〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had respect unto the recompence of Reward And I confess it seems an unreasonable thing to me that that which is made the End though but in part of the Action should not be at all looked unto by the Agent whenas Finis is principium Actionis and that that which God hath promised unto us as an encouragement to make us work with the more alacrity should not be thought on nor looked to in our working Do not they who would perswade this go the way to discourage men from good works by removing out of their sight the Encouragement which God hath given them But they object the obedience of God's Children ought to be filial that is free and not mercenary as that of Hirelings I answer Obedience which is only for Reward without all respect or motive of Love and Duty is the Obedience of an Hireling not that which acknowledgeth the tie of Obedience abâ—olute and the Reward no otherwise due than of his Fathers free love and bounty as every true child of God doth and ought to do They object again that of the Apostle 1 Cor. 13. 5. Charity seeks not her own now say they the works of God's children must proceed from love and charity I answer What though Charity seeks not her own may not yet a charitable man so much as look or hope for his own or have an eye to what is promised him But this place is altogether misapplied and abused For that property of Charity now mentioned as some also of the rest in that Chapter concerns only our Charity towards men and not our Charity towards God the meaning thereof being That a Charitable man will sooner lose his own than by seeking or contending for it break the band of Charity And this may suffice for my third Observation Now I come to the fourth and my last Use of this Text which I told you in the beginning followed thereupon namely That if Almighty God remember them who have done good deeds unto his House and the Offices thereof much more ought we who are partakers of the comfort and benefit of such Bounty to remember and honour them with a thankful celebration of their Names DISCOURSE XXXV DEUTERONOMIE 33. 8. And of Levi he said Let thy Thummim and thy Vrim be with thy Holy One. THIS Verse is part of that Blessing wherewith Moses the man of God blessed the children of Israel before his death and These words are part of the Blessing of Levi a Blessing which much exceeds those that went before it and is far above all that come after it For as S. Paul proves Melchisedec to be greater than Abraham because he blessed Abraham and worthier than Levi because he tithed Levi in the loins of Abraham So may we say of this Blessing that it is the greatest of all because it is the Blessing of him who by his Office was to bless all the rest and the worthiest of all because by it the party blessed is enabled to bless the rest of his Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always that by which another is that thing it self is more than the other In the Words themselves we will consider first The subject blessed and then The quality of the Blessing it self The Subject blessed is expressed both by name and by description by name Levi by description God's Holy One. The Blessing it self is contained in words few but for substance plentiful Vrim and Thummim nay more than so Thy Thummim and Thy Vrim that we might know whence this Blessing comes how that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine thing the gift of God who is the Author and Giver of all good things And of Levi he said Let thy Thummim and thy Vrim be with thy Holy One. To begin first with the subject Levi. What Levi was is so well known that it were needless to say much to make it better known Only this that Levi was the Tribe which God had especially bequeathed to himself and set apart for the ministery of the Altar Concerning whose Name though Observations drawn from Names are like an House raised upon the Sand yet because of old and among the Patriarchs Names were given by the spirit of Prophecy it will not be altogether unworthy our speculation to remember why this Name Levi was imposed which we shall see as truly verified in that Function to which God did advance his posterity as it was by his Mother fitly given to himself upon the good hope she conceived at his birth For Levi signifies a Conjoyner an Vniter or maker of Vnion For thus said Leah when she bare him Now at this time will my husband be joyned to me because I have born a third son And she called his name Levi. She called him Levi but for ought we read in regard of her self she sound him no Levi as she hoped but she prophesied of that sacred Office whereby all the sons of Levi became Conjoyners became makers of Vnion not between Iacob and Leah but between God and Man between Christ and his Spouse between the spiritual Iacob and his deformed Leah For as truly as ever Leah spake might the Church then and may the Church now affirm when she hath born these sons unto her husband Now I know my heavenly husband my Lord my God will be joyned to me because I have born him these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sons of Vnion these Ministers of reconciliation Plato could say A Priest was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A friend-maker between God and men Nay his whole Office is nothing but the Service of peace and that not only between God and man but between man and his brother For how can he love God who loves not his brother or how can he be at peace with God who is at variance with his brother Needs must he therefore that is Minister of the one be Minister of the other also and he that is so nay he alone that is so is a right Levite and a true son of Vnion How unworthy then of this holy Name how unworthy to succeed in the holy Order of Levi are those who are Ministers of division who by their lives doctrine example or any other way divide God and his Church and the Church within it self who neither have peace with God themselves nor will suffer others to have it who neither agree themselves with others nor suffer others to agree among themselves Beati pacifici Blessed are the Peace-makers especially in the sons of Peace This Christ prayed for in his Apostles Ioh. 17. 11. saying Holy Father keep them through thy name that they may be one as we are one Christ is so one that he makes all one who are one in him so should every son of Levi be one In sum the Ministers of God are called Angels and therefore should sing a song like unto that song of Angels Glory be
evil eye and rapacious hands than what is given to any other use or service whatsoever yea though it were to the service of Vanity Luxury or any other Lust he could not but heartily with that some of the Protestant Churches would seriously lay it to heart and approve themselves more and more Reformed in the cleansing and purifying themselves from any the least stain of Sacriledge from which yet so tempting is this Sin with the seeming advantages it presents they that call themselves Catholicks are not free neither yea even he that is peculiarly styl'd Rex Catholicus is wont to be accursed and excommunicated at Rome on Maundy-Thursday for detaining part of S. Peter's Patrimony as they are pleas'd to call it And it is as well known how much he abhorr'd any kind of Sacrilegious profanation of what is Relatively holy whether Times Places or Things Sacred as Bona Ecclesiastica the Sacred Revenues and the like and that in more than a few Discourses he hath largely asserted the Distinction between Things Sacred and Common and that therefore what is Sacred and consequently is become God's by a peculiar right should be used appropriately and with a different respect from things Common such an appropriation and discriminative usance of Holy things being a just testimony and expression of the respect and honour due unto Almighty God whose Name is called upon them The like Zeal he had particularly for Gods House his Worship and Service therein that all things might be done there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently for the honour of God and to edification for the benefit of our Neighbour Which two Rules of the Apostle excellently score out the way and exactly contain even in external and indifferent things what course is to be taken as the Religious and Prudent Mr. G. Herbert hath stated the case who hath also in his Poem The British Church elegantly and fully express'd the very same Sentiments that our Author had touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods House the keeping the mean between Superstition and Slovenliness between the painted looks lascivious gaudiness of the Church upon the Hills and the careless neglected dress of some Churches in the Valley Both our Author and this Good man were after Davids heart the man after Gods heart who thus breath'd forth his affection Domine dilexi decorem Domûs tuae and thought it unworthy that the Ark of God should dwell within curtains when as he himself dwelt in an house of Cedar nor was he of so ungenerous a disposition in Religion as to serve the Lord his God of that which did cost him nothing So agreeable is it to a Soul that is established with a religious and free spirit as well as it is agreeable to the Light of Nature That God the Best of Beings should be served and honoured with the Best Which was shadowed out of old in the Sacrifices and Drink-offerings In the Peace-offerings wherein God did feast with the people the Fat upon the inwards c. was Gods Mess his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Food All the Fat is the Lords and was therefore to be burnt upon the Altar and offer'd unto the Lord. Nor were the Drink-offerings to be of any sort of Wine but of Shecar the best Wine Num. 28. Nor had our Author herein any ambitious design to please men and thereby to advantage himself in the world as some that less knew him were apt rashly to impute unto him Time-serving for this just right was done to him in print by one better acquainted with him though of a different perswasion That he had many years before the Times did relish those Notions declar'd himself to the same purpose instancing in his Concio ad Clerum which particularly treated De Sanctitate Relativa Veneratione Sacra and to the same effect he had express'd himself in an early Specimen or first Draught of his Thoughts which he presented to the R. R. Bishop Andrews after he was newly made Fellow of Christ's Colledge 44. With his zeal for God's honour and Church decorum we may not unfitly joyn his mindful observance of the Apostle's Precepts Honour the King and Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give account and herein he shew'd himself a true Son of peace as we observ'd before and shall now farther add That he had so great a value and so hearty an affection for the Peace of our Ierusalem and in order thereunto for submitting to every ordinance of man for the Lords sake whether to be King as Supream or unto Governours as those that were sent by him that when he received notice of the evil that was then breaking forth out of the North to apply that of Ieremy chap. 1. who elsewhere complains in the same note Behold the noise of the bruit is come and a great commotion out of the North-country upon this intelligence of wars and rumours of wars his righteous and meek Soul was grieved within him and in a Letter of his written to a Friend within less than three months before his death he thus express'd his resentments concluding in a strain almost Prophetical If the Scotish business be no better than you write I pray God both they and others have not cause to curse the time at length when such courses were first resolved upon and that in the event the cause of Religion pretended be not advanced thereby as it is in Germany and no better I am firmly perswaded there will never come good of it God avert his judgments and make them wiser His reverential regard to the establish'd Government and Discipline of the Church was well known to them that knew him and they that knew not his Person may know it from his Writings these testifie of him how great a Lover he was of Unity Peace all good and decent Order and whatsoever might make for the beauty and strength the honour and safety of the Protestant Reformation both here at home and abroad as considering that those Characters of a Carnal and Unspiritual temper Envying and Strife and Divisions and the consequents thereof Confusion and Disorder would at once both weaken and dishonour the Protestant Cause and occasion the Grand Enemy to triumph who seeing much of his work done for him by those who would seem to be most averse from him while they bite and devour one another claps his hands saying Aha Aha Our eye hath seen it So would we have it But our Author thought it his becoming duty to study Obedience for peace and good order's sake and not to expose the Protestant Interest to danger and ruine 'T is true There were not wanting even in his days some who breaking themselves off from the Great Congregation were apt to say Lo here is Christ Behold he is in the secret chambers as if
cannot be easily quelled unless they be starved When I fed Israel to the full saith the Lord Ier. 5. 7 8. then they committed adultery and assembled by troups in harlots houses c. Ieshurun saith Moses in his prophetical song Deut. 32. 15. waxed fat and kicked and forsook the Lord that made him and lightly esteemed of the rock of his salvation Wherefore S. Paul was fain to pinch his Body and bring it down with fasting I keep under my body saith he 1 Cor. 9. 27. and bring it into subjection lest that by any means when I have preached unto others I my self should be a cast-away Hilarion a religious young man when after much abstinence and course diet he felt his flesh still unruly and rebellious Ego inquit Aselle faciam ut non calcitres nec te hordeo alam sed paleis fame siti te conficiam thus threatning his Beast that is his Body that he would take an order with it that it should not kick and that he would no longer seed his Ass with corn but give it a little chasse or straw nay punish it with hunger and thirst Such is the danger of a pampered Body and such the necessity of keeping it under Thus you see what is the chief End we are to aim at in this our solemn abstinence namely to beget this lowliness in our hearts this humiliation in our souls to subdue the high-mounting flames of our unruly desires by withdrawing the fuel which breeds and nourishes them Which as it is at all times requisite in some measure whensoever we approach the Majesty of God for mercy and forgiveness so then especially and in a more than usual manner When God shakes the rod of his judgments over our heads and bids us down and prostrate both souls and bodies before him left his judgments break us in pieces if we bow not He that attaineth this hath fasted well he that hath not may thereby know he hath not done enough or not as he should do If the boiling of our lusts be cooled and calmed if the swelling conceits of worth in our selves be taken down with a true and feeling apprehension of our vileness and wretchedness by reason of sin which makes us the most unworthy creatures in the world if those ramping weeds of contempt and despising of others be cropped and withered and these I can tell you will quite spoil a garden where many good flowers grow if after this manner we be affected then are we humbled if not we are not yet sufficiently taken down all our service is hypocrisie nor will our devotion be accepted of that All-seeing Majesty who resisteth the proud but giveth grace to the humble THUS much of Lowliness the mother of the duties of the First Table Now I come to Meekness which implies our obedience to the Second What Meekness or Mansuetudo signifies in Ethicks every one knows that Vertue which tempereth anger or as I may so call it Vnangriness But sometimes whilest we take words in Scripture according to our own or the Philosophical notion we slip into a mistake as it falls out in this word Meekness whose notion in the Hebrew and Scripture use is as large well-nigh as of Vertue it self so far as it hath respect to the Second Table For it signifies as I may so speak yokeableness or a pliableness and tractableness to be ordered a certain tameness of disposition to obedience of laws for untamed cattel are not fit for yoke and may be expressed as I think by Ingenuity or Ingenuous goodness or as we speak Fair-conditioned by which we understand a general disposition to be well ordered in such actions as are exercised in the conversation of men Thus it is taken in that of our Saviour Blessed are the meek for they shall inherit the earth Matt. 5. 5. Which appears out of Psal. 37. 10 11. whence it is taken where the meek and the wicked are opposed as terms of equal extent For yet a little while saith David and the wicked shall not be but the meek shall inherit the earth Who seeth not that by meek is here meant the opposite party to the wicked So I understand that Psal. 76. 9. God arose to judgment to save all the meek of the earth id est omnes probos terrae all the honest or vertuous of the earth And Psal. 149. 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Zeph. 2. 3. Seek the Lord all ye meek of the earth which have wrought his judgment seek righteousness seek meekness It may be ye shall be hid in the day of the Lord's anger Amos 2. 6. For three transgressions and for four of Israel I will not turn away the punishment thereof because they sold the righteous for silver and the poor for a pair of shooes Vers. 7. That pant after the dust of the earth on the head of the poor and turn aside the way of the meek Here that which in the first is expressed poor and righteous in the next is changed into poor and meek shewing meek and righteous to be equipollent terms So S. Iames 1. 21 22. as writing to Hebrews useth the Hebrew notion Wherefore saith he lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingraffed word which is able to save your souls But be ye doers of the word and not hearers only Again ch 3. 13. Who is a wise man and indued with knowledg amongst you let him shew out of a good conversation his works with meekness of wisdom where it is evident that Meekness cannot be taken in that restrained sense of Philosophers for that would be non-sense Yet I deny not but Meekness in Scripture also is taken for a special Vertue and for the excellency of that Vertue amongst men were all the rest denominate thereof For it is an usual Trope of the Scripture to make that which is taken for the most eminent and notable in any kind to bear the name of the whole kind as the Foreman speaks for the whole Iury and Armies are comprised in the names of their Cheiftains In the Decalogue it is a regular Synecdoche Father and Mother for all sorts of Superiours Murther for whatsoever hurt to the body of our neighbour Adultery for all sins of intemperance Thest all injuries in our neighbour's goods The sanctifying of an holy day to comprehend the holy usage of all things sacred and consecrate to divine uses So Peace the chief of blessings stands in the Hebrew style for happiness that is all blessings whatsoever Whence is their salutation Peace be unto you So Meekness of near a-kin to Peace stands here for a general name to all probity or honesty as Lowliness did for Religious devotion For the yoke of devotion to God hath its peculiar to be taken on with stooping and humbleness the yoke of a well-ordered converse with men with this tameness or meekness For as
spoken of the Influence of life into a Christian's actions in general But as in natural life so in spiritual are many Branches as the words of my Text imply speaking not singularly of one Issue but plurally of many Issues of life For that which lives exerciseth many living acts as so many streams flowing from the Fountain of life none of which belong unto that which liveth not These Issues in Nature are five Health Nourishment Growth Sense and Motion and the Heart is the Fountain of them all without it they are not they cannot be but as it fareth so fare they all The like unto these are to be found in our spiritual life of which I will speak somewhat in special the rather because every of them are as so many Motives to incite us to the attainment of this life to God-ward by serving him in Sincerity and Truth 1. The first Issue of Spiritual life flowing from the Heart is spiritual Health For the curing of our Souls of their Spiritual diseases must begin at the Hearts and the inward causes of corruption must thence be purged before there can be any true Reformation or sound Health in the outward parts Even as the heat of the Face is not much abated by casting water and cooling things upon it but by allaying inwardly the heat of the Liver Again That which seems to spring and flourish in our lives unless it be rooted in the Heart will wither and die The Fig-tree that only made a shew with leaves having no fruit in the end being cursed lost the leaves too wherewith it deceived our Saviour So the Seed which sprouted upon the stony ground is said to have withered because it had no root And if an Apple seem never so beautiful yet if it be rotten at the core it will quickly putrifie 2. The second Issue of spiritual life is spiritual Nutrition whereby the Soul continually feeds upon Christ in his Word and Sacraments But this is in none whose works and actions issue not from the Heart by Sincerity and Truth For where Hunger and Thirst is not the body is not nourished He must have a stomach to his meat that will have good by it Chewing in his mouth will not do it though he swallow it if his stomach be against it he will vomit it up again And can this spiritual hunger and spiritual thirst be where the inward man is not sanctified Can he have a Spiritual stomach whose heart is not cleansed 3. The third Issue of Spiritual life is spiritual Growth It is God's wont to reward the sincerity of a little grace with abundance of great graces Nathanael a man of no great knowledg yet being a true Israelite void of guile is further enlightened by our Saviour who gives him a sight of the true Messiah endues him with true faith and promises him still greater matters A weak and dim knowledg had the Eunuch and Cornelius in the Mystery of Godliness yet because they worshipped God sincerely an Evangelist was sent to the one and an Angel and an Apostle to the other to give them clearer light of the Gospel and a fuller largess of spiritual gifts The curse of God is upon Hypocrisie to destroy a great deal a great stock of grace but his blessing is upon Sincerity to improve a little portion to a greater measure A little Spring is better than a great Pond for in Summer when Ponds are dried up little Springs will still hold out 4. The fourth Issue of Spiritual life is spiritual Sense the Sense and feeling of the favour of God This no man shall ever find who lives not the life of sincerity For this is the most found and undeceivable evidence of our portion and interest in the power and purity of Christ's saving passion and sanctifying bloudshed 5. The fifth Issue of Spiritual life is spiritual Motion such I call Alacrity and Courage Sincerity is the cause of these It makes us chearful in all duties of service and obedience unto God it makes us valiant and courageous in all dangers trials and temptations begetting in us a true manly generous and heroical spirit The wicked saith Solomon Prov. 28. 1. flee when no man pursueth but the righteous are bold as a Lion DISCOURSE XXXVIII ISAIAH 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon I Will not speak of the coherence of these words for they are an entire sense of themselves and contain in them two parts First The Conversion of a sinner Secondly The Condition of one so converted The Conversion of a sinner is exprest in three degrees In the forsaking of wicked wayes In the forsaking of evil thoughts and thirdly In returning again unto the Lord. Let the wicked forsake his way and the unrighteous man his thoughts and let him return to the Lord. The Condition or State wherein he stands who hath done all this is no state of Merit but of Mercy no not so much as a little Merit but even abundant Mercy If the Lord after all this accepts him it is because he will have mercy upon him if our God forgive he doth even abundantly pardon Of these I intend to speak in order and first of the First which is The Conversion of a sinner which is as I have said laid down in three degrees or steps the latter always excelling the former Even as in the Temple of Solomon he that would approach the Mercy-seat of God must ascend through three parts of the Temple the Court the Holy Place and the Holy of Holies So must he that will attain this Condition of Mercy mount these three steps of Repentance that he may enter into that glorious Sanctuary which is not made with hands where the great God that â—hews mercy unto thousands lives for ever and ever The first two of these forementioned degrees To forsake a wicked way To rid the heart of evil thoughts lest they seem but one thing expressed in many words I must handle both together that by comparing I may the better distinguish them As for the latter therefore of these words they have no great difficulty and therefore will not need much explication but in the former Let the wicked man forsake his way the Metaphor of way causeth some obscurity which I think is thus to be unfolded Every way implies a walking a way being that wherein men use to walk In whatsoever sense therefore the Metaphor of walking is taken elsewhere in Scripture in the same is way taken here But To walk in Scripture seems in a special and proper sense to signifie the outward life and conversation of men For as in the natural man the act of progression or moving to and fro is the most external act of all others and the most obvious to the sense of every one So in a man
purpose are your sacrifices and burnt-offerings saith the Lord your oblations and incense are abomination Your New Moons Sabbaths calling of Assemblies even the solemn meeting I cannot away with it is iniquity Would you know what was the matter see the words following Learn to do well seek judgment relieve the oppressed judge the fatherless plead for the widow Lo here a want of the duties of the second Table Such is that also of Hosea 6. 6. I desired mercy and not sacrifice which is twice alledged by our Saviour in the Gospel against the Pharisee's hypocritical scrupulosity in the same duties of the first Table with a neglect of the second But here perhaps some may find a scruple because that if Sacrifice in this or the like places be opposed to the duties of obedience required in the second Table it should hereby seem that the duties of the second Table which concern our neighbour should be preferred before the duties of the first which concern the Lord himself forasmuch as it is said I desired mercy and not sacrifice that is rather Mercy which is a duty of the second Table than Sacrifice which is of the first I answer The holy Ghost's meaning is not to prefer the second Table before the first taking them singly but to prefer the duties of both together before the service of the first alone Be more ready to joyn mercy or works of mercy with your sacrificing than to offer sacrifice alone To go on The duties of the first Table are by a special name called duties of Religion those of the second Table come under the name of Honesty and Probity Now as a man can never be truly Honest unless he be Religious So cannot that man what shew soever he makes be truly religious in God's esteem who is not honest in his conversation towards his neighbour Religion and Honesty must be married together or else neither of them will be in truth what it seems to be We know that all our duty both to God and our neighbour is comprehended under the name of Love as in that Summe of the Law Love God above all things and thy neighbour as thy self This is the Summe of the whole Law contained in both Tables But S. Iohn tells us 1 Ep. 4. 20. If a man say I love God and hateth his brother he is a liar which is as much as if he should say He that seems religious towards God and is without honesty towards his neighbour he is a liar there is no true religion in him If you would then know whether a man professing Religion by diligent frequenting Gods service and exercises of devotion keeping sacred times and hearing Sermons be a sound Christian or not or a seeming one only this is a sure and infallible note to discover him and for him to discover himself by For if notwithstanding his care of the duties of the first Table he makes no conscience to walk honestly towards his neighbour if he be disobedient to Parents and lawful Authority if he be cruel and uncharitable if he be unjust in his dealings fraudulent an oppressor a falsifier of Covenants and Promises a backâ—â—ster a slanderer or the like his Religion is no better than an Hypocrite's For such was the Religion of many of the Pharisees whom therefore our Saviour termeth Hypocrites Wo unto you Scribes and Pharisees hypocrites They were scrupulous in the duties of the first Table they paid tithe even of mint and anise they fasted twice a-week they were exact observers of the Sabbath and other ceremonies of Religion but judgment mercy and saith in their conversation towards men our Saviour tells them they regarded not Besides our Saviour's woe denounced against such there are Two dangerous Effects which accompany this evil disease which should make us beware thereof 1. Those who are addicted to Religion without any conscience of Honesty are easily drawn by the Devil to many intolerable acts under colour and in behalf thereof as they imagine We see it in the Papists and Iesuits whose preposterous zeal to their Religion makes them think Treasons Murthers Rebellions or any other such wicked acts are lawful and excusable so they be done for the good of the Catholick cause as they call it And if we search narrowly amongst our selves we shall light upon some examples of indirect and unlawful courses undertaken otherwhile on the behalf of Religion and all through want of this conscionable care of maintaining Honesty towards our neighbour together with our zeal for Religion towards God Even as we see an Horse in some narrow and dangerous passage whilest he is wholly taken up with some bugbear on the one side of the way which he would eschew and in the mean time mindeth not the other side where there is the like danger he suddenly slips into a pit or ditch with no small danger to himself and rider So is it here with such as look only to the first Table and mind not the second whilest they go about as they think to advance the duties of the one they fall most foully in the other 2. The second evil is a most dangerous Scandal which follows profession of Religion without honest conversation towards men It is a grievous stumbling-block and stone of offence making men out of love with Religion when they see such evil Effects from it and those who seem to profess it Those who are not yet come on are scared from coming resolving they will never be of their Religion which they see no better fruits of Those who are entred are ashamed and discouraged forsaking the duties of Religion that they might shun the suspicion of hypocrisie and dishonesty But woe be unto them by whom scandal cometh Let us all therefore take heed to adorn and approve our profession by bringing forth fruits not only of Piety and Devotion towards God but of works of Righteousness and Charity to our neighbour DISCOURSE XL. GENESIS 3. 13. And the Lord God said unto the woman What is this that thou hast done And the woman said The Serpent beguiled me and I did eat THE Story whereof the words I have read are part is so well known to all that it would be needless to spend time in any long Preface thereof Who knows not the Story of Adam's Fall who hath not heard of the Sin of Eve our Mother If there were no Scripture yet the unsampled irregularity of our whole nature which all the time of our life runs counter to all order and right reason the woâ—ul misery of our condition being a Scene of sorrow without any rest or contentment this might breed some general suspicion that ab initio non suit ita from the beginning it was not so but that he who made us Lords of his creatures made us not so worthless and vile as now we are but that some common Father to us all had drunken some strange and devilish poison wherewith the whole race
did consist in no other thing but in the ministerial retinue of his Angels Which if true where should his Angels encamp rather than in the Assemblies of his Saints in midst of whom he hath promised he would be So will the speech of S. Paul have an evident meaning That we ought to attire and demean our selves with comeliness because of the Angels because of the presence of God in the ministry of his holy Angels Who can consider of this so great a presence with so glorious a retinue and not be strucken with a religious fear with an holy reverence as often as he is to appear before it Let us then learn to say with Iacob Gen. 28. 16. Surely the Lord is in this place and be afraid as he was and say v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How dreadful is this place this is no other but the house of God and the gate or Court of Heaven AND now I come to the second thing The persons who were to appear at these solemn Feasts Every Male All thy Males shall appear And here we are to enquire the reasons Why the Females or Women had an exemption from this solemn duty which to omit that of a Type of the Messiah which some bring I take to be these three 1. The weakness and infirmity of that sex not able without much danger and trouble to endure so long a journey 2. The danger of their chastity in such a concourse of people as was an Assembly of the whole Nation in one place 3. The care of their tender infants and young children and other house-affairs which would have been wholly abandoned if they as well as the Males should have been at the same time so far away and so long absent neither can it otherwise be imagined how their houses could be looked unto unless the one were to stay at home in the absence of the other Again it may be questioned whether all Males without respect were to appear for it is not likely that young children should or decrepit old men could appear I answer therefore That it is to be understood of all Males who were within the age and years of service namely between twenty and fifty for at fifty it is apparent that all were emeriti discharged from that duty even the Priests and Levites served not after that age but at what years they came to be capable of service there is difference The Priests might not serve in the Priests office afore thirty Numb 4. 3. nor the Levites in their office afore twenty five Numb 8. 24. but the Laity were capable of imployment and serviceable at twenty as appeareth out of the â— of Numb 2 3. where God commands Moses to take the summe of all the children of Israel from twenty years old and upward all that are able to go forth to War so implying that from twenty years of age they were able for that service These things thus explained and supposed we may observe That the indulgence of God admits the case of infirmity unavoidable inconvenience and requisite imployment as allowable reasons of absence from holy Assemblies For these we have seen to be the reasons of the exemption of Women from the annual and solemn Feasts And no question but if the like cases might happen even for their ordinary and Sabbath-Assemblies God would in like manner dispense For weakness of body we have no reason to doubt and for the other cases mention'd the equity being the same with that which here dispensed with Women for the solemn Assemblies it is not to be doubted but the indulgence of God should be the same as well for other times as those and as well for the other sex as for Women And if in the time of that Law God was thus indulgent when all these things were so severely and strictly exacted much more in the liberty of the Gospel Christ himself here loosing the strictness even of the Sabbath's rest allâ—dging that the Sabbath was made for man and not man for the Sabbath For of the two duties required in the observation of an Holy day the calling of an holy Assembly and bodily rest from corporal labour the Law seemed to exact this latter of rest more severely than the other in regard it was a figure of things to come which the other was not If then that which was most strict be released much more is the other which was less as free now as in former time I speak not this against a Religious diligence for that is required of all who have no just impediment and such a one as God himself shall allow and therefore let no man deceive himself for God as the Apostle saith is not mocked But I speak against that more than Iudaical scrupulosity of some who think it not lawful upon the Lord's day to leave any at home to keep house or be imployed in such businesses as conveniency cannot dispense with The second thing I observe here is That to obey God in what he commandeth is as it were a protection or a warrant of security from those dangers which humane reason would otherwise think unavoidable or Obedience unto God in what he commandeth is a greater security than all the cautions and preventions that humane wisdom can procure us For who would think when all the able and serviceable men of the whole land of Israel should thrice every year be gathered together at Ierusalem but the whole land should be in great danger of invasion from their enemies whom such an advantage could not but allure and all their borders thus unfurnished could not well prevent such a mischief Nevertheless we find not in the whole Scripture that ever any such evil befell them upon this occasion So good a protection was Obedience But we find an express Promise to the contrary made by God himself lest you might think this was but a surmised danger For Exod. 34. 24. where this commandment is also mentioned God saith I will cast out the nations before thee and enlarge thy borders neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year But for all this we know their last woful destruction by the Romans was at the time of the Passover one of these solemn times and no marvel for when God meant to cast them off from being any more his people he ordered even this perhaps to be a token that they were no longer under his wonted protection When God commanded Abraham to sacrifice his son Isaac though he knew not in reason how God could then make his Promise good unto him To make his Seed by Isaac in number as the sand on the sea shore yet he was obedient to the word of God and beyond all hope secure of God's Promise as placing his greatest security in his Obedience as for the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he Deus providebit God will provide Gen.
whole Orthodox Christian Church in the Age immediately following the Apostles 771. a passage out of Iustin Martyr to this purpose vindicated which had been corrupted as other passages to the like purpose were expunged out of Sulpitius Severus Victorinus Petav. and others of the same judgment 533 534. nor was it anciently denied but by Hereticks and such as denied the Apocalyps 534 602. Other Testimonies for it as out of the Council of Nice 813. and a Carechism set forth in K. Edward the sixth his Reign 813 815. That this Millennium follows upon the expiring of Antichrist's reign 603. this clearly proved by the Synchronisms 429. That the 1000 years of Satans being bound began not at Constantine 427 880. S. Hierome's misrepresentation of the sense of the more ancient Fathers detected 899. Doubtful whether Cerinthus held any part of this Opinion though in a wrong sense 900 Mincha what 357 826. in marg The Purity of the Christian Mincha explained in three particulars 358 359 Minister how the word is sometimes used improperly 27 517. Four Solecisms from the improper use thereof ibid Ministers are not the peoples Ministers but God's 26. and are maintained out of Gods revenue 77 78 120. their maintenance is not of the nature of Alms 73. To make provision for God's Ministers and Worship a work highly pleasing to God 174 Miracles No noise of Miracles done by Reliques of Martyrs in the first 300 years after Christ 679 680. The design of the pretended Miracles in after-ages 681 c. Monks and Friers the chief promoters of Saint-worship 690 691. and of Image-worship 691. The two characters of Monastick professors 688. a third character 689. Monkisn poverty no point of Piety 126 c. Months The 42 Months in Apocal. 11. 2. the same with 1260 Days in vers 3. are to be taken for Months of years and are more than three single years and an half 598. their beginning and ending 600. why the profaning of the holy City by the Gentiles and the continuing of the Beast is number'd by Months Apocal. 11. 2. ch 13. 5. but the Prophesying of the Witnesses and the Woman's abode in the Wilderness by Days ch 11. 3. ch 12. 6. 481 492 Moses the Rites and Ordinances of Moses observed for some time after Christs ascension by the Apostles and believing Iews 841 Mountains and Hills what they signifie in the Prophetick style 135 462 Mountains and Islands 450 N NAme written in their foreheads in Apocal. 14. 1. what meant thereby 511 Name of God Hereby is meant 1 God himself 2. what is his by a peculiar right 4 5. Gods Name to be called upon a thing what is imports 5. Gods Name how it is sanctified or hallowed 9. how it is prophaned or polluted 14 Names of men in Apocal. 11. 13. what 489 490 Nations or Gentiles put in the Apocalyps for the Apostate or false Christians 574 908 Nazarites their Vow and Law abrogated by the Apostles and therefore no ground for Monkish orders 128 Nebuchadnezzar's Vision of an Image of Gold Silver Brass and Iron explained 104 105 743 744 New Heavens and New Earth what meant thereby 613 New Ierusalem what meant thereby 772 877 914 Nicene Council See Council Noah The seven Precepts of the sons of Noah 19. these Precepts were briefly included in the Apostles decision at the Council in Ierusalem Acts 15. 165. whether the observation of the Sabbath-day was included in any of these Precepts 20. The division of the Earth by Noah's Sons was not confused but orderly 274 Number of the Beast 666 why he differs from Monsieur Testara's conjecture about it 795. Mr. Potter's Discourse upon it highly approved by him 877 Numbers of Times when Definite and Indefinite 597 656 Numbers Distributive or Divisive wanting in the Hebrew Text and how supplied 700 O OBedience to Gods Commands the best protection against dangers 262. a more necessary and acceptable duty than Sacrifice 351 c. Three qualifications of true Obedience 1 Cordial 2 Resolved 3 Vniversal 310 Offerings were either Eucharistical or Euctical and Vâ—tal 285. a description of these 289. They are due to God naturally and perpetually 286. That they were not Typical and Ceremonial but Moral in their end and nature proved by four arguments 288 289. That they are required of Christians 291. the three degrees or parts thereof 290 Offerings and Sacrifices wherein they differ 369 The two Olive-branches in Zech. 4. explained 833 Oracles The Heathen Oracles began to cease at the birth of Christ. 193 194 Oratories See Proseucha's P. PAlestine See Canaan Passions 4 Rules for the governing of them 227 S. Paul's Conversion a Type of the calling of the Iews 891 Peace on Earth Luke 2. what is meant thereby 93 94 Peace-offerings and other Sacrifices were to be eaten before the third day and why 51 Penitents 5 degrees of them according to the discipline of the ancient Church 331 Pentecost why called the Feast of Weeks 265. and of harvest 269. why the Gospel was first published and in such a miraculous way at Pentecost 76. That those First Converts to the Christian Faith at Pentecost were not Gentiles but Iews 74 75 Perfect Heart See Heart Perjury upon Theft a more dangerous Sin in the Iewish State 133 Persecutions Which were the greatest and longest of the 10 Persecutions 334 S. Peter his Second Epistle why and by whom questioned 612 Pillars and Images why at first erected 632 The Pontifical Stole and Title first refused by the Emperour Gratian. 601 Poverty its dangers and evils 132 133 Prayer why God requires it of us 170. why not always heard 168. how God often hears our Prayers when we think he doth not 169. A set Form of Prayer proved to be lawful 2. Objections against set Forms answered 3 4. To be prayed to in Heaven and to present our Prayers to God is a Right and Privilege proper to Christ 639. and that Christ purchased it by his death 640 Presents The Oriental Custome to bring Presents to their Kings 115 Priesthood why confined to one Tribe only under the Law 178 179 Prophecies so foretel things to come as yet to instruct the present Church 285 Prophesying hath a fourfold sense in Scripture 58. in what sense it is attributed to Women 58 59 A Prophet's Reward is a special and eminent Reward 87 Prophetical Schemes familiar and usual to the Eastern Nations 616 759 Proselytes two sorts of them 1 Proselytes of the Covenant or Righteousness 2. Proselytes of the Gate 19 20. these are called in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshippers and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fear God 20 21. why there were more of this sort of Proselytes 21 22. how these became so ready for the Gospel and Faith of Christ. 22 Proseuchae or Places of Prayer their use among the Iews and how they differed from Synagogues 66 67. where they are mentioned in Scripture 67. their Antiquities 68 69 Prosperity is apt to make men