2. The Persons To whom; To them: what Them? even your Lordly Masters of Babylon; Ye shall say unto them. 3. The manner, How; Thus: that is, not in cryptick or mystical terms, or in your Hebrew mutterings, a language which they understand not; but in the vulgar tongue of Babylon, in plain Chaldee, Thus shall ye say unto them,—&c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Gods which have not made the Heavens and the Earth, &c.

In the second part, which I called The Summe of the Proclamation, are two things contained. 1. A description of false Gods, in these words, The Gods which made not

the Heavens and the Earth.* 1.597 2. Their doom, in these, They shall perish from the Earth, and from under these Heavens.

[unspec 1] I shall speak of these in order; and first of the Persons who must make this Procla∣mation, namely, The Israelites: Ye Israelites; Ye Servants of the God of Heaven; Ye Sons of promise, and peculiar heritage of the Lord of hosts; Ye, upon whom the dew of grace is shed from heaven; Ye, to whom the most High hath given his Oracles, and made his Name known amongst you; Ye shall say unto them. Hence I observe,

That it is the office of every one who is a member of God's Church and the child of Grace, to endeavour to bring others to the knowledge of God and godliness. First, All things in nature desire and covet the propagation of that kind wherein themselves are ranked. The Fire is no sooner kindled, but presently it will turn all it lays hold upon into its own nature. As it is with the Fire of Nature, so must it be with the Fire of Grace; it is as possible for the Sun to want light, and the Fire to be without heat, as the Fire of Grace to be kindled in their hearts who endeavour not to inflame others with the same heavenly fire.

Do we not see every Citizen, every member of any Company or Society, how eagerly they desire, and how forward they are to further the enlargement of that Commonwealth and Society whereof they are members? What one nobly descended but desireth the enlargement of his house and kindred continually? What true Eng∣lish-man but desireth the encrease of our King's subjects, the amplifying of his domini∣ons, and the Revenues of his Crown? We would account them monsters who should be otherwise affected; nay unworthy to live any longer as members, or enjoy the rights of Subjects. How canst thou then be a member of God's kingdom and not la∣bour the encrease of God's Subjects? or how darest thou usurp the name of a Christi∣an, or think thy self a child of Grace, who endeavourest not the propagation of that heavenly Hierarchy whereof thou callest thy self a member? The woman of Samaria had no sooner found the Messias, but she runs and calls the whole City to be partakers of her happiness, Iohn 4. 29. Christ bids Peter (Luke 22. 32.) When thou art con∣verted, strengthen thy brethren.

S. Paul in nothing more expressed the Character of a Christian than in this: In the presence of Agrippa so servent was his wish that all who heard him that day were even as he was:* 1.598 so great was his zeal, Rom. 9. 3. that so his loss might have been recompen∣sed with the gaining of the whole Iewish Nation unto Christ, he could have been willing to be taken out of the Roll himself; I could wish (saith he) that my self were accursed from Christ, for my brethren my kinsmen according to the flesh.

The Devil was no sooner fallen, but he presently laboured to bring Man to the same ruine;* 1.599 nay the restless compasser still goeth about like a roaring Lion, seeking con∣tinually whom he may devour. His Instruments are like him. The sons of Belial, how busie are they in debauching others and making them like themselves? The Pharisees ran over sea and land,* 1.600 and spared no labour to bring numbers to their Sect, though but to make them, as Christ speaks, filii Gehennae, sons of Hell. The Iesuits how run they up and down into all corners of the world, from the Sun rising unto the go∣ing down thereof, to propagate their Heresies? Nay, the very Mahumetans run about the world to gain Profelytes for their beastly Prophet Mahomet. And shall the children of the Kingdom of Heaven only want this desire, this zeal, this endea∣vour? Impossible: And if any such seem to be, who do it not, surely they are but bastards, and such as God will never own to be his.

Some report of Mules and other such like creatures of Mongrel and mixt generati∣on, that they beget not again: Even such Mongrels are those Christians who beget not unto God, who labour not the conversion and drawing of others unto Christ. We pray unto God every day, Let thy Kingdom come: Let that which is our daily prayer, be also our daily endeavour, even of all that say to God [Our Father;] else he will be no Father of ours. Indeed the Kingdom of God shall come in despight of the Devil and all his Regiment, but happy are those who further it: For those that turn many unto righteousness,* 1.601 shall shine as the stars in the firmament for evermore. Thus much shall suffice for the first Observation.

One thing more I have yet to observe from the condition of the persons to whom this word [Ye] hath relation: Ye shall say; namely, Ye captives, Ye whom the Lord your God hath given into the hands of your enemies, and made you as the off-scour∣ing and refuse in the midst of the people; Ye whose City, the glory of the whole earth, is consumed with fire, whose Priests and Princes are all slain with the sword,

and the remnant of your people carried into a strange land; Ye a people overwhelm∣ed with the flouds of affliction, and (as far as the eye of flesh can see) forsaken of the God whom ye worshipped; Ye, even ye, shall say unto them, The Gods that made not the Heavens and the Earth, &c. Hence observe, No men so fit to glorifie God, whether by confession of the mouth or devotion of the heart, as his servants when they are humbled by affliction. The Reasons are plain: For

• 1. It is the Love of the World which quencheth our love toward God. So long as the World pleaseth us, so long our Love to God is weak and feeble: but if once we are weaned from our delight and content in worldly things, then (if ever) we cleave firmly unto God; then are our hearts inflamed, and our whole spirit fixt in Heaven, which before stuck fast in earth. Even as the Fire in coldest weather scorcheth most; so doth the zeal of God's servants burn most in the midst of affliction. The righteous are like the Palm-tree, which then riseth highest, when the burthen laid thereon weigheth heaviest: So it is with them, the weight of their affliction makes them rise up to Heaven.
• 2. In affliction only it will appear whether men feared and loved God for his own sake or no, or whether for some worldly respect only. It is the property of a true Christian not to disclaim God in affliction, as hypocrites do; but then to confess him most, when the world sees least cause why they should at all. Until the storms and winds came,* 1.602 the house built upon the sand seemed to stand as strong as that upon the rock.

This trial was it that Satan would have God put Iob unto: Doth Iob (saith he) fear God for nought?* 1.603 Hast thou not made a hedge about him, and about all he hath? &c. But put forth thy hand now, and touch all that he hath; and he will curse thee unto thy face. As if he had said, While all things prosper in his hand, who knows whether he be a man that truly feareth thee? but strike and afflict him, and then it will soon ap∣pear what he is. And indeed the Devil saw soon what Iob was unto his little liking, when the weight of his afflictions pressed these words out of his mouth, Though he kill me,* 1.604 I will trust in him.

For this cause, That it might appear the Church was reared upon no earthly founda∣tion, the Wisdom of God would have it planted in Martyrdom, and watered with the bloud of his Saints. For the same cause also was the glorious name of Confessors in the Primitive Church given unto those who had held their Faith in the time of trial and persecution: and for this cause would God have his people here to avouch him in the land of their captivity; that the more the world wondred, the more he might be glorified.

Seeing therefore we are most fit to glorifie God in the time of our affliction, Let this be a Motive unto us both of Comfort in the depth of sorrow, and of Patience in the midst of pain; always when the hand of God is upon us, confessing with David, Psal. 119. 71. Bonum est, Domine, quòd humiliasti me, It is good, Lord, that thou hast humbled me.

AND thus I come to the Persons to whom this Proclamation is to be made, intima∣ted [unspec 2] in the word [Them;] Thus shall ye say unto them: what Them? even your Lords and Masters, even your Lordly Masters, your Rulers, your proud Conquerors.

Sins therefore against the Person of God are to be reproved without all respect of Persons. Such sins are sins of Idolatry, or sins of the first and second Commandment: For when false Gods are worshipped, whether mediately or immediately, the Person of God is dishonoured. In these sins therefore the Cautions concerning persons who should re∣prove, and persons who are to be reproved, which in other sins Wisdom makes conside∣rable, have no place at all: Be the person reproving, or the person to be reproved, publick or private, greater or lesser, it skilleth not; for in case of Idolatry, the poor∣est begger on the earth may admonish the greatest Emperor in the world. Indeed the quality or condition of persons may be opposed to all other respects whatsoever, and so make some time and some place unfit for reproof or admonition; nay the quality of the persons of men may be such as doth exclude some persons from reproving them: But when the case concerns the Person of God himself, then to spare or regard the persons of men is Idolatry it self; for this is to honour men more than God himself; this is to suffer God to be dishonoured, lest the honour of men should be impeached. I confess the danger is great in regard of the flesh; but we must know what our Savi∣our saith,* 1.605 He that loveth father or mother, yea his own life, better than me, is not wor∣thy of me.

Thus the glorious Martyr Ignatius reproved Trajan the Emperor, whilest he was

sacrificing to his Gods, even at the very Altar, and in the face of his whole Army, being at Antioch. And for the same sin we see here the poor captive Iew was to re∣prove his great Babylonian Lord, the miserable and contemptible slave the conqueror of the world, the miry foot the head of gold: For thus shall ye say even to them, The Gods which made not the heavens and the earth, &c.

[unspec 3] AND so I will leave the Persons both Ye and Them, and come to the third and last circumstance I considered in this act of protesting or proclaiming against the Gods of the heathen, and that is, The manner how it should be done, intimated in the word Thus; Thus shall ye say unto them: that is, in plain Chaldee; not in Hebrew, how holy a tongue soever, but in the vulgar tongue of Babylon; Thus shall ye say unto them. Here we see That God will have his Church to utter his Oracles in the vulgar tongues of the Nations. When ye inform the Gentiles of any part of the knowledge of me, Thus shall ye say unto them. Surely our Prophet's sudden changing of his Dialect here was a Praeludium to that great publishing of God's name to the Gentiles in their vulgar tongues after the Messias should come; which* 1.606 Theodoret avoucheth to have been when he saith, that the words of the Apostles and Prophets were turned into the languages of the Romans, Egyptians, Persians, Indians, Armenians, Scythians, Sauromatans, and all the languages which any Nation used.

Certainly, to keep the Scriptures in an unknown tongue, is of all other the most unreasonable madness; but to teach Pagans the Articles of their Creed at their first conversion in the Latine tongue, as the Spaniards have done with the Indians, is a most ridiculous folly. It not the Word of God his revealed will unto his whole Church? But how is it revealed in an unknown tongue? Or is the Word of God a revealed will unto those only who are learned, and hidden to others?

But if the Scriptures were in vulgar Tongues,* 1.607 they might be occasions of many heresies, by the mistakes of the vulgar, if they might read them.

This is strange.* 1.608 Can every Frier in a Pulpit, when he preacheth, warrant his words from being mistaken or perverted to heresie? and are the words and sayings of God himself so obnoxious that they may not be read? Nay, if God himself may not speak in a vulgar tongue, I see far less reason why a Frier should: And so should the people know nothing at all concerning God, if a good may not therefore be done because some will abuse it to evil.

NOW I come to the second main part of my Text, The Summe of the Proclama∣tion, containing in it two things. First, A description of false Gods, The Gods which made not the heavens and the earth. Secondly, Their doom, They shall perish from the earth, and from under these heavens.

To begin with the first, The Gods which made not, &c. He saith not, Those who were not Abraham's Gods, or Iacob's Gods, nor the Gods which brought not Israel out of Egypt, or such like; but, The Gods which made not the heavens and the earth. Whence note,

[unspec 1] That men are to be dealt with and perswaded out of the Principles they acknowledge and are addicted to. Ethnicks, out of the Principles of Reason and Nature, or the like; Iews, out of Moses and the Prophets; Christians, out of the Gospel: In summe, All sorts of men, from that they are addicted to. This is a Maxime of wisdom which God himself hath approved.

So the Iews acknowledging Prophetical doctrine, are dealt with out of the Prophets;* 1.609 A Virgin shall bear a Son. But the Magi of the East, being addicted to Astrology, are drawn to Christ by the apparition of a Star: and therefore the Star appeared not in Iudaea,* 1.610 because the Iews used not to heed such things, they had the Oracles of God; but it appeared in the East, that is, was seen by them only who dwelt in the East; which made the wise men wonder and joy so much, when afterward it went before them going to Bethlehem.* 1.611

So S. Paul,* 1.612 being to preach a God the Athenians knew not, avouched and defend∣ed his fact by an Altar of their own, inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To the unknown God; whence they might be convinced, that a God whom their fathers knew not might yet be a God to be worshipped. The same Apostle teacheth Tilus to convince the Creti∣ans out of their own Poets,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.613

On the contrary, S. Peter having to deal with the Iews and Proselytes, Acts 2. useth no other grounds but the Prophecies of* 1.614 Ioel and* 1.615 David.

Again, S. Paul being to enter with the Ethnicks of Lystra, Acts 14. 15. who would needs have sacrificed to him as to a God, insinuateth with an Argument from Nature

and from the Creation of the world; Why do ye (saith he) these things? we are also men of like passions with you; and preach unto you, that you should turn from these vani∣ties unto the living God, which made heaven and earth, and the sea, and all things that are therein.

As it is with diverse Sects in Religion, so is it with divers sorts and conditions of men; an Argument or Motive sutable to one sort is altogether unfit for another. All Vessels are best handled by their ansae or ears, on what part soever they stand: he that handleth them otherwise, handleth them but aukwardly: So it is with mens minds; there are in every man's opinion or affections certain ansae or ears, whereon a wise perswader should lay his hold, to draw men unto him. For this cause Aristotle in his Rhetoricks describes the several dispositions of several sorts of men; of men, of women; of young, of old; of rich, of poor; of noble, and ignoble; that a Rheto∣rician might sute his motives accordingly. A Dog is toll'd with a bone, a worm is a bait to catch a fish, a pigeon brings the hawk unto the Falconer's lure: So must eve∣ry wise fisher of men, every wise angler of souls, make choice of Motives according to the several dispositions and conditions of the hearers; according to that of S. Paul, 1 Cor. 9. 20, 21, &c. Vnto the Iews I became as a Iew, that I might save the Iews; to them which are without the Law, as without the Law, that I might gain them that are without the Law: To the weak I became as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And thus much shall suffice for this first Observation.

My second Observation from these words is this, That the true God may be known [unspec 2] by the Principles of Nature, or the Creation of the Heaven and Earth. For that which is a character or note of false Gods must needs likewise imply an argument for the true; Rectum est index sui & obliqui: If those who made not the Heaven and the Earth are false Gods, he then that made them is the true.

This is that which some call Natural Theologie; others, the Ascent of the Soul to God by the Scale of the creatures, the steps whereof are to be ordered as followeth. * 1.616 1. All men by God do understand some Person, or a living and Reasonable Essence. 2. All men will grant that which is God to be the most excellent of all Persons or Li∣ving Essences. 3. The Perfections of a Living and Reasonable Essence are threefold; In the Understanding, In the Will, and In the Faculties of working: In the Under∣standing is Wisdom; In the Will, Goodness; In the Faculties, Power: Whatsoever therefore hath a Soveraignty in these three, is the most excellent of Living and Rea∣sonable Essences. All men therefore, if they want not the ordinary use of Reason, will assent, That under the name of God they mean Him to whom belongs a Soveraignty of Wisdom, a Soveraignty of Goodness, and a Soveraignty of Power and Might. Thus far we agree and walk together: But the error of the Nations hath been in the Ap∣plication; namely, To whom belonged this Soveraignty, and whether it belonged to many, or to one alone.

But howsoever the Gentiles in this Application became vain in their Imaginations,* 1.617 and transformed the glory of this incorruptible Soveraignty into the image of corruptibility; yet, as the Apostle saith,* 1.618 God left them not without a witness, in that those invisible things of him are seen by the creation of the world: For a workman is known by his work. The greatest work and the goodliest work that ever was, is the Creation of the world. He then that made the Heaven and the Earth is he alone to whom this three∣fold Soveraignty belongeth: He alone is Almighty, He alone is All-good, He alone is All-wise.

What greater Power can there be than to make the Heaven and the Earth of no∣thing? what Might so mighty as that which made whatsoever else is mighty; even so many millions of powers as are in the Heavens above; so admirable variety of facul∣ties as are found in the Earth below? Is there any Wisdom like unto his, who in so manifold a work made nothing superfluous or vain, but all things for their end; who ordered and appointed such means for every end as better could not be devised; who settled so goodly an Order, and gave to every thing a Law and Rule which it should observe? What Goodness so unspeakable, as to have bestowed upon every thing some portion of goodness, and to have sufficiently furnished them with endow∣ments to attain and preserve the same? What Goodness can be like unto that which he hath shewn unto us, in making and ordaining all that ever he made for out use and service? Thus we see the admirable Power, the incomparable Wisdom, and unspeak∣able Goodness of him that made the Heavens and the Earth. He therefore is the true and living God, and lives for ever. Those Gods which made not the heavens and the

earth are no Gods, and shall perish from the earth, and from under these heavens.

Thus have I let you see one part of The Scale of the creatures, by which the Soul as∣cends unto God. But there is another half yet behind, to make a compleat Iacob's ladder: For the Ascent of the Soul unto God by the comtemplation of the creatures, is either the Ascent of the Vnderstanding, to know him, or the Ascent of our Will, through obedience to worship him. The first is that which I have hitherto spoken of: The second, though it be not here used and applied by our Prophet, yet it is implied by his example in the former, in that he hath therein taught us what use to make of the consideration of the creation of the world, and creatures of God.

The Ascent therefore of the Will consists in its conformity, and the conformity of all our Affections and Actions to the Will of God,* 1.619 so far as it may be seen in the works of the creatures: For God, in that he hath given them a Law, hath as it were stamp∣ed in them the character of his Will, which is the Law and Rule they observe in work∣ing. By this Ladder we may ascend two ways; either by express Example, or by Ana∣logie. By express Example, where the Law which the Creatures observe in their workings is the very same which we ought to express in our actions. By Analogie, when the properties or actions of the Creatures, especially if they be otherwise un∣sutable unto our nature, are emblematically and by way of resemblance applied to admonish us of our duties. To this kind belong Parable-similies, framed according to the will of the applier; whereof we shall find examples in the Scripture. But be∣cause the Ascent by Example is the firmer and surer, I will only shew some few Ex∣amples of it.

We see all Natural agents neglect their private good and proper end, to maintain the publick good of the Universe; the Water ascends upward, the Aire downward, against nature, to maintain the connexion and indivulsion of the parts of the world: So should every good member of a Commonwealth or Society pass by his private pro∣fit and private pleasure, to further the common good of the weal publick. Every na∣tural body will rend and break in pieces, rather than the Order of the world should be violated by a penetration of dimensions: So should every good member hazard, yea lose, both his life and estate, for the common behoof of that body whereof he is a member. All things of inferior nature give place without reluctancy to those which have a sublimity of nature above them; the Water willingly submitteth unto the Air, the Air unto the Fire, &c. yea, the one doth further, as far as it can, the ascent of the other above it: The like should we express in the subordination of de∣grees and conditions amongst men. All things which grow upon the earth turn their heads and faces upward, toward that by whose influence they grow and are preser∣ved: So should we unto him in whom we live,* 1.620 and move, and have our being.

These are only general Instances for a taste, drawn from the general rule of the Creatures, to admonish us of general duties. If I should from hence take a view of every several creature in his kind,* 1.621 I might shew you in clay all Ethical and Oecono∣mical vertues sampled in one kind or other of them. Go to the pismire, thou sluggard, saith Solomon.* 1.622 Be wise as serpents, saith a wiser than Solomon.* 1.623 The Oxe knoweth his owner, and the ass his masters crib; but Israel hath not known me, saith the Lord by the ••rophet Esay.* 1.624 The Stork in the heaven knoweth her appointed times; the turtle, and the crane, and the swallow observe the time of their coming, saith our Prophet Iere∣my. Go to the lilies of the field,* 1.625 and learn of them, saith our Saviour. To say no more, There is no creature in the world but upbraids us with sin, in daily and conti∣nually breaking the Law of our creation, which they so inviolably observe.

We should therefore hence learn to use these Creatures not for our bodies only, to ar∣ray them and feed them, and such like, but for the spiritual good of the inward man; that so in them and with them we may glorifie our Creator. God made all the Crea∣tion for the service of man: but not for the service of his Body alone, as most conceive it; but also for the service of his Better part, the Soul and Understanding. We should never therefore use, behold or look upon any one of our fellow-creatures, but we should be raised by them unto God, invited to devotion, and spurred to con∣form our Wills and Affections to the pattern of that Eternal Will which they any way express.

I doubt not but the Philosophy of Solomon was of this strain, when he spake of herbs and trees,* 1.626 and of living creatures; the fragments which here and there remain in the Proverbs may give us some taste thereof.

If we would do thus, it would abate our Pride, and make us know our selves bet∣ter. Lord, what is man but the most unreasonable creature upon the face of the

earth, the most unjust, lawless, irregular creature that walks under the Sun? Consi∣der the marches of that Royal host of Heaven; look upon the fowls of the Air and fishes of the Sea; survey all that springeth, all that moveth and creepeth upon the Earth; and tell me, from the circumference above unto the centre below, what one creature, what worst creature of God's making, what silly worm doth so transgress the Law of his creation as Man doth? And yet Man hath Reason given him, whereby he knoweth the Law and Rule he is to follow; Man hath also a liberty of Will: But what doth he with them? His Reason he abuseth to most unreasonable actions; his Will, to most licencious and abominable liberty. It is a wonder the Earth can en∣dure to bear him so vile a burthen, or the Sun to shine upon him the most unworthy creature in the world. Thus much concerning The description of the false Gods, in the words, The Gods that made not the Heavens and the Earth.

It remains I should speak of their Doom, in the last words, They shall perish from the Earth, &c. Wherein I shall observe two things: 1. Their destiny it self, which is pe∣rishing; They shall perish: and 2. The circumstances of this perishing; from the Earth, and from under these Heavens. I make them two, because they will yield different Observations and Instructions.

To begin therefore with the first, The Doom or Destiny it self, which is perishing; They shall perish. These words you see were a Prophecy of what was to come upon the Gods of the Heathen in after-times;* 1.627 for at the time and age wherein they were spo∣ken, things in the world were far otherwise than here is foretold they should be: For the dominion and jurisdiction of Iehovah, the God of Heaven, seemed exceeding small; his Name being only known in Iacob, and his Greatness and Throne amongst the Sons of Israel; whereas Idols, false gods, and false worship, overwhelmed as it were the face of the whole earth. The kingdom of God was but a small parcel; whereas Devils and Idols commanded and swayed all the Nations of the earth besides. The dew of grace lay only upon the fleece of Gideon; but all the earth besides was dry. This was the state of the times when this Prophecy was uttered, nay worse at that time than ever it had been before: For even that small portion of men which ac∣knowledged the Lord God of heaven, was now almost quite extinguished and de∣voured by the vassals of the Gods of the Nations; Israel being carried away captive into a strange land, with much unlikelihood of return, and the most High God as it were mastered by the Gods of the Nations.

Ye have heard the state of the times wherein this Prophecy is commanded: Now let us consider of the Event; and this we shall find partly already accomplished, and partly yet to come. For the first, We have seen with our eyes, we have heard with our ears, and our fathers have told us the wondrous works of the Lord. We have heard and daily read of the admired Oracles of the Gentiles, of Apollo at Delphus, of Iupiter Am∣mon in Egypt, and many moe, too long to be named: but all of them are long since perished from the earth, and from under these heavens. We have heard of the names of many Gods in former times of great renown in these Islands of the Gentiles; Iupi∣ter, Mars, Apollo, Neptune, Iuno, Vesta, Venus, Minerva, Diana, &c. all Europe, Italy, Greece, and the les••er Asia, swarming with their Temples and Ceremonies: and yet now are they perished from the earth, and from under these heavens. Where is now Bel the God of Babylon, Nisroch the God of Assyria, Baal and Ashteroth the Gods of the Sidonians, Rimmon the God of the Aramites? Where is now Dagon of the Phi∣listines, Milcom of the Ammonites, Chemosh of Moab, and Tammuz of the Egyptians? Even these also, whose names we hear so frequent in Scripture, are perished with their very names from this earth, and from under these heavens. And the Nations which once worshipped them, worship now the great God, Creator of heaven and earth, once all of them, and yet the most of them, truly and savingly in Christ Iesus the Saviour and Redeemer of the world.

The beginning of this strange and wonderful Change was about the Birth and In∣carnation of Christ our Saviour, at which time the Gods of the Gentiles grew speechless in their Oracles: or if at any time they answered, it was to testifie the nearness of that time wherein they were to be cast out, and the presence of him who should do the same. As it is reported of Augustus,* 1.628 who consulting the Oracle of Apollo, who should reign after him, received this answer;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The meaning whereof is this; The Hebrew child, which rules the blessed Gods, bids me leave this house, and presently pack to hell: From henceforth depart thou with silence from our Altars. Whereupon it is said that Augustus reared an Altar in the Capitol with this Inscription, ARA PRIMOGENITI DEI, The Altar of the First-begotten of God.* 1.629 Porphyrie, though an enemy of Christians, reports three farewel Oracles of Apollo. The first whereof is this:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In English thus; O wo is me! lament ye Tripods, for Apollo is gone, he is gone, he is gone; For the burning light of heaven, that Iupiter which was, is, and shall be, O mighty Iupiter, he compels me. Ah wo is me! the bright glory of my Oracles is gone from me. And to the Priest which last consulted him, his demand being, Which was the true Re∣ligion, he answered in this manner;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Then,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In English thus; Thou unhappiest of the Priests, oh that thou wouldst not have asked me, being now at my last, of the Divine Father, and of the dear begotten of that famous King, nor of the Spirit which comprehendeth and surroundeth all things. For, wo is me! He it is that, will I, nill I, will expel me from these Temples; and full soon shall this dividing seat become a place of desolation. And if at any time he were extremely urged by in∣chantments and exorcisms to break off this uncouth silence, he answered,

* 1.630 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Apollo's voice is not to be recovered, it is decayed through length of time, and locked up with the keys of never-divining silence: but do you, as ye were wont, such sacrifices as it beseemeth Phoebus to have.

The ceasing of Oracles, in ancient times so frequent, made the Heathen wonder what the cause should be; for being grown very rare as the coming of Christ drew near, and at the time of his being upon the earth, the chiefest of all, the Oracle of Delphos, grown speechless, as Strabo living at that time witnesseth, before the end of that Age all the Oracles of the world in a manner held their peace.

Plutarch,* 1.631 as ye all know, at that time writ a Tract of the decay of Oracles, wherein he labours to find the cause of their ceasing; and after much search and many disputes he concludes the Reason partly to be from the absence of his Demoniacal spirits, who by his Philosophy might either die through length of years, or flit from place to place, either exiled by others more strong, or upon some other dislike; and partly from the alteration of the soil where Oracles were seated, which might not yield such Exhalati∣ons as in former times they had done. This is the Summe of the Reasons in that Dis∣course.

But as we embrace this Testimony of Plutarch for the use and decay of Oracles;* 1.632 so we are better enabled to give a true reason thereof than he was or could be: namely, As Meteors and smaller lights vanish and appear not when the Sun begins to rise; So did these false lights of the Heathen vanish when the Sun of righteousness, Christ Ie∣sus, arose unto the world. As Dagon fell down when the Ark of God was brought into his Temple;* 1.633 so when the true Ark of God, Christ Iesus, came into the world, all the Dagons of the Nations fell down: The time was come when (as our Saviour saith Iohn 12. 31.) the Prince of this world was to be cast out;* 1.634 The night was past, and the day was come; and therefore such Bats and Birds of darkness as these were not any longer to play such reaks as in times past they had done.

Now began that War in heaven between Michael and the red Dragon, whereof we read in the Revelation,* 1.635 Michael and his Angels fought against the Dragon and his Angels: that is, Christ our Lord and his undaunted souldiers fought with the Devil and all his Ethnick forces led by the Roman Emperors. Which War, though

it lasted long, and cost the bloud and lives of many a thousand valiant Martyrs; yet in the days of Constantine the Dragon received so great an overthrow, that he never could recover it: and though in the days of Iulian he made head again and kept the field a while; yet was he soon fain to quit it, and leave the victory unto Michael's army: Which defeature of his was accompanied with an ominous sign of his utter overthrow, his Throne or Temple at Delphos with earthquakes, thunder and lighten∣ing, being utterly ruined. For as by the rending of the veil of the Temple was signified the abolishment of Legal worship: so by the prodigious destruction of the chiefest Temple the Devil had in all the world, was, as it were, sealed the irrecove∣rable overthrow of Ethnicisme, which in the Event immediately following proved true. For though he retained some strength under Valens in the East, by still en∣joying his wonted sacrifices; yet in the days of Theodosius he was utterly and finally vanquished, when his last champion Eugenius, who threatned to be another Iulian, and to restore Ethnicisme again, with his whole Army was discomfited by the prayer and prowess of Theodosius, about the year of our Lord three hundred and ninety. For after this time Ethnicisme was never publickly maintained in the Roman Empire, nor any open attempt made for restoring it again; whereby it seems the red Dragon was cast down to the earth,* 1.636 and that now was perfected the Tri∣umph of Michael's victory, when the Gods that made not the heaven and the earth were fully perished, as concerning their Empire, from the earth and from under these heavens.

As the War was long, so the Victory was not gotten all at once, but by certain degrees, as it were; beginning with Constantine Anno 300. and ending in Theodosius, about (as I said) the year 390. And though it be hard to pitch the time of this Tro∣phee exactly; yet I doubt not but it falleth in some part of the time included in the foresaid limits.

Thus then have we seen the Truth and Power of God in fulfilling of this Prophe∣cy, for so much as is already past, and may say with David, Psal. 48. 8. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish it for ever. But who would have believed this at the time when the words were spoken, when the worshippers of the most high God were at so low an ebbe? Hence therefore must we learn to believe the Promises of God, be they never so un∣likely to humane Reason: For he it is that says, Esay 46. 11. I have spoken, and I will bring it to pass. It is he that says, Ier. 32. 27. I am the God of all flesh, and there is nothing too hard for me.* 1.637 Though Abraham be never so old, and Sarah's womb be dead; yet if the Lord says it, he shall be Father of many Though.* 1.638 Nations Gideon be the least of the house of Manasses; yet if the Lord says it, by him shall Israel be delivered from the Midianites. Though* 1.639 David follow the sheep; yet if God promise, he shall be King of Israel.* 1.640 Be the famine in Samaria never so extreme, that women eat their own children; yet if God say it, within twenty four hours shall corn be so cheap, that a measure of fine flour shall be sold for a shekel, and two mea∣sures of barley for a shekel, in the gates of Samaria. Let us take heed therefore we say not with him on whose hand the King leaned,* 1.641 If God would make windows in hea∣ven, it could not be; nor with the Israelites, when the spies brought them news of the strength of the Inhabitants of Canaan, of chariots of iron, and the giant-like sons of Anak,* 1.642 let us not say with them, we shall not enter: For that Lord who set humane reason against the Word and Promise of God, never eat of the abundance of Samaria; and the Iews which distrusted God, never entred the land of Canaan. But let us know, for a conclusion, that God is faithful and true, and* 1.643 his Promises yea and amen.

HITHER TO we have spoken of the accomplishment of this Prophecy for so much as is already past; now let us see What that is which we expect as yet to come. For though in regard of former times, when Ethnicisme was so large, and the worshippers of the living God so small a scantling, the Extent of the Church be now at this day a goodly and large portion of the world: yet if we consider the numbers of nations yet Pagans, or not Christians, it will seem to scant as yet to be the accomplishment of this and other Prophecies concerning the Largeness of Christ's Kingdom before the end of the world.

For one hath well observed, That Christianity at this day is not above the sixth part of the known world; whereas the Mahumetans have a fifth, and all the rest are Ethnicks and Pagans. So that if we divide the World into thirty parts, Christianity is but as five in thirty, Mahumetanism as six, and Ethnicism as nineteen: and so is Christi∣anity the least part of all, and plain Heathenism hath far above the one half of the known

world; and the better part of the other is also Mahumetans. And though Christia∣nity hath been embraced in former times where now it is not, yet it is now spred in those places where in those times it was not. And therefore all laid together, we may account Christianity at this day as large, I think, as ever it was since the Apostles time.

But that this is not that Vniversal Kingdom of Christ, that flourishing and glorious estate of the Church, which yet we expect and hope for, my Reasons are these.

[unspec 1] First, Those frequent places of Scripture which intimate that the Lord should sub∣due all people, all kingdoms, all nations, and all the ends of the earth unto himself, and that all these should one day worship and acknowledge him. Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before him: for the Kingdom is the Lord's, and he is governour among the nations. And Psal. 47. 1. 2, 3. Clap your hands all ye people,—for the Lord is a great King over all the earth: He shall subdue the people under us, and the nations un∣der our feet. And again, v. 7, 8. God is King of all the earth—and reigneth over the Heathen. Psal. ••6. 1, &c. Make a joyful noise unto God, all ye lands—Through the greatness of thy power shall thine enemies submit themselves unto thee. All the earth shall worship thee, and sing of thee; they shall sing unto thy Name. The whole 67. Psalm, which we read every day, is as it were a Prophecy and Prayer for this great King∣dom: That the may of God may be known upon earth, and his saving health among all na∣tions. Let the people praise thee, O God, let all the people praise thee. Then shall the earth yield her increase, &c. God shall bless us, and all the ends of the earth shall fear him. And Psal. 86. 9, 10. All nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorifie thy Name. For thou art great, and dost wondrous things; Thou art God alone. And Esay 2. 18. (which is a Prophecy of Christ's kingdom) it is said, that the Idols the Lord shall utterly abolish; or, as some read, the Idols shall utterly pass away. So Esay 54. 5. speaking of the Amplitude of the Church of the Gentiles, Thy Redeemer, (saith the Prophet) the holy One of Israel, the God of the whole earth shall he be called. Certainly this constant style of Vniversality implies more than this scant∣ling which yet is, it being but one of the least parts of the whole earth.

[unspec 2] Secondly, The same conclusion may be gathered from 1 Cor. 15. 25, 26. compared with Heb. 2. 8. Christ must reign (saith S. Paul in the first place quoted) till he hath put all his enemies under his feet. The last enemy which shall be destroyed is death. Hence it follows, that Christ shall subdue all his enemies, whereof the Prince of this world is the chief, before the last rising of the dead: For the subduing of death, that is, the rising of the dead, shall not be afore the rest shall be done; the vanquishing of death being the last act of Christ's reigning; which done, he shall yield up the Kingdom un∣to his Father.

In the other place, Heb. 2. 8. the Apostle speaking of the same thing, alledgeth that of Psal. 8. 6. Thou hast put all things in subjection under his feet; (and then adds) For in that he put all in subjection under him, he left nothing that is not put under him. But now (mark it) we see not yet all things put under him.

If any say that the Apostle speaks here of the Kingdom of Glory in heaven, and not of the Kingdom of Grace on earth.

I reply 1. out of the former place, That he speaks of such a subjection whereof the rising of the dead shall be the last act of all, and which shall be before he yields up the Kingdom to his Father: But neither of these can be affirmed of the Kingdom of Glory, but the contrary; viz. The rising of the dead is at the beginning, and not at the end of the Kingdom of Glory; and so is also the yielding up of his kingdom unto his Father.

2. I reply out of this place, That the Apostle speaks of that Kingdom and subjecti∣on of the Earth, or state of the Earth, which was to come. For so he speaks, ver. 5.* 1.644 Vnto the Angels he hath not put in subjection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Earth, or state of the Earth, which shall be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which we speak. Here he affirms, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that of whose subjection he meaneth. If then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie only the Earth and the Earth's inhabitants, and is no where in the whole Scripture otherwise used; I cannot see how this place can well bear any other exposition.

First then to confirm this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same which the Hebrews call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for so the Septuagint render it, whose use of speaking I doubt not but the Apostle fol∣lows. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most constantly signifies the habitable earth, or the earth with the things that live and dwell thereon: whence the Septuagint, though they commonly render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet sometimes they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The earth; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

That which is under heaven. Therefore with the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The earth, and That which is under the heavens.

If this suffice not, we may yet consider, That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Participle of the femi∣nine gender, and therefore understands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the earth which is in∣habited.

Lastly, Wheresoever elsewhere this word is found in the New Testament, it is most expresly used of the earth and inhabitants thereof. In the beginning of this Epistle we read,* 1.645 Thou, Lord, in the beginning hast laid the foundations of the earth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the heavens are the works of thine hands. Matth. 24. 14. This Gospel of the kingdom shall be preached 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over all the earth, and then shall the end come. Luke 2. 1. Then went a decree from Augustus that all the world should be taxed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The rest behind are far more express; but I leave them to your own leisure, and will only add this one thing, That our English rendring in this place of the Hebrews,* 1.646 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The world to come, makes it not only ambiguous, but seeming to mean The Kingdom of Glory. But we shall find that The world in that sense is always 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but no where in all the Bible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so I leave this, with submission to the judgement of others.

My next Reason shall be from that we read in the Revelation, where the Church, by the conquest of Michael,* 1.647 set free from the Dragon's fury, is said to escape into the wil∣derness; that is, into a state, though of safety, peace and security, yet of hardship, mi∣sery and scarcity: For it seems to be an allusion to the Israelites escaping the tyranny of Pharaoh, by going into the wilderness. In this wilderness, or place of hardship, scarcity,* 1.648 misery and much affliction, the Church must remain (saith S. Iohn) a time, times, and half a time; or, as he elsewhere speaketh, a thousand, two hundred and threescore days;* 1.649 that is, a year, years, and half a year: and when this time shall be expired, (that is, as learned Divines think, when so many years shall be ended as those days are, taking the beginning of our reckoning from Michael's Trophee) then, saith our Apostle, shall the kingdoms of the world become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever, Rev. 11. 15. Whereby it should seem that the Church is yet in the Wilderness; and that the promised happiness of the ample and flourishing glory thereof before the end of the world, is yet to come.

My last Reason shall be from Rom. 11. where S. Paul speaking of the future restoring [unspec 4] and calling of the Iews, saith it shall be when the fulness of the Gentiles is come in; I would not (saith he) that ye should be ignorant of this mystery, &c. v. 25. Now be∣cause the Iews are not yet called, it followeth that the fulness of the Gentiles is yet to come: and what should then this Fulness be, but the Fulness of the Gospel's extent over all the nations of the world; which our Apostle, ver. 15. of the same chapter, calls life from the dead? For if the casting away of the Iews be the reconciling of the world; what shall the receiving of them be, but life from the dead? As if the Church of the Gen∣tiles were as yet half dead, if it be compared with that glorious vigour and accession which shall come unto it when the Iews shall be again received into favour.

In brief, The Fulness here spoken of is either a Fulness of grace, a Fulness of extent, or a Fulness of time. A Fulness of time only it cannot be, because our Apostle saith, this Fulness shall enter in; namely, shall enter into the Church of Christ: but this I see not how it can be spoken of a period of time.* 1.650 As for a Fulness of grace and spiritual gifts, that was greater when S. Paul spake than ever it was since; and therefore if it be meant, it must be yet to come. And for the Fulness of extent, it was as large for the number of Nations in the Apostles times as it is now in ours; (For as for the American Christians, they are only so in name, being forced only to seem so by the Spaniards.) Whatsoever Fulness then the Apostle here meaneth, is yet to come.

I will add only one thing more, and so end this point. Some think that S. Paul in this place hath reference unto that speech of Christ, Luke 21. 24. where he fore∣tells, That the Iews should fall by the edge of the sword, and be led captive into all na∣tions, and Ierusalem should be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled, or accomplished. But it seems to me, that the Fulness of the Gentiles and the Fulfilling or Accomplishment of their times should not be the same, howsoever they may be coincident. It should rather seem that our Saviour hath reference, as to a thing known, unto the Prophecy of Daniel, where the Times of the Gentiles, or the times wherein the Gentiles should have dominion, with the misery and subjecti∣on of the Iewish Nation,* 1.651 are set forth in the Vision of a fourfold Image, and four

Beasts, which are the four Monarchies, the Babylonian, Persian, Greek and Roman. The first began with the first captivity of the Iewish Nation, and through the times of all the rest they should be in subjection or in a worser estate under them: But when their times should be accomplished, then, saith Daniel, The Saints of the most High God shall take the kingdom,* 1.652 and possess the kingdom for ever and ever; that is, there shall be no more kingdoms after it, but it shall continue as long as the world shall endure. Three of these Monarchies were past when our Saviour spake, and the fourth was well entred. If then by Saints there are meant the Iews, which we know are called the holy People in that sense their country is still called the holy Land, and their city in the Scripture the holy City, viz. relatively; then is it plain enough what Daniel's and our Saviour's words import, namely, a glorious revocation and kingdom of the Iews, when the time of the fourth Monarchy, which then remained, should be expired and accomplished.

But if here by the Saints of the most High are in general meant the Church, yet by coincidence of time the same will fall out on the Iews behalf; because S. Paul saith, that at the time when the Fulness of the Gentiles shall come in,* 1.653 the Iew shall be again re∣stored.

For a conclusion; The last limb of the fourth Monarchy is, in Daniel, The Horn with eyes which spake proud things against the most High,* 1.654 which should continue a time, times, and half a time; that is, a year, years, and half a year. In the Revelation it is The Beast with so many heads and horns,* 1.655 full of names of blasphemy, which was to con∣tinue forty two months: the same period with the former, which was expressed by times or years, and the same time with a thousand, two hundred and sixty days of the Churche's remaining in the wilderness.* 1.656

When these Times, whatsoever they be, shall be ended, then is the period of the Times of the Gentiles and of the Iews misery, whereto our Saviour seems to refer in the Gospel: then, by S. Paul, shall the Fulness of the Gentiles enter in: then, saith S. Iohn, shall the kingdoms of the earth be the Lord's and his Christ's:* 1.657 then, saith Daniel in the former place, Chap. 7. 27. shall the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, be given to the people of the Saints of the most High; whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

The Use we are to make upon this long Discourse is Hope and comfortable Expe∣ctation. Experience (saith S. Paul, Rom. 5. 4.) worketh hope: Let therefore our experience of God's Power and Truth in that which is past, be as a pledge and pawn unto us of the future. We have seen a great part of this Doom of false Gods fulfilled already: what though we see not the means of the full accomplishment? If thou shalt say in thy heart, (saith Moses, Deut. 7. 17, 18.) These nations are more than I; how can I dispossess them? Thou shalt not be afraid of them, but shalt remember what the Lord thy God did unto Pharaoh and unto all Egypt. So if any of us shall say, How can this be? let us remember what the Lord hath done already, in subduing so great a part of the world unto himself, which once sate in darkness and in the shadow of death.

DISCOURSE XXXVII.

PROVERBS 4. 23.

Keep thy heart with all diligence [Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above all keep∣ing:] For out of it are the issues of life.

EVERY way of man (saith the same mouth which uttered this) is right in his own eyes: but the Lord pondereth the hearts, Prov. 21. 2. And chap. 16. 2. All the ways of man are clean in his own eyes: but the Lord weigheth the spirits. Which words have this Discretive sense, that Although the eyes of men judge of the rightness of the ways of men by that which appeareth to the eye: yet God he is not as man, nor judgeth like him; but he pondereth the heart and spirit. Therefore in Scripture he is styled A God that searcheth the heart and reins: Ier. 17. 10. I the Lord search the heart, I trie the reins; even to give every man accord∣ing to his ways, and according to the fruit of his doings. Which words our Saviour useth Rev. 2. 23. in his Epistle to Thyatira, I am he which searcheth the reins and the hearts; and I will give unto every one of you according to your works: that is, Men esteem of works as they see; but I judge and reward them as I see. Men punish and reward according to the outside only, which comes under the view and stands in awe of men: but God judges and rewards according to the Heart or inward man, which he only sees, and which therefore stands in awe and fear of none but him. For as for the outward act, it may as well be done for the praise and awe of men, as for love and fear of God; and therefore by it cannot be discerned whether our obedience be to God or man: But the Heart is that divine Touch-stone, as that which hath none to fear, none to please, none to approve it self unto, but him who alone sees it and is only able to try and examine it,

If therefore any Precept, any Admonition in the whole Book of God deserve the best of our attention to hear, and greatest care to put in practice, this of my Text is worthy to be accounted of that number; Keep thy heart above all keeping: For out of it are the issues of life.

The words divide themselves into two parts; An Admonition, and A Motive. The Admonition, Keep thy heart above all keeping: The Motive, For out of it are the issues of life; that is, Even as in the life of nature, the Heart is the fountain of living, and the well-spring of all operations of life; so in the life of grace, we live to God through it.

In the Admonition consider 1. The Act, Keep: 2. The Object what we are to keep, [unspec I] our Heart: 3. The Manner and Means how it must be kept, with all diligence, or above all keeping.* 1.658

Of the Act Keep I shall not need say much; it is an easie word, and we shall not [unspec I] forget it in that which follows, but ever and anon have occasion to repeat it. Only here observe in general,* 1.659 That our Hearts are untrusty, unruly, and obvious to be surpri∣sed; for such things we are wont to keep: and so much therefore is implied, in that they are to be kept, else they needed no keeping. This is therefore the condition of our Hearts. 1. They are untrusty. The heart is deceitful above all things, Ier. 17. 9. Therefore it stands in hand to watch it, to suspect it, and deal with it as we would with a notable Iugler or with an untrusty and pilfering servant, to have a jealous and a watchful eye over it: For if our eye be never so little off, it will presently break out into some unlawful liberty or other. 2. It is an unruly thing; if it be once lost, a man cannot recover it again without much time and labour. For it is like unto a wild horse; if the bridle be once let go, he will be gone, and not gotten again in haste; yea it may be we shall be forced to spend as much time in recovering him, as would have served to have dispatched our whole journey: So if the bridle of watchfulness be once let go, and our Hearts get loose, they will not easily be re∣gained;

it will ask us no small time to temper and tune them again for the service of God.* 1.660 Lastly, our hearts are continually liable to surprise; we walk in the midst of snares, encompassed with dangers on every side. What is that almost which will not entice and allure so fickle a thing as the Heart from God? We can be secure of it at no time, neither sleeping nor waking; in no place, neither house not street, neither bed nor board; not in our Closet, no not in the Church and Pulpit.

THUS much shall suffice to have been briefly observed by way of implication from the Act, Keep.

[unspec II] Now I come to the Object* 1.661 it self, The Heart, Keep thy Heart. By Heart we must un∣derstand the inward thoughts, motions and af••ections of the Soul and Spirit, whereof the Heart is the Chamber. But not a natural man's Heart, for that is not worth a keeping; but such a Heart as lives to God-ward, a good and gracious heart, which consists in two properties, in Purity and Loy••lty. This is the state and temper we must keep our Hearts in. I will speak of them in order.

[unspec I] And first of Purity and Cleanness: We must keep our Hearts in Purity and Clean∣ness;* 1.662 For Blessed are the pure in Heart, for they shall see God; and none but such shall ever see him. It behoves us therefore to know what this Cleanness is, the having or not having whereof concerns us so nearly. Know then, A clean or pure Heart is that which loaths sin, and loves righteousness. For the better understanding whereof, we must further know, That an absolute cleanness and pureness of the heart and soul from sin is not attainable in this life: Prov. 20. 9. Who can say, I have made my heart clean, I am pure from my sin? Yet is there a cleanness of heart which must be had, and with∣out which we shall never see God, as you heard before. Such was that which David prays for, Psal. 51. 10. Create in me a clean heart, O God, and renew a right spirit within me. And 2 Tim. 2. 22. true Christians are described to be such as call upon the Lord out of a pure heart. 1 Tim. 1. 5. The end of the Commandment, saith the Apostle, is charity out of a pure heart, and of a good conscience, and of faith unfeigned. And him∣self 2 Tim. 1. 3. thanks God whom he served from his forefathers with a pure conscience.

But if this Purity of the heart were no other than a total freedom thereof from all unclean thoughts and sinful motions and desires, in such sort as a man should never be troubled and defiled with them; alas! who then should see God? who should be saved? That Claenness therefore, that measure of Purity which God requires to be in the heart of every one who shall see him, and with whom he will vouchsafe to dwell, is (as I told you) the loathing of sin, and the love of righteousness: that is an accepted Cleanness through Faith, when the hate of impurity and love of cleanness in the heart is accepted with God for cleanness and pureness it self. Though not a cleanness of all our affections, yet at least (and what can God require less?) an af∣fection to all cleanness: For God accepts the will for the deed. If we love, if we desire, if we delight heartily in that which is clean and pure in the eyes of God; if we hate and abhor, if we loath in our selves all sinful impurities and pollutions both of flesh and spirit; howsoever we find in our selves a great want of the one, and our hearts much and often vexed and troubled with the other; yet is this af∣fection of our hearts accepted with God for a pure and cleansed heart indeed. And where this disposition is, the heart cannot chuse but grow cleaner and cleaner, even with real and formal cleanness. For a man cannot but cherish that which he loveth, and rid himself as much as may be of what he loatheth. So he that loveth and affecteth cleanness of heart, will cherish and make much of every good motion which the Spirit of God shall put into it; and if he indeed loath and abhor unclean and sinful thoughts, will do his best to stifle them and remove them far from him.

This Cleanness and Purity of Heart is that which the Scripture slyleth Holiness, even that Holiness without which, S. Paul tells us, Heb. 12. 14. no man shall see the Lord. For in the Law, the legal cleansing, washing and purging of that which any way be∣longed to God or was prepared for his presence and service, is called sanctifying or hallowing, Exod. 19. 10. When the Lord was to come down upon Mount Sinai, Go unto the People, (saith he to Moses) and sanctifie them to day and to morrow, and let them wash their clothes. 2 Chron. 29. 5. Hezekiah saith to the Levites, Sanctifie now your selves, and sanctifie the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place. And accordingly in the 16. ver. the Priests go in to cleanse it; which cleansing in the next verse is called their sanctifying it. In Deut. 23. 14. where a law is given for cleanness and neatness in the Camp, the reason is ren∣dred in these words, For the Lord thy God walketh in the midst of the Camp, to deliver

thee, and to give up thine enemies before thee: therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee. The same expression S. Paul applies to spiritual cleansing, 2 Cor. 7. 1. Let us (saith he) cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Here, with S. Paul also, Holiness is Cleansing, and Cleansing is Holiness. So Eph. 5. 26. That he might sanctifie and cleanse it, &c.

As therefore under the Law that place was not fit to entertain the presence of God, nor any thing duly prepared to approach or come near him, which was not thus ex∣ternally cleansed and sanctified: Such is the case of the inward cleansing of the heart; unless it be sanctified with purity and cleanness, God will never dwell in it, nor suffer ought from it as acceptable to come near him. Wherefore it is not without good reason we pray in our Liturgie, O Lord, make clean our hearts within us; And take not thy holy Spirit from us: For God's Spirit will not dwell in a sty; it is a clean Spi∣rit, and will have a clean habitation. That which S. Paul speaks of the whole man (2 Cor. 6. 16, 17.) Ye are the Temple of the living God, wherefore touch no unclean thing, and I will receive you, is principally true of the heart and spirit. The rest of the Body is but as the Court of the Temple; but the Seat of his presence in the spiritual man, as the Holy place, is the Heart: even as it is also the Seat of life in the natural; primum vivens & ultimum moriens, the first that lives and the last that dies.

But by what means should a man get and keep such a Heart as this? How is this Holiness and Cleanness of heart to be come by? I answer, The General means on our part to obtain this and all other Graces of God is faithful and devout Prayer; But this being common to all Graces, is not proper to be spoken of in this place. Let us therefore see a means more special and peculiar for obtaining this Cleanness and Purity of heart; such a one as though it may have some use for other Graces, yet I think is more proper unto this than unto any other whatsoever; and that is, For a man always to possess his heart with the apprehension of God's presence, and to walk before him as in his eye. Wheresoever thou art, there is an Eye that sees thee, an Ear that hears thee, and a Hand that registreth thy most secret thoughts: For the ways of man (saith Solomon, Prov. 5. 21.) are before the eyes of the Lord, and he pondereth all his goings. How much ashamed would we be that any one we loved and honoured should surprise us in our corporal uncleanness, to see and behold any nasty pollution either of our bodies or chambers? How would a man blush and be confounded to be taken and seen* 1.663 in the manner, as we speak? But every unclean thought, wicked desire and motion of our heart, is more open and revealed to the eyes of God than the works themselves, if we should put them in execution, could be visible to the eyes of men. Yea and these thoughts and desires wherewith our hearts are besmear∣ed are as foul, ugly and loathsom in his sight, as the works themselves would appear shameful in the eyes of men, if we should commit them openly in the street and in the fight of the Sun. Nay suppose that men could see our hearts as well as they may our out-works would we not be as much ashamed they should behold the foulness of the one, as see the shamefulness of the other? Consider it; What if such a Patron, such a Friend, such a one to whom I desire to approve my self, should know what I now ruminate in my heart; what unchast pollution, what other abhorred desire and thought it now wallows and delights in? should I not blush and be ashamed?

What horrible Atheism doth this argue, That the presence of man, yea sometimes of a little child, should hinder us from that wickedness which God's presence cannot? If we did throughly and indeed believe this Ubiquity of God's Eye, and let it make a firm impression in our minds, how would it quash the first rising of evil thoughts in our hearts? The eye of man draws from us a care of our outward behaviour; why then should not the All-seeing Eye of God, if we loved him, if we honoured him, if we desired at all to approve our selves unto him, draw from us a care of the in∣ward behaviour of the Heart? since he sees thy Heart better than man sees thy Face, and understands thy Thoughts better than any man thy Works and Words. Little chil∣dren when in the midst of their disorders they spie once their Father's eye, they are hushed presently: So should it be with us, when, through forgetfulness of this All∣seeing Eye of our Heavenly Father continually overlooking us, our Hearts begin to break loose and to sport themselves in vain and idle thoughts and desires, then should we consider that all this while God looked upon us and beheld our misbeha∣viour; then should we cry him mercy with Iacob at Bethel,* 1.664 Surely God was here, and I was not aware.

And thus I come to the second requisite of that gracious Temper a good Heart must be kept unto, which is Loyalty unto God; We must keep a loyal heart. The Loyal∣ty of the heart to God consisteth in an universal purpose of obedience, and resolution against all sin, without Reservation and Exception. Sceptra non ferunt socium; Kings can endure no copartners. Nor can a purpose of obedience mingled with Exceptions and Reservations stand with a true faith and allegiance to Christ our Lord. In ani∣ma in qua peccatum regnaverit, non potest Dei regnare regnum, saith S. Ierome; In the Soul where sin reigns and has got dominion, God's Kingdom can never be set up nor esta∣blished. For how can he be a faithful servant of Christ, who still holdeth correspon∣dence with, and is a Pensioner to, his Arch-enemy the Devil? Even such an one is he who hath any sin which he holds so dear, that he hath no purpose nor will to part with it. What will it profit thee to keep thy Heart at all, unless thou keepest it loyal? Will God accept a piece of thy Heart? No, he will have a whole Heart and a whole Soul, or none. Thou shalt love the Lord thy God with thy whole heart, and whole mind: otherwise thou keepest not thy heart to God, but betrayest it unto the Devil. For one breach in the walls of a City exposeth it to the surprise of an enemy; one leak in a S••••p neglected will sink it at last unto the bottom of the Sea.

• 1. If thou wilt therefore have a Loyal heart, know that such a heart cherisheth no darling sin,* 1.665 no Herodias, no bo••om-sin; such a dead fly as this will mar the whole box of oyntment.
• 2. A Sound and Loyal heart is not that which boggles and scruples at small sins, but makes no conscience of greater, like the I harisees straining at a Gnat, and swal∣lowing a Camel;* 1.666 nor the contrary, whose conscience is only for the greater matters of the Law, Mercy and Iudgment, without any regard of Mint or Anise. A Loyal heart is like unto the Eye troubled with the least mote.
• 3. A Loyal heart as it hates all sins, so at all times. Sometimes the unsound heart will hate sin, when there is no benefit by it; but if it chance to be once beneficial to our selves, then we love it. Here is the trial of a Loyal heart to God, to prefer ver∣tue before vice then, when in humane reason vertue shall be the loser, vice the gainer. This note discovered Iehu,* 1.667 who destroyed the worship of Baal with a great shew of zeal; but when it came to* 1.668 Ieroboam's Calves, he dispensed with them, lest it might prove dangerous to his Kingdom, if the Israelites should go worship at Ieru∣salem.
• 4. To conclude; A Loyal heart is that which the Scripture calls in the old Testa∣ment A perfect heart,* 1.669 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not perfect in respect of degrees, for such a perfection is not attainable in this life; but perfect in respect of parts; Cor integrum, a heart wherein no part is wholly wanting, howsoever weak and a great deal short of due proportion. 1 Kings 11. 4. when Solomon was old, his wives turned away his heart after other Gods, and his heart was not* 1.670 perfect with his God, as was the Heart of David his Father: not because he served not the Lord at all, but that he served him not only and intirely. Ioshua 24. 14. Now therefore, saith he, fear the Lord, and serve him in sin∣cerity and truth, (Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in perfectness and truth,) and put away the Gods which your Fathers served: which was as much as to say, Serve the Lord wholly, and quite renounce all service to others. 2 Kings 20. 3. Hezekiah prayes in his sickness, Lord, I have walked before thee in truth, and with a* 1.671 perfect heart, and have done that which is good in thy sight. He saith not, he had done perfect Actions, or performed perfect service, (for who can do such?) but yet that he walked with a perfect heart, that is, with a loyal heart before God. So 1 Kings 15. 14. it is said, That though Asa failed in his Reformation, and the high places were not removed; nevertheless his heart was* 1.672 perfect (that is, loyal) with the Lord all his dayes.

THUS much shall suffice to have spoken of the Act, Keep; and of the Heart, the Object of our keeping: which are the two first things I considered in this Ad∣monition.

[unspec III] The Third remains, which is the Manner or Means how our heart is to be kept,* 1.673 viz. with all diligence, or above all keeping saith the Text: that is, with the best, the sur∣est, the chiefest kind of keeping; which is not only now and then to look unto it, but to set a continual guard about it. Nature hath placed the Heart in the most fenced part of the body, having the Breast as a natural Corslet to defend it. If the Heart be in fear or danger, all the bloud and spirits in the body will forsake the out∣ward parts, and run to preserve and succour it. If Nature be so provident for that which is but the Fountain of a natural life, what care should the spiritual man have to keep his heart and soul guarded and fortified against all annoiances spiritual? The

life we lose, if this be wounded or poisoned, is inestimable; the other of Nature is of no great value.

Yea but perhaps a natural man's heart is liable to more natural dangers than the heart of a man that lives to God-ward is to spiritual annoiances. I answer, The con∣trary is true: For the Heart we speak of, whence the Issues of the life of grace pro∣ceed, is like a City every moment liable both to inward commotion and outward assault: Within, the fountain of original Impurity is continually more or less bub∣bling with rebellion; Without, the World and the Devil continually either assault it, or lye in Ambuscado to surprise it. The world batters it with three great and dan∣gerous Engines, of Pleasures, Riches, and Honours, wherewith she endeavoureth to lay it waste, and rob it of all heavenly treasure. The Devil watcheth every opportunity to hurl in his fiery darts, to cast all into a combustion, and thereby farther to invenome and enrage the already-too-much impoisoned vitiousness and impetuousness of our corrupt nature. How needful a thing is it therefore to follow this precept of Solomon, to keep our hearts with all diligence, or above all keeping; to keep them with a continual guard, to keep a continual watch and ward, left the enemies surprise them? Watch and pray, (saith our Saviour, Matt. 26. 41.) that ye enter not into temptation. Watch in all things, saith S. Paul to Timothy, 2 Tim. 4. 5. Be sober, be vigilant, (saith S. Peter, 1 Pet. 5. 8.) be∣cause your adversary the devil as a roaring lion walketh about, seeking whom he may devour. If the heart be to be kept with all diligence, or above the keeping of any thing else, then is this Watch we hear commanded, and this Guard of Prayer (and this is a strong Guard) to be chiefly and above all applied unto it.

But for a more particular direction of this guarding of the Heart, we must be care∣ful to observe this order following.

• 1. As those who keep a City attempted or besieged by an Enemy have special care of the Gates and Posterns whereat the Enemie may get in: So must we in this Guard of the Heart watch especially over the Gates and Windows of the Soul, the Senses; and above all the Eye and the Ear, whereat the Devil is wont to convey the most of those pollutions wherewith the Heart is wasted. First, concerning the Eye, David's example may warn the holiest men to the world's end to keep a watchful jealousie over it. What a number of Cut-throats did one idle glance upon Bathsheba let in, who made that Royal Heart, whose uprightness God so much approved, to become a sty of uncleanness, and robbed it of those heavenly ornaments wherewith it was so plentifully adorned? For the Ear, take heed of obscene and wanton talk, which by those Doors or Win∣dows entring like Balls of Wild-fire, inflame the Heart with lust. We must beware also of the slanderer's mouth and backbiters tongue, whose lying reports and malici∣ous tales, if they get in, would sow in thine heart the seeds of heart-burning spight and mental murther, which in that sinful soil will fructifie very rankly. And think them no small sins which make thee guilty of innocent bloud; for thine heart and tongue may kill thy brother as well as thy hand.
• 2. As those who keep and defend a City make much of such as are faithful, trusty and serviceable; and if any such come, will entertain and welcom them with much kindness; but a Traitor, or one of the enemie's party, they presently cut short as soon as they discover him: So must we make exceedingly much of all good mo∣tions put into our hearts by God's Spirit, howsoever occasioned, whether by the Word of God, mindfulness of death, good Admonition, some special cross or extraor∣dinary mercy, any way at any time: These are our Hearts friends; we must cherish, encrease and improve them to the utmost with meditation, prayer and practice. But, on the contrary, we must resist and crush every exorbitant thought which draws to sin at the first rising. Tutissimum est, It is most, safe (saith S. Austin Epist. 142.) for the Soul to accustom it self to discern of its thoughts; & ad primum animi motum, vel pro∣bare, vel reprobare, quid cogitat; ut vel bonas cognationes alat, vel statim extinguat ma∣las; and at the first motion thereof either to approve or else to disallow what the Mind is thinking of; and so either to cherish and improve the thoughts and motions of the Mind if good•• or presently to extinguish them if evil.
• 3. Lastly, Let him that will indeed guard his Heart as it should be, take heed of fa∣miliar and friendly converse with lewd, prophane and ungracious company. There is a strange attraction in ill company to poison and pervert even the best dispositions. He that toucheth pitch (saith* 1.674 the Son of Sirach) shall be defiled therewith. Can a man take fire in his bosom (saith Solomen) and his clothes not be burnt? For believe it, when a man is accustomed once and wonted to behold lewd and ungodly behaviour, there steals upon him insensibly, first, a dislike of sober courses; next, a plea∣sing

• approbation of the contrary; and so presently, an habitual change of affections and demeanour into the manners and conditions of our companions. It is a point that many will not believe, but few or none did ever try but to their cost. It was wise counsel, had it not been in a sinful business, which Ieroboam advised; If this people (saith he) go up to sacrifice at Ierusalem, then shall the heart of this people turn again to their lord, even to Rehoboam king* 1.675 of Iudah, and they shall kill me, and go again to Rehoboam king of Iudah. O that some men would be as wise for their good as he was for his sin!

THUS I have done with the first part of my Text, The Admonition, Keep thy [unspec II] heart with all diligence, or above all keeping: Now I proceed to the Motive,* 1.676 For out of it are the issues of life; that is, All spiritual life and living actions issue from thence. All living devotion, all living service and worship of God issues from the Heart, from those cleansed and loyal affections and dispositions of the Soul and inward man where∣of I spake before. Where such a Heart is not the Fountain, there no action to God∣ward liveth, but is spiritually dead, how gay and glorious soever it may outward∣ly seem. No outward performance whatsoever, be it never so conformable and like unto a godly man's action, yet if it be not rooted in the Heart inwardly sanctified, it is no issue of spiritual life, nor acceptable with God. Even as Statues and Puppets do move their eyes, their hands, their feet, like unto living men; yet are they not living actions, because they come not from an inward Soul, the fountain of life, but from the artificial poise of weights and device of wheels set by the workman: So is it here with heartless actions; they are like the actions of true Christians, but not Christian actions; because they issue not from a Heart sanctified with purity and loyalty in the presence of God who tries the heart and reins, but from the poise of vain-glory, from the wheels of some external respects and advantages, from a rotten heart which wrought not for the love of God but for the praise of men. As therefore we judge of the state of natural life by the Pulse and beating of the Heart; so must we do of spiritual. No member of the body performs any action of natural life, wherein a Pulse derived from the Heart beats not: So is it in the spiritual man and the actions of Grace; That lives not, which some gracious and affectionate influence from the Heart quickens not.

Now this Issuing of our works and actions from the Heart is that which is called Sincerity and Truth, so much commended unto us in Scripture: For this Sincerity and Truth which is said to be in the works and actions of all such as fear and serve the Lord with acceptance, is nothing else but an agreement of the outward work seen of men with the inward and sutable affection and meaning of the heart, which God and our selves alone are privie to. For as our words and speeches have truth in them when we speak as we think; so our works and actions are done in sincerity and truth, when they are done according to our heart's affection. Sincerity therefore and Truth is the life of all our works of devotion and obedience unto God; without this they are nothing but a carkase; they are dead, they live not, neither doth God accept them: For he desireth truth in the inward parts, Psal. 51. 6. that is, truth which pro∣ceedeth or issueth from the inward parts. The Lord is nigh unto all them that call upon him, that call upon him in truth, Psal. 145. 18. For God is a Spirit, and they that worship him must worship him in spirit and in truth, Iohn 4. 24. Whatsoever ye do, (saith S. Paul, Col. 3. 23.) do it heartily, as to the Lord, and not unto men. Our faith must be unfeigned, 1 Tim. 1. 5. that is, in truth and in sincerity. Also our Love must not be in speech and tongue only, but in deed and truth, 1 Iohn 3. 18.

And this is the highest Perfection attainable in this life, for which God ac∣cepteth of our obedience as perfect which springeth from it, though it be stained with much corruption and full of imperfection: That which is wanting in the measure of obedience and holiness, is made up in the truth and sincerity thereof. If it have not this, whatsoever it be, it is good for nothing, because it wants the Issue of life.

And such Actions are all the Actions of Hypocrites: For Hypocrisie is the contrary to Sincerity; and wheresoever Sincerity and Truth is not, there Hypocrisie is, being no∣thing else but a counterfeiting and falsehood of our actions, when they come not from a Heart sutably affected: and therefore is otherwise in Scripture understood by the name of Guile; when those who serve God in sincerity and truth, are said to be with∣out guile, that is, without hypocrisie. So Nathanael (Iohn 1. 47.) is called an Israelite indeed, in whom there was no guile. And of the Virgin-Saints (Rev. 14. 5.) it is said, that in their mouth was found no guile; for they are without fault before the

Throne of God: that is, they served God without hypocrisie, in sincerity and truth; and therefore God accepted of their obedience as if it were without fault and imper∣fection; as he is wont to do the works of those who serve him in that manner. If therefore Sincerity be the life of our obedience, and that which makes it graceful in the eyes of God; then is Hypocrisie the death thereof, which makes him loath and abhor it as a stinking carkase.

Hitherto have I spoken of the Influence of life into a Christian's actions in general. But as in natural life, so in spiritual, are many Branches, as the words of my Text imply; speaking not singularly of one Issue, but plurally of many Issues of life. For that which lives, exerciseth many living acts, as so many streams flowing from the Fountain of life; none of which belong unto that which liveth not. These Issues in Nature are five; Health, Nourishment, Growth, Sense, and Motion: and the Heart is the Fountain of them all; without it they are not, they cannot be; but as it fareth, so fare they all. The like unto these are to be found in our spiritual life, of which I will speak somewhat in special, the rather because every of them are as so many Motives to incite us to the attainment of this life to God-ward, by serving him in Sincerity and Truth.

• 1. The first Issue of Spiritual life, flowing from the Heart, is spiritual Health. For the curing of our Souls of their Spiritual diseases must begin at the Hearts, and the inward causes of corruption must thence be purged, before there can be any true Reformation or sound Health in the outward parts: Even as the heat of the Face is not much abated by casting water and cooling things upon it, but by allaying in∣wardly the heat of the Liver. Again, That which seems to spring and flourish in our lives, unless it be rooted in the Heart,* 1.677 will wither and die. The Fig-tree that only made a shew with leaves, having no fruit; in the end, being cursed, lost the leaves too wherewith it deceived our Saviour. So the Seed which sprouted upon the stony ground is said to have withered,* 1.678 because it had no root. And if an Apple seem never so beautiful, yet if it be rotten at the core, it will quickly putrifie.
• 2. The second Issue of spiritual life is spiritual Nutrition, whereby the Soul con∣tinually feeds upon Christ in his Word and Sacraments. But this is in none whose works and actions issue not from the Heart by Sincerity and Truth. For where Hun∣ger and Thirst is not, the body is not nourished: He must have a stomach to his meat that will have good by it: Chewing in his mouth will not do it, though he swal∣low it; if his stomach be against it, he will vomit it up again. And can this spiritual hunger and spiritual thirst be where the inward man is not sanctified? Can he have a Spiritual stomach whose heart is not cleansed?
• 3. The third Issue of Spiritual life is spiritual Growth. It is God's wont to reward the sincerity of a little grace with abundance of great graces. Nathanael, a man of no great knowledg,* 1.679 yet being a true Israelite, void of guile, is further enlightened by our Saviour, who gives him a sight of the true Messiah, endues him with true faith, and promises him still greater matters. A weak and dim knowledg had the Eunuch and Cornelius in the Mystery of Godliness: yet because they worshipped God sincerely,* 1.680 an Evangelist was sent to the one, and an* 1.681 Angel and an Apostle to the other, to give them clearer light of the Gospel and a fuller largess of spiritual gifts. The curse of God is upon Hypocrisie, to destroy a great deal, a great stock of grace; but his blessing is upon Sincerity, to improve a little portion to a greater measure. A little Spring is better than a great Pond; for in Summer, when Ponds are dried up, little Springs will still hold out.
• 4. The fourth Issue of Spiritual life is spiritual Sense, the Sense and feeling of the favour of God: This no man shall ever find who lives not the life of sincerity. For this is the most found and undeceivable evidence of our portion and interest in the power and purity of Christ's saving passion and sanctifying bloudshed.
• 5. The fifth Issue of Spiritual life is spiritual Motion; such I call Alacrity and Courage. Sincerity is the cause of these: It makes us chearful in all duties of service and obedience unto God; it makes us valiant and courageous in all dangers, trials and temptations; begetting in us a true, manly, generous and heroical spirit. The wicked (saith Solomon, Prov. 28. 1.) flee when no man pursueth, but the righteous are bold as a Lion.

DISCOURSE XXXVIII.

ISAIAH 55. 7.

Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.

I Will not speak of the coherence of these words, for they are an entire sense of themselves, and contain in them two parts: First, The Conversion of a sinner; Secondly, The Condition of one so converted. The Conversion of a sinner is exprest in three de∣grees: In the forsaking of wicked wayes; In the forsaking of evil thoughts; and thirdly, In returning again unto the Lord. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the Lord. The Condition or State wherein he stands who hath done all this, is no state of Merit, but of Mercy; no not so much as a little Merit, but even abundant Mercy. If the Lord after all this accepts him, it is because he will have mercy upon him: if our God for∣give, he doth even abundantly pardon.

[unspec I] Of these I intend to speak in order: and first of the First, which is The Conversion of a sinner, which is (as I have said) laid down in three degrees or steps, the latter always excelling the former. Even as in the Temple of Solomon, he that would approach the Mercy-seat of God must ascend through three parts of the Temple, the Court, the Holy Place, and the Holy of Holies: So must he that will attain this Condition of Mercy mount these three steps of Repentance, that he may enter into that glorious Sanctuary which is not made with hands, where the great God that ••hews mercy unto thousands lives for ever and ever.

The first two of these forementioned degrees [To forsake a wicked way, To rid the heart of evil thoughts] lest they seem but one thing expressed in many words, I must handle both together, that by comparing I may the better distinguish them.

As for the latter therefore of these words, they have no great difficulty, and therefore will not need much explication; but in the former [Let the wicked man forsake his way] the Metaphor of way causeth some obscurity, which I think is thus to be unfolded. Every way implies a walking, a way being that wherein men use to walk: In whatsoever sense therefore the Metaphor of walking is taken elsewhere in Scripture, in the same is way taken here. But To walk, in Scripture, seems in a special and proper sense to signifie the outward life and conversation of men. For as in the na∣tural man the act of progression or moving to and fro is the most external act of all others, and the most obvious to the sense of every one: So in a man spiritually con∣sidered, his way or walking should be the outward actions of his life, which are or may be seen of others. And as in the natural man, his moving to or fro is the execution of the hidden intendments of his Fancy: So in a man spiritually considered, To walk is to put in execution outwardly what the Heart conceives inwardly.

I will not deny but this phrase of walking, or treading out a way is in Scripture sometimes taken more largely for the whole course of our Life whatsoever: but here the Antithesis of the words following, viz. evil thoughts, do manifestly imply that the former, viz. a wicked man's way, is to be taken for an evil Conversation, in the sense I have spoken. So also in Psal. 1. 1. Blessed is the man that hath not walked in the counsel of the ungodly; the collation of walking with ungodly counsel may warrant the like expression, that the counsel of the ungodly should signifie evil thoughts and purposes, walking in these counsels the practice and execution of them.

Moreover, if I did delight in such subtilties, I might confirm this Exposition by the word here used for a wicked man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a laborious sinner, a practitioner in sin; the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to make a stir, to

be exceeding busie,* 1.682 unquiet, or troublesome: whence* 1.683 some do expound that Eccles. 7. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be not too wicked, for Be not too busie or too stirring; Keep not too great a coile, namely in things of this world. Semblably here, Let the wicked man forsake his way, is, Let him that bestirs himself in the execution of sinful counsels, leave his busie practice; and in the next place, he that hath but evil thoughts or bad desires, purge his heart of them also. Let the man who walks wickedly in his out∣ward conversation, forsake his evil way; this is the first step of a Convert: But more than this, Let him that hath but an evil heart, though his actions were out∣wardly blameless, banish even all his evil thoughts and cogitations; and this is the second degree of a sinner's conversion.

This Exposition therefore being taken for a ground, now I come to the Observa∣tions I collect from thence. The first Observation I gather, is common to both these degrees of a sinner's conversion; and that is from the word [forsake:] For to forsake is an Emphatical word; To forsake sin is more than a bare refraining from sin, or a withdrawing a mans self from doing wickedness; To forsake sin is to give over all acquaintance, all dealing with sin, or to foregoe it altogether: For a man that refrains a friend's company, is not by and by said to forsake him; no more can he that only refrains from sin be said to forsake it.

Hence therefore we learn, That whosoever retains any one darling sin, is no forsaker of sin, though he refrain from all other; for this is not to break off all acquaintance with sin, but rather to make choice of his sin, to chuse what sin he will use, and what sin he will refuse. Thus did Herod in the Gospel, he reformed many things at the preaching of Iohn Baptist, but still he kept Herodias his brother Philip's wife Mark 6. 19, 20. But we must know that he that keeps any one sin, hath forsaken none: so saith S. Iames, chap. 2. vers. 10. He that offends in one point, he is guilty of all. God must have our whole heart or none, he will not be served by halfs: For that were to say as David said to Mephibosheth, 2 Sam. 19. 29. concerning his lands, Thou and Ziba divide the lands; so we, God and the Devil his slave divide our hearts between them.

What will it profit to guard never so strongly all the other parts of a City walls, if any one part be left open for the enemy to enter? or what is a Ship the safer, though all other parts be strong and sound, if but one leaking hole be unstopped? will not this sink the whole Ship, be it never so sound? Even just so will it be with us, if we leave any one place in our Soul for any one sin to enter. Do we not know that a little crack in one place of a Bell marrs the sound as well as if it were clean through? So will any one crack of sin marr the musick of our Souls in the ears of Almighty. Do we not know that the laying but a finger upon the edge of a thing which giveth sound, damps the sound, as well as the whole hand? Even so is the De∣vil lay but his finger upon our heart, he damps all our actions of devotion, and makes them give but a dead sound in the hearing of the Lord of Heaven. How true this is, I appeal unto every man's conscience who hears me this day, whether he finds not, in his own experience, that the cherishing of any one Sin makes him dead-hearted toward God, dull and heavie in all works of devotion.

THUS much of this general Observation: Now I come to several Observations I gather from the several parts. The first whereof was (as you may remember) The forsaking of wicked ways, which I expounded in this place, The forsaking of sin in our outward walkings and conversation before men. If this therefore be the First degree of Conversion, then may we learn, That those who want this, have not gone the first step [unspec I] of a new life. Indeed in the eyes of God, who sees that which no body else can see, no man appeareth blameless or free from sin: But that those who are entred the way of a new and holy life should walk so, that men may not accuse them of open crimes, this, I say, is required of every true Convert. So it is said of Zachary and Eliza∣beth (Luke 1. 6.) that they walked in the Commandments of God blameless; yea even many Heathen men have come thus far, that men could not accuse them, and yet they perished everlastingly.

Let no man therefore deceive or flatter himself; Those who fall into open and grievous sins, are not yet in the state of a true convert sinner. If any man (saith S. Iames 1. 26.) seem to be religious, and bridles not his tongue; he deceiveth his own heart, his religion is vain. What S. Iames saith of wicked speakers, may be said of open wicked doers: if any man who is a drunkard, an extortioner, or falls into such open sins, if he seem religious, he deceiveth his own heart; his Religion is in vain. Remember therefore what Christ saith in the Gospel, and let your light so shine before men,* 1.684 that they seeing your good works, may glorifie your Father which is in heaven.

Secondly, If a Reformed conversation before men be required of every true Convert, then are they deceived who think it sufficient if they keep their hearts to God, though they [unspec 2] apply their outward and bodily actions unto mens liking. No matter, they think, what their speeches and gesture and their outward seeming be, so that in their hearts they condemn and abhor such sinful actions as outwardly they seem to approve. This is the opinion of too-too many: But let us hear what our Saviour Christ saith, He that deni∣eth me before men,* 1.685 him will I deny before my Father which is in heaven. Would any man excuse his wife's adultery, though she should say never so often she kept her heart and love only unto him? No more will Christ excuse us, when we yield our outward man to wickedness, though we say we keep our hearts intire to him. Christ suffered not only in Soul, but also in Body, that he might redeem us both Body and Soul from everlasting destruction: and shall not we glorifie him with both? Yes verily; and since God hath given us both a Body and a Soul, it becomes us (as S. Paul saith, 2 Cor. 7. 1.) to cleanse our selves from all filthiness of the flesh and spirit, perfecting ho∣liness in the fear of God.

[unspec II] THUS having spoken sufficiently of the first degree of Repentance, I come unto the second, which is contained in these words, Forsaking of evil thoughts. Whence [unspec 1] first I observe, That Concupiscence, or the evil dispositions or motions of our hearts, are sins before God, though we never consent to put them in execution. For this is the style of the holy Ghost in my Text, not only to call the bad liver a wicked man, but the owner too of evil motions, unrighteous. If we seek for a Law whereof they are a breach, it is the last Commandment of the Decalogue, which prohibits all irregu∣larity of our desires and thoughts whatsoever. Non concupisces, Thou shalt not so much as covet any thing amiss; if thou dost, it will be sin. The natural man could not know thus much; S. Paul himself confessing, that he had never known concupiscence to be sin,* 1.686 had not the Law said, Non concupisces, Thou shalt not covet. Concupiscence he calls not the Faculty or nature of the Act it self, but the Anomaly of the Act; not the desire only, but every motion of the heart not agreeable to the will of God; and that from the Style of this Commandment, Non concupisces. If any shall say that the inward motions of our Mind are involuntary, and past the command of the Will, and therefore not sinful; I answer, Ab initio non suit sic, It was not so from the be∣ginning: we procured this evil unto our selves in the sin of our first parents, and therefore the fault is our own. Secondly, It is not necessary that whatsoever is sin should be under the mastery of our Will, for so original sin should be none: But this is necessary that all should in some sort belong unto the Will; and so do our desires, affections, and all other motions (as we call them) of the Mind. If any shall further add, that the Apostle Iames, 1. 15. saith of Concupiscence, that it bringeth forth sin, and therefore it self not like to be sin, the Cause being always di∣verse from the Effect: I answer, The Apostle saith not, it is the cause of sin simply or all sin, but only of outward sins or sins of fact: and howsoever, this reason is so far from proving Concupiscence not to be sin, that it argueth the mere contra∣ry; for that so bad an off-spring as sin cannot find a more natural parent than sin it self.

The serious consideration hereof should be a cooling to the pride of our nature, and a strong motive to Humility in the esteeming of our selves and our best actions. Alas! what are we, that any good work we do should make us so highly conceit of our selves! Let us examine our inward thoughts, our hopes, our fears, our by-respects, our vain-glory, the whole Regiment of Concupiscence; and it will make us even ashamed to think what we have done, howsoever that which is seen outwardly be blameless and glorious in the eyes of men. If the Peacocks-wings of a laudable work, or the gay feathers of seeming worth do make thee swell; do but cast thine eyes a lit∣tle upon the legs whereon thou standest, upon the rotten post whereon thou hast rear∣ed thy work so glorious without, and then thou wilt cast down thy high looks, and cry with S. Paul, Rom. 7. 18. Lord, whatsoever men see without me, I know there dwelleth no good thing within me,

[unspec 2] The second thing I observe from hence is, The Priviledg the Law of God hath above the Laws of men. It is true, in the Laws of men, that Thoughts are free; but with God's Law it is not so. Mens Laws are not broken though only the outward man observe and keep them; but God's Laws are broken, if the inward man alone transgress them, be the outward man (I mean, man in outward conversation) never so conformable. And this is our meaning when we say That the Law of God only doth bind the Conscience, meaning the inward actions of the soul and spirit, those

actions which only God and our Conscience are privy unto: But the Laws of men do bind only the outward man, that is, to the performance of outward actions, which men either do or may take notice of.

Which that we may the better understand, we must know that Laws are said to bind in two regards: 1. in commanding the doing of some actions, which else were at our choice; and 2. in making liable to an agreeable punishment if they be trans∣gressed. Now whosoever commandeth, must be Lord of what he commandeth; whosoever maketh liable to punishment, must both be able to take notice of the fault, and of power to inflict the punishment. Seeing then God alone is Lord of the soul and spirit, he alone can bind them by Commandment: Seeing God alone can take no∣tice of the sins of the heart, and is only able to inflict the punishment, namely, ever∣lasting death and damnation, the proper punishment which the conscience feareth; he alone may command upon pain of eternal damnation. Man's Law therefore, in this sense which I have spoken, binds not the Conscience or inward man, because no man is Lord of anothers conscience, nor can take notice of the actions thereof; nor yet hath in his power to inflict the punishment which it only feareth.

In one word, conceive it thus; The actions whereunto the Conscience alone is privie are not the object of the Laws of man, but only such actions as fall within the notice of men. And yet this is also true, Though the Laws of men do not bind the Conscience, yet a man is bound in Conscience to obey the Laws of men; but this bond is from the Law of God, which commands us to use sutable affections in obey∣ing the Laws of men: Obey every ordinance of men, not for fear of punishment, but for conscience sake.* 1.687

If now we did truly acknowledge this Prerogative of the Laws of God, we would witness the same by our extraordinary care in keeping them, in an extraordinary fear of breaking them. But what do we? even the clean contrary; we fear man more than God, those that can but kill the body, above him that hath power to cast both body and soul into hell-fire. Who would not be loth to break a King's laws in a King's sight? and yet for God's Laws who fears, though our most secret thoughts be always in his sight? In the outward work which men see, we are careful to restrain our hands and tongues from slipping, lest man's Law might take hold of us; but the thoughts of our heart we with all security let run at random, and never once curb them. What is this but to account the Laws of God as cobwebs, the Laws of men as chains of Iron; or openly to profess that of men we have some little fear, where they com∣mand with God; but where God commands alone, no fear at all? Even as those wicked ones whereof David speaks in the 94. Psalm, v. 7. who say, The Lord shall not see, neither shall the God of Iacob regard it. But he that planted the ear, (saith David v. 9, 10, 11.) shall he not hear? he that formed the eye, shall he not see? He that teacheth man knowledg, shall he not know? (yes) The Lord knoweth the thoughts of man, &c. Who then art thou (to use the words of Esay) that art afraid of man who shall die,* 1.688 and of the son of man who shall be as the grass? and forgettest the Lord who made thee, who stretched out the heavens, and laid the foundations of the earth?

The last thing I mean to observe from these two first degrees of a sinner's conver∣sion [unspec 3] is, Wherein the life of a true Convert doth exceed the works both of the heathen and the hypocrite. Glorious things are spoken of Aristides, of Scipio, of Socrates: But their best works are but like unto counterfeit coin, the outside glistering with gold, but the inside lead or worse metall; their hands, their feet, their walk like the Gate of an Israelite, but their heart was uncircumcised like the heart of a Philistine; for they wanted the purity of the heart seasoned with the love of God, they wanted these cleansed thoughts, these holy affections, and therefore were their best works no better than glorious sins. Even as statues and puppets do move their eyes, their hands, their feet, like unto living men; and yet they are not living actions, because they come not from an inward soul, the Fountain of life, but from the artificial poise of weights and wheels set by the workman: Even such were the vertues of the heathens, very puppet-plays, like unto the actions of Christian men, but not Christian actions; because they came not from a pure heart, which gives life unto a Christian, but from the poise of vain-glory, from the wheels of corrupt affections, from a rotten heart, which wrought not for the love of God, but for the praise of men.••

And no better are the works of Hypocrites, ••ay worse: for they knew not that the heart was to be cleansed, or how it should be cleansed; but these know that God requires the heart, and yet their works are nothing but shews unto men. Such were the Pharisees, of whom Christ saith, Matth. 23. 27, 28. Wo unto you, Scribes

and Pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead mens bones and of all uncleanness: Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisie and ini∣quity; and v. 25. ye make clean the outside of the Cup and platter, but within ye are full of extortion and excess. But if we are loth (as who would not?) to share our por∣tion with the Gentiles, or to have our lot fall with the Hypocrites; let our righte∣ousness then exceed the righteousness of the Scribes and Pharisees: let us remember that God challenges the heart and inward man as his peculiar due; Let us not therefore only forsake the walk and external gate of wickedness, but even bad thoughts and evil motions, with all the occasions of them: Let us (I say) with Solomon, Prov. 4. 23. Keep our heart above all keeping, for out of it are the issues of life: But the joy of the hypocrite (saith Zophar, Iob 20. 5.) is but for a moment. v. 6. Though his excellency mount up unto the heavens, and his head reach unto the clouds; v. 7. Yet shall he perish for ever, like his own dung.

[unspec III] Having spoken of the two first degrees of Repentance, I come now to the third, which is Returning unto God. It is not enough to forsake the works of wickedness, or the heart to forgoe the thoughts of unrighteousness; but this is more required of a sinner, than he should return unto the Lord. He that hath gone out of his way, (and knows it) will not only make a stop and go no farther in the wrong way; but if he means to arrive at the place he desireth, will seek the new and right way and follow it; for he that standeth still, will never come at his journies end: Even so must every sin∣ner do in his journey of Repentance. The putting off the old man we heard before, now come we to the putting on of the new. In the two former steps we had es∣chewing of evil; in this we have doing of good; and without this the other is altoge∣ther vain. That tree is not called a good tree which bringeth forth no ill fruit, but that is a good Tree which bringeth forth good fruit;* 1.689 and Every Tree that bringeth forth no fruit, shall be hewn down and cast into the fire.

But for the better understanding of this, we will consider two things proper to a man that returneth; 1. To go away clean contrary to the way he went before; 2. To out∣tread and obliterate his former steps. Both of these every one must perform who truly returns unto God by Repentance.

First, (I say) He must go a way clean contrary to his former way. Many men think that the way to Hell is but a little out of the way to Heaven, so that a man in a small time with small ado may cross out of the one into the other; but they are much de∣ceived: For as Sin is more than a stepping aside, viz. a plain and direct going away from God; so is Repentance or the forsaking of sin more than a little coasting out of one way into another; crossing will not serve; there is no way in the world to come to the place we seek, but to go quite back again the way we came.

The way of pleasure in sin must be changed for as extreme a sorrow for the same. He that hath superstitiously worshipped false Gods, must now as devoutly serve the true; the tongue that hath uttered swearings and spoken blasphemies, must as plentifully sound forth the name of God in prayer and thanksgiving;* 1.690 the covetous man must become liberal; the oppressor of the poor as charitable in relieving them; the calumniator of his brother, a tender guarder of his credit; in fine, he that hated his brother before, must now love him as tenderly as himself.

What traveller is there that knowing himself to be in a contrary way, and admo∣nished that he must go back again, would not return speedily? Who but a fool would not consider that the longer he went forward, the further he had to go back again; the sooner he returned, the easier would be his return; the longer he went forward, the more hard and difficult? Why, this is the case of every sinner; every step he takes, the further he is from God: How painful then and tedious will that return be which is not speedily undertaken? Nay, when looking back we shall be∣hold the infinite distance between God and us, how can our heart almost but fail us and despair utterly that so long a way can ever be accomplished? The Stork in the heavens knoweth her appointed time, (Ier. 8. 7.) the Turtle, and the Crane, and the Swal∣low observe the time of their coming: Let the wise man be ashamed that knows not, the sinner that considers not the time of his Return.

[unspec 2] The second thing proper to a man's returning is, to obliterate and tread out his for∣mer footing. This is also required of every truly repentant sinner, that wheresoever any footing remains of his former works, he should tread them out; for a repen∣tant sinner must return by a line in the very path and tract of his sins. Now some sins do vanish in the act, and so leave no print behind them; and such, because they

perish in the doing, remain not to be undone by repentance. But other sins there are which pass not away in the very doing, but leave as it were a footing behind them; I mean the work of the sin remains when the act is past, and these works are to be undone in repentance. Of this sort are sins most-what against the eighth Com∣mandment, Robbery, Cousenage, all ill-gotten and ill-withholden gain; for in these, Restitution is as it were the recalling, undoing, and treading out the mark of the sin committed.* 1.691 He that hath taken a man's purse, may give it him again; but he that hath blasphemed, cannot recal his blasphemy, nor the refractary his former disobedi∣ence. He that hath taken his brother's life, cannot give it him again; nor he that hath defamed him, undo the word he hath spoken. In these and such like Restitution hath no place; but only [God forgive me] and doing the contrary hereafter. But in Robbery, Bribery, Cousenage, and all ill-gotten goods, the goods we have taken from our neighbour remaining in our hand and power, there is no repentance, no for∣giveness, no returning, without restoring what we have gotten.

Upon this I will dwell a while, because I verily think that many men do not believe it, but think it enough to cry God mercy; but as for restoring of ought, he must par∣don them. Surely Zaccheus the Publican had never learned this Evasion, who (to make good his Repentance) gave half his goods unto the poor, and promised fourfold Restitution of what he had gotten from any man wrongfully.* 1.692 But if we will live by Laws, and not by Examples, hear the express Law of God, Levit. 6. 2, &c. where the Lord thus speaks unto Moses: If a Soul sin in fellowship or dealing, or in a thing taken away by violence, or hath deceived his neighbour, &c. or hath found that which was lost, and lieth concerning it, &c. Then it shall be, because he hath sinned and is guilty, that he shall restore what he hath taken violently, or the thing that he hath gotten deceitful∣ly, &c. he shall even restore the principal, and adde the fifth part more thereunto in the day of his trespass-offering. The day of our trespass-offering who are Christians, is the day wherein we offer Christ unto his Father by a lively Faith for atonement for our sin; the day of our repentance or our turning to God. If the Iew's sacrifice could not be accepted without thus doing, no more shall a Christian's repentance.

Neither will it be enough to confess our sins and cry God mercy as we say; For Numb. 5. 7. (where this same law is repeated) Those, saith the Lord, which have thus sinned, shall confess their sin which they have done, and yet recompense his Trespass too with the principal thereof, &c. Yea so rigid is the Lord in exacting this, that if the man himself who was thus wronged were dead, and had no kinsman living; yet the party offending was not so excused, but was to make a recompence unto the Lord himself, by giving it to his Priest; as ye may see in the same place, v. 8.

Hence it is that the Lord, Ezekiel 33. 14, 15. maketh Restoring a main part of Re∣pentance or Returning unto him; If the wicked (saith he) turn from his sin, and do what is lawful and right, if he restore the pledge, give again what he hath robbed; then he shall surely live, he shall not die: If he will not do this, it is easie to imagine what will follow, namely, that he shall surely die, and not live.

But thou wilt say, I am not able to make Restitution. Why, then shew thy self willing unto thy power, for in this case God accepts the will for the deed. But take heed thou dissemble not with him that knows thy most inward thoughts; for he it is that trieth the heart and reins, and nothing can be hid from him: upon peril there∣fore of thy salvation deal truly with him that made thee; for he is not as man that thou shouldst mock him, or as the son of man that he should be deceived.

But thou wilt say, I cannot do it, unless I leave my wife and children to beggery. Alas! wilt thou venture thy own Soul to perish eternally, to save thy house from beggery? I must say unto thee as Peter said to Simon Magus, Acts 8. 21, 23. Thou hast neither part nor lot in the life to come, for thy heart is not right in the sight of God: Thou art in the gall of bitterness and in the bond of iniquity; thou preferrest the momen∣tany glory of thy house before the everlasting safety of thy self. Thou fool, what will it profit thee to win the whole world, and lose thy own soul?

But I shall (thou wilt say) in so doing proclaim mine own shame unto the whole world. What then? wouldst thou not be willing to undergo a greater penance than this for thy Soul's safety? or how comes it to pass thou art more loth that men should know thy shame, than God himself who made thee? Lord, how hard will it be for a rich man to enter into the Kingdom of heaven!

If men would think of this in their unjust dealing, if they would remember this who scrape unto themselves riches by unlawful and ungodly means; if those who get by extortion, by cousening tricks of Law, by bribery, by sacrilegious Simony, would

think of this; methinks it should make them pull back their hand. For what joy and pleasure should a man take in that gain which he knows he must one day forgo as wil∣lingly as now he desireth covetously? when he might thus say with himself,

The time must come, that I must wish from the bottom of my heart that this I now do had ne∣ver been done, if ever I mean to find mercy at the hands of God: The time must one day come, that I must restore all this I have thus unlawfully gotten, yea make recompence be∣sides for the injury I have done; or else woe worth the time that ever I was born, and cursed be the night wherein I was conceived. If men would consider this, Alas! I shall never say unto God on my death-bed, I repent from the bottom of my heart, if I be∣queath one jo•• of this I have thus gotten; I shall never say unto God, I wish from my soul this sin I have done were undone; or if it were now to do again, no motive in this world should make me do it. Alas! how can I say this, whiles it is in some sort in my power to undo sin by restoring, if I will not?

Surely he that had this in his mind, would think it would not quit the cost to attain any of this world's goods unlawfully. But let them think as they will, as sure as God is true, Without Restitution Repentance can never be true, and without true Repentance it is impossible to be saved. And thus much of this Third degree of Repentance, and of the First part of my Text.

[unspec II] I COME now to the Second, which is The Condition and State he comes unto who hath done all this, and that (as ye hear) is a State of Mercy; The repentant sin∣ner is capable of the Mercy of God to pardon and forgive his sin: If the wicked forsake his way, and the unrighteous his thoughts: The Lord will have mercy on him, our God will abundantly pardon.

The Mercy of God is here (as you see) his loving-kindness unto a sinner, to set him free from that evil he is liable to through sin, and to restore unto him the good he hath lost thereby; that is, with commiseration of his misery to forgive him, and re∣store him to that blessedness which is in the favour of God. This mercy or merciful∣ness of God is here exprest, first simply, in the words, The Lord will have mercy on him; and secondly, with a degree, he will pardon abundantly. Of these I will speak briefly, and so make an end.

And first of the first: If the forgiveness of our sins, and the accepting of us into the everlasting favour of God, be a work of Mercy; then not of any Merit or deser∣ving on our part; for these two cannot stand together. So saith S. Paul, Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he hath sa∣ved us. For if when we have done all we can, we are still the subjects of pity; it needs must be we are still in misery; for no man shews pity or commiseration but to those that are in a pitiful case; wheresoever Mercy is shewn, the party aileth some∣thing: But to be in case of Merit, is no pitiful case; what can he aile for his sin, to whom Heaven is due for his merit? who need not be beholden to God for his kind∣ness, but may challenge him for justice? If this then be the manner of God, to shew mercy unto those who deserve nothing at his hands, it is our part to be like unto him: We are not in actions of charity to look upon the merit, but the misery: the bestowing of Alms is no paying of wages, or giving of rewards, but an act of holy pity. The like I might say of forgiving the offences of our brethren: If he repent him of the injury, thou are not to exact a merit of forgiveness; but let thy love be as ingenuous unto thy brother as God's was free unto thee.

The last thing to be considered is, The degree of God's mercy in delivering us from our sins: It is no small favour, for he pardoneth abundantly. Amongst all the works of God his works of Mercy toward mankind are in surpassing measure: Hence it is that he proclaims himself by this as by his principal style, Exod. 34. 6. The Lord, the Lord God, merciful, gracious, long-suffering: which David expounds (Psal. 103. 8.) The Lord is merciful and gracious, slow to anger, and plenteous in mercy: S. Paul de∣scribes him, Ephes. 2. 4. a God who is rich in mercy.

This may appear by the admirable way of our Redemption, in sending his own Son from Heaven to suffer the ignominious death of the Cross for our sake: Even so God loved the world, saith S. Iohn,* 1.693 that he gave his only-begotten Son for the same. This may appear by his patience and long-suffering in enduring sin: In the 65. chap. of this Book, v. 2, 3. He spreadeth out his hands all the day unto a rebellious people, which walk∣eth in a way that was not good, yea, which provokes him to anger continually to his face. Lastly, It may appear by that huge proportion wherein his Mercy exceeds his Venge∣ance.* 1.694 He visits the sins of the fathers upon the children unto the third and fourth generati∣on of those that hate him, but sheweth mercy unto the thousandth generation of those who love him and keep his Commandments. This may serve for our consolation in the most

grievous temptation about the greatness of our sin: The Lord is rich in mercy, and therefore he will forgive the most grievous sin; for the mercy of the Lord is greater than the sins of the whole world. This Argument of comfort Moses bringeth in Deut. 4. 31. Because the Lord thy God is a merciful God, he will not forsake thee, nor destroy thee, nor forget the Covenant of thy fathers which he sware unto them.

DISCOURSE XXXIX.

S. MATTHEW 7. 21.

Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven.

THERE are three sorts of men in the World: Some which call not Christ their Lord, as Turks, Iews and Infidels: Some which call him Lord, as all Christians; but not all in like manner: for there are two sorts of them, some which call him Lord, and that is all; others which both call him Lord, and do the will of his Father, the administration whereof is committed to him. The first of these three sorts, Those who do not so much as call Christ their Lord, it is plain they cannot be saved; for there is no other name under heaven to be saved by•• but by the name of Christ only.* 1.695 For the second sort, Those who call Christ their Lord, that is, are Christians, and profess to believe in Christ, and hope to be saved by him, and yet do no works of obedience unto God; though such as these may think themselves in a good estate, yet our Saviour here expresly excludes them from entring into the Kingdom of Hea∣ven. But the third sort, which do not only call Christ their Lord, but do the will of his Father, these are the only true Christians; for these there is hope, but for none other: Not every one (saith our Saviour) that saith unto me, Lord, Lord, &c.

Our Saviour foresaw there would be, among those who believed on his Name, such as would think their Faith sufficient, &c. that as for Works they might be excused, having him for their Lord and Captain of their Salvation, who himself had both un∣dergone the punishment due for their sins, and fulfilled that obedience which they should have done; so that now there remained nothing on their part for to obtain Salvation, but to trust and rely upon him, without any endeavour at all to please God by Works, as being now become unuseful to Salvation. If ever there was a time when Christians thus deceived themselves, that time is now; as both our practice sheweth plainly by a general neglect of such Duties of Piety and Charity which amongst our fore-fathers were frequent, as also our open profession, when being ex∣horted to these works of Piety to God and of Charity towards our brethren, we stick not to alledge we are not bound unto them, because we look not to be saved by the merit of works, as they, but by faith in Christ alone: As though Faith in Christ ex∣cluded Works, and did not rather include them, as being that whereby they become acceptable unto God, which of themselves they are not; Or as if Works could no way conduce unto the attaining of Salvation but by way of merit and desert, and not by way of the grace and favour of God in Christ, as we shall see in the handling of this Text. We greatly now-a-days, and that most dangerously, mistake the error of our Forefathers, which was not in that they did good works; I would we did so; but be∣cause they knew not rightly the End why they did them, nor where the Value of them lay: They thought the End of doing them was to obtain eternal life, as a reward of Iustice due unto them; whereas it is only of Grace and Promise in Christ Iesus: They took their Works to have such perfectness in them as would endure the Touch∣stone of the Law of God, yea such Worth and Value as to merit the Reward they looked for; whereas all the Value and acceptableness of our works issues from the Me∣rits of Christ, and lies only in his righteousness communicated unto us and them by

Faith, and no otherwise. But setting aside these errors of the End and of the Value of works,* 1.696 we must know as well as they, That not every one that saith unto Christ, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of his Fa∣ther which is in Heaven.

Now for the Explication of the Words. To call Christ Lord, is to believe in him, to acknowledge him, to look for Salvation by him, or (as the Scripture expresseth it, Luke 6. 47.) to come unto him; Every one (saith our Saviour there, explaining this very Text we have in hand) that cometh unto me, and heareth my words, and doth them, I will shew you who he is like: where To come unto Christ is put in stead of that which in the former was To say unto him, Lord. The doing of his Father's will is the doing of those works of obedience which his Father hath commanded in his Law, and now committed to his Son, whom he hath made the Head and King of his Church, to see executed and performed by those he bringeth to Salvation. But how, and in what manner, we shall see by and by.

The Text consists of two parts: The one negative; Not every one that saith unto Christ, Lord, Lord, shall enter into the Kingdom of heaven; The other affirmative; But those who do the will of his Father shall only enter thither. But these are so nearly link∣ed together, that they cannot be handled asunder. And the Observations which I shall draw thence depend on the whole Text. The first and chiefest whereof is this, That Faith in Christ without works of obedience and amendment of life is not sufficient for Salvation,* 1.697 and consequently not that Faith whereby a Christian is justified. For if it were, it would save us: If it be not sufficient to save us, it cannot justifie us. This floweth directly from the Text, and cannot be denied; if ye remember what I said before, That to call Christ Lord, is to believe in him.

For the better understanding of this, you must take notice that there is a threefold Faith whereby men believe in Christ. There is a false Faith: there is a true Faith, but not saving: and thirdly, there is a saving Faith. A false Faith is, To believe to attain Salvation through Christ any other way than he hath ordained; as namely, to believe to attain Salvation through him without works of obedience to be accepted of God in him: which is a Faith whereof there is no Gospel. A true Faith is, To be∣lieve Salvation is to be attained through obedience to God in Iesus Christ, who by his merits and righteousness makes our selves and our works acceptable to his Father. A saving and justifying Faith is, To believe this so as to embrace and lay hold upon Christ for that end: To believe to attain Salvation through obedience to God in Christ, so as to apply our selves and rely upon Christ for that end; namely, to per∣form those works of obedience which God hath promised to reward with eternal life. For a Iustifying Faith stayeth not only in the Brain, but stirs up the Will to receive and enjoy the good believed, according as it is promised. This motion or election of the Will is that which maketh the difference between a saving Faith which joyneth us unto Christ, and that which is true indeed, but not saving, but dogmatical and opinio∣native only. And this motion or applying of the Will to Christ, this embracing of Christ and the promises of the Gospel through him, is that which the Scripture (when it speaks of this ••aith) calleth coming unto Christ, or the receiving of him. Iohn 1. 12. As many as received him, to them he gave power (or priviledge) to be the sons of God, even to them that believe on his Name: where, receiving and believing, one ex∣pound another. So for coming; Come unto me (saith our Saviour, Matth. 11. 28.) all ye that are heavy laden, and I will ease you. This last is very frequent. Iohn 5. 40. Ye will not come to me (saith our Saviour) that ye might have life. And Chap. 6. 37. All that the Father giveth me, shall come unto me. Ver. 44. No man can come unto me, unless the Father draw him. 45. Every man that hath heard, and learned of the Father, cometh unto me; and such like. All which express the specification of a saving Faith, which consists in the embracing, receiving and applying of the Will to the thing belie∣ved.

What this embracing, receiving or applying unto Christ is, I will farther make plain thus. He that believeth that Christ is an atonement to God for the sins of all repen∣tant sinners, (and surely he is an atonement for none else,) must repent and turn from all his sins, that so Christ may be an atonement for him; else he embraceth not what he believeth. He that believes that God in Christ will accept and reward our obedience and works of Piety, though short of perfection and of no worth in them∣selves, must apply himself accordingly to do works of Religion and Charity, that God in Christ may accept and reward them. For our Belief is not that saving Belief, until we apply our selves to what we believe. To believe to attain Salvation

through Christ without works of obedience to be accepted in him, is (as I have al∣ready said) a false Faith, whereof there is no Gospel, no Promise: To believe the contrary, That Christ is given of God to such only as shall receive him, to perform acceptable obedience to God through him, and yet not to apply and buckle our selves thereto, were indeed to believe what is true; but yet no saving Faith, because we embraced not the thing we believed as we believed it.

Thou sayest then thou hast Faith, and believest that Christ is the atonement to God for the sins of all such as leave and forsake their sins by Repentance: why then repent thee of thy sins, that Christ may be an atonement for thee. Thou sayest thou hast this Faith, That God in Iesus Christ will accept thy undeserving works and ser∣vices unto eternal life: why then embrace thou Christ, and rely upon him for this end, that thou mayest do works of Piety towards God and Charity towards men, that so God in Christ may accept thee and them unto eternal life.

Now if this be the Faith which is Saving and unites us unto Christ,* 1.698 and no other; then it is plain That a saving Faith cannot be severed from good works, because no man can embrace Christ as he is promised, but he must apply himself to do them. For out of that which hath been spoken three Reasons may be gathered for the necessity of them.

First, It is the end of our Faith and Iustification by Christ, yea the end why he [unspec I] shed his bloud for us, that we being reconciled to God in him, might bring forth fruits of righteousness, which else we could never have done. This is no Speculation, but plain Scripture. S. Peter 1 Ep. 2. 24. telleth us, that Christ his own self bare our sins in his own body on the tree, that we being dead to sin, should live unto righteousness. S. Paul, Tit. 2. 11, 12, 13, 14. The grace of God (saith he) that bringeth salvation, hath appeared unto all men; (wherefore?) Teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world; Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Iesus Christ, Who gave himself for us, that he might redeem us from all iniquity, and pu∣rifie unto himself a peculiar people, zealous of good works. These words contain the Summe of all I have hitherto told you; That Christ is therefore given us to be a Pro∣pitiation for our sins, and to justifie us, that in him we might walk before God in newness of life; so to obtain a Crown of righteousness in the world to come.

Answerable is that place Ephes. 2. 10. where the Apostle having told us, v. 8, 9. we are saved by grace, through saith, and not of works, lest any man should boast: he adds presently, (lest his meaning might be mistaken, as it is of too many) That we are God's workmanship, created in Christ Iesus unto good works, which God hath before or∣dained (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that we should walk in them: as if he should say, Those works of obedience ordained by God aforetime in his Law for us to walk in, which we could not perform of our selves, now God hath as it were new moulded us in Iesus Christ, that we might perform them in him; namely, by way of acceptation, though they come short of that exactness the Law requireth. And thus to be saved is to be saved by Grace and Favour, and not by the Merit of works; because the Foundation whereby our selves and our services are approved in the eyes of God, and acquit∣ted of guilt, (which the Scripture calleth to be justified,) is the mere Favour of God in Iesus Christ, and not any thing in us. And this way of Salvation excludes all boast∣ing: for what have we to boast of, when all the righteousness of our works is none of ours, but Christ's imputed to us; whereby only, and not for any merit in themselves, they become acceptable and have promise of Reward? But that men should be saved by Christ, though they be idle and do nothing, I know no such Grace of God reveal∣ed in Scripture.

Now that in Christ we may perform works of righteousness which God will accept and crown, is plain by the tenour of Scripture. S. Paul, Phil. 1. 11. desires that the Philippians might be filled with the fruits of righteousness, which are by Iesus Christ unto the glory and praise of God. And the same Apostle tells the Romans, Rom. 6. 22. That being made free from sin, and become servants to God, they have their fruit unto holiness, and the end everlasting life; that is, as the Syriack turns it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. they have holy fruits, whose end is life eternal.

And if we would seriously consider it,* 1.699 we should find, That the more we believe this righteousness of Faith in Christ, the more reason we have to perform works of service and obedience unto God, than if we believed it not. For if our works would not be acceptable with God unless they were compleat in every point as the Law re∣quired; if there were no reward to be looked for at the hands of God unless we could

merit it by the worthiness of our deeds; who that considers his own weakness and in∣sufficiency would not sooner despair, than go about to please God by works? He would think it better to do nothing at all, than to endeavour what he could never hope to attain, and so lose his labour. But we, who believe that those who serve God in Christ have their failings and wants covered with his righteousness, and so their works accepted as if they were in every point as they should be; why should not we of all men fall to work, being sure by Christ's means and merit we shall not lose our labour?

[unspec 2] A second Motive why we should do good works is, Because they are the Way and Means ordained by God to obtain the Reward of eternal life, without which we shall never attain it. Without holiness no man shall see God, Heb. 12. 14. Look to your selves (saith S. Iohn Ep. 2. ver. 8.) that ye lose not those things ye have wrought, but that ye may receive a full reward. The Angel's message from heaven to devout Cornelius was, Thy prayers and thine alms are had in remembrance in the sight of God: whereupon S. Pe∣ter inferred, That in every Nation, he that feareth God and worketh righteousness is ac∣cepted with him, Acts 10. 4, 35. In 1 Tim. 6. 17, 18, 19. saith S. Paul, Charge them that are rich in this world—That they do good, that they be rich in good works, ready to distribute, willing to communicate, Laying in store a good foundation against the time to come; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (ut accipiant, nanciscantur) that they may re∣ceive, or obtain, eternal life.

Hence it is that we shall be judged and receive sentence at the last day according to our works.* 1.700 Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world: For I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. For inasmuch as ye have done it unto one of the least of my brethren, ye have done it unto me. Lord, how do those look to be saved at that day, who think good works not required to Salvation, and accordingly do them not! Can our Saviour pass this blessed Sentence on them? think they he can? If he should, they might truly say indeed, Lord, we have done no such matter, nor did we think our selves bound unto it; we relied wholly upon our Faith in thy merits, and thought we had been freed from such services. What? do they think Christ will change the form of his Sentence at that great day? No certainly: If the Sentence for Bliss will not fit them, and be truly said of them; the other will, and must, for there is no more;* 1.701 Depart from me, ye cursed, into everlasting fire prepared for the Devil and his Angels: For when I was hungry, ye gave me no meat, &c. This must be their doom, unless they suppose the righteous Iudge will lie for them.

And it is here further to be observed, That the Works named in this sentence of Iudgment are works of the second Table, and Works of Mercy and Charity; feeding the hungry, clothing the naked, visiting the sick; all Almsdeeds, which men are now-a-days so much afraid of, as if they looked toward Popery, and had a tang of meriting; for now-a-days these costly works of all others are most suspicious: But will it be so at the day of Iudgment? True it is, they merit not the Reward which shall be given them: but what then? are we so proud we will do no works unless we may merit? Is it not sufficient that God will reward them for Christ's sake, though they have no worth in themselves? And thus much of the second Motive why we should do good works, Because howsoever they merit nothing, yet are they the means and way ordained by God to attain the Reward of eternal life.

[unspec 3] The third and last Motive to works of righteousness is, Because they are the only Sign and Note whereby we know our Faith is true and saving, and not counterfeit. For 1 Iohn 1. 6. If we say we have fellowship with Christ, and walk in darkness; we lie, and do not the truth. Chap. 2. ver. 3. Hereby we know that we know him (viz. to be our Advocate with his Father, and the Propitiation for our sins,) if we keep his Command∣ments. And Chap. 3. 7. Little children, let no man deceive you: He that doth righte∣ousness is righteous, even as Christ is righteous. The same almost you may find again, Chap. 2. 29. For if every one that believeth in Christ truly and savingly believes that Salvation is to be attained by obedience to God in him, and not otherwise, and therefore embraceth and layeth hold upon him for that end; how can such an ones Faith be fruitless? How can he be without works, who therefore lays hold on Christ that his works and obedience may be accepted as righteous before God for his sake, and so be rewardable? It is as possible for the Sun to be without his light or the Fire to want heat, as such a Faith to be without works.

Our Saviour therefore himself makes this a most sure and never-failing Note to build our assurance of Salvation upon, Luke 6. 46. where the mention of the words of my Text gives the occasion, Why call ye me Lord, Lord, (saith he) and do not the things which I say? 47. Whosoever cometh to me, and heareth my sayings, and doth them; I will shew you to whom he is like. 48. He is like a man which built an house, and digged deep, and laid the foundation on a rock: And when the floud arose, the stream beat vehemently upon that house, and could not shake it; for it was founded upon a rock. 49. But he that heareth, and doth not; is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell, and the ruine of that house was great. Whom these three Motives or Reasons will not perswade to good works, let not my Soul, O Lord, be joyned with theirs, nor my doom be as theirs must be.

A SECOND Observation out of these words,* 1.702 and near a-kin to the former, is, That it is not enough for a Christian to live harmlesly and abstain from ill, but he must do that which is good. For our Saviour excludes not here those only who do against the will of his Father, but those who do not his Father's will. It is doing good which he requireth, and not the not doing evil only. This is an error which taketh hold of a great part of men, even of those who would seem to be religious. He is a reformed man and acquits himself well who abstains from fornication, adultery, who is no thief, no cou∣zener or defrauder of other men, who will not lie, or swear, or such like: But as for doing any works of Piety or Charity, they think they are not required of them.

But they are much deceived: For God requires some duties at our hands, which he may reward, not out of any merit, but out of his merciful promise in Christ. But not doing ill is no service rewardable. A servant who expects wages, must not only do his Master no harm, but some work that is good and profitable: otherwise the best Christian would be he that should live altogether idlely; for none doth less harm than he that doth nothing at all. But Matth. 25. 30. He that encreased not his Master's Talent, though he had not mis-spent it, is adjudged an unprofitable servant, and cast in∣to outer darkness, where is weeping and gnashing of teeth. So also Matth. 3. 10. The tree that beareth no good fruit is hewn down, though it bore none that was evil: The axe is laid to the root of the tree; Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Matth. 21. 19. The fig-tree was cursed for having no fruit, not for ha∣ving evil fruit. And the Sentence of condemnation, as you heard before, is to pass at that great day for not having done good works, not for doing ill ones: Go ye cursed, for when I was hungry, ye sed me not, &c. Matth. 25. 41, &c.

THUS having let you see how necessary it is for a Christian to joyn good works with his Faith in Christ; I will now come to shew you How you must do them, hoping I have already perswaded you that they must needs be done.

First therefore, We must do them out of Faith in Christ, that is, relying upon him [unspec 1] only for the acceptance and rewarding of them: for in him alone God is well pleased with us and with what we do, and therefore without saith and reliance upon him it is impossible to please God.* 1.703 We must not think there is any worth in our works, for which any such reward as God hath promised is due: For, alas! our best works are full of imperfections, and far short of what the Law requires. Our reward therefore is not of merit, but out of the merciful promise of God in Christ: which the Apostle means, when he says,* 1.704 We are saved by grace, and not by works; that is, It is the grace and favour of God in Christ which makes our selves acceptable and our works reward∣able, and not any desert in them or us.

Having laid this foundation; The next thing required is Sincerity of heart in doing [unspec 2] them: We must do them out of the fear of God, and conscience of his Command∣ments; not out of respect of profit, or fear, or praise of men; for such as do so are Hypocrites. Not every one, saith our Saviour, that saith unto me, Lord, Lord; but he that doth the will of my Father:* 1.705 Now it is the will of our heavenly Father that we serve him in truth and uprightness of heart: I know (saith David, 1 Chr. 29. 17.) that thou my God triest the heart, and hast pleasure in uprightness. And so he said to Abraham, Gen. 17. 1. I am the Almighty God, walk before me, and be thou* 1.706 upright, or, be thou* 1.707 sincere. This manner of serving of God Ioshua commended to the Israelites, Iosh. 24. 14. Fear the Lord, (saith he) and serve him in sincerity and truth: and the Prophet Samuel, 1 Sam. 12. 24. Only fear the Lord, and serve him in truth with all your heart. This sincerity, uprightness and truth in God's service is, when we do re∣ligious and pious duties, and abstain from the contrary, out of conscience to God∣ward, out of an heart possessed with the love and fear of God. It is otherwise called

in Scripture Perfectness, or Perfectness of heart: For it is a lame and unperfect service where the better half is wanting, as the Heart is, in every work of duty both to God and men. And therefore it is called perfectness, when both go together, when consci∣ence as the Soul enlivens the outward work as a Body. And indeed this is all the perfection we can attain unto in this life, To serve God in truth of heart, though other∣wise we come short of what we should: and therefore God esteems our actions and works, not according to the greatness or exactness of the performance, but accord∣ing to the sincerity and truth of our hearts in doing them: as appears by the places I have already quoted, and by that 1 Kings 15. 14. where it is said, that though Asa failed in his reformation, and the high places were not taken down; nevertheless his heart was perfect with the Lord his God all his days.

A note to know such a sincerity and truth of heart by is,* 1.708 If in our privacy, when there is no witness but God and our selves, we are careful then to abstain from sin, as well as in the sight of men: If when no body but God shall see and know it, we are willing to do a good work, as well as if all the world should know it. He that findeth him∣self thus affected, his Heart is true, at least in some measure; but so much the less by how much he findeth himself the less affected in this manner. When we are in the presence and view of men, we may soon be deceived in our selves, and think we do that out of conscience and fear of God, which indeed is but for the fear or praise of men; either lest we should be damnified, or impair our credit, or the like: But when there is none but God and us, then to be afraid of sin and careful of good duties, is a sign we fear God in truth and sincerity, and not in hypocrisie.

The special and principal means to attain this sincerity and truth of heart is,* 1.709 To pos∣sess our selves always with the apprehension of God's presence, and to walk before him as in his eye. Wheresoever thou art, there is an Eye that sees thee, an Ear that hears thee, and a Hand that registreth thy most secret thoughts: For the ways of man (saith Solomon Prov. 5. 21.) are before the eyes of the Lord, and he pondereth all his goings. How much ashamed would we be, that men should know how much our hearts and our words and actions disagreed? How would we blush that men should see us commit this or that sin, or neglect this or that duty? What horrible Atheism then doth this argue, that the presence of man, yea sometimes of a little child, should ••••nder us from that wickedness which God's presence cannot? This having of God be∣fore our eyes, and the continual meditation of his All-seeing presence, would, toge∣ther with devout Prayer for the assistance of God's grace, be in time the bane of hypo∣crisie and falshood of heart, and beget in stead thereof that truth and sincerity which God loveth.

[unspec 3] Another property of such obedience as God requires is Vniversality: we must not serve God by halfs, by doing some duties and omitting others; but we must, with David, (Psal. 119. 6, 20.) have respect to all God's Commandments; to those of the second Table as well as to those of the first, and to those of the first as well as those of the second. The want of which Vniversality of obedience to both Tables is so frequent, as the greatest part of Christians are plunged therein, to the undoubted ruine of their fouls and shipwrack of everlasting life, if they so continue.

For there are two sorts of men which think themselves in a good estate, and are not. The one are those who make conscience of the duties of the first Table, but have little or no care of the duties of the second. And this is a most dangerous evil, by rea∣son it is more hard to be discovered; those which are guilty thereof being such as seem religious, but their Religion is in vain. Such were those in the Church of Israel against whom the Prophet Esay declaimeth, Chap. 1. from the 10. verse to the 17. To what purpose are your sacrifices and burnt-offerings? saith the Lord: your oblations and incense are abomination. Your New Moons, Sabbaths, calling of Assemblies, even the so∣lemn meeting, I cannot away with; it is iniquity. Would you know what was the matter? see the words following, Learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Lo here a want of the duties of the second Table.* 1.710 Such is that also of Hosea 6. 6. I desired mercy, and not sacrifice; which is twice alledged by our Saviour in the Gospel against the Pharisee's hypocritical scrupulosity in the same duties of the first Table, with a neglect of the second. But here perhaps some may find a scruple, because that if Sacrifice in this or the like places be opposed to the duties of obedience required in the second Table, it should hereby seem that the duties of the second Table which concern our neighbour should be preferred be∣fore the duties of the first which concern the Lord himself; forasmuch as it is said, * 1.711 I desired mercy, and not sacrifice, that is, rather Mercy, which is a duty of the second

Table, than Sacrifice, which is of the first. I answer, The holy Ghost's meaning is not to prefer the second Table before the first, taking them singly; but to prefer the duties of both together before the service of the first alone: Be more ready to joyn mercy or works of mercy with your sacrificing, than to offer sacrifice alone.

To go on. The duties of the first Table are by a special name called duties of Religi∣on; those of the second Table come under the name of Honesty and Probity. Now as a man can never be truly Honest unless he be Religious; So cannot that man (what shew soever he makes) be truly religious in God's esteem who is not honest in his conver∣sation towards his neighbour: Religion and Honesty must be married together, or else neither of them will be in truth what it seems to be. We know that all our duty both to God and our neighbour is comprehended under the name of Love, as in that Summe of the Law,* 1.712 Love God above all things, and thy neighbour as thy self. This is the Summe of the whole Law contained in both Tables. But S. Iohn tells us 1 Ep. 4. 20. If a man say, I love God, and hateth his brother, he is a liar; which is as much as if he should say, He that seems religious towards God, and is without honesty towards his neighbour; he is a liar, there is no true religion in him.

If you would then know whether a man professing Religion, by diligent frequent∣ing Gods service and exercises of devotion, keeping sacred times and hearing Ser∣mons, be a sound Christian or not, or a seeming one only; this is a sure and infallible note to discover him, and for him to discover himself by: For, if notwithstanding his care of the duties of the first Table, he makes no conscience to walk honestly to∣wards his neighbour; if he be disobedient to Parents and lawful Authority, if he be cruel and uncharitable, if he be unjust in his dealings, fraudulent, an oppressor, a fal∣sifier of Covenants and Promises, a back••••ster, a slanderer, or the like; his Religion is no better than an Hypocrite's: For such was the Religion of many of the Pharisees, whom therefore our Saviour termeth Hypocrites,* 1.713 Wo unto you Scribes and Pharisees, hy∣pocrites. They were scrupulous in the duties of the first Table,* 1.714 they paid tithe even of mint and anise, they fasted twice a-week, they were exact observers of the Sabbath and other ceremonies of Religion; but judgment, mercy, and saith in their conversa∣tion towards men, our Saviour tells them they regarded not.

Besides our Saviour's woe denounced against such, there are Two dangerous Ef∣fects which accompany this evil disease, which should make us beware thereof.

• 1. Those who are addicted to Religion without any conscience of Honesty, are easily drawn by the Devil to many intolerable acts under colour and in behalf thereof, as they imagine. We see it in the Papists and Iesuits, whose preposterous zeal to their Religion makes them think Treasons, Murthers, Rebellions, or any other such wicked acts, are lawful and excusable, so they be done for the good of the Catholick cause, as they call it. And if we search narrowly amongst our selves, we shall light upon some examples of indirect and unlawful courses undertaken otherwhile on the behalf of Religion; and all through want of this conscionable care of maintaining Ho∣nesty towards our neighbour, together with our zeal for Religion towards God. Even as we see an Horse in some narrow and dangerous passage, whilest he is wholly taken up with some bugbear on the one side of the way, which he would eschew, and in the mean time mindeth not the other side, where there is the like danger, he suddenly slips into a pit or ditch, with no small danger to himself and rider: So is it here with such as look only to the first Table, and mind not the second; whilest they go about, as they think, to advance the duties of the one, they fall most foully in the other.
• 2. The second evil is a most dangerous Scandal which follows profession of Reli∣gion without honest conversation towards men: It is a grievous stumbling-block and stone of offence, making men out of love with Religion, when they see such evil Ef∣fects from it and those who seem to profess it. Those who are not yet come on, are scared from coming; resolving they will never be of their Religion, which they see no better fruits of: Those who are entred, are ashamed and discouraged, forsaking the duties of Religion, that they might shun the suspicion of hypocrisie and dishonesty.* 1.715 But woe be unto them by whom scandal cometh. Let us all therefore take heed to adorn and approve our profession by bringing forth fruits, not only of Piety and Devotion towards God, but of works of Righteousness and Charity to our neighbour.

DISCOURSE XL.

GENESIS 3. 13.

And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The Serpent beguiled me, and I did eat.

THE Story whereof the words I have read are part is so well known to all, that it would be needless to spend time in any long Preface thereof. Who knows not the Story of Adam's Fall? who hath not heard of the Sin of Eve our Mother? If there were no Scripture, yet the unsampled irregularity of our whole nature, which all the time of our life runs counter to all order and right reason; the wo••ul misery of our conditi∣on, being a Scene of sorrow without any rest or contentment; this might breed some general suspicion that ab initio non suit ita, from the beginning it was not so; but that he who made us Lords of his creatures, made us not so worthless and vile as now we are; but that some common Father to us all had drunken some strange and devilish poison, wherewith the whole race is infected. This poison, saith the Scripture, was the breach of God's commandment in Paradise, by eating of the forbidden fruit: for which Adam being called to an account by the great Iudge, and laying the fault upon the Woman which God had given him for an helper; God vouchsafes (as ye hear in my Text) to examine the Woman, saying, What is this that thou hast done? And she answers, The Serpent beguiled me, and I did eat.

These words contain in them two parts: First, God's Inquisition accusing; Second∣ly, The Woman's Confession excusing her fact. The first in the first words, And the Lord said unto the woman, &c. The second in the last words, And the woman said, The Serpent beguiled me, &c. For the first words which God speaks, being consider∣ed absolutely, are an Indictment for some crime; as they are Interrogative, they are an Inquisition concerning the same; and therefore I call them an Inquisition accusing. So the second are a Confession, as the Woman says, I have eaten; but with an excuse, when she says, The Serpent beguiled me; and therefore I call them a Confession excu∣sing.

In the Inquisition are two things to be considered. First, The Author and Person who makes it, which is the Lord God himself; so saith my Text, And the Lord God said unto the woman. Secondly, The Inquisition it self, What is this that thou hast done?

In the Person who comes and makes this Inquest, being the Lord God himself, we may observe and behold his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wonderful Goodness and unspeakable Love to mankind, which here reveals it self in four most remarkable Circumstances.

[unspec 1] First, In his forbearance; And the Lord said: When said the Lord? namely, not till Adam had accused her; she who was first in the sin, was last questioned for the same; and that too because her husband had appealed her. God knew and obser∣ved well enough the first degree and every progress of her sin, he needed no informa∣tion from another: yet as though he were loth to take notice thereof, as though he were loth to find her guilty, yea as though he were loth to denounce the punishment which his Iustice required, he comes not against her until now; and that as though he were unwilling to come at all.

If we look back into the Story, we shall yet find a further confirmation thereof. How long did God hold his hand before he stripped the woman especially of that glo∣rious beauty of her integrity, and made her with opened eyes to see her shameful na∣kedness? She had at the first onset of her Conference with the Serpent sinned a sin of Vnbelief of God; and yet God spared her: In the progress she sinned more in her proud Ambition of being like to God himself, and to be wise above what was given her; and God yet spared her: She sinned when she coveted and longed once to eat of the

forbidden fruit, when it began to seem more pleasing and desirable unto her than Obe∣dience to God's Commandment;* 1.716 and God yet spared her: At last she takes and eats thereof, and so came to the height and consummation of her sin; and yet behold and see the Clemency and Longanimity of our good God, he paused yet a while until she had given unto her husband also; and then, and not till then, he opened their eyes to see their woful misery.

A Lesson first to us men, if so be we think the Example of God worthy our imita∣tion, to bear long with our brother, as God bears with us; to admonish him, as it is in the Gospel, the first, second and third time, before we use him like an Heathen or a Publican;* 1.717 to forgive him seven times, yea, (as Christ says to Peter) if he repent and ask forgiveness, seventy times seven.

Secondly, This may be a cordial of spiritual comfort unto us sinners; Though we make a shift to keep our selves from the execution of sin, yet we find our hearts full of sinful thoughts, ungodly desires and unclean lusts, and such like sinful motions from the infirmity of our flesh: which notwithstanding we cannot ever expel or be rid of; yet let us hope that God out of his mercy will bear with our weakness, and pass by our infirmities, who bore with the sin of our first Parents until it came to executi∣on.

The second Circumstance is The temper of his Iustice; in that he vouchsafes first to [unspec 2] enquire of the offence, and examine the fact, before he gives Sentence, or proceeds to execution. The like example we have Gen. 11. 5. where it is said, The Lord came down to see the City and Tower which the children of men had builded, afore he would confound their language, or scatter them abroad from that ambitious Babel upon the face of the earth. Again, Gen. 18. 20, 21. the Lord says, Because the cry of Sodom and Gomorrah is great, and their sin is very grievous; I will go down, and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know. He from whom no secrets are hid, he that formed the heart of man, and knows all the works we do, he that trieth and searcheth the heart and reins, even he will first examine the fact, will first hear what miserable man can say for himself, be∣fore his Sentence shall pass upon him: not out of ignorance of what was done, for how should the omniscient God be ignorant? but out of his wonderful clemency, and unspeakable moderation towards Man: I say, towards Man; for to him alone he shews this favour; for as for the Serpent, we see he vouchsafes nor to ask him one question, nor to expect what he could say for himself, but presently without exami∣nation proceeds to judgment against him.

Doth the great God, the Almighty Creator of heaven and earth, deal with so un∣speakable: temper with his creature; and is vile man, a base earth-worm, so austere unto his brother? It was the height of Eve's whole ambition to be like unto God; but her off-spring's ambition is to be most unlike unto him: He glories in mercy and clemency, we in rage and rash austerity; He hears his creature speak before he con∣demns him we condemn our brother before we hear him speak.* 1.718 Be wise, be instruct∣ed, ye Iudes of the earth, let this great Example of God be the pattern of your imita∣tion: yealet no private man condemn another rashly, until he hath heard what he may say fo•• himself, as God himself here vouchsafed to go before us.

The third Circumstance is God's condescent unto man, in that he sends neither An∣gels [unspec 3] nor Ministers to examine our first Parents and to make inquisition of their offence, but he co••••s himself in person to take notice thereof. When men are offended, especi∣ally great ••en, they will not deign to look upon or to admit into their presence those that have offended them: How great therefore is this indulgence of Almighty God, who deig••s here his presence to our most wretched and most naked Parents who had so grievously sinned against him? How happily graced would a poor offender think him∣self, if he night be admitted to the presence of his Prince, there to say what he could either for his defence or excuse, or else to sue for mercy and move compassion? By how much therefore God is greater than the greatest Monarchs of the world, even as much as they are greater than nothing; so much is this indulgence of God here ex∣p••essed in my Text to Eve, as before to her husband, surpassing all the favour and ••ondescent of men, who sent not for man, but came himself unto him; yea who vouchsafed then to seek them out when they ran away from him.

Now all this is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the fashion of men, and therefore not so much to express what God himself did, as what men ought to do. Let it be a Les∣son therefore to those who are set over others, not to be too hard of access to such as are obnoxious unto them. If God himself vouchsafed so far unto his creature so wretched, much more should man unto his brother.

The fourth Circumstance is The manner of his speech to Eve, in that he that was the Lord God should so mildly speak unto her, What is this thou hast done? The Lord God said it, saith my Text; but who would not think it rather the speech of a familiar [unspec 4] and condoling friend, than of so great a Iudge so greatly offended? Here is no word of asperity, but of lenity; no menacing, no upbraiding terms, but only, What is this thou hast done?

And should not we learn hence not to insult over such whose offences make them liable either to us or others? should we upbraid, rail, triumph, and vomit our impo∣tency upon them? Certainly we seem not to remember what a gentle and commisera∣ting Iudge God is, or that our selves are men, and have to deal with humane frailty, and man's miserable condition, which we ought to behold with pity, and not handle with bitterness.

THE next thing is, The Inquisition it self; What is this thou hast done? Some read,* 1.719 Why hast thou done this? expounding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But Eve's an∣swer following, where she saith, I have eaten, plainly argues the question was What she had done, and not Why she had done it: And therefore I take the words as our* 1.720 Translation hath them, and understand this manner of asking by God to be a Scheme of admiration, and to imply an exaggeration of the woman's sin; as if he had said, O what an horrible sin is this thou hast committed! How grievously hast thou transgres∣sed! O what hast thou done! And therefore, God enquiring of her sin with exagge∣ration, she makes answer with diminution; Indeed she had offended, because she had eaten; but yet the offence was the less, for the Serpent had deceived her.

This then being the meaning of the words, let us behold in them the greatness of the sin of our first Parents; which made the Lord God himself to say, What is this thou hast done? The greatness of this sin I will first consider as it concerns them both in general, and then as in particular. The greatness of the sin in general appears in these four Considerations.

[unspec 1] First, It was a transgression of such a Law as was given only to prove man whether he would be under God or no. For the Moral Law which was written and engraven in the Hearts of our first Parents was for the doing of things simply good, and abstaining from things simply evil; such things as a good man would do were there no Commandment, and such things as he would not do were there no Prohibition; so that in these there was no trial whether man would obey God or no, only because he commanded him and merely for obedience sake. And therefore had God ordained this Symbolical Law, prohibiting a thing in it self neither good nor evil, neither pleasing nor displeasing un∣to God, but indifferent; that man's observance thereof might be a profession and te∣stimony that he was willing to submit himself to God's pleasure, only because it was his pleasure. And that it might yet the more appear, God made not choice of such a thing as man cared not for, but of a* 1.721 pleasant and desirable thing; whereunto the more his inclination was carried, the more by his abstaining might his willing subje∣ction be approved. The violating therefore of this Law was an open profession that he would not be under God, and renouncing of him to be his Lord. And this is the first respect wherein appears the greatness of Adam's sin.

[unspec 2] The second Consideration arguing the same is, That he on whom God h••d bestowed so many glorious endowments, whom he had as it were stuffed with so man•• excellent abilities, and adorned with so many precious graces, that he should sin against him, and set so light by his commandment: For of those to whom God had given so much, he might justly require and expect much. Therefore those whom God hat•• furnished with the best gifts, either of knowledge or other abilities, they, if they s••, sin most grievously: So that in this respect the sin of Adam and Eve exceeded the ••••ns of their posterity, as much as their integrity did our corruption. The‖ 1.722 greater ••he person, the greater his sin: The sin of a Prince greater than the sin of a vulgar person; and therefore in the* 1.723 Law there was a* 1.724 greater Sacrifice to be offered for the sins of the Prince and Priest than of the people.

[unspec 3] The third circumstance aggravating his sin was, The easiness of the commandment, and the easiness man had to keep the same; Both in regard of himself, whom no itching Concupiscence urged, as being altogether free therefrom, and not as we his off-spring are continually vexed with the boiling thereof: Secondly, in regard of the thing it self

he was to abstain from being only one fruit, in so great a liberty of all the garden be∣sides. How easily might he have abstain'd from one, to whom God had given the use of all saving this one? He wanted not to feed him, he wanted no variety of food, he had even enough to surfeit on; only to approve his obedience to Him who had given all the rest unto him, he was to abstain from one, and yet he would not. Quanta ••uit (saith S. Austin) iniquitas in peccando,* 1.725 ubi tanta erat uon peccandi facili∣tas? How great an iniquity was it there to sin, where it was so easie a thing not to sin?

The fourth circumstance aggravating this sin was The place, which was Paradise, as it were in God's own presence, even afore his face: For as Heaven above other parts of the world is the place of God's special presence; so was Paradise above other parts of the earth as it were an Heaven upon earth, the place wherein he singularly revealed himself, and therefore an Holy place and the Temple of God. Do not men, otherwise giving the loose rein to wickedness, yet abhor to commit it in God's Temple? How impudently contumelious was this Sin therefore which was committed in God's very presence-chamber?

All these Aggravations are common to both our Parents, which all laid together [unspec 4] make their Sin as great as ever any was, saving the sin against the Holy Ghost; for so the best Divines do think. But Eve adds one Aggravation more to her weight, in that she was not content to sin her self alone, but she allured and drew her hus∣band also into the like horrible transgression with her; whereby she was not only guilty of her own personal sin, but of her husband's also. And this added so much unto her former sum, that S. Paul (1 Tim. 2. 14.) speaks of her as if she had been the only transgressour; Adam was not deceived; but the woman being deceived was in the transgression. So great and horrible a thing it is in the Eye of God to be cause or mover of another's sin. Wo be unto them who by any means are the cause of an∣other's fall. And justly might God say to Eve for this respect, though there had been no more, What is this that thou hast done?

NOW I come to the Woman's excuse, The Serpent beguiled me. In which words are three things considerable. The Author, The Serpent. The Action, Guile. The Object, Me.

Concerning the Author, The Serpent, two things are inquirable. First, What the Serpent was indeed. Secondly, What Eve supposed him to be.

For the first, I think none so unreasonable as to believe it was the unreasonable and brute Serpent: For whence should he learn, or how should he understand God's com∣mandment to our first Parents? and how is it possible a Serpent should speak; and not only so, but speak the language which Eve understood? For though some there be who think that Beasts and Birds have some speech-like utterings of themselves; yet none, that a Beast should speak the language of Men. It remains therefore that ac∣cording unto the Scriptures it was that old deceiver the Devil and Satan, who abused brute Serpent, either by entring into him, or taking his shape upon him. The last of which I rather incline unto, supposing it (as you shall hear presently) to be the Law of Spirits, when they have intercourse and commerce with men, to take some visible shape upon them, as the Devil here the Serpent's; whence he becomes styled in Scrip∣ture,* 1.726 The old Serpent.

Now for the Second question, What Eve took him to be, whether the Serpent or Satan, If we say she thought him to be the brute Serpent, how will this stand with the perfection of Man's knowledg in his integrity, to think a Serpent could speak like a reasonable creature? Who would not judge her a silly woman now that should think so? and yet the wisest of us all is far short of Eve in regard of her knowledg then. Again, If we say she knew him to be the Devil; I will not ask why she would converse at all with a wicked spirit, who she knew had fallen from his Maker; but I would know how we should construe the meaning of the Holy Ghost in the beginning of this Chapter, where he saith, The Serpent was the subtillest of all the beasts of the field which God had made, and so implies the woman's opinion of the Serpent's wisdom was the occasion why she was so beguiled; otherwise to what end are those words spoken, unless to shew that Satan chose the Serpent's shape, that through the opinion and colour of his well-known wisdom and sagacity he might beguile the Woman?

For the assoiling of which difficulty I offer these Propositions following. First, I will suppose There is a Law in the commerce of Spirits and Men, that a Spirit must pre∣sent himself under the shape of some visible thing. For as in natural and bodily things there is no entercourse of action and passion, unless the things have some proportion each to other, and unless they communicate in some Common Matter: So it seems God

hath ordained a Law that invisible things should converse with things visible in a shape as they are visible: which is so true, that the conversing presence of a Spirit is called a Vision or Apparition. And Experience with the Scriptures will shew us, that not only evil Angels, but good, yea God himself converseth in this manner with men. And all this I suppose Eve knew.

Secondly, I suppose further, That as Spirits are to converse with men under some visible shape; so is there a Law given them, that it must be under the shape of some such thing as may less or more resemble their condition. For as in nature we see every several thing hath a several and sutable Phisiognomy or figure, as a badge of their inward nature, whereby it is known as by a habit of distinction: so it seems to be in the shapes and apparitions of Spirits. And as in a well-governed Commonwealth every sort and condition of men is known by some differing habit, agreeable to his quality: so it seems it should be in God's great Commonwealth, con∣cerning the shapes which Spirits take upon them. And he that gave the Law, that a man should not wear the habit of a woman, nor a woman the habit of a man; be∣cause that as he had made them diverse, so would he have them so known by their habits: so it seems he will not suffer a good and a bad Spirit, a noble and ignoble one, to appear unto men after the same fashion. And this also I suppose Eve knew.

Now from these grounds it will follow, That good Angels can take upon them no other shape but the shape of Man, because their glorious excellency is resembled only in the most excellent of all visible creatures; the shape of an inferiour creature would be unsutable, no other shape becoming those who are called the sons of God, but his only who was created after God's own image. And yet not his neither ac∣cording as now he is,* 1.727 but according as he was before his fall in his glorious beauty of his Integrity.* 1.728 Age and deformity are the fruits of Sin; and the Angel in the Gospel appears like a young man, his countenance like lightning, and his raiment white as snow, as it were resembling the beauty of glorified bodies in immutability, subli∣mity and purity.

Hence also it follows on the contrary, That the Devil could not appear in humane shape whilest Man was in his integrity, because he was a Spirit fallen from his first glorious perfection, and therefore must appear in such shape which might argue his imperfection and abasement, which was the shape of a Beast: otherwise no reason can be given, why he should not rather have appeared unto Eve in the shape of a Woman than of a Serpent; for so he might have gained an opinion with her both of more excellency and knowledg. But since the fall of man the case is altered, now we know he can take upon him the shape of Man; and no wonder, since one falling star may well resemble another. And therefore he appears it seems in the shape of Man's imperfection, either for age or deformity, as like an old man, (for so the Witches say:) and perhaps it is not altogether false which is vulgarly affirmed, That the De∣vil appearing in Humane shape, hath always a deformity of some uncouth member or other; as though he could not yet take upon him Humane shape entirely, for that Man himself is not entirely and utterly fallen as he is.

By this time you see the difficulty of the Question is eased. Now it appears why Eve wondered not to see a Spirit speak unto her in the shape of a Serpent, because she knew the Law of Spirits apparitions better than we do. Again, when she saw the Spirit who talked with her to have taken upon him the shape, though of a Beast, yet of the most sagacious Beast of the field, she concluded, according to our forelaid suppositions, That though he were one of the abased spirits, yet the shape he had ta∣ken resembling his nature, he must needs be a most crafty and sagacious one, and so might pry farther into God's meaning than she was aware of. And thus you may see at last how the opinion of the Serpent's subtilty occasioned Eve's fall; as also why the Devil, of all other Beasts of the field, took the shape of a Serpent, namely, to gain this opinion of sagacity with the Woman, as one who knew the Principles afore∣said.

Here I observe That overmuch dotage upon a conceived excellency, whether of Wisdom or whatsoever else, without a special eye to God's commandment, hath ever been the Occasion of greatest Errors in the world; and the Devil under this mask useth to blear our eyes, and with this bait to inveigle our hearts, that he may securely bring us to his lure. It was the mask of the Serpent's wisdom and sagacity, above the rest of the Beasts of the field, whereby he brought to pass our first Parents ruin. The admired wisdom of the long-living Fathers of the elder world, having been for so many ages as Oracles their off-spring grown even to a People and Nation while they

yet lived, was the ground of the ancient Idolatry of mankind, whilest they supposed that those to whom for wisdom they had recourse being living, could not but help them when they were d••ad. This we may learn out of* 1.729 Hesi••d; The men, saith he, of the golden age being once dead, became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

they became Godlings and Patrons of mortal men, and Overseers of their good and evil works. So the opinion of the blessed Martyrs superlative glory in Heaven was made the occasion of the new-found Idolatry of the Christian Churches, wherewith they are for the greater part yet overwhelmed. And the esteem which Peter had above the rest of the Apostles in regard of chief-dome, even in the Apostles times, was abused by the old Deceiver to instal the man of sin. This made S. Paul to say, The mystery of iniquity was even then working;* 1.730 and therefore he laboured as far as he could to prevent it, by as much depressing Peter as others exalted him. Nay, he puts the Churches in mind of this story of the Serpent's beguiling Eve, that her mis-hap might be a warning to them. 2 Cor. 11. 2, 3. I am jealous over you (saith he) with a godly jealousie; for I have esponsed you to one husband, that I might present you as a chaste Vir∣gin to Christ. But I fear lest by any means, as the Serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. And to come a little nearer home; Have not our Adversaries, when they would get Disci∣ples, learned this of the Devil, to possess them first with an opinion of superlative Learning in their Doctors surpassing any of ours? I will say no more in this point, but that we ought so to prize and admire the gifts and abilities of Learning which God hath bestowed upon men, that the Pole-star of his Sacred Word may ever be in our eye.

THE next thing to be spoken of is The Action, Guile: And first, I shall shew what it is. To beguile is, through a false faith and persuasion wrought by some argument of seeming good, to bereave a man of some good he had or hoped for, or to bring upon him some evil he expected not. Practice hath made it so well known, that I should not need to have given any definition or description thereof, but only for a more distinct consideration. Whereas therefore I said, that Guile wrought by fore∣laying a false persuasion or belief; I would intimate, that it was nothing else but a Practical Sophism, the Premisses whereof are counterfeit motives; the Conclusion an erroneous execution. Now as all Practice or Action consists in these two, The choice of our End, and The execution of Means to attain thereunto: So is this Practical Sophism we call Guile, found in them both; either when an evil End is presented unto us in the counterfeit of a good, and so we are made to embrace Nubem pro Iunone, and find our selves deceiv'd in the event whatsoever the Means were we have used; or else we apply such Means as are either unlawful or unsufficient to attain our End, as being so mask'd that they appear unto us far otherwise than they are. With both these sorts or parts of Guile the Devil wrought our first Parents ruin. First, by mak∣ing it seem a thing desirable and by all means to be laboured for, To be like unto God: which was an ambition of that whereof man was not only not capable, but such as little beseemed him to aspire unto, upon whom God had bestowed so great a mea∣sure of glorious perfections, as he seem'd a God amongst the rest of the creatures. What unthankfulness was this, that he upon whom God bestowed so much, as he was the glory of his workmanship, should yet think that God should envy him any degree of excellency fit for him? For this was the mask wherewith the Devil co∣vered both the unfitness and impossibility of the End he insinuated; but he beguiled them. Secondly, He put the same trick upon them in the choice of the Means to be used, which was to transgress the severe commandment of Almighty God. Had the Aim been allowable, yet could not the Means have been taken for good, but only of such as were beguiled; in that the Devil made the Woman believe with his que∣stioning the truth of God's commandment, that the danger was not great, nor so cer∣tain as it seemed; or that evil which might be in the action, would be countervailed with the excellency to be attained thereby; the gloriousness of which End the Devil so strongly sounded, that it drowned in her imagination the least conceit of evil in the Means. And as a man which always looks upward sees not the danger in the pat•• and way he walks in, until he tumbles into a pit: so was it here with our first Mother, when thus the Devil beguiled her.

This first act of the Devil is that wherein we may behold as in a glass the* 1.731 art he still useth to tempt us unto sin, and bring us to utter destruction: All his method is

nothing else but Guile; he presents all things fair unto our face, and suffers not evil to appear before us in its own ugly shape; for so every man would fly from it. When he would tempt a man to Covetousness, he calls it Thrift; when to Bribes, he calls them Gratuities; when to Intemperance, forsooth it is Good-fellowship; when to Cru∣elty, it must be called Iustice; when to Prodigality, it must be taken for no other but Liberality,* 1.732 and such like. This is that which the Scripture saith, The Devil transforms himself into an Angel of light: when he draws to Vice, he would seem to mean no∣thing but Vertue; when he tempts to works of darkness, he presents them as the works of light; when he plots our ruin and everlasting undoing, he bears us in hand that all aims at our welfare and felicity.

This is that which is meant in the following verse, where it it said, The seed of the woman should bruise the Serpent's head, but the Serpent should bruise his heel: as though the Serpent should love to assault at unawares, and so as he might not be seen to in∣tend any such matter before he had done the feat; and therefore his fashion should be to come behind a man, and as it were to catch him by the heel. For that this was the Embleme of Guile and deceitful dealing, it may be gathered from the story of Iacob and Esau, when as Esau being beguiled of the blessing by the craft of his brother Iacob, makes an allusion to his name;* 1.733 Well (saith he) may he be called Iacob, for he hath be∣guiled me now these two times. Now Iacob had his name in the beginning, because he caught his brother by the heel when he came out of the womb; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the heel, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much to say as an Heeler: whence the allusion of Esau hath this sense, if we take it verbatim, My brother may well be called an Heeler, for he hath heeled me these two times. Now because to come behind a man and take him by the heel was foul play, therefore of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an heel comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (dolus, fallacia) guile, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a verb signifying to deceive or beguile; which is the second sense that Esau would imply by his allusion, That his brother might well be called a Beguiler, because he had beguiled him now these two times. But of this I shall have occasion to speak more hereafter.

Since therefore we have seen the Devil's practice, and learned that he works alto∣gether by deceit; how wary should the consideration hereof make us to be in all the ways of our life? If we knew we had to deal with a man that used to beguile all that came into his fingers, in what continual jealousie and suspicion would we be? how would we cast about to find which way he might not circumvent us? how wary would we be to entertain any profer from him? there could be nothing made seem so fair, but we would suspect some foul meaning to be in it. If we would be thus disposed in matters of lesser moment, how careful should we be in greater? if where the abi∣lity of deceiving is lesser, what manner of men should we be when we know the Arch-deceiver of the world is continually attending upon us, labouring to beguile us? Should we here adventure upon any action rashly? No surely; but be first well advised. We should not be too confident in our own persuasions, lest they may prove the Devil's suggestions: And though the reasons we apprehend be never so good, and the case seem never so clear, and the way we are to walk in never so secure; yet ought we to make some pause, and act a fit of jealousie afore we adventure.

AND thus much of the Serpent's action, Guile: Now I come to The Object, Me. Me, the weaker of the two. Me, so much endeared in the affection of my Lord, that he could not but do any thing at my request. Of these two respects I will speak in order; and first of the first.

The Devil assaults us there where he finds us weakest; as here in this first sin he at∣tempts the Woman, the weaker vessel; The Serpent beguiled me: for he knows this is the readiest way to overcome. A skilful Commander being to take a City, will not make his battery on that part of the wall which is strongly fortified, (for so he might make his shot in vain;) but will assault it there where it is least defensible, where a breach will be easily made, and yet entring he becomes Master of the whole how well fortified soever; even so the Devil will be sure to force us there where we are least able to resist; if he finds any part not well bulwark'd with resolution, there he plants the Canon of his temptation, and with an easie breach becomes Master of the whole piece.

Hence we may learn what to esteem of those imperfect courses concerning the Commandments of God, too frequent among the sons of men: There are many who resolve firmly against diverse kinds of sins, that they will never be drawn by any means to commit them; but they have always some one wherein they demur whe∣ther they should resolve to yield to it or not, if occasion should be offered. Many will

fortily themselves very strongly against the assaults of bribery, of covetousness, of theft, of promise-breaking, of drunkenness; but as concerning their lust they are un∣resolved what to do, if a temptation should assault them: and so in others, there is some other inclination but slenderly guarded, when for the rest they could glory how strongly they are fortified. But we must know, that when the Devil comes to assault us, he will pass by us where we are strong, and attempt us only there where our weakness lies; and then we shall find all our labour lost, and all our other strength to have stood us in little stead: For what will it boot to guard the walls of our City never so strongly, if but one part be left unguarded for the enemies to enter? Is not all the enemie's? A Ship, though in other parts never so sound, will sink if but one leaking hole be left unstopped. Let us therefore survey our Hearts diligently, and finding where we lie exposed to danger, there most strengthen our selves with resolu∣tion.

And thus I come to the second respect why the Devil made choice of the Woman, namely, because of the vehemency of her Husband's affection towards her; so that to have gained her was to have gotten him also. For he seemed to think that her strength in her Husband's affection was more powerful to prevail with him than his subtile motives were to overcome him: and indeed the Event prov'd he was not much deceiv'd. Hence we are to observe, That the Devil taketh advantage of the ve∣hemency of our Passions to work our overthrow; if he once find these to fasten his hold by, he then thinks he may lead us whither he lift. To have gained our affections is as it were to have gotten a party within, which is a dangerous advantage to further the invasion of an enemy; especially when most of our Passions are our Favorites, which we can deny nothing they ask;* 1.734 and if they be once bribed, will work us wholly to the dispose of our Arch-enemy.

That we may not therefore afford the Devil this advantage, and as it were reach him a rope to hang us withal, it behoves us so to govern and temper our Passions and Affections that they transport us not into the Devil's jurisdiction: which that we may the better do, it will not be unfit to set down some Rules for performance thereof.

First therefore, It is best to resist our Passions at the beginning, and to use the same [unspec 1] policy which Pharaoh did with the Israelites, that they might not over-run his Coun∣try, in killing all their Infants as soon as they were born. While the sore is green, Chi∣rurgeons seldom despair; but festered once, they hardly cure it: So it is with the Passions of our Mind; when they are first growing, they are soon curbed; but being a little entertained, they will hardly be subdued.

The second means is, To inure our selves to cross our Passions when there is no danger, [unspec 2] and to bridle our selves sometimes from ordinary and lawful desires, that we may do it with more ease when we are in danger. For how can he hope to be able to master his Passions when dangerous temptations assault him, who never used them to it in the time of his security? We know that men who would fit themselves for the Wars, will practice in the time of Peace when there is no enemy near, and will toil and la∣bour when they might be at rest, will lie hard when they may command a soft bed, will watch when they might sleep, and all to make them able to endure the like when they shall have need: The like must we do, that we may get an habit to cross and sub∣due our Passions when we shall have need.

The third means is, To fly occasions which may incense the Passions whereunto we [unspec 3] are inclined. Occasiones faciunt latrones, saith the Proverb, Occasion makes him a thief which else might have been an honest man. Wherefore he that commits himself to Sea in a boisterous tempest is worthy to suffer Shipwrack; and he that willingly puts himself in the company of infected persons may blame himself if he fall into their diseases.

Lastly, but chiefly, When thy Passions are most vehement, then seek for succour from [unspec 4] Heaven: Fly under the wings of Christ as the Chickens under the Hen when the Kite seeks to devour them: Beat at the gates of mercy, and crave grace to overcome thy misery. He is thy Father, and will not give thee a* 1.735 Serpent, if thou ask him Fish. Humble thy self before him, open thy sores and wounds unto him; and the good Samaritan will pour in both wine and oyl, and thy Passions shall melt and fall away as clouds are dispelled and consumed by the Sun.

DISCOURSE XLI.

GENESIS 3. 14.

And the Lord God said unto the Serpent, Because thou hast done this, thou art cursed above all cattel and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

THESE words contain in them the Serpent's Doom and Destiny, pro∣nounced upon him by the great Lord of Heaven and Earth. They con∣tain in them two parts: First, The Reason of this Sentence, in the words, Because thou hast done this: Secondly, The Sentence it self, in the words following, Thou art cursed above all cattel, &c.

The Reason of this Heavy doom is, Because thou hast done this: What This? namely, Because he had beguiled the Man and Woman which God had made, and caused them to transgress his great Commandment. He therefore that is the cause and occasion of anothers sin is as hateful to God as the doer, and is liable to as great or rather a greater punishment than he: For the Serpent here for causing hath this doom, as well as the Man and Woman for doing. Nay, which is to be observed, his doom is the first read unto him, as if he were the Arch-offender, and not to the Man or Wo∣man till he was done with. What should this mean, but that his fault, being the mover, was more grievous in the eyes of God than theirs? which is the reason also why the Woman comes in the next place to have her Sentence, because she had been a sin-maker, and was guilty, not only of her own personal sin, but of her husband's also; whence the Man who had sinn'd only himself, and not caused others to sin, had his judgment last of all. I might also confirm the same from the quality of their several judgments, in that the Serpent alone is doom'd to be accursed, and no such word spoken either of the Man or the Woman.

But I shall not need to tarry here to prove How horrible and fearful a thing it is to be the Author of another's sin. We know they are the words of our Saviour, Matt. 18. 6, 7. Wo unto the world because of scandals, and wo unto the man by whom a scandal cometh; it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea. And S. Paul (1 Cor. 8. 13.) would eat no meat as long as the world lasteth, rather than make his brother to offend. Would they would con∣sider this who are not content alone to sin themselves, but play the Devil in corrupt∣ing others. It seems they long to be double damn'd. I would also they would think of this who make no conscience at all by extremities and vexations, and other grie∣vances, to drive a man to Perjury and other grievous sins, and yet think themselves free; when they should know, that he that is the Author of another's sin makes an∣other's guilt his own, and shall share in the punishment every whit as deep as he.

But this shall suffice to have observed in the first part, The Reason of the Serpent's doom. Now I come to the second, The doom it self: wherein the words, as you see, have all relation to the Serpent; For the Lord said unto the Serpent, Thou art cursed, &c. Thou shalt go upon thy breast, &c. But because this Serpent was more than a brute Ser∣pent, the Devil himself being the chief Agent in this his Instrument; it is a thing much controverted, Vpon which of these this curse is here pronounced. 1. Some would have it spoken only of the brute Serpent, because here is a comparison made with cattel and beasts of the field, thereby accounting the Serpent one of that number. Be∣sides, Satan (they say) was accursed before this time, and some of the words in this Curse cannot well be applied to any but the brute Serpent, as that he should eat the dust of the earth, &c. 2. Others would have this Curse pronounced only upon the Spiritual Serpent, the Devil; because the brute Serpent was only an Instrument abused by the Devil, and neither knew what was done, nor could do withal; and why should it therefore be punished? 3. Others would divide the Controversie, applying the first part of the Curse (in the 14. verse) to the brute Serpent, the latter (in

the 15. vers.) to the Devil or Spiritual Serpent: because as the latter words, Of the promised seed of the woman which should destroy the Serpent and his seed, must needs be meant of Christ and Satan; so the former words are most fitly appliable to the brute Serpent only. But against this may be said, That the same Thou and Thee spoken of in the first part of the Curse is all one with the Thou and Thee in the latter; and therefore of whatsoever the first is meant, of the same is also meant the latter. 4. There is therefore a fourth opinion, That this Curse is throughout pronounced upon both, both upon the Serpent and the Devil. In which though there be some difference about the manner how, yet I embrace it as the truest, as not only conceiv∣ing it may be so, by the fitness of all the parts so applied to both; but think more∣over that this only ought to be the meaning and no other, if it be conceived as I am now to shew.

For in the first place, The Devil when he beguiled man came not as a naked Spi∣rit, but in the shape and figure of a Serpent, (as I have shew'd heretofore;) and therefore that his punishment in the manner might be sutable and answerable to his offence, he was to receive his doom likewise under the figure of a Serpent, and the style thereof framed unto a Serpent's condition: For God useth in his wisdom* 1.736 to brand the Punishment with the stamp of the Sin, that the offender thereby might not only know what he felt, but also read why he suffered. Why were Adonibezek's thumbs and great toes cut off, but that he might read therein, as he did, his former cruelty?* 1.737 Threescore and ten Kings, having their thumbs and toes cut off, gathered meat under my Table: As I have done, so God hath requited me. Why was Pharaoh with his Host rather drowned in the Sea, than slain in the Field, but that all the world might read it was for his cruel Edict to drown all the male children of the Hebrews? Why did Absalom lie with David's Concubines, but to put David in mind that he had lien with Vriah's wife? And why was the Curse of the Devil shaped here in and unto the condition of the Serpent, but because he had beguiled man in a Serpent's shape?

Secondly, For the Serpent; The known excellency and subtilty of the Serpent, above all the Beasts which God had made, the Devil had abused to gain credit with the woman, that he was an excellent and a most sagacious Spirit, and therefore might be ably to pry farther into God's meaning than she could; which was the cause of her attention, and so of her ruin. For I have shewed* 1.738 heretofore that the Woman in the state of Integrity knew well enough, That as it was the Law of Spirits in their commerce with men to present themselves under the shape of some visible thing; so it must be likewise under the shape of some such thing as may more or less resemble their condi∣tion: And that as the glorious Spirits might take no other shape but of Man, the glory of visible creatures; so the fallen Spirits could not then afore Man's fall take any other shape but of a Beast, thereby to bewray his abasement: Yet because the Devil here took upon him the shape of the most wise and most excellent of Beasts, he so bleared the Woman's eyes with an opinion of his Excellency and Sagacity, that in a manner she forgot, or regarded not, that he was one of the evil and abased Spirits; which was the ground of her miserable ruin and overthrow.

Now because the Excellency and Sagacity of the Serpent had thus been the occasion of man's confusion, by being made the lying counterfeit of the Devil's Excellency and Wisdom, and the mask whereby he so covered his vileness, that the Woman took him not to be as he was indeed; therefore God in his wisdom thought good to change the copy, and henceforth to blu••and deface that unhappy Physiognomical letter, and by abasing the Serpent for the time to come, to make him an everlasting embleme and monument, wherein man might hieroglyphically read the malice, vile∣ness and execrable baseness of that wicked Spirit which had beguiled him; to hate him (as now we do the Serpent) with mortal hatred, and by his unlucky fortune to expect the Devil's deadly destiny: In a word, that which was once used for a mask to cover the Devil's knavery, should for the future be a glass wherein to behold his villany.

These being the Reasons which have led me to understand this Curse in an equal sense, both of the brute Serpent and the Devil; and in the literal sense applied unto the Serpent, yet therein shaping out the Malediction of the Devil, as truly as the De∣vil had taken upon him the Serpent's shape: Let us now come to a more particular handling of the words. And first we will consider them, As they are the Curse of the un∣reasonable Serpent; Secondly, As they include the Devil's malediction.

But for the better understanding thereof, before we can proceed, two things are to be resolv'd. First, How it could be just with God to punish the brute Serpent, who was Instrumentum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and had neither will to sin, nor yet knowledge of

what the Devil had done; especially if we suppose, as I have done hitherto, that the Devil took only the shape of a Serpent, which the Serpent could not do withal. For this argument hath driven some to affirm, That the whole Curse was to be under∣stood only of the Spiritual Serpent, and not at all of the Natural. But why should this strumble them more as concerning the Iustness of God, than that in Adam's censure in the 17. verse where the whole Earth is cursed for Adam's sake? Cursed be the Earth for thy sake, &c. But what had the Earth done? or how was it guilty of Adam's trans∣gression? Again, Chap. 6. v. 5, 7. it is expresly said, That because God saw that the wick∣edness of man was great in the earth, he said, I will destroy both man and beast, and the creeping things, and the fowls of the air. But how were the beasts, the creeping things, and the fowls of the air partakers of man's wickedness? what had they done more than been abused by him? which they could not avoid, he being their Lord and Master. And should not we think that Law of God just, Lev. 20. 15. where if a man commit abomination with a beast, the beast is commanded to be slain as well as the man, who only had sinned? This proves that Objection to be wholly insufficient. But yet the difficulty of the resolution, How this may stand with God's justice, re∣mains as before; which therefore comes now to be resolved.

1. We know that all the Beasts of the Field, and the Fowls of the Air, and the Fishes of the Sea were made for the use and service of Man in one kind or other, as he should have occasion to use them. 2. If Man had stood in his first creation, the service of the Creatures should have been sutable to his excellency and integrity, and so far more noble than now it is, that even the creatures might be partakers of his happiness then, in that sense they yet* 1.739 look for the glorious liberty of the sons of God to come. 3. But when man was once fallen, the service of the creature was altered, and became a bondage of corruption, as* 1.740 S. Paul terms it, that is, ignoble, and sutable to the corrupt condition of man under sin: Those which should have been imployed excel∣lently for the use of his integrity, are now to serve him ignominiously according to his sin and misery; namely, either to be the means to punish him for his sin, or to relieve him in his misery. To punish him, all the Creatures for his use are become base, corrupt and unworthy, and so nothing so useful for him as they had been: the Earth will not bring forth for him, but with his labour and toil; and then too when it should bear him corn, it brings forth thorns and thistles: the Creatures which should serve and honor him,* 1.741 do often seise upon him, and destroy him. And thus are the Creatures imployed for man's use indeed, but a woful use, to afflict and punish him for his sin all the days of his life. Another way notwithstanding they are useful and serviceable for his good, as helps to relieve and better him in this his condition of sin; as to be made Docu∣ments of the wrath of God to move him to Repentance, and Emblems to know the con∣dition of his most deadly enemy the Devil, and how he ought to abhor and hate him, and the hope and expectation of conquering and triumphing over him in the Blessed seed of the woman. And for this use and service was the Serpent abased and made vile, according to his Curse in my Text; That as he was made excellent, to serve him in integrity; so he was now abased, to be made fit to do him the best ser∣vice in his misery. And what Injustice could this be in God? when he made him at first, he made him so as he made him for the service of man; and now when he marr'd him, he marr'd him likewise for man's service.

The second thing to be resolved is, Whether this Curse were pronounced only upon one individual Serpent, or whether upon all Serpents in general, or upon some one only kind which the Devil had thus abused. Of one individual Serpent it cannot be, because there is mention here of the enmity of the seed of the Serpent and the seed of the woman; which implies a generation of many Serpents: and besides, this Curse was to be a Monument not only to Adam, but to all his posterity, as long as the world lasted; but one individual Serpent lived not so long. Neither is it credible to be spoken of all kinds of Serpents in general; Because there is almost as great a variety of Serpents as of four-footed beasts of several kinds and species; and why should any kind suffer save that only which had been abused to offend? Besides, I make no doubt but divers kinds of Serpents went at the first Creation upon their breasts as now they do, and were every whit as base as now they are, excepting the general decay of all Crea∣tures since the Fall. It remains therefore that it was only one kind of Serpent which bore this special Malediction; and that such a kind as was not only the noblest of all the kinds of Serpents, but as it seems far excelling all the Creation besides (Man only excepted) for beauty, wisdom and sagacity; but afterward by this Curse became not only baser than the rest of the beasts of the field, but even as base

and vile as the vilest kind of Serpent. And therefore it could not be the Basilisk, as some have held, though it be the most poisonful of all others, and as it were a King among Serpents, as the name imports: for if Plinie and Solinus, who report the for∣mer, say true, this Serpent here accursed should rather be any other kind than that, because the Basilisk (upon their report) goes with his breast and fore-part of his body advanced, (erectus à medio incedens, saith* 1.742 Plinie; or, as* 1.743 Solinus, mediâ corporis parte serpit, mediâ arduus est & excelsus;) but this Serpent here was from the hour of his doom to go for ever upon his breast: which I wonder they considered not, who from the advanced posture of the Basilisk's body have conceived the clean con∣trary. For as by this example we may believe that the Serpent now accursed did so before his curse; so that he should still do so, it is a most direct gainsaying of Scrip∣ture to imagine.

But to come to the words of the Doom; which, as you see, are first General, then Particular. General in these, Thou art cursed above all cattel, and above every beast of the field. What it is to be accursed, we shall know, if we first understand what it is to be blessed. To be blessed or happy is nothing else but an all-fruition of good, or to have a sufficient provision and furniture of good both for being and well-being. So then that Creature is happy and blessed which hath a sufficiency of all good for the being and preservation of it self; which wants neither endowments inward, nor means outward for the attaining of that End whereof it is by nature capable. To be ac∣cursed is to have the contrary to this; to be despoiled either of endowments internal or inherent, without which it hath no dignity among the creatures; or external, without which it cannot live and preserve it self, but with much penury, difficulty, toil and danger. Whatsoever therefore among the Beasts of the field (for with such only is the comparison made) is for inherent perfections of all the most unworthy and base, or for the outward furniture of means for the preservation of that igno∣ble Being, by unprovision, of all others the most wretched and miserable, this is that which is accursed above all cattel and above every beast of the field. And such was the Serpent's condition to be for the general.

And now for the particulars; let us go on and see how they are expressed: and that is in three things. 1. To go upon the breast, or to have the posture of the Body grove∣ling on the earth; whereby (as I shall shew presently) is implied the abasement of the creature. 2. To have for meat the dust of the earth; wherein is shewn its unprovision of food for the maintenance of its life, being of all Beasts of the field to have the basest and coursest fare. 3. To be in continual, mortal and irreconcilable enmity with man, both his Lord and the Lord of the rest of the creatures; from whom it should be in continual danger and fear of its life, and once espied be sure to have its brains dash'd out by him: And which makes the misery so much the greater, to be no way able to be revenged of his enemy other than to come unawares behind him, and then also not able to reach above his heel; as being most unequally matched he walking ••••o••t with his head and whole body advanced, while the miserable Serpent shall lie grove∣ling on the ground, ready to be troden apieces under his feet.

Of these three Particulars let us speak severally; and first of the first, Vpon thy breast shalt thou go. In the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some turn, Vpon thy belly: which interpretation hath been one great cause of the difficulty to understand the meaning of this Malediction. For if the shape of the Serpent were after the fashion it is now, it is not possible to imagine how it could ever have gone otherwise than upon the belly; for to think that ever it went an-end, were a conceit more worthy to be derided than to be believed. By which means there appeared no other way to evade this difficulty, but to affirm that the Serpent indeed went upon his belly from the beginning; but either that it was not so toilsom to him, or not for a curse unto him till now: which, for my part, it being so far from the letter of the Text, I could never yet believe. I had much rather in this follow the Vulgar or Ierome's Transla∣tion, which reads, super pectus tuum gradiêris, upon thy breast shalt thou go; for upon thy belly I believe the Serpent went from the first Creation, but not upon the breast un∣til this present malediction. The breast of the Serpent I call the upper part of the Serpent's body, from the navel up to the head; The belly, the other part or the other half downward, with which though at the first he walked prone to and upon the earth, yet was the other part, his breast and head, reared up and advanced, until for having been abused to the ruin of mankind, he was now with his whole body to creep groveling upon the earth. And perhaps thus much the Septuagint meant to insinuate by their Translation, which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon

thy breast and thy belly; where it may seem that they rendred two words for one in the Text for illustration, and for intimation of this, That whereas the Serpent before went only upon his belly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now he should from henceforth walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon his breast and belly too.

As for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, there is no necessity at all to translate it the belly, but rather some probability of the contrary in the Etymology of the word. For though in the Hebrew the Theme be not used, yet in the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• which signifies incurvatus ••uit, to bow downward, seems to mean the inclination of the head and breast, or upper part of the body, to the earth; as may be gathered from that of Elijah, 1 Kings 18. 42. where it is said, that Elijah went up to the top of Carmel, & pronum se abjecit in terram, and cast himself down upon the earth, and put his face between his knees: for here the Targum useth this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• the Radix of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Again Mark. 1. 7. in those words of Iohn Baptist, There is one cometh after me, the latchet of whose shoes I am not worthy to stoop down and unloose; here for the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• stoop down, the Syriack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• of as near a kin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as is the Syriack to the Chaldee. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self is of rare use in the Bible besides in this place, and therefore we can receive no great help from the comparing of places. It is read again Levit. 11. 42. and that in a singular mark, as the Masorites have observed; for the Vau cholem in the last syllable is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great Vau, and exactly the middlemost letter of all the Law of Moses, if their Arithmetick failed them not. But no particularity of sig∣nification can from that place be gathered, the speech being of creeping things, which go as well upon the breast as the belly, and the belly as the breast.

Since therefore the word here used neither hindreth our opinion, nor much fur∣thereth it, we will come to such other grounds as may prove our assertion, for the Serpent's going with breast advanced afore the Fall of man, and not groveling till his Malediction. And first let it be considered there is no impossibility of it in regard of the frame of the Serpent; which appears both by their advancing themselves when they assault a man, (which the Painters express in their Pictures) and also when they swim through the water, which is with their head and some part of their breast raised above water, even as a Swan holdeth up her neck; as I have heard affirmed by such as have been eye-witnesses: and lastly, Plinie and Solinus report of the Basi∣lisk, that the Basilisk walks so still; as I shewed a little before. And it may be, as when the Giant-like stature of mankind was diminished after the Floud in a manner throughout the world, and for many ages, yet was there by God's disposition still a race of Giants left even till the time of David, for a monument and witness of the truth of a far bigger stature, in former times, which else could not so easily have been believed or imagined; (Such were the* 1.744 Zanzummims in Abraham's time, the sons of Anak in Moses's, and Goliah in the time of David; and it may be there are yet some in some part of the world to be sound) as, I say, these seem to have been pre∣served by God, as a memorial unto men that they were not now as at the first: So it may be it was the will of God and is, amongst so many kinds of Serpents to pre∣serve this one, that it should not as the rest go groveling upon the earth, but might be as a monument of the truth of the malediction of the rest to all posterity. Thus much of the possibility, which would be far greater, if we should with S. Basil, Ephrem Syrus, Moses Bar-Cephas, and many others, affirm that the Serpent had feet, namely, some short ones beneath the navel: For feet are not essential to the nature of a thing, as appears by the lame, who can live without them, and by others sometimes by the defect of nature born without them. And those who can believe the wonderful change of Man by his fall, of an immortal creature to become mortal; of one to have been born with all glorious endowments both of body and soul, now to be brought into the world the most unfurnished of all the creatures; those who believe the great alteration of the Earth it self when it was accursed for man's sin, the diminu∣tion of the time of man's life and of his stature ever since the floud; can any who believe these things, think it so incredible for the Serpent once to have had some small feet, and afterward to have had none, being a creature wherein God intended to leave a monument for ever? But of this I will determine nothing, neither doth my asser∣tion simply depend upon it, but may well enough consist without it.

But because possibility is not sufficient of it self alone to infer a probability, I have therefore one thing to add more thereto, namely, the reason and cause even in na∣ture (supposing still God's abasing of the Serpent's first creation) of this alteration of the posture of the Serpent's gate from that it was at the beginning.

First, We know the more excellent and sublime the nature of a creature is, the more it raiseth it self upward; the more ignoble and base, the more it falls downward. This we see in the Elements themselves: the Fire, the most excellent and operative of the four, raiseth it self above the rest; the Earth, the basest and most unactive of all, is also of all the most dejected.

Secondly, As there is this difference in the Elements, so there is in the mixed bo∣dies; some consisting of a more sublime and excellent temper, others of a more base and ignoble mixture; and that as in other, so amongst such creatures as live and move upon the earth.

Thirdly, This their nobleness within discovereth it self in the Body without, by advancing them naturally in their gate and gesture: whence Man, being of all crea∣tures living upon the earth of the most excellent temper and sublimed condition of nature, is therefore of all other the most advanced in body;

Pronáque cum spectant animalia caetera terram, Os homini sublime dedit, &c.* 1.745 Ovid. Metamorph. l. 1.

And whereas others see with down-cast eyes, He with a lofty look did man indue, And bad him Heav'n's transcendent glories view.

Yea experience will tell us, that even amongst men themselves, those who are of a more exalted nature, either by heroick temper or predominancy of heat, are also more advanced in the posture of their bodies. Among Beasts themselves the basest is the most creeping; the noble Lion advanceth his head and breast so far as the frame of his body is thereof capable, and so the rest: and of all creatures we may observe besides, that those creatures have the most sagacity who come most near to walk up∣right as Man doth.

If therefore the Serpent were of so sublime a nature at the first, as thereby it was more subtle than any beast of the field which God had made; how could so excellent a temper, the ground of so much sagacity, but advance the body thereof as far as the frame and shape thereof could admit? On the contrary, if afterward the Serpent became the most abased and accursed of all the beasts of the field, how should not this alteration of his former temper and disposition of nature make the gesture of his body also sutable, by stooping and groveling upon the earth? Who knows not that the natural position of Man is erected agreeable to his excellency above other crea∣tures having life and motion? and yet notwithstanding so much hath the dejection of his primitive nature for sin weakned in him this propension, that were it not for education, it is supposed, yea and by experience confirmed, that he would walk upon all four like a beast. And shall we wonder that the malediction of the Serpent, ex∣ceeding that of Man's, should produce as much as this?

So then to conclude this first particular of the Serpent's curse; I understand it, from the ground aforesaid, as insinuating the cause by the outward and sensible effect, ac∣cording to the manner of the Scripture; namely, the abasement and fall of the Ser∣pent's whole nature from his primitive perfection, discovered by the fall of his once advanced body, thenceforth to go groveling upon the earth: even as the despoiling of the nature of Man of the inward indowments of perfection, is by the same sacred Trope insinuated by his outward nakedness; that is, the obscuration of that glorious and celestial beauty which he had before his sin: The difference whereof was so great,* 1.746 that he could not endure afterward to behold himself any more; but sought for a covering, even to hide himself from himself.

And now I come to the second particular, Dust shalt thou eat all the days of thy life. The coursest diet that any living creature hath allowed him. None of the Beasts of the field with whom he is compared are thus poorly provided for; nay not any other, unless the base Earthworm, not worthy to be named among the creatures. Even with this vilest of creatures is now ranked that once so noble a creature, the Serpent. Which yet is not so to be understood, as though the Serpent did not sometime eat something else, for they sometime devour birds, frogs, and such like; but that this is the ordinary fare which God hath provided him, and if at any time he getteth any other, he goeth beyond his limits. Whence Esay 65. 25. among the blessings of the new Ierusalem this is reckoned for one, that the Serpent should eat dust; that is, be made to be contented with the diet God had appointed him, and not to encroach upon the food appointed for others.

But why did God appoint him this Food? I answer, Even to continue him in that accursed and vile condition to which he had dejected him: For Food is for the re∣pairing and preservation of nature, and the goodness or badness thereof doth make the temper of the body better or worse. Hence according to the degrees of excel∣lency in the creatures, their Food is finer or courser: Plants suck the moisture of the earth; Beasts live most upon plants; but Man of the flesh of cattel, fowl, and fishes. Since therefore the Serpent was to have no better fare than the dust of the earth; as it argues the baseness of his nature which can with such food be nourished, so doth it ne∣cessarily imply his continuance in that his dejection and vileness: whereas otherwise it were not impossible, because his nature for the essence is still the same it was, if his diet were as it had been, for him to improve himself more near to his primitive tem∣per than now he is. But God, who had decreed he should ever remain under this male∣diction, appointed also the means to retain him therein.

DISCOURSE XLII.

GENESIS 3. 15.

And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.

THE third and last particular remains to be treated of; I will put enmi∣ty between thee and the woman, &c. This no doubt intendeth in some things more directly the spiritual Serpent than the brute; yet for the general it may and ought, as well as the rest, to be expounded of the brute Serpent, as a Glass wherein to behold the malice and destiny of the other, the Devil. It containeth two parts; The Enmity, and the Event and Managing thereof. For the Enmity, how it is verified concerning the brute Serpent experience telleth. It is some part of the happiness of the creature to be the Favourite of Man who is the Lord thereof; what honour could betide it greater than this? But between the Serpent and Man is the most deadly enmity, and the strongest antipathy that is amongst the Beasts of the field; such an one as dis∣covereth it self both in the natural and sensitive faculties of them both. For the first, Their humours are poison each to other: the gall of a Serpent is Man's deadly poison; and so is the spittle of a Man affirmed to poison the Serpent. For the sensitive antipathy, it appears in that the one doth so much abhor the sight of pre∣sence of the other. Man's nature is at nothing so much astonished as at the sight of a Serpent; and like enough the Serpent is in like manner affected at the sight of Man; and that more especially, as the Naturalists affirm, of a naked man than otherwise. As though his instinct even remembred the time of his malediction, when he and naked man stood before God to receive this sentence of everlasting enmity.

And whereas the words of the Text do in special point out the Woman in this sen∣tence of enmity; the Naturalists do observe, that is greater and more vehement with that sex than with the male of mankind: Insomuch that Rupertus affirmeth, That if but the naked foot of a Woman doth never so little press the head of a Serpent before he can sting her, both the head and body presently dieth; which no cudgel or other wea∣pon will cause, but that some life and motion will still remain behind. Hoc (saith he) ita esse, ipsorum qui per industriam exploraverunt fidâ relatione comperimus. Lib. 3. de Trin. c. 20. You know my Author, who affirms that he had this from the faithful report of such as had purposely bestow'd their pains to find out the truth thereof.

The remaining words of my Text do express the Managing and Event of this en∣mity, which is far more dangerous and unlucky on the Serpent's part than on Man's: for Man is able to reach the Serpent's head, where his life chiefly resideth, and

where a blow is deadly; but as for the Serpent, he shall not be able to prevail against Man otherwise than privily and unawares,* 1.747 and that but in the lowest part, namely, when he shall pass him unseen, to sting him by the heel. And that this is the nature of a Serpent it appeareth in the words of Dan's blessing, Gen. 49. 17. Dan shall be a Serpent by the way, an Adder in the path; that biteth the horse-heels, so that his rider shall fall backward. And to make an end of this discourse also, it is a thing to be observed in the nature of a Serpent, that assoon as he perceiveth man ready to throw or strike at him, he will presently roul his body for a buckler to save his head; even as though he had some impression of that doctrine which God here read him in my Text, Ipse con∣teret tibi caput, He shall bruise thy Head; Beware thy head.

AND thus hitherto I have considered these words as they are the curse of the brute Serpent: Now I am to go over with them again, to shew how they are propounded unto us by God as a Glass wherein to behold the Devil's malediction; the Serpent be∣ing made now the discovery of his vileness, which once he abused for a mask to hide it from the woman. As therefore the Serpent is the most accursed of all the cattel and beasts of the field; so is the Devil the most accursed Spirit amongst all orders and de∣grees of Spirits: namely, of the highest of Angels become the abjectest of Spirits; more base and accursed than the most cursed damned Soul; having little or nothing left him of that good which was sutable to a spiritual condition: and this is the state of the Devil for the general, answerable to that of the Serpent.

Now for the particulars. The first is, Vpon thy breast shalt thou go. How doth this befit the Devil? The Devil hath no bodily breast to go upon: But as I shewed in the Serpent, that this groveling signified the abasement of his whole nature from its primi∣tive excellency; so in the Devil it signifies his stooping down and falling from his most sublime and glorious condition. A wonderful stoop this was, when that which had been advanced as high as heaven, was made to fall down as low, yea lower than the earth it self. This is the Devil's going upon his breast, this the groveling of that once so highly reared posture: according to that description of Iude ver. 6. who calls them the Angels that kept not their first estate, but left their own habitation; agreeable to that of S. Peter 2 Ep. 2. 4. God spared not the Angels that sinned, but cast them down to hell.

The second particular is, The dust of the earth shalt thou eat all the days of thy life. The food wherewith Spirits are fed is analogical, spiritual and not corporal; we must therefore here seek out that which in them hath the fittest resemblance with corporal food. The life of Angels consists in the continual contemplation of the excellent Greatness, wonderful Goodness, and glorious Beauty of the Essence of God, both as it is in it self, and as it is communicated unto his creatures. This is that which our Saviour intimates, Matth. 18. 10. Their Angels do always behold the face of my Father which is in heaven. The food of Angels, whereby this their Intellectual life and ve∣getation is strengthened and continued, is that unspeakable joy and delight which ac∣companies their contemplation of God, and which they find in the beholding of what∣soever else hath any conformity and sutableness with him, his Power, his Wisdom, his Glory, his Goodness: according to that in the Gospel, There is joy in heaven, and in the presence of the Angels of God, for one sinner that repenteth.* 1.748 This is that Manna which feeds the blessed Angels, and which makes them unweariable and unsatiable in their contemplation and imitation of God, as corporal food enableth the body for the continuance of corporal actions and works.

And such as this had been the Devil's fare, had he not fallen from his first estate by sin: whereas now in stead of that Manna, he is fain with the Serpent to feed on a food as course and as base as the dust of the earth. For as of a glorious Angel he is fallen to be a damned Spirit; so is his diet answerable to continue him in that damnable estate; namely, a food clean contrary to that of the blessed Angels, and a very earth to their heaven; a most execrable joy and a malicious delight in whatsoever is oppo∣site to the Power, the Wisdom, the Goodness, the Glory of God his Creator: this is that he hungreth and hunteth after, and nothing but this. If there were no sin, no confusion, no misery of creatures in the world, the Devil would be soo•• starved; for this is that he preys after, this is that carrion he seeks for, when he goeth about (as S. Peter saith) like a roaring Lion seeking whom he may devour.* 1.749 I have read of a people of America that will eat no flesh before it be stinking rotten, and then it seems to them most tender and delicate: These are of a diet like unto the Devil, for nothing but garbage and carrion are his dainties; the more rotten with sin, the more pleasing to his palate; that which stinks most in God's nostrils, that smells the sweetest in his. Thus much of the second part of this Curse.

The last part remains, I will put enmity between thee and the woman, and between thy seed, &c. In which we will first consider The parties who are to be at this deadly seud: Secondly, The event and success they have one against the other.

For the first, The parties are on one side said to be the Serpent and his seed; on the other side, The woman and her seed. By the Serpent we are to understand Satan the Prince of darkness and Father of Devils. The Serpent's seed in the first place are the whole crue of Devils and damned spirits, who are fallen from their first estate and con∣dition. These are the Serpent's first-born, begotten by him not by corporal genera∣tion, nor as they are Spirits, but by spiritual deformation, as they are Devils. For it is the opinion of Divines, That Satan fell first himself, and afterward propagated his Apostasie by drawing others after him, over whom therefore he worthily deser∣veth to have the principality and chiefdom; in which respect also, were there no other, yet he might be called their Father, and they his sons or seed, as we know the use of the Scripture is to call Princes Fathers, and Subjects Sons. The latter off∣spring of the Devil, being a second brood, are the whole company of wicked and repro∣bate worldlings: for that such as these are the spawn of that foul Fiend, it appears clearly by the words of our Saviour to the Pharisees, Ioh. 8. 44. Ye are of your Father the Devil, and the lusts of your Father ye will do. And again, 1 Iohn 3. 10. The chil∣dren of God are opposed to the children of the Devil. Therefore Christ calls Iudas a Devil, Iohn 6. 70. And Paul Acts 13. 10. calls Elymas the Sorcerer a child of the De∣vil. The case is plain: And as the Vanguard consisted of the first crue, so these lat∣ter are the Rere of Satan's Army.

Now on the other side, against this Army of Hell-hounds stand The Woman and the Woman's seed. The Woman though only named, excludes not the Man, who was to be at enmity with the Devil as well as the Woman: But the reason of this unusual Trope, which call•• the Kind by the name of the weaker and inferior Sex, is because o•• the words following [of the seed] wherein is contained the great Mystery of Christ's Incarnation, under whose colours and in whose power alone this Army is both to march and overcome. For this great Captain was to be, as you know, the seed of the Woman only,* 1.750 and not of the Man; A Virgin should conceive a Son, whose name is called Emmanuel. Whence it comes to pass, that some by seed will have no other seed to be understood but the person of Christ only: both because he is alone that seed of the wo∣man, which is not the seed of man; and because S. Paul, Gal. 3. 16. on those words (v. 8.) In thy seed shall all the Nations of the earth be blessed, expoundeth seed singularly and individually of Christ himself alone. But if it be well observed, the case here is not the like; for the seed of the Woman is opposed to the seed of the Serpent, which seed cannot chuse but be taken collectively for Satan and all his regiments of Devils and Hell-hounds. And why should not also the seed of the Woman be understood of Christ my∣stical, that is, of Christ the Head with all his members, who are incorporate into him by Faith into one mystical body? For although they are naturally the seed of Man as well as of the Woman, yet spiritually by this incorporation they are the seed of the Woman only, as is their Head with whom they are one. And this it is which makes them of the party against the Serpent; for till they once became the seed of the wo∣man only, there was no enmity betwixt them.

The seed therefore of the Woman I expound to be Christ and his Members: He 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the seed of the woman by nature; they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by their spiritual engraf∣ment into him. Hence appears the difference of these two Armies. First, In Satan's Army all march under their Father who begot them; but Christ's Army sighteth un∣der the Colours of their elder brother, the first-begotten seed of the woman. Se∣condly, In their ranging, Christ and his Army are as one body informed by one Spi∣rit; the Devil's is far more disunited. Thirdly, In their fighting: for in Satan's Ar∣my every Souldier useth his own strength, and fights with his own weapons; but in Christ's Army the whole strength lies in Christ their General: all our armour is on his back, and our weapons guided by the power of his hand. So we may learn out of S. Paul, Ephes. 6. 11, 12. Put on (saith he) the whole armour of God, that ye may be able to stand against the wiles of the Devil. For we wrastle not against flesh and bloud, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Thus then having seen the marshalling of these two Armies which are at so deadly an enmity, let us at last see The success of their skirmishes and of the stratagems which they practise one against the other. These are described on the Devil's part very ter∣rible, that his head should be mauled; but on Christ's side the loss should be very small, the Devil prevailing but to the wounding or bruising of his heel.

But what is this Head of the Serpent? and what the Heel of the Woman's seed? Those who understand The seed of the woman singularly, of the person of Christ only, make his Head to be the Godhead, against which the Serpent could prevail nothing; but his heel to be the Manhood, which the Serpent so bruised at his Passion, that the grave became his bed for three days together. This indeed is true, and no marvel, for the Head is as it were the whole Bodie's Epitome. But we who have expounded The seed of the woman collectively, of Christ and his Members, must also in this mystical Body find a mystical Head and a mystical Heel; and so in like manner for the Serpent and his seed.

The Head therefore, or, if you had rather, Headship, is nothing else but Sove∣raignty: The Serpent's head is the Devil's Soveraignty, which is called Principatus mortis, the Soveraignty of death, namely, both objectivè and effectivè; that is, such a Soveraignty as under which are only such as are liable to Death both temporal and eternal; and such a Soveraignty whose power consists not in saving and giving of life, but in destroying, and bringing unto Death both of body and soul. Under the name also of Death understand, as the Scripture doth, all other miseries of mankind, which are the companions of this double Death I speak of. This is that damnable Head of the Serpent, the Devillish Soveraignty of Satan. Now the Sword whereby this Soveraignty was obtained, the Sceptre whereby it is maintained, or, as S. Paul speaks,* 1.751 the Sting of this Serpent's head, is Sin: This is that which got him this King∣dom at the first, and this is still the right whereby he holds the greatest part thereof. Imperium iisdem artibus conserva••ur quibus acquiritur, By the same arts and methods is an Empire conserved by the which it was at first obtained.

This Soveraignty of the Devil, which once overwhelmed ••igh all the world, the Woman's seed should break in pieces and destroy; which (according to this Prophe∣cy) we see already performed in a great measure, and the grounds laid long ago for the destruction of all that remaineth. As saith S. Iohn Ep. 1. c. 3. v. 8. The Son of God was manifested for this purpose, that he might destroy the works of the Devil. And Christ himself said,* 1.752 that the time was come that the Prince of this world should be cast out; and bade his Disciples be of good chear, for he had overcome the world.* 1.753 If you would see what a wonderful victory he hath long ago gotten of the Serpent, when after a terrible battel he overcame and destroyed the Soveraignty of the Serpent in the Roman Empire, see it described in the 12. of the Revelation, v. 7, 8. where Michael (that is, Christ) and his Angels fought against the great Dragon and his Angels, till the Dragon with all his Army was discomfited, and their place found no more in heaven, that is, he utterly lost his Soveraignty in that state; whence there was a voice in heaven, v. 10. Now is come salvation, strength, and the Kingdom of our God, and the power of his Christ. And what he will at the length do with the remainder yet of the Devil's Soveraignty, you may find in the 19. and 20. chapters of the Revelation: For he must reign, as S. Paul saith, until he hath put all his enemies under his feet, until he hath destroyed all power, rule, and authority adverse unto him: And then last of all destroying Death by gi∣ving immortality to our raised bodies, shall surrender up his Kingdom unto his Father, as it is 1 Cor. 15. 25, &c.

But Satan, saith my Text, shall prevail something against him, for the Serpent shall bruise his heel. What is this Heel? Those who understood the seed of the woman singularly, as I told you, made it Christ's Manhood: But now we expound the seed Christ's Mystical Body, what shall we make the Heel thereof? I could say that by it were only meant a light wound, or the Devil's assaulting the Body of Christ ex insidiis, at unawares; for that is his fashion since the great overthrow which our Michael gave him, to work his feats underhand, and to undermine our Lord in his members. But this, though true, is not full enough. It may seem therefore the fittest to make hypo∣critical Christians, who profess Christ outwardly, but inwardly are not his, to make these the heel of his Mystical Body: for against such the Devil we know prevaileth somewhat, and by them annoyeth the rest of the Body with his venome, though he be far enough yet from impeaching our Lord's Headship and Soveraignty. But will you give me leave to utter another conceit? If the Blessed souls in heaven be the upper part of Christ's mystical Body, the Saints on earth the lower part of the same; may not the Bodies of the Saints deceased which lye in the earth be accounted for the heel? For I cannot believe but they have relation to this mystical Body, though their Souls be se∣vered from them, and yet must that relation be as of the lowest and most postick mem∣bers of all. If you will admit this, then it will appear presently what was this hurt upon the heel, when Christ had once mauled the Devil's head; for the Text seems

to intimate that the Devil should give this wound after his head was broken.

I will hold you in suspence no longer. Read the 13. of the Revelation, and see what follows upon Michael's Victory over the Dragon, what the Devil did when he was down: He forms a new Instrument of the wounded Roman Empire, by whose means, under a pretence of the Honour given to the precious Reliques of the Saints and Martyrs, he conveyed the poyson of Saint-worship and Saint-invocation into the King∣dom of Christ; with which wound of the heel, the Devil coming on the blind side, the true Church had been long annoyed, and limpeth still.

DISCOURSE XLIII.

2 PETER 2. 1.

But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in dam∣nable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

MANY are the Prophesies in Scripture wherein the Holy Ghost fore∣warns us of a great and solemn Defection and Corruption of Faith, which should one day overspread the visible Face of the Catholick Church of Christ, and eclipse the light of Christian Verity and Belief. S. Paul (2 Thes. 2. 3.) foretels us, that there should be an Apostasie or Falling away of Christians, and the Man of sin be revealed, before the coming of the day of the Lord. The same Apostle (1 Tim. 4. 1.) tells us, that though the great Mystery of Godliness (spoken of chap. 3. 16.) were then preached among the Gentiles, and believed on in the world; yet the Spirit spake expresly, that in the latter times some should depart from the Faith, giving heed to seducing Spirits and* 1.754 doctrines of Devils (or Daemons.) S. Iohn tells us (Rev. 17. 5.) that the Christian Rome, of the Spouse of Christ should become a Babylonish strumpet and the Mo∣ther of the fornications and abominations of the Earth. At the same mark aimeth this Prophecy of my Text, though perhaps less taken notice of than the rest: The evi∣dence whereof I hope you will confess with me, when I have unfolded the same.

Understand therefore that the Words I have read are A prediction of a Corruption of Faith which should one day surprise and overcloud the visible Church, or that company of men upon whom the name of Christ was called, and who outwardly professed him to be their Lord and Redeemer. This Corruption is here set, First, generally, both for the matter and the manner: For the matter, There shall be false Teachers among you, who shall bring in damnable Heresies; For the manner, it should be done privily, Who privily shall bring in damnable Heresies. Secondly, The Apostle also specially informs us of what kind and sort these damnable Heresies should be, that so we might not only know that Heresies should be, but be forewarned also what they should be; and that by a double mark and description. For first, They should be like unto those which we read have befallen the people and Church of Israel: There were false Prophets also among the people* 1.755; (i.e. the Iews,) even as there shall be false Teachers among you. The second mark is, That these Heresies should be of such a kind, as men who openly professed them∣selves Christians and servants of Christ should yet deny Christ to be their Lord and Ma∣ster: for, saith our Apostle, They shall deny the Lord that bought them; that is, pro∣fessing themselves to be of that number of men whom Christ had purchased with his bloud, or the bought servants of Christ, they should nevertheless deny their Lord who

bought them.* 1.756 The last thing he tells us is, the Doom which should befall such as had interest in these Heresies; They should bring upon themselves swift destruction.

To begin with the general description of the matter, There shall be false Teachers among you, which shall bring in damnable Heresies. The time should be when the Do∣ctors of the Church should teach falsly, and the people with them believe damnably. For we must understand that these false Teachers should not be a few, only here and there one, nor these Heresies scattered only in some few places; but that this Cor∣ruption was to be such a one as should cover and overwhelm the face of the visible Church. For the Great Defection was to be a general and solemn one, such a one as should stain the whole body with the soul name of Whore of Babylon, Rev. 17. 5. Such a one as whereby the Court of the Temple of God should not only be prophaned, but even troden down by Gentilism, Rev. 11. 2. Such a one as the World is said to wonder after the Beast, and worship him, Rev. 13. 3, 4. Such a one as should not only make War with the true Saints, but overcome them, Rev. 13. 7. Otherwise if S. Iohn and S. Paul should mean no more but the errors of particular men, and their trouble from the Church; they should make no Prophecy at all, or a needless one. For who knows not that in S. Paul's, S. Iohn's and the Apostles own times were divers Heresies and Hereticks, here and there dispersed and grown up as Weeds in the wheat-field of Christ? but the wheat yet overtopped them, and the known body of the visible Church disclaimed them. Of such as these therefore they could not mean, when they foretell of a corruption to come in after-times, or (as Paul speaks, 1 Tim. 4. 1.) in the latter times; for no man uses to foretell of things which are already, as if they were to come. Nor would the Apostles foretell of Heresies as it were special to the after and latter times. if they were but such and in such manner as was but usual and no novelty in their own time. The corruption and desection therefore so much prophesied of was another manner of one, such a kind of one as before neither had been in the Church nor was to be; namely, such a one as should not be disclaimed by the body of the Church, but should surprise, eclipse and overwhelm, and as it were overcloud the vi∣sible Church it self; which should be as when the Heavens are overcast, so as the bright Firmament with the stars and lights therein can no more be seen.

If this be so; then may we hence observe how vain and idle that challenge of our Adversaries is, when they bid us shew our Church to have been always visi••••e, and to give them the names of those who have been of our Belief in all Ages since Christ and his Apostles times. What? may they not have been, although we cannot name them? This is as unreasonable a demand, as to require a man to shew him and point him where the Sun is, when the whole face of Heaven is overcast with Clouds: would you not believe the Sun were in the Firmament and risen in a cloudy day, though no man could point and shew you with his finger where she is? yes, I am sure you would, and say too, that there may be other signs thereof, though a man cannot see her; as namely Day-light, which never is without the Sun; yea and now and then we may have a glimpse of her through a thinner cloud, which assures us thereof. Even so when the great Defection as a Cloud overspread the face of the Christian Firmament, the visible Church of Christ, for divers Ages together, though the Cloud be for a great part so thick as it will not suffer us to discern the company of those who still kept intire the true and unstained Faith of the Gospel, yet we rest assured that it was un∣der the Cloud, because some Day-light of Christianity still appeared; which argued the Sun was in the Firmament, though the great Cloud overshadowed her; yea and now and then we can shew and spy some glimpse of her, as often as any breach hap∣pened in the Cloud which overcast her.

I might also make use of that Parable of our Saviour, where the Church or King∣dom of God (for both is one) is compared to a Field, where the Master sowed good seed; but while men slept, the Enemy, that wicked one, came and sowed tares among the Wheat.* 1.757 If the tares once grow so many and so high that they quite overshadow the wheat, whereof there is but little left, can a man who stands a good way off shew the wheat from the tares with his finger? I think not; though, if the wheat overmasters the tares, he easily might. This is the very case of the true Church so long as the Apostasie prevailed: And we who live now are something far off; if we had been nea∣rer, as those were who lived then, we might have discerned the wheat a great deal better.

But if you would yet be more fully informed how the true company of Believers could live under this woful state of the visible body, and not be extinguished, and by what Signs and Arguments we may fully conclude it was there all that time; though

I have given some taste of this last already, yet you shall hear more of them both anon, as my Text will give me occasion.

In the mean time I must tell you, That there needed not all this stir about Visibility, if our Adversaries were ingenuous: For the difference between them and us is not so much about the point of Visibility, as about the point of Time. They hold the glo∣rious Visibility of the true Church to have continued from the beginning until this pre∣sent; and the overshadowing of the light, and eclipsing of the glory thereof under Antichrist, to be a thing yet to come; and when it comes, they and the Fathers too say as much of the eclipsing of the Church as we do for our hearts. For then they say the use of the Sacraments should cease, no Eucharist, no Mass, no publick Assem∣blies, yea all Ecclesiastical Iurisdiction should be extinguished. Is not here enough? Now on the contrary, we hold the Clouding of the Churche's Visibility to have been al∣ready, and a great part of the Glory thereof to be yet to come. Both agreeing in this, that in that fatal Apostasie the Churche's Visibility and Glory should cease: But we say, that time hath been already; they say, it is yet to come: we say, that that time was to last many Ages; they say, when it comes, it shall be but three single years and a half.

Why then are they not ashamed to offer to choak us with this Argument of Visibility and Glory, when themselves confess there is a time to come when the same Argument would be as well used against their supposed Catholick Church as it is now alledged against ours? This is too great partiality. Seeing therefore the whole Controversie lies in this, Whether the Churche's fatal Apostasie be already past or yet to come, it is a great deal the quicker course for them and us not to wrangle about Visibility, but to examine the condition and quality of both Religions by the Scripture; where we have (as S. Peter speaks in the foregoing Chapter) a most sure word of prophecy,* 1.758 where∣unto we shall do well if we take heed, as to a light shining in a dark place. And this shall suffice to have observed concerning the matter in general, A General Defection or Cor∣ruption of the Church by false Teachers and damnable Heresies.

NOW I come to the Circumstance of this general description of the Churche's Apo∣stasie, namely, The manner how these false Doctors should bring in these damnable Heresies; which is not Openly, but Privily. For so the* 1.759 word here used for bringing in signifies, who privily shall bring in damnable Heresies: Not so that it should be observed and espied at the first; but so by degrees, and with such a mask of plausible pretences and good meaning, that the Church was overwhelmed before it knew what it ailed: Even as some diseases steal so upon a man, that he never knew he was sick until he see himself past recovery; and then perhaps he will begin to call to mind, though too late, at what time and by what means this sickness grew upon him.

This Observation therefore will furnish us with an Answer to another Objection of our Adversaries. For if (say they) the Catholick visible Church altered so much from the Primitive sincerity of Faith and Christian worship as we say it did; how comes it then to pass that it was no more observed and opposed by those who then li∣ved? For it is strange so great an alteration should find admittance with the general consent of all. I answer out of my Text, That it came in privily, and so was not ob∣served nor opposed till it was too late, and that the Apostate Faction was grown too strong for the sound. A fire, we know, if it be espied at the first, may be easily smo∣thered and quenched; but if the cry rise not till all be on a flame, no man then dare come near to help it: So was the case here.

And yet in some Corruptions somewhat sooner espied than the rest; as Worshipping of Images, Transubstantiation, the Pope's Godlike Supremacy, the establishing of these was not without great opposition, even to the changing of States and Kingdoms. But here also the opposers came too late; for these Heresies also were at the first brought in so privily, that the Faction was not espied till it was grown too strong to be over-ma∣stered by opposition.

THUS having seen the General part of this description, both for the matter, false Teachers and damnable Heresies, and also for the manner, they should be privily brought into the visible Church; I come now to the Special part of the Prophecy, which tells us in particular What kind of Heresies these should be, of what sort, which should so generally over-cloud the Church of Christ. And this our Apostle here sets forth by a twofold mark. First, They should be such as we read to have been amongst the Iewish people under the Old Testament: There were (saith he) false Pro∣phets among the people, even as there shall be false Teachers among you. This is a good ear-mark, having so infallible history as is the story of the Bible to know it by: For if

this of Christendom were of the same stamp with that of Israel, it cannot lie long hid from us; which that it may not, let us confine our discovery to these two heads. First, Let us learn what Heresies were those which the false Prophets of Israel brought in amongst them, as we find it recorded in the Scripture; for thither our Apostle sends us* 1.760. In the second place, We will examine whether the Heresies of Christendom, brought in by the false Doctors of Babylon, be not exactly like them.

To begin with the first, I cannot find in the Old Testament any other Heresies there recorded as brought in by false Prophets, but only Idolatry and the worshipping of other Gods besides the true and living God: I doubt not but the Iews had other Errors, but this is that which so great a part of the Bible is taken up in forewarning of, in relating of, and in declaiming against it. This is that we are sure the false Prophets had a hand in; of the rest nothing that way is recorded. This is that Moses forewarned the people of Israel of, Deut. 13. 1. If there arise among you a Prophet or a dreamer of dreams, and give thee a sign or a wonder, 2. And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, (which thou hast not known) and let us serve them; 3. Thou shalt not hearken to the words of that Prophet, &c. Here you hear of the false Prophets, and what should be their Doctrine, viz. Let us go serve other gods and worship them.

But if you ask whether there were any such in that people, Elijah shall tell you, 1 Kings 18. 22. I only (saith Elijah) remain a Prophet of the Lord, but Baal's Prophets are four hundred and fifty men. And, 2 Kings 10. 19. Iehu made a foul fray amongst them when he said, Call unto me all the Prophets of Baal, and all his servants, and all his Priests, let none be wanting; for I have a great sacrifice to do unto Baal: but he served them in their kind. And of this kind of Prophets were those of which Elisha bade Ie∣roham the King ask counsel, 2 Kings 3. 13. when being in distress in his march against Moab, he had sent to him for advice what to do, Get thee (* 1.761 saith he) to the Prophets of thy Father, and the Prophets of thy Mother, that is, the Prophets of Ahab and Iezabel.

And you may know these Prophets taught the people the same Religion of Idols which themselves followed. Hear what the Lord saith, Ier. 2. 8. The Priests said not, Where is the Lord? and they that handle the Law, knew me not; the Pastors also trans∣gressed against me, and the Prophets prophesied by Baal, (or, for Baal) and walked after things that profit not. And after, verse 26, 27. As the Thief is ashamed when he is found; so is the house of Israel ashamed; they, their Kings, their Princes, their Priests, and their Prophets; Saying to a stock, Thou art my Father; and to a stone, Thou hast brought me forth, &c. And chap. 8. 1. At that time (saith the Lord) (i.e. when the Iews shall be carried captive) they shall bring out the bones of the Kings of Iudah, and the bones of his Princes, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of Ierusalem out of their graves: verse 2. And they shall spread them before the Sun and the Moon and all the Host of Heaven, whom they have loved, and whom they have served, and whom they have worshipped. Chap. 23. 13. I have seen fol∣ly in the Prophets of Samaria, they prophesied in Baal, and caused my people Israel to erre. —verse 15. For from the Prophets of Ierusalem is profaneness gone forth into all the land. verse 26, 27. How long shall it be in the hearts of the Prophets that prophesie lies?—which think to cause my people to forget my Name by their dreams they tell every man to his neigh∣bour, as their Fathers have forgotten my Name, for Baal.

You know by this time what kind of false Prophets were among the people;* 1.762 where I would desire you to take notice of one thing more, That for all this, these Prophets prophesied these things in Iehovah's name: For so it is said of those I last quoted in the verse immediately before the words I quoted—the Prophets that prophesie lies in my name. So also shall you read, 1 Kings 22. of Ahab's Prophets, who being Prophets of Baal, yet prophesie in the name of Iehovah the true God, Thus saith Iehovah: which being foreseen by the Lord himself before it came to pass, seems to be the ground of the Law, Deut. 18. 20. But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak, and which shall speak in the name of other gods, even that Prophet shall die.

Seeing therefore we find these to have been the false Prophets among the people of the Church of Israel, and their Heresies to have been the Doctrines of Idols, of wor∣shipping the Host of Heaven, of Baalim, of Gods of wood and stone; of these un∣doubtedly S. Peter means, when he saith, As there were false Prophets among the people, so shall there be false Teachers among you, which shall bring in the like damnable Heresies.

HAVING therefore brought the matter thus far, let us now see whether S. Pe∣ter's Prophecy be fal•• out true or not; whether the Apostasie whereunto false Teachers

have brought the Christian Churches be not like that almost in every respect whereun∣to the false Prophets once brought the Church of Israel. But first I must instruct you a little in the old Idolaters and the Heathens Divinity, both concerning the sorting of their Gods; and secondly, for the way and manner to worship them.

For their Gods, the Heathen and those who followed their fashions had two sorts of them: First, Soveraign and Supreme Gods, which the Scripture calls The Host of Hea∣ven; Secondly, Vnder-gods, or, if you will, Godlings, which the Greeks call Dae∣mon-gods, the Scripture calls them Baalim, that is, Lords.

Now the Soveraign Gods, or the Host of Heaven, were such as they supposed to remain always in the Heavens, yea to dwell in the Heavenly lights, in the Sun, Moon and Stars, as it were Souls in bodies, and there to keep their stations immo∣vably without change of place or presence. Which Celestial and Heavenly Gods as they were Eternal, without beginning or ending; so they supposed them so sublime and pure, as they might not be prophaned with the approach of earthly things, or with the care and managing of mortal mens businesses.

And therefore they bring in that* 1.763 second Order of Gods, called Daemons or B••a∣lims, as a middle sort of Divine Powers between the Soveraign Gods and mortal men, whose office is to be as Mediators and Agents between them, and, as* 1.764 Plato speaks, reporters and comers from men to the Gods and from the Gods to men; without whom there could be no commerce and intercourse between the Gods and men: For they say, it beseems not the Majesty of the Soveraign Gods to manage these things of themselves. And therefore though all things come by their Will, Power and Autho∣rity, yet is it by the mediation and ministry of these Daemons in Scripture called Baa∣lim. I could prove you this at large out of the Heathen Philosophers, but I shall not need* 1.765.

Thus therefore having seen the Heathen Doctors conceit of their Gods, now let us see briefly the other point I promised to speak of, viz. The manner how to worship them, and as it were to bring them to the lure of men, when they had occasion of devotion with them; and this was done by sacring of Images. You shall hear it from an anci∣ent Author, and passing skilful in these mysteries, even Hermes Trismegistus, who in his As••lepius speaketh in English thus; It is a wonder beyond all wonders, that man should find out a way to make Gods, (that is, Images,) &c.* 1.766

Another way to worship them was in Religious graves and sepulchres, for there they hoped to find their Ghost-gods especially; as we yet suppose that Spirits frequent Church-yards and places of the dead.

THESE were the Mysteries and conceits of the Ancient Idolaters, which the false Prophets of Israel brought in amongst the people of God, and made them also (as the Scripture speaks) to provoke the living God to jealousie with the abominations of the Heathen round about them. Now then judge impartially, whether this Prophesie in my Text be not long ago fulfilled amongst us Christians, the new people of God. There were false Prophets among the people of Israel, even so (saith my Text) were there to be false Teachers among Christians, who should bring in damnable Heresies.

Which that you may the better do, Know first, that the Israelites did at no time al∣together renounce the true and living God, not in their worst times; but in their con∣ceit and profession they acknowledged him still, and were called his people, and he their God, though they worshipped others besides him. So Christians in their Aposta∣sie neither did nor were to make an absolute Apostasie from God the Father and Christ their Redeemer; but in outward profession still to acknowledge him, and to be cal∣led Christians.

Secondly, There are two main Apostasies of Israel recorded in Scripture.* 1.767 The First is styled The sin of Ieroboam the son of Nebat, as a principal establisher thereof: And this was to worship the true God himself under an Image; For he set up Calves at Dan and Bethel, and consecrated them in this manner, Behold, Israel, the Gods which brought thee out of the land of Egypt.* 1.768 For those are Calves indeed which here think he took the Calves themselves to be Gods. The truth was, Because he would not have the people go to the Temple of Ierusalem, where the Ark, the pledge of God's pre∣sence, was; therefore he made these Calves in stead thereof, supposing, as the Gentiles

did of their Gods, that the true God would have yielded his presence to an Image made in honour of him: And therefore they used, when they came to make vows or oaths at the Calf, to swear Iehovah liveth; as Hosea 4. 15. When therefore our Pa∣pists worship God the Creator under an Image, and Christ their Redeemer in a Cross, Crucifix, or in a piece of Bread; this is the very same Apostasie with that of Ieroboam the son of Nebat who made Israel to sin: And as false Prophets taught Israel that, so have false Teachers brought into Christendom the very same as you see was prophesied.

The Second main Apostasie of Israel is called The way of Ahab,* 1.769 not because he was the first bringer in, but the chief establisher thereof. And this was not only to wor∣ship the true God idolatrously in an Image, as Ieroboam did, but to worship other Gods besides him, namely Baal-gods or Baalim; supposing either by these to have easier ac∣cess unto the Lord of Hosts the Soveraign God, or that these he might resort unto at all times, and for all matters, as being nearer at hand, and not of so high a Dignity; whereas the Soveraign God, Iehovah the God of Israel, either managed not smaller and ordinary matters, or might not be troubled with them: For such, as I told you, was the conceit of the Heathen, as that the Souls of some great ones after death had the honour to be as Agents betwixt the Soveraign and Superior Gods and men, as being of a middle nature between them; which in Greek are called Daemons, in the Scrip∣tures Baalim. When therefore those who are called Christians, and have given their faith to Christ Iesus, to be their only Mediator and royal Agent between them and his Father; when these do worship and invocate Saints or Angels, whether with Ima∣ges or without, to be as under-Mediators with God for them, or of themselves to be∣stow some favour upon them; those who do this (as you know who do) are fallen in∣to the Apostasie of Ahab, and are worshippers of Baalim: For the Idolatry of Saints is altogether the same with that of Baalim.

HAVING therefore thus seen the verity of S. Peter's Prophecy for the first mark to know of what kind of Heresie should be the Christian Apostasie, even like unto that of Israel; now let me tell you what use to make of S. Peter's comparison and thus cou∣pling the one by the other.

First, That wheresoever you read in Scripture of the Idolatry of Ieroboam's Calves and of Ahab's Baalim, you think of what I have told you; and know that whatsoever God speaks against those things there, the same he speaks of the Apostate Christians under Rome, whose case is in all respects the same. If therefore other points be hard and such as you cannot understand, yet this of Idolatry is an easie mark for you to know the true Church from the false by; and almost every leaf in the Scripture will help you. Bless the Lord therefore, and never cease to bless him, who hath deliver∣ed us from those woful abominations and Idolatries wherewith the Church was so long overwhelmed, and hath restored unto us the sincerity of his Gospel.

Secondly, Seeing the Holy Ghost hath taught us here to compare the Christian's Apostasie with that of Israel, we may hereby learn also what was the state and conditi∣on of true Christian Believers under the Apostasie of Antichrist, namely, the same with the true Israelites under the Apostasie of Israel.

Where was the true Church in Ahab's time? was it not covered so under the Apo∣state Israelites, that Elias himself, who was one of it, could scarce find it? 1 Kings 19. 10.* 1.770 Where was the company of true worshippers in Manasses time, the worst time of all? or had the Lord no Church at all? Yes he had a Church even then, even hid∣den in the body of that Idolatrous Nation; yea a strong party, though not seen; as appeared presently upon Manasses death, when Iosiab came to reign, who at eight years of age, a very child, yet was able to reform all again. When therefore the Pa∣pists shall ask us where our Church was before Luther, let us answer, She was, as the true Israelites were then, buried under the Apostate body of Christendom; she was even there whence God in his good time called her out, viz. she was in the Spiritual Babylon. If Rome now be Babylon, and your Mother-Church that ancient Spouse of Christ,* 1.771 which hath been so long an abominable Strumpet committing Fornication with strange Gods, as we are sure she is; we cannot chuse but know where ours was in the mean time, until it pleased God to call her thence; even amongst you she was then; and where she is now you know, and shall one day feel, until you bite your tongues for pain.

But how could the faithful company of Christ live in the midst of Idolaters, and have means of Salvation? I answer,* 1.772 Even as the true Israelites lived in the midst of the Apostasie of Israel.

But you may ask further; When the face of the Church and the whole visible wor∣ship therein was so universally stained with abominable Idolatries, how and whereby should a man gather that there were any such sincerer company amongst them who had not defiled their garments? I might tell you that Histories, though written by our enemies, do mention many such discovered at several times: But I will give you ano∣ther sign to know it, namely, The light of God's word, and some other Divine Truths still remaining: For it was not so much for the Apostate Faction, as for the sake of some chosen ones, that this blessing was continued. Had there been nothing but Egyptians there, darkness should wholly have surprised them; but for Goshen's sake, for a few righteous in Sodom, God would not take this blessing from them. He that espies any day-light, will conclude the Sun is in our Heaven, though for the clouds he see her not. If we should see a candle hang up in a room, and see it full of blind men; yet would we say, surely there is some amongst them can see, why else hangs the candle there? So must we reason from the day-light and candle-light of Divine Truths still appearing and hung up in the Church. For, as S. Paul said, What if some did not be∣lieve? shall their unbelief make the faith of God without effect? Rom. 3. 3. And Rom. 9. 4, &c. when the body of the Iewish Nation refused Christ, yet he reckons their privi∣ledges as many as Rome could ever challenge; Whose is (saith he) the Adoption, and the Glory, and the Covenants, and the giving of the Law, the service of God, and the pro∣mises; whose are the Fathers, &c. Not as though (saith he) the word of God had taken none effect: For they are not all Israel, which are of Israel, &c.

NOW I come to the second mark here laid down in my Text, to know what man∣ner of Heresies should be in the great Apostasie of the Christian Faith; Even denying the Lord that bought them. They should give up their names as Christ's servants, as his purchase; and yet deny their Lord and Master: For Servants in times past used to be bought with a price, and so were as their Masters proper possession; Christ buys his servants with his bloud. The meaning therefore is, they should profess themselves his servants, and yet deny him to be their Master. What Heresies should these be? Even the very same the first mark told us of, Christian Idolatry. For as a Wife who hath given her faith to one Husband, if she commit adultery with others, denies him to be that she calls him, though she call him Husband never so much: So the Church, the Spouse of Christ, having given her faith to him alone, to be her only Lord and Mediator, in whom and through whom alone she would approach the Throne of Ma∣jesty in Heaven; if she bows down her self to other Mediators, whether Saints or An∣gels, if she invocates and worships the Father in any other thing save Christ alone, the only Image we must worship, (the Image of the Father) and the only Agent we must imploy to God before the Throne in Heaven; she commits Spiritual Adultery, that is, Idolatry, and denies the Lord which bought her. That this should be the meaning here, let this one reason serve the turn, That that is always the meaning of the like Phrase in the Old Testament, where in stead of the Lord that bought, we have the Lord that brought them out of the land of Egypt. Let us compare them;* 1.773 I am the Lord thy God which brought thee out of the land of Egypt, Thou shalt have none other Gods but me: In the New Testament thus saith Christ, I am Christ the Lord which bought thee, Thou shalt have no other Christ but me. Are not these alike? So when the Israelites fell to Idolatry, and to worship Idols and strange Gods, hear how the Lord speaks then, Deut. 32. 15, 16. Ieshurun waxed fat, forsook God which made him, and lightly esteem∣ed the Rock of his Salvation; they provoked him to jealousie with strange gods. So may we say, the Christian Mother waxed fat, forsook God which redeemed her, &c. Iudg∣es 2. 12, 13. They forsook the Lord God of their Fathers, which brought them out of the land of Egypt; and followed other gods, and served Baal and Ashtaroth. and this ex∣pression is frequent,* 1.774 Psal. 81. 10, 11. 1 Kings 9. 9. 2 Kings 17. 7.* 1.775 Iust so might the Lord speak of Christians; They forsook the Lord which brought them out of the Spiritual Egypt, and worshipped Saints and Angels.

I meant to have spoken much more of this, but the time will not suffer me. I desire we may observe from this twofold mark of the Christian Apostasie, What that is, among so many Corruptions both now and heretofore overwhelming the Church of Christ, wherein the Holy Ghost placeth the essence, and which he accounteth as the Soul of the great Apostasie under the man of sin, and would have us to make the Pole∣star of our discovery thereof: Not every Error, not every Heresie how gross soever, but Idolatry and Spiritual Fornication. As for other Heresies, though accompanying this, yet are they but accidental, and not of the essence of the great Apostasie which was to come. Even as Whores are seldom without other foul faults, which yet are no

parts of Whoredom: so hath the Spiritual Whore many other Heresies, but her Whoredom is Idolatry.* 1.776 Idolatry is the only Character and Note whereby the great Apostasie of the visible Church is discovered and distinguished from all other Blasphe∣mies, Seditions and Heresies of what age or time soever. Which is the reason why Babylon is intituled in the Revelation of S. Iohn, not the Liar of Babylon, nor the Ty∣rant of Babylon, nor the Heretick of Babylon, nor the Murtheress of Babylon, (though she be all these) but the Whore of Babylon; yea the Great Whore, and the Mother of the Fornications and Abominations of the Earth, Chap. 17.

DISCOURSE XLIV.

1 COR. 10. 3, 4.

And they did all eat the same Spiritual meat; And did all drink the same Spiritual drink: (For they drank of that Spiritual Rock that followed them: and that Rock was Christ.)

THE first part of this Chapter is a Comparison of some Sacramental Types in the old Law with the two Sacraments of the new, and that in two respects; namely, 1. For the same nature or substance of the Mysteries in both, and 2. For the same condition of the Receivers, if either they abuse them or walk unworthy of them. The words which I have now chosen are in special an agreement of some of the foresaid Types of the Law with the Eucharist or Lord's Supper: First, in substance of the Mystery; And they (that is, the Fathers in the Wilderness) all ate the same Spiritual meat, and all drank the same Spiritual drink: Secondly, in the dangerous condition of unworthy Receivers either of this or the other Sacrament, in these words; But with many of them God was not well pleased: for they were overthrown in the Wilderness.

And first I will speak of the first of these, which you may see is also double; first, concerning our Spiritual meat, and secondly, concerning our Spiritual drink; in both which the Apostle affirms those of the old Fathers to have been the same with ours. For the understanding whereof, we will first speak of the Spiritual meat, (as the words lie) and then of the Spiritual drink; and in both, first what is required to be known for Explication, either of the words, or of what is contained in them; and after come to such Observations as will follow and be gathered therefrom.

For Explication therefore, three things are to be enquired of.

• 1. Of what Meat and of what Rock the Apostle speaketh.
• 2. Wherein both the one and the other were Spiritual or Sacramental.
• 3. In what sense those Sacraments are said to be the same with ours.

For the first, The Meat here spoken of most certainly was Manna; for it appears in [unspec I] the fifth verse, as also in the beginning, that he means of the time they were in the Wilderness, where the only Food was Manna, sent from Heaven. The word Manna either signifies a Portion, it was their dimensum or daily allowance given by God; or Food made ready, because God prepared it, without any labour or industry of theirs: and this is thought to be the truest reason of the name. For as for that of S. Ierom, who thinks it had the name Man from the question asked upon the first sight thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is it, and so they called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee, being the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in He∣brew; this opinion, though the* 1.777 Seventy have translated so, yet is found unlikely by some learned in those Languages. 1. Because no reason can be given why the Is∣raelites should then speak Chaldee. 2. Because in Chaldee the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a question of persons, not of things; and signifies Quis Who, not Quid What; being the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, which always asketh of persons, but never of things.

But to leave the name, and speak something of the nature: we must know that this Manna was not that which Dioscorides and Galen so call, namely, certain fragments

of Frankincense: nor was it that which the Arabians call Manna,* 1.778 though it somewhat resembleth it; For they call by this name a certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or hony-dew falling on some mountains of Syria; and it seems they gave this name unto it by allusion unto the Sacred story. But this Manna wherewith God fed the Israelites was a miraculous thing, the Corn of Heaven and Bread of Angels, as* 1.779 David calls it; it fell only in the Wilderness of Sinai, it rained all times and days of the year saving the Sabbath; it was so hard that it might be ground in a Mill, beaten in a Mortar, or baked in an Oven; it melted in the Sun, and putrified with one night's keeping; lastly, it was Food, and not Physick: not one of all these properties agreeing to the Apothecarie's Manna or Manna of the Arabians.

Come we now to the Rock, whereof the Apostle saith our Fathers drank: which speech any man may see is not proper, and therefore some say it is a Metonymie, Rock, for the water which came out of the Rock: perhaps it will be more easie to say here is an Ellipsis of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or drink, to be supplied out of the words next before, and so to be construed thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For they drank the drink of that Spiritual Rock.* 1.780 Now for the Rock, there are two Rocks mentioned in Scripture out of which the Lord gave water unto the Israelites; one at Rephidim, two years after their coming out of Egypt, Exod. 17. another at Kadesh, almost thirty eight years after, Numb. 20. It is doubtful which of these our Apostle meaneth. We may safely say he meaneth them both, the story of both being so like, as the places of both had one name* 1.781 Meribah, of the murmuring and contending of the people. But if he meaneth only the one, I would say it is the former; the miracle whereof was presently upon the raining of Manna.

But here is one word yet needs to be explained; for our Apostle adds unto Rock 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Rock following, or, which followed them: which some would have spo∣ken of Christ, being the Rock which accompanied the Israelites, (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies) or the Rock which was to come and follow in after-times: others more truly ex∣pound it literally of the Rock in the wilderness, thinking it reasonable that the Apostle who spake literally of Manna which was truly eaten, should also in the same sense speak of the water of that Rock which was as truly drunken. And therefore they say the Apostle adds the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following,] to intimate that when the Rock was smitten, a stream gushed therefrom, which followed the Israelites many years as they jour∣neyed in the wilderness: and therefore our Translation with others for explication∣sake adds the word [them] which is not in the Greek; and so the Syriack likewise translates the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Spiritual Rock which went with them.

But against this some object two things. 1. That it is not like the Apostle would affirm any thing as History which is no where mentioned in the Old Testament, where it is like so miraculous a thing would not have been concealed. 2. That the thing it self is otherwise unlikely, even by reasons out of Moses story. For they say, If it be meant of the first Rock at Rephidim, how came they to want water at Kadesh, if a river from the first Rock had followed them? And if we say it is spoken of the second Rock at Kadesh, how comes it to pass that they offered to* 1.782 buy water at a price of the Edomites, if water followed them at the heels?

But unto the first it may be answered, That it may be elsewhere shewn in the New Testament, something to be alledged for Story which is not expressed in the Old Te∣stament, especially when there is ••ome ground whence some such thing may be drawn by good consequence; and then I think we ought to believe the Illation of the Holy Ghost. And that this thing we now speak of may be inferred from the Story of Moses, it will appear thus: For seeing it was about two years after their coming out of Egypt, when the first Rock was smitten to give them water,* 1.783 and that in all their change of Stations for almost thirty eight years after we never find the least mention of any want thereof, though they travelled further in a dry and unwatered Wilderness: It will follow from hence, That either they stored themselves with water for so many years, which is impossible; or else the water of the Rock ran after them; and it may be their journeys were so ordered by the lower grounds, that it might naturally do so, so long as the miraculous Fountain lasted.

As for the other Objection, How they came again to want water at Kadesh, it is ca∣sily answered: For God might, for a new trial of his people, make the first Miracle cease when it pleased him; and seeing at that Station they had taken a clean contrary way unto the former; it may be the position of the Earth hindered it, God so order∣ing their journeys of purpose. And as for their buying water of the Edomites present∣ly

upon the smiting of the second Rock at Kadesh; it may be said that this Rock was not like the former; and so our Apostle by the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] did imply he spake of the first only: or howsoever, those words of buying water of the Edomites are spoken in case they passed through the Edomites land, where it was not like the Miracle should have followed them, it being a watred Countrey.

Thus much I thought good to speak in defence of that Exposition which our Tran∣slation seems to approve by adding the word [them,] unto which (you see) we may without difficulty yield our assent: Otherwise it were easie yet to add, among such a variety, a fourth Exposition diverse from all the former, namely, That by leav∣ing out the word [them] the word [Following] should be expounded not of follow∣ing in regard of place, but of time and story, and that with relation unto Manna, be∣cause in order of time the smiting of the Rock followed presently upon the raining of Manna; and so the Apostle's sense, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Spiritual Rock following, should be understood as following upon the raining of Manna, the mysterie of drink following the Miracle of heavenly bread, as the giving of the Cup is to follow the breaking of Bread in the Lord's Supper. But this you may esteem as you please.

NOW I come to the second thing I propounded, wherein this Manna and this Rock were Spiritual, that is, Sacramental; and this was in regard they were Signs signifying Christ, and Pledges assuring the faithful Receivers of their enjoying him with all his Benefits. For a Sacrament is not a naked or a single Sign, but a Sign as∣suring, that is, a Seal or a Pledge of the thing signified, a signifying Pledge, or an as∣suring, Sign. Now these Seals do always suppose, and are in some sort grounded up∣on, a resemblance which the Sign hath with the thing signified. For as Plato in Cratylus sayes, That the wisdom of the first imposers and inventers of the names of things was such in their choise, that they made the letters and syllables to agree with and to express the qua∣lities of the things called by them, expressing soft things with soft sounds, harsh with harsh, &c. and so forth: So God in the Sacraments, which are as visible words, hath chosen such Signs as carry in them the Character and very Image of the things they are Pledges of. For a warrant therefore that this Manna and this Rock were such Sacra∣ments and such Spiritual things as our Apostle speaketh of, let us consider a while how they carried in them the marks of Christ whom they signified.

1. Then, to begin with Manna. As Manna was a meat* 1.784 provided of God without the labour and industry of the Israelites: So is Christ given unto men, not out of any work or merits of theirs, but of the free gift and goodness of God. 2. As Manna came from Heaven besides the ordinary course of nature: So Christ's birth was won∣derful, and not as the birth of other men: For his Divine nature he fetcht from above, and his Humane body was not begotten of mortal seed, but by the influence of the Holy Ghost from Heaven. 3. Manna was distributed unto all alike; one had not more and another less, but all an equal share: Even so Christ communicates him∣self unto all alike without acception of persons;* 1.785 For in him is neither male nor fe∣male, bond nor free; the Beggar hath as great a part in Christ as he who sits upon the Throne. 4. Manna when it came first was an unknown thing, for the Israelites (saith the Text) knew not what it was; no,* 1.786 they knew not whence it came, nor that it was the food the Lord had sent them: So Christ when he came into the world was un∣known; For if they had known,* 1.787 (saith S. Paul) they would not have crucified the Lord of Glory. 5. Manna was Food, and a plentiful Food, there was enough for every body: So is Christ the Food and Bread of our Souls, and sufficient to feed many, yea even the whole World. 6. Manna was of a most sweet and pleasing taste: And so is Christ unto that Soul which can truly relish him;* 1.788 My yoke (saith he) is most sweet and easie, and my burthen light; And most true of him is that which the Psalmist writes, O taste and see, for the Lord is sweet. 7. Manna was of a white colour; even as our Saviour also was white and pure, as being free from all stain of sin: for (as it is 1 Pet. 2. 22.) He did no sin, neither was there any guile found in his mouth. 8. Also Manna, before it was eaten,* 1.789 was brayed in a Mortar or broken in a Mill: So was Christ our heavenly Manna bro∣ken upon the Cross,* 1.790 that he might become the Spiritual Food wherewith our Souls are fed unto everlasting life. 9. As Manna was given only in the Wilderness, and ceas∣ed as soon as they came into the land of Promise: So is Christ our Spiritual Food in the Eucharist, so long as we travel in the Wilderness of this world; but when we shall ar∣rive in the heavenly Canaan, we shall have no more need of Sacraments; for there we shall have Christ present with us, and shall no longer understand in part as now we do, but we shall see God as he is.

Thus much shall suffice to have spoken of Manna: and so we come unto the Rock, which our Apostle affirms to have been Christ, that is, a Sign of him. Neither is this the on∣ly place where he is so called, but it was a name given him in the days of old. In the 32. of Deut. he is four several times called by that name. ver. 15. Ieshurun forsook the God which made him, and lightly esteemed the Rock of his Salvation: and v. 18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee: and v. 30, 31. Again, in Dan. 2. 34, 35. he is expressed by a Stone cut out without hands, which became a great Mountain and filled the whole earth. Let us therefore see what resem∣blance of Christ is in a Rock; first generally, and then specially in This Rock whereof our Apostle treateth.

First then, As a Rock is the surest Foundation to build upon; so is Christ the immovable Foundation whereupon his Church is reared: whatsoever is built upon him, no storms, no flouds, no winds can shake or move. And that in this very respect Christ is called a Rock, it appears out of Esay 28. 16. quoted in part by S. Paul Rom. 9. 33. & S. Pet. 1 Ep. 2. 6. Behold, I lay in Sion a foundation, a stone, a tried stone, a pre∣cious corner-stone, a sure foundation; he that believeth on him, shall not be confounded nor ashamed. 2. A Rock is a strong Fortress against the assaults of an Enemy; and so is our Saviour an impregnable Bulwark unto his Elect against the hottest assaults of Sin, Satan and Death; all the Cannons of Hell can never hurt him who hath gotten this Rock to shield him. 3. A Rock is a place of stumbling unto those who look not well to their feet; and so was this Spiritual Rock of our salvation unto the proud high-look∣ing Iew, a stumbling-block, a Rock of offence, according unto the Prophecy in the 8. of Esay 14, 15. quoted also by our Apostle Rom. 9. and S. Peter 1 Ep. 2. A stone of stumbling, and for a Rock of offence unto both the houses of Israel: And many among them shall stumble and fall, &c.

But more especially, This Rock which our Apostle speaks of resembles Christ in three things.

1. As that Rock gave no water before it was smitten with the Rod of Moses; so was Christ smitten upon the Cross, that out of him might flow that soveraign stream, which he who drinketh of shall never thirst any more. 2. As the Rock was smitten with the Rod of Moses, so was Christ our Redeemer with the Rod of the Law,* 1.791 all the curses and penalties due by the same being laid upon him for our sakes. For he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; and the Lord laid on him the iniquity of us all. 3. Lastly, As this Rock is said to have yielded water not only to those who were then present at the place where the Rock stood, but followed them in all their Stations in the Wilderness, unto the utmost ends thereof: So that water which gushed out from our smitten Saviour, neither serv∣ed nor stayed with those alone who were present at the time and place of his suffering, but it ran and spred into all places of the world where the sons of men had any abid∣ing, and followeth them all the days of their Pilgrimage in this Wilderness, even from the day of his Passion unto this very hour.* 1.792 Ho (saith the Evangelical Prophet Esay) every one that thirsteth, come ye unto the waters, (yea even) he that hath no mony; come ye—yea come buy Wine and Milk without money and without price. In what part of the earth soever thou art, in what time of the world soever thou livest, Christ our Rock is ever with thee, and his water streameth after thee; which whosoever drinketh,* 1.793 it shall be in him a Well of water springing up into everlasting life.

Add, who knoweth whether the cleaving of the Rocks when he yielded up the Ghost, were not for a Sign of the accomplishment of the mystery?

[unspec III] AND thus much for the second point. Now we come unto the third, In what sense those Sacraments are said to be the same with ours. For the understanding where∣of, we must chiefly consider two things in every Sacrament, the visible sign, and the invisible thing thereby signified and confirmed: which invisible thing is always double; first, the Root or Fountain; secondly, the gracious blessings and promises which spring and flow from it. The Root and Fountain is he through whom and by whom we re∣ceive all the blessings and benefits we enjoy from God our Father, and without whom he vouchsafes us nothing, And therefore as God confers no manner of blessing upon us but through Christ: so the manner and nature of a Sacrament is to assure and confirm unto us whatsoever it assures us only through him. For all Sacramental signs both old and new carry in them the Image and marks of Christ: hereby shewing, that by signifying him they seal and convey the Promises in and through him. For example sake: In the Passeover the favour and benefit which

God would therein seal and assure was, that he would spare and pass by the Israelites when he smote the Egyptians: and yet the Sign ordained expressed nothing either of passing by or sparing, but of him only in whom and through whom God passed and spared them,* 1.794 namely, that immaculate Lamb slain before the foundation of the world; whose bloud when God beholds upon the posts of their houses, he will spare and not destroy them. The like we shall find in all their Sacraments and Sacrifices; that is their manner, by signing the Root and Fountain, to assure and convey the Promises which come through it.

Out of this therefore which hath been spoken we may easily assoil the Question of the agreement of sameness of the Iews Sacraments with ours. For it is apparent that the Signs differed, and in most they were of a clean differing kind from ours; I mean divers kinds of things, the bloudy signs of slaughtered beasts: and where the Signs of both had more affinity, yet was there some apparent difference, as appears in the ex∣amples our Apostle bringeth here. For howsoever a cloud hath some affinity with water, yet is it not the same with water we use in Baptism; neither was Manna the same thing with bread, though in stead thereof; nor the water of the Rock the same with wine in the Eucharist. It is plain therefore out of our Apostle's own words, that he means not they were the same in Signs. It follows then, they should be the same in the Spiritual thing signified, which is as the Soul and spirit of a Sacrament. And this is plain, in that he saith not simply, they are the same Meat and same Drink, but, the same Spiritual Meat and the same Spiritual Drink: and it is past all doubt, when he saith the Rock was Christ, that is, a Sacrament of him, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be un∣derstood of all the rest, the Cloud, the Sea, the Manna; all were Sacraments of Christ as well as ours, and Seals of the same Spiritual promises whereof ours are; all aimed at the same twofold invisible gift, the same Fountain through whom, Christ Iesus, and the same Rivers of Spiritual graces, Reconciliation with God, Remission of sins, and Life eternal, through him alone.

And yet for all this agreement we must know there was some difference even here also: For howsoever the things (as ye have heard) were the same signified in both, yet was the manner and fashion of them different; they beheld not their Signs the same that ours do. For as for the Root of blessings, Christ, he was signified as future and yet to come; which in their ordinary Sacraments was stamped upon the very Sign; I mean, the Signs had some badge in them, whereby might be known that what they signified was future.

As for example; In Circumcision was signified the taking away of the superfluity of sin in and through him who was yet in the loins of his Ancestors, as the place cir∣cumcised sufficiently implies.* 1.795 And this is the reason why S. Paul saith, if ye are circum∣cised, Christ profits you nothing: Because, namely, he that received Circumcision did as much as affirm that Christ was not yet come, but still hoped for.

The like we may see in their Sacrifices, some whereof, as the Eucharistical, were justly answerable to our Eucharist, as I shall have occasion to shew hereafter. In the mean time I speak generally of them, and say, They carried a badge in them that Christ was not yet come and offered for sin. A ground whereof I have from the story of Abraham going about to sacrifice his son: For there Abraham being ready at God's Commandment to sacrifice the promised son, his dear and only son Isaac; the Angel of God stayed his hand, and shewed him a Ram in a bush to sacrifice in stead of his son; thereby implying, That while God deferred the offering of that Blessed one which should be a Son of Abraham, be would accept as instead thereof the offer∣ings of Bulls and Rams for the expiation of sin; and therefore he that offered this offering in stead, did therein acknowledge that the offering of the Blessed seed of A∣braham was yet deferred. A second mark of this may be also in the slaying of the Sa∣crifice offered: For in that they were as often as they offered, to slay their Sacrifice, it appeared that the Son of Abraham was not yet slain for sin.

And thus have we seen how Christ the ground of all Spiritual blessings was other∣wise signified under the Sacraments of the Law than now in those of the Gospel. Now we must also shew a differing manner and fashion in the Spiritual Promises themselvs, which were given through him. For these were not open as now they are, but in∣volved and wrapped up in Temporal benefits: For all the Promises under the Law in a manner were for the outside Temporal; their Redemption was their deliverance from the Egyptian thraldom, their forgiveness and remission was the escaping of Temporal plagues and bodily death, their favour with God was worldly Prosperity, their place of blessed rest was the earthly Canaan, and immortality, long life and fulness of days

in the land which the Lord had given them. This is so apparent, that there was a Sect amongst them about Christ's time which maintained there were no other Promi∣ses to be looked for; and some Christians* 1.796 even of note have almost affirmed that the Iews had no Spiritual Promises, but only Temporal. But we must know that under these Outward things were veiled the Spiritual and Eternal Promises* 1.797 Not that these Temporal were only Shadows of the Eternal, and were not literally to be understood; but that the enjoying of these outward things, unto the Iew was a pledge of the Spiritual as it were inwrapped in them: For it pleased God, occording to the ••eco∣nomy of that time, to convey his Spiritual benefits under and with the Temporal; as he also ordained the loss of the one to be as an evident mark of losing the other, unless God were extraordinarily merciful unto them. The knowledge of this made the Iew so highly to esteem of worldly prosperities, and of those who enjoyed them, as of God's special Favourites; and on the contrary, to be so cast down with earthly adversities, as if those who fell into them were quite deprived of the favour of God. This made them so loth to forgoe the Earthly Canaan, as though with it also they had forgone all interest in the Heavenly.

And was it not strange that the Roman Empire, which carried no other Nation captive, yet should cast the Iew out of his own country? unless God, according to his wonted rule with this people, would have it a woful evidence that he had quite cast them off from having any longer right or claim unto the Kingdom of Heaven. But since Christ was revealed, these Spiritual and Eternal Promises are no longer veil∣ed and covered in this sort, but are laid out to open view, and they are no longer so link'd with Temporal, but severed one from the other; For the veil upon Moses face is done array, and we all with an open face behold as in a glass the glory of the Lord, 2 Cor. 3. 14, 18.

Thus you see how the Sacraments of the Law, howsoever they sealed the same Promises with ours, yet not so immediately as ours do, but in the covers of outward blessings. Now I will answer some Objections concerning this discourse.

And first, Some will say that this is unlikely, in that the Iews seemed to apprehend no such thing as we speak of, specially in these extraordinary Sacraments which our Apostle treats of. I answer, That without doubt the Patriarchs and Prophets had a more clear sight of these things; as for the rest, they were in general taught this Principle, That in such things God did convey some unseen blessings unto them, especi∣ally if they were so extraordinary as this of Manna and the Rock; and howsoever they knew not expresly what these secret things should be, yet they believed they were far more glorious than what they saw. Those who require more than this, forget how Moses was veiled, and that the Mysteries of the Kingdom of God were exceedingly obscure in the times of the Law. And that the Iew could not but conceive more in them than the outside,* 1.798 it appears in that they had a great expectation of the Messiah, at whom all these aimed;* 1.799 as we know the speech of Nathanael,* 1.800 We have found the Messias, of whom Moses and the Prophets wrote. Besides, the Prophets often repre∣hension of those who thought God was pleased with the outward offering of Bulls and Rams, must needs make them apprehend there was a faith of some unseen thing required.

But S. Paul (will some say) calls them Gal. 4. 9. weak and beggarly Elements, whereby it should seem they were empty of all Spiritual meaning. I answer, such they were become indeed when Christ was once come, of which time S. Paul speaketh; when the grace signified in them was brought out in the light, when the inwrapped Pro∣mises were unfolded and revealed, they were then as empty shells, whose kernels were taken out, and like carkasses whose Soul is gone. So long as a shell contains a kernel unseen, so long it is full; when the kernel comes forth to outward view, then the shell is empty: even so is it with the Elements of the Law. Again, as long as the Soul is buried in the Body and covered with flesh, the Body lives; but when the Soul separates from flesh and subsists by it self, then the Body proves a stinking car∣kass: So is it with the Elements of the Law, whose Soul was these Spiritual things, now severed from such fleshly Elements, and offered unto us without such covers as heretofore they were.

DISCOURSE XLV.

1 COR. 10. 3, 4.

—And they did all eat the same Spiritual meat: And they did all drink the same Spiritual drink.

HAVING spoken at large of the Three things which I enquired of for Explication of these words, viz. 1. Of what Meat and of what Drink the Apostle speaketh, namely, of the food of Manna, and the water of the Rock, wherewith God sustained the Israe∣lites in the Wilderness; 2. Wherein both the one and the other were Spiritual or Sacramental, namely, in being Signs resembling and assuring Christ with the Spiritual Blessings through him; 3. In what sense these Sacraments are said to be the same with ours, to wit, not in the Signs, but in the Spiritual thing signified, which is the Soul and Essence of a Sacrament: We come now to such Observations as these Words and Ex∣plications will afford us.

The first whereof is,* 1.801 That if the Seals and Sacraments under the Law were the same with ours, then must they also have the same Covenant of Grace with us; for the Sacra∣ments are Seals of the Covenant: If the Seals then were the same, as our Apostle affirmeth, how should not the Covenant also be the same? and seeing their Sacraments were differing in the Signs from ours, how could they be any way the same with ours, but only in what they sealed and signified? The Fathers therefore were saved by Grace and through Christ as well as we: So true is that the Apostle says Acts 4. 12. There is no other name under Heaven given amongst men whereby we must be saved. For Iesus Christ (as it is Heb. 13. 8.) is the same yesterday, and to day, and for ever; that is, He was a Saviour of old, is still, and shall be for ever hereafter. This is that which S. Peter yet more expresly affirmeth, Acts 3. 25. saying, Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying to Abraham, And in thy seed shall all the Nations of the earth be blessed. Yea not only from Abra∣ham, but even from that time when God said, The seed of the Woman shall break the Serpent's head,* 1.802 was this Covenant made with men, and at length diversly sha∣dowed in the Types and Sacrifices of the Law, until Christ himself was revealed in the flesh.

For the better understanding of this, we must know what a Covenant is, and what are the kinds thereof. A Covenant is as it were a Bargain between God and man, where∣in God promises some Spiritual good to us, so we perform some duty unto him: if not, then to incur everlasting punishment. This Covenant is of two sorts; the one is called The Covenant of Works, the other The Covenant of Grace. The Covenant of Works is, wherein God on his part makes us a promise of Eternal life, if we on our part shall perform exact obedience unto his Law; otherwise to be everlastingly condemned, if we fail.* 1.803 The Covenant of Grace or of the Gospel is, wherein God on his part promises us sinners Christ to be our Saviour and Redeemer, if we on our part shall believe on him with a lively and obedient faith; otherwise to be condemned. The Covenant of Works God made with man at his Creation, when he was able to have kept the condi∣tions he required; but he through his disobedience broke it, and so became liable to death, doth Corporal and Spiritual. And though the Covenant of Grace then took place, (as we have said) yet was the former Covenant of Works still in force, until Christ who was promised should come in the flesh. And therefore was this Covenant renewed under Moses with the Israelites, when the Law was given in Horeb; as Moses sayes, Deut. 5. 2. The Lord God made a Covenant with us in Horeb.* 1.804 For all the time under the Law the open and apparent Covenant was the Covenant of Works; to make them the more to see their own misery and condemnation, and so to long after Christ who was yet to come, and at whose coming this obligation should be quite cancelled:

Yet nevertheless, together with this open Covenant there was a secret and hidden Co∣venant, which was the Covenant of Grace; that they might not be altogether without the means of Salvation whilst Christ yet tarried.

This truth is plain, Gal. 3. 17, &c. where the Apostle affirms, That the Covenant of Grace in Christ was four hundred and thirty years afore the Law was given, and that therefore the Law could not disannul it or make it of none effect; but that the Law (so he calls the Covenant of Works) was only added to it because of transgressions, until the blessed Seed should come, v. 19. and that it might be a Schoolmaster to bring us unto Christ, v. 24. For in the Moral Law of God, under whose curse they stood bound, they might as in a Glass see their sin, their guilt, their want of Righteousness; and in their Ceremonies and Sacrifices they might again, as in Shadows of Heavenly things, behold the means of their Reconciliation, through his bloud who was to be slain and offered to God for them.

Now though this Covenant of Grace afore Christ be the same for substance with that under which we are now since his coming; yet the circumstances and outward fashion thereof are so varied, that the Scripture for this regard makes of this one Covenant two Covenants, calling one the Old Covenant for the old manner thereof under the Law, and the other a New Covenant for the new manner thereof now the Gospel is revealed.

Having therefore already seen the agreement and on••ness of them for the inward part, let us now behold their differences for the outward fashion: and so we shall see that as the Fathers ate the same Spiritual meat and drank the same Spiritual drink, and yet there was some difference in them; so the Fathers were under the same Cove∣nant of Grace with us, and yet after a different fashion.

This difference S. Paul, Gal. 4. 1. &c. setteth forth thus by a similitude; The heir as long as he is a child, &c. i. e. The difference of the condition of those afore Christ and since, is but as the condition of Heirs when they are under age, and when they come to full years. They are Heirs and Lords of all in both conditions, as well in one as the other; only the difference is, that in the one condition they are in the state of Servants un∣der Tutors and Governors, in the other they enjoy the freedom of Sons: So the faith∣ful in the Law enjoyed the same Covenant of Grace with us, but under the bondage of worldly Elements; but we now have the same in a state of freedom, as not held under such burthensome Elements and Pedagogies as they were.

But elsewhere he shews this difference more expresly both on God's part and our part. First, On our part, Heb. 8. and elsewhere, thus; The Old Covenant, which requir∣ed so many external services, is called a carnal Covenant; the New, wherein no such are required, but works of the Spirit only, is a Spiritual Covenant, whereof God means when he saith,* 1.805 v. 10. I will put my Laws into their mind, and write them in their hearts; and so he will be their God, and they shall be his people. For in the Old Covenant he wrote a Law as it were upon their hands and fleshly members, in that he required so many fleshly washings and sprinklings and sacrifices for expiation and cleansing of sin: whereas in the New he writes his Law only upon the Soul and Spirit; in that he now stipulates only the service of Faith, which is an action of the inward man, and not of the outward: not of the hand or bodily members, but of the Soul within. For by Law here I suppose is meant the condition which God stipulates in the Covenant, and through which he makes good his promise unto us. Not as though this spiritual condi∣tion was not also required under the Law in the Covenant of Grace then; but because it was not only, nor so openly, therefore is it made as a formal difference of the New Covenant and the Old.

Secondly, On God's part the Scripture shews the difference of the Covenants thus: The Old Covenant was a Covenant of worser promises, the New a Covenant of better Promises, and so a better Covenant, Heb. 8. 6. Indeed they in the Old Covenant had the same Spiritual Promises we have, and so it was one and the same Covenant; but they had them not open and uncovered as we have, and so our Covenant is not the same, but a better Covenant. So S. Paul makes his comparison in the same argument, 2 Cor. 3. 11. If that (saith he) which is done away was so glorious, much more that which remaineth. As if he had said, If the Cover seemed so glorious, much more shall the Iewel within so seem, when the cover is taken from it, as now it is. For all the open Promises in the Old Covenant seem to be no other than Temporal blessings; as for Spiritual, they had them only as enwrapped in them; so that they could look for them no otherwise but in and through the Temporal, which they had as Pledges of the Spiritual veiled under them: But in the New these are all revealed and no longer hid from us by such curtains; the veil is taken from the face of Moses, and we behold with open

face the glory of the Lord, as the Apostle speaketh 2 Cor. 3. 14, 18. Remission of sins, Reconciliation with God, Everlasting life, these are our Promises; not deliverance from Temporal enemies, worldly prosperity, nor the land of Canaan, or long life in the land the Lord hath given us. So the case here is quite altered: For then Earthly blessings were as Pledges of Spiritual; but now unto us, Spiritual are Pledges of Temporal, so far as God sees good for us; For the tenour of the Gospel now is, Seek first the Kingdom of God,* 1.806 and all these things shall be added unto you.

And it is now time we should say with S. Paul, Rom. 11. 33. O the depth of the riches both of the Wisdom and Knowledge of God! and with David, Psal. 40. 5. Many, O Lord my God are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: and Psal. 92. 5. O Lord, how great are thy works! and thy thoughts are very deep.

THUS I come to a second Observation which these words afford us;* 1.807 namely, If the Fathers ate the same Spiritual Meat and drank the same Spiritual Drink which we do, then eat we not the real Body nor drink the real Bloud of Christ: For the Manna they ate was the same Manna still, though a Sacrament of Christ; the Water of the Rock was verily Water still, though a Sacrament of his Bloud: If then we eat the same Spiritual Bread; we eat Bread still, though Spiritual Bread; If we drink the same Spiritual Drink, our Drink is Wine still, though Spiritual Wine. Yea S. Paul him∣self calls them as they are, 1 Cor. 10. 16. The Bread we break is the communion of the Body of Christ; Ergo, That which is the communion of the Body of Christ is Bread still. And unless it should be so, how could there be a Sacrament, which must consist of a Sign and a thing signified, of an Earthly thing and a Heavenly thing? For if the Sign once becomes the thing signified, it is no more a Sign, and so then is no more a Sa∣crament.

If it be urged,* 1.808 That Christ himself saies plainly of the Bread, Hoc est corpus me∣um, This is my Body; of the Wine, Hic est sanguis meus, This is my Bloud: I answer. He saies* 1.809 also I am the Door; and in my Text is as expresly said, The Rock was Christ. If therefore it be absurd from hence to infer the Rock left being a Rock, and was made the real Person of Christ; so will it be of our Spiritual Bread and Wine. For the manner of these speeches is nothing but a Figure of certainty or assurance: He that receiveth the Bread, as assuredly receiveth Christ: Body as if the Bread were his Body; He that receiveth the Wine, as assuredly enjoyeth the Bloud of Christ as if this Wine were his very Bloud indeed. A predication in casu recto is a predication of sameness, and therefore is used properly in things which are in a manner the same, as Genus and Species, Homo est animal; but in things which are disparate and of seve∣ral natures we speak usually in concreto or obliquo: and from h••••ce arises a Scheme or Figure of speech, when we would express a most near union of things even different, yet to speak them in casu recto, which is the predication of sameness, as it were to express they were as nearly link'd together as if they were the very same. So we are wont to say, a man is Virtue or Piety it self, meaning, they are throughly link'd unto him. And because of all other things the things in the Sacraments are so assuredly and throughly link'd together, the Holy Ghost used this Scheme for a Sacramental speech, Hoc est corpus meum, and Hic est sanguis meus, that is, a Sign so sure as if it were the very same.

AND so I will come to a third Observation;* 1.810 The Fathers (saith my Text) ate the same Spiritual Meat and drank the same Spiritual Drink, therefore is our Sacrament also to be eaten and drunk of us, and not only offered for us:* 1.811 Except we eat the flesh of the Son of man and drink his bloud, we have no life in us. And very fitly: For as our Bodies are nourished by eating of corporal meats, so our Souls are nourished by the Spiritual feeding upon Christ.

This condemns that lurching Sacrifice of the Mass, where the Bread and Wine are offered as a Sacrifice for the people, but they receive no one jot thereof; they are invited to a Banquet, but eat never a bit: Even like the unbelieving Ruler spoken of 2 Kings 7. 19. who saw all the plenty foretold by Elisha, but ate no whit there∣of. And what is it but, as Christ said, to light a Candle and put it under a Bushel? Matt. 5. 15.

They think it is enough if the Priest eats all himself, though he gives no body else any with him: But it is no less absurd to affirm that another should receive good by the Priest's receiving, than to hold one may be fed by the meat another man eats, or be saved by another man's Faith: Which were most ridiculous; for a man is nourished by his own meat,* 1.812 and the just must live by his own Faith.

Many strong Reasons might be alledged against this so soul a corruption, but I will comprise all in three.

• 1. It is against the express commandment of Christ, whose words are, Eat ye all of this,* 1.813 and, Drink ye all of this. Had the Church of Rome been the true Spouse of Christ, she would never have presumed to abolish what he hath ordained, and to establish what her self hath devised, not only in this, but in many other actions; which is no less than to advance her self in Wisdom and Authority above the Son of God.
• 2. It is against the nature of a Sacrament, which consists in receiving: For the main difference between a Sacrifice and a Sacrament is, that in the one we give to God, in the other God gives to us, and we receive of him.
• 3. It abolishes the Mystery of our consolation, and that whereby our Faith is strengthened in the use of these Holy Signs, that mankind might have an interest in Christ and what he should do on our behalf. We know it was required he should be incarnate and take our nature upon him, which now he hath done. Every one of us can believe that what he hath done is for the behoof of mankind; and so some men shall be the better for it, since our whole kind by reason of his Incarnation is capable of the benefits of his Passion and the whole work of Redemption. But in that though Christ became man, yet he took not upon him the nature of every several man, hence no man from his Incarnation could apply these Benefits unto himself in special: For he might say, indeed Christ was made man, and so man may be the better for him, and have some interest in him; but since he was not incarnate into me, how should I ap∣ply this unto my self? Why therefore the All-wise God, who knew our weakness, hath so ordained in the Mystery of this Holy Sacrament, that it is a Mystical Incar∣nation of Christ into every one who receives it. Whence Gregory Nazianzen defines the Eucharist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Communion of the Incarnation of God. For in that he affirms the Bread to be his Body, and the Wine to be his Bloud; by receiving this Body and Bloud of Christ, and so changing it into the substance of our Body and into our Bloud by way of nourishment, the Body of Christ becomes our Body, and his Bloud is made our Bloud, and we become in a Mystical manner flesh of his flesh and bone of his bone. And as in his conception of the Holy Virgin, he took upon him the nature of Man, that he might save Man; so in his Holy Sacrament he takes upon him the nature of every man in singular, that he might save every man who becomes him in the Divine Sacrament of his Body and Bloud. His real Incarnation was only in one, but his Mystical Incarnation in many: and hence comes this Sacrament to be an Instru∣ment whereby Christ is conveyed unto us, his Benefits applied, and so our Faith con∣firmed.

How then do they abolish this Holy Mystery, this comfortable Analogy, where Christ is offered; but those for whom he is offered receive him not, but stand as gazing Specta∣tors, whilst the Priest alone is the Actor? But let us, who are so happy above them, who come hither as Receivers, and not as Gazers, let us, I say, consider how great a Gift it is which God gives us.* 1.814 Zaccheus gave a great Gift, half his Goods unto the Poor:* 1.815 Herod promised a greater unto the dancing Damsel: but the greatest of all is that which the * 1.816 prodigal giver offered our Saviour, even all the Kingdoms of the World. But all these Gifts are faln short, and of infinite less value than this transcendent Gift which God gives unto us; which makes S. Iohn, when he speaks of it, to express it with an Em∣phasis, * 1.817 So God loved the World, that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life. Lo here the greatest Gift that Heaven can yield, or the Earth can receive. Let us therefore stir up Hearts and Hands to give thanks and praise unto him of whom we receive so wonderful a Gift, saying, with the Prophet David,* 1.818 What shall we render unto the Lord for this admirable benefit?

AND thus I come to a fourth Observation which these words will lend us; name∣ly,* 1.819 That the Apostle warrants here by his Example the Illustration of things in the Gospel by the Types of the Law. For if the Apostle uses an Example where one would scarce sus∣pect there was a Tppe, much more doth he approve an application where a Type is plain and evident; and besides, seems to insinuate thus much unto us, That all the extraordi∣nary actions of God toward his ancient People had in them some Mystery of some things to come, as this of Manna in the Wilderness. And I make no question but the searching and suting of Allegories in these two kinds were allowable and profitable: But this is the er∣rour of Allegorizers, They seek Allegories where they are not, but where they are they seldom look for them: For although the body and verity be of it self more clear and evident than the shadow, yet always a Comparison affords more light than a single contemplation.

Now because the Apostle hath led the way of this practice in the matter of the Eu∣charist, let me have leave to second him in another Instance of the same Argument, almost out of himself in the Chapter, not in so sublime a kind, but in a plain and vulgar Type. Amongst all the Sacrifice of the Law, there is none either for name or nature comes so near the Sacrament of the Supper as the Eucharistical. The Passeover was a special kind hereof, where it is so well known that the Fathers ate the same Spi∣ritual Meat we do, that I shall not need say any thing of it; only it shall suffice to shew the same in the whole kind of Eucharistical Offerings, which is not so much observed.

An Eucharistical Sacrifice or a Peace-offering was a Sacrifice of fire, or expiatory; a part whereof was burnt upon the Altar, as in other Sacrifices; but the remainder and greater part was eaten by the faithful people who brought it; that so their Sacri∣fice being turned into their bodie's nourishment might be a Sign of their incorporation into Christ to come, who was the true Sacrifice for Sin. So, whereas other Sacri∣fices were only Sacrifices, this was also a Sacrament; the rest were only for Expi∣ation, but this also for application, being a Communion of that Sacrifice which was offered. Rightly therefore was it* 1.820 added to all other Sacrifices: for what pro∣fit was there of expiation of Sin, unless it were applied? Well might it then be called a Sacrifice of Peace, as containing in it a Communion of Peace, and Commu∣nion with Iesus Christ, and through him with God the Father. The Greeks call it sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a saving Sacrifice, but commonly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the same reason we call our Sacrament of Peace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; both being to be celebrated with thank•• giving to God, both oral and real: For with this Sacrifice they used to offer their* 1.821 Heave-offering; and of this was the Commandment, That none should appear before the Lord empty,* 1.822 when they came to solemnize their peace-making and recon∣ciliation with God.

For in place of this Eucharistical Sacrifice, whereof the Passeover was a special kind, hath Christ ordained our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein, as they in theirs had a com∣munion with him who was to come, so have we a Communion with him who is al∣ready come. And of this kind were the ordinary Sacrifices of the Gentiles, of which the Christians were forbidden to eat, because they might have no peace and Commu∣nion with Devils. And therefore our Apostle in the rest of this Chapter compares these Three together; 1. The Peace-offering of the Iews, wherein they were partakers with the Altar or Sacrifice which figured Christ to come; 2. The Sacrifice of the Greeks* 1.823, wherein they had Communion with Devils; and 3. The Sacrament of the Lord's Supper, which is the Communion of the Body and Bloud of Christ; and so concludes, Ye cannot drink the cup of the Lord, and the cup of Devils; ye cannot be partakers of the Lord's Table, and of the Table of Devils, verse 21.

DISCOURSE XLVI.

1 COR. 10. 5.

But with many of them God was not well pleased: for they were overthrown in the Wilderness.

THIS verse consists of two parts. 1. The condition under which the unworthy eaters of Manna and drinkers of the Rock Spiritual were; and consequently of the unworthy receivers of the Sacrament of the Body and Bloud of Christ: forasmuch as they ate the same Spiritual meat, and drank the same spiritual drink which we do. This their condition is said to be Of those with whom God is not well-pleased: For with many of them (saith my Text) God was not well-pleased. 2. The second thing here is, The danger of those unworthy receivers in regard of the punish∣ment which followed them; For they were overthrown (saith our Apostle) in the Wilderness.

To speak of the first; I will consider the words first in general, and after in special, as they specially concern the receivers of the holy Seals of God.* 1.824 In general therefore it is to be observed, That it is the greatest degree and measure of unhappiness and misery in the world to be out of the favour of God, or to be one of those with whom God is not well pleased: For our Apostle here intending no other thing but to express a wretched and unhappy condition, utters it in this Phrase, of being such with whom God is not well pleased. This comprehends in it so much misery, that the very naming of it he thought was sufficient to make the Corinthians fear and tremble, when they should consider of that Spiritual Table, of that tremendum Mysterium, as the Fathers call it; and not to handle it with rash and unholy hands at the first, or to diet themselves afterward, up∣on so heavenly a receipt, with ••usting after evil things.

How vain therefore is the opinion and practice of worldlings, who esteem the fa∣vour of men and worldly reputation the highest pitch of Blessedness; who are am∣bitious of no other Happiness but this; and lastly, who spend their time, their care, their means, nay lose (at least hazard) the favour of God it self, to compass the favour and esteem of men; who admire none but those who have gotten this! But alas! there is no happiness at all but to be of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in whom God is well pleased, to be in esteem and reputation with God through Iesus Christ,* 1.825 in whom alone he is well pleased. All Happiness without this is no better than extreme misery: Nay this supposed and so much desired happiness of being in reputation with the world is so far from making the owner happy, that the earnest seeking and desire thereof is incompatible with the state of true Happiness indeed. For so I think our Apostle would be understood, Gal. 1. 10. If I pleased men (saith he,) I should not be the servant of Christ. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men-pleasers, in our Apostle's style, are opposed elsewhere unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the servants of Christ, (Ephes. 6. 6. Not as men-pleasers, but as servants of Christ;) and to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that fear God, Col. 3. 22. as though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men-pleasers and God-pleasers, could not stand to∣gether, according to that our Saviour also saith Iohn 5. 44. How can ye believe (saith our Saviour) which receive honour one of another, and seek not the honour which com∣eth from God only?

All this notwithstanding, I suppose is to be understood of high prising of the fa∣vour of men, with a neglect of the favour of God in regard thereof: which though it may seem at the first sight a most unreasonable sin, and such as no man should be guilty of; yet is it so common and so usual, that it hath gotten to be enthroned in Wisdom's chair; and many Aarons there be which worship this C••••••; many who would seem wise, which are over head and ears in this folly: For it is no unusual thing to hear men excuse their neglect of pleasing God, by alledging that otherwise they must have fallen into the displeasure and disesteem of men.

Otherwise, who knows not that there are things wherein men may be lawfully pleased, such as are things indifferent, especially if it may work a further good? And therefore in these S. Paul will confess that himself had studied to please all men; and willeth others to do the like, Rom. 15. 2. Let every one of us please his Neighbour for his good to edification;* 1.826 and in this Chapter, Give no offence, neither to the Iews, not to the Gentiles, nor to the Church of God. But we are not so much sick of this as of a worse disease; we deal as is reported of him in the Fable, who offered his God the shells, and kept the kernels unto himself: in trifles and things of small moment we vouchsafe God our service and obedience; but as for main matters, because they concern us so deeply and nearly, here God must be content to want our duty; whilst we apply our selves in all our words and actions as may most likely gain us the favour and good opinion of men, though hereby we earnestly run into this incomparable misery to be one of those with whom God is not well pleased.

AND thus much for the general consideration of these words. The special (which now I come to) is, That the unworthy Receivers of the Sacraments are in the number of those men with whom God is not well pleased. Of unworthy Receiving and Receivers I make two; the one à parte antè, by undue preparation, the other à parte pòst, by unholy demeanour and conversation afterward. The former is unworthy to approach this Table at all, the other to have approached it. And of both these were the Fathers in the Wilderness guilty: For Manna being both their ordinary and sacred Food, their unholy and lustful demeanor upon the former eating made them continually unpre∣pared Receivers for the future. And so it is with us, An unholy life upon the first re∣ceiving is a great part of our unworthiness for the second; yea more unworthy are we then made than we had been upon the like conversation at the beginning: For to

have broken so solemn a Promise to God as we bound our selves in at the first time, doubles our sin; and to have already abused so precious and gracious a gift which God then gave us, makes us doubly unworthy ever to find the like favour any more. As in Physick for the body a Preparative is required before, and a good and careful diet to be observed after; so is it here: as also a distempered diet after Physick received will do more hurt than it would before; so is it here.

Now because it is Sin which makes us lose the favour of God, and it alone which makes him not well pleased with us; that we may behold how justly God's displea∣sure is kindled by this unworthy Receiving, let us a while consider wherein the Sin thereof consisteth: which will appear

• ...

  1. In the correspondence of the Receiver and the thing received. It is written Deut. 22. 9, 10. Thou* 1.827 shalt not sow thy Vineyard with diverse kinds of seeds; Thou shalt not plough with an Ox and an Ass together: Whereby it appears, That God Almighty loves not to have things unsutable and incompatible joyned together; it is an unpleasing spectacle unto him. But* 1.828 what fellowship hath light with darkness? what agreement be∣tween the holy Sacrament and a prophane heart? who will put precious water into filthy vessels, or wholesome wine into foul casks? It is the ground of Ioshua's speech (Iosh. 24. 19.) to the children of Israel, You cannot serve the Lord, (saith he) for he is a holy God; that is, whilst you are wicked, the Righteous Lord who loveth Righte∣ousness will not accept of your services.

  Again, Almighty God hath ever required a correspondence between his holy Or∣dinances and those who were to be partakers of them. Thus the Shew-bread was appointed only for* 1.829 Aaron and his Sons, because they were holy; the* 1.830 Trespass and * 1.831 Sin-offering must be eaten in the holy Place, because it was most holy. The same thing is implied by our Saviour's proverbial precept,* 1.832 Give not that which is holy unto the Dogs. And which of us all would not be offended at a Dog, if we should see him devour the meat appointed for our Childrens Diet? Even such in God's account, and no better, are wicked persons. Beware of Dogs, beware of Evil-workers, saith S. Paul, Phil. 3. 2. and Apocal. 22. 15. Without the City of God are Dogs, Sorcerers, Whoremongers, &c. Now we know (Exod. 19. 13.) that no Beast might touch the Mountain when the Lord appeared on Mount Sinai: So none of those whom God accounts in the num∣ber of Beasts (as all who have beastly affections) may approch in Christ's presence, or come unto his Table.

  Wherefore, as God saith, Be ye holy, because I am holy; so may it be said unto all communicants,* 1.833 Be ye holy, because the Sacrament is holy. Whence it was a worthy custome in the ancient Churches for the Bishop or Deacon to proclaim at the holy Communion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy things for them that are holy, holding in his hand the holy Sacrament. And good reason why; For where this holiness is not, there, in stead of comfort, the Heart is more and more corrupted. Even as the Spider gets strength of poison from the sweetest herbs and flowers; so the prophane Heart is strengthened in wickedness by receiving this holy and heavenly Food.

• ...

  2. The hainousness of this sin is aggravated in respect of the thing received:* 1.834 for our Apostle elsewhere saith, The unworthy receiver becomes guilty of the Body and Bloud of Christ; that is, he is guilty of offering contumely, injury and indignity unto him. S. Paul, when he disswades Husbands from misusing their Wives, gives this for a rea∣son, * 1.835 No man ever yet hated his own flesh: And may not I reason thus, Let no man offer injury unto Christ, because he is flesh of our flesh? yea he is our Head, and a wound or maim given to the Head is more odious and dangerous than to another part. To offer violence to a common person, is a fault; to strike a Magistrate, a greater; but to wound a King, who is the Lord's Anointed, is a sin in the highest degree. O what a hainous sin is it then to offer violence to, and as much as in us lies to strike and wound the Son of God, the King of Kings and the Lord of Glory!

To be guilty of death and shedding of the bloud of any innocent man, is a fear∣ful sin;* 1.836 and this made David cry out, Deliver me, O Lord, from bloud-guiltiness. How fearful is it then to be guilty of the Body and Bloud of Christ! Whose heart is not moved against the Iews, when he hears or reads their villanies and violence offered to our Blessed Saviour? But Chrysostome gives us a good Take-heed, Take heed (saith he) lest thou be guilty in the like kind, by unworthy receiving of the blessed Sacrament: He that defiles the King's body, and he that tears it, offend both alike; The Iews tore it, thou defilest it. Here are (saith the same Father) diversa peccata, sed par contumelia; some difference of the sin, but none of the contumely therein offered.

Ioseph and Nicodemus their pious devotion in begging and embalming the Body of Christ is worthily recorded and commended to all generations;* 1.837 Mary Magdalene in bestowing that box of precious oyntment upon his holy head hath gained to her self endless honour, in stead of her former infamy: So if receive and handle wor∣thily this Mystical Body of Christ, our portion shall be with honourable Ioseph and pious Mary Magdalene; our memories shall be as theirs, blessed, and our Souls as theirs, to receive unspeakable comfort: but if we come unworthily, we joyn with Iudas and the Iews, and are guilty, as they were, of the Body and Bloud of Christ.

[unspec II] AND thus much of the first thing I propounded, The state of unworthy Receivers of these holy Mysteries, that they are men in whom God hath no pleasure and therefore woful and lamentable. The second thing now to be spoken of is, The danger of such unworthy Receivers in regard of the Punishment which followeth them: which as con∣cerning the Fathers, my Text saith, was, That they fell, or were overthrown in the Wilderness. In the back or outside of which words appeareth only a Temporal Pu∣nishment, which kind seemeth not so appliable in the times of the Gospel as it was in time of the Law. Howsoever we see in the general, That it is true that the Lord will not hold him guiltless that taketh his Name in vain; Iudgment shall selfe either here, or at least hereafter, upon all prophaners and misreceivers of those Sacred pledges, upon which is called the Name of Christ our Saviour and Redeemer.

But for the kinds of these punishments, whether Temporal only, or Eternal, or both; I answer, The Fathers under the Law had Temporal as well as Eternal; we in the Gospel chiefly Eternal, and yet sometimes Temporal.

That ours are chiefly eternal or of the life to come, the words of our Apostle else∣where shew evidently,* 1.838 Whosoever eateth and drinketh unworthily, eateth and drinketh his own damnation. This is certain, and this is more than all the torments, pains and miseries that this world hath, though Phalaris and his Craftsmaster were alive again to invent new ones. No tongue is able to express, no heart is able to conceive the woe and miseries which the damned Soul in Hell is subject unto, which are as endless as they are easeless. And though this be great enough, yet hath not (nor is) the unworthy Receiver always been freed from suffering something even in this life. We know the Apostle would have the Corinthians take notice of the Wrath of God upon divers of them, for receiving the Sacrament unworthily. For this cause (saith he) are many sick and weak amongst you, and many are fallen asleep.* 1.839 Indeed Fathers correct not their children at riper years after the same fashion they did when they were young and little: So hath God not the same Discipline under the Gospel which he had under the Pedagogi•• of the Law, as Chrysostome saith; he doth not so often scourge offenders with the rods of Temporal chastisements, but rather reserves for them Eternal torments; yet who doubts but the hand of God is upon many unwor∣thy Communicants, even by sorrow, sickness, death, and sundry other chastisements of this life?

But for the times under the Law, the words of my Text speaking of being overthrown in the Wilderness, would seem to imply there was no further thing which befell the unworthy eaters of Manna in the Wilderness, and so our Apostle's argument from hence should infer no more to us in the times of the Gospel.

For answer hereunto, I must call to mind something which I have spoken hereto∣fore, namely, That under the Law Spiritual blessings were enwrapped in corporal, and conveyed under and with them as it were in pledges; which made the Iew so highly to esteem of worldly prosperities, and of those who enjoyed them, as accounting them God's special Favorites. So also were Spiritual and Everlasting plagues hidden under the curtains of Temporal judgments; which were to those upon whom they fell as wo∣ful pledges of them, and therefore made the Iew account them accursed who were over∣whelmed with worldly adversities. To come therefore to the words of my Text: Canaan was a Type and Pledge of the Heavenly habitation; The Wilderness signified our Pilgri∣mage in this wild, ragged, rocky and barren world; To fell in the Wilderness was a wo∣full sign of falling short of the Heavenly Canaan, and deprival of Eternal life; those who fell there, especially upon occasion of sin, being such as to whom God sware in his wrath,* 1.840 that they should not enter into his rest; as it is in the Psalm we say every morning. Thus we see how the unworthy eaters of the holy Mysteries in the Wilder∣ness were not only liable to plagues in this life, but that those plagues served them as Seals of their condemnation in the world to come; and therefore if we

also eat the same Spiritual meat, and drink the same Spiritual drink unworthily, we shall eat and drink our own condemnation.

Having thus seen the wretched condition and woful danger of those who come un∣worthily to this Spiritual Table; the serious consideration hereof may stand up like the Angel with the flaming sword, to keep every Adam from eating of the tree of Life. It should make every one tremble who approacheth the Lord's Table with unwashed hands, I mean, a foul conscience: whose hearts are full of wickedness, whose heads full of ungodly imaginations, and their hands defiled with wicked actions,* 1.841 how un∣worthy are they to come at this holy Banquet! As Iehu said to Iehoram, What hast thou to do with peace? So may I say here, What have those to do with the Sacrament, the Mystery of peace? Indeed the Sacrament is a Robe to cover the repenting sinner, but no cloak to a prophane Receiver of it: such a one shall find it like the forbidden fruit of Paradise, the bane of the Eater; and like a fair bait swallowed with a deadly hook, the death of the Receiver.

Who being guilty, would drink of that cursed water (Numb. 5. 22.) which made the thigh to rot and the belly to swell? and who being guilty of gross sin, will dare without Repentance to take that Sacrament which shall make him guilty of the Body and Bloud of Christ, and become an occasion of his condemnation?

It is a pitiful thing when the Psalmist's curse befalls any,* 1.842 Let their Table be a snare: But that this holy Table should become a snare to a Christian soul, is more than la∣mentable.* 1.843 Our Saviour said of Iudas, It had been good for him if he had never been born; and so may we say of such, It had been better they had never been Receivers of this holy Sacrament, for, alas! they have eaten and drank their own damnation: they had better have eaten some venemous thing, or drank some deadly poison; for it would only have killed the body, but by eating and drinking the Sacrament un∣worthily they have damned and destroyed both soul and body for ever.

Lastly, This danger may admonish every one of us to come worthily unto this Sa∣crament: For as Manna was unto ev••••y man's taste according to his will, (as* 1.844 S. Au∣stin will have it;) so is the Sacrament to every one according to his worthiness. As therefore the Chamber was trimmed wherein our Saviour kept his Passeover, and or∣dained his holy Manna; so should be Chamber of every Christian soul be cleansed from wickedness and adorned with Grace that comes to receive Christ in this Sacra∣ment. The washing of the Disciples feet afore Supper, what doth it else call for but a cleansing of our hearts before we communicate? We are unwilling that men should see us come to this Table with foul hands; and should we not be more careful lest God should see us come with foul hearts.

It will not be enough to say to our Saviour with them in the Gospel,* 1.845 We have eaten and drank in thy company, we have been at thy Table: We must come thither as we should. For as corporal food doth rather hurt than nourish a body abounding with evil humors: So the Soul being fraught with vices, this heavenly food rather killeth than comforts it. As Adam in the state of his Integrity might freely take and taste of all the Trees in the Garden, (one only excepted,) but after his transgression he was justly restrained: So doth the Lord admit us unto his Table, if we come worthily; otherwise we are no welcome guests unto him. Therefore as it was said to Moses when he came near the presence of God,* 1.846 Pluck off thy shooes, for the place whereon thou standest is holy ground: So let all of us put off the shooes of our corruptions, and then we may approach with comfort to the holy Table of the Lord.

DISCOURSE XLVII.

DEUTERONOMY 16. 16, 17.

Three times in a year shall all thy males appear before the Lord thy God, in the place which he shall chuse: in the Feast of Vnlea∣vened bread, and in the Feast of Weeks, and in the Feast of Ta∣bernacles: and they shall not appear before the Lord empty. Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.

THESE words are a commandment for the observation of the great and chiefest Festival times of the Law; not only here mentioned, but else∣where injoyned in the Books of the Law; as I think in three several places, Exod. 23. 14. and again 34. 23. and also Levit. 23. The words I read consist of two parts: First, The Observation it self; 2. A special duty required thereat. The Observation it self comprehends four things. 1. The Work or Action commanded; which is, To appear before the Lord: 2. The Persons who, every Male; all thy Males: 3. The Place where; in a select place, in the place which the Lord shall chuse: 4. The Time when; Three times in the year; In the Feast of Vnleavened bread, in the Feast of Weeks, and in the Feast of Tabernacles. The second part, A special duty required at this solemn service, and that is a duty of real thanksgiving, viz. a holy present or oblation to be given unto God, and that ex∣pressed First, in the kind, They shall not appear before the Lord empty; Secondly, in the measure, Every one shall give as he is able, &c. Of these I am to speak in order, and first of the first, The Action enjoyned, To appear before the Lord.

[unspec I] To appear before the Lord, is in an Holy Assembly to perform a Religious service unto him. For in every such Assembly and Service he is present after a special and pecu∣liar manner,* 1.847 according to that of our Saviour in the Gospel, Where two or three are ga∣thered in my Name, there am I in the midst of them. And as when one man speaks unto another, or hears another speaking unto him, either is said to be in others presence: So he that comes to speak unto God in Confession, Prayer and Thanksgiving; and hath God likewise speaking unto him either in the publishing of the Law, in the pro∣mises of his Gospel, in the receiving of his Sacraments, and ministerial benediction, is truly said to appear or come into the presence of the Lord. To appear therefore in God's presence is to be assembled in his publick Worship, where there is, as it were, a mutual entercourse between him and us; and in this it is differing from pri∣vate Devotion, where the one part only is acted, and not the other. Every day is a day of private Devotion, yea every hour, if occasion serveth; but a Holyday's work is the publick service of God in a Holy Convocation.

Seeing therefore as often as we come together for the Worship of God in the Holy Assembly of the Church, we appear in the presence of the Majesty of God himself, it may admonish us of the reverence we are to use in such Assemblies. If when we come into the presence of a Prince, we think an awful fear and a more than ordinary reverence doth best beseem us in whatsoever we speak or do: much more is this re∣quired of us when we approach the presence of the King of Kings and Lord of Hosts. No gesture we use, no word we speak, no action we do, but should be framed to ex∣press the awe and regard we owe unto so great and high a presence. If Order be any where required, it is here. If idle and vain words be in a far less presence taken as contemptuous; in this they cannot be less than merely blasphemous. If any unseemly or unsutable gesture, if any neglectful or regardless demeanour be elsewhere culpable; here it is abominable, when we are in his presence who is the God of Order and Beau∣ty,

and gives us an express command to perform all points of his Service 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to order and with comeliness.* 1.848

This makes him say to Moses when he appeared in the Bush,* 1.849 Pluck off thy shooes from off thy feet,* 1.850 for the place whereon thou standest is Holy ground. Whence Solomon bor∣rows his speech, Eccles. 5. 1. Keep thy foot (or, look unto thy feet) when thou enterest in∣to the House of God. This being as much as if he had ••aid, Behave thy self in God's pre∣sence reverently: Which in the words following he enlarges, saying, Be more ready to hear, than to give the sacrifice of Fools—v. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth, &c. And hither belongs that of S. Paul 1 Cor. 11. 4, 5, &c. requiring a seemly habit and gesture of men and women in the Holy Assemblies: the woman to pray co∣vered, in token of her subjection; the man uncovered, as a sign of his head-ship and superiority over the woman, according to the use of those times and places. And it is specially to be observed which he speaketh in the 10. Verse, For this cause ought the woman to have* 1.851 power on her head, (that is, the ensign of power to which she is subject) because of the Angels; i.e. because of the pre∣sence of God attended with multitudes of Angels. For these are the Train of the Almighty, and as it were the Guard attending and ministring unto his presence; wheresoever he keeps his station,* 1.852 they pitch round about him. When Daniel saw him in the Vision, thousand thousands ministred unto him, and ten thousand times ten thousand stood before him. Revel. 5. 11. I beheld saith S. Iohn, and I heard the voice of many Angels round about the Throne, and the number of them was ten thousand times ten thousand, and thousands of thousands.* 1.853 So when God appeared to Iacob going to Padan-Aram, he saw the An∣gels of God descending and ascending upon a Ladder. Whence it appears that wheresoever God keeps his Court, his Train is with him; and perhaps it were no er∣ror to affirm. That the peculiarity of God's presence in one place more than another did consist in no other thing but in the ministerial retinue of his Angels. Which if true, where should his Angels encamp rather than in the Assemblies of his Saints,* 1.854 in midst of whom he hath promised he would be? So will the speech of S. Paul have an evident meaning, That we ought to attire and demean our selves with comeliness, because of the Angels, because of the presence of God in the ministry of his holy An∣gels.

Who can consider of this so great a presence, with so glorious a retinue, and not be strucken with a religious fear, with an holy reverence, as often as he is to appear before it? Let us then learn to say with Iacob, Gen. 28. 16. Surely the Lord is in this place, and be afraid as he was, and say, (v. 17.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, How dread∣ful is this place! this is no other but the house of God, and the gate (or Court) of Hea∣ven.

AND now I come to the second thing, The persons who were to appear at these so∣lemn [unspec II] Feasts, Every Male; All thy Males shall appear. And here we are to enquire the reasons, Why the Females or Women had an exemption from this solemn duty: which (to omit that of a Type of the Messiah, which some bring) I take to be these three. 1. The weakness and infirmity of that sex, not able without much danger and trouble to endure so long a journey. 2. The danger of their chastity in such a concourse of people as was an Assembly of the whole Nation in one place. 3. The care of their tender infants and young children, and other house-affairs, which would have been wholly abandoned, if they as well as the Males should have been at the same time so far away and so long absent: neither can it otherwise be imagined how their houses could be looked unto, unless the one were to stay at home in the absence of the other. Again, it may be questioned whether all Males without respect were to appear; for it is not likely that young children should, or decrepit old men could appear. I answer therefore, That it is to be understood of all Males who were within the age and years of service, namely, between twenty and fifty; for at fifty it is apparent that all were emeriti, discharged from that duty, even the Priests and Levites served not after that age; but at what years they came to be capable of service, there is difference. The Priests might not serve in the Priests office afore thirty, Numb. 4. 3. nor the Levites in their office afore twenty five, Numb. 8. 24. but the Laity were capable of imployment and serviceable at twenty; as appeareth out of the •• of Numb. 2, 3. where God com∣mands Moses to take the summe of all the children of Israel, from twenty years old and up∣ward, all that are able to go forth to War; so implying that from twenty years of age they were able for that service.

These things thus explained and supposed, we may observe, That the indulgence of God admits the case of infirmity, unavoidable inconvenience, and requisite imployment,* 1.855 as allowable reasons of absence from holy Assemblies: For these we have seen to be the reasons of the exemption of Women from the annual and solemn Feasts. And no que∣stion but if the like cases might happen even for their ordinary and Sabbath-Assem∣blies, God would in like manner dispense. For weakness of body we have no reason to doubt; and for the other cases mention'd, the equity being the same with that which here dispensed with Women for the solemn Assemblies, it is not to be doubted but the indulgence of God should be the same, as well for other times as those, and as well for the other sex as for Women. And if in the time of that Law God was thus indulgent, when all these things were so severely and strictly exacted; much more in the liberty of the Gospel, Christ himself here loosing the strictness even of the Sab∣bath's rest,* 1.856 all••dging that the Sabbath was made for man, and not man for the Sabbath: For of the two duties required in the observation of an Holy day, the calling of an holy Assembly, and bodily rest from corporal labour, the Law seemed to exact this latter of rest more severely than the other, in regard it was a figure of things to come, which the other was not. If then that which was most strict be released; much more is the other, which was less, as free now as in former time. I speak not this against a Re∣ligious diligence, for that is required of all who have no just impediment and such a one as God himself shall allow; and therefore let no man deceive himself, for God (as the Apostle saith) is not mocked: But I speak against that more than Iudaical scrupu∣losity of some,* 1.857 who think it not lawful upon the Lord's day to leave any at home to keep house, or be imployed in such businesses as conveniency cannot dispense with.

The second thing I observe here is,* 1.858 That to obey God in what he commandeth is as it were a protection (or a warrant of security) from those dangers which humane reason would otherwise think unavoidable: or, Obedience unto God in what he commandeth is a greater security than all the cautions and preventions that humane wisdom can procure us. For who would think when all the able and serviceable men of the whole land of Isra∣el should thrice every year be gathered together at Ierusalem, but the whole land should be in great danger of invasion from their enemies, whom such an advantage could not but allure; and all their borders thus unfurnished, could not well prevent such a mischief? Nevertheless we find not in the whole Scripture that ever any such evil befell them upon this occasion: So good a protection was Obedience: But we find an express Promise to the contrary made by God himself, lest you might think this was but a surmised danger; For Exod. 34. 24. where this commandment is also menti∣oned, God saith, I will cast out the nations before thee, and enlarge thy borders; neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year. But for all this we know their last woful destruction by the Romans was at the time of the Passover, one of these solemn times: and no marvel; for when God meant to cast them off from being any more his people, he ordered even this (per∣haps) to be a token that they were no longer under his wonted protection.

When God commanded Abraham to sacrifice his son Isaac, though he knew not in reason how God could then make his Promise good unto him, To make his Seed by Isa∣ac in number as the sand on the sea shore; yet he was obedient to the word of God, and beyond all hope secure of God's Promise, as placing his greatest security in his Obe∣dience; as for the rest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, Deus providebit, God will provide, Gen. 22. 8. and so he did indeed.

I shall need gather no more Examples. Let no man therefore be discouraged for fear of danger to do his duty in that calling and vocation wherein God hath set him. If God hath bid thee, hope thou likewi••e he will protect thee: But if thou neglect his commandment, so to avoid what thou fearest, be sure then that thou fearest or a worse will come upon thee; take heed thou goest not out of God's blessing into the warm Sun. Let Saul's example be our warning, who to prevent (as he thought) the scattering of the people from him,* 1.859 and the evil which longer delay might occasi∣on, if he should stay for Samuel, presumed to offer Sacrifice himself; but he was called a fool for his labour,* 1.860 and made to know at length that Obedience was better than Sa∣crifice. And so shall every one that makes so ungodly an experience, find his policy in the end plain foolery, and Obedience to God's Commandment better than all the Policy in the world.

[unspec III] AND thus I come to the third thing considerable, viz. The place where every Male was to appear, In the place the Lord shall chuse, namely, in the place where the

Ark and Tabernacle of God should be; which at the first was at Shiloh in the Country of Samaria and Tribe of Ephraim, afterwards at Ierusalem in the Tribe of Iudah, where David first pitched a new Tabernacle for the Ark of the Covenant, after it had been taken by the Philistins, and returned home again; and in the same place his son Solomon built that glorious Temple which was the Beauty of the whole earth. Of these two places spake the Samaritan woman in the Gospel to our Saviour, Iohn 4. 20. Our Fathers (said she) worshipped in this Mountain; and ye say that Ierusalem is the place where men ought to worship. By Our Fathers she means the old Ephraimites, from whom the Samaritans falsly vaunted they were descended; upon which ground she likewise calls Iacob Our Father Iacob, v. 12. For they were indeed the off-spring of those strange Nations which Shalmaneser transplanted into the Cities of Samaria, when he had carried Ephraim and the rest of Israel captives into Assyria; as we read 2 Kings 17. 24. By this Mountain she means Mount Ephraim where Shiloh was, and the Ark and Tabernacle of God in ancient time had been.

For when Manasses the brother of Iaddus the High Priest was excommunicated and driven from the Priesthood because he had married the daughter of Sanball at the Ho∣ronite, (as it is in the last of Nehemiah v. 28.) he with his faction, to vex his own Nation, procured a Temple to be built in Gerizim on Mount Ephraim, whereof him∣self was the High Priest; and to draw a company of Transgressors like himself from the Temple at Ierusalem unto this, it was coloured as if this were the only place which the Lord had chosen, because the Tabernacle was first pitched at Shiloh in Mount Ephraim, and not at Sion on Mount Moriah: and this was the bone of ever∣lasting division and capital hatred between the Iews and Samaritans.

Thus we have seen where This place was first and last which the Lord had chosen. Now let us further consider why it is thus called, The place which the Lord shall chuse.

First therefore, these words imply That the place for holy Assemblies was a select [unspec 1] place; For they were not to assemble in every place as occasion and opportunity ser∣ved, but to have a choice and select place for that purpose.

Secondly, This place for Legal worship was to be one only place, and no more; [unspec 2] and therefore here the* 1.861 singular number is used. I say, there was but one only place for Legal worship, meaning Sacrifices and the Service accompanying them; for other∣wise they had many Synagogues for hea••ing the Law read and expounded. Ierusalem it self had four hundred, and in those the Scribes bore rule, as the Priests did in the Temple. But the reason why there was but one Temple, and place of Sacrifice and Prayer, was, for a* 1.862 Type of that one only Mediator Iesus Christ, in whom alone our sins are expiated, and our prayers and thanksgivings accepted before God: So that in the time of the Law to build an holy Altar or offer Sacrifices any where but here, though it were unto the true God, was a Typical Idolatry, because it implied a mul∣tiplicity of Mediators, of whose Oneness the one only place of worship and the one Altar was a sign; which was the reason why it was so unlawful to sacrifice in the high places, though it were unto the Lord their God: And yet because it was but a ceremonial sin, God did in the confused times of that Church sometimes pass by it, as it were, because of the hardness of their hearts, as our Saviour saith in another kind. But he that did dispense with an irregularity in figure because of the state of the times, will never al∣low Idolatry in deed, such as is that of the Church of Rome, who fulfil the very sub∣stance of that whereof the Iewish sin was but a Type, whose Mediators are so many that they are not easily numbred: and though they for excuse subordinate them all to Christ as the chief, and derive their Mediatorship from the virtue of his merits; yet is this but like unto that of the erring Church of the Law, which, notwithstanding God's commandment to the contrary, had a conceit that they might sacrifice in any high place, so it were unto the Lord their God only.

The third and last thing which these words imply is, That this select and only place [unspec 3] should be of the Lord's own chusing; The place he shall chuse. But how should the Lord chuse it? it seems, by giving some extraordinary sign of his allowance in accepting their Sacrifice; or it may be they did consult him in this case by the Oracle of Vrim and Thummim. For of the first place, in Shiloh, we have nothing expressed, but only read Ioshua 18. 1. That the whole Congregation of Israel assembled together at Shiloh, and set up the Tabernacle of the Congregation there. But of the second place, in Mount Sion, we read, That* 1.863 the Angel of God commanded Gad to say to David, that he should set up an Altar in the threshing-floor of Ornan; and that when David offered thereon burnt-offer∣ings and peace-offerings,* 1.864 the Lord answered him from heaven by fire upon the Altar of burnt-offering; and that David hereupon designed that place for the Tabernacle, and

future Temple, saying, This is the house of the Lord God, and this is the Altar of the burnt-offering for Israel, 1 Chron. 22. 1.

Now to make some application of this to the times of the Gospel. The two last circumstances of this place concern us not: For that of one place was a Type, and so is gone: the second, of God's immediate choice, seems to be so also, and to be a figure of that which the Angel Gabriel said to the blessed Virgin,* 1.865 Hail thou highly favoured, the Lord is with thee; blessed art thou amongst Women: where God chuses the womb of Mary wherein to erect that pure Altar and Temple whereof the Legal were but sha∣dows. Thus these two circumstances seem no ways to bind us. But the first, That there should be select places for holy Assemblies and the publick worship of God, this is that which was before the Law was given, and yet remains in force now the Law is ended. As long as it is required of the Church to appear before the Lord in publick Assem∣blies, so long is it also required to have chosen and select places for that purpose. Adam and his Sons had places whither to bring their Sacrifices; the Patriarchs used Altars, Mountains and Groves to the self-same purpose; from the very beginning of Christianity Christians have had their select Oratories. 1 Cor. 11. 22. S. Paul speak∣ing of the Assemblies of the Church and some abuses therein, as eating and drinking, Have ye not (saith he) Houses to eat and drink in? or despise ye the Church of God? Here it appears that the place of holy Assemblies was not an ordinary place where men eat and drink, but a place select and set apart for holier purposes; which he yet more confirms when he addeth, v. 34. If any man hunger, let him eat at home: It fol∣lows hence, That the place of Holy Assemblies was no man's home, but a place hal∣lowed unto God for the common use of the Church, howsoever these in the times of persecution so secret as not to be discovered by the Gentiles. What hath been the practice since in all Ages, he hath no eyes that sees not; and if there be any who can∣not behold them without a desire to have them levelled, it were better their eyes were plucked out than so many monuments of our Forefathers piety should be thrown down and ruined, and God so unseemly and disorderly served, as he should be if (as Beggers do for lodging, so) his Assemblies were every week or month to seek a place of entertainment.

We are therefore as well as the Israelites to appear before the Lord in a chosen place. But here is the difference, that they were to have but one, we have liberty to have many; there God chose a place for himself, but we in the Gospel have liberty to chuse a place for God where we will. Nevertheless it is to be observed, that the Leaders of the Primitive Church, howsoever they acknowledged this liberty, yet they used to select for their Assemblies such Places as God had any way dignified or honoured either by some work of mercy, or the glorious sufferings of his Martyrs; whereupon the most ancient Monuments of the Christian Churches do mention the Assemblies of Christians In Coemeteriis Martyrum, at the Coemeteries and Monuments of their Martyrs. For howsoever God did not immediately select the place of his worship then, as he did in the time of the Law; yet they thought he had made these places of a choicer fitness than other, though none of necessary obligation: which I for my part would be loth to condemn as an error; seeing to follow the order of the Church of Israel by•• way of direction and not obligation, is no abridgment to Christi∣an liberty, so it be only so far and in those things only whereof Christianity is capable, as I think this we speak of was; though I know it was afterward an occasion of dam∣nable Idolatry, use of erecting Temples unto Saints and Angels. But what is there which the corrupt nature of man will not make an occasion of sin? Even as an unclean body of the best nourishment will breed evil humors: So out of the most wholsome ordinances our wicked hearts will contrive superstition.

DISCOURSE XLVIII.

DEUTERONOMY 16. 16, 17.

—In the Feast of Vnleavened bread, and in the Feast of Weeks, and in the Feast of Tabernacles: and they shall not appear before the Lord empty. Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee.

IN these words being a commandment for the observation of the three solemn and principal Feasts of the Law, were Four things con∣siderable. 1. The Work or action; To appear before the Lord: 2. The Persons who; All Males: 3. The Place where; In the place the Lord shall chuse: 4. The Time when; Thrice in the Year: In the Feast of unleavened bread, In the Feast of Weeks, and in the Feast of Ta∣bernacles. Of the three first, the Action, the Persons, and Place, I have spoken. Now therefore I come to speak of the Time, The Feast of unleavened bread, &c. [unspec IV]

The Feast of unleavened Bread is that which is otherwise called The Feast of the Passe∣over, consisting of seven days, from the fifteenth of March until the twenty first. On the Even before this solemn Feast, the fourteenth day of the first month, was killed and eaten the Paschal Lamb;* 1.866 on the seven days following were offered the Paschal Sacrifices, and no other Bread but unleavened eaten; the first and last days being days of holy Assemblies or Convocations.

The Feast of Weeks was a Feast kept at the end of seven Weeks, or a Week of Weeks, after the second day of the Passeover, or fifty days after the first day of the Feast of unleavened bread; and therefore called The Feast of Weeks, that is, a Feast to be kept a Week of Weeks after the Passeover; and Pentecost, because the first day thereof was the fiftieth day after the first of the* 1.867 Passeover, as now our Whitsun••ide is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fiftieth day after Easter. This Feast was likewise of seven days continu∣ance, all spent in multitude of Sacrifices, but the first and last specially in keeping of holy Assemblies.

The Feast of Tabernacles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a Feast of eight days continuance in the se∣venth month, or September, from the fifteenth day thereof to the two and twentieth, all whereof had their proper Sacrifices; and the first seven days they dwelt in Booths or Tabernacles made of Willow, Palm, Myrtle and Citron boughs, whence it hath the name of the Feast of Tabernacles. The first, and the last or eighth day, were here also days of an holy Convocation, wherein no servile work might be done.

Thus having in brief described the Time, Continuance and Service of these Three so∣lemn Feasts, now let us also see what was the End of their institution. The End of these Feasts was partly for Remembrance of things past, and partly for Types and Figures of things to come; which I will shew in them severally.

The Feast of the Passeover was for a thankful Remembrance of their great deliverance out of Egypt, when for hast they were forced to carry their dough unleavened upon their shoulders; and the evening before, the Lord having slain all the first-born of Egypt,* 1.868 yet passed by them, because of the bloud of the Paschal Lamb which he saw upon the door-posts of their houses. For this cause they were, whensoever that happy time of the year should come, to rejoyce before the Lord their God, and to hallow it after the manner aforementioned. And thus you have the first End, The memorial and remembrance of benefits past.

The second End was for a Type and Figure of things to come, namely, of our de∣liverance from the bondage of Sin and Satan by that immaculate Lamb, Christ Iesus, who in the same month and day was foreordained of God to be slain upon the Cross for the sins of the whole world; whose Bloud upon whatsoever Soul God shall espy applied by a lively Faith, he would spare, and not destroy it.

Thus much of the first Feast. The second, The Feast of Weeks, or Pentecost, was for a Remembrance of the Law* 1.869 at that time given upon Mount Sinai, with thundring

and lightning, and the sound of a Trumpet from Heaven. And secondly, for a Type of the Doctrine of the Gospel,* 1.870 which was published at the self-same time, when with a sound from Heaven, cloven tongues of fire fell upon the Apostles, and they all were filled with the Holy Ghost, as we read Acts 2. 2, 3, 4.

Now for The Feast of Tabernacles; the first End is plain, that it was a memorial, namely, of their long dwelling in Tabernacles in the Wilderness. Lev. 23. 42, 43. Ye shall dwell in booths seven days (saith the Lord,) all that are Israelites born shall dwell in booths; That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the Land of Egypt.

But of what thing concerning Christ to come it was a Type, it is not so express as in the former. But by that which S. Iohn saith, Chap. 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Word was made flesh, and Tabernacled in us; for so signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by this, I say, S. Iohn should seem to intimate, That as the Passeover was a Type of his Passion, Pentecost a Figure of the sending the Holy Ghost; so should the Feast of Ta∣bernacles be for a Type of his Incarnation, when the Divine Nature tabernacled in our flesh, and the Word of God became Emmanuel, God with us. For it is incredible that this principal Feast should not be for a Type of some principal thing concerning Christ as well as the rest; it being as solemn as any of the former two, nay rather the chiefest of the three, as having a more extraordinary course of Sacrifices than either of the other, yea of one day's more continuance; this having eight festival days, the other two but seven. And there is nothing but his Incarnation and Nativity which can be applied thereunto; and it may be therefore was the eighth day added thereunto, as figuring the time of his Circumcision.

Another custom used at this Feast may confirm this: For while they gathered and carried the Boughs whereof they made their Tabernacles, there used a kind of Litany to be sung, in which the people continually cried Hosanna, Hosanna, that is, save now; which was so usual, that in time the Feast, and Boughs, and all came to be called * 1.871 Hosanna's: Whence came the cry of the people in the Gospel, when they cut down boughs to honour our Saviour's riding upon an Asse,* 1.872 Hosanna to the Son of David, Ho∣sanna in the Highest. For though it were at another time of year than the Feast of Ta∣bernacles, yet the carrying of Boughs put them in mind of the accustomed acclamation at that Feast. All which seems of purpose so to be ordered by the providence of the Almighty, to shew, First, what this ceremony of Tabernacles aimed at, namely, the mystery of our Redemption by God in the Tabernacle of our flesh; or the Incarnation of Christ, which is that which made him Iesus, a Saviour, and us to cry unto him by Faith, Hosanna, Save now. And Secondly, that it might be known who this Tabernacle was, the people by a secret providence cried unto our Saviour, even at another time, Hosanna to the Son of David; ascribing, in their so speaking, the whole ceremony of Boughs and Tabernacles unto him.

But it will be objected, That the Birth of Christ was in December, but the Feast of Tabernacles was kept the fifteenth day of the seventh month, which answered in a manner to our September; and therefore had the Feast of Tabernacles been a sign of his Incarnation, the time should as well have agreed here as it did in the Passeover and his Passion, the giving of the Law and the sending of the Holy Ghost: But between the Feast of Tabernacles and the Birth of our Saviour is three months difference.

For this Objection, give me leave to relate, not mine own, nor as my own, but the opinion of the most learned Chronologers; the summe and conclusion whereof is, That the Birth of our Saviour was in September, at the time of the Feast of Taber∣nacles, and not in December, as the memory thereof is now celebrated. For first, it is apparent that in the primitive Church there was neither certainty nor agreement about the time of the Nativity, as* 1.873 Clemens Alexandrinus witnesseth; and himself saith, That those who enquire more exactly of the time, do assign the five and twenti∣eth of the month Pachon, which is our twentieth of May.

Others assigned other and divers times, as Epiphanius witnesseth four hundred years almost after Christ: so long therefore there was no certainty agreed upon. And it was after the time of Constantine that the day we now observe was chosen, and first in the Latine Church; but not in the Greek till the days of Chrysostome, who made an * 1.874 Oration, yet extant, upon the first observing of this day, which he says they now received from the Roman Church.

If any would know how, after so much uncertainty of opinions, they came at last to resolve upon this day; they will tell you, that it was upon a false supposal and a mistaken ground: For finding in the Law, that the High Priest was once every year

to enter the most Holy place, and there to offer incense (at the Feast of Expiation;) and reading in S. Luke's Gospel, that the Angel Gabriel appeared to Zachary as he went to offer incense in the Temple, they supposed that he was the High Priest, and reasoned thus; The time of the High Priest's offering incense in the most Holy was about the middle of September, namely the tenth day of the seventh month: Now as soon as Zachary had fulfilled the Week of his Ministration, Iohn Baptist was concei∣ved; which must therefore be about the end of September: Now when the Angel sa∣luted Mary,* 1.875 he told her, That her Cousin Elizabeth had been with Child six months: If Iohn Baptist then were conceived about the end of September, our Saviour must be conceived six months after, which falls about the end of March; which if true, his Birth will fall at the end of December, nine months after his conception. This was the ground whereupon the Feast of Christ's Nativity was fixed upon the five and twenti∣eth of December.

To which they answer who think otherwise, First, That neither the Angel appear∣ed to Zachary in the most Holy place;* 1.876 for the Altar of incense was without the Veil, at which the Text saith the Angel appeared: neither could Zachary be the High Priest;* 1.877 for the Text says, he was of the course of Abia, and that it came to his lot to offer incense; but the High Priest was of no course, neither did the incensing of the most Holy fall to him by lot, but it was his only and proper office: the ground there∣fore was altogether mistaken.

Secondly, At the Birth of Christ every man, woman and child was to go to be tax∣ed at the City whereto they belonged; whither some had long journeys: But the middle of Winter was not fitting for such a business, especially for women with child and children to travel in: Therefore Christ could not be born in the depth of Winter.

Again, At the time of Christ's Birth the Shepherds lay abroad watching with their flocks in the night-time; but this was not likely to be in the middle of Winter. And if any shall think the Winter-wind was not so extreme in those parts, let him remem∣ber the words of Christ in the Gospel,* 1.878 Pray that your flight be not in the Winter. If the Winter was so bad a time to flee in, it seems no fit time for Shepherds to lye in the Fields in, and Women and Children to travel in.

They conclude therefore, That the Birth of Christ was in September.

First, Because otherwise this third Feast of Tabernacles should have nothing answer∣ing, as the other had: which they think the more unlikely, because there was no month in the year had more legal Feasts than this; as the Feast of Trumpets the first day, the Feast of Expiation on the tenth, and that of Tabernacles on the fifteenth unto the two and twentieth.

Secondly, Ioseph Scaliger proveth it by the four and twenty courses of the Priests; and shews, that Abia's course or week, wherein Zachary served, began the one and twentieth of Iuly, and ended the eight and twentieth that year. Our Saviour's con∣ception therefore, being six months after, must fall at the end of December, and so his Birth nine months after, about the end of September, the four and twentieth day where∣of that year began the Feast of Tabernacles; and so his Birth falls in the Feast-time.

Lastly, The Primitive Church of Alexandria, where were the best Calculators of times, kept the Feast of Iohn Baptist's Nativity the eight and twentieth of the month Pharmuth, which is the three and twentieth of our April, as Cyril witnesseth in an Homily upon that occasion. Now if Iohn Baptist were born the three and twentieth of April, the Birth of Christ, which was six months after, must fall in the latter end of September, as aforesaid. All which if true, the day we observe is not the day of his Birth, but only the day wherein we solemnly remember it: and though the time it self, if known, were the most fit for such a solemnity, yet no time can be unlawfully chosen for such a day.

And thus I have shewed you the Time, the Manner, and the Signification of these three Feasts. Now let us see what profitable Observations this Discourse thereof will afford us.

First therefore, By these Feasts it appears, that the hallowing unto God of more days in the Week than one is not against the meaning of the Fourth Commandment. Some there are who will have the words [Six days shalt thou labour] to be as much a Commandment as [Keep holy the Seventh;] and hence argue, that it is no more lawful for humane Authority to forbid working any of the Six days, than to forbid the holy observation of the Seventh; and then all our Holy-days besides Sunday are un∣lawful. But by these Three solemn Feasts, which were each of them of a Week's durance at the least, it is manifest, that [Six days shalt thou labour] are no Commandment, but express only an ordinary permission of working: For it could not be but some days

of these holy Feasts must be of the Six; and to think that God would gain-say his own Commandment by a contrary Ordinance, is unimaginable. As therefore when he commanded that men should give him the Tenth of their increase, he forbade not Free-will-offerings, nor that men might not give half their goods to sacred uses: So when he commanded one day of Seven to be universally and necessarily kept holy, this hindreth not but the Church may hallow other days to God even of the Six.

But they will say, God indeed appointed some other days to be observed besides one of Seven; but the Church had no leave so to do. I answer, The contrary ap∣pears by the Feast of Purim, which Mordecai caused to be ordained, and is no where reproved therefore, nor the Iews who observed it as long as their Church stood. The contrary also appears by the Feast of Dedication, which Iudas Maccabaeus, when he had cleansed the Temple from the prophanation of Antiochus, ordained yearly to be kept in the month* 1.879 Casleu (1 Maccab. 4. 59.) which was so far from reproof, that our Saviour himself while he was upon earth honoured it with his presence, as we read Iohn 10. 22. And it was at Ierusalem the Feast of Dedication, and it was Winter; where the word [Winter] is of purpose put to specifie this Feast of Iudas Maccabaeus, in the Month of Casleu,* 1.880 on the 25. day thereof.

Secondly, we may observe from these Feasts, That the fittest time to hallow unto God is that which he hath as it were honoured and made remarkable by some special work and mercy of his. For you heard that the Feast of Vnleavened bread and the Feast of Weeks were ordained to be kept at those days and times of the year wherein those works of God remembred in them were performed. So God himself appointed of all the days of the Week the Seventh to be kept holy, because he finished then the great work of the Creation of the World. So in the Gospel, of all the days in the Week the First was chosen, because on it Christ rose from the dead: In like manner when the Church would hallow unto God more days than one of seven; it being the Times of his Passion, Ascension, and sending of the Holy Ghost, as also the days of their Births or Deaths whom God had made as Pillars to support his Church, and in whose sufferings it was confirmed, and himself glorified.

The third and last Observation is this, The practice and fact of man is no sound ar∣gument to prove what is and what is not jure Divino. For we see in this and three other places how expresly this Feast of Tabernacles was commanded yearly to be ob∣served. Nevertheless, which is past all belief, it was never kept, at least in this main circumstance of dwelling in booths, from the time of Ioshua until after their re∣turn from Captivity in the days of Nehemiah, which was the space of a thousand years at the least, and the most flourishing time of their Church and Commonwealth. Who would have thought but some David, Solomon, Hezekiah, Iosiah, or good Iehoiada, would in so long a time as a thousand years have reformed so great a neglect of God's commandment? But hear what the holy Ghost says, Nehem. 8. 17. Since the days of Ieshua the Son of Nun unto that day had not the Children of Israel done so. A horrible thing to hear;* 1.881 but whatsoever was written in former time, is written for our learn∣ing. And who knows whether there be not in this sinful omission of this Feast alone above the rest some special Mystery; namely, that the Iew should not acknowledge Christ, whom this signified to be Emmanuel? For that Iesus of Nazareth suffered upon the Cross they acknowledge, whereof the Passover was a sign; and therefore they blasphemously call him,* 1.882 Talui, the hanged God. They will not deny also that this doctrine was published at the Feast of Pentecost; though they believe not the Mystery and fruit of either the one or the other. But, That he is God in our flesh, they could never endure to hear: we know this was the cause why their Synod condemned him, because he said,‖ 1.883 He was the Son of God. Above a thousand years they omitted the observation of the Feast of Tabernacles, and now it is sixteen hundred wherein they have not believed that the Divine nature tabernacled in our flesh. When they returned from Captivity, they began to observe this so-long-neglected Ceremo∣ny; and when they shall return again from their now-long and woful Captivity, we hope they will then with us acknowledge this great Mystery.

HAVING hitherto spoken of the observation of these Feasts; now I am, ac∣cording to my first Division, to come unto a second part of my Text, wherein is con∣tained a special duty required of all when they came to worship God at these Feasts, name∣ly, to bring a present with them: not a Sacrifice of fire, for these were of another na∣ture, and for another end; but a Heave-offering, which kind was a Tribute of Thank∣fulness unto God, and withal of acknowledgment of his Supreme Lordship and Domi∣nion over all: For without a Sacrifice or a fiery-offering the Feast could not at all

have been kept, but without a Heave-offering or religious present it might, though nothing dutifully: and therefore is this specially added, That no man should appear be∣fore the Lord empty; for the Lord our God is a soveraign King, and will be acknow∣ledged so of all who come before him: He is not Lord over our Persons only, and therefore requires the service both of our Souls and Bodies; but he is Lord of our Goods too, and so is to have a Tribute of them offer'd unto him in token thereof.

But for the better handling of this point without confusion, we will consider, first, What was the Iewish practice in this duty; secondly, What ought to be our imitation. For the former, The Iewish practice was, as far as I can gather, besides some special [unspec 1] presents at Easter and Pentecost, to perform all their Heave-offerings, First-fruits, Firstlings of Cattel, Tithes of all things, and their Free-will-offerings at some one of these three Feasts, according as the season of the year served for the things they were to offer. For the better understanding of which, we must promise something of the manner of the Husbandry of Palaestine, Egypt, and those neighbour Southern Coun∣tries, because it was much different from ours.

Pliny affirms,* 1.884 that in Egypt (and therefore in Palaestine) Barley was ripe in the sixth month after it was sown, and Wheat in the seventh. The same Author affirms, that their seed-time for both began in the month of November; whence it follows, that Barley was ripe almost a month before the Wheat, the seed-time being the same, and the Wheat not ripening a month so soon as Barley. Barley then ripening in the sixth month, the Harvest thereof fell about the beginning of April, Wheat-harvest nigh a month after; their whole Harvest by this means beginning at Easter, and ending at Whitsuntide. Which is the reason why Pentecost (Exod. 23. 16.) is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Harvest-Feast, or, The Feast upon the end of Harvest. This shews a reason also, why upon the Plague of Hail we read, Exod. 9. 31, 32. that the Flax and Barley was smitten, because the Barley was eared, and the Flax bolled: But the Wheat and Rye were not smitten, for they were not grown up: The ear yet appeared not, for this was about the beginning of the month of March, as we may suppose a fortnight or three weeks be∣fore their coming out of Egypt, which was the fourteenth day of the first month. This was a reason also why we read, 2 Sam. 21. 9. that seven of Saul's Sons were hanged for the Gibeonites in the first days of Harvest, in the beginning of Barley-Harvest. All which suppose Barley to begin, and Wheat to end their Harvest. Which with us is contrary, because Barley is sown so long after Wheat, viz. when Winter is past, be∣cause it is a tender grain, and will not endure the sharp and piercing cold of these Nor∣thern climates.

As for their Vintage or Harvest of Oyle and Wine, it was in the seventh month, or beginning of Autumn, as in other Countries.

For their Cattel, they had two breeding times, the beginning of the Spring, and the beginning of September: but the Spring-breed was the strongest, and are called Beco∣rim, that is, not the first opening the womb only, as most take it, but the firstlings of the year; for the latter breed was much the worse and weaker. Which Iacob knew, Gen. 30. 41, 42. when he laid his Rods before the Cattel when they were* 1.885 strong, in the Spring-time; but he put them not in when they were‖ 1.886 feeble, in the Autumn; So (saith the Text) the feeble were Laban's, and the stronger were Iacob's.

This thus explained, let us now see what the Practice of the Iews was at these so∣lemn times, that they might not appear in the Lord's presence empty handed. At the Feast of unleavened bread, or Easter, upon the second day thereof, being the begin∣ning of Harvest, they were to bring a Sheaf of the first-fruits of their Harvest unto the Priest, and he was to wave it before the Lord; and until this were done, they might eat no Corn, whether parched or otherwise in the green ear, as appeareth Levit. 23. 10.—14. And hence this second day of the Feast was called, This was that day whereon (Luke 6. 1.) Christ's Disciples plucked ears of Corn, and ate them; for S. Luke says it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the second day of the first Sabbath, or the day after the first Sabbath; for I told you, that the first and last days of this Feast were days of holy Assemblies, wherein no servile work might be done, and are therefore in Leviticus called Sabbaths; the day after the first of which Sab∣baths S. Luke calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whereby it may seem that the Phari∣sees reproved the Disciples, not so much for breaking any Sabbath's rest, as for eating the ears afore it was lawful; for if it were lawful upon a Sabbath-day to reach meat from a Table, why should it not be as lawful to pluck ears of Corn to ear them with∣out breach of the Sabbath? But I leave this.

Secondly, At this Feast also I suppose they paid their Firstlings and Tithes of Cattel; for God was to have of the best, which was (as I told you) the Breed of the Spring at this time ready. And this is the reason, that where this Feast is commanded, there follow presently some Precepts of the Firstlings of the Cattel, because namely it con∣cerned the same time.

Now at the Feast of Pentecost, when Harvest was ended, they are commanded to bring* 1.887 two wave-loaves of their new Corn for a second First-fruits of their Harvest: At which time also they paid Tithes of Corn, so much as was threshed; and a Tribute also of a Free-will-offering of their hand, as it is called in the 10. of this Chapter. And this Feast ending their Harvest, is a reason why at the mentioning thereof you shall find precepts* 1.888 of not gathering their Lands clean, but that they should leave something for the poor to glean: which also was a secondary Offering unto God himself.

Lastly, At the Feast of Tabernacles they offered First-fruits and Tithes of Wine and Oyl, which was the Offering of that season; and besides the remainders of their Tithes of the floor or of threshed corn: which is the reason why this Feast is called (Exod. 34.) The Feast of gathering in at the years end; and in this Chapter afore my Text, The Feast of gathering in of the Floor and the Winepress: For at this time all their Corn was threshed, and the Vintage done, and other Fruits were gathered, and so an Offering of them given unto God seasonably: therefore in the commandment of this Feast you shall find a precept of not gathering their Grapes and Fruits clean, in be∣half of the Poor also.

Thus you see, the Offering of Cattel was at Easter, of Bread and Breadcorn in part at Pentecost, of Wine and Oyle and the remainder of Corn at the Feast of Tabernacles; where∣upon we read (2 Chron. 31. 7.) that the people which paid their Tithes there at He∣zekiah's command, began to lay the foundation of the heaps in the third month, that is, at Pentecost; and finished them in the seventh month, namely, at the Feast of Tabernacles.

NOW having shewed what was the Iews practice, let us also see our duty in imi∣tation of them, which I will only at this time shew briefly and generally. Certainly, we are bound also not to appear before the Lord with empty hand. It is not enough to give at other times, but it is a piece of the Worship required at that time. For we must know that the actions of Men in holy Assemblies are not like their private actions at other times; For all the actions here are not the actions of several men, but to be accounted as one action of the whole body: which makes S. Paul use the phrase, * 1.889 when ye come together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be as it were one and the same: every prayer here is not many prayers, if many, but one prayer of all as one: whether we say I in the singular, or We in the plural, all is one; for [I] here expresses one made of many, and [We] many made into one. Whatsoever worship God requires therefore of any one alone, the same he requires also of all met together as one; for he is God as well of the body of the Church as a body, as of any one in the Church as a Christian; and therefore requires some of them in both kinds, that is, Confession, Prayer, Thanks∣giving, and an Offering of the hand too of the body of the Church assembled, as well as of any one at any other time.

S. Paul ordained so in the Churches on the Lord's day,* 1.890 the day of holy Assembly, the day when many came together as one. Every first day of the Week, let every one lay by him in store, as God hath prospered him.

The Primitive Christians practised the same in all their Assemblies, alledging these words of my Text for the same, as we may see in Iustin Martyr, Irenaeus, and others. Nay, they used to offer at the Lord's Table some handful of those Offerings and Tithes to which they would entitle the Lord; whence the ancient Liturgies run, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Remember, O Lord, those who of∣fer of their fruits and encrease in thy holy Churches.

We have also in our Liturgy a Service for the Offertory, and many places of Scrip∣ture at the same read to move our devotion every Sunday, and a Prayer to God at the end thereof, That he would accept our Alms and Prayers, when we seldom bring him any.

Our Blessed Saviour, though he had nothing in this world but the contribution of good People in a Bag; yet that he might in this also fulfil the Law of God, he used at these solemn times to give unto the Poor; which we may gather from the story of his Last Supper: for the Text saith, when he bade Iudas do quickly what he had to do,* 1.891 his Disciples thought he had bid him give something unto the Poor, because he carried the Bag; which they would not have thought, unless he had wont to do so at such times.

DISCOURSE XLIX.

GENESIS 10. 5.

By these the Isles of the Gentiles [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] were divided [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in their lands; every one after his tongue, after their families, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in their nations.

WHENAS after the great Deluge of waters the sons of Noah began to multiply upon the earth,* 1.892 it is said, That they came from the East into the land of Shinar, the pleasant plain of Shinar, where God at the beginning had placed the first Father of mankind, our Father Adam. But when they saw that their numbers were like to be great, and that so small a plot of ground would not contain them all; yet that they might continue within the Body of one Society, and have as it were a common right in this place of Paradise, they agreed to build them a Citie which should have been the Metropolis of an Vniversal Monarchy, and an ex∣ceeding high Tower, that they might be famous and renowned among posterity. But this vain purpose of man's imagination seemed evil in the eyes of God, and therefore it is said,* 1.893 That he came down from heaven to overthrow the counsel of the sons of men. And because they were so loth to break Society, it pleased God to cut from them the common Bond of one Society, and to make them speak with many lan∣guages. For as Speech is termed the Bond of Society, Oratio (saith the Philosopher) est Societatis vinculum; and as the Unity of one common Language had knit all man∣kind into one Community: so God in his wisdom saw that Plurality of Languages was the best means to force mankind into a Plurality of Societies. Thus therefore and by this means did Almighty God cast man the second time out of Paradise, and dis∣persed him over the face of the whole earth by this memorable Confusion of langua∣ges.

Now concerning the Order of this Dispersion and the Manner of this Confusion, he that is but a little conversant in the writings either of Historical or Theological Antiquaries, shall find not only one but varieties of Confusions, not of Tongues only, but of Opinions also; one saying this thing, another thinking that thing: so that some having essayed this Labyrinth, and finding neither safe getting in nor likeli∣hood of getting out, have quite disclaim'd any further search: And as Alexander, when he could not unloose the Gordian knot, drew his sword and cut it a-pieces; so they, meaning to make an easy dispatch of all difficulties, affirm, That Curiosity in this Argument is either frivolous or altogether needless.

But I would that these had remembred, That that knowledg ought not to be ac∣counted needless, without which the Events and Complements of the Prophetical Blessings of the Patriarchs and the particular Predictions of the after-Prophets can ne∣ver be understood.

For how shall we know How and When God was the Blessed God of Sem, and How and When God persuaded Iaphet to dwell in the tents of Sem,* 1.894 if we know not Where were the tents of Sem, and Which were the Habitations of the sons of Iaphet? How shall we tremble enough at the horrible Curse of impious Cham, and know that he was indeed a Servant of Servants and a slave to all his brethren,* 1.895 unless we know Where was the land of his abiding? Or how should we know What were those Ships of Chittim,* 1.896 whereof Balaam and Daniel prophesied, if we know not Where was the Inheritance of the posterity of Chittim? Lastly,* 1.897 How should we know who is that Tyrant Gog,* 1.898 of whom Ezekiel speaks, who comes out of the land of Magog, and is described to be the Prince of Meshech and Tubal, if we know not Where is the land of Magog, and which is the off-spring of Meshech and Tubal?

As therefore S. Paul said in another case, so I think I may say in this, That God hath not left us without a witness, but hath given us certain Notes and Marks, if we were so diligent as to mark them, whereby we may easily point out the Original habitations of the first Colonies of Mankind.

And to omit other dispersed places in the Bible,* 1.899 I think that this Chapter contains the principal, and the grounds of the rest. Where because Moses begins first with the line of Iaphet, (and The first in every kind is a Rule to that which cometh af∣ter) and because also that we the inhabitants of the Western parts of the world have greatest interest in the stock of Iaphet; I have made special choice of this Verse which I now read, which contains A description both of the Place and Manner of the habitations of the Sons of Iaphet. Of these (that is, Of the seven sons of Iaphet before named) were divided the Isles of the Gentiles, &c.

Now therefore I will consider the words of this Text, First, Generally, as they contain A circumscription of the Place, and a description of the Manner and Order of the dwellings of Iaphet; Secondly, Specially, from Grounds drawn out of this Scrip∣ture, and by the Remainders of ancient names, I will assign to every one of his sons the particular lot of their inheritance.

The Territories of the sons of Iaphet are here termed The Isles of the Gentiles; Of these were divided the Isles of the Gentiles in their lands, that is, the Isles of the Gen∣tiles throughout their lands, or, the lands of the Isles of the Gentiles.

Thus we have the Name; but What part of the World was called by this Name, that we have not. The Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Septuagint and Iosephus turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chaldee and other Interpreters, Islands of the Gentiles.

We usually call Islands Regions or Countries encircled by the Sea: But because there were not such Islands enough near the place of Division to contain the Fami∣lies of the house of Iaphet, there being but only Crete and Cyprus until we come unto the AEgean Sea; and because it is not likely that they would overpass the main land, to seat themselves in little Islands; or if they would so have done, yet was there not then such plenty of shipping to transport so great multitudes; and lastly, because we know assuredly that some of Iaphet's posterity were originally seated upon the main Continent; It followeth hence that by Islands here cannot be meant those which we call Islands.

Perhaps then there may be some Trope in these words, and that by Isles of the Gentiles are not meant indeed properly Islands, but Countries having many Islands lying about them, so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be expounded Terra insulosae Gentium: that is, Gentildome full of Islands. And this indeed sits very well those Countries where Iaphet's sons are said to dwell; witness the many Islands in the Mediterranean, AEgean and Ionian seas. But because it is manifest out of Scripture, that there are some Coun∣tries called by this name, which are neither encompassed by the Sea, not have any Islands lying near them; this Interpretation also must be rejected.

Now there remaineth only one Exposition more; That the Hebrews called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Islands all Countries divided from them by Sea, or such as they could not come unto, or used not to go unto, but by Sea. So that their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is larger than our Island: for we call an Island that which can no way be come unto but by Sea, and is every where divided from the Main; but they called also those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which were but se∣cundùm quid Islands, which were at least by Sea divided from their main, or were in regard of themselves only not accessible but by Sea. In brief, They called Islands all beyond-sea countries, and all people Islanders which came to them and to the Egyp∣tians by Sea. Neither did the Grecians use their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only for a place en∣compassed by the Sea; as we see by Peloponnesus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which joyned unto the main land of Epirus; and so likewise were their Chersonesi.

And that this last Interpretation is undoubtedly true, we need no other Argument but this, That the Hebrews called all Countries which were divided from them by Sea; Islands, and è converso they called no other Islands but such as were divided from them by Sea; that is, All countries which lye above the Mediterranean Sea, from the mountain of Amanus and the Hyrcane Sea westward, were called by this name of Islands of the Gentiles, and no other were called by this name but these.

The truth of this may be seen in many places of the Bible, whereof I will quote the most pregnant. Esay 11. 10, 11. The Prophet shewing the Calling of the Gentiles by an allusion of the restoring of the Iews from the places where they were dispersed, maketh an Induction of those places and countries wherein they were scattered, saying, The Lord shall recover the remnant of his people from Assyria, Egypt, Pa∣thros, Cush, Elam, Shinar, Hamath, and from the Islands of the* 1.900 Gentiles. Here

by the Islands of the Gentiles are meant distinct places from those before named; and places too where the Iews were scattered: but these can be no other but the coun∣tries of Armenia the less, which together with the rest that he names were under the Empire of the Assyrians, Medes and Persians. And because this Prophecy is to be understood of the Calling of the Gentiles, the Prophet in his Induction would not omit those places where he only laboured who was surnamed The Apostle of the Gentiles, and which were from the beginning and are at this day the principal seat of Christian Churches. So that at this day there is no part of the world called by the name of Christendome but that which is divided from the Iews by Sea, even the blessed Iaphet and the happy Islands of the Gentiles. And this was foreshewed by the Prophets, in that they never spake of the Calling of the Gentiles, but they harped upon the Islands of the Gentiles. The same Prophet Esay (ch. 40. 15.) to shew God's Omnipotency and great power, speaketh after this manner, Behold, the Nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, he taketh up the Isles as a very little thing. Where if by Isles we mean those which we call Islands, the compari∣son of disparity will not hang together; because those which we call Islands are in∣deed very little things. It remains therefore that by Islands here are meant those huge Countries which were beyond the Sea in regard of Egypt and Palaestine. Again in ch. 42. he saith,* 1.901 The Isles shall wait for the Law of God. What is here meant by Isles, you may easily guess by that I said before; and that which followeth in the same Chapter will help you,* 1.902 Sing unto the Lord a new song,—ye that go down to the Sea, that is, ye which dwell low to the Sea-ward: and if ye ask who these are, the very next words will tell you, namely, the Isles and the inhabitants thereof. Where is plainly ex∣pounded who are meant by the inhabitants of the Isles, namely those that dwell down∣ward to the Sea-ward. Moreover Ieremy 2. 10. we find, Pass over to the Isles of Chittim; but the Island of Chittim was no Island or place encircled by the Sea, unless Macedonia be an Island; for Alexander is said in (1 Maccab. 1. 1.) to have come forth of the land of Chettim; and in Ch. 8. 5. Perseus King of Macedonia is called King of the Citims. In Ezek. 27. 3. Tyrus is called a merchant of people for many Islands, because unto Tyrus came many people from beyond the Sea for merchandise. And lastly in 1 Maccab. 14. 5. (which I hope will be a sufficient testimony to shew what the Iews called by the name of Isles of the Gentiles) among the Commendations of Simon, one of the worthy Maccabees, it is said, That he took Ioppa for an haven and for an entrance to the Isles of the Sea: where it is more than manifest that by the Isles of the Sea the Iews meant those Nations which came to them by Sea.

Now if this be so, That the Iews called those Countries the Isles of the Gentiles which were divided from them by Sea, we may see how true that opinion is (though commonly received) which affirmeth that the posterity of Madai, one of the Sons of Iaphet, are those Medes who were compartners with the Persians in the Second Monar∣chy. For he that hath any skill in Geography knows that this Media is not divided from the Iews by Sea, and therefore cannot be one of the Islands of the Gentiles, unless Me∣sopotamia and Assyria be also Islands of the Gentiles. And yet my Text says, That Of these (namely of the seven Sons of Iaphet, whereof Madai is one) were divided the Islands of the Gentiles. The occasion of this Errour (for so I take it to be) was the mistaking of Iosephus, who says that of Madai came those people which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But first, I doubt whether the Greeks called those Medes so famous in the Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or not rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Again, if by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iosephus means those Medes which had title in the Second Monarchy, he can no ways agree with himself; for a lit∣tle before he said that the posterity of Iaphet had their seat from the mountain Amanus Westward; but these Medes lie above the Persians from the mountain Amanus East∣ward. But if any man ask where then was the original seat of the Sons of Madai, I will defer mine answer till I come to assign to the several Sons of Iaphet their seve∣ral habitations.

HAVING found out that part of the Earth which was divided among the po∣sterity of our Father Iaphet; I come now to the Second part of my General conside∣ration, to make another search Concerning the manner of this Division, and the Order of their dwelling and neighbourhood one with another. And here my Text answers, That they were sorted every one according to his Language, according to his Family, and according to his Nation.

Whence (before we come to particular examination of every word) we may observe, That this great Division of the Earth was performed orderly, and that they are much de∣ceived who dream of a confused and irregular Dispersion, wherein every one went whi∣ther he listed, and seated himself where he liked best.

For besides that these latter words of my Text imply the clean contrary, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, which we translate divided, will bear the force of an Argument to this purpose; in that it signifies not a scattering or a confusion, but a most distinct parti∣tion.

Or if there were no such insinuation in my Text, yet there may be many Reasons drawn from the Circumstances of this Division which will enforce the same Verity.

• 1. As first, The Custome, and as it were the property, of Almighty God in all those Actions wherein he hath a special hand and directs by a special providence; accord∣ing to that saying, God is not the Author of Confusion, but of Order. And if in any other, surely in this God's Providence was seen most especially, it being so principal an action, and as it were the ground and foundation of the Second propagation of Mankind.
• 2. Another Argument lieth in the End why God multiplied the Languages of these builders, which was (as it seems) lest dwelling altogether they should con∣found their families, and mingle together their generations, which God in his Wis∣dom would have severed and kept distinct for divers purposes. And that this should be the End or one of the Ends, it followeth naturally out of the proper Effect of Pluralities of Tongues, which is to sort men into Pluralities of Societies, as the Unity of one common language before had knit them into one Community. Now if this were the purpose of Almighty God, then it needs must be that for the prosecution of this End each Family should dwell by it self, and each Nation by it self, that so there might be an orderly Division.
• 3. Another Reason may be drawn from the Wisdom of the Patriarchs, who were all alive at this Division, and were as Kings in their generations. Seeing therefore that there is great difference in the parts of the Earth, for the goodness of the soil and temperateness of the Air; it was their parts to prevent the danger of contention among their Sons, who should have the better parts of the Earth: which could be done no otherwise but by instituting an orderly Division; and that either by casting of lots, or chusing according to the order of their birthright, after some survey taken, of a sufficient portion of the Earth, and portions border'd out according to the num∣ber of their Nations, than of their Families, &c. For otherwise Magog would not have gone so far into the North, not Arphaxad have been suffered to enjoy the plea∣sant land of Shinar.

But I leave these Generalities, and come to the Parts of this Order. Where for conveniency sake I will begin with that first which is last in the order of the words, to wit their sorting after their Families and after their Nations, or (as the words are in my Text) after their Families in their Nations.

Where first we must know what is meant by these two words in their proper use; for though elsewhere they may be promiscuously used, yet here being compared and conjoyned, they must needs have a distinct signification. Now what that is, the par∣ticle [in] doth insinuate. For in these words [after their Families, in their Nations,] Families are plainly subordined to Nations, as Parts to a Whole, or Specials to a more General. Families therefore are Parts of a Nation, and a Nation is an Off-spring that containeth many Families. As therefore the Logicians say of their Genus, that it is either Generalissimum or Subalternum: so we also may say of our Gens or Nation, that it is sometime Absolute, when there is no greater Off-spring in regard whereof it may be called a Family; or Respective, when though it be Gens in regard of those Families it comprehends, yet it self also is a Family in a greater generation. Now these Gentes or Nations are called sometimes by a more special name Tribes For those which the Scripture in the Off-spring of Iacob calls Tribes, in the generations of Ish∣mael are called Nations, as we may learn, Gen. 25. 16. These (that is, these twelve which he named) are the Sons of Ishmael, and these are their names by their Towns, and by their Castles; twelve Princes according to their Nations. Now these Tribes of Israel or Nations of Ishmael, though being compared with their own Families they were Gentes; yet in regard to the generations of Arphaxad they were but Families of the eighth or ninth order. But as for Nations and their differing ranks, the Scripture hath found two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gens and Tribus; so the parts of these, which be of many Orders, are not always called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Families, but some∣times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Housholds.* 1.903 So for the deprehending of Achan and election of Saul by lot, Israel first came out by their Tribes, then by their Families; where we must under∣stand also their Sub-families; as it is easily gathered in the story of Achan, where these Sub-families are called sometimes Families, and sometimes Housholds.

And thus we know what are Nations and what are Families, and what are the Kinds of both. Now let us see what Nations and what Families Moses here meaneth. I answer, that Moses here meaneth those which are absolutely Nations, not secundùm quid Gentes or Sub-Nations; and absolute Families, not Housholds or Sub-families. My reason is, Because Moses here speaketh of that division which was made when Peleg was born, which was within an hundred years after the floud: But by this time there were no Families so much encreased that they could be called Tribes or Nations; for the name of Family in Genealogies remains until the third Generation, that is, so long as the Founder of a Family may truly say,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And therefore when God in the second Commandment says, That he will visit the sins of Fathers upon their children to the third and fourth generation, the meaning is, that he will afflict the whole family for the sins of the Head of their Family. And when we say, De malè quaesitis non gaudet tertius haeres, we might as well say, That goods ill gotten, the same Family shall lose them which got them. Now that this Division was made before the third generation, it is sufficiently proved in that Eber, who was the Father of Peleg, and not then the Head of any house, was but the Second from Arphaxad, one of the founders of those Nations which were of the Off-spring of Sem.

The words and sense of the words being thus cleared, we see a Twofold order in this Division. First, they were ranged according to their Nations; and then secondly, Every Nation was ranked by his Families: So that every Nation dwelt and had his lot by himself, and in every Nation the Families also dwelt and had their lots by themselves. And thus much the words of Moses do imply: For in that the words stand thus [after their Families in their Nations,] it is as much as if it were said, That every Family was ranked and had his dwelling in his own Nation; which could not be unless the Division were also made to every one according to his Nation.

The Number of Nations which were of the Off-spring of Iaphet we may easily find to wit seven, according to the number of his Sons, who were all several Founders of several Nations. But the number of Families in these seven Nations we cannot so easily learn; for Moses nameth the Families only of two, Gomer and Iavan, three of Gomer and four of Iavan; and that because that these Nations were those that the Iews should have greatest knowledge of and most dealing with, because of their neighbourhood with the land of Canaan: and for the same end in the generations of Cham are named only the families of Canaan, Cush and Mizraim; and in Sem the fa∣milies only of Aram and Ioktan.

Now out of this which hath been spoken we may pick Five Rules to guide us in the finding out the original habitations of the Off-spring of Iaphet.

First, We must seek for them in the Islands of the Gentiles and in Countries divided [unspec 1] from the Iews by Sea; because by them were divided the Islands of the Gentiles.

Secondly, We must seek them within a reasonable Compass of the Earth, and not [unspec 2] all the world over. For when this Division was made in the days of Peleg, the num∣ber of mankind was small; for besides women and children, their number in all could not be above seven thousand, as may be gathered out of this Chapter; so that it is not like they took the whole world before them.

Thirdly, Those Nations whose Families are named by Moses are to be sought for [unspec 3] in places neighbouring to the Iews: for therefore did Moses name their Families, because they dwelt near unto the Iews, or dwelt so that the Iews might readily come at them.

Fourthly, Where we find the Nation, there also we must look for the Families of [unspec 4] that Nation; because the Families were ranged in their Nations.

Fifthly, And therefore for the same reason, where we find any one of the Families, [unspec 5] there we must look for the rest and for the whole Nation. But the practice of these Rules I must defer till hereafter.

Now I come to that which yet remains in my Text, viz. Languages: for Moses saith they were divided also [according to their languages.] Wherein we may see the very finger of God, who so caused them to speak with diverse tongues, that their tongues also were ordered after their Families and after their Nations. Which leaves no place at all for their opinion who suppose this Confusion of tongues to have been a pri∣vation of all language, and that they were fain to gather together by companies, and ••o impose new names upon things by common consent: Nor yet for their opinion who think that this Confusion was a kind of depravation of the Original tongue;

so that when the builders called for brick, they brought them mortar; and when they called for mortar, they brought them brick or something else. For this last the Event confutes, in that the Confusion of tongues does not consist in using the same words diversly, but in using diverse words. And the former cannot be true, for then should God have [* 1.904 made] mankind mute; the contrary whereto may be gathered out of God's own words where he saith,* 1.905 Let us go down and confound their language, that they may not understand one another's speech: he does not say, that they might not speak at all. It must needs be then that God himself inspired them with diverse tongues, else how could their tongues have been ordered accord∣ing to their families and according to their nations? So that the tongues of the same generation, though diverse, yet have a greater cognation amongst them∣selves than with the tongues of another off-spring: As for Example, The langua∣ges of Sem in the East agree more one with another than with the tongues of Iaphet in the West.

But because that some out of this Chapter would pick out the certain number of Languages, let us a little also consider of this. The number of Languages cannot be fewer than there were Nations, nor more than there were Families. If there were no more than there were Nations or Heads of Nations, then the number is easily counted; seven in Iaphet, four in Cham, and five in Sem. But if they were as many as were Families at the Confusion, their number cannot be known, because Moses does not make a recension of all the Families or Heads of families.

The common Opinion hath been, That their number was according to the number of Families; and this Moses seems to infinuate, because he joyns throughout this Chapter Families and Tongues together. But this is denied by Iunius, because the Families of Canaan the first-born of Cham spake all one language at that time when the Iews cast them out. But this Reason compels not, because the Canaanites at that time spake a perfect Hebrew, as Ioseph Scaliger affirms. Nay* 1.906 Plautus brings in a Carthaginian speaking almost pure Hebrew: but the Carthaginians were of Tyre, and of the off-spring of Canaan. But without doubt the Canaanites spake not Hebrew from the beginning, this language being left only to Arphaxad the eldest son of Sem, of whom came Eber, Abram and the Iews. It must needs then be brought in by some Nimrodian conquest; for the off-spring of Cham seemed to envy God's favour to Ar∣phaxad, even as Cain envied Abel, and therefore Nimrod of the house of Cush made himself Lord of Mesopotamia, which was the lot of Arphaxad, and (as should seem) endeavoured to make this language common to others through a spight he had to the House of Arphaxad. And hence it came to pass that all those nations where Nimrod ruled spake Hebrew, or a dialect of the Hebrew, as the Assyrians, the Syrians or Ara∣mites, the Canaanites, the Arabians and the AEthiopians. But I doubt I have waded too far in this Argument, and therefore here I'le end.

DISCOURSE L.

GENESIS 10. 5.

By these were the Isles of the Gentiles divided in their lands, &c.

WHAT was the sum and sense of these words we shewed here∣tofore, namely, That they contain a Chorographical Description of the dwellings of the Sons of Iaphet after that great dispersion from the Tower of Babel, together with the manner according to which they were seated in their several habitations. From whence we picked Five Rules to be as Guides and Lights unto us in finding out their several Countries.

• 1. That we must seek them in the Islands of the Gentiles, that is, in Countries divided by Sea from Egypt and Palaestine.
• ...

• 2. We must seek them all within some reasonable compass of the Earth, and not all the world over: Because that when this Division was made, the number of Man∣kind was very small; as we proved by weighing Sem's generations unto the days of Peleg, at whose birth it is said that the Earth was divided. Gen. 10. 25.
• 3. Those Nations whose Families are named by Moses are to be sought for in pla∣ces most accessible and neighbouring to the Iews. For this I proved to be the rea∣son why Moses did name their Families or Heads of Families, because the Iews were to have most dealing and commerce with them, by reason of their nearness and easi∣ness of coming at them.
• 4. Where we find the Nation, there also we must look for the Families of that Nation.
• 5. Where we find any of the Families, there we must also look for the rest and for the whole Nation. This is very expressly contained in my Text: By these were divided the Isles of the Gentiles in their lands, every one after his tongue, after their fa∣milies, in their nations. That other, which is the Third in order, I confirmed by the like in the Genealogies of Sem and Cham, in both which the Fathers of Nations neigh∣bouring upon the Iews are reckoned up particularly, the other but generally.

These Rules then I will take for sure Grounds, and use them as a Land-compass in the discovery I now intend. But before I begin, I will add Five more, of less weight than the former, yet such as I hope will afford the like use that Cyphers have among Numbers, I mean, being joyned with the former will help us to a greater cer∣tainty.

The First then of these weaker Helps is from the use of the Prophets in naming [unspec 1] two or more of these Nations together; which is a likely argument that they were seated both together, and were neighbouring one to the other. As we see of Me∣shech and Tubal, which commonly go together clean through the Prophets. And this Help Iunius seems to have used.

The Second Help is the fulfilling of Prophecies by Nations foretold under the [unspec 2] Names of their Founders, the Sons of Iaphet. And

Thirdly, Because it is likely that in this Division there was a regard had by the [unspec 3] wise Fathers for their future Colonies, we are to think that they ordered their par∣tition so, that when they were to vent their Numbers and send forth new Colonies, they should not be forced to encroach on one anothers inheritance, or one to pass through the lot of another, but that they had either the Sea or empty land every one upon some of his borders. And this he that will mark shall see observed in the Origi∣nal dwellings of the Sons of Sem, which are better known and more agreed upon than those of Iaphet.

The Fourth Help shall be the Testimony of the Ancients, especially of the Iews [unspec 4] themselves.

The Fifth and last are the Remainders of ancient Names, which is the ordinary [unspec 5] Help that every one follows. And thus we have encreased our Criteria to the num∣ber of Ten. Now that which shall be found agreeable to all or the greater part of these, if it will not be approved for Truth, I am sure there is no other means left to warrant a more likely conjecture or a greater certainty.

Let us come then to the Practice of our Rules: and First let us seek them in the Isles of the Gentiles, that is, (as I proved heretofore) in Countries divided by Sea from Palaestine and Egypt; especially from Egypt, because when Moses wrote this Book he was not yet come into Palaestine, and therefore used only such Names as the Iews were acquainted with in the land of Goshen. The Isles then of the Gentiles are all regions from the mountain Amanus and the Hircane Sea Westward.

Secondly, We must lay out some reasonable portion of the Earth to seek them in; and that we will define after this manner. 1. Our Eastern border shall be the land of Aram, that is Syria and Armenia the great, which was so called of Aram the Son of Sem: or, to speak more plainly, our Eastern border shall be from the mountain Ama∣nus by the springs of Euphrates up to the West part of the Hircane Sea. 2. Our Southern border is without all doubt the Mediterranean Sea. 3. The Western border compasseth by the Ionian Sea and back of Macedonia up into the confines of Illyricum. 4. The North border is the river Danubius, the North part of Pontus Euxinus to the Caspian Sea.

Our Eastern border is confirmed by Moses in this Chapter, where he saith; That the posterity of Sem dwelled from Mesha Eastward. This Mesha is the moun∣tain Masius which is part of the mountain Amanus; and this was the Western limit

of Sem's posterity, and therefore must needs be the East border of Iaphet. Again in the 2 of Iudith, 25. we read that Olofernes took the borders of the upper Cilicia, and came even to the borders of Iaphet which are toward the South over against Ara∣bia, that is, he came to the South-East borders of Iaphet in the lower Cilicia where is this mountain Amanus we speak of. Thirdly, Iosephus and the rest of the Ancients do all affirm thus much. And lastly, if we should go any further toward the East, it could no longer be called the Isles of the Gentiles in regard either of Egypt or Pa∣laestine.

Our Southern border needs no proof at all.

Our Western border stands upon two Reasons. 1. It is not like that they went be∣yond them, because there is a great Sea between them and the next land. Now 2. that they went so far, we prove from the Seat of Tiras, whom all agree to be the Fa∣ther of the Thracians, which are in the North-west part of this our plot, and so point out both how far they went toward the West and up into the North.

The rest of our Northern border, as also our whole plot, may be confirmed by com∣parison with the Original portion of the Sons of Sem, to which it hath almost a just and equal scantling. For the farthest of the Semites toward the East is Elam the father of the Persians; now Persia lies as far from Amanus and Masius into the East as Ma∣cedonia and the Confines of Illyricum lie into the West. The breadth between North and South is from the Caspian Sea unto Phoenicia or to the Persian gulf, which is also pro∣portionable to ours. So that within this compass we hope to find the ancient and first Seats of all the Sons of Iaphet, who are seven in number, named in the second Verse of this Chapter, Gomer, Magog, Madai, Iavan, Tubal, Meshech and Tiras. And to these we must divide our plot into seven portions as equal as we can guess; for it is not like there was any great difference of quantity.

And here we must observe our Third Rule, To place those whose Sons are named by Moses in places accessible and neighbouring to the Iews. Now Moses names the Sons only of two of these seven, viz. of Gomer and Iavan. The Sons of Gomer are Askenaz, Riphath and Togarmah: And the Sons of Iavan are four, Elishah, Tarshish, Cittim and Dodanim. The places accessible and fit for the Iews commerce are those that lie upon the Mediterranean and the AEgean Seas, of the coasts of Asia.

Now in which of these we should seek for the Seats of the Sons of IAVAN, is a matter of no great difficulty; because there is nothing more certain than that Ia∣van was the Father of the* 1.907 Grecians, whose Countries lie along upon the Mediterra∣nean Sea. And because we must there seek the whole Nation where we find any of the Families, and we know that the house of Tarshish dwelt in Cilicia; we may be assured that all the Countries lying upon the Sea belong unto the lot of Iaphet, even from the Issicus sinus unto the end of Epirus, which was part of our* 1.908 Western bor∣der. This portion then we must divide into four parts, much of a scantling, for the four Sons of Iavan.

The First part contains all Cilicia, and this was the dwelling of Tarshish; witness the City Tarsus, where S. Paul was born, which in Hebrew is called Tarshish, and it is that which Ionas was bound for when he fled from the face of the Lord: witness likewise the often naming of Tarshish in all Prophecies concerning Tyre, to whom it was a near neighbour: witness also the whole Sea upon that coast called Tarshish, be∣cause the Sons of Tarshish were Lords of that Sea. For Lucan and others report the Cilicians were great pirats, and domineer'd in all the Sea near them, whom after∣ward Pompey subdued and brought to better order; so that of that Victory* 1.909 he saith,

Itque Cilix justâ jam non pirata carinâ.

Lastly, for thus placing of Tarshish we have the consent of* 1.910 Iosephus and other an∣cients. As for the Septuagint, who often translate Tarshish the* 1.911 Carthaginians, they keep never a one of our Ten Rules, and therefore we must needs reject them; espe∣cially if they mean of the original Seat of Tarshish. But as for their Colonies, we will see afterwards.

* 1.912 The Second portion contains Caria, Lycia and part of Pamphilia; and this fell to Cittim or to the Cittaeans; for it is a name of the plural number, and so a name of a Peo∣ple; the singular would be Ceth or Citti, who is like to have been their founder. Reasons for placing the Cittaeans here are, 1. from Cetis a country in this tract spoken of by Ptolemy: 2. a people called Cetii by Homer in Odyss.δ. who thinks they were so called

of a river Cetius in the same quarter: 3. because there can be no other place assigned them in all the portion of Iavan, as we shall see: and lastly, because their often naming in the Scripture argues they were not far from Palaestine.

The Third part of this division contains Achaia and part of Peloponnesus;* 1.913 and this was the lot of Elishah. Witness a great part of this tract called Ellas, the river E∣lissus or Ilissus, the Elysii campi, Eleusis a city near to Attica, wherein was worshipped the Goddess Ceres, and hereof named Ceres Eleusina; witness likewise Elissus a city of Arcadia, Elis a city in Peloponnesus, and AEoles a colony of Achaia; all of them so named of Elishah: and to this in some agrees Iosephus and the other ancients, though some of them restrain our Elishah to the AEoles, who it is certain were but a colony from Achaia.

There remains the Fourth portion for the Fourth son of Iavan,* 1.914 which contains all Epirus and part of Peloponnesus; and here we must place the Dodanim or the Doda∣nites. For this also is a name of the plural number. Now to place this people here, we have two special Reasons. 1. Because they are never spoken of after in any place of the Bible; whereby it seems they dwelt far off from Palaestine and out of the Iews walk and knowledg: now the other Three are all spoken of, Tarshish and Cittim very often, because they were very near; Elishah but once in* 1.915 Ezekiel, because he was farther off; but Dodanim never, because he was little known and farthest off. So that the common [* 1.916 opinion] which places him in Rhodes, incurs many unlikelihoods. For Rhodes is an Island, whereas it is certain the Main was inhabited before the Islands. Again, Rhodes is a very small Isle, nothing answerable to the portions of the rest. And lastly, Rhodes is near and obvious to Iudaea, and yet this people we never here once named among the Prophets. But the occasion of this Errour grew from the changing of Daleth for Resh in the first Book of Chronicles, where is read Rodanim, ch. 1. 7. as also for our Riphath there is read Diphath in v. 6. which out of doubt was the Scribe's fault at the first, and never after amended. The other Reason for placing this people here is the Remainder of the very name in a City called Dodona, and the famous Oracle of Iupiter Dodonaeus, who was no other but this Fourth son of Iavan who was the Saturn of the Graecians, and all his sons the Ioves of their several families.

This was the Inheritance of Iavan, whom his sons the Grecians for his wisdom and providence called Prometheus, who (as* 1.917 Hesiod saies) was—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iapetus his good Son.

THE other whose sons are named by Moses, is Gomer; and to him therefore we must allot the next Regions, most accessible and fit to have commerce and traffick with Palaestine. And these will be those parts of Asia which lie upon the AEgean Sea and Hellespont Northward.* 1.918 And this agrees well with Ezekiel, who terms Gomer and To∣garmah inhabitants of the sides of the North 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it is manifest that the Iews called the lesser Asia the North, and the Kings thereof in* 1.919 Daniel the Kings of the North. We may therefore assign to these Gomerians all the North-East part of this Asia, containing Phrygia, Pontus, Bithynia, and a great part of Galatia; and this will be a portion answerable to that of Iavan. And this Iosephus will not deny us, * 1.920 who affirms the Galatians to have been called Gomeraei; and Herodotus will tell us that a people called Cimmerii dwelt in this tract, who sent a Colony to Palus Maeotis, and gave name to Cimmerius Bosphorus. And* 1.921 Pliny speaks of a town in Troas, a part of Phrygia, called Cimmeris. Which all have their name from this Gomer.

This tract then we must divide into three parts between the Three sons of Gomer, viz. Askenaz, Riphath and Togarmah.

The First shall be Phrygia major and some part of Galatia;* 1.922 which, following the opinion of Iosephus and others, we assign to Togarmah, of whom the Phrygians (saith Iosephus) were called Tygrammenes. As for the opinion of Iunius, who pla∣ces Togarmah in Armenia minor, because of their Kings called Tygranes, and their Ci∣ties Tygranokartae; this cannot stand, because Armenia minor is too far out of our tract, and therefore he breaks our Fourth Rule, in placing the Son of Gomer out of the lot of Gomer, and rending him from the house of his father. And that Togarmah should be the Author of the Turks, is a Iewish toy lately devised. But it pleaseth Ionathan the Chaldee Paraphrast by likeness of the name to turn Thogarmah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Germania; and some go farther, and would have Thogarmah to be quasi Thegarmens or The germans. But this opinion breaks the most and chiefest of our Rules, and there∣fore cannot be approved, unless they mean of after-Colonies; of which we will see afterward.

The Second shall be Troas or Phrygia minor, wherein was the renowned City of Troy; and this we allot to Askenaz, because of the river Ascanius, and part of the tract called Ascania,* 1.923 and the name Ascanius used in those parts: witness Homer in his 2. Iliad.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—

that is, Phorcys led the Phrygians, and divine Ascanius who came from Ascania. And it is as like the Greeks should turn Askenaz to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Coresh to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Dar∣javesh to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so that for the termination [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] no man need doubt. Iosephus would have Askenaz to be father to a people called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Rheginenses, who were inhabitants of a City called Rhegium on the Sea-coasts of Italy over against Si∣cilia: but this is too far out of our walk, and breaks our Fourth Rule amain, by rending Askenaz quite from the house of his father, and placing him so far from his brethren: and it is against Iosephus his own testimony, who saith that the Gomeraei were inhabitants of Asia, and I am sure Gomer could be founder of no Nations but those his Sons were fathers of. But if I might be bold with Iosephus, I would for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and understand the Rhaetii or Rhaetians a German people; and so he should agree with the opinion of the modern Iews, who call the* 1.924 Germans Askenazim from Askenaz: but this must be understood of some ensuing Colonies, not of this Original Seat.

The third and last portion is Pontus and Bithynia, which remains for the Third Son, Riphath: witness Iosephus, who affirms that the Paphlagones who dwelt in these parts were called Riphathaei; and the Histories of* 1.925 Heathen men place here their Riphaei and Arimphaei; and Iunius thinks that the Amazones who were called AEorpatae were a Colonie from these quarters; and besides there is a river in these parts called Parthenius, corruptly as it should seem for Riphathenius. And this portion lies only open to the Euxine Sea, in ancient time called Pontus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it was unfre∣quented by the Greek Nations: which opportunely shews the reason why of those Three only Riphath is never spoken of afterward, because it lay out of the walk either of Iews, Tyrians, or Egyptians. And thus much for Gomer.

THAT which remains of Asia we must divide between Meshech, Tubal and Ma∣gog: For it is certain out of* 1.926 Ezekiel that Magog was seated in the North, because it is said that Gog of the land of Magog shall come out of his Northern quarters;* 1.927 and out of the same Chapter we gather that Tubal and Meshech were his neighbours, in that he is called chief Prince of Meshech and Tubal;* 1.928 and these two Meshech and Tubal are both here and elsewhere always joyned together.

To Meshech therefore,* 1.929 following the received opinion, we allot Cappadocia, the inhabitants whereof were once called Meschini, Moschi, Mossyni and Mosynoeci; wit∣ness a 1.930 Iosephus,b 1.931 Epiphanius,c 1.932 Pliny andd 1.933 Carmen Argonauticum. Also the chief City of Cappadocia was called Mazaca even to Tiberius his time, who called it Caesa∣rea, and it was afterward the Episcopal See of the learned Basilius Magnus.

* 1.934 Now for Thubal, because he is neighbour to Meshech, we must allot that which lies on the South-East of the Euxine Sea, which contained the people Albani, Cha∣lybes, and Iberi, who (Iosephus saith) were anciently called Thebeli; and Ptolemy places here a City called Thabilaca. And some think that Chalybes is a name corrupted from Thabyles, by losing the first letter, and after supplying •• in stead thereof: for in Homer's time they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he saith that the Halizones came

* 1.935 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Alybe, where are mines of sil∣ver: and from this Alybe I suppose came the name Albania. And all this is agreeable to the opinion of most Writers, but that some having mistaken the name Iberi in Iosephus, will have the Spaniards to be of Thubal: but we can yield them no more than this, that perhaps the Spanish Iberi were a Colony of the Iberians of Asia. And so we come to Magog;

Whom with the consent of all men we place North of Thubal,* 1.936 and make him the father of those Seythians that dwelt on the East and North-East of the Euxine Sea: and besides we have this argument from the report of* 1.937 Pliny, in that Scytho∣polis and Hierapolis, which these Scythians took when they overcame Syria, were ever after by the Syrians called Magog. And hence we may soon learn who is that tyrant Gog whereof Ezekiel prophesied, namely the Scythian Ottoman of the East, who at this day usurps a great part of Israel, of our Israel of the Gentiles. This is that

Gog of the land of Magog, chief Prince of Meshech and Thubal. As for the name Gog, it signifies the very same with Magog, for Mem is but an Hemantick letter; and it pleased the Spirit of God to take away this first syllable, to distinguish between the people and the land of the people, calling the people Gog, and the land the land of Magog. And it is to be marked that he doth not call this Gog Prince of Magog,* 1.938 but rather Gog of the land of Magog (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be turned) and chief Prince of Me∣shech and Thubal. For those who have done us all this evil were no Princes in the land of Magog, but mere Vagabonds and mercenaries, whom their Country spewed out be∣cause they could not live at home. And yet these Savages at the first coming out made themselves Lords of Meshech and Thubal, of Cappadocia and Iberia: and here they con∣tained themselves long before they attempted the conquest of the rest of Asia; wit∣ness those who write the History of their beginning. I would to God we might live * 1.939 to see that joyful time which the same Ezekiel speaketh of, when the Lord shall make him fall upon the mountains of Israel, and smite the bow out of his left hand, and cause his arrows to fall out of his right hand: when he shall send a fire upon Magog, and among them that dwell carelesly in the Isles; that they might know that he is the Lord our God, even the Holy one of Israel.

There remain yet of the sons of Iaphet,* 1.940 Madai and Tiras, and of the plot we first laid out, Thracia and Macedonia. If then the Thracians be of Tyras (as it is* 1.941 agreed they are, both because the name Thrax is little changed, and because they worship∣ped one* 1.942 Odrysus, who was no other than this Tiras) then it must needs follow that Macedonia is left for Madai, or else we must leave it empty, because we can assign it to none of the rest without great inequality of portions, nor yet find any other place for Madai.

Let therefore Macedonia be the lot of Madai; witness the ancient name AEma∣thia, as Lucan sings,

Bella per AEmathios plus quam civilia campos.

If any man question how AE came in, I could ask him likewise how Eu came into Euphrates, which the Hebrews and those of Mesopotamia call Perath; or how AE into AEgyptus, which themselves and their neighbours the Arabians call Cuphti; or how AE into Ethiopia, which some think to be so called of Theops or Theophi. It may be that of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying regio the Greeks formed their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terra, and so Aimathia is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Madai, the land of Madai; and AEgyptus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cuphti, the land of Cuphti; and AEthiopia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theophi, the land of Theophi, But howsoever it be, it is no unusual thing in the changing of a name out of one [* 1.943 language] into another, to prefix a Vowel or Diphthong. But besides this name AEmathia, we read of a people in this tract called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or (as some will) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristotle in his Book* 1.944 of Strange reports speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the borders of Paeonia; and here∣abouts was that Praefectura Medica we hear of in the Roman stories. Lastly, Isocrates in one of his Orations names one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for King of these quarters, before (as he saith) they come to be a Greek nation.

It is the common opinion, I confess, that Madai was the Father of the Medes in Asia: but this I think will scarcely agree with Moses, to remove Madai so far from the rest of his brethren, and how can that be any part of the Isles of the Gentiles, which lies beyond Armenia the great and part of Assyria? Or what should any of the sons of Iaphet do among the sons of Sem? Indeed Iosephus saith that Madai was pro∣genitour of that people which the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but I am sure they called the Medes of Asia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And what though the Hebrews called them Madai? this proves no more that there was the Original seat of Madai the son of Iaphet, than that Tarshish, whither Solomon's ships went once in three years to fetch gold and silver, was the first dwelling of Tarshish the son of Iavan. It may be their names were occasioned by these, either through Colonies, (which is the more unlikely,) or by the affinity of name, which the Iews corrupted to a name they were best acquainted with; which is an usual dealing of Nations of a diverse language with the names of their neighbours.

Thus then at length we have found the first Seats of the Sons of Iaphet, agreeable to the Rules we first laid down; and their Portions also are so laid out, that every one hath some part of his borders lying open to the Sea or toward empty land, that so they might vent their Colonies without disturbing their brethren.

NOW let us say something of their Colonies. And we'l begin with Tarshish, who lies open only to the Mediterranean Sea, and therefore is like to have sent his first Colonies that way; but whither it is hard to say: but,* 1.945 if I may guess, it is likely unto the first land Westward he found unpeopled, and that may be the South part of Italy, where dwelt the Elrusci, a name coming something near to Etarshishi. But howsoever it is certain that the Hetrurians came from Asia the less, and that they were a Greek Nation, and spake the Greek language. There is a Spaniard that hath lately written a Description of Old Spain, and will have Tarshish, whither Solomon's ships went with the Ships of Hiram king of Tyre, to be Tartesses in the South of Spain near to Hercules Pillars; and indeed Aristotle in his Strange reports saies that when the Phaenicians came first thither, they found so much Silver, that they were not able to carry it away, but were fain to make their Anchors and their Ship-fur∣niture all of Silver. But if this Tartessus be that Tarshish, it seems the Phoenicians so called it, because it lay unto Carthage their new Tyre as old Tarshish in Cilicia lay to old Tyre, that is North-westward: or else they called it Tarshish, because they went to it by the Sea of Tarshish. The Septuagint, who often turn Tarshish the Carthagi∣nians, seem to allude to the name, as though Carthago were Cartarshish a City of Tar∣shish: but Carthage was no Colony of Cicilia, but of Phaenicia.

Vrbs antiqua fuit, Tyrii tenuere coloni, Carthago—

But it should seem of all these or some of these the whole Mediterranean Sea was called Tarshish, for the Chaldee Paraphrast almost always turns Tarshish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Sea; whom Tremellius follows.

The Cittaeans lie open both to the AEgean and to the Mediterranean Seas,* 1.946 and there∣fore might send Colonies both ways. And first it is likely that they peopled Crete and the Isles at the mouth of the AEgean Sea. But because the Prophecy of* 1.947 Daniel, concerning the ships of Chittim that should come against Antiochus magnus, was ful∣filled by the Romans; we must grant Italy also a Colony of our Cittaeans, which seems to be the East part thereof which lies toward Syria, and was anciently called Magna Graecia: and yet I suppose that these Cittaei went as high as Tyber unto the borders of their brethren the Hetrusci, and were those which were called Aborigines and Latini; and that part called Magna Graecia was filled with other Greek Colo∣nies afterward and of more late time, because they spake the same Greek that other Greek nations did; but those Aborigines or Latini spake the ancient Ionian tongue, as Varro affirmeth: and it should seem besides that they were a Colony of the anci∣enter Ionians or Greeks because they kept their Father Iavan's name amongst them, calling him Ianus, whom the other Grecians seem to have by some mischance for∣gotten: even as the ancient Germans once worshipped Terra mater, as Tacitus says, called Erthus, and yet now they have no such name in all their language; whereas we, one of their Colonies, have still the name Earth. Munster and some others would have Ianus to be Noah, with a far-fetcht reason from •• Vinum, because Noah planted a Vineyard and was drunken with the wine thereof. But this hath no likeli∣hood at all, that the Greek nation alone should worship the Father of all man∣kind, whereas others remember only the Father of their own nations; as the Thracians Odrysus, the Arabians Sabin, Assabinus. And that name Ianus is so plain for Iavanus, that I wonder how they could miss it: And it may be that same Oenotrius, of whom Italy was called Oenotria; for both signify Vinosus, and besides that Oeno∣trius was one of the Surnames of Ianus. Furthermore, that the Romans were Iava∣nites or Grecians, methinks I could prove out of Rom. 10. 12. where S. Paul speak∣ing particularly to the Romans, says after this manner, There is no difference between the Iew and the Greek; for the same Lord over all is rich unto all that call upon him; where he seems to comprehend the Romans under the Grecians. But if any man will think otherwise, he shall have my leave.

But to return to that we are somewhat digressed from; Iunius expounding this * 1.948 Prophecy of the ships of Chittim, would have the Romans ships called the ships of Cittim, because they came immediately from the coast of Cittim, that is Crilicia, in the havens whereof they used to lie. But Cittim is a name of the plural number, and there∣fore not the name of a Country, but of a People; how then could the Romans ships be called the ships of the Cittaeans, unless they had a priviledge that what∣soever ships come to their shores should be theirs? And again Cilicia, where

the Roman navy used to lie, was the lot of Tarshish, not of Cittim; for Strabo says the Cetii or Cetians lay West from Cilicia, where we placed them.

Another Colony of Cittim Balaam will tell us of in Numb. 24. 24. where he says that ships shall come from the coasts of Chittim, and shall afflict the Assyrians,* 1.949 and shall afflict the Hebrews: which is meant of Alexander King of Macedonia; whereby it seems that the Macedonians were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the mixture of the sons of Madai and Cittim, as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so Ma∣cedonia is called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Maccetims, for an, en & in are terminations plural in diverse languages. And that ye may fully believe that a Colony of Cittim went into Macedonia, ye shall read in 1 Maccab. 8. 5. Perseus king of Ma∣cedonia expresly called King of Cittim; which reading Iunius would fain change, if he had any authority, to make his opinion good, that those ships also are called ships from the coasts of Cittim, because they came out of the havens of Cilicia. And thus much of the Colonies of the Cittaeans.

Now to speak a word or two of the Colonies of the rest.* 1.950 Of the off-spring of Go∣mer, who were of him called Cimmerii, and had a City in their lot called Cimmeris of these Cimmerians or Gomerians, Thogarmah lies only open by the AEgean Sea to the Mediterranean, and therefore sent his ancient Colonies that way, and gave original to the old Gaules whom the Grecians called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and contractly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cimbri: and of these Gaules proves Cambden came our ancient Britans, who yet retain the name of their Grandfire Gomer, and call themselves Cumrah.

Askenaz,* 1.951 another family of these Cimmerians, lies open to the North-west, and therefore sent his Colonies that way, and gave name to Cimmerius Bosphorus; and going along by Danubius, gave beginning to the Germans, whom Diodorus Sic••lus affirms to have their Original from the Cimmerians; and the Iews to this day call them Askenazim of Askenaz; and themselves retain the name of their Grandsire Gomer both in Cimbri, and calling themselves Germen, that is Gomeraeans: as the Syrians call the Aramaeans Armin, of which the Greeks form their Armenia; so of Gemren or Ger∣men the Latines formed Germania; for en is a German plural, and it is no harder thing to form of Gomer Gemren, than of Brother Brethren; for we English are the Germans brethren, and therefore also the sons of Askenaz.

Riphath lies only open to the Euxine Sea Northward,* 1.952 and West to Askenaz, and therefore sent his Colonies something Westward, but North of Askenaz; and so he gave beginning first to those Riphaei above the Euxine Sea, and after to the Rutheni and Pru∣theni, both which found of Riphath; for Pruthen is that but contractly for Riphathen, that is, Riphathaeans; for en (as I said) is a termination plural. We call them Prussi∣ans and Russians, and their language is the Polonian tongue or a dialect thereof, not the Askenazim or Dutch.

Meshech also lies only open Northward,* 1.953 and therefore sent his Colonies beyond Palus Maeotis, who are of him called Muskovians.

Tubal lies on the North-west of the Euxine Sea,* 1.954 and therefore sent his ancient Co∣lonies by it; but whither it is hard to say, but it is like Northward upon the East of the Muskovite.

Magog lies open to the North,* 1.955 and hath scope enough, and might go, if he would, he and Tubal both, even as high as Nova Zembla.

There remain Tiras and our Iaphetian Madai:* 1.956 and Madai lies open both to the Adriatick Sea and to the confines of Illyricum and Moesia; but it is not like he went by Sea so long as he might by land, and therefore I think he gave beginning to the Illyri∣ans and to the Moesians, for so Pliny calls them, which methinks comes near to Maethi∣ans; for •• and •• are changeable one for the other, as we see in Rutheni and Prutheni, whom we call Russians and Prussians, and Russia and Prussia for Ruthia and Pruthia.

Tiras lies open both to the North and the West;* 1.957 but I think he went no further Northward than a River on the edge of Russia, which of him is called Tyras: his other Colonies went more Westward, and gave beginning to the Dacians, and Ge••ae, and their off-spring.

And thus we have seen the First Seats of the Off-spring of Iaphet, and also whither they have been since scattered over the face of this Western world. And now we have occasion to consider the Blessing of Iaphet,* 1.958 That God would enlarge him into the tents of Sem, and that‖ 1.959 Cham should be his servant: For there hath never yet been a son of Cham that hath shaken a sceptre over the head of Iaphet. Sem hath subdued Iaphet, and Iaphet subdued Sem; but Cham never subdued either. And this Fate was

it that made Hannibal, a child of* 1.960 Canaan, cry out with the amazement of his soul, Agnosco fatum Carthaginis. (See Livy in l. 27. in fine.) The Saracens indeed once spoiled us, but they were no Chamites, but Arabians of the seed of Ishmael; and yet because a great number of their kind were after of the Moors and Chamish Arabians, we see they were in a moment shaken off by Iaphet, and made to keep themselves within their African limits.

And we may see likewise how God hath enlarged Iaphet into the tents of Sem, and how he that was once the God of Sem is now the Blessed God of Iaphet: For almost only the Off-spring of Iaphet, yea and all the Off-spring of Iaphet, are at this day Christians, only Magog except; whom he seems to have reserved, as he did some of the Canaanites in the land of Israel, to prove and punish us withal. But let us desire him That he would at length deliver us from this Belial, and that he would daily en∣large us more and more into the tents of Sem, that he would remember the Blessing, and never forget his Promises so often made to the Isles of the Gentiles. Hear, O Lord, the groanings of those who are in bondage, and let their cry come up unto thy Holy Seat. Why should the Heathen any longer rage, and gather themselves together against thy Christ? How long, Lord, how long wilt thou be angry with them for ever? It is enough, Lord, it is enough; Arise and send them an Ezra, send them now an Help∣er, and make thine Holy Name known in the midst of thy people.

DISCOURSE LI.

PSALM 50. 14.

Offer unto God praise, and pay thy Vows unto the most High.

THE Book of Psalms is a Book of Prophecies; witness the frequent citing of them by our Lord and his Apostles; witness the Surname of King David, who being the penman of no other but this Book is styled the * 1.961 Prophet David. I say the Psalms are Prophecies, and that both Con∣cerning Christ himself, and also the Church which should be after him. Concerning Christ himself it needs must be; Saith he in the Gospel, (Luke 24. 24.) These are the words which I spake unto you, while I was yet with you, That all things must be fulfilled which were written of me in the Law of Moses, and in the Prophets, and in the PSALMS: and more especially concerning his Beginning, * 1.962 S. Paul quotes the words of the Psalm speaking in the Person of God, Thou art my Son, this day have I begotten thee; and again concerning his Office,* 1.963 Thou art a Priest for ever, after the order of Melchisedek. Now for the Church of the Gospel and calling of the Gentiles, as many parts of many Psalms do foretel thereof, so is this whole Psalm a description of the same; 1. What manner of one it should be; 2. What worship God would establish therein. For the first, it should be Catholick and gathered out of all Nations, The God of Gods (saith the beginning of the Psalm v. 1, 2.) even the Lord hath spoken, and called the Earth from the rising of the Sun to the going down thereof. Out of Sion, the perfection of beauty, hath God shined: Agreeable to the words of the * 1.964 Gospel it self, That it behooved Christ to suffer, and to rise from the dead the third day; And that repentance and remission of sins should be preached in his Name among all Nations, beginning at Ierusalem: and that it did begin at Ierusalem where Christ him∣self began, where the Holy Ghost came down in cloven tongues: So out of Sion God shined, our God came and kept not silence; for a fire came before him, and a tempest moved round about him.

Now for the Worship and service which Christ would establish in his new reformed

Church, it concerns either the First or the Second Table. For the First Table,* 1.965 it tells us What Offerings God would abolish, namely, all Typical Offerings or all the Offer∣ings of fire; and then What Offerings he would accept, to wit, the Offerings of Praise and Prayer; Offer unto God Praise, and pay thy Vows unto the most High. For the Second Table, it commands a right and upright conversation, from the 16. verse unto the last; and the last is the Summe or a brief summary of both Tables, He that offereth Praise, shall glorifie me; and to him that disposeth his way aright, will I shew the Salva∣tion of the Lord.

But to return again to the reformation of the First Table, whereof my Text is the Affirmative part: where (as I said) we are told both What Offerings God will not have offered, and What Offerings he requireth. He will no longer have any Typical Offerings, any Offerings of, fire, or bloudy Sacrifices: For* 1.966 I will not (saith he) reprove thee for thy Sacrifices or thy burnt-offerings; I will take no bullock out of thine house, nor goats out of thy folds; For all the beasts of the forrests are mine, and the beasts on a thousand hills. If I were hungry, I would not tell thee; for the world is mine and all that therein is. Will I eat the flesh of bulls, or drink the bloud of goats? Nevertheless he still requireth Offer∣ings of Thanksgiving, and a Present when we come to pray unto him: so faith my Text, Offer unto God Praise, &c. And so here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Paul saith in a like case,* 1.967 He taketh away the first, that he may establish the second.

But as in Typical Speeches it often comes to pass that the things which are spoken are true both in the Type and Antitype;* 1.968 as that in Hosea 11. 1. Out of Egypt have I called my Son, was in some sense true both of Christ and Israel; and that in Exod. 12. 46. Thou shalt not break a bone thereof, was true literally both of Christ and the Paschal lamb; and that in Psal. 22. 18. They parted my garments among them, was true figuratively in David,* 1.969 and literally in Christ: Even so it comes to pass in Prophecies, and namely in this, That it so foretells of things to come, that it concerned also the time present; it foretells the estate of the Church in the Gospel, and yet meant something that con∣cerned the present Church of the Law. To which purpose we must frame the sense after this manner, That God even then did not so much regard the Offerings of fire and Expiatory sacrifices as he did the Offerings of Praise and Thanksgiving, because the first were Ceremonial, the other Moral; the first, their End was changeable, the other, everlasting. So that in respect of the Catholick Church the words of my Text are an Antithesis or Aphaeresis with the former, I will in no sort have any Typical and Bloudy Offerings, but only Offerings of Praise and Prayer: But in respect of the Legal Church or the Church of the Law they are a Protimesis or Estimation, I require not so much any Typical offerings, as I do that you should offer unto me Praise, and pay your Vows unto the most High. For so when God saith elsewhere,* 1.970 I will have mercy and not sa∣crifice; it is no Antithesis, but a Protimesis, that I had rather have mercy than sacrifice. So again Matth. 6. 19. Lay not up for your selves treasures upon earth, but lay up for your selves treasures in heaven; this is no Antithesis or Aphaeresis, as though Christ would not have us at all provide for things of this life; but a Protimesis, he would not have us take so much care for this life as for the life to come.

The Scope therefore of my Text is, to shew What kind of Offerings God did chiefly accept under the Law, and doth only require in the Gospel; to wit, two sorts of Offer∣ings, Eucharistical, and Euctical or Votal. Eucharistical Offerings are such whose End is Thanksgiving to God for Benefits received, which are here termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of∣ferings of Praise. Euctical I call such as are made to God upon occasion of suit we have unto him, that is, when we come to pray before him, that he might accept our supplications and we find favour in his sight. And this is performed two manner of ways; either by promise if God shall hear us and grant our petition, which is called a Vow; or by actual exhibition at the time we do pray unto him. An example of the first kind is that of Iacob;* 1.971 If the Lord shall be with me and bring me back again, of all I have, the Tenth will I give unto him. The second was much used in the first times of the Christian Church, and of it in the Law we understand chiefly that Commandment, That no man should appear before the Lord empty; that is, Let no man that comes to pray before the Lord appear empty-handed.* 1.972 But because the first was very ordinary among the Iews, my Text by a Trope only names it in stead of the whole kind of Eu∣ctical offerings. Pay thy Vows, that is, when in praying before me thou shalt vow a gift to me or mine, if I shall hear thee; or at thy prayer dost exhibit the same before me, that thou mightest find favour in my sight; such Offerings are well pleasing unto me, such Offerings will I accept at thine hands: Offer therefore unto me praise, and pay thy vows unto the most High.

This last word [most High] will serve us in stead of a Reason why God should re∣quire this kind of service at our hands, Because he is the most High God: Offer unto God an Offering of Thanksgiving, because he is the most High God, that is, the chief∣est and highest Cause of all that thou hast received: Offer unto God, when thou hast a suit unto him, because he is the most High God, that is, the Lord of Lords, the highest Lord; and therefore it doth little beseem thee to appear before him without a present, when thou wouldest do it unto thine earthly Lord, if thou hadst a suit unto him.

Now also the Lord, as he is the most High God, so lie ever was and ever shall be the most High; and therefore this kind of Offering is due unto God naturally and perpetual∣ly. Therefore both Iew and Gentile must offer unto God Praise, and make and pay their Vows unto the most High. For these are Offerings made to God for a cause un∣changeable, our Subjection and his Greatness; our receipt of daily benefits and his daily showers of blessings. These therefore even among the Iews and under the Law he did accept without any regard of Type, simply and for themselves; and these among the Gentiles he only accepts, when all the rest are quite abolished. Those other he rejects, because Christ, who was then to suffer and to be offered, is not now to be offered any more: These he will still accept, because the most High God then is the most High God still and shall be evermore.

HAVING briefly shewn the scope and meaning of these words, and what these Offerings of Praise and Votal offerings are which God did chiefly accept in the Law, and will only admit in the Gospel; there remain yet in my purpose these things to be treat∣ed of.

• 1. To distinguish this Moral kind of Offerings from the rest in use under the Law,* 1.973 I will take a short Survey of all the Offerings then used.
• 2. I will give some infallible marks whereby we may know this kind of Offerings from those whose End was to figure and represent things to come.
• 3. I will bring some Reasons to prove, That the main End of those Offerings I call Eucharistical and Votal was not Ceremonial but Moral.
• 4. Lastly, I will shew how far and in what sort these Eucharistical and Votal Offer∣ings have been used in the first ages of the Church, specially about the holy Sacra∣ment and at the celebration of the Lord's Supper: and how the blind ignorance of af∣ter-times turned them into ••xpiatory Sacrifices, which were only a real Thanksgiving and a kind of real Praying unto God.

To begin therefore with the First.* 1.974 All the Offerings in the Law were either Oblati∣ones Sanctae simply Holy, or Sanctae Sanctarum most Holy, or Holy of holies. This divi∣sion is founded in the Scripture it self, and without this division it is impossible either to bring the multitude of Offerings into method, or to understand the End, Scope and Use of them aright. The Holy Offerings are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Terumoth, which we tran∣slate Heave-offerings; the Holy of holies or most Holy Offerings are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.975 Cor∣banim. And the Scripture is so precise in these words, as I dare affirm though one of them be used sixty times, they are never confounded; but Terumoth is only given to Offerings simply Holy, and Corbanim only to those who were Sanctae Sanctarum or Holy of holies

Now for the reason of this difference of Holy and Holy of holies,* 1.976 it is this. The Heave-offering is called simply Holy, because it was only consecrate to God, and had no other Holiness but this. The Corban is called Holy of holies, because it was not only consecrate to God, as was the other; but was also a Shadow and Type of Holy things to come: and hence it had a priviledge that whatsoever it should touch, that should be Holy also, as we may see Exod. 29. 37. & chap. 30. 29. Which was a My∣stery of that Holy one who by the union of Faith should one day sanctifie us and what∣soever is ours, as it is Heb. 10. verse 10, 14.

The Corban therefore,* 1.977 or the most Holy Offering I define, An Offering of fire, figu∣ring the satisfaction which Christ was one day to perform to God for us. And therefore the faithful Iew was to present this Corban before God, and lay his hand upon it, as it were presenting unto God Christ who was to come, and apprehending him by the hand of Faith. But the Priest alone was to offer it, and to eat up whatsoever remain∣ed from the fire, and that* 1.978 in the Holy place; that so the Sacrifice it self being turn∣ed into the Sacrificer, might foreshew that our great Priest and great Sacrifice should be one and the same; that is, that Christ should offer himself for us to God his Fa∣ther, and that he should do it in the Holy City whereon the name of God was cal∣led.

Now every Corban or most Holy Offering was of two parts or (if you will) two kinds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zebach I define a Corban or a most Holy Offering,* 1.979 where by the slaughter and shedding of the bloud of Beasts was figured the Expiation of sin to be wrought by the death and passion of Christ to come. For our Expiation could not be wrought but by death and the effusion of bloud; and therefore God here made choice of Beasts for Types, because they were capable of death and shedding of bloud. This Offering is by a special name called The bloudy Sacrifice, and the LXX in Amos 5. 22. turn it * 1.980 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both properly and alluding to the word Zebach: the Latines well call it Hostia and Victima.

* 1.981 Mincha was a Corban for the most part joyned to a Zebach or Bloudy Sacrifice, where by the burning and ascending of inanimate things, as Meats and Drinks, was sha∣dowed the Obedience and Merits of Christ to come, which God would accept for our want of Obedience. By Obedience here I understand Christ's Active obedience, whereby he fulfilled the Law for us, not by his unvaluable Death, but by a blameless Life; for which of you (saith he) convinceth me of sin? Here therefore was no need of Beasts for Types, but Meats and Drinks;* 1.982 for godly works are as it were Meat and Drink to pre∣serve that life which is according to Godliness. This Corban we turn the Meat-and-Drink-offerings, others Munus; the Gentiles called it Libum. But I said, This Of∣fering was commonly adjoyned to the Zebach or Bloudy Sacrifice; for sometimes it is separate from it. For to this Mincha I refer the holy Incense which was within the Temple, which figured that continual sweet favour and Incense of the Merits and Obedience which Christ presents unto his Father in a Temple not made with hands, that is, in Heaven.

* 1.983 Again, both Zebach and Mincha, the Bloudy Sacrifice with its Meat-and-Drink-Offering, were of differing kinds, and for differing Ends. For either kind was Simple or Diverse. Simple I call that which all of it was most holy, and the whole was to shadow out the Satisfaction of Christ. And this was either for Internal sins, or for External. For Internal sins, that is, the sins of our‖ 1.984 Hearts, Thoughts and Affections was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Holocaust or Burnt-offering. For External sins or evil deeds were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sin-offering and the Trespass-offering, as we call them:* 1.985 the one (if I am not deceived) for Sins against the First Table, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Trespass-offering; the other for sins of the Second Table. But because our In∣ternal sins or sins of Infirmity are peccata jugia, continual and daily sins, therefore the Holocaust or Burnt-offering was* 1.986 continual and daily offered; the Sin-offering and Trespass-offering were not so: and yet whensoever they were offered, they were offered with a Burnt-offering; to shew that our Evil works cannot be expiated and made pure, unless the Heart, the fountain whence they spring, be also purged.

A Diverse Sacrifice or Varium Sacrificium I call that which was not wholy most Holy,* 1.987 neither was all of it to figure the Offering of Christ to come: So that it was partly holy, and partly most holy. Such a one was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Peace-offering, which I define A Cor∣ban, part whereof was burnt upon the Altar, as in other Sacrifices, but the remainder and greater part was eaten by the faithful people who brought it; that so their Sacrifice by be∣ing turned into their bodies nourishment, might be a Sign of their incorporation into Christ to come, who was the true Sacrifice for sin. Here that which was eaten by the People was not most Holy, for then had it belonged only to the Priest: but it was a Sacrament and a Communion of that Sacrifice which was offered, and signified Christ, whose Bloud was to be shed and Body broken for their atonement. Rightly therefore was it called a Sacrifice of Peace, as being a Ceremony or Sacrament of Peace and Communion with Christ Iesus, and by him with God the Father.

The Greeks commonly call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Eucharistical sacrifice, it being to be celebrated with both oral and real Thanksgiving to God; as for the same reason our Sacrament of Peace is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Eucharist, which our Saviour Christ hath ordained in stead of that Eucharistical Sacrifice under the Law. And of this kind were the ordinary Sacrifices of the Gentiles, of which the Christians were forbidden to eat, because they who in the Sacrament of the Lord's Supper had communion with Christ already come, (as the Iews in the Peach-offerings had communion with Christ who was to come) might have no peace and communion with Devils, as the Greeks had in their sacrifice; as S. Paul (after he had compared these three together) concludes,

1 Cor. 10. 21. Ye cannot drink the Cup of the Lord, and the Cup of Devils; ye cannot be partakers of the Lord's Table, and of the Table of Devils. Out of which place and the Epistle to the Hebrews you may gather all that I have said hitherto of the Vse and Ends of the Corbanim or most Holy Offerings. This affinity of the Eucharistical sacrifice with the Sacrament of the Lord's Supper moved the ancient Christians to frame the Office of the Lord's Supper as near as could be unto the Office of the Eucharistical Sacrifice; * 1.988 as might be easily shewn in most particulars.

BUT now will I leave The most holy Offerings, and come to Those which had but a single holiness, which I said before were called Terumoth or Heave-offerings, more seldom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tenuphoth or Wave-offerings; both from the manner of offering them, which was not by Fire, as in the most Holy, but by holding up or shaking them before the Lord.

A Terumah therefore or Heave-offering I define thus,* 1.989 An Offering made unto God of that we have received, in way of thankfulness or acknowledgement of his dominion over the whole earth; or thus more shortly, An Offering made only unto the praise and ho∣nour of God: and therefore it is Levit. 19. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sanctum laudationum, an holy thing of praise, or an offering of praise. And to this purpose are those words of David unto God, 1 Chron. 29. 11, 12, 13, 14. whenas himself and the Princes of Israel had offered an huge Terumah of Gold and Silver for the building of the Temple; Thine, O Lord, (saith he) is the greatness, and the power, and the glory, and the victo∣ry, and majesty: for all that is in heaven and in earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as Head above all. Both riches and honour come of thee, and thou reignest over all—Now therefore, our God, we thank and praise (namely, by this Heave-offering) thy glorious Name—For all things come of thee, and of thine own hand we have given thee.

Now the Terumah or Heave-offering was either Definite or Indefinite.* 1.990 A Definite Heave-offering was the Tenth of all increase; and this alone was certain, both in regard of the things to be offered, and the measure according to which they were to be of∣fered. The Indefinite Terumah was either Commanded, or Free. That which was Commanded was either General, as the First-fruits; or Special,* 1.991 as the Heave-offering of the breast and shoulder of the Peace-offerings, and of one loaf of the Meat-offering of the same; and these the Greeks call fitly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.992 The Freewill-offering or voluntary Heave-offering was either more, or less solemn. The most so∣lemn and usual was that which the Hebrews call Terumah-gedola which indeed was or∣dinary, but I think no where absolutely commanded. Voluntary Heave-offerings less usual were the Offerings of Gold, Silver, Land, and whatsoever else they might give unto the use of the Lord, his Temple and Ministers.

AND thus have we seen all the Kinds of the Offerings in the Law, both holy and most holy; and I think there is no Offering to be found but it belongs to some of these I have named: either to the Corbanim, the most Holy; or to the Terumoth, which were simply holy.

Concerning this last, which we translate Heave-offerings, there remain two things to be treated of: 1. Their Morality; 2. The practice of this kind by the ancient Church in the Office of the Holy Sacrament of the Lord's Supper.

Concerning their Morality or Moral condition I will shew three things.

• 1. That they were not Typical.
• 2. That they were Offerings Eucharistical and Euctical, that is, addressed or used to Thanksgiving and Prayer, according to the meaning of my Text.
• 3. That this kind of Offering is required at the hands of Christians.

[unspec 1] For the First,* 1.993 That Heave-offerings were not Typical, I argue

• 1. From their distinction from the rest, as being always simply holy, never holy of holies. The force of this Argument I frame thus; If all the Oblationes ignitae or Fire-offerings are therefore called Sanctae sanctarum, Holy of holies, because they were not only consecrate to God, but further Signs and Types of holy things to come, and so had a double Holiness, one of Sanctification, another of Signification; then the Heave-offer∣ings, which never are nor ought to be so called, were only simply holy, but no Types of Holy things to come: But the first is true, neither can other reason be given of this distinction: Therefore Heave-offerings were no Types of things to come.
• 2. My second Reason shall be from the differing usage of Terumoth from the most Holy offerings. For the most Holy Offerings were to be eaten only of Priests by con∣dition, of Males by sex, and in no place but the Holy place; and that because Christ, whose Types they were, was to be a Priest, no ministring Levite; a Male, no Fe∣male; and was to offer and make his own Body a Sacrifice for sin in no other part of

• the world but the Holy city of Ierusalem: But as for Heave-offerings, not only Priests, but every Levite, Singer and Door-keeper; not only Males, but the Wives and Daughters of the Levites; not only Virgins, but even Widows and divorced wo∣men; not only free Israelites, but even their Slaves and Bondmen who were not of the Sons of Israel; and not only in the Holy place, but in every place, they ate them. The truth hereof is certain and obvious through all the Law of Moses, without any one little crossing it. I will not trouble you therefore with quotations, but frame my second Reason after this manner; If none may eat of the most Holy Offerings but only Priests, only Males, and only in the Holy place; because only Priests, only Males, and of all places only the Sanctuary or holy place were Types of Christ: then surely those Offerings which every under-Levite ate of, every Levite's wife and daughter, widows and divorced women, every Levite's slave and bondman, and that in every place, those Offerings doubtless cannot be Typical or Signs of Christ or any thing proper to him; unless we affirm That every Levite, Levite's Wife, Daughter, Wi∣dow, divorced woman, yea Slaves and Bondmen, and every corner in the Land of Canaan, were Types of Christ.
• 3. To this we may add in the third place, That there is no one word to be found in the whole Scripture concerning the abolishment of Terumah or the Heave-offering: but of the most Holy in express terms it is said Dan. 9. 27. That the Messias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should cause to cease the Zebach and Mincha, that is, all the Offerings of fire or Holy of holies. And S. Paul, Heb. 9. 9, 10. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrifices and Gifts were ordained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; until the time of reformation: he saith not so of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word the LXX. use almost every where for the simply holy Terumah or Heave-offering; whereas by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they translate Corban, Ze∣bach and Mincha, according to* 1.994 S. Paul's own quotation out of Psalm 40. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zebach and Mincha thou would∣est not, that is, no Offering of fire, no Corban or most Holy; and more specially of the several kinds, A burnt-offering and an offering for sin thou requiredst not.
• 4. And hence it is in the fourth place, That God no where rejects the Heave-offer∣ing or any one kind thereof; but Zebach and Mincha almost as often as they are na∣med in the Prophets or Psalms: As in this 50. Psalm, ver. 8, 13. I will not reprove thee for thy Zebachim nor thy burnt-offerings: Will I eat the flesh of bulls, or drink the bloud of goats? And in Psalm 40. 6. which S. Paul before quoted for the abolishment of Typical Offerings, Zebach and Mincha thou wouldest not, a burnt-offering and an of∣fering for sin thou requiredst not. And Ier. 7. 21, &c. Put your burnt-offerings unto your Zebachim—For I spake not unto your fathers, nor commanded them in the day I brought them out of the land of Egypt concerning Holocausts and Zebachim: But this I commanded them, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways I commanded you, that it may be well with you. He that will, may look further in Psal. 51. 16. Esay 1. 11, &c. Ier. 6. 20. Hos. 6. 6. Amos 5. 22. where we may hear God still rejecting and disdaining Holocausts, Zebachim and Min∣cha, Sh••lamim or Peace-offerings, the whole rabble of Corbanim or most holy offer∣ings; but no word of Terumah. What force of reason this may bear with those who consider that these appellations of Offerings are never confounded in the whole Law of Moses or History of Israel, and therefore not like to be in these places only, I know not; I am sure Terumah is about sixty times found in the Bible, and no where taken for an Offering of fire or most Holy: Nor can it any where be shewn that Zebach and Mincha are put for any other Offerings but Offerings of fire, whereof I have already shewn Zebach was one part and Mincha the other.

And therefore I dare conclude, That Heave-offerings, called Terumoth and simply ho∣ly, howsoever many of them might be Ecclesiastical or Iudicial sacred in regard of some circumstance, yet in their proper nature and principal end they were no Types of things to come.

AND so I come to the Second thing I propounded, to shew That these Offerings [unspec 2] were Eucharistical and Euctical,* 1.995 that is, their formalis ratio and essence consisted in Thanksgiving and Prayer. For an Offering is then Eucharistical, when we give some∣thing unto the Lord's use in way of Thankfulness for Blessings received; an Offering is then Euctical, when we give something to the Lord's use, to the end that he seeing our Obe∣dience and Thankfulness in honouring him, might grant us a further Blessing we sue for: And this is either de praesenti, or de futuro: De praesenti, when our Of∣fering is presently exhibited; De futuro, when we bind our selves then to do it when we obtain our suit: And this is called a Vow, differing from the other not in nature

but in time: and this special kind, because usual, my Text puts for the whole kind, Pay thy vows, &c. Further, here is to be noted, that as Thanksgiving is joyned with Prayer, so is the Gift for Thanksgiving joyned with a Gift for Prayer; Or the same Gift is first applied to Thanksgiving, and then to Prayer; that so as Thanksgiving is a mean to obtain by Prayer, so a Present of Thanksgiving for a former Benefit is a mean to obtain of God a favour.

Herein then consists the Nature of an Offering addressed to Prayer, not to merit the thing we ask, but to be an argument before God that he would hear us, because he hath promised in Christ to hear them who honour him. This is not then orare sa∣tisfactoriè, as the Papists do in their Mass, but only oblatorié. To pray satisfactoriè or meritoriè, is to offer a price worth the thing we ask for; To pray only oblatoriè, is to offer a motive or condition in regard of God's promise in Christ to obtain our suit; that is, to make as it were a visible or real Prayer. And such a Prayer were the Alms of Cornelius, Acts 10. of whom it is said, v. 4. That his Prayers and Alms were come up for a memorial before God.

Now before this Offering Euctical or Eucharistical can be complete,* 1.996 it must consist of three degrees or parts, Cordis, Oris, Operis, the Offering of the Heart, of the Mouth, and of the Hand. The Offering of the Heart is a Sursum Corda, the lifting up of our Hearts to God either to praise him, or to pray unto him. The Offering of our Mouth is to express the same with our tongues, and is called The* 1.997 Calves of our lips. The Offering of our Hand (which is properly call'd an Offering) is a Testimony of what our Heart conceives or Tongue can express, by honouring God with a Present of our substance. The first of these is the formalis ratio or that whereby the two last are sanctified; without it they are no Offerings, no Thanksgiving, no Prayer: But the last is hallowed by the two former; for a Sursum corda, the lifting up of our Hearts, and the profession of our Mouths, is that which makes our Gift an Offering, which without this Consecration is no Offering at all.

Hence it is that this kind of Offerings in regard of other Offerings is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not (as some have thought) from the thing offered,* 1.998 as though nothing were offered but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rationes or orationes; but from the manner of hallowing it, which was (as* 1.999 Iustin Martyr speaks) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of Prayer and Thanks∣giving. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not (as some have thought) opposed to a material offer∣ing, but to an offering earthly and terrenely sanctified, as were the Typical Sacrifices of the Law by Fire and Bloud; but this Offering is offered by no other Fire but the Fire of the Spirit, by no other Bloud than the precious drops of Prayer and Thanks∣giving. In brief, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an Offering spiritually offered, not an offering only of the Spirit; it is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and [* 1.1000 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to a material and real offering: as it is easily to be seen in Iustin Martyr, Irenaeus, and the ancient Li∣turgies, who call the material offering of Bread and Wine for the Sacrament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reasonable and unbloudy Sacrifice. As the most Holy offerings were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fiery offerings, not because they offered only fire, but because that which was offered was done by fire: so are all these Heave-offerings called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning the manner, not the matter of the offering.

To come therefore to a conclusion. That the Heave-offerings were such Offerings as I have now described, it appears plainly in three principal sorts of them, First-fruits, Tithes, and Voluntary Heave-offerings. In First-fruits it appears by the Con∣fession which every one was to make who offered them, Deut. 26. 6, &c. When the Egyptians evil intreated us and afflicted us—and when we cried unto the Lord God of our fathers, the Lord heard our voice—and brought us forth out of Egypt with a mighty hand and out-stretched arm—and he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now behold, I have brought the First-fruits of the Land which thou, O Lord, hast given me. And (so saith the Text) thou shalt set them before the Lord thy God, and worship before the Lord thy God. Whither tend all these words but to a thankful acknowledgment and remembrance of the Blessings they had received from God in giving them so good a Land, and doing so great things for them?

And for Tithes, you may see in the same place what he was to say that offered them, namely,* 1.1001 I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and the stranger, and the fatherless, and the widow, accord∣ing to all thy Commandments which thou hast commanded me—Look down (there∣fore) from thy holy habitation, from heaven,* 1.1002 and bless thy people Israel, and the Land which thou hast given us, as thou swarest to our fathers, a Land that floweth with milk and honey. Here is an Euctical offering, an offering applied to Prayer; as if they had said, We honour thee, O Lord, with this part of our substance; that thou seeing our Obedience, mightest in mercy vouchsafe to look down from thy holy habitation, and bless us thy people, and the Land which thou hast given us.

I come now to the voluntary Heave-offering, of which we have a noble Pattern in that great Terumah of Gold and Silver which David and his Princes offered for the building of the Temple, in 1 Chron. 29. Where we shall find first Praise or Thanksgi∣ving, that is, an acknowledgment of God's Dominion, Power and Goodness, from which comes all the good we have; Thine, O Lord, (saith David ver. 11.) is the greatness, and the power, and the glory, and the victory, and the Majesty; for all that is in the heaven and in the earth is thine—ver. 12. Both riches and honour come of thee, and thou reignest over all—ver. 13. Now therefore, our God, we thank thee, and praise thy glorious name. And afterwards he comes to Prayer (ver. 18, 19.) O Lord God of Abraham, Isaac, and Israel our fathers,—Give unto Solomon my son a perfect heart to keep thy Commandments, thy Testimonies and Statutes. I will add for a conclusion that of Nehemiah 13. 14. who being the Head and Ruler of his brethren when he com∣manded them to give the Heave-offering or portions of the Levites, it was as it were an Offering of his own, and therefore he applieth it Euctically, saying, Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.

AND now I come unto the third thing I propounded, That this kind of Offering [unspec 3] or Terumah (the essence and formalis ratio whereof consisted in Prayer and Thanksgi∣ving) was still required at the hands of Christians; and then afterward shall speak of the Practice of the ancient Church.

That these Offerings (as I may so speak) of visible Prayer and Thanksgiving are re∣quired at the hands of Christians, I prove

• 1. Because the inward worship of the Heart is still due, and therefore also the out∣ward so far as it was to be a Sign thereof: For what reason can be given why we should be still bound to honour God with the Praise and Prayer of our Hearts, yea and Mouth too, and should not be bound to do the same also by our Works and Deeds? Without doubt he that commands us to honour him with our whole Heart, with all our Mind, with all our Soul, and with all our Strength, would have us honour him in all the degrees of honour, with the honour of the Heart, of the Mouth and of the Hand; and howsoever the first of these be required simply, yet the other two are at least conveniently.
• 2. We know it is the Law of God,* 1.1003 That no man should appear before him empty:* 1.1004 And this is so natural, that we never almost come before a man, if we have a suit or would shew our selves thankful, but we think fit to honour him with a present, that we might find him the more favourable: Why should not God much more expect some fruits of our Obedience when we come into his pre∣sence; seeing he gives all things as Lord of all, not as a Steward to another; yea and of his free goodness, not as bound to give us any thing more than seems fit to his good will and pleasure? And that this Law was to have place in the Gospel as well as in the Law, it appears by S. Paul's decree concerning the Lord's day, which being the day wherein every Soul was publickly to present himself before the Lord to make his prayers and to give thanks unto his name; that * 1.1005 this might not be done with empty hands, S. Paul gives order to all the Churches of Galatia and Corinth, That upon the first day of the week every one should lay by him in store, as God had prospered him, that is, he should give for pious uses accord∣ing to his ability. Thrice in the year (saith the Law, Deut. 16. 16.) shall eve∣ry male appear before the Lord, and no man shall appear empty. Once in a week (saith the New Testament) shall every Soul appear before the Lord, and no man shall appear empty. Deus non indiget eorum quae à nobis sunt, sed nos indigemus offerre aliquid Deo;—à nobis propter nos fieri vult, nè simus infructuosi; God stands not in need of any thing that is ours, but it is needful for us to present God with some Ob∣lation of our own—And it is not for any advantage to himself, that God would

• have this to be done by us; but for our own good and behoof, that we may not be in the number of unprofitable servants, saith* 1.1006 Irenaeus, one of the most ancient Fathers, whose argument this is which I have brought; urged also by M. Bucer in his censure of our Liturgy.
• 3. My third Argument is something like unto the former. God is a King, and therefore to be honoured like a King. The proper honour of a King as a King is Tri∣bute, whereby his Subjects acknowledge his Supremacy and Dominion. God is a King, a King of Kings, as well now in the Gospel as ever in the Law; and therefore now as well as then to be honoured with a Tributary Offering. This reasoning is good,* 1.1007 seeing God himself so reasoneth with his people; If I am a Father, (saith he) where is mine honour? if I am a Lord, where is my fear? Why may we not add in the same force of reason, If God be a King, where is his Tribute, the proper honour of a King? yea so proper to a King, that they are terms convertible in the Scripture, To be a King, and To receive Tribute or Presents of his Subjects; To acknowledge to be a King, and To bring Presents. For those sons of Belial (1 Sam. 10. 27.) which did not acknowledge Saul to be their King, are said to have brought him no Presents. And 2 Chron. 17. 5. the Holy Ghost useth no other words to signifie that Iehoshaphat was acknowledged and confirmed King of Iudah but these, That all Iudah brought him Presents. We know the discipline of the Persians was, That none might come before their King without a Gift, were it never so small; and therefore the Peasant* 1.1008 Sinaetas offered Artaxerxes an handful of water, having nothing else to give him. And this the Magi, who came from the East to worship Christ, knew well enough, and therefore they offered him Presents of Gold, Frankincense and Myrrh; for they came to worship a King, and worshipped him like a King:* 1.1009 Where is he (say they) that is born King of the Iews? for we have seen his Star in the East, and are come to worship him. Nay the very reason why we give Tribute unto Kings is because they are God's Ministers: So saith S. Paul, Rom. 13. 6. For this cause pay you Tribute; for they are God's Ministers. Prop∣ter quod unumquodque est tale, illud magis est tale; If this be due unto the Vicegerent, what is due unto the Lord himself? I conclude therefore in the words of Irenaeus, * 1.1010 Offerre igitur Deo oportet primitias ejus creature, We ought therefore to offer unto God an Heave-offering of his creatures; for so the Lxx, and from them all ancient Writers, use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latines turn Primitiae, not meaning that which in Hebrew is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but every Terumah or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Irenaens a little before hath this, Per munas enim erga Regem & hono•• & affectio ostenditur; For the Present shews what affection and esteem the giver hath for the King he honoureth therewith: and afterwards, Sicut & Moses ait, Non apparebis vacuus ante conspectum Domini Dei tui; Even as Mo∣ses saith, Thou shalt not appear before the Lord thy God empty.

But before I go from hence, it shall not be amiss to distinguish the use of this word Offering taken materially; for our writers in the point of Christian Oblations speak somewhat confusedly thereof. An Offering therefore is taken properly or analogically. An Offering properly taken is a work of the First Table; an Offering analogically taken is a work of the Second Table, otherwise called Eleemosyna or Alms. The first is done to God immediately, and is when we give ought to the use and maintenance of his Worship. The Second is done to our Neighbour immediately, as when we supply his wants out of our abundance: and this is done to God only mediately; unless it be done unto the stranger, fatherless, and widow; for they in the old Law were in a special manner Cura Dei God's care, together with the Levite. Of these two kinds I have hitherto extended the first; though I exclude not Alms, so far as God is wor∣shipped by the good we do unto our brother.

I COME now unto the last point I proposed, namely, The Practice of the anci∣ent Church in the use of this Offering or Oblatory Praise and Thanksgiving at the celebrati∣on of the Lord's Supper; and here I will shew first, What their custom was; secondly, What ground and reason they had for the same.

To begin with the first. Among the ancient Christians the whole Office of this Sacrament, I mean the whole Body of Rites and Actions about the same, consisted of three parts, namely, as they are distinguished by* 1.1011 Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was an act of Oblatory praise and prayer by addressing or applying Bread and Wine unto the use of the Sacrament, and other Gifts to the use of God's service. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Sacrifice, the consecration or mystical changing of Bread and Wine thus sancti∣fied into the Body and Bloud of our Lord Iesus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the eating or recei∣ving of the same in sign of Communion with Christ and all the fruits of his Incarnati∣on; whence Nazianzen defines this Sacrament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the

Communion of the Incarnation of God. To these three acts answer three words: To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Oblation, hallowed Bread and hallowed Wine; but no more: To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Consecration, the Body and Bloud of the Lord: To the third, the Com∣munion of the Body and Bloud of the Lord. The first act of common Bread and Wine made holy and sanctified Bread and Wine,* 1.1012 called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Bread and Wine of Blessing and Thanksgiving: The second act of holy Bread and Wine made most holy, that is, holy signs of the Lord's Body and Bloud: The third of holy signs in general holy signs in special applied to the soul of each receiver. The first was done by being used to Prayer and Thanksgiving:* 1.1013 The second by pronoun∣cing the words of Institution at the breaking of the Bread and pouring of the Wine: The third by receiving it with Amen or So be it. The first and last were acts of Priest and People; the second of the Priest alone. Thus was there as it were a mutual com∣merce between God and the People; the People giving unto God, and God again unto his People: the People giving a small Thanksgiving, but receiving a great Bles∣sing; offering Bread, but receiving the Body; offering Wine, but receiving the my∣stical Bloud of Christ Iesus.

I know that the names of these are often confounded, all being used for the whole, and often one for another; but especially the Sacrament it self is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Oblation or Offering, by a Metonymic of the matter, because the matter was offered Bread and offered Wine. For the same reason is it called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Eucharist, because the matter of it was Eucharistia, Bread of Blessing and Thanksgiving; not, as some think, because the End thereof is Thanksgiving. It is called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Sacri∣fice, I think of the matter also, which was taken out of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though some will have it so called because it was a sign of Christ's sacrifice.

But I return again unto the Oblation, which (as you have seen) was as it were a Prologue unto the Sacrament, and had the full nature of the Heave-offering, which I have so long spoken of.

First it was in every part complete, having all the degrees or parts of a true offer∣ing, namely, of the Heart, of the Tongue, and of the Hand; all formally expressed in the ancient Liturgies. For when the people began to bring their Offering unto the Altar,* 1.1014 the Priest was to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lift up your hearts; to which they an∣swered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We lift them up unto the Lord: This was the use of those Versicles in ancient time. When this was done, then came the calves of their lips offered both to Praise and Prayer.

• 1. To Praise and Thanksgiving. When the Priest cried, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us give thanks unto the Lord; the people answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is meet and just we should do so: and so they went on to give God thanks, or to make a thank∣ful remembrance of the Creation of the World and all things therein for the use of man, for the Providence of God in governing the same, for the Oeconomy of his Church afore the Law and in the Law; recounting in brief as they went the principal Histories of the Bible in all these particulars. This part of Oblatory Thanksgiving is now called the Preface in the Mass, though something diverse from the ancient.

But because Christ had commanded that in this service they should chiefly remember him, they made in the next place a large Thanksgiving unto God, that he so loved the world as to give his own Son for the same, that the Son of God would abase himself so low as to take upon him the nature of sinful man, and by his death and passion to redeem us out of the jaws of death and pit of hell. And this is now for the greater part called The Hymn: and here ended The offering of Praise and Thanksgiving.

• 2. Next comes the Offering of Prayer,* 1.1015 or Prayer with an Offering for Kings and Princes, the whole Catholick Church; and so along as we have it in our Litany, or in the Prayer for the whole state of Christ's Church: both which are beaten out of that mint. And our Prayer for the whole state of Christ's Church is yet Oblatory, if the Ru∣brick were observed, which enjoyns the Church-wardens to gather the Alms of the people, and then to make this Vniversal Prayer; and in the very beginning thereof we desire Almighty God to accept our Alms and to receive our Prayers. In no other sense did the ancient Church use their word [Offer] so often repeated in those Prayers, but that God would accept of their Obedience in thus honouring him, and so accord∣ing to his promise in Christ to hear their Prayers. And hence it is that sometimes they say,* 1.1016 We offer, sometimes,* 1.1017 We beseech thee; one expounding the meaning of the other. But this is now made to be the Canon of the Mass, and all this Offering of Prayer is turned into an Offering of Expiation for the quick and the dead. For this offering of Bread and Wine and Alms being out of use, the Priest could apply

• the word [Offer] to no other thing but the offering of Christ's Body and Bloud.

Thus have you seen as briefly as I could the Practice of the ancient Church in their offering of Praise afore the Sacrament; for after this was done, as ye have heard, then came the Sacrament, and then the Communion of the same.

NOW it remains I should shew What ground and reason they had for this Custom; which I will do briefly.

The First ground they seem to have had is from the Office of the Peace-offering or Eucharistical Sacrifice, because they were both of the like nature and same end; the Iews in the Eucharistical Sacrifice having communion with him who was to come, by eating of their Sacrifice, as we in this Sacrament have with him who is already come, by eating of his Mystical Body and Bloud under the forms of Bread and Wine: And because of this affinity they framed the office of the one like unto the office of the other. For in every Peace-offering there was first a Terumah of Praise and Thanks∣giving, both of* 1.1018 animalia and cibaria: secondly, A part of this being reserved for the Priest's use, the rest was made a Sacrifice by sprinkling of bloud, and burning some part thereof upon the Altar as a Memorial of the whole: And in the third place, That which was saved from the fire, was eaten both of Priest and people. This may be seen in the Law of Peace-offerings and the offerings of Consecration and Purification, all being of the same Law.

According to this Pattern was framed the Office of the Sacrament: for in this also was first offered a Terumah of Praise and Prayer, some part of which being kept for some other holy use, the rest was consecrate into a Sacrament, and then eaten both of Priest and People.

The Second reason they have is from the first celebration of this Sacrament by Christ and his Apostles, which the Evangelists record thus, That Christ took Bread, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, having made a blessing and a thanksgiving, he said, Take, eat, This is my body which is broken for you; and then likewise of the Cup: and to both adds, Do this in remembrance of me. In these words of the Story we see three acts plainly expressed: 1. A Blessing or Thanksgiving; 2. A Consecration of a Sacra∣ment, This is my Body, &c. 3. A Communion or Receiving of the same, Take and eat. Now because after all this Christ adds, Do this in remembrance of me, or, As of∣ten as ye do this, do it in remembrance of me; it may be a question whether he means that all these acts should be done in remembrance of him, or only some one of them. The * 1.1019 Singular number may argue he meant of some one; and then it is a Question which of the three; whether he would have the Blessing and Thanksgiving, or the Consecration, or the Eating done in remembrance of him. It may seem not to be meant of the Eat∣ing or Communion, for the words seem to be spoken before it was; and besides the words seem to be spoken of something himself had done, which were the two first acts only. To be short, The most ancient Fathers, Iustin Martyr, Irenaeus, with others, if I understand them, they understand these words of that first act, of Blessing and Thanksgiving; as if Christ had said, Whereas heretofore in this act of Blessing and Thanksgiving you made a chief remembrance or chiefly gave thanks to God for passing by you, when he slew all the first-born of Egypt; henceforth in lieu of this ye shall do it in remembrance of me, that is, you shall give thanks to God for my Incarnation and coming into the world to save mankind, for my precious Death and Passion, for my glorious Ascension, and all the Benefits ye have from me. And so the meaning of S. Paul's words expounding the words of Christ,* 1.1020 As often as ye eat of this bread and drink of this cup, ye declare the Lord's death until he come, is to be construed after the same manner, viz. Not by eating this bread or by drinking this cup, but at the eating of this bread and at the drinking of this cup, ye use to make a thankful remembrance of the Lord's death: meaning that this remembrance or declaration is neither the Form nor the Effect of the Sacrament it self, but a Connexum or thing joyned unto it, or used at the same time with it. For the Form of the Sacrament is a Sign and Communion of the Lord's body, the End and Effect the Confirmation of our Faith; neither of which seems to be meant by remembring of his death.

Howsoever it be, upon this Exposition the Fathers ground their Oblation of Prayer and Thanksgiving before the Sacrament as a thing injoyned by Christ himself.* 1.1021 Ire∣naeus expresly saith, That Christ in this his taking bread and giving thanks, Novi Te∣stamenti novam docuit oblationem, did teach and appoint the New Oblation of the New

Testament; and that by so doing he taught his disciples Primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsi nec infructuosi nec ingrati sint, to offer unto God an Heave-offering of his creatures; not for that God had any need thereof, but that they might not shew themselves ungrateful and unprofitable servants: and that of this Malachi prophesied,* 1.1022 when he saith, In every place Incense shall be offered unto my Name, and a pure Offering.

If you wonder how it could be so taken, I will make it plain as I conceive it thus. Where it is said that Christ took bread and gave thanks or made a blessing; it may be understood either that he gave thanks to God for the Bread, or with the Bread: If with the Bread, he made an Oblatory thanksgiving or blessing, as I have shewed the Ancients did: And in this sense the Fathers take the words, and Beza himself leans the same way, quoting the words of Theophylact, That he gave not thanks for the bread, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the bread, that is, he did an act of Oblatory praise by addressing Bread and Wine to the Lord's use in the Sacrament.

And that such should be the meaning of the words, this reason made great appear∣ance, because it is like that Christ used the same kind of Blessing and the same kind of Thanksgiving which the Iews used in the Passeover, only changing the End thereof: Now their Thanksgiving was by way of Oblation; for the Passeover was a kind of Peace-offering, in which I have shewed, that which was to be a Sacrifice, was first of∣fered a Terumah of Thanksgiving, whereof the whole Sacrifice was called Eucharisti∣cal. Whether this be the meaning of the words or no, I will not say.

The End of all this Discourse of Offerings hath been to help my self and others to understand the Fathers rightly, and to know the difference of the Romish Mass from this ancient Terumah of Thanksgiving and Prayer; which I will briefly point at, and so make an end. 1. This Offering of the Fathers was before the Consecration; the Mass is after. 2. This was of bare and naked Bread and Wine; the Mass of the Body and Bloud of Christ. 3. This was an Heave-offering of Praise and Prayer; the Mass is an Offering of Expiation, or a price of redemption for the quick and dead. 4. This was an act of all the Faithful; but the Mass is of the Priest alone.

DISCOURSE LII.

REVEL. 3. 19.

As many as I love, I rebuke and chasten: Be zealous therefore, and repent.

THESE words are part of one of the Seven Epistles sent by Christ un∣to the Seven Churches in Asia; namely an Exhortation unto the Church of Laodicea, whose disease was Lukewarmness and want of Fervency in the matter of Religion, and that accompanied with Security arising from presumption of Gods love through the abundance of his out∣ward blessings bestowed upon them (vers. 17.) That therefore which they abused as an Argument why they might be secure, (as being God's darling and so much beloved,) in my Text is retorted unto them as an Argument of fear of some Chastisement near unto them and even hanging over their heads; For those whom God loveth, he chastiseth: Certain therefore it was that they should erelong feel the Scourge of God, unless they should timely rouze themselves out of their lazy devo∣tions, out of the hateful and dangerous temper of Lukewarmness, unless they should blow up the fire of Zeal, to love and worship God with all earnestness and fervency; in sum, unless they would amend that grievous fault by Repentance; for, As many as I love, (saith Christ) I rebuke and chasten; be zealous therefore and repent.

It belongs not much to our purpose to enquire Whether those seven Epistles concern historically and literally only the Churches here named, or Whether they were intended for Types of Churches or Ages of the Church afterwards to come. It shall be sufficient to say, That if we consider their Number, being Seven (which is a number of revolution

of Times, and therefore in this Book the Seals, Trumpets and Vials also are seven:) or if we consider the choice of the Holy Ghost,* 1.1023 in that he taketh neither all, no nor the most famous Churches then in the world, as Antioch, Alexandria, Rome, and many other, and such (no doubt) as had need of instruction as well as those here named; if these things be well considered, it will seem that these Seven Churches, be∣sides their Literal respect, were intended (and it may be chiefly) to be as Patterns and Types of the several Ages of the Catholick Church from the beginning thereof unto the end of the World: that so these Seven Churches should Prophetically sample unto us a sevenfold Temper and Constitution of the whole Church according to the se∣veral Ages thereof, answering the Pattern of the Churches named here.

For as in the course of Man's life diversity of ages hath diverse manners and con∣ditions, so was it to be with the Church of Christ: Yea and as some Diseases are in regard of predominancy proper unto some men and not to others; so is it with the Church: All of these with their praises, if good; and remedies, if evil, are pour∣trayed in these Seven Epistles unto the Seven Churches.

Nay not only the whole Church, but even particular Churches have their Ages, Manners and Conditions answerable unto the whole Body: They have likewise their Infancy, Youth, Virility and old age, with their several Constitutions, Conditions and Diseases: The first age and spring-time of both like unto Ephesus, full of* 1.1024 pa∣tience, labour, tolerancy and zeal; The last and old age like unto Laodicea, in abun∣dance of all external things Lukewarm, and neither hot nor cold. That which the Poet saies of the disposition of old men [Nullus Senex veneratur Iovem,] being more true of Churches; as they grow old, their zeal grows cold also.

So that in this regard my Text will not be unseasonable, if the Times wherein we live be either the Last times (as most men think) or near upon the Last (as no man will deny.) Howsoever since no Condition, Temper or Disease is so proper to any one Age, but that it is found sometime more or less in all: So may this of Luke∣warmness be with us, what time soever of our age it be; and therefore no question but we may in Laodicea, as in a lively Example, clearly read our own state and learn wisdom.

Without any longer Preface therefore I come unto the Words themselves, which contain, First, God's rule, Those whom he loves, he rebukes and chastens. Secondly, Our and his Churches duty, We must be zealous and repent. Lastly, The Connexion of these two; Because those whom God loves, he will rebuke and chasten for their sin, especially Lukewarmness; We must therefore be zealous and repent.

[unspec I] To begin with the first, God's rule. [As many as I love, I rebuke and chasten.] The words need no great explanation: the two last [I rebuke and chasten] are ren∣dred for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the first whereof [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I rebuke] notes a reproving and convincing by Argument; the second [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I chasten] notes such a cor∣rection as Fathers give their children; not to hurt them, but to amend them, which we use to call a discipling, a punishment of discipline intended ad correctionem, non ad destructionem. So that the meaning is; Those whom I love, if after I have long re∣proved them and convinced them of sin, by my Word and Ministers, all be but in vain, then I use to chastise them with my rod, to afflict them with some scourge of my discipline, even as a Father doth the child whom he loveth.

Come we therefore to the Observations these words afford us;* 1.1025 The first whereof is, That God chastises his children out of love and for their good. For all the actions of God towards those he loves, must needs be out of love; and whatsoever he doth out of love, must be for the good of those he loveth. Indeed men for want of wisdom often do out of love that which hurts, as the Proverb is, they kill with kindness: But with God it is otherwise; He wants not skill to know what is best for his beloved, as men do; and therefore as certain it is that his chastisements shall end with our* 1.1026 profit, as we are sure they spring from our sins.

The ignorance of this point makes many to err, and with the friends of Iob to judge amiss of God's love and hate towards men. But we must know that God hath two sorts of arrows, Arrows of judgment and Arrows of mercy: the first he shoots against those he hates (Psal. 7. 13. Ps. 144. 6.) the other he shoots at his own, even those whom he loves, and therewith he wounds them that he may cure them; and such as these may apply to themselves the words of the Spouse in the Canticles, I am wounded with love: God's love hath wounded me, and the wound of God makes me love him: it begins in his love to me, and aims at and ends in my love to him. For we must remember in this case that which S. Austin well observes, That when the

godly and the wicked suffer the very same things to outward appearance, yet there is a great unlikeness of the sufferers, even in the likeness of suffering: the one are pu∣nished out of God's just displeasure and wrathful vengeance; the other are disciplin'd out of mercy, that God might fit them and keep them for himself, because he loves them.

And that we may the better understand this, let us consider what Effects Afflictions work, and what fruits they bring forth in those whom God loveth.

• 1. Afflictions to them whom God loves are Medicinal, and thereby they recover their health by repentance from some spiritual disease they are sick of. For howsoever the Lord gives the rein loose to the children of wrath, and lets them enjoy their hearts desire; yet will he* 1.1027 hedge with Thorns the ways of those he loveth, and will awaken them by some sharp rod or other out of the sleep of security. So he taught Miriam by a* 1.1028 leprosie to leave her murmuring; he wakened Ionah out of his sleep by casting him into the Sea: Zacharias his unbelief was cured with* 1.1029 dumbness; and Blessed is the man whom the Lord this way chastens and corrects. Psal. 94.
• 2. Afflictions are Preservatives to keep them whom God loveth, from sin. Thus an Angel of Satan must buffet Paul, lest he should be exalted above measure, 2 Cor. 12. 7. The Earth which is not tilled and broken up, bears nothing but thorns and briers. Vines wax wild in time,* 1.1030 unless we prune and cut them. Our hearts would be over∣grown with evil affections and dispositions, as with so many noisome weeds, if God by his loving chastisements should not Till and Manure them: My Father (saith Christ) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Husbandman, Iohn 15. 1.
• 3. Afflictions make the fruitless bring forth fruit, beget many Vertues, and make God's Graces in us to bloom and bring forth works pleasing unto our Heavenly Fa∣ther. The Prodigal Son (in Luke. 15.) never thought of returning to his Father, till he was brought low by affliction. Hagar was proud in the house of Abraham, but hum∣ble in the Wilderness, Gen. 21. Ionah sleepeth in the ship, but watches and prayes in the Whales belly. Sicut Aromata odorem non nisi cum accenduntur, expandunt, saith Gregory; as sweet spices send not forth nor spread abroad their sweet smell untill they be burnt or beaten; so neither do the Graces of God's children send forth so sweet, so rich a fragrancy as when they are exercised by Afflictions.
• 4. Lastly, Afflictions draw men nearer unto God. Manasses, who lived in Ierusalem as a Libertine; when he was bound with chains in Babylon, when he was in affliction, he besought the Lord and humbled himself greatly before the God of his Fathers. 2 Chron. 33. 11, 12. In the Gospel we read that Corporal diseases brought many to Christ, whereas many who had their health, neither regard∣ed nor acknowledged him.

And thus I have let you see (according to Sampson's Riddle, Iudg. 14.) how that out of the eater comes meat, and out of the* 1.1031 sowr (or sharp) comes sweet: Out of sowr and sharp or bitter afflictions, out of troubles and calamities that sometimes threaten to devour us, comes sweetness, comfort and refreshment.

The main use of all is for comfort in all our sufferings and crosses whensoever God sends them: For they are Signs of our Son-ship and Tokens of his love. So the Author of the Epistle to the Hebrews tells us expressly, chap. 12. 6. &c. Whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth; If ye endure chastening, God dealeth with you as with Sons. But if ye be without chastisement—then are ye bastards and not Sons. Let us then learn to bless God in our afflictions; and say with David (Psal. 94. 12.) Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law; It is good for me that I have been afflicted; for before I was afflicted, I went astray; but now have I kept thy Word, Psal. 119. 67, 71.

My Second Observation is this, That if God spares not those whom he loveth, much less shall his Enemies escape punishment. Surely if God chastises those whom he loves, he will break in pieces those whom he hates.* 1.1032 If thou art God's Enemy, as thou canst not expect any of that Favour he shews unto his Friends and children, so much less hast thou reason to hope that he will not revenge himself on thee, when thou feest him so severe unto his own. Let them think on this who live in enmity against God, and never yet made their peace with him, by casting off the old man and putting on the new; but continue still to walk after the flesh, in all the ways of sin, and cast God's Law behind them. Let them not rejoyce at the afflictions of God's children, nor laugh at their suffer∣ings; but fear and tremble; For every lash that the Children of God feel is a Warning-piece to ungodly men, and should make them dread those sorer punish∣ments,

those many (and worse) stripes (Luke 12. 47.) the indignation and wrath, tribulation and anguish which shall be to every one that doth evil, Rom. 2. To con∣clude, consider, that in 1 Pet. 4. 17. If judgment must first begin at the house of God, what shall be the end of them that obey not the Gospel of God?

AND now I come to the last thing to be observed out of these words,* 1.1033 viz. That God rebukes before he chastens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As many as I love, I rebuke and chasten: first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I rebuke, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I chasten; first admonish and reprove them, and convince them of their Sin; and then chastise them: his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his disciplining goes with admonition.

It is a part of God's style whereby he proclaims himself,* 1.1034 The Lord, The Lord God, merciful and gracious and long-suffering. And this appears in that he strikes not a sin∣ner without frequent forewarnings, reproofs and convincing him of sin: His Word is always the harbinger of his Sword: he rebukes and then chastens;* 1.1035 for he desireth not our misery but our amendment. As I live (saith the Lord) I desire not the death of a sinner, but rather that he would turn from his way and live. And so in Prov. 1. Wis∣dom first cries out in the streets,* 1.1036 How long will ye Scorners delight in scorning, and ye fools hate knowledge? First she calls, before she* 1.1037 laughs at their calamity, before destru∣ction comes upon them as a whirlwind, or distress and anguish fall upon them.

Before the Floud came and overwhelmed the Earth for sin, man had given him 120 years warning, so long a space for repentance; as the Chaldee Paraphrast ex∣pounds that in Gen. 6. 3.[—his dayes shall be an 120 years] to this sense, A term of 120 years shall be given them (i.e. the men of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evil generation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if they will return or repent. Before Nineveh should be destroyed, the Prophet Ionah was sent to cry against it. Israel was not carried captive into Assyria before the Lord had testified against them by all the Prophets and by all the Seers, say∣ing, Turn ye from your evil wayes, and keep my Commandments, &c. 2 Kings 17. 13. The like is said of Iudah, in 2 Chron. 36. 15, 16. The Lord God of their Fathers sent to them by his Messengers; rising early and sending, because he had compassion on his peo∣ple— But they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. The* 1.1038 wing of abominations [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof Daniel speaks in ch. 9. 27.] overwhelmed not the City Ierusalem, until Christ had long laboured in vain to gather them un∣der his wings, as a Hen gathereth her Chickens; and they would not, Matth. 23. 37. Nay when other warnings have been fruitless, and God's chastisements and Iudg∣ments near, the very Heavens themselves shall by Comets and other Signs give warning of their approach, if at length by our humiliation we would stop them even at the door, or at least by our preparation to endure them mitigate them unto us.

• 1.* 1.1039 If this then be God's manner of dealing, To warn us by reproof, of our dan∣ger, that so we might avoid it before it comes; it should behove us not lightly to pass by his warnings, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so often sounding in our eares in the reading or preaching of his Word. There is no Evil that hath, doth, or shall befall us for any sin we commit, but there it is foretold and threatned us: no one Example there, but it is for our learning or instruction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 15. 4. and for our admonition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 10. 11. Nay the Holy Ghost doth so lively pattern by Examples the several cases which may befal men; as none scarce ever hath been or in any age shall be, which in one Example or other may not clearly read his own case and learn Wisdom. The Precepts also in the Holy Scripture are so plenti∣ful, and the Threatnings so plain; that neither can we excuse our sins by ignorance, nor justly say that God's Iudgments took us unawares.
• 2.* 1.1040 If God so powerfully warns his Creature before he strikes him, how dare we strike our Brother before we warn him: For those who deal with men, as Experience sheweth, are often scorched with the fire before they see the smoak. But the reason of this difference is plain; God strikes because he loves and would amend us, and therefore he first rebukes and warns before he chastiseth: But we punish if we have power, or procure our Brother to be punished if we have not, because we hate him, and therefore lie in wait to entrap him: He must not be admonished, lest he should take heed and grow too wary, and so escape our snare: and yet we cry no∣thing but Discipline and Execution of Iustice, when our hearts and Consciences tell us it is but the wreaking of our Malice.

But God gives us a Rule to follow, fashioned according to the Pattern of his own Long-suffering: If thy Brother trespass against thee, go and tell him his fault be∣tween thee and him alone— if again, take with thee one or two more: and if yet he amend not, Tell the Church, &c. Matth. 18. He that observeth not this Rule, little hope is there that ever God will give him grace to make use of his warning, who gives no warning to his brother.

AND thus I come to the Second part of my Text, which is our duty; We [unspec II] must be zealous and repent. Where first as the words lie, we will speak of Zeal, and then of Repentance.

Concerning Zeal, I will draw all I have to speak unto these two Heads. 1. What [unspec 1] is this Zeal which is here commanded. 2. What Motives there are to urge and com∣mand it.

For the first, Zeal is the Intension and Vehemency of all our affections in matters of God and his Service.* 1.1041 It hath its name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is to burn and boil as water over the fire, and thence may be styled the Fervency and boiling of our affections. Such a one was Apollos, as S. Luke (in Acts 18. 25.) describes him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fervent in Spirit, and such S. Paul exhorts the Romans to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fervent or burning in Spirit, ch. 12. 11. For as burning is the excess or highest pitch of heat, so is zeal of our affections. The Schoolmen make it an Intension of love; which is true if Love be taken as the Scripture useth; for it comprehendeth all our Affections under that name: all of them spring from presupposing Love. No man is ignorant of this that knoweth how in Scripture all our Duty both to God and man is styled Love and Charity. But Love is a special affection, Zeal is not the In∣tension of it alone, but of the rest also, Hatred, Ioy, Grief, Hope, Fear, &c.

So he that with David loves the Law of God more thana 1.1042 hony or the hony-comb, more thanb 1.1043 thousands of gold and silver; he loves zealously. He that rejoyceth in God's Testi∣monies more than they that findc 1.1044 great spoil, more than hisd 1.1045 appointed food; he joyes zealously. He whose eyes gush oute 1.1046 rivers of waters, and wisheth his eyes weref 1.1047 a foun∣tain of tears, because men keep not God's Law; he grieves zealously. He whose eyes fail and whose soul almost fainteth with waiting and longing for theg 1.1048 Salvation of the Lord; he hopes zealously. He who saies,h 1.1049 my flesh trembleth for fear of thee, and I am afraid of thy judgments; he fears zealously: and so of the rest.

But as in our Bodies we find Aguish burnings as well as the healthful vigour of Na∣tural heat; and as Nadab and Abihu offered fire unto God, but not the right and holy fire, but* 1.1050 strange fire which he commanded them not (Lev. 10. 1.) So are there some counterfeits of zeal, as it were false fires, abominable unto God and odious unto men. All is not gold that glisters, no more is all Zeal which seemeth so, this zeal which God approves. Lest therefore blazing Comets be mistaken for the purer Stars of hea∣ven, and Nadab and Abihu's strange fires for the fire of God's Altar; let us take a sur∣vey of the kinds and characters of false zeal, for the better discerning of the true.

The kinds then of false zeal may be reduced unto Three heads. 1. Hypocritical zeal, which wants sincerity. 2. Blind zeal, which wants knowledge. 3.* 1.1051 Turbulent zeal, which wants love and moderation.

• 1. The First of these [Hypocritical zeal] is a meer blaze and shew of fervency, without any true and solid heat: It is nothing but the Vizor of zeal; looking a squint one way, but tending another; pretending God and his Glory, but aiming at some private and sinister end. Such was the zeal of Iehu who marched* 1.1052 furiously, and his word was, The Lord of hosts;* 1.1053 Come (said he to Ionadab) and see my zeal for the Lord: but his project was the Kingdom. Iezabel proclaimed a Fast, as out of an Extasie of zeal that God should be blasphemed;* 1.1054 but her aim was Naboth's vineyard. So in Acts 19. Demetrius the Silver-Smith and his fellows cry, Great is Diana of the Ephesians; but meant the gain they got by making of her Silver Shrines,* 1.1055 (vers. 24.)

This Zeal is soon descried by the proper Character it hath, namely, an affectation of having their works seen of men (which is said of the vain-glorious Pharisees in Matt. 6.) be it by ostentation of their zealous deeds, like Iehu; or by the excess of affected gestures, sighs, and other like actions falling within the view of men: Not but that a true zeal doth shew it self vehement, even in external actions; but it is the straining of them beyond measure which argues the Heart to be guilty of emp∣tiness within.

• 2. The Second kind of False zeal is Blind zeal, Ignis fatuus or Fools fire, leading a man out of the right way: when men zealously affect evil things, supposing them to be good; or are eagerly bent against good things, supposing them to be evil. Such was the Zeal of the Iews, of whom S. Paul* 1.1056 witnesseth that they had a zeal of God (that is, in the matters of God) but not according to knowledg. And with this Zeal was he himself once carried, when he persecuted the Christians with an opinion of doing God good service, as the phrase is Iohn 16. 2. I verily thought (saith he* 1.1057) with my self, that I ought to do many things contrary to the Name of Iesus of Nazareth. And such is the zeal of simple and devout Sectaries, who blindly run after some person they esteem, without knowing themselves either why or whither. This kind of zeal is like to metal in a Blind horse, that will speed to fall into a pit or to break his neck: The counsel I would give for avoiding this kind, is to look before we leap, and see our way clearly before we run.
• 3. The Third kind of False zeal is Turbulent zeal, which S. Iames* 1.1058 calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitter zeal; a kind of Wildfire transporting a man beyond all compass of Moderation; namely when in the excess of our heat we either outgo the bounds of our place and calling, or use undue Means or wayes, or overshoot the limits of Love and Charity whether to God or our Neighbour. For howsoever Zeal be an excess of our affections in the things of God; yet must this excess never break over the banks either of our vocation, or in choice of Means out-bound the Rule of God's Law, as theirs most certainly doth who endeavour to colour their Religion by the Massa∣cres of Princes, overturning of Kingdoms, breach of Oaths and almost all bands of humane Society. Such was the Zeal of Saul when he slew the* 1.1059 Gibeonites, forgetting the Oath which the Princes of the Congregation had made unto them, Iosh. 9. 15, 18, 19. And such was the zeal of Iames and Iohn in the* 1.1060 Gospel, when to vindicate the honour of Christ they would have Fire to come down from heaven to consume a whole Village of Samaria. Such also was Peter's zeal, when he cut off* 1.1061 Malchus his ear: The former outwent the limits of Love and Charity; the last the limits of his Vo∣cation. As Clocks whose Springs are broken, overstrike the hour of the day; So this mad and untempered Zeal the measure of Moderation.

Thus I have briefly described these False fires, that by the Law of contraries we may know who is the true Zealot whom God approveth, namely, He whose Spirit is in Fervency and not in Shew, for God and not for himself, guided by the Word and not with humours and opinions, tempered with Charity and free from head-strong violence. This is that Zeal which our Saviour calls for in my Text [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be zealous therefore.] This is that Zeal which whoso wants, in him God hath no plea∣sure, but will spue him out of his Mouth, as it is said in vers. 15. a little before my Text.

But why (will you say) should this zeal be so needful, or why may we not wor∣ship God without it? Let us therefore now see the Reasons and Motives which do evince and prove it needful, and should urge us to it.

• 1. First, therefore I will seek no further than my Text, where the want of Zeal is reckoned for a Sin, a Sin to be repented of, Be zealous and Repent: Is not that needful, without which all our works are sinful?

But Vertue (you will say) consists in a Mean,* 1.1062 and not in Excess; and why should not Piety also?

I answer,* 1.1063 The Mean wherein Vertue is placed, is the Middle of different kinds, and not the Middle or Mean of degrees in one and the same kind. Vertue (so it be Vertue) is at the best in the highest degree, and so is Religion in the highest pitch of Zeal.

• 2. It is the Ground-rule of the whole Law of God, and of all the Precepts concerning his Worship;* 1.1064 That we must love the Lord our God with all our heart, with all our Soul, with all our Mind, and with all our Strength. What is this else but to love him zealously,* 1.1065 to worship him with the highest pitch of our affections and the uttermost strain both of Body and Soul? For he is the Soveraign and chiefest Good; what Love then can suite to him but the very top and Soveraignty of Love? All things in God are Supreme; his Power, his Knowledg, his Mercy; and there∣fore he cannot truly be worshipped, unless we yield him whatsoever is Supreme in our∣selves; a supremacy of Fear, a supremacy of Hope, a supremacy of Thankfulness. For whom then should we reserve the top and chief of our affections? for our gold? for our Herodias, &c, How can we offer God a baser indignity? will he endure that any thing in the world should be respected before him, or equalled to him? The Lord our God is a jealous God,* 1.1066 and will not suffer it. Let therefore all the Springs and Brooks

• of our affections run into this Main, and let no Rivulet be drawn another way. If Zeal be good in any thing, it is most required in the best things: and if in any thing it be* 1.1067 comely to work with all our might (Eccles. 9. 10.) certainly in the service of God it is most comely: Be not slothful in business, but fervent in spirit, serving the Lord, Rom. 12. 11.
• 3. Zeal is that which carries our Devotions up to Heaven, As Wings to a Fowl, Wheels to a Chariot, Sails to a Ship; so is Zeal to the Soul of Man. Without Zeal our Devotions can no more ascend than Vapours from a Still, without fire put under it. Pray∣er, if it be fervent, availeth much: but a cold Sute will never get to Heaven. In brief,* 1.1068 Zeal is the Chariot wherein our Alms, our Offerings and all the good works we do, are brought before the Throne of God in Heaven. No Sacrifice in the Law could be offered without fire; no more in the Gospel is any Service rightly performed without Zeal.

Be zealous therefore, lest all thy works, all thy endeavours be else unprofitable: Rouze up thy dull and heavy Spirit, serve God with earnestness and fervency; and pray unto him that he would send us this fire from his Altar which is in Heaven, whereby all our Sacrifices may become acceptable and pleasing unto him.

AND thus I come to the next thing in my Text, Repentance. [Be zealous and re∣pent.] [unspec 2] Repentance is the changing of our course from the old way of Sin unto the new way of Righteousness: or more briefly, A changing of the course of sin for the course of Righteousness. It is called also Conversion, Turning and Returning unto God. This matter would ask a long discourse, but I will describe it briefly in five degrees which are as five steps in a Ladder, by which we ascend up to Heaven.

• 1. The first step is the Sight of Sin and the punishment due unto it, for how can the Soul be possessed with fear and sorrow, except he Understanding do first apprehend the danger: for, that which the Eye sees not, the Heart rues not. If Satan can keep sin from the Eye, he will easily keep sorrow from the Heart. It is impossible for a man to repent of his wickedness, except the reflect and say* 1.1069 What have I done? The serious Penitent must be like the wary Factor, he must retire himself, look into his Books, and turn over the leaves of his life; he must consider the expence of his Time, the em∣ployment of his Talent, the debt of his Sin, and the strictness of his Account.
• 2. And so he shall ascend unto the next step, which is Sorrow for sin. For he that seriously considers how he hath grieved the Spirit of God and endangered his own Soul by his sins, cannot but have his Spirit grieved with remorse. The Sacrifices of God are a contrite Spirit.* 1.1070 Neither must we sorrow only, but look unto the quality of our Sorrow, that it be Godly,* 1.1071 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and to the quantity of it, that it be Great. We must fit the plaister to the wound, and proportion our sorrow to our Sins. He that with Peter hath sinned heinously, or with Mary Magdalen frequently; must with them weep bitterly and abundantly.
• 3. The Third step of this Ladder is the Loathing of sin. A Surfiet of Meats how dainty and delicate soever, will afterwards make them loathsome: He that hath taken his fill of sin, and committed iniquity with greediness, and is sensible of his* 1.1072 su∣persinity or abundance of naughtiness, and hath a great Sorrow for it; he will the more loath his sins, though they have been never so full of delight: Yea it will make him loath himself, and cry out in a mournful manner with S. Paul (Rom. 7. 24.) O wretched man that I am, who shall deliver me from this body of death?
• 4. The fourth step is the leaving off Sin. For as Amnon hating Tamar shut her out of doors:* 1.1073 So he that loaths and hates his Sins; the sight, the thought, the remem∣brance of them will be grievous unto him, and he will labour by all good means to expel them. For true Repentance must be the consuming of sin. To what pur∣pose doth the Physician evacuate ill humors, if the Patient still distempers himself with ill diet? What shall it avail a man to endure the launcing, searching and tenting of a wound; if he stay not for the cure? So in vain also is the Sight of sin, and the Sorrow for and Loathing of Sin, if the works of darkness still remain, and the Soul is impatient of a through-cure. And therefore as Amnon not only put out his loathed Sister, but bolted the door after her (as it is said in the forequoted place): So must we keep out our sins with the Bolts of Resolution and Circumspection. Noah pitched the Ark within and without (Gen. 6. 14.) So to keep out the waters: and a Christian must be watchful to secure all his Senses, External and Internal, to keep out sin.* 1.1074
• ...

• 5. The Fifth and last step is the Cleaving unto God with full purpose of heart, to walk before him in newness of life. All the former Degrees of Repentance were for the putting off of the Old man; this is for the putting on of the New: For ubi Emendatio nulla, Poenitentia necessariò vana (saith Tertullian de Poenit. c. 2.) Where there is no Reformation,* 1.1075 there the Repentance must needs be vain and fruitless; for (as he goes on) caret fructu suo, eui eam Deus sevit (i. e. hominis saluti) it hath not its fruit unto holi∣ness, nor the end everlasting life, Rom. 6. 22.

And thus have I let you see briefly What Repentance is. Will you have me say any more to make you to affect it as earnestly, as I hope by this time you understand it clearly: Know then that this is that which opens Heaven and leads into Paradise: This is that Ladder, without which no man can climb thither: and therefore (as S. Austin saith) Mutet vitam qui vult accipere vitam: Let us change our life here, if we look for the Life of Glory hereafter: Let us leave the old way of sin for the new way of righteousness: and (to apply all to my Text) Let us change our course of Lukewarmness for a course of fervency in God's service, our dull and drowsie De∣votions for a course of Zeal. Be zealous and Repent.

[unspec III] AND thus I come to the Third thing I propounded, namely, the Connexion and dependance of these latter words [Be zealous therefore and Repent] upon the former [As many as I love, I rebuke and chasten.] Many things might be here observed, but I will name but one, which is this, That Repentance is the means to avoid and prevent God's Iudgments. For (as Tertullian in his de Poenitentia observes,)* Qui poenam per judicium destinavit, idem & veniam per poenitentiam spospondit: He that hath decreed to punish by Iustice, hath promised to grant pardon by Repentance. And so we read in Ieremy 18. 7. When I shall speak (saith the Lord there) concerning a Nation or King∣dom, to pluck up, to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from evil, I will repent of the evil which I thought to do unto them. And in Ezekiel 18. Repent and turn from all your transgressions, for why will ye die, O ye house of Israel; namely, that death wherewith God threatned them, if they should continue in their sins, they might prevent by returning to him by repentance. And so saith God to Ieremy, in chap. 26. 2, 3. Speak all the words that I command thee to speak unto them: If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil which I purpose to do unto them, because of the evil of their doings. Lo here, If we repent us of our Sins, God will also repent him of his Iudg∣ments, that is, he will not send them. Thus when the Ninevites repented in Sack∣cloth and ashes, it is said (Ionah 3. 10.) And God saw their works, that they turned from their evil may, and God repented of (that is, he brought not upon them) the evil that he had said he would do unto them. And so if Laodicea (in my Text) should leave her Lukewarmness; God, who would have chastised her because he loved her, would yet withhold her chastisements because she repented. Would we then avoid the Iudgments of God hanging over our heads? Let us not then defer our Repen∣tance. Would we not have the flaming fire of God's wrath and vengeance to consume us? Let us repent of our Lukewarmness, and get this sacred Fire of Zeal, the only means to preserve us: Be zealous therefore and repent.

DISCOURSE LIII.

1 Ep. IOHN 2. 3.

Hereby we do know that we know him, if we keep his Command∣ments.

MAN that is born of a woman (saith Iob) is of short continuance and full of trouble:* 1.1076 Nay our days are not so few, but they are also as full of sorrow, full of unquietness and discontent; no hour is without, no estate is free; from him that sitteth upon the glorious throne unto him that is beneath in the earth and ashes, from him that is clothed in silk and wears a crown even unto him that is clothed in simple rai∣ment. He that had attained the highest pitch of worldly felicity, King Solomon,* 1.1077 who was great and encreased above all that were before him in Ierusa∣lem, whose eyes had whatsoever they desired, who withheld not his heart from any joy; yet when he had considered all, he could see no good thing under the Sun, nothing wherein he could find true hearts-content;* 1.1078 but cryed out, Vanity of vanities all is vanity and vexation of Spirit: All things are full of Labour, man cannot utter it. Yea Pleasure it self is linkt with pain and sorrow,* 1.1079 Extrema gaudii semper occupat luctus. In vain then do men take up their rest where they have not long to stay; in vain do they seek for comfort in those things where no true comfort can be found. There is but one thing in the world that can make this miserable life happy unto us, and that is so to demean our selves while we live here, as that we may be assured of the Life to come: This is that will make us not to feel the sorrows and troubles of this life; This is that will make us with ease to swallow the bitter pills of Death it self; when we can say with* 1.1080 Iob, I know (or I am sure) that my Redeemer liveth, and that these eyes shall see him, though worms consume this body of mine.

But the greatest part of men think no such Assurance can be had, and therefore think it but labour lost to seek after it: Others on the contrary are too credulous, assuring themselves of God's savour and of eternal life, without any proof or trial of their Assurance whether it be true or no. That both these sorts of men may see what a dangerous Error they are in, let them peruse but this one Epistle of S. Iohn, and out of the whole Epistle let them consider with me a while the Verse which I have read; let them hear what the Spirit saith by the beloved Apostle of the Lord, By this we do know (or come to be assured) that we know him, if we keep his Command∣ments.

The first part of these words tells us of an Assurance to be gotten; and lest we might deceive our selves, the other part tells us what that is whereby we come to be assured, and whereby we may prove insallibly whether our Assurance which we have conceived be good or no, viz. If we keep his Commandments. By this we do know (or we are sure; so the former Translation, and it comes all to one) that we know him; if we keep his Commandments.

In the first part of these words all is plain, and there is nothing hard to be under∣stood, but only what is meant by this Knowing of Christ; what manner of Know∣ledge this should be which is here spoken of. For there are diverse kinds of know∣ing Christ.* 1.1081 There is a Knowledge which the very Devils have: the Devils (saith S. Iames) believe also and tremble; and in Luke 4. 34. we read that the Devil said unto Christ, I know thee who thou art, the holy one of God; and in verse 41. that other De∣vils also came out of many whom they possessed, crying out and saying, Thou art Christ the Son of God; but Christ rebuked them, and would not suffer them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to say that they knew him to be Christ. There is a Knowledge

likewise which the wicked may have, but it is like unto the Knowledge which Devils have:* 1.1082 For the wicked may know Christ to be the Son of God, they may know he died upon the Cross for the sins of men they may know that he is gone up into Hea∣ven and sitteth at the right hand of his Father in glory everlasting; but, alas! this Knowledge, if they have no more than it, will not profit them at all, it will never stand them in stead, but rather make them more inexcusable at the Day of Iudg∣ment.

But the Knowledge which the Text speaks of, it is the Knowledge of the Faithful, yea it is the Knowledge of Faith, yea it is Faith it self: For this Knowledge of Christ is to know him to be our Christ, to know him to be our Redeemer, to know him to be the Propitiation for our sins as well as for the sins of other men. This you see is Faith it self, and this is the Knowledge here meant; as you may easily see fur∣ther, if you do but read the words going next before my Text, where our Apostle saith, If any man sin, we have an Advocate with the Father, Iesus Christ the righte∣ous: And he is the Propitiation for our sins; and then come the words of my Text, And hereby we know (or we are sure) that we know him; that is, Hereby we know him to be (as was said before) our Advocate, our Propitiation; all this we are sure, we know, he is to us, if that we keep his Commandments.

[unspec 1] If therefore Faith be a Knowledge, If to believe in Christ to be know Christ; how then can Faith and Ignorance stand together? how can an ignorant man be a faithful man? or how can he have Faith who knoweth not the things of Faith?

Here is a Lesson to be learned of those that think it needless for a man to busie his head in the knowledge of the things belonging to his Salvation; that think it is enough if they have a good meaning, though they know nothing else. They are proud of their Ignorance, and will say they have as good Souls as the best of them all: but, alas! they know not that Light and Darkness cannot agree together; they know not that to walk in darkness is to walk in the shadow of death; they remem∣ber not that Light is come into the world, and that those that love darkness rather than light should be cast into outer darkness, where there is weeping and g••ashing of teeth. What will you answer at the great day of hearing, when Christ will* 1.1083 not know you, because ye knew him no better? Will you say, as some do, That you were not Book-learned, and therefore could not read? Will you say you had no Learning, and therefore hope to be excused? These Fig-leaves will not serve to cover your nakedness withal.

I confess, there are many things which the Learned know, which you are not bound to know; Those who are expert in the Scriptures know many things both con∣cerning God and his Works, which others may be ignorant of without endangering their Souls safety; yea matters of high Controversie, those who are simple are for∣bidden to meddle withal; for so saith S. Paul, Rom. 14. 1. Him that is weak in the faith receive you, but not to doubtful disputations.

But things which concern our Faith, things which are needful to our Salvation, things which concern our Obedience unto God; these things no man must be igno∣rant of that regards the safety of his Soul; these things God will require at the hands of every one who shall be saved, whether they be learned or unlearned, whether they be of the wise or of the simple: whosoever knows not Christ and the means to come to Christ; whosoever knows not what it is to have a Redeemer, to have God to be his Father, what it is to be reconciled to God, to have Christ to be his Advocate and Mediatour; whosoever knows not such things as these, must hear that heavy doom of Go ye cursed into everlasting fire.

For want of this knowledge of things needful to be known God had a controversy with his people Israel, Hos. 4. 1. The Lord hath a controversie with the inhabitants of the land, because there is no knowledge of God in the land. For want of this knowledge it was that God saith, Esay 5. 13. My people are gone into captivity, because they wanted knowledge. And our Saviour in Luke 19. 42. wept over Ierusalem, and said, O that thou hadst known the things which belong unto thy peace, &c. As it befel the Iews, so will it fall out with every one of us that knows not the things which belong unto our peace, that is, unto our reconciliation with God in Iesus Christ; God will have a controversie with us, he will send us into everlasting captivity, from whence we shall never return again.

Let me therefore beseech you (Brethren) in the bowels of Iesus Christ, If there be any among you that have not yet gotten this needful knowledge, that do not yet know the things belonging to their peace, that they would now look

unto themselves, and use the means which God hath appointed. If you may have the best means, use the best: if not, yet make use of those which God hath given you; despise not the least and weakest means; despise not the bare reading of the Scrip∣tures, for they are the Oracles of God, and God's Spirit may be in the mouth of the reader. Pray therefore unto the Lord that he would give you hearts to understand, that his Word may dwell in you plentifully in all wisdom, that he would open unto you the treasures of wisdom and knowledge, that you may relish the heavenly Manna, and that you may long after the sincere milk of the Gospel; that by this means your ways may prosper, your sorrows may be easie and your comforts may, your lives holy and your deaths comfortable.

And thus much I have spoken to those who are ignorant, and please themselves therein. Now let me speak a word or two also to those who covet and desire know∣ledge, and take delight in the understanding of rare and excellent things. Surely it is a commendable thing to be desirous of knowledge in any thing which may law∣fully be known;* 1.1084 and this desire in Solomon pleased God so well, that because he ask∣ed wisdom and knowledge, God gave him riches also, and such honour that there was no King like unto him among the Kings that were before him, neither after him ever came the like. Art thou then desirous of knowledge? wouldst thou know rare and excellent things? wouldst thou know things secret, and foreknow things which are to come? Lo here is a Knowledge the best of all knowledges, the know∣ledge of Faith, to know Christ to be thy Redeemer. What more secret thing wouldst thou know than to know the Mystery which was hidden from the beginning of the world? What higher knowledge than to know thy name to be written in heaven? What more gainful knowledge than that knowledge that will bring thee a Kingdom whose glory shall never have end? What better knowledge of things to come than to know that thou shalt live in the life to come? If thou knewest the tongues of Men and Angels, if thou knewest all Arts and Sciences, if thou were wiser than Solomon,* 1.1085 and couldst discourse of Trees and Herbs, of Beasts, of Fowl, and of Fishes, and yet wantest this Knowledge of Faith; all thy wisdom is folly, and thou art not worthy to wipe the shoes of those who are truly wise indeed. Neverthere∣fore count thy self wise, before thou art wise in the Lord; never think thou knowest any thing, before thou knowest thou hast a part in Christ Iesus: For Faith is the* 1.1086 Wisdom of wisdoms; he that knows Christ, knows all, though he knows nothing else. So that we may say with Solomon, Prov. 3. 13, &c. Blessed is the man that findeth this wisdom, and getteth this understanding: For the merchandise thereof is better than the merchandise of silver, and the gain thereof than fine gold. Length of dayes is in her right hand, and in her left hand riches and honour. Her wayes are wayes of pleasantness, and all her paths are peace. She is a Tree of life to them that lay hold upon her, and happy is every one that retaineth her.

There is yet a third sort of men to whom this which hath been spoken may give profitable instruction; I mean the nice and dainty hearers of the Word, who grow almost weary of hearing, because the Ministers sing nothing but this old song of Knowing and Believing in Christ; they always beat upon this one point, How men should get Faith, and know Christ to be their Redeemer: But they would have some new things taught them, these common things are tedious, the Minister must teach them something they never knew before: or, if they must have the old things still, their stomachs are so queasie, that they must needs have them drest and set out with deli∣cious words and gay shews of Learning, that so they may go down the better; that is, They would have Gold to be gilded, and find want of knowledge in the noblest piece of Learning in the world.

These men are like unto the Israelites,* 1.1087 Num. 11. who, when God gave them Manna from heaven, and fed them with the food of Angels; after they had a while been used to it, they began to murmure, and said, Our souls loath this Manna; what, nothing but Manna? what, still Manna? every day Manna, Manna? O that we had the flesh-pots of Egypt, our onions and our cucumbers I As if they had said, What though this Manna be an heavenly Manna, we had rather have that which comes from the Earth, so it be rare and geason; we regard not the goodness of the meat, but the variety of fare.

But what befel these dainty-mouthed murmurers? Many they had their wish, they had flesh of the best, the flesh of Quails sent them; but while the* 1.1088 meat was in their mouths, the wrath of the Lord came upon them, and they died; not because it was un∣lawful for them to eat flesh, but because they made more account of this gros••••r

food because 'twas rare, then of the Manna which fell from heaven. Take heed therefore, you that are too-too choice in hearing, and had rather hear rare and new things, than profitable things, because you hear them often.

The Knowledg of Christ is this Manna which came from heaven. If the Minister of God feed you with this, it is the best food he can give you. What more sove∣raign Diet can be unto your souls than that which makes them live for ever? What more pleasing News can you hear than Tidings that God will be at peace with men? This made the very Angels of heaven to sing for joy at the birth of Christ, Glory be to God on high,* 1.1089 and peace amongst men. Account not that common which so few men tast of: account not that tedious which the best of you all have need of, and which if you could once but relish the sweetness of, you would think you never had enough of.

I speak not all this as quite disallowing a moderate shew of Learning in Sermons, but because I would have you know that in respect of the Manna it self they are but leeks and cucumbers, the onions and garlick of Egypt.

AND so I come to the next thing I observe out of the First part of my Text, and that is from these words, we are sure, or we know, as in the Greek it is* 1.1090 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but it comes all to one, for he that knows he knoweth Christ, is sure he knows; he that knows he hath a thing, is sure he hath it.

Mark then from hence, That a man may be sure he shall be saved, he may be sure that the Benefits of Christ's death belong unto him. For to know Christ, I told you, was to know him to be our Redeemer, that is, to have Faith in him or to believe him to be our Christ. If every one therefore that knows him aright and believes in him truly, shall be saved; he that is sure he knows him, he that knows he believes truly in him, this man must needs know also and be assured of his Salvation. But you see the words of my Text do plainly imply that a man may be sure he knows Christ, or else in vain should the Apostle tell us of the means how to get that which was impossible to be gotten. But if the words of my Text be not sufficient to persuade you, then call to mind the firm Assurance of S. Paul,* 1.1091 who was perswaded that neither life nor death, neither principalities nor powers, nor any thing else in the world, could sever him from the love of God. Call to mind again the words of Iob,* 1.1092 who saith he was sure that his Redeemer liveth, and that his eyes should see him.

But perhaps you will say that these were extraordinary men, Apostles and Prophets might know so much by special inspiration, but every man must not look for that which they had; All are not Apostles, all are not Prophets, and therefore all must not look to be like unto Apostles and Prophets.

But mark again the words of my Text, We are sure, or we know, that we know him: He says not, I Iohn am or may be sure, or that the other Apostles might be sure; but we know, or we are sure, we know him: that is, I and you both; not I alone who am an Apostle, but all you also to whom I write, who have believed through the preaching of the Apostles and Disciples of the Lord Iesus; we all of us may be sure, or know, we know him, if we keep his Commandments. And surely if this be not so, why doth S. Peter 2 Ep. chap. 1. 10. bid us endeavour to make our calling and election sure? why is the Spirit of God called* 1.1093 the Earnest and Seal of our Salvation? The Seal, we know, confirms and makes a thing sure; and he that hath given earnest, is bound to stand to his bargain: whosoever then doth feel the Spirit of God to be within him, as every one may, and must do before they shall be saved, this man hath God's promise sealed unto him, and God hath given him the Earnest of his Salvation: and certainly God useth not to break covenants, he will not break promise with us, if we keep promise with him; for he is not as the sons of men, that he should be changed; the Lord hath sworn,* 1.1094 and it shall not repent him; the counsel of the Lord remains for ever, and his decree from generation to generation.

Wouldest thou then have comfort in thy misery, wouldest thou have joy in all thy sorrows, wouldest thou find rest in the greatest troubles of thy life, wouldest thou en∣tertain Death as a messenger of joy, wouldest thou welcome the Lord Iesus at his coming? O labour then to make thy election sure; never cease till thou hast gotten the seal and earnest of thy Salvation; renounce all kind of peace till thou hast found the peace of conscience; discard all joy till thou feelest the joy of the Holy Ghost. Do this, and there is no calamity so great but thou mayest undergo, no burthen so heavy but thou mayest easily bear it: Do this, and thou shalt live in the fear, dye in the favour, and rise in the power of God the Father, and help to make up the hea∣venly

Confort, singing with the Saints and Angels, Hallelujah, Hallelujah, All glory and honour and praise be ascribed to the Lamb, and to him that sitteth upon the throne for evermore.* 1.1095

But now lest that which hath been spoken concerning Assurance of Salvation might disquiet the weak conscience of some who cannot feel this Assurance in themselves; let them know That this Assurance doth not always continue in like measure, but is of∣ten shaken with the assaults of mis-belief, and overcast with clouds of distrust. We know that though the Sun be risen upon the earth, she doth not always shew her self in full brightness, but sometimes is overcast with clouds and shadowed from our sight; and yet she always giveth so much light as thereby we may discern the day from the night: Even so although the Sun of comfortable Assurance be risen in our hearts, yet it doth not always shine forth with brightness, or shew it self in full strength and vi∣gour, but is sometime overcast with fear and distrust; and yet when there is least, there is so much light that a man may discern day from night, and know the children of God from the sons of Darkness. Despair not therefore, though fear sometimes disquiets thee; Distrust not the Lord thy God, though he seems sometimes to hide his Countenance from thee: but when thou feelest a combate in thy soul, pray then and say with the Father of that child in the Gospel,* 1.1096 Lord, I believe, help thou my unbe∣lief.

AND thus I come unto the second part of my Text, which contains the Means whereby we come to this Certainty of knowing Christ and this Assurance of Salvation; and that is, By keeping God's Commandments; for saith my Text, Hereby we know that we do know him, if we keep his Commandments. To know Christ (I told you) is to believe in him, to be assured we know him is to be assured our Faith is a right and a true Faith; which Faith whosoever knoweth he hath, cannot chuse but know cer∣tainly he shall be saved: But hereby (saith my Text) may we know that we know Christ aright, and believe in him truly and savingly, if that we keep his Command∣ments.

From whence I observe* 1.1097 First, That though it be true, That whatsoever good thing we have cometh from God, and that it is his Holy Spirit that worketh all heavenly graces in our hearts; yet he doth it not immediately, without means, but by blessing those helps and motives to us which he hath ordained for us to attain such graces and such favours by.

For it is true, That Assurance of Salvation is the work of God's Spirit; and yet S. Iohn saith here, That it is the keeping of God's Commandments whereby we are assu∣red we know Christ to be our Redeemer: that is, The Spirit of God by this keeping of the Commandments and by obedience to the will of God doth assure us, as by an argument or evidence, that our Faith is a true Faith, a living Faith; and that there∣fore we may assure our selves that the Spirit of God dwelleth in us, and that we shall enjoy a Crown with Saints and Angels in the life to come. So likewise Faith is the work of the Spirit of God;* 1.1098 and yet S. Paul saith, that Faith cometh by hearing, and how should men believe unless they hear the Word preached? It is God that saveth us, and Christ who purchased eternal life for us; and yet the use of the Sacraments must be as means to bring us to this happiness. So saith Christ, Every one that believeth and is baptized,* 1.1099 shall be saved; and S. Peter, 1 Ep. 3. 21. calleth Baptism the figure whereby we are saved.

And throughout the Scripture we shall find that God bestows his blessings and fa∣vours by the use of means, and to those who use the means which he hath appointed. If Abimelech will have God to heal him and to forgive his sin, he must have Abraham to pray unto God for him: so saith the Text, Gen. 20. 7. Restore the man his wife; for he is a Prophet, and he shall pray for thee, and thou shalt live. So if Iob's friends will have God to forgive their sin in censuring Iob so uncharitably, they must use the means which God commanded them, Iob 42. 8. Take unto you (saith God) seven bullocks and seven rams, and go to my servant Iob, and offer for your selves a burnt-offering; and my servant Iob shall pray for you, and I will accept him. If Cor∣nelius will have the will of God revealed to him, he must send to Ioppa for Peter to preach unto him, Acts 10. 5. If Naaman the Syrian will have the God of Israel to heal him of his Leprosie, he must use the means commanded, to wash himself se∣ven times in the River Iordan, 2 Kings 5. 10, 14. Again, Though God had pro∣mised Iacob that he would be with him, that he would do him good, when he was to return unto the land of Canaan; and though Iacob depended only upon God to deliver him from the fury of his brother Esau; yet he knew that God would require of him the using of the means,* 1.1100 and therefore he sent a Present to his brother, and when

he came unto him, he used all humble and submiss behaviour toward him. Lastly, Though Hezekiah in his sickness had received a Sign and a Promise from God that he should recover, I have heard thy prayer, (saith the Lord, 2 Kings 20. 5.) I have seen thy tears: behold I will heal thee, on the third day thou shalt go up unto the house of the Lord; yet for all this he did not neglect the means, for according to the counsel of the Prophet Esay, he took a lump of figs (saith the Text, ver. 7.) and laid it upon the boil, and he recovered. Thus then you see the manner how God bestows his graces and favours upon the sons of men: He is the chief and principal worker in all things which are done, and yet he worketh not without the means, for so he should always do Miracles; (for Miracles are nothing else but the works of God without and against the ordinary means) but he worketh by blessing of the means to those who have and use them.

Here is therefore a Lesson worthy to be learned of those who, when you tell them of the perverseness and corruption of their hearts, and exhort them to seek to be at peace with God, to amend their lives, to eschew evil and do the works of righte∣ousness; answer presently, That all the thoughts of man's heart are by nature evil, and that of our selves we are not able so much as to think one good thought, much less to do any good deed; we have no free will in these things, but are dead in sin; we cannot turn to God, unless he turns us first unto him; we cannot mend, unless God first amend us; we cannot believe, unless he give us Faith; we cannot of our selves do any good, untill it pleaseth God to enable us:* 1.1101 And after this manner (as S. Peter saith) those who are unskilful and unstable wrest the Scriptures to their own de∣struction. But do you not know also, that it is God that giveth us our daily bread, that he giveth us meat to eat and cloaths to put on? and yet which of you all will not use the means to get these things, because else you cannot look that God should give you his blessing? Do you not know, when you are sick of a bodily disease, that if you be healed, God must heal you, God must restore you to your former health? and yet which of you all will not seek unto the Physician, and use all means that can be gotten? Do you not know, when you are in danger, that God must deliver you? and yet would you not laugh at him that in such a case should sit still and say, God help me, and never stir his finger to help himself? Are you thus wise in these outward things, and will you not be as wise in things spiritual? It is needful you should use the means to obtain God's blessing in things concerning your Body, and is it needless in things concerning the good of your Soul?

It is true indeed that of your selves you are not able to turn from your evil ways unto the Lord your God; but you are able, I hope, to use the means whereby God's Spirit works the conversion of the heart. This Sun the Lord makes to shine both upon the evil and the good; this Rain he showres down upon the just and un∣just. What though thou canst not believe of thy self? yet thou canst use the means of believing. What though thou canst not of thy self will or do the thing which is good? yet mayest thou use the means whereby God gives the grace of willing and doing good. Wouldest thou then have God to enable thee with the grace and power of his Spirit? use the means wherein the Spirit of God is lively and mighty in operation,* 1.1102 sharper than any two-edged sword, and entreth through even to the dividing asunder of Soul and Spirit: Meditate continually in the Law of God, be diligent to hear the Word both read and preached, attend to Exhortation, to Instruction: and as Ioab said un∣to his army going against the Aramites,* 1.1103 Be strong, and let us be valiant for our people and for the cities of our God, and let the Lord do that which is good in his eyes; so say thou unto thine own Soul, I will firmly resolve, and with all the power I have endea∣vour to use the means appointed by our God, and let the Lord do that which is good in his eyes. Nay then fear not, thou shalt see the salvation of the Lord: he will give thee a new heart, and put a new spirit within thee; he will take away thy heart of stone, and give thee an heart of flesh, that thou mayest walk in his statutes and keep his Commandments; and thou shalt be one of his people, and he will be thy God.

Observe in the second place, That a true and unfeigned Faith in Christ (which is the knowing him here mentioned) brings forth obedience to his Commandments.* 1.1104 Christ, we must know, is not only a Priest to reconcile us, but also a King to be obey∣ed by us.* 1.1105 These two, as they are inseparable in him, [a Priest, but a Kingly Priest; a King, but a Priestly King;] so must the acknowledgment of them be in his servants. Whosoever therefore receives him as a Priest for atonement of his sin, must also sub∣mit unto him with loyal obedience as a King. We can never truly acknowledge him

the one, but we must also yield him the other. For Christ will not be divided by us; we must, if we will have him, take him whole; otherwise we have no share in him at all. This is that Faith we say justifies, and no other but such a Faith as this, which adheres unto Christ Iesus both as a Priest and as our Lord and King. And therefore do our Adversaries most unworthily and wrongfully charge us, That we condemn Good works, or hold a man may be in Christ or in the state of grace, though his life be never so wicked; because we hold, as S. Paul does, we are justified by Faith, and not by the works of the Law, Gal. 2. 16.

Observe,* 1.1106 thirdly, That the Act of Faith which justifies is the Receiving or Knowing of Christ; not (as some erroneously conceive) an Assurance or Knowing we know him. For Assurance of being justified is no way a Cause or Instrument, but a Consequent of Iustification. A man must be first justified before he can know or be assured he is justified. For this Assurance or Certification you may see in my Text comes in the third place, not in the first; wherein you may observe these three things to have this order, 1. Knowing or owning Christ, which is Faith: 2. Keeping his Commandments, which is the Fruit and evidence of a true Faith: then in the third place comes Assu∣rance, For by this we are sure we do know him, if we keep his Commandments. The Object must be before it can be known; the Sun must be risen before she can be seen: So hath every one his interest in Christ before he can know he hath it. Nay he may have it long before, before he knows he hath it: For it is not only a consequent, but a separable consequent, neither presently gotten, and often interrupted. For though it be necessary the Sun should be risen before she can be seen; yet she may be long up before we see her, and often clouded after she hath shined. This I observe for the comfort of those who are troubled in mind and tempted to despair, because they see not the light of God's countenance shining in their hearts.

My fourth Observation,* 1.1107 and the chief in the Text, is this, That he that walks in the ways of God, and makes conscience to keep his Commandments, may hereby in••allibly know he knows Christ, that his Faith is a true Faith, and that he shall be saved everlastingly. This is the main and principal Scope of the Text, and so plainly therein expressed, that it needs no other confirmation. But the Reason is plain; For Good works are the fruits of Faith, and a Godly conversation is the work of God's holy Spirit. Whomsoever Christ accepts as a Servant, he gives the token of his Spirit, the Grace which enlivens and quickens the Heart and Will to his Service in a new and reformed conversation. Even as the heat of the Fire warmeth whatsoever comes near unto it; so the Spirit of Christ kindles this Grace in every Heart that Faith links unto him: the Fruit whereof is that infallible Livery whereby every one that wears it may know him∣self to be his Servant.

A Tree is known by its fruit, the workman is known by his work; whosoever them shews these works, and brings forth these fruits, hath an infallible argument that the Spirit of God, the earnest of his Salvation, dwells in his heart; that his Faith is a true and saving Faith; that his believing is no presumption, no false conceit, no de∣lusion of the Devil, but the true and certain motion of God's own Spirit. The rising of the Sun is known by the shining beams, the Fire is known by its burning, the Life of the Body is known by its moving: Even so certainly is the presence of God's Spi∣rit known by the shining light of an holy conversation; even so certainly the purging Fire of Grace is known by the burning Zeal against sin, and a servent desire to keep God's Commandments; even so certainly the Life and liveliness of Faith is known by the good motions of the Heart, by the bestirring of all the powers both of Soul and Body, to do whatsoever God wills us to be doing as soon as we once know he would have us do it. He that hath this Evidence, hath a bulwark against Despair, and may dare the Devil to his face: He that hath this, hath the Broad Seal of Eternal life, and such a man shall live for ever.

But on the contrary, He that walks not in the ways of Obedience to God's Com∣mandments; whatsoever conceit he hath of God's favour toward him, without all doubt he knows not Christ to be his Redeemer, he hath not nor cannot have any As∣surance of Salvation; for how should a man be assured of that which is not? His Hope is Presumption, his Faith is nothing but Security, his Comfort (if he feels any) a mere imagination: His Hope, his Faith, his Comfort are all delusions of the Devil. For if we say (saith our Apostle chap. 1. ver. 6.) that we have fellowship with him, and walk in darkness, we are lyars, yea and the Devil, the Father of lies, is in us.

Here therefore is a good Caveat for us all.* 1.1108 Let us not deceive our selves; with∣out Holiness no man shall see God. Beware of Presumption, for Presumption sends

more to Hell than Desperation. Let us never think we have Faith to be saved by, or acknowledge Christ throughly, till we may see and know it by keeping his Command∣ments. For hereby we know that we know him, &c.

But you may say, Alas! this is an hard saying: If none have true Faith or know Christ aright but those who keep the Law of God, who then can be saved? For what man is he who hath such a Faith? For there is no man living which sins not; and who can say his Heart is clean? the best of us all hath need to pray unto God daily and hourly, Lord, forgive our trespasses.

• 1. I answer, It is true, that an absolute and perfect Obedience to the Law of God is not attainable in this life: For the best that are, though not in a current and con∣stant course, yet ever and anon offend, both in doing what they ought not, and omitting what they should do; yea some mixture of infirmity and imperfections will cleave unto the face of the fairest action. So incompatible is an uninterrupted and un∣stained purity with this unglorified state of mortality.
• 2. All this is true and cannot be denied; For our Apostle himself saith chap. 1. 8. If we say we have no sin, we deceive our selves, and there is no truth in us. But the same Apostle in chap. 3. 8. of this Epistle saith also, That he which commits sin, is of the Devil. There is therefore some measure of holiness and obedience, and that more than ordinary, required of those who are the Sons of God. That ours may be such, we must know the requisites thereof are three, To be Cordial, Resolved, and Vni∣versal.

• 1. It must be Cordial, that is, Conscionable and Sincere: it must be internal, pro∣ceeding from the Heart, not external only, in the appearance of the outward work.* 1.1109 God looks for fruit, and not for leaves; therefore the Fig-tree in the Gospel which had nothing but leaves,* 1.1110 we know, was accursed. But blessed are they (saith David) that keep his Testimonies, and seek him with their whole heart. For true Faith not only restrains the actions of the outward man, (for that Humane laws and other respects may do) but it purifies the Heart also from the reigning allowance of any lust or lewd course of sin. There is abhorring as well as abstaining, loathing as well as lea∣ving; for else a chained Lion, though he abstain from devouring, hath his Lionish na∣ture still.
• 2. It must be Resolved, that is, out of a full and setled purpose to conform our selves to the Law of God; That howsoever we often fail in the execution, yet this Root may still keep life within us. For good actions which come only by fits and occasi∣ons, are no part of true Obedience: nor where such a Resolution is, are failings and slips more a sign of a disobedient child, than the missing of a mark argues he that shot never aimed to hit it; but only is a sign either of weakness, want of skill, or good heed, or some impediment.
• 3. It must be Vniversal; I say not absolute and perfect, for no man can keep the Law of God absolutely and perfectly; yet it must be Vniversal, that is, to one Com∣mandment as well as to another. True Obedience knows no exception, no reser∣vation, nor can any such stand with a true Faith and allegiance to Christ our Lord.

First therefore there must no darling, no bosome sin, no Herodias, be cherished: such a dead fly as this will marre the whole box of ointment: For how should he take himself for a faithful servant of Christ, who still holds correspondence with his Arch-enemy the Devil? It were treason in an earthly subject to do it, how serviceable soever he might otherwise be unto his Prince. One breach in the walls of a City ex∣poseth it to the surprise of the Enemy; one leak in a Ship neglected will sink it at last into the bottom of the Sea; the stab of a Pen-knife to the Heart will as well speed a man as twenty Rapiers run through him: If thou hedge thy close as high as the middle region of the Air in all other places, and leave but one gap, all thy grass will be gone: If the Fowler catch the Bird either by the head or the foot or the wing, she is sure his own. So in the present case, If Satan keep possession but by one reign∣ing sin, it will be thine everlasting ruine. If thou live and die with allowance and de∣light in any one known sin, without resolution to part with it; thou art none of Christ's servants, thou as yet carriest the Devil's brand, he hath thereby markt thee out for his own.

Secondly, An Vniversal obedience submits not only to Prohibitions of not doing evil, but puts in practice the Injunctions of doing good. Many think they keep the Commandments well, so they do nothing which they forbid: But the not doing good is a sin as well as the doing of evil. Dives fries in Hell, not for robbing, but for not

relieving Lazarus. The unprofitable servant was cast into outer darkness, not for spending, but for not bestowing his Master's talent. The five foolish Virgins were shut out of doors, not for wasting, but for not having oil in their Lamps. And the wicked shall be condemned at the last day,* 1.1111 not for reaving the meat from the hungry, but for not seeding their poor brethren; not for stripping the naked out of his cloaths, but for not cloathing him. It will not be enough for thee that thou bringest forth no bad fruit,* 1.1112 but thou must bring forth good fruit. Every Tree that bringeth not forth good fruit, shall be hewen down and cast into the fire. What if thou steal not from thy brother? yet if thou open not thy hand to help and succour him, thou art a Rob∣ber. What if thou dost neither lie nor swear? yet if thou makest not thy mouth a glorious organ, and thy tongue a trumpet to sound forth and proclaim the love and mercy of God, thou art a deep and a round offender. What if no man can condemn thee for any evil? yet unless God and thine own conscience shall commend thee for some good thou hast done, thou art far from any Assurance of Faith, or Knowing thou knowest Christ to be thy Redeemer.

The End of the First Book.

Notes

• * 1.1

  Matth. 6. 9.
• * 1.2

  Gen. 41. 32.
• * 1.3

  Matth. 18. 19.
• * 1.4

  Matth. 6. 9. Luke 11. 2.
• * 1.5

  By which they are wont otherwise to render the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  As the 〈◊〉〈◊〉. once or twice in this place, and e••••••w••••re sometime•• ren∣der the same word.
• * 1.7

  See Esay. 24. 14.
• * 1.8

  Micah 4. 3.
• * 1.9

  1 Sam. 2. 2.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Iosh. 24. 19.
• * 1.12

  Apoc. 4. 18.
• * 1.13

  Ch. 5. 12.
• * 1.14

  V. 13.
• * 1.15

  As Gen. 31. 42, 53.
• * 1.16

  Psal. 76. 11.
• * 1.17

  So the Chal∣dee uses their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and more than once renders I A H the name of God by it.
• * 1.18

  So Editio Compl••. Andrea••, & Exempl. 15.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jur••.
• * 1.20

  Apoc. 15. 2.
• * 1.21

  Mat. 5. 17.
• * 1.22

  According as in that Matt. 22. 40. On these two Command∣ments [viz. To love God above all, and our neighbour as our selves] hang all the Law and the Prophets; and in that Luke 16. 29. They have Moses and the Pro∣phets.
• * 1.23

  1 Chron. 29. 11. &c.
• * 1.24

  Numb. 16. 37, 38.
• * 1.25

  Iohn 17. 17.
• * 1.26

  V. 18.
• * 1.27

  V. 19.
• * 1.28

  De Mo••oga∣mia cap. 12.
• * 1.29

  Malach. 1. 6, 8, 12, 14.
• * 1.30

  1 Cor. 10. 11.
• * 1.31

  Hea•••• the 〈…〉〈…〉 cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈◊〉〈◊〉 Catholick Church.
• * 1.32

  Rom. 12. 2. Iam 4•• 4. 1 Iohn 2. 15. 1 Pet. 4. 2, 3. Gal 6. 14. Iam. 1. 27. 1 Iohn 3. 3. 1 Pet. 1. 15. Eph••s. 4. 17. to verse 25.
• a 1.33

  Gemara San∣hedrin, in Pe∣r••k 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.34

  Ma••em. Hal. M••lachim c. 9. Vide Schick de Iure Regio Hebraeorum, p. 128, 129.
• * 1.35

  Acts 10. 〈◊〉〈◊〉. & ch. 11. 3.
• * 1.36

  Acts 17. 4.
• * 1.37

  De bello Iu∣daico lib. 6. ca. 6. Grac. 〈◊〉〈◊〉.
• * 1.38

  See Levit. 17.
• * 1.39

  〈◊〉〈◊〉 Disce••••se XV.
• * 1.40

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is often put for o••, and the sense then but indefinite.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Xe∣noph••n. In eam classem •••• a∣scrib••. Plutar••. in Solone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In pauperum ordinem se re∣digit, inter pauperes se nu∣merat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur milites, unde & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 appellantur: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in numerum vire∣rum ascribi. Compare the 1 Cor. 16. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They ••o•• themselves to the Ministery of the Saints.
• * 1.42

  Acts ••o ••. ••.
• * 1.43

  For since then, the Devil hath been God's Ape.
• * 1.44

  Acts 10. 2.
• * 1.45

  Acts 1••.
• * 1.46

  Together with 〈◊〉〈◊〉 twice Lib. 3. cap. 12. Cyprian. Lib. 3. Telli∣mon, ad Qui∣••num in fine.
• * 1.47

  Ephes. 2. 2.
• * 1.48

  2 Pet. 2. 4.
• * 1.49

  Ephes. 2. 2.
• * 1.50

  Vide••tur etiam Orig••••, in Numer. cap. 22. Non vuit Deus Daemo∣••umgenus an•••• temsus dam∣na••••; Sciu•••• enim & ipsi Daemones, quia tempus eorum praesens hoc se∣culum conti∣net: Proptevea & Dominum rog••bant, ut non torqueret eos ante tem∣pus, &c. Et ob hoc neque Dia∣bolum removit à principatu hujus seculi•• &c.
• * 1.51

  1 Cor. 4. 1.
• * 1.52

  Hebr. 1.
• * 1.53

  Viz. esse De∣minum.
• * 1.54

  Exod. 14.
• * 1.55

  Iohn 10. 20
• * 1.56

  Acts 23. ••.
• * 1.57

  Ch 23. 6••.
• * 1.58

  ••a••. Apost. LXXIX.
• a 1.59

  Balsamon in Can.
• b 1.60

  Zonar. in Can.
• c 1.61

  Balsamon.
• * 1.62

  Vide Chryso∣stomi epistol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eum omnino affectum videbis pro••t quos nos Melancholicos appellamus. Vide eundem de precibus in Ecclesia pro Energa∣ments; Hom. 4, & 5. de Incomprehensibili Dei natura, versus finem, inter Sermones ad Pop. Antioch.
• * 1.63

  Ie. 7. 31, 32, 33. and ch. 19. v. 4, 5, 6.
• * 1.64

  Prov. 21. 16.
• * 1.65

  Ver. 18. & ••1.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  Gen. 49. 10.
• * 1.69

  Ch. 24. 14.
• * 1.70

  Psal. 8. 2.
• * 1.71

  1 ••p. 5. 8.
• * 1.72

  Chap. 53 1, 2.
• * 1.73

  Heb. 1. 13.
• * 1.74

  Chap. 2. v. 5.
• * 1.75

  V. 6.
• * 1.76

  V. 9.
• * 1.77

  Luke 1. 74.
• * 1.78

  Luke 10. 17.
• * 1.79

  1 Cor. 6. 2, 3.
• * 1.80

  Chap. 1. 16. & c••ap. 19. 15, 21.
• * 1.81

  Matth. 21. 15, 16.
• * 1.82

  Mark 11. 9.
• * 1.83

  Luke 19. 37.
• * 1.84

  V. 39. Christ calls his Disciples 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iohn 21. 5.
• * 1.85

  Zach. 4. 10.
• * 1.86

  Chap. 4. 36 〈…〉〈…〉
• * 1.87

  〈…〉〈…〉 16. 9
• * 1.88

  Antiq. l. 3. cap. 7.
• * 1.89

  1 Rom. 19.
• * 1.90

  Rev. 1. 4, 5.
• * 1.91

  H••••. ••. 14.
• * 1.92

  1 Tim. 5. 21.
• * 1.93

  Chap. 1. 14.
• * 1.94

  Clemens Alex. Strem. lib. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (s••••l, F••••∣us Dei) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the subordi∣••ate Angels. Vide & Cleme••••m Romanum Epist. ad C••rinth, ubi ci•••••• Deut. 32. 8, 9. s••cundum versio∣nem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, legisse videntur. Vide & Irenaeum, l. 3. cap. 12.
• a 1.95

  Origen seems to acknowledge but feur Orders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Contra C••••s. l. 4.
• * 1.96

  Luke 1. 19.
• * 1.97

  Chap. 3. 9.
• * 1.98

  Matth. 21. 〈◊〉〈◊〉.
• * 1.99

  Luke 19. 46.
• * 1.100

  〈◊〉〈◊〉 2••. 〈◊〉〈◊〉. 7.
• * 1.101

  Lib. 6. de ••••llo Iud. cap. 5. Gr. ••••.
• * 1.102

  Mark 11. 17.
• * 1.103

  See Dis∣course 3.
• * 1.104

  See the Seve•• Prec••pts of the So•••• of Noah, in Discourse 3.
• * 1.105

  Rev. 22. 15.
• * 1.106

  Ephes. 2. 14.
• * 1.107

  1 Kings 8. 41, 42, 43.
• * 1.108

  Iud. 9. 7. The Evangelist here calls it S••har, ver. 5 alias Shechem, or Sichem.
• * 1.109

  Iohn 4. 23.
• * 1.110

  Eph. 3. 14.
• * 1.111

  Iohn 1. 17.
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.113

  Iohn 2. 19, 21.
• * 1.114

  Verse 24.
• * 1.115

  Chap. 17.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Culius exter∣nus; sic Idolo∣latriam ap∣pellant.
• * 1.117

  Ier. 3. 10.
• * 1.118

  See the Homi∣ly against the peril of Idola∣try. p. 3 where the Text is pe∣culiarly applied against wor∣shipping of God in an Image.
• * 1.119

  Luke. 24. 45.
• * 1.120

  Gen. 22. 18.
• * 1.121

  Verse 35.
• * 1.122

  Verse 25. 26.
• * 1.123

  Iohn 19. 37.
• * 1.124

  A••oc. 1. 7.
• * 1.125

  Acts 2. 26, 27. & Chap. 13. 35.
• * 1.126

  C••n. 22. 4.
• * 1.127

  Esay 53. 10.
• * 1.128

  Ver. 12.
• * 1.129

  Zach. 12. 10.
• * 1.130

  Iohn 11. 3••. Vid. M••••rsu Glo••••ar. Grae∣co-barbarum, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• * 1.131

  Exod. 4. 25.
• * 1.132

  B••••thing is by ••. 〈◊〉〈◊〉 cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 be∣ginnings of marriage, and 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 marriage.
• * 1.133

  Verse. 26.
• * 1.134

  Thus in Deut. 25. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the LXX. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.135

  Ezek. 20. 20.
• * 1.136

  Exod. 14. 24, 27, 30.
• * 1.137

  Numb. 10.
• * 1.138

  Exod. 12. 2.
• * 1.139

  Rom. 4. 24. 1 Pet. 1. 4.
• * 1.140

  Ioel 2. 28. Acts 2. 17.
• * 1.141

  2 Pet. 1. 21.
• * 1.142

  1 Cor. 14. 3.
• * 1.143

  Verse 34, 35.
• * 1.144

  1 Cor. 11. 5.
• * 1.145

  Vers. 15. 19.
• * 1.146

  Expende etiam 2 Chron. 29. 30. & cap. 35. 15.
• * 1.147

  Tit. 1. 12.
• * 1.148

  2 Chron. 20. 21.
• * 1.149

  Ver. 22.
• * 1.150

  1 Sam. 10. 5. 10.
• * 1.151

  Note, to sing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. alternis cho∣••i••, and to an∣swer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are di∣v••••e.
• * 1.152

  Vid. Hook l. 5. p. 251.
• * 1.153

  Vers. 10.
• * 1.154

  Vers. 16.
• * 1.155

  Vid. Cons••tut. Apost. l. 2. cap. 36. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.156

  Esay 44. 3.
• * 1.157

  Titus 3. 5.
• * 1.158

  1 Pet. 1. 2. Apoc. 1. 5.
• * 1.159

  Ezek. 16. 4, 5.
• * 1.160

  Esay 7. 14. 15.
• * 1.161

  Vers. 2••.
• * 1.162

  Iudg. 18. ••0, 31.
• * 1.163

  1 Sam. 4.
• * 1.164

  I••s. 24. ••.
• * 1.165

  Ios. 24. 26.
• * 1.166

  Deut. 16. 21, 22.
• * 1.167

  A•••• 1••. 13.
• * 1.168

  〈…〉〈…〉 hath a few lines after of the Sa∣••aniani; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.169

  Vide de V•••••• Mos••s, l••b. 〈◊〉〈◊〉
• a 1.170

  Ps••l. 52. 8. I am like a gr••••n olive-tree in the House of God. Is not House of God here a Proseu∣cha?
• b 1.171

  Which seems to be the reason why these three places are cal∣led by the LXX. 1 Sam. 7. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sancti∣fied places, though in the Original there be no such thing. 'Tis worth the ob∣serving.
• * 1.172

  Chap. 2••. 〈◊〉〈◊〉.
• * 1.173

  Gen. 21. ••3.
• * 1.174

  1 Tim. 5. 17.
• * 1.175

  Viz. The Commemora∣tion of the Colledg—Benefactors.
• * 1.176

  Verse 9, 10, 11.
• * 1.177

  Verse 37.
• * 1.178

  Verse 38.
• * 1.179

  Verse 39.
• * 1.180

  Verse 41.
• * 1.181

  Acts 2. 5.
• * 1.182

  2 King. 17. 6. & 18. 11.
• * 1.183

  De bello Iud. l. 2. c. 16. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  Adiabene is a part of Assyria.
• * 1.185

  1 Pet. 5. 13.
• * 1.186

  Iames 1. 1.
• * 1.187

  ••evit. 7 31, 32.
• * 1.188

  Num. 18. 9.
• * 1.189

  1 Cor. 9. 14.
• * 1.190

  In verse 23.
• * 1.191

  philo de Sa∣cerdotum ho∣••••lus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.••—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.192

  Ios. 18. 7. The Pri••sthood of the Lord is their [the Le∣vites] inheri∣tance.
• * 1.193

  Ad A••••c. l. 2. ep. 12.
• * 1.194

  Prov. 25. 11.
• * 1.195

  This Dis∣course was deli∣vered in the Chappel, at the Comme∣moration of the College-Benefactors, Anno 1634.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.197

  Vers. 5.
• * 1.198

  Vers. 9.
• * 1.199

  Psal. 112. 6.
• * 1.200

  Vers. 22.
• * 1.201

  Iames 2. 〈◊〉〈◊〉
• * 1.202

  Matt. 18.
• * 1.203

  S••••. P••tit. 〈◊〉〈◊〉 ••at. 11. 〈◊〉〈◊〉 pas∣sage 〈◊〉〈◊〉 T••b••t. 4. 9. or 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hebrew ••e∣py set forth by •• Fagtus hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••ositum.
• * 1.204

  ••••••ct. cap. 10
• * 1.205

  ••••. 4. ••.
• * 1.206

  Acts 10. 4, 5.
• * 1.207

  Eccl. 46. 11.
• * 1.208

  Psal. 103. 1, 22. & 104. 1, 35.
• * 1.209

  Psal. 41. 13. & 106. 48.
• * 1.210

  Luk. 1. 68.
• * 1.211

  Num. 6. 24.
• * 1.212

  Gen. 1. 28.
• * 1.213

  Gen. 22. 1••.
• * 1.214

  Gen. 32. 13. &c, & 33. 11.
• * 1.215

  Vers. 5, 6.
• * 1.216

  Vid. Buxtor••. Synag. Iud. c. 35 Schickard Ius Reg. p. 170.
• * 1.217

  Mat. 10. 41.
• * 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Regeneration, is not to be joyn∣ed to the fore∣going words, but relates to what follows in the verse.
• * 1.219

  Psal. 95. 7.
• * 1.220

  Heb. 3. 7.
• * 1.221

  Ver••. 27.
• * 1.222

  Eccles. hist. l. 4. c. 7.
• * 1.223

  The Com∣memoration of College Bene∣factors, Anno 1635.
• * 1.224

  Eccl••s. 49. 10.
• * 1.225

  Luk. 2. 13, 14
• * 1.226

  Phil. 2. 10.
• * 1.227

  〈◊〉〈◊〉. ver. 6.
• * 1.228

  Gen. 49. 6••.
• * 1.229

  〈…〉〈…〉
• * 1.230

  Verse 9.
• * 1.231

  I••r. 2. 11.
• * 1.232

  Chap. 4. 9.
• * 1.233

  Verse 11.
• * 1.234

  Chap. 5. 12.
• * 1.235

  Verse 13.
• * 1.236

  Origen contr. Celsum lib. l. p. 46. Gr. ••g•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.237

  Vid. Num. 6. 26. Iudg. 6. 24. Psal. 85.7, &c. Ca〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.238

  Verse 18.
• * 1.239

  Acts 10. 43.
• * 1.240

  Matth. 6. 15.
• * 1.241

  Eph. 6. 2.
• * 1.242

  Matth. 6. 14, 15.
• * 1.243

  Verse 32, &c.
• * 1.244

  Verse 35.
• * 1.245

  Of the Cor∣ban, see Dis∣course 〈◊〉〈◊〉.
• * 1.246

  Ephes. 4. 26.
• * 1.247

  Chap. 4. 12.
• * 1.248

  Verse 17.
• * 1.249

  Matth 17. 10.
• * 1.250

  Luke 1. 76.
• * 1.251

  Verse 17.
• * 1.252

  Mar. 1. 14, 15
• * 1.253

  Chap. 40. 3.
• * 1.254

  Mal 4. 1.
• * 1.255

  Verse 5.
• * 1.256

  〈…〉〈…〉
• * 1.257

  Mal. 4. 5.
• * 1.258

  Ezek. 37. 24.
• * 1.259

  and Matth. 11. 14.
• * 1.260

  Acts 10. 37.
• * 1.261

  Matt. 11. 21.
• ‖ 1.262

  Chap 4. 15.
• * 1.263

  Matt. 4. 15.
• * 1.264

  Acts 1. 11.
• * 1.265

  Acts 2. 7.
• * 1.266

  Matt. 17. 5.
• * 1.267

  Matt. 26. 32.
• * 1.268

  Matth. 28. 7.
• * 1.269

  Verse 10.
• * 1.270

  Esay 9. 1, 2, 3, &c.
• * 1.271

  Iohn 7. ••1.
• * 1.272

  Iohn 7. 41, 52.
• * 1.273

  1 S••m 16. 11.
• * 1.274

  Verse 6.
• * 1.275

  Eccles. 1. 2.
• * 1.276

  Matt. 3. 2.
• * 1.277

  See 1 Mac cab. 3. 15.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Coram ••oelo ••. coram D••o.
• * 1.278

  Matth. 1••.
• * 1.279

  Luke 17. 21.
• * 1.280

  Matt. 26. ••3.
• * 1.281

  Gen. 3. 15.
• * 1.282

  A twofold state of Christ's Kingdom.
• * 1.283

  1 Cor. 15. 28.
• * 1.284

  Why Christ••s Kingdom is called The Kingdom of Heaven, or of God.
• * 1.285

  Dan 2 32, 33.
• * 1.286

  Vers. 34.
• * 1.287

  Vers. 35.
• * 1.288

  Vers. 44.
• * 1.289

  Vers. 45.
• * 1.290

  Dan. 9. 24.
• * 1.291

  Vers. 26.
• * 1.292

  luke 2. 25. 38. ch. 19. 11.
• * 1.293

  Ioseph de bell Iud l. 7. c. 31. Tacit. l. 5. H••stor. Sue∣ton. l. 8.
• * 1.294

  Matth. 2. 1.
• * 1.295

  Eph. 2. 12.
• * 1.296

  Rom. 9. 4, 5.
• * 1.297

  Repentance i•• more than a Sorrow for sim.
• * 1.298

  See Rom. 8. 1••.
• * 1.299

  Col. 3. 5.
• * 1.300

  Eph. 2. 5.
• * 1.301

  Col. 2. 13.
• * 1.302

  Psal. 51. 17.
• * 1.303

  Esay 57. 15. & ch. 66. 2.
• * 1.304

  Matt. 25. 41.
• * 1.305

  Ezek. 18. 23. & 33. 11.
• * 1.306

  Iohn 20. 21.
• * 1.307

  Matt. 11. 28.
• * 1.308

  Matt. 9. 17.
• * 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  1 Cor. 15. 56.
• * 1.311

  Gen. 21. 12.
• * 1.312

  Of this see Dis∣course XIII.
• * 1.313

  Luke 2. 14.
• * 1.314

  Rev. 1. 5. 6.
• * 1.315

  Mat. 25. 34. &c.
• * 1.316

  Vers. 42.
• * 1.317

  Rom 6. 14. Gal. 5. 18. & 2. 16.
• * 1.318

  Rom. 3. 28. and elsewhere.
• * 1.319

  Rom. 3. 27.
• * 1.320

  Rom. 3. 23, 10.
• * 1.321

  Matt. 11. 30.
• * 1.322

  Rom. 6. ••.
• * 1.323

  Verse 1.
• * 1.324

  Verse 3.
• * 1.325

  1 Sam. 10. 27.
• * 1.326

  Acts 5. 3, 4.
• * 1.327

  So in F••th. 7. 5. 'tis said, Who is he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose heart hath filled him (we read it, that durst presume) to do so? Lud. de Dieu in Io. 11. & Act. 5. Quis tantos spiritus sumpsit & tam aud ax ev••sit, ut hoc facere sustineat? The like phrase we have in Eccles. 8. 11.—The heart of the sons of men is fully se•• in them to do evil. In the former place the LXX. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.328

  Serm. 25. De verb. Ap.
• * 1.329

  Serm. 〈…〉〈…〉
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fie both a thing cursed, and a thing offered or con∣secrated, which had a curs•• laid upon it, viz. a curse to him that medled with it.
• * 1.331

  〈◊〉〈◊〉.
• * 1.332

  Propriety.
• * 1.333

  Observat. 1.
• * 1.334

  See Dis∣course V.
• * 1.335

  Observat. 2.
• * 1.336

  Observ. 3.
• * 1.337

  Vide Chrys••ft. in Matt. 21. 12.
• * 1.338

  S. Ierom on this place af∣firms this to be one of the greatest Mi∣racles wrought by our Lord.
• * 1.339

  Iosh. 7. 2••.
• * 1.340

  1 Sam. 2.
• * 1.341

  2 Chron. 3••. 21.
• * 1.342

  Levit. 25. 4.
• * 1.343

  Dan. 5. 2.
• * 1.344

  Ve••s. 6. Vers. 30••
• * 1.345

  H••s. 6. ••. Matt. ••. 13. & 12•• 7.
• * 1.346

  Matt. 6. 19. 20.
• * 1.347

  A••ur's Request.
• * 1.348

  Prov. 30. 8, 9
• * 1.349

  Deut. 7. 6 & ch. 14. 2. & 26. 18.
• * 1.350

  Observat. 1.
• * 1.351

  Mark 10. 21.
• * 1.352

  Matth. 15. 24.
• * 1.353

  Matth. 19. 16.
• * 1.354

  Verse 22.
• * 1.355

  Matth. 10. 37. & 19. 29.
• * 1.356

  Luke 6. 20.
• * 1.357

  Psal. 120. ••. Ier. 49. 28.
• * 1.358

  Num. 6 2. &c.
• * 1.359

  Observ. 2.
• * 1.360

  Vers. 11.
• * 1.361

  Vers. 13.
• * 1.362

  Observat. 3.
• * 1.363

  Horat. Carm l. 2. Od. 10. Aurtam quisquis Medioc••••atem Dilig••t, tutus caret obsol•••••• Sordibus tects, 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Sobrius aulâ.
• * 1.364

  Seneca in Oedipo. Fata si••c••a•• mihi Fingere arbit••to ••••o, &c. Tuta me in d••â ••hat Vita decurren•• ••••â.
• * 1.365

  The Reason of Agur's Re∣••uest.
• * 1.366

  Mar. 8. 36.
• * 1.367

  1 Cor. 10. 31.
• * 1.368

  〈…〉〈…〉
• * 1.369

  Observat. 1.
• * 1.370

  Observat. 2.
• * 1.371

  Observat. 3.
• * 1.372

  Prov. 3. 9.
• * 1.373

  Psal. 24. 1.
• * 1.374

  Iob 2. 4.
• * 1.375

  Lev. 6. 2, &c.
• * 1.376

  Observat. 1.
• * 1.377

  Observat. 2.
• * 1.378

  Observat. 3.
• * 1.379

  Observat. 4.
• * 1.380

  Isai. 2. 2, 3, 4.
• * 1.381

  Ro••. 11. 2••.]
• * 1.382

  Of th••s see in Book III. Trea∣tise of T••e Apo∣stasie of the lat∣ter Times, ch. 10
• * 1.383

  1 King. 19. 1••.
• * 1.384

  See this more fully discoursed of in the Trea∣tise of The Apo∣stasie of the latter Times, Book III chap. 9.
• * 1.385

  Rom. 11. 11.
• * 1.386

  Acts 13. 46. & chap 18. 6. & chap. 28. 28.
• * 1.387

  Rom. 11. 25.
• * 1.388

  Verse 12.
• * 1.389

  Dan. 2. 34. See in Book IV. Epistle 8. The Purport of the ••ou•• King∣doms in Dam∣••••.
• * 1.390

  Dan. 2. 35.
• * 1.391

  The first Con∣sideration of Adonibezek's words.
• * 1.392

  Iudg. 1. 7.
• * 1.393

  Observ. 1.
• * 1.394

  1 Tim. ••. 3.
• * 1.395

  Chap. 21. 13.
• * 1.396

  2 Sam. 12. 13
• * 1.397

  Verse 11.
• * 1.398

  Verse 10.
• * 1.399

  Verse 14.
• * 1.400

  See also Psal. 52. 7.
• * 1.401

  Observat. 2.
• * 1.402

  Isa••. 73. 2.
• * 1.403

  Ier. 12. 1.
• * 1.404

  Rev. 18. 7.
• * 1.405

  Prov. 1. 7.
• * 1.406

  Var. hist. l. 4. c. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.407

  Pliny l. 7. nat. hist. c. 5 1. Phere••••d••s co∣piá serpentium ex corpore ejus erumpente ex∣spiravit.
• * 1.408

  Gen. 18. 32.
• * 1.409

  Ionah 3 4.
• * 1.410

  Matth. 8. 10.
• * 1.411

  Observ. 3.
• * 1.412

  Matth. 7. 2.
• * 1.413

  Chap. 35. 15.
• * 1.414

  Exod. 1. 22. & 12. 29.
• * 1.415

  2 Sam. 11. 4. Chap. 16. 22.
• * 1.416

  2 Chr. 21. v. 4, & 17.
• * 1.417

  1 Kings 11. 5.
• * 1.418

  1 Kings 12. 20.
• * 1.419

  Of this Otho or Hatto 11. see Trithemias, Iseng••in••us ••. 10. Rerum Spir. &c.
• * 1.420

  Psal. 106. 18. A 〈◊〉〈◊〉 was kindled in their company, se•• flames burnt up the ••icked.
• * 1.421

  Iudg. 19. 2, 25.
• * 1.422

  1 Sam. 2. 22. &c.
• * 1.423

  Chap. ••. 1••.
• * 1.424

  Ma••th. 27. 25.
• * 1.425

  Numb. 13. 25.
• * 1.426

  Num. 14. 33, ••••.
• * 1.427

  Observat. 4.
• * 1.428

  〈…〉〈…〉
• * 1.429

  Matth 4. 8.
• * 1.430

  Chap. 19. 5.
• * 1.431

  Gen. 3. 16.
• * 1.432

  Verse 17.
• * 1.433

  Verse 24.
• * 1.434

  2 Chron. 12. 10
• * 1.435

  Mar. 8. 36.
• * 1.436

  The Second consideration of Adonibe∣zek's words.
• * 1.437

  Observat. 1.
• * 1.438

  Gen. 42. 21.
• * 1.439

  Exod. 9. 27.
• * 1.440

  Numb. 21. 7.
• * 1.441

  2. Chro. 33. 12.
• * 1.442

  Psal. 119. 71.
• * 1.443

  Observ. 2.
• * 1.444

  Psal. 73. 2, 3.
• * 1.445

  Observat. 3.
• * 1.446

  Gen. 42. 21.
• * 1.447

  Verse 22.
• * 1.448

  —P••••ris li∣bamus & auro (saith the Po∣et) that is, Libam•••• pat∣•••••• ex auro:
• * 1.449

  —Chalybo•••• 〈…〉〈…〉
• * 1.450

  Exod. 23. 15.
• * 1.451

  Mat. 11. 28, 29
• * 1.452

  S••n a burthe•• and load in ••e••pect of ••••e we gi••t

  • of
  • Punis••∣ment.
  • Loath∣somness.
• * 1.453

  The reason of Sin's Loath∣somness.
• * 1.454

  Heb. 11. 6.
• * 1.455

  Ioh. 1. 29.
• * 1.456

  •• T••••. 12. 13.
• * 1.457

  Mat••. 19. 6.
• * 1.458

  Mat. 11. 29.
• * 1.459

  Acts 4. 12.
• * 1.460

  Iames 2. 〈◊〉〈◊〉.
• * 1.461

  Matt. 7. 2••
• * 1.462

  Of Lowliness.
• * 1.463

  Matt. 5. ••.
• * 1.464

  1 Sam. 16. 7.
• * 1.465

  Prov. 3••. 8, 9.
• * 1.466

  This was preached Anno 1625. when there was a great plague in London.
• * 1.467

  Iames 4. 6.
• * 1.468

  1 Pet. 5. 5.
• * 1.469

  Of Meekness.
• * 1.470

  1 I••••n 2. 3.
• * 1.471

  Esa. 48. 22.
• * 1.472

  Phil. 4. 7.
• * 1.473

  Prov. 31. 6.
• * 1.474

  Luke 23 34.
• * 1.475

  Nehem. 9. 17.
• * 1.476

  Ioel 2. 13.
• * 1.477

  Verse 11, 12.
• * 1.478

  Vers 13.
• * 1.479

  Verse 14.
• * 1.480

  Verse 15.
• * 1.481

  Acts 10. 4.
• * 1.482

  Verse 3.
• * 1.483

  Verse 4.
• * 1.484

  Verse 5.
• * 1.485

  Verse 6.
• * 1.486

  Verse 2.
• * 1.487

  See Discourses III. and XI.
• * 1.488

  Acts 15.
• * 1.489

  Acts 10. 45, 46.
• * 1.490

  Verse 20.
• * 1.491

  Hag. 2. 7. See Discourse III. at the end.
• * 1.492

  Exo. 23. 〈◊〉〈◊〉.
• * 1.493

  Deut. 1••. 16.
• * 1.494

  Eccles. 35. 2.
• * 1.495

  Chap. 5. 19.
• * 1.496

  1 Kings, Chap. 17, & 18.
• * 1.497

  Ios. 10. 12.
• * 1.498

  Iames 1. 5.
• * 1.499

  1 Kings 1••.
• * 1.500

  1 Sam. 1.
• * 1.501

  Luke 1••.
• * 1.502

  2 Sam. 12. 16. &c.
• * 1.503

  See Psal. 50. 16.
• * 1.504

  Prov. 28. 9
• * 1.505

  Ios. 7. 10, 11, 12.
• * 1.506

  2 Cor. 12. 7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.507

  Verse 9.
• * 1.508

  Dan. 9. 1, &c.
• * 1.509

  2 Chron. 36. 22••
• * 1.510

  Compare Prov. 21. 13.
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Mammon of unrighteous∣ness is not here Goods unlawfully go••ten (as I am afraid some take it,) not Mammon about which the sons of m••n are wont to be unright••ous (as others take it;) but as the Hebrews call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as the Chaldee speak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammo∣na falsitatis, deceivable and uncertain rich••s. For among the Hellenists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Lxx. often render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agreeable whereunto S. Paul 1 Tim. 6. as it were paraphrasing this of our Saviour, saith, Charge the rich that they trust not in uncertain riches, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.512

  M••••h. 25. 34, 35.
• * 1.513

  〈…〉〈…〉
• * 1.514

  Matth. 25. 40.
• * 1.515

  How Alms and Offerings are a fit Acknow∣ledgement of God's being the Lord and Giver of all.
• * 1.516

  Verse 3.
• * 1.517

  Others un∣derstand it of Laban the Sy∣rian and ren∣der it thus; A Syrian was d••stroying my Father, viz. Iacob. So the Vulg. Lat. Syrus perse∣quebatur pa∣trem meum, qui descendit in AEgyptum. The Chaldee Paraphrast is most full, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laban Syrus quaesivit perdere patrem meum, &c. To the same sense Munster, Luther and Castalio translate these words.
• * 1.518

  Verse 12, &c.
• * 1.519

  H••••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thine hand. Vulg, Lat. Quae de manu tua accepimus. dedimus tibi.
• * 1.520

  Gen. 4. 3. 4.
• * 1.521

  Gen. 14. 19, 20
• * 1.522

  Gen. 28. 20, &c.
• * 1.523

  Lib. 4. ••. 32.
• * 1.524

  See this (and the like passa∣ges out of Ire∣naeus) quoted more at large and explained in the Treatise of The Christi∣an Sacrifice, Chap. 8. in Book II.
• * 1.525

  Matth. 1••. 23. &c.
• * 1.526

  Matth. 25 34. &c.
• * 1.527

  Verse 41. &c.
• * 1.528

  The Com∣memoration of Colledge Be∣nefactors.
• * 1.529

  Verse 1••.
• * 1.530

  Verse 1••.
• * 1.531

  Verse 12.
• * 1.532

  Verse 13.
• * 1.533

  Nehem. 13. 14, 22.
• * 1.534

  Matth. 10. 41.
• * 1.535

  Verse 42.
• * 1.536

  Phil. 4. 18.
• * 1.537

  Deut. 9. 5.
• * 1.538

  Chap. 9. 8.
• * 1.539

  Heb. 7. 6.
• * 1.540

  Vers. 9••
• * 1.541

  Deut. 33. 8.
• * 1.542

  Gen. 29. 34.
• * 1.543

  •• Cor. 5. 18.
• * 1.544

  ••Iohn 4. 20.
• * 1.545

  Matt. 5. 9.
• * 1.546

  Luke 2. 14.
• * 1.547

  ••1 King. 12. 31
• * 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.549

  Exod. 20. 5, 6.
• * 1.550

  Num. 16. 38.
• * 1.551

  Exod. 4. 5.
• * 1.552

  Mal. 2. 6.
• * 1.553

  Vers. 8.
• * 1.554

  Num. 8. 10. 11, 13.
• * 1.555

  Luke 1. 28.
• * 1.556

  1 Tim. 4 ••wprd••
• * 1.557

  Levit. 21.
• * 1.558

  1 Tim. 3. 7.
• * 1.559

  Vers. 2.
• * 1.560

  1 Ep. ch. 5. 3.
• * 1.561

  Lev•• 25. 23.
• * 1.562

  Vers. 10.
• * 1.563

  Of the XI. de∣grees of the Ho∣liness of Places in the land of Israel, see Tal∣mud in K••lim, 1. ••. •• Maymon. in B••th•• hab∣be••ch••••••h.
• * 1.564

  Num. 8. 10, 11, 13.
• * 1.565

  Hebr. ••. ••.
• * 1.566

  Vers. 29.
• * 1.567

  How T••raphim answered to V∣rim and T••um∣mim.
• * 1.568

  Gen. 31. 19.
• * 1.569

  Exod. 28. 6, &c.
• * 1.570

  Vers. 30.
• * 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.572

  Exod. 28. 15.
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉
• * 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opus coeli, 〈◊〉〈◊〉
• * 1.575

  〈◊〉〈◊〉. in Rad.
• * 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.577

  In L••ge••.
• * 1.578

  Talmud Baby∣lon. in Ioma, c. 7. Vid ctiam Abarben. in Exod. 28.
• * 1.579

  Vid. Tal. Hie∣ros. Ioma in Gemara: & Maimonid. in Hal. Cele ham∣mikdash cap. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maimon.
• * 1.580

  Vid. Talmud Babylon Ioma c. 7.
• * 1.581

  Vid. Ialkut ex libro Siphre, & Talm. Ba∣bylon Ioma.
• * 1.582

  Amiqu•••• I••d. lib. 3. cap. ••9.
• * 1.583

  Col. 2. 3.
• * 1.584

  Heb. 1. 2. Iohn 1. 3.
• * 1.585

  Iohn 1. 9.
• * 1.586

  Vers. 5.
• * 1.587

  Luke 2. 15.
• * 1.588

  Matt. 3. 7.
• * 1.589

  1 Cor. 1. 30.
• * 1.590

  Mal. 2. 6, 8.
• * 1.591

  Matt. 5. 14.
• * 1.592

  Mal. 2. 7.
• * 1.593

  Acts. 2. 3.
• * 1.594

  Tit. 2. 7.
• * 1.595

  Verse 2.
• * 1.596

  Verse 5.
• * 1.597

  Ier. 10. 11.
• * 1.598

  Acts 26. 29.
• * 1.599

  •• Pet. 5. 8.
• * 1.600

  Matth. 23. 15.
• * 1.601

  Dan. 12. 3.
• * 1.602

  Matth 7. 26.
• * 1.603

  Iob 1. 9, 10, 11,
• * 1.604

  Iob 13. 1••.
• * 1.605

  Matth. 10. ••7.
• * 1.606

  Therapeut. 5.
• * 1.607

  Object.
• * 1.608

  An••••.
• * 1.609

  Esay 7. 14.
• * 1.610

  Matth. 2. 2.
• * 1.611

  Verse 10.
• * 1.612

  Acts 17. 23.
• * 1.613

  Ti••us 1. 12.
• * 1.614

  Verse 16.
• * 1.615

  Verse 25.
• * 1.616

  How the Vn∣derstanding ascends to God by the Scale or L••dder of the Creatures.
• * 1.617

  Rom. 1. 21, 23.
• * 1.618

  Verse 20:
• * 1.619

  How the Will ascends to God by the Scale of the Creatures.
• * 1.620

  Acts 17. 28.
• * 1.621

  Prov. 6. 6.
• * 1.622

  Matt. 10. 16.
• * 1.623

  Esay 1. 3.
• * 1.624

  Ier. 8. 7.
• * 1.625

  Matth. 6. 28.
• * 1.626

  1 King. 4. 33.
• * 1.627

  The State a•• the Times when this Pro∣phecy of the downfal of Echni••tson was delivered.
• * 1.628

  Vide Suidam in Augusto Ni∣ceph. l. 1. c. 17. & Cedrenum in Synops. histor.
• * 1.629

  In his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quoted by Fu∣sebius and The∣odores.
• * 1.630

  Eusebius Prapar. Evang. lib. 5. cap. 16.
• * 1.631

  Plutarch's ac∣co••a•• of the Causes why Oracles ceased.
• * 1.632

  The true Cause of their ceasing.
• * 1.633

  1 Sam. 5. 3.
• * 1.634

  Rom. 13. 12.
• * 1.635

  Rev. 12. ••.
• * 1.636

  Rev. 12.
• * 1.637

  Gen. 17. 17. & 18. 11, 12.
• * 1.638

  Iudges 6. 16.
• * 1.639

  1 Sam. 16. 11.
• * 1.640

  2 Kings Chap. 6, & 7.
• * 1.641

  Chap. 2. 7.
• * 1.642

  Numb. 13.
• * 1.643

  1 Cor. 2. 20.
• * 1.644

  See this more fully ex∣plain'd in a particular Tract of his, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Book III.
• * 1.645

  Heb. 1. 10.
• * 1.646

  Heb. 2. 5.
• * 1.647

  Rev. 12. 6.
• * 1.648

  Verse 14.
• * 1.649

  Verse 6.
• * 1.650

  Verse 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.651

  Dan. Chap. 2. & Chap 7.
• * 1.652

  Chap. 7. 18.
• * 1.653

  Rom. 11. 25.
• * 1.654

  Chap. 7. 8.
• * 1.655

  Chap. 13. 1, 5.
• * 1.656

  Rev. 12. 6.
• * 1.657

  Rev. 11. 15.
• * 1.658

  The Admoni∣tion. Keep thy Heart, &c.
• * 1.659

  The Act, Keep.
• * 1.660

  Prov. 4. 23.
• * 1.661

  The Object, Thy Heart.
• * 1.662

  Matt. 5. 8.
• * 1.663

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.664

  Gen. 28. 16;
• * 1.665

  Eccles. 10. 1.
• * 1.666

  Matt. 23. 24.
• * 1.667

  2 King. 10. 1••, &c.
• * 1.668

  Vers. 29.
• * 1.669

  A Loyal heart and a Perfect heart the same.
• * 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.671

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.673

  The man••er how the H••art is to be k••••t. With all dili∣gence.
• * 1.674

  Ecclus. 13. 1. Prov. 6. 27
• * 1.675

  1 King. 12. 27.
• * 1.676

  The Motive. For out of it are the Issues of life.
• * 1.677

  Matth. 21.
• * 1.678

  Matth. 13. 6.
• * 1.679

  Iohn 1.
• * 1.680

  Acts 8. 29.
• * 1.681

  Ch. 10. 3. 20.
• * 1.682

  Isaiah 55. 7.
• * 1.683

  Vide Merce∣rum in locum, & R. Kimch. lib. Radicum in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.684

  Matth. 5. 16.
• * 1.685

  Matt. 10. 33.
• * 1.686

  Rom. 7. 7.
• * 1.687

  〈…〉〈…〉
• * 1.688

  Ch. ••1. 12. ••
• * 1.689

  Matt. 7. 17, 19.
• * 1.690

  ••say 58.
• * 1.691

  In what things Restitution takes place.
• * 1.692

  luke 19. 〈◊〉〈◊〉
• * 1.693

  Iohn 3. 16.
• * 1.694

  Exod. 20.
• * 1.695

  Acts 4. 12.
• * 1.696

  Matth. 7. 21.
• * 1.697

  Observat. 1.
• * 1.698

  Observat. 1.
• * 1.699

  How the Do∣ctrine o•• Faith in Christ in∣cludes the greatest En∣forcement and Engagement to Good works.
• * 1.700

  Matth. 25. 34. &c.
• * 1.701

  Verse ••1.
• * 1.702

  Observ. 2.
• * 1.703

  Heb. 11. 6.
• * 1.704

  E••h. 2. 8, 9.
• * 1.705

  Matth. 7. 21.
• * 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.707

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.708

  How to know Sincerity.
• * 1.709

  How to attain Sincerity.
• * 1.710

  Matth. 9. 13. & 12. 7.
• * 1.711

  Hos. 6. 6.
• * 1.712

  Matth. 22. 37, 39.
• * 1.713

  Matth. 23. 13, &c.
• * 1.714

  Verse 23.
• * 1.715

  Matth. 18. 7.
• * 1.716

  Gen 3. 13.
• * 1.717

  Matth. 18. 15, &c.
• * 1.718

  Psal. 2. 10.
• * 1.719

  Vulg. Lat. Quare hoc ••e∣cisti?
• * 1.720

  And so the Syriack Versi∣on; So Iuni∣u•• and Tremil∣lius.
• * 1.721

  Gen. 3. 6.
• ‖ 1.722

  Quanto splendoris ho∣nore celsior quisque est; tanto, si delin∣quit, peccat•• major est. Isidor.
• * 1.723

  In Levit. 4. 3. the Sacrifice for the anointeded Priests (that is, the High Priest; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the LXX, and the Targ••m of Onk••los render it) was a Bullock: and the same Sacrifice was to be for the whole People or Congregation, Ver. 14. The Sacrifice for ••••e Ruler or Prince, was a Kid of the Go••ts, a male, Ver. 23. The Sacrifice for one of the common people, was a Kid of the Goats too, but•• female, Ver. 28. For any one private person was inferior to the Prince who was to bring a male, as Ab••n Ezra here observes.
• * 1.724

  In Levi••. 4. 3. the Sacrifice for the anci••••ed Priests (that is, the High Priest; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the LXX, and the Targ•••• of Ouk••lo•• render it) was a Bullock: and the same Sacrifice was to be for the whole People or Congregation, Ver. 14. The Sacrifice for ••e Ruler or Prince, was a Kid of the Go••ts, a male, Ver. 23. The Sacrifice for one of the common people, was a Kid of the Goats too, but•• female, Ver. 28. For any one private person was inferior to the Prince who was to bring a male, as Ab••n Ezra here observes.
• * 1.725

  De ••ivit. Dei lib. 3. cap. 1••.
• * 1.726

  Rev. 12. 9. & 20. 2.
• * 1.727

  Ma••. 16. 5.
• * 1.728

  Matth. 28. 3.
• * 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• * 1.730

  2 Thes. 2. ••.
• * 1.731

  Eph. 6. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.732

  2 Cor. 11. 14.
• * 1.733

  Gen. 27. 36.
• * 1.734

  Eph. 4. 27.
• * 1.735

  Matth. 7.
• * 1.736

  See Discourse 28. p. 144 &c.
• * 1.737

  Iudges 1. 7.
• * 1.738

  In the fore∣going Dis∣course.
• * 1.739

  Rom. 8. 21.
• * 1.740

  Ibid.
• * 1.741

  Gen. 3. 17, 18.
• * 1.742

  Nat. hist. l. 8. c. 21.
• * 1.743

  Cap. 27.
• * 1.744

  Some think these to be the Zuzims in Gen. 14. 5.
• * 1.745

  Cic. l. 1. de Le∣gibus. Cum na∣tura caeteras animantes ab∣jecisset ad pas∣tum, solum hominem erex∣it, &c.
• * 1.746

  Gen. 3. 7.
• * 1.747

  Gen. 3. 15.
• * 1.748

  Luke 15. 7•• 10.
• * 1.749

  1 Pet. 5. 8.
• * 1.750

  〈◊〉〈◊〉 7. 14.
• * 1.751

  1 Cor. 15. 56.
• * 1.752

  Iohn 12. 31.
• * 1.753

  Chap. 16. 33.
• * 1.754

  That these words are to be translated thus, see it proved in Bo••k III. in th•• D••course of The Apostasie of the latter times, Chap. 1.
• * 1.755

  In the New Testament•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the p••o•• is more than once put for the Iews; 〈…〉〈…〉 Act•• 21. 28. and in Chap. 26 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the p••ople and the Gentiles are opposed: the like in Verse 23. as in Chap. 9. 15. are opposed the Gentiles and the children of Israel called in the two forego∣ing places the people. See also Chap. 28. 17.
• * 1.756

  2 Pet. 2. 1.
• * 1.757

  Matth. 13. 24. 25.
• * 1.758

  2 Pet. 1. 19.
• * 1.759

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.760

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.761

  By way of Irony.
• * 1.762

  False Prophets pretended the name of God.
• * 1.763

  An inferior Order of Gods.
• * 1.764

  In his Sym∣posium.
• * 1.765

  See this pro∣ved in Book III. in the Treatise of The Apostasie of the latter times, in Chap. 3.

  Note that what immediately followed here in the former Edition is in this omitted, because it is verbatim, and with additions, exprest in the forementioned Apostasie of the latter times, in Chap. 3. & Chap. 4.
• * 1.766

  〈◊〉〈◊〉 the 〈…〉〈…〉 in Book III. in The Apostasie of the 〈…〉〈…〉 in the begin∣ning of Chap. 5.
• * 1.767

  1 Kings 15. 30, 34. and else∣where.
• * 1.768

  1 Kings 12. 28.
• * 1.769

  2. Ch••. 22. 3.
• * 1.770

  See this more fully exprest in the Apostasie of the latter times, in the end of Chap. 10. 2 Kings 22.
• * 1.771

  See Comment, in Apocal. Chap 17. in Book III.
• * 1.772

  Note that what follow'd here in the former Edition, is now omitted as being the very same with that in The Apostasie of the latter times, about the middle of Chap. 10. where there is an Answer to this Question, Whether, and in what manner our Church was Visible under the Antichristian Apostasie, and in what respects it was not ••isible; and in both agreeable to the true Church under the Apostasies of Israel.
• * 1.773

  Exod. 20. 2.
• * 1.774

  See Deut. 29. 25.
• * 1.775

  2 Kings 17. 35.
• * 1.776

  1 Thes. 1. 9. Conversion to Christianity is called a turn∣ing from Idols to serve the true God, and to wait for his Son Iesus Christ: There∣fore Apostasie is a return to Idols from the true God and his Son Iesus Christ.
• * 1.777

  Exod. 16. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.778

  1 Cor. 10. 3, 4.
• * 1.779

  Psal. 78. 24, 25.
• * 1.780

  Two Rocks out of which Israel drank.
• * 1.781

  Exod. 17. 7. Numb. 20. 1••.
• * 1.782

  Num. 20. 19 Deut. 26.
• * 1.783

  Vide Psal. 78. 16. Psal. 105. 41.
• * 1.784

  Wisd. 16. 20. Thou didst send them from hea∣ven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread pre∣pared without their labour.
• * 1.785

  Gal. 3. 23.
• * 1.786

  Exod. 16. 1••.
• * 1.787

  1 Cor. 2. 8.
• * 1.788

  Matt. 11. 30. Iugum meum suave est. Guslate & vi∣de••e, quoniam sua•• is est Do∣miuns, Psal. 34. 8.
• * 1.789

  1 Cor. 13. 9.
• * 1.790

  1 Ioh. 3. ••.
• * 1.791

  Esa. 53. 5, 6.
• * 1.792

  Chap. 55. 1.
• * 1.793

  Iohn 4. 14.
• * 1.794

  Exod. 12. Rev. 13. 8.
• * 1.795

  Gal. 5. ••.
• * 1.796

  S. Austin de Civ. Dei, l. 18. c. 11. & idem in Ps. 73 mulu••••{que} alies in loci••. S. H••er••nym. l. 2. com. in Gal. 5. 6 Isidor. l. 2. de differentiis Spi∣rit. dist. 28.
• * 1.797

  This is fre∣quently observ∣ed by S. Austin, as in Ep. 120. ad Honoratum & l. 10. de Civ. Dei, c. 15. & l. 4. contra faullum Ma••ch. c. 11. & l. 1. de 〈◊〉〈◊〉. con∣tra Donat. c. 15.
• * 1.798

  Luke 2 25, 3••.
• * 1.799

  1. Pet. 1. 10. 11.
• * 1.800

  Iohn 1. 45.
• * 1.801

  Obser••at 〈◊〉〈◊〉.
• * 1.802

  G••n. 3. 1••.
• * 1.803

  The 2 Cove∣nants described,

  of

  • Works ••
  • ••race
• * 1.804

  What was 〈◊〉〈◊〉 open, and what the secret or hidden Cove∣nant under the Law.
• * 1.805

  Ier. 31. 33.
• * 1.806

  Matt. 6. 33.
• * 1.807

  Observat. 2.
• * 1.808

  Mat. 26. 26, 28
• * 1.809

  Iohn. 10. 7.
• * 1.810

  Observat. 3.
• * 1.811

  Iohn 6. 53.
• * 1.812

  Hab. 2. 4.
• * 1.813

  Matt. 26. 26, 27.
• * 1.814

  Luk. 19. 8.
• * 1.815

  Matt. 14. 7.
• * 1.816

  Chap. 4. 9.
• * 1.817

  Ch. 3. 16.
• * 1.818

  Psal. 116.
• * 1.819

  Observat. 4.
• * 1.820

  Peace-offer∣ings were ever annexed to the Burnt-••ffer∣ings that were for any particu∣lar persons and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Offer∣ings for the whole Congre∣gation.
• * 1.821

  Lev. 7. 14. & 32.
• * 1.822

  Deut. 16. 16.
• * 1.823

  or Gentile••.
• * 1.824

  1 Cor. 10. 5.
• * 1.825

  Matt. 3. 17.
• * 1.826

  Vers. 32.
• * 1.827

  So in Levit. 19. 19. Thou shalt not sow thy field with mingled seed.
• * 1.828

  2 Cor. 6. 14.
• * 1.829

  Levit. 24. 9.
• * 1.830

  Ch. 6. 25, 26.
• * 1.831

  Ch. 7. 6.
• * 1.832

  Matt. 7. 6.
• * 1.833

  Lev. 11. 44, &c.
• * 1.834

  1 Cor. 11. 27.
• * 1.835

  Eph. 5. 29.
• * 1.836

  Psal. 51. 14.
• * 1.837

  2 Cor. 10. 5.
• * 1.838

  1 Cor 11. 29.
• * 1.839

  1 Cor. 11. 3••.
• * 1.840

  Psal. 95. 11.
• * 1.841

  2 Kings 9. 22.
• * 1.842

  Psal. 69. 22.
• * 1.843

  Matth. 26. 24.
• * 1.844

  In Ep. 118. In primo populo unicuique Manna secun∣dum propriam voluntatem in ore sapiebat. See this em∣phatically ex∣pressed in Wis∣dom 16. 20, 21
• * 1.845

  Luke 13. 26.
• * 1.846

  Exod. 3. 5.
• * 1.847

  Matth. 18. 20.
• * 1.848

  Deut. 16. 16.
• * 1.849

  1 Cor. 14. 40.
• * 1.850

  Exod. 35.
• * 1.851

  S. Ambrose (as also the Greek Scholiasts) by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here understand Velamen, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qu•• se vi∣••o subditam ind••ce••. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signi∣fies the womans ••••il (and rendred by the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies power.
• * 1.852

  Chap. 7. 10.
• * 1.853

  Gen. 28. 12.
• * 1.854

  Matth. 18. 20.
• * 1.855

  Observat. 1.
• * 1.856

  Mark 2. 27.
• * 1.857

  Gal. 6. 7.
• * 1.858

  Observat. 2.
• * 1.859

  1 Sam. 13. 8, &c.
• * 1.860

  Verse 13.
• * 1.861

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place.
• * 1.862

  See Dis∣course XII. pag. 46, 47.
• * 1.863

  1 Chron•• 21. 18.
• * 1.864

  Verse 26.
• * 1.865

  Luke 1. 28.
• * 1.866

  Levit. 23. 5, 6, 7, 8.
• * 1.867

  Viz. Passeo∣ver-week, or the Paschal Feast, or Feast of Unleavened bread which lasted 7. days.
• * 1.868

  Exod. 12.
• * 1.869

  See this p••o∣ved by Pisca∣tor in Exod. 19. ver. 1. & 11.
• * 1.870

  Deut. 16. 16, 17.
• * 1.871

  Elias in Tis••∣bi in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Buxtors. de Abbrev. Hebr. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.872

  Matth. 21. 9.
• * 1.873

  S••rom. l. 1.
• * 1.874

  Hom. 31. in Tomo De di∣versis Novi Testamenti lo∣cis, secundum edit. Fr. Ducai.
• * 1.875

  Luke 1. 36.
• * 1.876

  Luke 1. 1••.
• * 1.877

  Verse 5.
• * 1.878

  Matth. 24. 20.
• * 1.879

  The month Casleu or Cisleu was part of our November and part of Decem∣ber.
• * 1.880

  1 Macc. 4. 59. 2 Macc. 1. 18. & ch. 10. 5.
• * 1.881

  〈◊〉〈◊〉 15. ••.
• * 1.882

  Aben Ezra in Gen. 27. 39. R. Bechai in lib. Kad hak∣kemach in lit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 1. ad lo∣cum Ps.80.14. Litera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) suspensa est, nam sic sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cul∣tores suspensi illius.
• ‖ 1.883

  ••Iohn 1••. 7.
• * 1.884

  In AEgypto h〈…〉〈…〉 sexto a satu mense, frumenta sep∣tim me〈…〉〈…〉tur. Plin. lib. 18. cap. 7.
• * 1.885

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Nisan or March.
• ‖ 1.886

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Tisri or Sep∣tember. So Aben Ezra upon the place.
• * 1.887

  Levit. 23. 17.
• * 1.888

  Verse 22.
• * 1.889

  •• Cor. 11. 〈◊〉〈◊〉.
• * 1.890

  1 Cor. 16. 2.
• * 1.891

  ••o. 13. 29.
• * 1.892

  Gen. 11. ••.
• * 1.893

  Gen. 11. 5.
• * 1.894

  Gen. 9. 26, 27.
• * 1.895

  Gen. 9. 25.
• * 1.896

  Num. 24. 24.
• * 1.897

  Dan. 11. 30.
• * 1.898

  Ezek. 39. 1.
• * 1.899

  Gen. 10. 5.
• * 1.900

  In the He∣brew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Isles of the Sea. But that the Isles of the Sea and the Isles of the Gentiles are of a like importance, the Author shews afterwards.
• * 1.901

  Vers. 4.
• * 1.902

  Vers. 10.
• * 1.903

  Ios. 7. 14. 1 Sam. 10. 20, 21.
• * 1.904

  [This or the like word was wanting in the Manuscript.]
• * 1.905

  Gen. 7. 11.
• * 1.906

  in his Poenu∣lus, Act. 5. Sc. 1. See Mr. Selden in his De DIs Sy∣ris Prolegom. ••. 2. & Peritus in lib. 2. Miscel∣lan. c. 2. who more fully ex∣plains that pas∣sage in Plautus.
• * 1.907

  A Iavan (LXX. legunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Iones dicti, qui Ho∣mero Ia••nes, Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Suidas〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.908

  Mre Ioni∣um. The Seat and portion of Tarshish.
• * 1.909

  lib. 3. Pharsal.
• * 1.910

  Antiq. l. c. 7.
• * 1.911

  Pass ye over to Tarshish E∣say 23. 6. where the LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Carthage. Ezech. 27. 12. for Tarshish the LXX. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Carthagi∣nians.
• * 1.912

  The Seat and portion of Cittim.
• * 1.913

  The Seat and portion of Elishah.
• * 1.914

  The Seat and portion of Dodanim.
• * 1.915

  Ch. 27. 7.
• * 1.916

  This or the like word was wanting in the MS.
• * 1.917

  in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••. 1.
• * 1.918

  Ch. 38. 6.
• * 1.919

  Chap. 11.
• * 1.920

  Lib. 4.
• * 1.921

  Lib. 5. c. 30.
• * 1.922

  The Seat and portion of To∣garmah.
• * 1.923

  The Seat and portion of As∣kenaz.
• * 1.924

  Vid. E••iam in Tishbi in fine litera & Aben Ezr. in Obad. The Seat and portion of Riphath.
• * 1.925

  Plin. l. 6. c. 7. Solin. c. 27.
• * 1.926

  Chap. 38.
• * 1.927

  Ver. 15.
• * 1.928

  Ver. 2. 3.
• * 1.929

  The Seat and portion of Meshech or Mosoch, so the LXX.
• a 1.930

  An••iq. l. 1. c. 7.
• b 1.931

  Contra Sethi∣anos, haer. 39.
• c 1.932

  Nat. Hist. lib. 6. cap. 4.
• d 1.933

  Lib. 2. Vide etiam Clavem & Comment. A∣pocalypt. cap 9 vers. 16.
• * 1.934

  The Seat and portion of Thubal.
• * 1.935

  II. ••.
• * 1.936

  The Seat and portion of Magog.
• * 1.937

  Nat. hist. l. 5. c. 23. Coele Syria habet Bamby∣cen, quae alio nomine Hiera∣polis vocatur, Syrisv••rd Ma∣gog.
• * 1.938

  Ezek. 38. 2.
• * 1.939

  Ch. 39. 3, 4, 6, 7.
• * 1.940

  The Seat and portion of Tira••.
• * 1.941

  Vid. Epiphan. advers. H••rel. l. 1. Hieronym. in Trad. Hebr. Thiras Thrac••s, quorum 〈…〉〈…〉 .
• * 1.942

  Epiphan. l. 1.
• * 1.943

  This or the like w••rd was wanting in the Ms.
• * 1.944

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.945

  The Colonies of Tarshish.
• * 1.946

  The Colonies of Cittim.
• * 1.947

  Chap. 11 30. For th••re sh••ll come against him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ships of Chittim, or perhaps, ships from Chittim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in Hol. 14. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lxx. (whom the A∣postle follows) seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fruit of our lips.
• * 1.948

  Dan. 11. 30.
• * 1.949

  Macedones olim dicti Ma∣cetae; Gellius lib 9. cap. 3. Eustathius in Dionysium. Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.950

  The Colonies of Thogarmah.
• * 1.951

  The Colonies of Askenaz.
• * 1.952

  The Colonies of Riphath.
• * 1.953

  The Colonies of Meshech,
• * 1.954

  and Tubal,
• * 1.955

  and Magog.
• * 1.956

  The Colonies of Madai.
• * 1.957

  The Colonies of Tiras.
• * 1.958

  G〈…〉〈…〉. 27
• ‖ 1.959

  Cham was the 〈◊〉〈◊〉 of Canaan, 〈…〉〈…〉 both of them being faulty towards Noah.
• * 1.960

  That the Carthaginians were originally of 〈◊〉〈◊〉 Stock or off-spring of Canaan (the son of Cham, whose posterity possessed all Asrick, besides some part of Asia,) is generally agreed; and S. Austin, (one of that country) in his Comment upon the Ep. to the Romans, relates, that when any of the people about Hippo or Carthage were asked What they were; they would answer in their Punick language, Chanani, that is, (saith he) Chananai, Canaanites.
• * 1.961

  Acts 2. 30.
• * 1.962

  Acts 13. 33. Psal. 2. 7.
• * 1.963

  Heb 5. 6. Psal. 110. 4.
• * 1.964

  Luke 24. 46, 47.
• * 1.965

  Psal. 50. 14.
• * 1.966

  Verse 8. 9. &c.
• * 1.967

  Heb. 10. 9.
• * 1.968

  Typical Speech∣es often true in the Type and Antitype.
• * 1.969

  Prophecies so foretel things to come in the Church of the Gospel, as that they instruct also the present Church of the Law.
• * 1.970

  Matth. 9. 13.
• * 1.971

  Gen. 28. 20, &c.
• * 1.972

  Deut. 16. 16.
• * 1.973

  [The Author 〈◊〉〈◊〉 the follow∣ing part of this Discourse h••nd••es the first and second par∣ticulars toge∣ther.]
• * 1.974

  The Legal Of∣f••••••ngs were either Simply Holy, as the Terumoth: or most Holy, as the Corbanim were
• * 1.975

  The most Holy offering is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Corban, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, that is, an Of∣fering of or by fire.
• * 1.976

  Why some Of∣ferings are cal∣led Simply Ho∣ly; others most Holy.
• * 1.977

  The Corban or most Holy Of∣fering defined. Levit. 1. 4. and often else∣where.
• * 1.978

  Levit. 10. 17.
• * 1.979

  The Corban was either Ze∣bach, or Min∣cha. Zebach defined.
• * 1.980

  And in Dan. 9. 27. (and most common∣ly) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifies a Slaughter Of∣fering, as in the Hebrew, so in the Greek, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Macto.
• * 1.981

  Mincha defi∣ned.
• * 1.982

  Iohn 8. 46.
• * 1.983

  Zebach, as also Mincha, was either Simple or Di∣verse. What's meant by a Simple Sacri∣fice.
• ‖ 1.984

  So Aben Ezra on Levit. 1. 3. and the Targum of Io∣nathan on Levit. 6. 9.
• * 1.985

  The Hebrew writers on Levit. 4. thus distinguish them: they make Chattaah or the Sin-Offering to be for a thing done ignorantly against some Negative Precept, and now certainly known to have been against the Precept; but Asham or the Trespass-offering to be for a thing done also against some Negative Precept, but as yet not certainly known by the party to be a vi∣olation or breach of the Precept.
• * 1.986

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Numb. 28. 10. Holocaustum juge.
• * 1.987

  What's meant by a Diverse Sacrifice.
• * 1.988

  Of the Offer∣ings which were Simply Holy, viz. Te∣rumoth or Heave-Offer∣ings.
• * 1.989

  The Terumah defined.
• * 1.990

  The Terumah or Heave-offer∣ing was either Definite or In∣definite; and this either Commanded, or Free.
• * 1.991

  The Command∣ed was either General, or Special.
• * 1.992

  The Freewill-Offering was either more, or less solemn.
• * 1.993

  That the Teru∣moth were not Typical, and that their main End was not Ceremonial, but Moral.
• * 1.994

  Hebr. 1••.
• * 1.995

  Offerings Eu∣charistical and Euctical de∣scribed.
• * 1.996

  The Qualifi∣cations of Of∣ferings Eucha∣ristical and Votal.
• * 1.997

  Hos. 14. 2. Heb. 13. 15. The fruit of our lips.
• * 1.998

  How these Of∣ferings were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.999

  Apolog. 2.
• * 1.1000

  This or the like w••rd was wanting 〈◊〉〈◊〉 the Manuscript. In the writings of the Ancient Fathers are frequently op∣posed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vid. Iustin. Mart. in Apol. 2. Euseb. Dem. Evang. l. 1. ••. 10. & l. 5. c. 23.
• * 1.1001

  Verse 13.
• * 1.1002

  Verse 15.
• * 1.1003

  Exod. 23. 15.
• * 1.1004

  Deut. 16. 16.
• * 1.1005

  1 Cor. 16. 2.
• * 1.1006

  L. 4. c. 34.
• * 1.1007

  Mal. 1. 6.
• * 1.1008

  AElian. var. hist. lib. 1. cap. 32.
• * 1.1009

  Matth. 2. 2.
• * 1.1010

  L. 4. c. 34.
• * 1.1011

  In Ep. ad S••yrnens••••. Of these three see more in Book II in the Treatise Of the Christian Sa∣crifice. chap. 4.
• * 1.1012

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Cup of Blessing which we bless.
• * 1.1013

  1 Cor. 10. 16.
• * 1.1014

  〈…〉〈…〉
• * 1.1015

  Tertullian 〈◊〉〈◊〉 Scap. c. 2. Cyrill 〈◊〉〈◊〉 Mystagog. 5.
• * 1.1016

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1017

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1018

  The living creatures were Bullocks, Sheep, or Goats, Levit. 3. The other things without life, and which were ••••r food, that were offered up, were the unleavened cakes, and wafers, of fine flour, and oil; as also leavened bread, &c. which according to the Law (Levit. 7.) were required in every Peace-offering of Thanksgiving; whence it was called The Peace-offering that was offered with bread.
• * 1.1019

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, Luke 22. 19. 1 Cor. 11. 24.
• * 1.1020

  1 Cor. 11. 26.
• * 1.1021

  Lib. 4. c. 32.
• * 1.1022

  Mal. 1. 11.
• * 1.1023

  Revel. 3. 19.
• * 1.1024

  Rev. 2. 2, 3.
• * 1.1025

  Observat. 1.
• * 1.1026

  Heb. 12. 10. God chastent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for our profit; and particularly, that we might be partakers of his holiness.
• * 1.1027

  Hos. 2. 6.
• * 1.1028

  Num. 12. 10.
• * 1.1029

  Luk. 1. 22.
• * 1.1030

  1 Cor. 9. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God •• 〈◊〉〈◊〉 or ••••llage.
• * 1.1031

  Iunius ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab acri. Some Greek Copees render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the bitter, and to this sense are the Syriack and Arabick Versions here. Sen. lib. de Pro∣vid. c. 2. Pater∣num Deus ha∣bet adversùs bonos viros ani∣mum; & illos fortiù amat, & doloribus ac damnis exagi∣tat, ut verum colligant robur. Observat. 2.
• * 1.1032

  Wisd. 12. 22. W••••reas thou, O Lord, dost chasten us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; thou s••our∣gest our enemies a thousand times more, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1033

  Observat. 3.
• * 1.1034

  Exod. 34. 6.
• * 1.1035

  Ezek. 33.
• * 1.1036

  Pro. 1. 20. 22
• * 1.1037

  Vers. 26. 27.
• * 1.1038

  That by Wing of abominations, (for so it should be rendred rather than the overspreading of abominations) 〈◊〉〈◊〉 meant here an Army of Idolatron•• Gentiles, or the Roman Army that destroy'd Ierusalem, see a clearly proved in Book III. in the Treatise of Daniel's Weeks.
• * 1.1039

  Use 1.
• * 1.1040

  Use 2.
• * 1.1041

  The Nature of Zeal.
• a 1.1042

  Psal. 19. 10.
• b 1.1043

  Ps. 119. 72.
• c 1.1044

  Vers. 162.
• d 1.1045

  Iob 23. 12.
• e 1.1046

  Ps. 119. 136.
• f 1.1047

  Ier. 9. 1.
• g 1.1048

  Ps. 119. 81, 82.
• h 1.1049

  Vers. 120.
• * 1.1050

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ignem alienum qui non erat •• coelo mis••••••s, & sumptus ex Al∣tari aeneo, ubi crat Ig••is sac••r, demissu••e 〈◊〉〈◊〉.
• * 1.1051

  3 Kinds and Characters of False zeal.
• * 1.1052

  2 Kings 9. 20.
• * 1.1053

  Ch. 10. 16.
• * 1.1054

  1 Kings 21.
• * 1.1055

  The Silver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Diana (not for Diana as in our Translation) were little Shrines or Cabinets, made like little Temples or Chappels (and in the form of her Temple at Ephesus) wherein was the Image of Diana: These Demetrins made and sold to the people that came to Ephesus, w•••• took them ho••e with them to worship by.
• * 1.1056

  Rom. 10. 2.
• * 1.1057

  Acts 26. 9.
• * 1.1058

  Ch. 3. 13.
• * 1.1059

  2 Sam. 21. 1, 2.
• * 1.1060

  Luke 9. 54.
• * 1.1061

  Iohn 18. 10.
• * 1.1062

  Object.
• * 1.1063

  Answ.
• * 1.1064

  Deut. 6. 5.
• * 1.1065

  Mark. 12. 30.
• * 1.1066

  Exod. 20.
• * 1.1067

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1068

  Iam. 5. 16.
• * 1.1069

  Ier. 8. 6.
• * 1.1070

  〈…〉〈…〉
• * 1.1071

  2••
• * 1.1072

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iam. 1. 21.
• * 1.1073

  2 Sam. 13. 17.
• * 1.1074

  Origen. hom. 2. in Gen. 6. Vult te archi∣tectus Ecclesiae, Christus, & corpore Sanctum esse extrinsecùs, & corde intrinsecùs purum; cautum undique & castitatis atque innocentiae virtute munitum, hoc est intus & foris bitumine esse oblitum.
• * 1.1075

  The true Re∣pentance is (Acts 20. 21.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Poenitentia quâ ad Deum bo∣ní{que} studium acceditur: and this is the Re∣pentance to Sal∣vation (2 Cor. 7. 10.) and unto Life, Acts 11. 1••.
• * 1.1076

  Iob 14. 1.
• * 1.1077

  Eccles. 2. 9, 10.
• * 1.1078

  Vers. 2. 14.
• * 1.1079

  Vers. 8.
• * 1.1080

  Iob 19. 25, 26.
• * 1.1081

  Iam. 2. ••9.
• * 1.1082

  1 Iohn 2. 3.
• * 1.1083

  Luke 13. 27.
• * 1.1084

  1 Kings 3.
• * 1.1085

  1 Kings 4. 33.
• * 1.1086

  Prov. 1. 20. & ch. 9. 1. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sapientiae, (i. e.) Sapien∣tia Sapientia∣rum, vel Sum∣ma Sapientia.
• * 1.1087

  Vers. 5, 6.
• * 1.1088

  Num. 11. 33.
• * 1.1089

  Luke 2. 14.
• * 1.1090

  So in Luke 10. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ren∣dred Be ye sure; and Iob. 6. 69. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We are sure. And so a like word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred, Iohn 16. 30. Rom. 2. 2. & ch. 15. 29.
• * 1.1091

  Rom. 8. 38, 39.
• * 1.1092

  Iob 19. 25, &c.
• * 1.1093

  Ephes. 1. 14.—the earnest of our inheri∣tance; and ch. 4. 30—sealed unto the day of redemption.
• * 1.1094

  1 Sam. 15. 29.
• * 1.1095

  Rev 5. 13.
• * 1.1096

  Mark 9. 24.
• * 1.1097

  Observat. 1.
• * 1.1098

  Rom. 10. 17.
• * 1.1099

  Mark 16. 16.
• * 1.1100

  Gen. 3••.
• * 1.1101

  2 Pet. 3. 16.
• * 1.1102

  Heb. 4. 12.
• * 1.1103

  2 Sam. 10. 12.
• * 1.1104

  Observat. 2.
• * 1.1105

  Christ must be received whole, not only as a Priest, but as a King.
• * 1.1106

  Observat. 3.
• * 1.1107

  Observat. 4.
• * 1.1108

  Heb. 12. 14.
• * 1.1109

  Matth. 21. 19.
• * 1.1110

  Psal. 119. 2.
• * 1.1111

  Matth. 25.
• * 1.1112

  Matth. 3. 10.