The commination prescribed in the liturgy of the Church of England vindicated, and recommended to the consideration of all pious Christians in a sermon preached to a countrey audience on the first Sunday in Lent, 1679/80 / by Benjamin Camfeild ...

A Lent Sermon.

Deuteron. XXVII. XV.

—And all the people shall answer, and say Amen.

IT is a most excellent Devotional Service, * 1.1 which our Church hath charitably provided for the Beginning of Lent in the Commination pre∣scribed to be used on Ashwedensday (and at other times * of Solemn Humiliation, when the Ordinary shall appoint) as one of the most proper Helps and Expedients she could furnish Penitents with, in that loose and degenerate Age, wherein our Lot is fal∣len, which is impatient of a severer Discipline; namely, That, according to the Pattern set us, in this Chapter prin∣cipally, the General Sentences of Gods Curses against im∣penitent sinners be distinctly pronounced in the presence of all the People, and that every one that hears them should answer as distinctly unto each Sentence, Amen.

But such is the Licentiousness and Profaneness of our Generation, that, instead of desiring and promoting the Restoration of Primitive Discipline, we will not vouch∣safe to come up so much as Thus far. We make light

of sin, and slight the Calls of God and his Church un∣to Repentance; and live, as if we thought that the happiness and Salvation of the World to come, were worthy but of very little Care and Labour and Pains in our striving to secure it here. We have found out new and easie wayes and methods to Heaven, which the Primitive Christians, the Church of Christ from the Beginning were never acquainted with; wayes to Hea∣ven without Repentance, without confessing and for∣saking our sins, and bringing forth Fruits meet for Re∣pentance. We are not for going so far about, but a nearer Cut, a directer Passage of our own devising, a Leap as it were from Hell to Heaven, or hugging our sins all the dayes of our Life, at Death and the Grave to part and shake hands with them. We have time e∣nough to spare for Worldly pleasures and divertisements; but when Religion challengeth our attendance, we have no leisure at all for it. We can spend hours and days freely enough in Visits, in Sports, in Drinking, and 'tis well sometimes if not in worse imployments: But, Oh! how Scrupulous do we seem in Conscience of tak∣ing any part from our six working dayes and Devoting it unto God!

Pardon me, Beloved, if upon this occasion, I speak somewhat plainly and freely to you. A Pan-Cake Bell, as we call it, upon Shrove-Tuesday, though no Autho∣rity injoyn it, will easily draw men from the works of their Callings, and every one is free and forward enough in hearkning to the Summons of it. What a General Rendesvouz and Croud of People is there every where usually upon it! But the Bells may Call loud enough and Chime long enough upon the Ash-Wedensday after it (and that by Authority too both of Church and State) yet few or none will take the warning given them, to lay aside their Worldly business for a while,

to resort to the Congregation, there to Confess their Sins, and give proof of their Repentance, and Humble themselves together before Almighty God, in order to the procuring of his Forgiveness and Blessing.

Nor is this all. I would it were. Too many there are, that are gone a degree farther in their Impiety. They content not themselves with abstaining from the Churches Service, but they sit down also in the Chair of the Scorner. They Scoff at, and Deride, Revile, and Blaspheme that most excellent Service which we then perform, as a Superstitious, Foolish or Wicked thing, an uncharitable Cursing of our selves and others, &c. Of whom I must say, as St. Jude in another Case,

These speak evil of those things, which they know not, * 1.2 but what they know Naturally, as Brute Beasts, in those things they corrupt themselves.

Alas! None of those Persons consider, what a pro∣vocation it is unto God Almighty, in the dayes and sea∣sons of his Grace to harden their Hearts against him: How dear it cost his People of old in the Wilderness, unto whom therefore he sware in his wrath, * 1.3

that they should not enter into his Rest:

How dismal a Requi∣tal he hath threatned unto such, Prov. 1. ch.

Because I have called and ye refused, I have stretched out my hand and no man regarded; but ye have set at nought all my Counsel, and would none of my Reproof; I also will Laugh at your Calamity, and Mock when your fear cometh; when your fear cometh as Deso∣lation, and your destruction cometh as a Whirlewind, when distress and anguish cometh upon you: Then shall they call upon me, saith He, but I will not an∣swer, they shall seek me early, but they shall not find me; for that they hated Knowledge, and did not chuse the fear of the Lord; they would none of my Counsel, they despised all my reproof: Therefore shall

they eat of the Fruit of their own way, and be filled with their own devices.

— These Persons think not, how implacable God hath declared himself upon such a like miscarriage, as this of theirs is. You have a full and lively Picture of it drawn for your view, Jsa. 22.12. &c.

In that day did the Lord of Hosts call to weeping and mourning, and to baldness and to girding with Sack-cloath; and behold joy and gladness, slaying Ox∣en and killing Sheep,

eating Flesh and drinking Wine, (saying with the Epicurean Drolls of all Ages)

Let us eat and drink, for to morrow we die. And it was revealed in my ears by the Lord of Hosts, (saith the Prophet) surely this Iniquity shall not be purged from you till ye die, saith the Lord God of Hosts.

— Nor do I aggravate the matter here by this Comparison be∣yond what is Just and Right: For whensoever our Go∣vernors, both in Church and State, do by their Laws and Orders call us to Mourning and Fasting and Humiliation, we are to look upon it and interpret it, as if God himself call'd us by them thereunto; * 1.4 and he expects we should take the warning, which they as his Deputies, give us, and construes our despising of them, as a contempt to himself, by whose Authority they Act; And so also of old he gave the warning to his People, according to that of the Prophet Joel, ch. 2.

Blow the Trumpet, Sanctifie a Fast, Call a Solemn Assembly; Gather the People; Sanctifie the Congregation; Assemble the Elders; ga∣ther the Children and those that suck the Breasts; Let the Bride-groom go forth of his Chamber, and the Bride out of her Closet; Let the Priests, the Mi∣nisters of the Lord, weep between the Porch and the Altar, and let them say, spare thy People, O Lord!

— This you see, is the Truth of the Case, we are all herein Transgressors; though it may be aggravated in some by their Contumacy, and mitigated in others by their Seduction and Inadvertency.

Beseech we God of his infinite mercy therefore, that he lay not this great Iniquity to the Charge of this sin∣ful Kingdom! Pray we, as Moses did for the Israelites, * 1.5

Look not O Lord, unto the stubbornness of this Peo∣ple, nor to their wickedness, nor to their sin!

Or, as we have it our Letany. —

From hardness of heart and contempt of thy Word and Commandment, Good Lord deliver us!

However, upon all these Considerations laid toge∣ther, I have purposely diverted unto the Text even now Read; that I might meet with those who will not so much as afford their presence at such a Solemnity, and give them that account of this part of our Service, which may, by Gods Grace, engage them hereafter to a con∣scionable frequenting of it.

And, that I may do this with the better success, I will First set before you the Law and Practise, as it stood among the Israelites; what was the Divine institution and Ordinance among them in this matter; and then Se∣condly, shew you, how far we are still concerned in it, or what this observance among them suggests to invite and justifie or vindicate our imitation.

First, It is good to consider the Order, which the Lord kept with his People in times pasts, * 1.6 as the Nonconformists themselves have sometimes worded it upon other Occa∣sions.

The First provision about this we Read of Deuter. 11.26. &c. —

Behold, saith Moses, * 1.7 I set before you this day a Blessing and a Curse (that is, Good and Evil, Happyness and Misery)

A Blessing, if ye obey the Commandment of the Lord your God, which I Command you this day, and a Curse if ye will not obey. — And it shall come to pass, saith he, when the Lord thy God hath brought thee into the Land, whi∣ther thou goest to Possess it, that thou shalt put the

Blessing upon Mount Gerizim, and the Curse upon Mount Ebel;

Are they not on the other side Jordan, &c? * 1.8 — Thou shalt put, or give, the Blessing Upon, or Towards, Mount Gerizim (for so the Hebrew Preposi∣tion Gnal sometimes signifies) that is, cause it to be pro∣nounced there; and so the Curse in like manner Upon, or Towards, Mount Ebel. Thou shalt see or take care that the Blessing and Curse be given forth by the Priests, * 1.9 the Levites, towards these Mountains respectively; by the Levites,

I say, whose Office it was to teach Jacob Gods Judgments,

* 1.10 and Israel his Law; by whom God had before ordered the Solemn Blessing, ch. 10. and the Curses too, as afterwards we find it.

But of this same matter he speaks more particu∣larly and distinctly in This 27th Chapter. Psal. 12. &c.

These shall stand on Mount Gerizim, to bless the Peo∣ple, when ye are come over Jordan, Simeon, and Le∣vi, and Judah, and Issachar, and Joseph, (under which, Ephraim and Manasseh) and Benjamin.

These shall stand on Mount Gerizim to Bless the People, * 1.11 ad au∣diendam benedictionem, to hear the Blessing pronounced on the People for Obedience.

And these shall stand upon Mount Ebel to Curse, Reuben, Gad, and Asher, and Zebulun, Dan and Naphtali.

These on Mount Ebel to Curse, or for the Cursing, that is, in like man∣ner, to hear the Curse denounced for Disobedience. For the People were not on either Mountain to pronounce the Blessing or the Curse, but to hear and witness unto both proclaimed by the Levites, as it follows. —

And the Levites shall speak and say unto all the men of Israel with a loud voice, Cursed be (or, is) the man that maketh any Graven, or Molten Image, an abomina∣tion to the Lord, the work of the hands of the Crafts∣man, and putteth it in a secret place: And all the People shall answer, and say, Amen. Cursed is he

that setteth light by his Father or his Mother; And all the People shall say Amen.

— &c. * 1.12 in Twelve parti∣culars, in the end of each of which it is prescribed still in words at length,

And all the People shall say Amen.

And as this Office was twice prescribed by Moses in the name of God unto them, as we have seen, so after∣wards we find it put in practice under Joshua, when he had Conducted them over Jordan to this place. Josh. 8.33. &c.

And all Israel and their Elders, and Officers, and their Judges stood on this side the Ark, and on that side, before the Priests, the Levites, which bare the Ark of the Covenant of the Lord, as well the stranger (that is, the Proselite) as he that was born among them. Half of them over against Mount Geri∣zim, and half of them over against Mount Ebel; as Moses the Servant of the Lord had Commanded before, that they should Bless the People of Israel. And af∣terwards he Read all the words of the Law, the Bles∣sings and Cursings, according to all that is written in the Book of the Law; there was not a word of all that Moses Commanded, which Joshua read not before all the Congregation of Israel with the Women and the little ones and the Strangers, that were Conversant among them.

An august and full assembly, we see, here, of the Rulers and all the People, Women and Children too, and Strangers (who had embraced their Religion) not except∣ed. — And when Joshua is said to have read all the Bles∣sings and Cursings according to all that was written in the Law, and as Moses had Commanded, we must un∣derstand that he issued out his Warrant, gave forth his Edict to the Priests the Levites herein to do their proper Office, and what they did at his Command is ascribed to him, as if he had done it. — And so again, though

there be no particular mention here of the Acclamati∣ons of all the People answering and saying Amen, yet there can be no question at all, but that so we are to conceive of it, because All is said to be done by him ac∣cording to all that was written by Moses in the Book of the Law about it, where he had his Pattern as well as Commission given him, and in which it was so often re∣peated, "All the People shall say Amen.

Concerning the place where these two Mountains stood, * 1.13 some difference there is among Cosmographers, which I shall not trouble you with. Josephus describes them near to Sichem, and that is the most common O∣pinion, it being reported by Travellers into those parts, that near the Gate of that City was Jacobs Fountain, and somewhat above that, a Mount arising with two Tops, as it were, one against the other, which the Inhabitants thereabouts take for Gerizim and Ebel, the one upon the Right hand, the other on the Left, supposing the Face turned to the East or Sun-rising; Mount Gerizim Southward, which was accounted Dextrum mundi latus the Right side of the World, and Mount Ebel North∣ward, which hath been ever look'd upon as Male-omi∣nata plaga, an ill-bodeing Coast.

Now in the Valley, between these two Mountains, as the story tells us, was placed the Holy Ark, and next to that the Priests the Levites which bore it, and all Israel, Officers and People, in their several Tribes, on this side and on that, Half of them over against Mount Gerizim, and Half of them over against Mount Ebel. That is, as we are told more particularly, Towards Mount Gerizim were the six heads of the Free Tribes, with their respective Tribes, * 1.14 Simeon and Levi, and Ju∣dah and Issachar and Joseph and Benjamin, all Children of the Free-Women, Rachel and Lea. And

Blessed∣ness, the Apostle tells us, belongs to the Children of

the Free-Woman.

Gal. 4.22.31. — Upon this Mount, afterwards the Samaritans are said to have Built their Temple, taking occasion, it seems, * 1.15 from what was now done there for a Superstitious conceit of the place it self, calling themselves, Those that belong to the Blessed Mount. * 1.16 — And then for Mount Ebel there were six o∣thers, the Sons of the Bond-Women, Four of them Born of the two hand-maids, viz. Gad and Asher, the Sons of Zilpah, Lea's hand-maid, Dan and Naphtali of Bilhah, Rachel's hand-maid. But then, to make up the number even with those on the other side, two are added, that were Born indeed of the Free, Reuben, the Eldest by Leah, but one that had forfeited his dignity by defiling his Fathers Bed; and Zebulun the last of the Sons by Leah also, and so the least in Dignity. Thus the Peo∣ple are divided into two equal Choires, as it were, the one on the Right-hand, and the other on the Left, with all their Faces towards the Ark; * 1.17 the Blessings to be pro∣nounced by the Levites, towards those on Mount Ge∣rizim, and the Curses towards those on Mount Ebel, o∣ver against them, not unfitly declaring (as one of the Rabbi's observes) Quantum esset inter benedictionem ma∣ledictionemque dissidium; how great a Distance there is between Obedience and Disobedience, the Blessing and the Curse. A vast Gulf, as it were, between them, like to that we read of in the Gospel, between Abrahams Bo∣some and the place of Torment. They move towards two opposite points, and are not possibly to be reconciled so as to meet together in one.

Well, the Congregation thus set, we are to suppose that some one or more of the Levites did lift up his voice like a Trumpet, and, * 1.18 as God Almighty's Herald propound the Articles of his Law and Covenant, turn∣ing first to the Right, that is, towards Mount Gerizim, to utter the Benedictions and Blessings. — But, what

these Blessings were, Moses doth not specifie; and this silence of his in the Case is look'd upon by some, * 1.19 as instru∣ctive about a Mystery (in like manner as the Apostle to the Hebrews interprets his silence concerning the Genea∣logie of Melchisedec) leading the Sagacious Reader to look for them by another, which is Christ, by whom cometh Grace and Truth, and whom God hath sent to Bless us. — But, waving this conjecture though these Blessings are not specified, it is not to be question'd, but they were rehearsed to the People as well as the Curses; nay, it is observable, where we have the History of the practise, in the time of Joshua, that the chief, if not on∣ly, mention is made of Benediction,

as Moses the Ser∣vant of the Lord had Commanded before, that they should Bless the People of Israel.

* 1.20 Sola Benedictio a∣gebatur: It was their Blessing all along that was design'd and aimed at; the other was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thing as it were, by the by, Subservient and in order to this Benedi∣ction, as a likely means to remove the impediments and hindrances of it. Those therefore that are versed in the Jewish Antiquities, tell us, that the Blessings are parti∣cularly to be Collected out of the Curses here mentioned, answering to each of them. A pause being made by the Levite at the end of every Sentence or Period, both of Blessing and Curse, that the People, on both sides, might attest their approbation distinctly to every Article, as he went along, by their joynt Acclamations of Amen; only with this difference, Those on Mount Gerizim beginning the Amen to the Blessings, and their Brethren on the o∣ther side against them on Mount Ebel resounding or ec∣choing the like after them; Those on Mount Ebel again beginning the Amen to the Curses, * 1.21 and their Brethren on Gerizim repeating the same after them. — And it is not improbable but that the twelve Benedictions, on the one side, and the twelve Maledictions, on the other were

pronounced alternatim, by turn, or Exchange, * 1.22 in the way of Antiphone or Responsal, succinentes sibi invicem, as Josephus hath it, The Levites suppose, first beginning to∣wards the Right with the Blessings thus,

Blessed is he that worshippeth the true Jehova only, and no other Gods besides or with him,

whereunto All the People answer and say Amen, Those on Mount Gerizim begin∣ning the shout, and those on Mount Ebel following them therein. And then, turning to the Left, (or another Le∣vite it may be appointed for the Left)

Cursed is the man that maketh any Graven or Molten Image, &c.

whereto All the People again answer and say Amen, Those on Mount Ebel beginning the shout, and those on Mount Gerizim following them in the same. And then pro∣ceeding to the Second,

Blessed is he that honoureth his Father and Mother;

whereunto all the People in like manner answer and say Amen. And on the otherside,

Cursed is he that setteth light by his Father, or Mo∣ther: And all the People say Amen.

— And so in Order throughout all the rest. * 1.23 The First plainly relates to the leading Duty of man to God, which begins the First Ta∣ble of the Law. The Second to that of Children to their Parents, which is also the First of the second Table. And then we may observe that the Last is general and com∣prehensive of all together. On the one side, suppose,

Bles∣sed is he that confirmeth all the words of this Law to do them. — and on the other, — Cursed is he that confirmeth not all the words of this Law to do them. And all the People say Amen.

Which interlocutory service finished between Priest and People, the Minister, as 'tis probable, proceeded to repeat all that follows in the 28th Chapter as an agreea∣ble Comment or Illustration upon this Blessing and this Curse, which God had caused to be pronounced among them, and they by their Amen had consented to the truth

and equity of; that they might the better understand and consider, how much was Comprized under either of them, what good things under the Blessing, and what evil things under the Curse. And it is not unlikely, but these Blessings and Curses, so distinctly proclaimed by Gods Messenger, and attested to by the People, were the Summary, Epitome, or Abstract of that Law which was at this time also engraven upon 12 great Stones very plainly, * 1.24 [in perpetuam rei memoriam] for a perpetual Remem∣brance to them all; The chief of those Commands, which they were obliged unto, thus recommended to their care∣ful observance, both by the hope of Reward, and the fear of punishment.

But, passing by all other observations, we have here, you see, a Form of worship prescribed by Moses to all the People, a Form of worship, wherein both Priest and Peo∣ple were interchangeably to bear a part, and a Form of worship to be observed orderly and uniformly among them.

And all the People shall answer and say Amen.

It is well, that there was none of the Spirit, or Lea∣ven, of the Dissentors of our time then among them. For they would have said, To what purpose is all this Doe about external and bodily worship? about the uttering of an Amen? about the observing of such Order and Cere∣mony in it? Nay, they would have gainsaid and qua∣rell'd at it, if upon no other ground, yet meerly because commanded, as an intolerable imposition upon their liberty and freedom, a yoke of bondage. Alas! It is no engage∣ing now, as it was then, it seems, for all the People, that they shall observe any thing prescribed them about the ser∣vice of God; so morose and untractable they are. Set them to the Right hand, they will take the Left: Bid them Kneel, or Stand up, they will Sit and Loll: Bid them Answer to any thing, They will be Mutes. Bid them say Amen; they will rather declare, by some or o∣ther

sign or gesture, a dislike of the disaffection to the wor∣ship they are present at. They are not at all for being bound up to any thing, for obliging themselves, or pay∣ing their homage and devotion to God [conceptâ ver∣borum formula] in any premeditate Form of words drawn up to their hands. — But that by the way.

All I will now further enquire into about the Text shall be concerning the importance and meaning of this word, Amen, which the People, we may presume, here uttered with a great deal of Solemnity and reverence as well as understanding and affection. As we Read at ano∣ther time,

when Ezra Blessed the Lord, the Great God; All the People answered Amen, Amen, * 1.25 with lifting up their hands and bowing their heads, and worshipping the Lord with their Faces to the Ground.

And there was a command for that Amen too, as well as for this, the Amen at the end of their Doxologies, * 1.26 and praises and prayers, which therefore hath been transcrib∣ed into the Churches practise ever since.

Well, but what is the proper meaning and interpre∣tation of Amen? That is, the most needful enquiry for our information.

In answer to this therefore you must know, that it is Originally an Hebrew word, though since admitted by use and custom into all Languages, made a free deni∣zon as it were in all Countries, retain'd in all Tongues and among all People. Now in the Hebrew it hath re∣lation unto Truth, and so it is used sometimes as a Noun, for Truth it self, but more usually as an Adverb, for Tru∣ly, in confirmation of Truth.

(1.) It is used as a Noun, for Truth, Verity, Faith∣fulness; So God himself is call'd The Amen, we English it the God of Truth. Isa. 65.16. * 1.27

That he who Blesseth himself in the Earth, shall Bless himself in the God of Truth; and he, that Sweareth in the Earth, shall Swear

by the God of Truth.

It is in the Hebrew, in and by God the Amen. He alone is Truth, the Very and True God, in whose Name we are to Bless, and by whose Name we are to Swear. And thus, in the New Testa∣ment, Christ, being also the True God, is in like man∣ner call'd The Amen. Rev. 3.14.

These things saith the Amen, the Faithful and True witness;

where the La∣ter words explain the Former, the Greek pertinently glossing upon the Hebrew (as chap. 1.8.

I am Alpha and Omega,

the Beginning and the Ending) The Amen, that is, "The Faithful and True witness, or as he elsewhere stiles himself "The Truth. St. John 14.6. And so the word is used too by St. Paul, apply'd to the Promises of God through him. 2 Cor. 1.20.

All the promises of God are in him, yea and in him Amen.

i. e. Truth and Truth; most certain, perfect and infallible Truth.

But then (2ly.) it is most frequently used Adverbially, and then, as I said, the importance of it is Truly or Verily, as we often render it. And this is the primary, signification and use of it, as a word of Vehement asseve∣ration or earnest affirming. Thus in St. Matthew ch. 24, 47. "Amen I say unto you. So it is in the Original. We English it "Verily. But then in St. Luke. ch. 12.44. where the same thing is repeated, the Greek Varies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Truly, in Truth, or, as we there English it,

Of a Truth I say unto you.

— In another place we find it rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, in Greek, the Adverb of Af∣firming, answerable to the Latines, Etiam, and our Yea, (as where Christ injoyns, let your Communication be yea yea, * 1.28 &c. St. Matth. 5) Thus in St. Matthew ch. 23.36. "Amen I say unto you, we read it, "Verily. But it is in St. Luke ch. 11.51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, "Yea I say unto you, though in our. Translation we have no notice of it. — Sometimes we find both the Greek and Hebrew put to∣gether. So in the place before quoted,

All the promi∣ses

in him yea, and in him Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for the Noun: and so for the Adverb too. Revel. 1.7. Be∣hold,

he cometh with Clouds, and every eye shall see him, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, "Yea, Amen. We read it, Even so Amen. And this was usually ingeminated by our Blessed Saviour, when he was most earnest in his asseverations. Amen, Amen: or Verily, Verily I say unto you. St. John 3.3. and 5.14.12.16.23, &c.

From all this now we gather, that Amen is most pro∣perly a note of Affirmation. And, when it comes at the end of a Sentence, we are to construe it according to the matter going before it. If it be any thing possitively de∣clared from God; then Amen, is the Subscription or Seal as it were of our Faith added to it. Thus we have it at the end of our Creed, Amen, that is our Creed over a∣gain in one word. "So I believe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aquila & Symmachus sometimes render it. "Assuredly, so it is. — "The Creator, saith St. Paul, * 1.29 who is Blessed for e∣vermore, Amen, yea, that he is. — If it be matter of Desire or Prayer, Then it is all the Prayer repeated again in one word, which the Greek turns by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.30 the La∣tines by, Fiat, we in English,

so be it, I come quick∣ly, saith Christ:

Amen, saith the Apostle, come Lord Jesus, that is, I both believe and desire it. So the Pro∣phet Jeremiah. God having said,

obey my voice, * 1.31 that I may perform the Oath,

which I have Sworn to your Fathers, &c. — Then answer'd I (saith he) and said, Amen; O Lord. We read it, "So be it, O Lord. It is an expression both of Faith in Gods promises, and De∣sire to enjoy them. But in another place of that Pro∣phet it denotes desire alone and by it self without any belief or perswasion of the Truth of what went before. Thus, when Hananiah had Prophecied falsly the return of the Vessels and of Jechoniah; Jeremiah, * 1.32 to express his good wishes only, though he knew and foretold the

Contrary, saith upon it;

Amen, The Lord do so. The Lord perform the words which thou hast promised.

—q. d. This would please me very well; and This is matter of my hearty wishes too, if so it pleased God.

Amen, Originally and primarily is, Affirmantis, a word of Faith and perswasion, affirming or assenting to the truth of what is said. But sometimes it is moreover according to what goes before it, Optantis, a word of wishing and desiring, or Concedentis & ratum habentis, a note of consent and ratification, And that is the chief notion under which we are to look upon it throughout the Churches Service. As a Subscription of him that u∣seth it to that which went before; as a Testimony of his assent and consent thereunto; and accordingly sometimes not only his Faith and perswasion, but his wishes and de∣sires. Amen all the end of our prayers and praises is, So be it. At the end of our Creeds, So it is. And in like manner, whensoever an affirmation goes before it, as in these Sentences— "Cursed is the man, who doth so and so. Amen is, So we believe. Hereby therefore the peo∣ple Saying Amen to these Curses, as before to the Blessings, did openly testifie their firm belief of what had been pro∣nounced in the name of God; set to their Seal, that God was true, and as his promises of Blessing to be embrac∣ed, so his threatnings of Curse to be feared. They did hereby declare publickly their assent to the truth and E∣quity of them all; that it was but just and fitting that, whosoever among them did so and so transgress, should so and so be punished; The disobedient accursed, as the obedient Blessed; and upon the whole they gave up their full consent to the Law of God, established and ratified with these Blessings in it to the Obedient, and Cur∣ses to the Disobedient, as all Laws are with the People sanctions of due Rewards and Punishments.

They did not therefore, as some vainly surmise, here∣in unnaturally Curse themselves, or wish these Curses ab∣solutely to light upon themselves; No more than he that consenteth to any Law, that hath a penalty annexed to it. He only saith in effect, I consent to the Law thus promulged; I yield to the justice and equity of this pu∣nishment upon the breach of it; and think those wor∣thy of the punishment who shall presume to break it. But, all the while, the scope, design and intention of the Law is Obedience and a Blessing upon that Obedience; and the punishment annexed only to deter from the vio∣lation of it. But then indeed, upon a supposition of such a wicked violation, we declare further, that the penal∣ty is but just and righteous; nay, and we do voluntarily expose our selves to the Infliction of it, by consenting to the Law so established.

And that now was the chief design of what was here prescribed —

And all the People shall answer and say, Amen.

viz. openly to testifie their Consent, as hath been said, to the Law of God that had this penalty or Curse by him annexed to the breach of it; and so to enter themselves solemnly into Covenant with God, in hopes of his Blessing, and in dread of his Curse, both which were set before them; thus to vow and swear fealty to Gods Laws, and bind their Souls with a Bond unto him; as the Psalmist saith of himself,

I have Sworn to keep thy righteous Judgments.

* 1.33 — And every vow and Oath made unto God doth necessarily end in a Curse upon our selves, if we break it, as Plutarch well notes; * 1.34 a Curse which by our perjurie we pull down upon our selves, and may in a sort too, namely, upon that supposition, be said before-hand to imprecate. So when Nehemiah took an Oath of the Priests to do according to their pro∣mise of Restitution. ch. 5.

He shook his Lap and said, so God shake out every man from his house, and

from his Labour, that performeth not this promise, even thus be he shaken out and emptyed! And all the people said Amen, and praised the Lord and did According to this promise.

11.13. Yet here they did not properly Curse themselves, neither, but testified their belief, that God would so Curse the Disobedient, and that it was just and Righteous that so he should, whoever they were, and hereupon were moved to Obedience. Or, it may be, there was thus much more in it; they did Oblige themselves under a Curse to this Obedience, as every one that appeals to God Almighty as witness and Judge in a Case doth; saying in a manner, God do thus and thus to me, if I perform not. And yet, all the while, this is not any uncharitable Cursing of our selves, but a most charitable obliging our selves in the highest manner we can to our bounden duty, by the Belief and dread of that Curse, which otherwise we look for: As we find it exprest in that solemn Covenant with God, which Nehemiah Caused the Jews to Seal unto,

They enter'd into a Curse and into an Oath to walk in Gods Law. ch. 10.29.

And thus now I have given you an account of the Pattern before us, the Divine institution and appointment among the Jews, and their practise according to it. It remains only, that I shew you next, as briefly as I can, how far we also may be still concern'd in it.

And First, * 1.35 in the General, should we grant it to have been wholly and purely Ceremonial, a possitive and pecu∣liar Ordinance of God for his People the Jews only, yet thus certainly it becomes us all, both to think and speak with all Modesty and Reverence of it, as such; God him∣self having Commanded that the Curses of his Law should be thus orderly and distinctly denounced by the Levites; and that all the People, at the hearing of them, should as distinctly and audibly answer and say, Amen. We must not therefore presume to Condemn this, ei∣ther

for a foolish or a wicked appointment. We must take heed, how we Blaspheme and affront God Almighty by the little Cavils and Exceptions of our prejudiced and forestall'd apprehensions. To this height of impiety doth the zealous hatred of some against the Liturgie bring them. What otherwise they pretend to Reve∣rence in their Bibles, they most ignorantly reproach and dispute against in the Common-prayer-book.

But then, Secondly, though there were confessedly some particular Circumstances in this Case that belong∣ed to the Jews only (such as the division of their Tribes after that manner upon the two opposite Mountains and the like) yet the Substance of the thing it self is manifestly such as carries a great deal of natural Equity and useful morality in it; and is the rather to be imitated by us, because God hath gone before in prescribing of it to this very purpose of engaging and promoting Obedience among his antient People; Obedience being unto us, as well as unto them, the way to Blessing, and Disobedience to us, as well as unto them, the way to a Curse.

As for the Laws of eternal Equity and Righteousness, our Blessed Saviour came not to destroy or put an end to them, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more fully to Preach and more effectu∣ally to press them upon the World. And as to matters of Order and decencie among the People, though of parti∣cular and positive institution, we may observe a frequent imitation in the Christian Church under the New Testa∣ment, without any challenge for so doing. We Re∣hearse their Deealogue as the Rule of our Lives. The ve∣ry Petitions of the Lords Prayer had been used in their devotions. The materials of both Sacraments, the wa∣ter of Baptism, the Loaf and Cup in the Lords Supper took their rise from them. Bishops, Priests and Deacons in the Government of the Church, are by the Fathers resembled to their High-Priests, Priests, and Levites.

* 1.36 And the very manner and order of worshipping God in their Synagogues, for Reading the Holy Scriptures, and Prayers, as the Learned † 1.37 know, hath been readily Co∣pied out in the Churches of Christ. — No wonder there∣fore, that our Reformed Church was easily induced to an imitation of this most useful Discipline likewise, which hath Gods Honour and our Good (the great ends of all our Lives) stamped, as it were, in Legible Characters up∣on the forehead of it.

It tends apparently to the Honour of God and his Laws, thus to have the Equity Truth and Righteousness of them made known, proclaimed, and acknowledged: And it tends as apparently to promote Righteousness and Vertue in us, thus distinctly to own and profess our firm belief, that all the Laws of God are Righteous and Good, and that the Sanctions of them are all just and equal; and we left inexcusable upon the Transgression of them. It is therefore a very fitting means and help, you see, both to Glorifie God and to promote our own good and happiness; to bring us to Repentance, for what is past, and to keep us in Obedience, for the time to come.

Nor hath this Transaction any thing in it that is re∣pugnant or unsuitable to the Times of the Gospel, more than of the Law; to the Christian worship, any more than to the Jewish.

Christ, it is true, hath taken away the Curse of the Law,

* 1.38 being made a Curse for us, as the Apostle hath it. There is no dispute of that. And so it was then too, in Type and figure, shadowed forth and adum∣brated in their Sacrifices: * 1.39

He being the Lamb slain from the Foundation of the World,

and the substance of all those shadows. But this is only still with respect unto True Penitents; that is, those who sincerely Re∣pent of their former Disobedience, and as sincerely re∣solve

and endeavour to reform and amend for the fu∣ture. As to all others, who bid God defiance, and sin, elatâ mann, with an hand lift up against Heaven, as it were daring the Almighty to punish them, the Curse of the Law holds still in force; and all the Acts of wilful sin and Disobedience are, no less now than before, under the Sentence of Gods Curse. And we ought every one to believe and Confess this, till by the sight of our Cursed wretched and miserable Estate, by reason of Sin, we are brought unto Repentance and Reformati∣on, and so qualified for the Pardon and Blessing of the Gospel of Grace through Jesus Christ. Then we are as∣sured, that there shall be no Condemnation to us, * 1.40 who walk "not after the Flesh, but after the Spirit; but we shall most certainly be deliver'd from the Execu∣tion of all those Threatnings, not because there is no truth and certainty in them, but in regard that our Re∣deemer, by his merit and satisfaction hath purchased for us a Release and immunity from them. We are yet to declare a stedfast beliefe of the Truth and certainty of these Curses; thereby to own what our sins deserve at Gods hands, and most justly expose us to; and admire the patience and forbearance of God towards us; and they are to be as a School-master to lead us unto Christ for de∣liverance from them, and as a Tutor and Monitor of the great obligation we have to him our Redeemer; They are also to bring us to a true and serious Humiliation for all our Transgressions, and to warn us against them for the time to come. For, notwithstanding the Blessing of the Gospel, we are yet, if we take not heed, † 1.41 liable to a Curse also, if we are wilfully Disobedient to it; nay and a greater and sadder Curse and Condemnation, than the Law ever pronounced, because the Blessing to us is by many degrees greater, than what was set before them. As we have better promises, so we have also a sorer Judgment

held forth unto us, as the Apostle to the Hebrews, more than once, intimateth.

How shall we escape, if we neglect so great Salvation? ch. 2. And of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under foot the Blood of the Son of God, &c? ch. 10.

The Gospel is not made up altogether of comforts and promises, as some mistake it, but hath its Threats and Terrors also.

knowing therefore the Terror of the Lord we perswade men 2 Cor. 5.11.

Both the Baptist, Christs fore-runner, and our Bles∣sed Saviour himself too, call upon us to

Repent, that we may flie from wrath; and tell us, that the Axe is now laid to the root of the Trees, so that every Tree which bringeth not forth good Fruit is to be hewen down, and cast into the Fire; and that unless we Repent we shall all perish.

— In that famous Ser∣mon of our Lords upon the Mount, we have him not on∣ly, as it were upon Mount Gerizim uttering the Beati∣tudes or Blessings to his Disciples. St. Matt. 5.

Bles∣sed are the poor in Spirit. Blessed are they that mourn. Blessed are the meek. Blessed are they that hunger and thirst after Righteousness.

Blessed are the mer∣ciful. Blessed are the pure in heart. Blessed are the Peace-makers. Blessed are they that are persecuted for Righteousness-sake.

But, if we compare St. Luke ch. 6. We find him also as it were upon Mount Ebal, to denounce unto others a contrary Wo and Curse.

But Wo unto you that are Rich. Wo unto you that are full. Wo unto you that Laugh now. Wo unto you when all men speak well of you.

— As elsewhere we find him uttering many Woes against the Hypocriti∣cal Scribes and Pharisees, * 1.42 and those that Repented not at the sight of his mighty works among them. And, when he vouchsafes to give us an account of the Judgment of the

Last day he lets us understand, how all men then shall be divided and separated, as the Children of Israel now were, the Righteous, that is the Sons of the Free-Wo∣man, the Faithful Disciples of Christ, as it were on Gerizim, at the Right hand to receive a Blessing, but the unrighteous, that is the Bond-Slaves of Sin and Satan, as it were on Ebal, at the Left hand to receive the Curse. St. Matth. 25.

Then shall the King say unto them on his Right hand, Come ye Blessed of my Father. ver. 34. Then shall he say also unto them on the Left-hand, Depart from me ye Cursed.

— ver. 41. So that, you see, the Gospel it self hath its Sentences both of Bles∣sing and Cursing; And there is an Amen too, * 1.43 you may observe, at the end of all the Four Evangelists, which relates to all things Contained in them, Woes and Curses, as well as Blessings, to testifie the Certainty of both, and the Belief of both in the Church of Christ. Amen, that is, This is the Gospel of Truth. We say commonly, as True as Gospel. And both of them shall be made good to the full at the

Day of the Revelation of the Righ∣teous Judgment of God; when all Nations shall be gather'd before the Great Judge, and he shall sepa∣rate them one from another, as a shepherd divideth his Sheep from the Goats, and set the Sheep on his Right hand, (that is, as hath been said, on Gerizim) and the Goats on the Left, (that is, on Ebal.) When our Lord shall be revealed from Heaven with his mighty Angels, in flaming fire taking Vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ; but to be glorified in his Saints and admired in all them that believe. 2 Thes. 1.

This Institution therefore among the Jews, which gives us a Remembrance and Representation of these things is not any more unsuitable to the times of the Gospel, than to those of the Law; For we are all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

under the Law to Christ. † 1.44 It is as fit now as then, that we should attend to the whole will of God, his Curses no less than Blessings. 'Tis as fit now as then, that we should set the Amen of our Faith to each of them; answering unto every Sentence in the Holy word of God, Amen, and so confessing with our mouths, that we believe it un∣feignedly in our hearts.

To the intent, as it follows in our Church Service, that, being admonished of the great indignation of God against sinners, we may the rather be moved unto earnest and true Repen∣tance; and may walk more warily in these dange∣rous dayes; fleeing from such vices, for which we affirm with our own mouths the Curse of God to be due.

Mark here, I beseech you, the plain Resolution of our Amen to Gods several Curses. It is not uncharitably to Curse our selves or others; No, all is in order to a Bles∣sing, that we may every one carry a share of the Bles∣sing home with us. It is only to affirm with our mouths, the Truth of the Divine Curses; That the Curse is due to such and such Transgressors by Gods appointment. That it is most certain all such Sinners are really ac∣cursed by God, under his Curse, while they continue such; and have no possibility of removing that Curse, but by a speedy Repentance and Return to God for par∣don and forgiveness through Jesus Christ, that by and in him they may be Blessed; for ever Blessed by being first saved from their Sins, and turn'd from their iniqui∣ties.—God of old declared his great Indignation against those,

who hearing the words of his Curses, should yet bless themselves in their hearts, saying I shall have peace, though I walk in the imagination of mine heart to add drunkenness to thirst: The Lord, saith Moses, will not spare such a man, but all the Curses in this book shall lie upon him. Deuter. 29.18.19.

The

Prophet Isaiah proclaims it, once and again.

There is no peace, saith the Lord, unto the wicked. ch. 48.22.

and ch. 57.21.

Let no man deceive you with vain words, saith the Apostle, for because of these things cometh the wrath of God upon the Children of Dis∣obedience. Ephes. 5.6. And when they shall say peace and safety, then sudden destruction cometh upon them, as Travel upon a Woman with Child, and they shall not escape.

1 Thes. 5.3. It is of great concern∣ment to us therefore, in time to see and understand and believe and be sensible of the Cursed State which our sins necessarily and unavoidably involve us in, and to judge

and condemn our selves,

* 1.45 that we may anticipate the judgment of the Lord, that we may not be then con∣demned by him; and that we may be moved effectu∣ally to humble our selves in this day of grace, and sea∣son lent us for Repentance, to deprecate all his displea∣sure against us, and obtain acceptance and favour with him through his Beloved.

It is not we, alas! that make Obedience a Blessed thing, or Disobedience a Cursed thing. 'Tis all one for that, whether we Believe it, or not: Whether we say and own it, or not. The Blessing and Curse are, both of them, already pronounced from God. They are the Sentences of his Curse contained in the Holy Scriptures, the Infal∣lible word of him, that cannot lye; and gather'd out thence only for our caution and warning. Our Amen ad∣ded to them is but a fitting declaration, that those whom God hath Blessed are certainly Blessed; and those whom he hath Cursed are as certainly Cursed; saying with our Lips that we believe this in our hearts, which we are Damn∣ed infidels if we believe not.

And this way of owning and confessing it, is a very pro∣bable and likely means to prevent the danger by shewing of it to us; to bring us, as hath been said, to an hear∣ty

Repentance for all that is past and a through amend∣ment for the time to come, that so we may avoid the Curse and inherit the Blessing; that taking this leisurely admonition of Gods fierce displeasure against such and such Sinners, viz. (Idolaters, Disobedient to Parents and Go∣vernors, Ʋnjust, Cruel, Malicious, Ʋnclean, Ʋncharita∣ble, Covetous, and such-like, who do err and go astray from the Commands of God, the paths of piety, Righ∣teousness and Sobriety, and walk in the High-Road to de∣struction) we may the rather be moved to an earnest and true Repentance in all these particulars for the gross miscarriages we have been guilty of; and for the future awakened and stir'd up to take greater heed unto our selves, and walk circumspectly, especially in these dange∣rous dayes, wherein there are so many bad examples, in the midst of a crooked and perverse Generation; flee∣ing from those several Vices, * 1.46 for which we have affirmed with our own mouths, (and therefore affirmed with our mouths, because we believe in our hearts) the Curse of God is due, as it is clearly and plainly legible in his Holy word.

There can be nothing of impiety, or folly, nothing of antiquated Judaism, or innovating Popery, and Superstition certainly in all this. Nay, I must pronounce upon the whole, that there is nothing, which keeps persons from an hearty Compliance with so wholsome a Service, but either: First, the not understanding of it aright. Or, Se∣condly, some secret love reserved to their own Sins, which makes them backward and unwilling thus to enter into a sacred vow and covenant with God under a Curse a∣gainst them. For otherwise the Benefit of this Devo∣tion is most Conspicuous. What more prevailing mo∣tive can there possibly be both to Repentance and Re∣formation, than this Remembrance of the dreadful Judg∣ment of God hanging over our heads, whilst we continue in Sin, and alwayes ready to fall upon us, prompting of us

therefore, as the only remedy and way to escape, forthwith to return unto God, with all contrition and meekness of heart, bewailing and lamenting our wicked life, ac∣knowledging and confessing our aggravated offences to him, and seeking to bring forth Fruits becoming peni∣tents.

And, Thus if we do, as the excellent Homily of the Church assures us in the Close,

Christ will deliver us from the Curse of the Law, and from the extreme ma∣lediction, which will light upon them that shall be set on the Left hand; and he will set us at his Right hand, and give us the gracious benediction of his Fa∣ther, commanding us to take possession of his most glorious Kingdom.

Unto which he vouchsafe to bring us all for his In∣finite mercy! Amen.

FINIS.

Notes

• * 1.1

  Cum primis sa∣lutaris est cere∣monia: sed non video our debe∣at exhiberi so∣lùm nno die, & non saepiùs. Bu∣cer. for so in the Liturgie of Edward 6. it was deter∣mined to Ash∣wednesday, but after enlarged to divers time of the year, with an ••••••∣alty only to the First day of Lent. See Mr. Ham. L'Estrange's. Alliance of Di∣vine Offices. ch. 11. p. 318.
• * 1.2

  Psal. 10.
• * 1.3

  Psal. 99.
• * 1.4

  See 2 Cor. 5.20. 1 Thes. 4.8. &c.
• * 1.5

  Deut. 9.27.
• * 1.6

  T. 6. L. 1. p. 196.
• * 1.7

  Augmentatio Boni; Diminu∣tio Boni Aben-Ezra.
• * 1.8

  Ainsworth in Loc.
• * 1.9

  Dandam cura∣bis, operâ scil. Levitarum. Vatablus.
• * 1.10

  Deut. 33.10.
• * 1.11

  Vatablus.
• * 1.12

  Munster is mi∣staken, who reckon'd but 11.
• * 1.13

  Vide Matium. in Josh. 8. Non procul â Sicimis. Antiq. L. 4. c. ult.
• * 1.14

  Liberarum filij ex justis Ma∣tribus fami∣liâs.
• * 1.15

  Ainsworth in Deuteron.
• * 1.16

  Servarum filij.
• * 1.17

  Ora omnium obversa ad Ar∣cam. Matius ut suprâ.
• * 1.18

  Tanquam feci∣alis: Mat ius ibid.
• * 1.19

  Ainsworth in Loc.
• * 1.20

  Masius in Loc.
• * 1.21

  P. Fagius in Denter.
• * 1.22

  Antiq. L. 4. C. ult.
• * 1.23

  1. Inter Deum & hominem. 2. inter filium & patrem. Munster in Loc.
• * 1.24

  Deuter. 27.8.
• * 1.25

  Ezra 8.6.
• * 1.26

  See 1 Chron. 16.34. &c. Psal. 89. ult. 106.48. &c. 1 Cor. 14.16. Revel. 7.12.
• * 1.27

  In Deo Amen, i. e. in Deo vero. Grot. in Loc.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  Rom. 1.26.
• * 1.30

  Rev. 22.20.
• * 1.31

  Jerem. 11.5.
• * 1.32

  Ch. 28.6.
• * 1.33

  Psal. 119.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. Quaest.
• * 1.35

  See Dr. Com∣ber on this Of∣fice. Compan. to Temple. part. 4. p. 551. &c.
• * 1.36

  Ʋt sciamus traditiones A∣postolicas sump∣tas de veteri Testamento, Quod Aaron & su••j ejus atque Levitae in Tem∣plo fuerunt, hoc sibi Episcopi, Presbyteri & Diaconi ven∣dicant in Ec∣clesiâ. St. Hi∣ron ad Evagr.
• † 1.37

  Totum Regi∣men Ecclesia∣rum Christi conformatum fuit ad synago∣garum exem∣plar. Grot. in Act. 11
• * 1.38

  Gal. 3.13.
• * 1.39

  Revel. 13.8.
• * 1.40

  Rom. 8.1.
• † 1.41

  If any man love not the Lord Jesus Let him be Anathema Maranatha.

  1 Cor. 16.22.
• * 1.42

  St. Matth. 23. St. Luke 11. St. Matth. 11. St. Luke 10.
• * 1.43

  St. Mat. 28.20. St. Mark 16.20. St. Luke 24.53. St. John. 21.25
• † 1.44

  1 Cor. 9.21. Gal. 6.2. St. Jam. 2.12.
• * 1.45

  1 Cor. 11.31.
• * 1.46

  Ex ore tuo.