Doxologia; or Glory to the Father the Churches hymne, reduced to glorifying of the Trinity, in life, the Christians dutie, at Edinburth, by Will. Annand, M.A. one of the ministers of that city, late of Univers. Coll. Oxon.

DOXOLOGIA; OR, GLORY TO THE SON. REDUCED TO PRACTICE; Tolbooth-Church, May 28. 1671.

2 PETER 1:17.

For he received from God the Father, Honour and Glory, when there came such a voice to him from the excellent Glory. This is my be∣loved Son in whom I am well pleased.

AMong the many Legions embatled against the Honor and authority of our Lord and Saviour, the Turk and Jew, are most numerous, and gliste∣ring: the one, in a spiteful disdain, contemns his sublimity; the other in a cold unbelief,

are in expectation of one more excellent: While others not so byassed, are either al∣together ignorant of him, as the Heathen, or by a tepid Neutrality, having no impresse of religion, are Supine, following their own fris∣king conceits, doing what their Souls, void of fear, finds suitable to their interest, condi∣tion, place, or parts in this subsequent discourse, we must eye all these; and in their returns, speak to them, if possible, perswa∣dingly for giving Glory to the Son.

For which we insist on these Topicks. First, Wherein the Glory of the Son consists? Next, How in practice to ascribe that Glory to Him? Lastly, Whether, or how, Men may Glory of their own before Him?

SECT. I.

HErein we must in our conception Be∣lieve, and stand firm in the Faith of his Divinity, the chief Glory of the Son, above Men and Angels, principally being in this, that he is God, equal to, and one with the Father. Sonship here, not adding sub∣stance; for as we believe him to be Man in nature, a Rede••mer in office, innocent in life, so also is He to be Credited, when attesting his Godhead. The Baptist called him a Lamb,

the Prophet, a Messenger; but the Disciples calls him the True God and Eternal life, 1 Joh. 5.20. And the Father orders him to be Heard, that is, Believed, on that score; not God simply, as Angels or Princes are, because Endowed with Power, but God o∣ver all, Blessed for ever, Rom. 9.5. The first Text urged for his Deity, by the great Apostle, and to the last end of all things, Ex∣cluding all Distinctions, forged to evite the Slander of unbelief; The Words ever bles∣sed, looking to each part of Time past, pre∣sent and to come: And wholly bent upon Eternity, affirms him to be from everlasting. That same suffering in weaknesse of him, the Man, being no other then the power of God, he being God, undergoing that weaknesse of Death, as Man, and that power exercis∣ed by the Wisdom of God; That that weak∣nesse might be undergone and overcome, 1 Cor. 1.24. His person being a Continent of all the Treasures and Wisdom of God: not Reveal'd, for he was Man, but Occult and Hid, Col. 2.3. That no Flesh in point of Salvation, should Idle upon certainty of sense, but industriously Dive by Faith, and Observance, to behold the Deity in him; ••or, as shallow Rivers may conduct the Cu∣rious to the Immense Ocean: so may the

Works he did in Man, perswade to an Infallibility of the Infinity to be Found in him, God. By words, I will, be thou clean; Touching the skin, by deeds: Take up thy Bed and walk; By search: Why Think you evil in your hearts? Which yet they knew they did, and in that particular did not accuse him of Falshood, or Calumnie.

Modestly he avouched his own greatnesse, John 8.50. I seek not mine own Glory, there is one that Seeketh and Judgeth; De∣fending himself, that as Man he sought no Glorie, but Obedience and Belief: yet when Man, God appointeth him to be glorified: which they not yeelding to do, he himself is again the one that Judgeth: For having received glory from the Father, he cometh Glorious in his Actings, expecting to be re∣ceived, and there he is one that Seeketh: and if Neither of these be granted, there is a Moses that seeketh my Glory, and judges you for your disrespect unto that wherein my Glory is Founded, which lyeth in this, that before Abraham was, I Am: Before denoting time past; I Am, the present; past, and Future, not being in the Deity: he sayes not, I was, but, I am, meaning him∣self to be God.

If his Miracles be conceived to flow from

Sorcery, yet his fulfilling of t••e Prophets of God, who before hand spake of what he should Do, and what he should Suffer, might cause at least an I••quisition after the Verity of this Proposal: all being accomplished to the very Manner of his Death and Buriall; Why should he distrust them, when they shew what he shall be. (viz.) The Man who is Gods fellow? Zecha. 13.7. Words discovering the Union of God and Man in him: Neither did Moses a Servant, conduct the people over Jordan into Cana∣an, but one Jesus or Joshua (the Name is one) Figuring, that none but Jesus, God and Man, a Son, is to be Followed, as Authorized by the Father, to fix our abode in the Land of Rest Above. The Eunuch wanted not competent knowlege of God, but the Saving one, since Christs Revelation, he had not clearly, untill he believed, that Je∣sus Christ was the Son of God, which belief was wrought by heedfull observance of those Scriptures, delineating the draughts of Christs sufferings to the unbyassed, and In∣telligent. The Seers seeing but darkly, and at a distance, were not understood. Flesh and Blood Revealed not his Son-ship unto Peter: but after the Rising from the Dead, that Christ behoved to suffer, was not a se∣cret,

and proclaimed as a necessarie Truth, perfection of knowledge being in and by him; As God acquir'd by man.

He is that Word which was from the begin∣ning, and from that beginning was with God, and not after, and so with him in it, tha•• he was God, as he is, John 1.1. One of One, Truth of Truth, Life of Life, Glory of Glory: The Image of the Invisible God, Col. 1.15. God being in himself invisible, that is, the Father, but he, as the Son truly Represents the Father visibly, as the word spoken doth represent the sentiments of the Soul Audibly, so he Reveals that God whom we cannot with eyes hehold. Yea, nearer then the Instance given, the Son, being the Essence of the Begetter, from whom the Be∣gotten is not parted, not divided, the Fa∣ther being in Him, and He in the Father. All that the Father hath, being the Sons: For, saith he, All Mine are Thine, and Thine are Mine. The nativity of this Son, having in it a Tremendous Mistery; no•• known, yet believed; not understood, ye•• Comfort had by it, the Union having no Nativitie, expressing posterior to that high that it were Anathema to say, this is the one, then, this is the other: the generation being Like of Like, a Motion from the Father Flow∣ing,

yet retained by Him, He communicating his own Essence to the Son, conserveing the same, Impassibly, Indivisibly, in him∣self. A Man, its true he was: yet then, He and the Father was one: He said, I and the Father, being Names of different things, Am one, therefore one Name. God, Jehovah, Lord; One, professing Identity of Nature; Am, excluding Time, from having Flux, when this Begun, there being nothing where∣in there is a Discrepancy, yet, I and the Fa∣ther, are Diversifi'd, yet One Discovers no Distinction: and confutes the Existency of two Gods, There being no Medium or mean to Sense, Reason, or Faith, between the Begetting of the Son of God, and the Ex∣istence of God the Father: Each being ful∣ly and together in Either; without intervall or space: Neither subsisting in themselves without the Other, Hence, the Son is the- everlasting Father, Isa. 9.6. Which could not be, had he not from Eternity been, which Eternity must pertain to the Father, or then the Son were not Everlasting; Ever∣lastingnesse, or Eternity, Admitting no Du∣plication or Doubling.

God is known to have as many Sons, as He hath Creatures, He is called Father of the Rain, Job 38.28. Giving it a Formative

power, to Refresh and ••ruct••fie the Ground Yet to separate his Transcendency of who•• we speak, from the Energy with which o∣ther productions are endowed; He is calle•• the only Begotten Son, that is, Only begot∣ten in the beginning, clearing the Conso∣nancy betwixt the Old and New Testament yet with this Difference; The Heavens an•• the Earth were created: But in that begin∣ning the Word was, John 1.3. And being made in that Beginning, the Earth and Heave•• because Begotten, This day, Psal. 2. (i. e.) Gods day; that is, in his Eternal Light. Therefore with the Father, is he Omniso∣ent, Omnipotent, and is Jehovah: and s•• owned by Abraham, in that preludium 〈◊〉〈◊〉 his Incarnation, being bowed unto and pray∣ed unto, and called Lord, Gen. 18.22. Fait•• and Revelation manifesting one of the Thre•• men, to be no other, then he that mad•• both Men and Angels: to that Holy Patri∣arch, who yet was zealous enough agains•• Idolatry, and had not given that respect un∣to the Man, except by his Majesty and com∣linesse: by his Faith and the Angels reve∣rence, and Spiritual and Divine information he had known him to be the Lord Jehovah A verity to be adhered unto by men, an•• owned once by the Devil, through Fear

Mark 5.7. Though out of Subtilty he en∣deavour now a Refutation.

The word Son, is thought to be but the Calde Zun, which signifieth to feed or nou∣rish, the Son being to be provided for by the Father, and in case of nec••ssi••y the Father by the Son, the word Filius, to be only the Greek Philia, Friendlinesse and Love; as if Sons were the darlings of a Parent, being new Roots for support of a decaying Family. And how doth the Father and the Son from Heaven, in the Scriptures, in the Prophets, and in the Psalmes, to Jew, to Gentile, stop the Insolence of Unbelief, pressing for Reciprocall glory to each other, as oc∣casion serves: So superlativley Infinite is the Love, which equally, as one, they bear to One Another. Now is the Son glorified, and God is ••lorified in him: If God be glorified in him, God shall also glorifie him in himself, John 13.••1. That for the Son. And again, when he ••ringeth in the First Begotten to the World, ••e saith, Let all the Angels of God worship ••im, Heb. 1.6. That for the Father. And ••eeds must he be first, since he said unto the ••on, Thy throne, O God, is for ever and ever, ••. 8. And deservedly worshipped, Being ••nointed with the Oyl of gladnesse above thy ••ellows, v. 9. That is, endowed, when Man,

with more excellent prerogatives, Royalt•• and Power, then all unto whom God ev•• gave Power and Royalty. The scatter•• gifts given, some to this, some to that O•• being all in him United, and exceeded, the Fountain exceeds the Vessel; Isaac 〈◊〉〈◊〉 wonderfull in his birth, Moses and Eli•• for their Miracles, Daniel for his Prophesi•• Lazarus by his Rising from the Dead, ••¦noch, and Elijah for being taken up to H••¦ven: But compare these with their circu••¦stances, to the Glorious Endowments of Son of God, and his powerfull Acti•• thereupon, and wherein are they to be c••¦sidered? How is he, not they, to be w••¦shipped in heart and Spirit?

In this Meditation, let not the Manich•• Heretick trample upon the verity of his M••¦hood; As if that were swallowed up by 〈◊〉〈◊〉 Immensnesse of the Deity: or that the h•• thereof Evaporated, or Attenuated it much, as to repel truth; Fancying Christ have no real Flesh, no Rationall Soul: 〈◊〉〈◊〉 as the Bush burned, and was not consum•• though Earthy, so that Substance wh•• he took from his real Mother, as Man, 〈◊〉〈◊〉 still mans Substance and Fleshy, vailing Godhead Omnipotence cont••acting it self him, because it was Omnipotence: He ••¦ing

infinite, as begotten of the Father, by Spirituall Generation without a Mother, and Finite as born of a Mother by Naturall pro∣gression from the womb, without a Father, ••o every way, neither Infinite nor Finite; Not Finite begotten by an Infinite Father, of whose Nature he must be participant, not infinite, born of a finite Mother, of whose nature al∣so he must be partaker. I am deceived if ••omewhere it be not Recorded, that he in Countenance much resembled Mary: and ••ure we know, in Doings, he was the Image of the Almighty, Infinite like him, Finite like her, being one Son to both: It being In∣congruous in Spirituals, to have two Fathers, or two Mothers; therefore as the Son of the One is he ubiquitat and as Son, to the other is He Limited, each nature remaining distant, without mixing, though uniting in him, for constituting one Person, eviting the Absur∣dity of Four persons in the Godhead, by this Ineffable Coalition, or abiding together.

In this the Church obtained the utmost of her souls desire; Seeing him that is God, as Her Brother, that sucked the Breasts of her Mother; Purposing in publick to kisse him; that is, owne him, embrace him, though ••n Flesh beheld, concluding not to be despi∣••ed thereby, Cant. 8.1. Glorying in him a∣bove

all Lovers, and most d••serving her A∣morous huggings, the Lawrel of transcend∣ency, above all other Suiters, for purchas∣ing her Favour: they being Libidinous, He Holy, harmlesse, in his Caresses, or respects protects her Modesty, Face to Face, as Frien•• with Friend: solace they each other, wit•• powerfull Incentives of Incontaminat, and unspotted Love, She cryes with that Martyr. None but Christ, None but Christ: He speak with that King, What is thy petition, and 〈◊〉〈◊〉 shall be granted? what is thy request, and i•• shall be performed? Whole God being mad•• whole Man, that man might be wholly bles∣sed: in procuring whatever was amiable, delightfull, and that with Felicity, to plenty and abundanc. Heere that is in him, is the Sheeps going in, and going out: for the pa∣sture of never-failing consolation, John 10.9. Laying aside the strength of Ox, like reason, we may go out in the belief of hi•• Manly nature and countenance; and go 〈◊〉〈◊〉 worshipp••ng before the Majesty and Powe•• of his Godhead: which duality of natures i•• expressed in the words, Child and Son, and these united in the Name Immanuel, Isa. 7 14 And if this purchase not a plenary yeeld∣ing up of Sense, for glorifying of the Son then believe him for the works he hatb done

and for those done through him, John 10.38. Had he not been Man, he could not have Fasted: and had he not been God, he could not have Fasted so Long. That Fam'd Faster John Scot of this Kingdom, for 40 dayes out of discontent: his 32 dayes Fast in the Maiden Castle of this City for Tryal; and at Rome the like number of dayes; as also at Venice; his 50 dayes Fast at London: being vitious in life, may be thought to Originate from some other Soyl then Hea∣ven. As for that much Talked-of Faster Martha Taylor of Darby-shire in England, Anno Dom. 1667. Who in sicknesse is said to abstain from Food thirteen months toge∣ther; nothing of Eminent Sanctity preceed∣ing, nor of Enthusiasm accompanying it: I shall not at this time passe my judgement; But must say to such, who would argue this, or the like, to be naturall, that the••e∣by the wonder of our Saviours fast, and His hunger afterward, is affronted before the adversaries of his Divinity. And since it's one priviledge of the glorified Saints, nei∣ther to Eat nor Drink; I shall conclude it expedient for all, while in the flesh, to call Daily for their Dayly Bread, and that convenient for Support (which in the for∣said Martha hapned not) Believing with∣all

our Lords Divinity, because he fasted fourty dayes; Truly, Harmelestly, Hea∣venly, the Godhead only strengthning him: for doing whereof Nature of her self cannot pretend to an Imitation. I in all the extent of Time, during the continuance of the Law, and Prophets, untill Christ, it is nobly observed, there were but seven men to whom God gave the gift of Miracles, the New Testament Exceeding the old in this parti∣cular, that seventy were endowed with it at once, the twelve Disciples, and others afterward, by the power, and in the Name of our Lord Christ; who also himself bring∣ing the Gospel, brought first Miracles with him for confirmation. As did Moses who gave the Law, first working of Miracles, to evidence his Mission. Our Saviours giving eyes to the blind, hearing to the deaf, strength to the lame, &c. Matth. 11.5. were proofs sufficiently pregnant unto John, that He was He who was to come, and that a∣nother was not to be looked for; for he had Read in the Scriptures, that all these should be done when God came, Isa. 35.4.

Though at his birth, the World was not agast with prodigious and portentuous visi∣ons, As at Alexanders; the Sun fighting with the Moon, Stones sweating blood:

Neither did the heavens seem to burn the year, thereof, as they did in that of Mithri∣dates; Though the Theatre never beheld him grapple with Tygres, Boares and Lyons, as the old Combatants: Nor pluming his Innate Heroicknesse; Dazling the eyes of the Clamorous Vulgar; Nor did he triumph as the Conquerour uncovering himself at once for Acclamations among men, for that Cob-web thing, the Name GREAT. Yet in the darkest Shade and Tract of his life, we defy the Histories of the Worlds Champi∣ons, to equal him in Power and Glory; As a King coming to his Kingdom, had he not his Harbingers, in the multitude of the Baptists converts? their Master being only his voice, as a trumpet, to prepare the way of the Lord. He was indeed laied in a Manger, his own refusing him; But the Ox, though know∣ing his owner, and the Asse his Masters crib, not being capable to declare his arrival; An∣gels, who knew him best, as being of his his Court, and a multitude of the heavenly host, made musick at the Birth of this Prince of Heaven, Heir of Earth, Maker of all things, and first begotten of the Father: Hea∣ven shined with unusuall light, as by torch-light, to guide Wise men and Sages unto the House, where this King of Saints was to be

worshipped. In poverty he appointed Peter to his hook, and fish for a penny, (the house in probability being Peters, for which the tribute was to be payed) in which charge he first shew his Godhead, that the fish was there, and had coyne; Next that he was a Man, and stood at that time (as the best some∣time may be) in need: Further that he was God, being not willing in any case to Offend the Rulers of the Land: Lastly, that in both natures, he was in office and Authorithy, Judge-like, condemning that fish to death, the half Crown in probability being robbed or picked from the Pocket of some drown∣ed person.

In His giving up the Ghost, he uttered a loud cry, evidencing weaknesse, not alto∣gether to have hastned his removal, he shook the Earth, darkned the Heaven; a type of that darknesse now encompassing his mur∣therers, condemning an impenitent Thief; Giving a Kingdom to the other contrite Ma∣lefactor. So that albeit, as the Tabernacle (which also umbrag'd him) there was no∣thing to be seen outwardly in his person, save the goats hair, and badgers skins of Frailty, In••irmity and Debility, for which he was deemed neither Comely, Beautiful, nor desirable, Isa. 53.2. Yet the Rod (which

was stronger then Aarons) of his Authority, Gagging the multi••ude, the Manna-pot of his plentifull provision for the hungry and faint, the Mercy Seat of his tendernesse and compassion towards the blind, the possessed and the dead; The Tables whereon his Laws were written in so deep Characters, in the hearts of men, though so contrary to the heart, cleareth to the Surveyer, that the Godhead dwelt bodily in him: Compiling clearer answers to him that asketh us, in whom we believe, then did that Savage of Domingo, who answered in Toquilla & Tou∣pan, that is, (sayeth my Author) who was present, in the Sun and Thunder; yet learn∣ed he after to believe in Jesus and him cruci∣fied, and was baptized, as we, I hope, by the Holy Ghost: So strong was the power of Truth.

Let us reason together a little with the Jew on our Saviours behalf, and go round about that once pleasant land, more narrow∣ly then Nehemiah did circuit Jerusalem, and hath there one word which our Gospel re∣cords the Son of God to have spoken, con∣cerning it, fallen to the ground? Hath not their house been left unto them desolate? their Temple wherein they trusted, being left without one stone upon another? Had not

their daughters cause to weep? And do they not yet bitterly lament the burning of their Temple by Titus the Roman Generall, Au∣gust the 6. The self same day on which So∣lomons had been burned by Nebuchadnazzer King of Babylon? W••re not your children and fathers crucified untill there was no Room for Crosses, and thirty sold for one penny? were not your Noses slitt, your Ears cut, by which you had snuffed, and scorned to hear your Messiah preach? whence came those earthquakes, showrs of blood, like crosses falling on your garments, when liberty was granted you, to re-edifie your Temple; your own hands with infinit pains, working for fulfilling of our Gospel, one stone being not left upon another, in removing the Rubbish, for laying a new Foundation? I say whence came this? from heaven or of men? if from men, why did not Care, Strength, Vi∣gilancy and charge preserve the Building? if from heaven, why do you not believe? Have you not heard that astonishment which be∣fell those Workmen, that after much pains about a dark cave, for expediting their work they found in white and clean linnen a Book, and opening it in great Letters read, IN THE BEGINNING WAS THE WORD, &c. the book being S. Johns Evanegel, which

made many of you to forsake that work of Spite, and darknesse, and build themselves up in the Holy Faith we professe, with pray∣ers and hymns glorifying Christ, as the Sa∣viour of the world, the Salvation Jacob their Father had longwaited for, but already found, Jerusalem being in dust, and Ca∣pernaum reduced to Beggery, as he had fore∣told, refuting trivial objections.

Yea when Christianity pittied to behold her under the Iron Rod of the Saracen Turks armed with invincible courage, once more to have Jerusalem bear in a Gospel sense, what she formerly was for the Law called, and by the Turks now known (viz.) Cuds the Holy Citty, did not God from Heaven chide and check the intentions of those Prin∣ces (as being too officious) by sending for two years, a rageing pestilence all the world over; The first fruits of that destruction by plague, famine, and sword, which came upon all in heaps, during the fond salutes of that Harlot City.

Is it not observable, that many warlike Nati∣ons, not so old as the Jews, as Goths Vandals, Picts, are not known save in History? their Dreadfull Valour Perishing with them∣selves, whereas these Hebrews are yet fruit∣full in posterity, and remaineth famously, an

infamous people, so Beggerly Spirited, so far degenerat from the courage of of the Ancient Israelites, that the naming of a sword to many, is sufficient to affright o••e into a Feaver? And amongst the millions of legions encamped by Turks, Persians, or Indians, not to Name Christians: where do we hear of a Jewish Army? They as Moles delighting only to nestle in the Earth, felicitating their Souls with Hoords of Wealth; Leaving honor to be pursu'd by a•• other Nations, Or rather honour, for fear of disgrace, having wholly forsaken those Sons of the earth, and Justly, since he•• crucifi'd their King.

The Christian doctrine among othe•• causes they hate, for preaching Salvati∣on to the Gentiles; As if God had not blessed Japheth as well as Sem, and as if Japheth wa•• not to dwell in the tents of Sem, of whom the Hebrews came, Gen. 9.27. As if A∣bishag the Shunammite had not been brough•• to King David, or as if Solomon had not Married an Egyptian, or Moses an Ethiopi∣an woman: As if Hirams workmen had had no hand in the building the first Temple, nor Cyrus cash, and tribute wasted by re∣pairing of the Second; As if Jonah had not been sent to Nineveh; As if the City of

Jerusalem had no•• been the property of the Jebusits, for sin forfeited: but afterward pacified and reconciled, restor'd again to the first owners the Gentils; which that City by some is thought to report unto all ears, by i••s found IERUSALEM, a Name com∣p••unded of t••e Greek word Ieron a Temple, and the Hebrew Solomon, that is, Solo∣mons Temple, as if the mixing of these Lan∣guages, protested for a joynt interest in the mysteries of Religion; From which collecti∣on I can behold no very great absurdity: though the Grecian take place in going out, or coming in, before the Hebrew in the streets of Jerusalem: (Craving pardon in dissenting from him, whose Name, whose Fame, is so pure, and white, so as no FVL∣LER can exceed) as at first it came from the Gentiles, so by its name, might the fi••st owners be remembred: Untill the Jewish Tenant by treason was ejected, and then to return to the first possessors, that both might fear, and repent, and believe, Living in it by, and through Grace alone.

An honourable Traveller being pressed by a Rabbi, principall of the Syn••gogue at Sophia, to discourse of Christianity, not Bluntly, but Acutely, p••oved Christs di∣vinity, and divine aid to our cause: that

in such a meek humility, it had raised it self over all the proudest oppressours: Was answered in grave spite, that Christ came, when the world had been tamed by the Ro∣mans, and when the Spirits of most Nations had been broken by their heavy yoke: where∣fore he would not build his Religion, as the old Heathen had done, upon Heroick Acts; but upon the contrary, me••k humility of contrite hearts; Which, being the greatest number, causes his doctrine to prevail so well. But, men of Israel, and you that fear God, give audience; Consider you are with∣out a King, withu t a Temple, and reflect upon Jacobs Testament in both, these are to be with you only untill Shiloh come, Gen. 49.10. Unto whose Name Jerusalems pool of Siloam might respect; and you know, and the Pharisees also, who sent a blind man thither for cure, John 9. The Sense of the word, forming Felicity and successe in or∣dinary reading, the unusuall way of writing, pronouncing and pointing of the word, mak∣ing it both Masculine and Feminine, his true Man-hood and his Mothers Virginity there∣in couched, the Affix, or Letter He by use (the great mistris of Speech) being feminine, and should be Schilah, but the pronounci∣ation and punct••tion is masculine: and there∣fore

you read it Shiloh, and he was to come of Judah, as Mary did, of whom Christ was real Son, by your own confession; but with∣out the ordinary rule of generation; as we believe.

We find you by God your Father, as Tarn'd Children, nourished and suckled, with wonders and miracles; what darkned the Heavens at the death of Jesus? what made your dead appear? Your rocks and your vails rent? your prophets (save false ones, and to your own destruction) long before him, and ever after him to cease? but to prepare you for him, and discover your Sin in his Bloodshed; We have a double prophesie of your Future relenting, from your own prophets, yet ours, because believ∣ed by us, That that Salvation which is come to the Gentils, shall provoke you to jealousie, and that you shall look upon him whom you have pierced, Zecha. 12.10. whom you valued at no goodly price, even for thirty pieces of silver, Zecha. 11.12. Which three pound fifteen shillings bought the Potters Field, a Field of Blood; the belief of which predictions, by us Gentils, ought to be a provocation of jealousie stirring up you Jews for suspecting Errour in not believing this report touching the arme of the Lord reveal∣ing,

Isa. 53.1. that Jesus is the Christ

It is the conjecture of one Lea••ned an•• skilled, in untying knots of difficultie and intricacy, that to the whole world God in the conversion of Paul, gave a Typ•• of the Jews access to the Christian faith that as he was last of the Apostles, so shal they be of the Nations, after which, as he, they shall be most Zealous, and reprov•• Romes Idolatry with boldnesse, as he Peter•• dissembling: but this to be brought about, no•• by the Ordinary way of preaching, but by some sign, vision, or ••evelation from Hea∣ven. The greatest number of the Jews con∣verted since the death of Christ wrough•• that way, For one example. In the King∣dom of the Omerites, in Arabia, then sur•• the Happy, under Iustinian, where a disputa∣tion of three dayes being held betwixt Gre∣gentius Bishop of Tephra, and Herbanus 〈◊〉〈◊〉 Jew, who not satisfied from Scripture-proof•• (according to the wont of that Nation•• would have and craved a Sign from Heaven protesting, if Jesus of Nazareth should ap∣pear, they would believe. Whereupon, afte•• a dreadfull Thunder, Christ was seen, wit•• beams of glory, walking upon a purpl•• Cloud; a sword in his hand, a Diadem o•• his head, saying to the Assembly: Lo, her••

am I present unto your Sight who was cruci∣fied by your Fathers: at which the Christi∣ans calling for mercy, the Jews were stricken blind, and remained dark untill they were Baptized, as Paul also was; who was until then, the greatest persecuter the Church had, as the Jews at this day are.

When Caliph King of Tartary was con∣triving a way for exterminating the Gospel his Dominion, A. Dom. 1225. as fictious and feigned: one counselled to let the Gospel it self become its own judge, that saying, if any of its professors have Faith, he may say to this mountain, be thou cast into the Sea; and it shall be done, Mat. 21.21. Purposing to cut off the heads of Christians with their own sword. This made the test; and ten dayes allowed for discovery: after much humiliation, praying, and fasting, one of the Bishops, directed by God, ordained a squint∣ey'd shoo-maker to give the charge; and af∣ter many tears, and acknowledgement of self-unworthinesse, at the end of the days, when butchery was ready, he kneeled between the Camps, and ardently summoned the desig∣ned hils removeall, which succeeding, the ••mazed Barbarian Prince, was incontinent∣••y baptized. To pass the thundering legion ••n older times, How hath God both to Jew

and Gentile magnified his Holy Child Jesus? what rich promises are yet unfulfilled? & the very preservation of the Jews, is progno∣stick of Gods future benevolence, animat∣ing our zeal for suing out good things for them; they having in the City Saphetta near Bethsaida, both honour, freedom, and lear∣ning, and their own language purely, though studiously spoken, as an earnest that in due time their conversion, may restore to their posterity, the whole Country. Fiat, Fiat,

Henry the third of France h••ving institu∣ted that order of Knight-hood, called of the Holy Ghost, being, on Whitsunday the day on which the Holy Ghost came down upo•• the Apostles, both born of his M••ther, fell to the Crown of France, and elected King of Polland, afterward erected another called Christian charity. We have in this King∣dome the voice of the Spirit, as clear as any Kingdome under Heaven, if not more, (though many evill eyes among us, grudgingly are up•• us, fretting at, and hindering the progres•• thereof, by prints calumny, and slanders, &c. testifying from Heaven, the advance of o•• blessed Lord Jesus, above all powers i•• Heaven and earth and under that Doctrin•• have we been born, nobilitat and bred, chose•• for to reign over the World, hel and death

and that Little S ster of ou••s, the dark Gen∣tiles, that Son of our Father Ishmael, not be∣ing induced to say, Glory to the Son, let Christian love enflaming hearts, cause a repe∣tition, to those our kindred of that p ophesy, O House of Jacob, come ye, and let us walk in the light of the Lord, Isa. 2, 5. God i•• ten∣ding that we in light, and converted, should not be unmindfull of those in darkness, and in the shadow of Death, but as earnest for the Salvation of our Brethren, to the glori∣fying of the Son, pray for removing of their Dark vail. Amen, Amen.

Let the registers of the devout, and re∣cords of the old Fam'd Religious, be viewed, and the name Jesus hath been writ in capi∣tal, and Text-hand letters, for consolating the distressed, easing the pained, sustaining the dejected, for supporting the fainting, a∣nimating the drouping, resolving the doubt∣ing Conscience, for strengthning the feeble, liberating the sheckled, encouraging the vanquished Heart, enriching the poor, im∣pregnating the Barren, and comforting the persevering Christian. The hopes of a Goel, kinsman, or Redeemer, was the Veny by which Iob warded off the most pernicious thrusts his skilfull adversary could, or did make at him, keeping Satan still at a dista••ce

by his confidence of a Resurrection both of goods, and good N••me. It was Jesus made Moses refuse to be Son or heir to Pharaoh, or Pharaoh's Daughter preferring the riches of Christ, that is, Reproaches for Christ, be∣fore precious Jems, or Orient pearl; these a∣dorning the brow with eternal rays of glory an•• never-fading splendo••r, not the other.

That visi••n, that blessed sight of Iesus, Ste∣phen saw, was so ravishing, that the stones breaking his bones, warmed not his blood to rail, neither went his life from him in grief, save for these who took it, Bowing, not to his adversaries for respite, but to Ie∣sus to receive his Spirit. Wise Paul esteem∣ed the Treasures of the World but Dung, to be cast behind back, to be put ••ut of sight, to be naus••at, when the knowledge of Iesus Christ is under communication. The clean∣sed Samaritane thankfully returnes to glorifie Jesus, and therefore is said, to Glorifie God. The like is done in the fervent accosts made by the zealous to the Throne of God, for their expectations, for their possessions through the whole World, Jesus the Son, the Lord Christ, his only Son Jesus, still ecchoing from their Mouth, being first honourably conceived of in the heart. This made Re∣ligious and great Constantine not delight in

the Musick of the Worlds commendation, when he had done much good in the world; but, in anger, commanded him silence, who accounted him worthy to reign with the Son of God in Eternal Glory, earnestly desiring prayers that he might live and dye his faith••ull Servant accounting Subjection more then deserv••d Honour.

That excellent Prince, and Marques of Vico, Galeacius Caracio us, (unto whom judicious Calvin Dedica••es his comments upon the first epistle to the Corinthians) having left Father, Lady, Honour, Kindred and Children, with castles, for the Testimo∣ny of the Truth in Italy, to follow God, and the voice of his Spirit in Genevah, conquer∣ing all D fficulties, moved for his return home, with unparallelled courage and meek∣nesse, but by a Jesuited kinsman being offer∣ed Money, zeal appeared, he saying, Let their Money perish with them who esteem all the Gold in the World worth one dayes Society with Jesus Christ, &c. Though with him all have not ample revenues, or many acres to forsake, yet the varnish wherewith de∣lusion adorns the rottennesse of the world, making it seem thick and strong, Beautiful and usefull, dazling the Eye, and ravishing the Heart of the beguiled, causeth their lives

careful, irksome and doleful, f••r want of its intertainment in Tenure and possession, while the illuminate, though poor even to contempt, forsake those land-skips, in pitch∣ing upon Christ, for worth and abundance, undervaluing the most amiable prospect of fields, orchards and vineyards (as he those of Vico, among the rarities of Italy) solac∣ing it self with much more inward Joy, in the wise contrivements of powerful a••d gracious providence about its Salvation through Iesus Christ: Intuating the Body as a House built by God, for a mansion to himself, for which kindn••sse, being th••nkful, the Saint writes upon his actings, as upon his portal, Glory to the Son, or which is the same, Thanks be unto God for his unspeak∣able gift, inviting travellers to the same du∣ty and acknowledgement, reflecting the same hand to have erected that house of bone, wherein their Souls dwell, for the self-same end and purpose: Therefore not to be used as a Barn for storing up of World∣ly pelf, nor as pits for the Mascarads of em∣pty vanity, Gratifying our senses with the pompous phantastick bravery of the worlds Mimicks, much lesse as Stews to be dal∣lying, and continually inflaming our heart with heat of every pander lust,

in making provision for the flesh, by chamber∣ing and wickednesse, dru••kennesse and ex∣cess; But as Temples of the Holy Ghost, beau∣tifi'd within, as by the sweet scenting cedar of affability and benevolence, without by the curious carved stones of regular de∣portment, sanctified by the Altar of a pure and Holy heart, for gaining proselyts to the Doctrine of the Gosp••l, as did Iovianus, who being chosen Emperou•• of the Army, Refu∣sed that honour, attesting that being Chri∣stian, he could not rule over infidels, was almost deafned by the shouts of his Troups We be Christians, we be Christians, to the Illustrating of our profession.

Among other titles given by the Hea∣thens to their Jupiter, Elicius was one; the Romans, in their Engagements, diffi∣cult Skirmishes, and bloody Battels, be∣ing to their honour, often assisted by his powresse. And harke! how the Church chants forth the praises of this her Captain, styling Him the King of Glory, the everlasting Son of the Father. Commentars upon which be∣ing made, may be Antepasts, for edging the Hungry, the Sick, the Sad, the Dejec∣ted and the Troubled Soul, more and more, to call for a full Meal of those Delicates, whereof it may be, their heart hath sparing∣ly

been fed. For no sooner did the Spouse de∣liniate the perfections of her beloved, the•• the Daughters of Jerusalem turn aside from their own wayes, to seek him with her that is, to find, enjoy and possesse him, s•• Glorious, so eminent, above other belov'ds. that is, above the transient fooleries, whereon their hearts did Formerly dote, and which their tongues did anciently applaud, resolving afterward to follow, and to glory in our Lord Jesus, Can. 6.1.

If Glory, and Renovvn, and Venerati∣on, be attributed to Man, proportionate to those large dimensions, or parcels of Earth he hath under Rule and Government, the•• who can vey, or cope with this Son? For save to him, the Earth was never given to Man, to the Children of Men it is. And Augustus Cesar measured an Imaginary shadow, not his own stature, when he or∣dered the whole World to be taxed; for much of it saw never his Image, or superscrip∣tion, nor were shadowed with the wings of his Eagles: But to this Man, as Man, the uttermost Coasts of the Earth are given for a possession, Psal. 2. Not that Heaven is not his, for by Eternal Generation from the Fa∣ther, he hath all without a donative; But the Earth is said to be given him, in respect

of his inferiority to the Father, as Man, so that He is King of Nations, to break the bones of such in pieces, who will not bend to his Soveraignty, nor do homage to his knee; all Kingly Glory being but so many beams of splendor, which by his authority, as sealed Commissions, flow from him the Sun of Government, enlightning the lesser stars of Potentates and Princes, their great∣est Treasures being but Tributary pennies, bearing his Image, the best of them writ∣ing, Gratia Dei, by the Grace of God: Grace recalling or lengthning their commis∣sions, not quamdiis se bene gesserint, so long as they behave; but Durante placito so long as he thinks fit, saying, Return ye Children of Men, that is, to the dust whence you came, impowering others with authority to com∣mand, and Majesty to rule, yet still under him, and as his Vice-gerents.

As Man therefore, all power being given him in Heaven and Earth, he says in his A∣p••stles, to the body of believers, I am with you to the end of the World, the Glory where∣of being seen in that excellent Mount, when on Earth from Heaven, Moses, Elias, Peter James and John attended, his countenance changing, and his raiment becoming white as snow, an embleme and Type, of that

splendor, wherein he shall judge the quick and dead. Hence its called the glorious ap∣pearing of the great God and our Saviour, Tit. 3.13. Appearing only on Tabers Mount, as Glorious, but then shall as the great God, before whom Angels, Devils and Men, must stand, all judgment bei••g committed to the Son. Because he is the Son of Man, John 5.27. Not to others, for they are the Daugh∣ters of Men, nor to others, for they are not the Son, that is, of God, because he is the Son of Man, and fittest to umpire betwixt God and Man, and a••bitrate between Man and God, in all kind of affair, wherein advice is to be given, and redress to be made, Ʋntill al rule, all authority and power be put down, 1 Cor. 15.24. Words expressing the high∣est supremacy, subordinat command, and low∣est government under Heaven, even to death; which as the last enemy is to be destroyed, having boldly and audaciously seised on Christ, intending to keep him captive, but could not; yet for his offer, at last shall not be seen. By Death understand sicknesse, ca∣lamity pain, anguish, poverty, frights, fears: all which are to be dash'd, at the delivery up of the Kingdom of his Mediatory Go∣verment to his Father; by which, that power he received as Man, and called authority, i••

laid down; that which is Omnipotence, stil as God re••ained by himself: both which uni∣ting in him, disposed him strenuously to un∣dergo the indignities, affronts, offered him in the contradictions of sinners, he know∣ing, as the head, how to deliver himself, and the Church his body, from obolquie and re∣proach, by a glorious Manifestation of him∣self to those who pierced him, and to such who depended on him, for full satisfaction: like that last and imperfect speech of that fa∣mous Hexaplist Willet, who groaning said, let me alone I shall be well, Lord Jesu— That both the one and the other may pro∣claim him greater then all, and know his ex∣altation, Col. 2.17. The first and the last, Revel. 1.17. meriting from us his subj••cts the name Beldugian, more singularly, then Prester Iohn who hath it from his people, the Ethiops, signifying with them, the Ioy of incomparable excellency, which from us Christ in due respect, ought to be acknowledg'd, as being above all value.

SECT. II.

IF particular enquiry be made touching the defraying of that respect, praise and Glo∣ry, we are indebted unto the Son for, we

must deposit and reckon from the day of his resurrection, vulgarly called Sunday, (which with equal harmlesness may be pronounced) (though heathnish) as S Luke hath record∣ed the names Castor & Pollux more fabulous; for (to silence the Quaker in his carping a∣gainst the Word Sunday) they were held Brethren, the product of Eggs from Leda Queen of Oebalia, Sea-gods, fortunate if appearing together to Marriners, &c. there∣fore effigied on the stern of S. Pauls ship, Acts 28.11. and equally sinlesly mentioned, as Sunday may be, our Lords Day. The two great adversaries of Jesus name slighting and passing by that, accounting other days more glorious because of some emergency, there∣upon hapning. The Jew celebrates the se∣venth da••, because God sanctified that for a day of rest at the Creation: which Creation being in Glory inferior to the Redempti∣on, which yet was a second Creation, the Church Apostolick held it incongruous to commemorate an old Sabbath. Moses a ser∣vant, and a faithfull one too, was fourty days with God in the mount, and brought down the Law of Remembrance. The Disci∣ples were Servants also, and equally trusty, with whom God in flesh abiding fourty days, speaking of a new Kingdom immedi∣atly

they practis'd against the old institution of the seventh, observing the first day of the week, Acts 1.3. communicating, preaching and collecting for the poor thereupon, and that by way of Law and command, 1 Cor. 16.1.2. which in point of Church-Gover∣ment must be understood to flow from Christ, ••e being Lord of the Sabbath, that is, the owner & commander or Abolisher of it, Mat. 12.8. In this second publication, as the Fa∣ther was of the first appointing it in Remem∣brance of his rest, as the Son did for his, not ••evealed, by expresly disannulling the Sa∣••urday, Except by doing, that in all things the Gospell might correspond to it self, that is, in Faith, the Son being to be Honoured by all men, as they honour the Father, John 5.23. which will weekly be enquired after by thus Worshipping of his Name. Through∣out that pregnant Chapter, Heb. 4. for a day of rest, under Gospel dispensation in distinc∣tion to that Day in the laws publication. There is a special one said to rest from all his Works, here in this life (the very reason of a Sabbath) as God rested from his, which cannot be understood of any, but of Christ: the rest spoken of towards the multitude of Believers, being to come, and called, my rest, that is, Gods, v. 3. whereas the other rested

from his works, as God did from his, yea from all his works, resting with comfort, delight, complacency and satisfaction, as God did from his, that is, at the creation, or as the Creator who rested the seventh day, ceasing from making any new species, or forms of things, but still preserving by his power, what he had on the seventh day finished: so the He men∣tioned, v. 10. rested from watching, fasting, bleeding and temptation, on the first day delighting in all that he had done (as God had) thence forward upholding by his pow∣er, the new creature he had wrought for, blessing that day in appearing to the assem∣bly of his Disciples, more then once, which maketh a new Sabbatism for the people of God, that is, of Christ; for the Works of these two, are evidently differenced, (and the reason of the rest, as cessation from working) from that work wherein God, that is, the Father, rested, who did speak of the seventh day, v. 4. Either of which being to be remembred, and observed, as oblidging to their respective people, for whom the resting was blessed, enforceth observation upon the Christian of the first days rest, under the forfeiture of that rest ab••ve, whereof these here, are lead∣ing, and but ways tending thereunto, and from which unbelief doth decline, and drawe holy

as disrespective unto Christ. Under the shad∣dow of whose rest, upon the first day, the holy Martyrs, and confessors of the Church, the holy people throughout the world, sat down with great delight, and the fruit hath been sweet unto their taste evidenci••g ••t, to be from Heaven, not from Man. And having now no tabernacles to remember the Wil∣dernesse, nor Pasch to reflect upon Egypt, but the Lords Table, the Lords Supper, the Lords cup, the Lords Body, the Lords death, to Grandize his Fame, (that our Book swell not) what's more pertinent f••r his Honour equaling the Father, then to have the Lords Day? Revel. 1.10. Which in all ages of the Church, by all Churches, and by all the Fa∣thers in those Chu••ches, hath been found divine and apostolical, considering that in matters so sublime, so directly tending to the magnifying of Iesus, to the moral, and mi∣nisterial duties of Church-professors, the the Apostles could not err, and therefore ti∣eth our consciences now to observation of that first day.

Let observation be made of those, who disrespect, or contemn this day, and sel∣dom, if ever, is this the only folly such are guilty of; They will be found Idle, Loose, Drunkards, Swearers, Gamsters, Vagrants,

Debauch'd, by all, or in many matters of conversation; Against whose affronted Lan∣guage, may be proposed the Scriptural Au∣thorities, the Apostles practice, the Chur∣ches evidence, and the Multiplied confessi∣ons of the Deceasing Ranters, and Condemned Malefactors: In the Catalogue of whose sin, generally, carelesse obs••rvers of the Lords Day, is marked in Red Characters; and by themselves most bemoaned.

A loose Nimrod, a great hunter, usually follow∣ed the chase upon this day, but his Wife be∣ing delivered of a child, with a Dogs Head, put him to his thoughts, and the Heads and Limbs of such profligats, professing, and sorrowing for their Misdemeanour in this particular, we dayly behold, may cause re∣flection upon providence, and force a Reli∣gious attendance upon the Lord in Holy Duties. As for the Jews, they must know that if Jesus, that is, Joshua, had given their Fathers rest; then would he not afterward have Spoken of Another Day, in the Psalmist, there was Another Rest then ordained for the people of God then Joshuah gave them, of which this Rest, on Another Day the•• they of old observed, was a Type, Heb. 4.8. For that there is another Rest, and an∣other resting, then the rest and resting of

God (i. e.) which God gave in the Law, is clear.

As the Iews deny that he Rose, so the Turks deny that Jesus dyed, he being translated from the Hands of the Cen∣turion, and Another like Him left in his Room, who was crucifi'd in their opinion, and therefore regards not our Lords Day, making Friday their day of Rest and Wor∣ship. Mahomet a greater then Moses be∣ing on that Day born, and on that Day Sa∣luted King (by his Army, after the con∣quest of Medina, though by Perfidie) there∣fore Saturday not observed, and perfecter of the Law of Christ, therefore our Sunday not remembred, but Friday for the Honor of that Impostor as he was called by Mahomet the se∣ond Turkish Emperour, who yet was so wicked as to oppose the Gospel to that degree, that in the year 1479. he took twelve Kingdoms, & two Hundreth Cities from the Christians. And now that same Deceiver, as by wealth and Hypocrisy, he got himself almost deifyed at first, so this day, by Force, Valour and Invasion, Infects the greatest part of the world with his Muslemans (i. e.) True Believers. Whereas our belief in Jesus should in Jealousie be provoking, by Faithfulnesse, Decency, Holinesse, and Order, to those and all other deluded Nations, to appear be∣fore

the Lord with us, the morning of thi•• Day, in which (if Augustin may be belie∣ved) the Elements of the World, and the Angels were created, where∣in the Holy Ghost came down in the new, and whereon Manna descended in the old Testament; And so to be observed as if now on the Lords Day the worlds were finished, and its inhabitants provided for: In our Lords Appearance about, & among our tents, as bread, and nourishment for the exercise of peace, and holinesse, unto which the Sanctification and Rest of the Sunday excel∣lently, and elucidly invites the Faithfull, though for that called by those Muslemans, Gwar, that is, Unbelievers.

As an Appendix to this, I might speak against that, which the World now calls Contempt of the Clergy; But that so many hath done i•• before me. It not being a Mushrome of yesternights growth nor Rootlesse either, being long before the shedding of the blood of Zacharias the Son of Barachias, who was slain between the Porch and the Altar, (such by the way, being most apt to disdain the Pries•• who mocks the Altar, and reverenceth not t•• Temple.) Can it be thought that the grou•• of our Great Masters contempt, or fewn•• of converts, proceeded either from his po∣verty

or ignorance? Or that Paul was stoned for his Mean Condition? Or that the old Prophets, and Church M••rtyrs, (whose Doctrine in spite of Drollery, did drop as the Rain, and distill as the Dew, Deut. 32.••.) were derided for their blunt Dialect? There must be some other cause, which I shall not dive into; However it is told us, Contempt will come and the Master of the house (i. e.) of the Church, hath been cal∣led Beelzebub. Ambassadors Church-men are, and Kings sendeth such, in Splendor, but conform to the Grandeur of those to whom the Embassey is appointed. All are not Kings, Emperours, Great or learned, Christ hath to do withall; but some are poor, illiterat, ignorant and base, and wisely conformeth Emissaries to such. Faithfull Stewards will give Food (though perhaps not of the Banquet, or Stately Service, to the under Sculls, that are of the Lords black∣guard, these being serviceable to their Master, in their turn-spit occupation: It is known, blunt and plain Sermon••, have done good, like course meat to hungry sto∣machs, and wholesome.

That similitude of Peter Martyrs dance was ••o quaint one, yet was it the ground stone of that Fam'd Italian convert of Vico his con∣version,

he from that hour resolving to restrain his affections from following the World and his pleasures, yea every thing, but the truth of Religion, and the way of happinesse, &c. Though every Preacher be not Recorded for the like Success let the cause be search'd) yet he that despiseth the least, shall at last severely reckon for it; yea as Jesabel said, Had Zimri peace who slew his Master? From Modern and Ancient Registers we might de∣mand, had he rest, had he quiet? had he comfort, who hurt a Preacher? which is so well known, and untill this brazen-fac'd age heeded, that it is a proverb not yet out of date; Be a Minister good or bad, they seldo•• thrive that hurts him.

Sure it is for the glory of the Son, that he be respected; And the Devoire shewn to the ignorant Mufti, among the Turks, and to the cursing Rabbi among the Jews, hath not a little influence upon the signalizing of their respective Prophets, Moses and Ma∣homet, by the Basest vulgar, and ration∣ally Suggested, to that first Christian King of the Saxons, among our selves, Ethelbert, whose speciall care, and mean for propagat∣ing the Gospel, and preserving peace, for himself, was to punish those, who had Stole ought from Church, or Church men

chiefly: which strictnesse when restricted by Eadbald his Son, occasioned, first, loss, next sorrow, which drove him to repent, and make amends. Pharaohs devotion (if not his policy) secured the priests lands from Mortgage or Sale: and he that looks upon a living Clergy man as a dead Dog, may be∣fore he die. Crosse proverbs, and professe that the dead can bite, which all Histories can instance in, whether Fresh or Musty, yea the Musty in that particular, may be found to be Fresh.

Under this paragraph of the Sunday, we may comprehend the sincere performance of all Religious and Christian duties; that as it is not said of the seventh day, the Morn∣ing and the Evening, it being all light, so on the Lords day, there be no dark corner, no reserve for carnall, or selfish interest: but as full of light, let ingenuity be seen in con∣fession of sin, in attention to the word, God who is truth, will make out the truth of what he hath promised, if he be worship∣ped in Spirit and Truth. It is deemed in Turky an indifferent thing to serve either Christ or Mahomet, noting the subserviency, But its a disgrace to Jesus if he be waited upon even in ••quality to any; but more Ignomini∣ously handled, if post-pon'd to Mammon, to

Venus to Bacchus, by suffering the Soul to straggle, in sensuall paths, while the Ear is listening to the way of the Law. Conceit then, at entry into the Temple, Jesus to be seated by thee, saying, My Son, give me thy heart, that with thy mind thou may∣est serve the Law of Cbrist, Rom. 7.22. For though the Whore have her peace-offerings by he••, that is, part of that She had offered un∣to God in the Temple) which she purposeth to Feast her lover withall, Prov. 7. yet God will have no partner in the Heart. As the late Heroe Charles of Sweden, who being offered Swedens Crown, by the present Christina, she reserving some part for So∣vereignty and absolute Dominion to her∣self; bravely answered, I will not be a King without a Kingdom; so as to Regiment in the Soul and affections, God, even our Savi∣our will have all or none.

The Retinue with which the Grandoes of the World, adde many Cubits to their stature withall, Operats much upon the heaviest Spirits, to rouse them up, for glorifying of them, that is, standing in aw and reve∣rence, because of that Gallantry beheld in their relations, and servants Menial, who it may be, followeth, as the multitude did Christ for the Loaves, but not for Love,

shunning the Motive: let us imitate the prac∣tice, and follow Jesus wheresoever he goeth, chusing him for our Lord and Master, tel∣ling the Generation, we wait upon the Son as Exactly 〈◊〉〈◊〉 Abraham waited upon the Fa∣ther, and He followed him to his foot, Isa. 41.2. that is, not heeding, or not inquire∣ing after the end; But a progressive Advance, in the steps of Obedience, Faith and Pati∣ence. As a sister say, with Rebekah, I will go, Gen. 24.58. Do as Solomons Queen was advised forsaking by forgetting, our own People and our Fathers House, Psal. 45.10. Like Ruth, say to him, spread thy Skirt over thy Servant, Ruth 3.9. As the Disciples, Leave all and follow him: put thy hand in his hand, turn to him, in Hunger for Bread: when Naked depend upon him for Cloath∣ing: If in doubtings, droopings, expect comfort solely in his assistance: Though for a time thy Lord may be, as it were not at leasure, yet keeping in the Train, may oc∣casion opportunity of Speaking, and then shew him thy Anguish and Vexation with confident humility.

If none of these be through affluence of earthly enjoyments, then as the Reubenits to Moses, go on before thy Brethren, Armed; and like the Rich Women, Minister to him of thy

Substance, as did that royall Guilliam, Brother to Achaius King of this Ancient Kingdom: who being very Rich and wanting Heirs, made Christ his Heir by building (according to the light of his Time) Many Monasteries for his Service and Name, whereof there are many yet remaining.

Sins sickness, the conscience distemp••r, the discomposure of the Soul, is as lasting as life and through him is rest and ease only to be had. Wait therefore, wait, I say, on this Lord, and he'l bring to pass the desire of the Heart. The Rechabites followed, that is, o∣beyed their Father Ionathan, in abstaining from Wine (the space of three hundred years known from 2 Kings 10. Jer. 35.) yet that was comfortable: from building houses, yet that was convenient, from planting vineyards, yet is that good Husbandry. Have not the Jews obeyed many false Messia'ses? Doth not the Turk follow Mahomet, in forbearing the ju••ce of the grape? to that degree, that the drinker thereof once known, in all actions thereafter, his Testimon•• is invalid and of no force. Now when Adultery, Fornicati∣on, Uncleannesse, Covetousnesse, &c. are by this Son, branded with marks of abhor∣rence, as unfit to be indulged, why should his pretended Disciples run a tilt at these as

exercises of recreation, or divertise∣ment? more purity, were More becoming, and greater deliberation more adorning our profession, in heeding the documents of self-denyal, relating to these extravagant exces∣ses. We ordinarly hear Men in discourse, composing Eulogies, of Davids advance, A∣brahams b••essing, &c. but obedience the ra∣dix of these found in the Codex of the Hi∣story of their lives, unhappily wanting in our selves, involveth us into the contrary abysse of ignominy and unsetlement: Depen∣dence on him being the hand wherewith we must grip every thing for our spiritual live∣ly-hood, or advance, Glorifying of him in our observance: being the proper mean, for our being by others observed, as standing in the Sun, discovers the various colours, in our silken dress.

The Son is the Churches Agent for the af∣fairs of Believers, whether in Heaven, or Earth: no other Mr. of Requests there but He, none is of like authority, none of like skill to address, to plead, to silence: it is therefore In-glorious for Rome, to pass him by, imploy∣ing others in the office of intercession. I know she pleads from the parable of Kings, whose Majesty is affronted (saith she,) if free accession be promiscuously allowed to

solicitors, without Favorits and Informers; As if there had not been of old▪ a condemned voluntary humility in worshipping of Angels, because in so doing, Christ the Head was for∣saken, Col. 2.18. The finitnesse of princes, compelleth to Plurality of Counsellours▪ whereas the infinity of Iesus discourteth such Statists, he being ever with us, looking upon us, ought not to be shifted off, but gone unto with the Leper, with a Lord, if thou wilt, in things Temporal, or with the Pub∣lican with a Lord, be mercifull to me a sin∣ner, in matters Spiritual.

Let the verse be as brisk, as Art can in∣vent, and the doubt, whether to prefer Ma∣rys milk or Christs blood most, be as crab∣bed, as learned ignorance can urg••; the solu∣tion Scribanius the Iesuit Rector gave, is to be accursed, (viz.) Rem Scio, &c. I would with my right hand, fix upon the breasts, and with my left lay hold upon the wounds, &c, Giving the wall or right hand to the Vir∣gins merits, in the great Piazza, or high street; respecting our blessed Iesus, in some privat yard, or wynd, or lane, to the abuse of his Royal and Kingly Majesty. For though with the Iew we will not curse, nor defame that bl••ssed, that Sainted Virgin, lest we dis∣honour her Son, yet she will hold it (I am

sure she ever did) undutiful in us to be im∣portunate, after her Sons distast is published. We have a Law to repair to hims••lf, when heavy laden: which Law if Kings should pub∣lish, were it fit to sollicite them by courtie••s? On Earth his bodily presence being much looked upon messengers might be sent with a Lord he whom thou loveth is sick; But now we must live by Faith, and pray in Faith; which Faith tendeth to him alone, having neither in old, nor ••ew Testament, an ex∣ample enforcing, or a promise encourage∣ing, to get aid from o••hers. That of the Te∣manite. To which of the Saints wilt thou turn? Iob 5 1. p••esseth no P••ayer to any one, but circumspection, and h••edful observance of all: that Iob, finding no Saint persecuted like him, might confesse hi•• Hypocrisie, and repent. Which interpretation if disallowed, what will they say to that great Pope Gre∣gory, who looketh upon it, and justly, as a derisory thing and spoken to Iob in Scorn, God Omnipotent being only to be, as to prayer, re∣garded, dead Saints being incapable of gi∣ving Succou••? From whose Authority, I press the Reader for engraving on his mind▪ the valediction gravely given the Fellows of Ex∣eter Colledge in the most famous University of Oxon b•• Dr. Holland ••heir Rector, when he was to j••urney, which was, I commend you

to the Love of God (I say of Christ) and to the Hatred of Popery and Superstition: with which memento I pass forward in my design.

Our adversaries the Jews, in their ordi∣nary devotion, after the Reading of a Chap∣ter out of Moses by one of the gravest, and another out of the Prophets by one of the Basest some one of the Rabbies, exalts the Messiah, comforteth the people, and Rails at Ch••ist; Whereas the Turks make honou∣rable mention of him, as a Prophet, Visi∣ting of his Sepulchre, being reputed me∣ritorius: Yea accounteth him the Breath of God, and bo••n of a Virgin: (Fondly con∣ceiving him to be conceived, by the smel of a Rose, or Breath of God) for all which excellency, among them it is punishable to speak contemptibly of him. Of what Religion then, are those Baptized Ruffians, who in Tavern-communication mention our blessed Lord in such Accents, as vilifies his repute, their customary swearing by him, as estimat∣ing him one of the ordinary Fellows; yea worse, for even such would Rage, hearing their Names. their Goods, their Activity made sportingly bounds of confirmation. Would not the Knight be incensed, if his Page should attest by Sir Johns Valour, or Sir Henries Wisdom? and if his Lordship saw his Lacquey

enforceing a belief of his History, by Vowing by My Lords Honour; And another taunt∣ingly to obtest, by My Lords Life: It may be conjectured, he would be moved. And shall not Christ much more? by whom to swear, is to swear by God Incarnat: the Sound whereof is productive of Awe, and Comfort. In scorn Pilat writt Jesus on the crosse, shall we in Vanitie, in Furie, in Pas∣sion, in Jest, write it on our Bowls, Cups and Glasses; as obstinate against the repro∣ver as he was: Refusing to Recall, or Re∣cant any thing spoken, though in derision of his Majesty, or in contempt of his Law uttered, yea, it may be, written: Saying, if I have done it, I'le do it again.

The Ancients frequently call that which we call Mystery, a Sacrament (q) Sacrum Secretum, a holy divine secret, and to be looked into with Religious reverence: such is the Person, such is the name Iesus: such the words Lord, God, such the Scriptures, such the Death, the Blood of the Son of God, and suitable to the secretnesse therein, are we to adapt our publick and privat behaviour, least scorn follow upon our prophane dete∣ction, he giving himself to Redeem us from all iniquity, Tit. 2.14. least we be condemned, by those who live in Darknesse and the shadow

of death in compar s••n of our light. Particu∣larly by the Grand Negus, King of the A∣bissins, whose Table is first of all furnished with three dishes, one of them with peares, such as when sliced represent a Cross, (a- strange propertie.) Another of burning Coals, the third of Ashes, to represent to him in his Magnificnt Delicates, Death and Hell, and our Saviours Passion, for preventing Ex∣cess and Ryot at the Royall Board.

If these sacrilegious ones, reflected upon their own interest, and well-being, in this the r defyance against his Honour, who is God over all blessed for ever; I am so chari∣table as to think, they would not prostitute their Tongues to every occasional temp∣tation they encounter with, tempting to this kind of Obloquy. For if every idle word, even to him must be reckoned for, that is, in which no Good is found, nor profit, no de∣light known, no joy perceived, no fruit for God or Man, themselves or others: How severe shall that reckoning be, when large Foli∣o, s, orderly digested, of Curses, Blasphem∣ies, Unholy, Cor••upting, Dishonourable expressions, mis-becoming God, our Lord, Themselves; Shall be presented, and a rea∣son sufficient for each of them demanded, or he damned? Mahomet alledgeth, that at the

day of judgement, some shall have in their Right Hand a Book, containing all the Acts done in their life; others shal have it in their Left; and thereupon presseth for purity, threatning to the Infidel, that he shall know the Truth, when the Soul shall forsake the Body. From the Spirit of Truth, we know: that men dying are followed by their works, and if conscience do not Heer, it shall after∣ward tell us all that ever we did. Christ the judge is even at the Door, he is designed, and appointed to judge the world; Be wise therefore ye Princes, be holy therefore ye Nobles be religious ye Commons; For behold he cometh to judge the World with Equity, and t••e People with Truth.

Speak One to Another of this (viz.) that he is the Man by whom Angels and Men are to be Tryed. Let this be eccho'd forth, for the Honour of his Excellent Name. Instile and insinuat this, into the Ears and Hearts of the impure and dishonest, for Repentance; into the Holy and Religious, for Humility: Not ••yeing altogether the Relation of a Brother, of a Saviour, but of a Judge, a God; ter∣rible, even in his greatest appearance of glo∣rious friendship. For on the Holy Mount when Heaven open'd, and glory from the Father was given to the Son, the Disciples

themselves were afraid; how much more shall the Sinner tremble, when by Moses they shall be accused for violating the Law; by Elias, for stoning, and scorning the Prophets? But when by Christ himself (Ag∣gravating the other two) in stately posture, and thundring words, they shal be upbraid∣ed for defaming of his Noble Acts, his Word, Sacraments, his Messengers, his Life, his Death, Burial, Resurrection, &c. How shall they sweat? The cogitation whereof would restore them to more transforming conver∣sation, inclining by Humility and Sorrow, to seriousn••sse in imploring a remission; that this great Judge might at their Death, seal un∣to them, what Sir William Fitz Williams a Fa∣mous London Citizen, did at his Death to his Poor debtors: for having done much for Universities, High-wayes, Bridges, &c. Had some writings of debts in his Closet, upon which he had writ, amore Dei remit∣to, I forgive this for Gods sake: which Christ shall also do to the debtor of Ten thousand talents, He craving Remission for himself, and shewing Mercy towards others, As God for Christs sake hath discovered to many: for which Christ is to be esteemed precious by all.

As the Idolatrous Caldeans possessed

themselves of the Fathers Glory, in Sacr••∣••icing to their Net, and burning incense to their Dreg, Hab. 1.16. As if by their own Va∣••our, they had dilated and enlarged the ••ounds of their Empire, the Almi hty hav∣••g no hand therein. Hath not the Wisdom, ••rudition, Experience, the Rich••s of some, ••he Strength, the Authority of others, swell'd ••hem to a Supine neglect of the Son? Things ••hereby purchased, like the Rich Mans Barns ••n the Gospel, being so near their Eyes, that they see neither God, nor Christ, nei∣••her Death nor Judgment, saying in Effect. Is ••ut this great Babel that I have builded by the Might of my Power? Dan. 4 30. without adding, by the grace of God I have what I have; I am what I am. When some were for Paul, others for Cephas, in the Church of Corinth, it argued Carnality in those Saints; they holding those Worthies, as Worthies, for the Gifts they severally poss••ssed, not re∣garding God in these his Ministers, in which ••hey glorified Cephas and Paul, not him. How this corrupt Flesh hath putrifi'd a great part, if not all the body of the Church of Christ, in these dayes, is for a lamentation; wherein Doctrines be priz'd, not for their truth and soundnesse, but from the prea∣cher, or observer; As if the Son had not

brought Life and Immortality to Light rhrough the Gospel, and had given gifts to Men, for this end, that they might grow in grace and in the knowledge of Jesus Christ: Not in the admiration of Men so gifted, how Advantagiously soever it may be, in world∣ly, selfish, carnal or politick ends, & respects.

The Tyrians made Blastus the Kings Chamberlain their Friend, to mediate on their behalf with Herod, their countrey being nourished by the Kings countrey, Acts 12.20. The Territories of that Citty, being straitned and encompass'd by Galilee, whence it had much provision, the want whereof, by the Kings displeasure, might have pro∣cured Famine. That we are nourished from the Sea, the Aire, the Fields, the Flocks, of the King of Heaven, being a truth known to the Child, let us make as Blastus, Gods Son our Patron, our Friend, that by his in∣tercession, we may possesse what we have, and be sure he have the glory of his Arbi∣tration; Thanking God through Jesus Christ, by whom we have attained an inheritance, and Eternal life, Ephes. 1.11. Rom. 6.23. His Merits, watering the four parts of the World, as the Rivers Paradise, for bring∣ing us Food for Soul and Body, not only in the things possessed, but in the things ex∣pected,

saying alwayes in pronity of Spi••it, what King James the Solomon of his Age, parted from his Body withall, V••ni Domine Jesu, Come Lord Jesus. Avowing with the Knights of the Anunciation that all the wealth we hold, is the Fruits of our Lords Courage, blessing, and conduct: for they being Assi∣sted, when Knights of Jerusalem, (now better Known by that of Maltha) by Amo∣deus Duke of Savoy, in conquering Rhodes, wore a Collor, with FERT, FERT, FERT writ thereon, Fortitudo eius Rhodum Tenuit: boasting that not by their own, but by his power, they purchased and poss••ssed Rhodes.

SECT. III.

IT must be granted, that just men, when unjustly accused, may wash off Calumny from the Face of their Fame, by doing that, which the World may call, vain glo∣ry, in exalting of themselves, as did Samuel, 1 Sam. 12.3. and Paul, 1 Cor. 14.18. And a greater then both, Christ himself; yet as God seeks not glory for himself, but for others: So Godly men in many cases, may seek not as for themselves, but for others, the Magnifying of their deeds: Who not heeding, not believing, and not doing good works, may be made to hear, and learn to

do, for glorifying the Son, a••d the Father. B•• the ••orch-light of Words, they disco∣vering the goodnesse of the example shewn, for imitation of others, as by Nehemiah. Be∣sides the consolation the upright hath in re∣flecting upon the Vertuous Courses they have continued in, for more earnest perse∣verance, as in Hezekia's per••ect heart: It gaggeth the mouth of the gain-sayer, when they hear good words▪ and see good works: Still the glory of the sufficiency, for doing these thi••gs, being acknowledged to flow from God, 2 Cor. 3, 5. Lest the World through disingenuity be rend••ed Idolatrous in resting and centuring in mans applause, which Peter and John feared in the cure wrought upon the impotent man, Acts 3. be∣ing gazed upon, and thought Gay, when indeed it was not their Self-vertue, but faith in Jesus made the man whole.

The last words of the old Testament, may seem to be a brag, oblidging an interpre∣ter to discuss the decency of self-commenda∣tion, Remember me, O my God, for good, Ne∣hem. 13.31. Especially if the Train put before, follow after, According to all that I have done for this people, Nehem. 5.19. (that book being the last writ, though not Placed in our Bibles: yet are they nothing

contrary, to the last words of the new, even so come Lord Jesus, The Grace of our Lo••d Jesus Christ be with you all, Revel. 22.20. Both being prayer; The first, expressing, Sincerity and Zeal had towards Gods ho∣nour, in, and about his House, Minist••y and Temple, craveing through Grace Accep••∣ance, only through his, ••ha•• is Gods, not Nehemia's goodnesse: he arrogating no∣thing in Dealing with God unto himself, but Misery, to which he opposeth Mercy, Nehem. 14.22. Which is to be understood in the word Remember, He knowing in∣tegrity to have a promise. So that in times of Calumny, Slander and Division, may the Religious Ruler, Holy Divine, the up∣right Neighbour, the peaceable Subject, the harmlesse Saint, crave a Remembrance, and stop the mouths of Adversaries thereby, or gagge their lips, whose Teeth are com∣monly fastned in the flesh of them, who have done best service, in their place and callings, (as Nehemia did, who was spoken against, Nehem. 6.17.) this being the Worlds wages. Let me see the Governour, the Ruler, the Prince in his collar of S S S, or Esses, (that is, a Chain of Gold worn in that form, and a Badge of Honour (i. e.) imitating the vertues thereby signified, which is, the un∣corruptnesse

of Sanctus Simon Simplicius, a primitive Judge and Saint: and when Twit∣ted in the teeth with Maleversation, vin∣dicating his innocency with Nehemia's re∣memb••ance, or Pauls, I have lived with∣out Offence: The Relation ought not to be mudded, nor soyled with the Shadow of a boast, but Radiated with commemorated inoffensivenesse and glory, it beaming fore∣ward unto that, we have pretended, in this Essay to signalize (viz.) Christ in his glory, He having Ascended to the Father, for no other end, then to get from him, Good Gifts for men, which Good men in their Remember, Do acknowledge, the Gospel being revealed, which sayeth, He giveth more grace, James 4.6. Until the time that Grace end in Glory, which the gifted long•• for, in their come Lord Jesus, come quickly; Comforting each other, in the fingering of these words, The grace of our Lord Jesus be with you all, where our Bible ends: the Scop of both Testaments, not obscurely teach∣ing by it, that when in practice the content•• of both are performed, by Obedience and Faith, the Palme and Prize, the Reward, the Glory of all, is to be referred to the per∣son, Merits and worth of Christ Jesus, the

Son of, and the Eternall God, and our Savi∣our. Hence the Church equally sings,

Glory be to the Father, and to the Son.