ONE of â—srael Habak 1. 12. Art not thou from everlasting O LORD my God mine HOLY ONE Agreeably whereunto the Lord is said also now and then To swear by his HOLINESS that is by himself as in the Psalm before alledged v. 35. Once have I sworn by my HOLINESS that I will not lie unto David c. Amos 4. 2. The Lord God hath sworn by his HOLINESS that lo the days shall come upon you that he will take you away with â—ooks c. According to this sense I suppose also that of Amos 8. 7. is to be understood The LORD hath sworn by the Excellency of Iacob that is Jacobs most eminent and incommunicable One or by Iacobs HOLY ONE Surely I will never forget any of their works c. For indeed the Gods of the Nations were not properly and truly Holy because but partially and respectively onely Forasmuchas the Divine eminency which they were supposed to have was even in the opinion of those who worshipped them common to others with them and so not discriminated from nor exalted above all But the God of Israel was simply and absolutely such both in himself and to them ward who worshipped him as who might acknowledge no other and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of distinction from all other Gods called Sanctus Israelis The Holy One of Israel i. That sole absolute and onely incommunicable One or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author of the Book of Wisdome cals him chap. 14. v. 21. that God exalted above all and divided from all without pareil there being no other such besides him There is none Holy as the Lord saith Hannah for there is none besides thee The Septuagint none Holy besides thee neither is there any ROCâ— like our God Wherefore it is to be observed that although the Scripture every where vouchsafes the Gentiles Daemons the name of Gods yet it never I think cals them Holy Ones as indeed they were not Thus you see that as Holinesse in generall imports a state of eminency and separation so this of God as I have described it disagrees not from that generall notion when I affirm it to consist in a state of peerlesse or incommunicable Majesty for that which is such includes both the one and the other But would you understand it yet better Apply it then to his attributes whereby he is known unto us and know that The Lord is Holy is as much to say He is a Majesty of peerlesse Power of peerlesse Wisdome of peerlesse Goodnesse and so of the rest Such a one is our God and such is his Holinesse Now then to Sanctifie this peerlesse Name or Majesty of his must be by doing unto him according to that which his Holinesse challengeth in respect of the double importance thereof namely To serve and glorifie him because of his eminency and to doe it with a singular separate and incommunicated worship because He is Holy Not to doe the former is Irreligion and Atheisme as not to acknowledge God to be the chief and Soveraign eminency not to observe the second is Idolatry For as the Lord our God is a singular and peerlesse Majesty distinguished from and exalted above all things and eminencies else whatsoever so must his worship be singular incommunicable and proper to him alone Otherwise saith Ioshuah to the people You cannot serve the Lord. Why For saith he He is an Holy God he is a jealous God that can endure no corrivall he will not forgive your transgressions nor your sins if ye forsake the Lord and serve strange gods c. Whence in Scripture those who communicate the worship given unto him with any besides him or together with him by way of Object that is whether immediately or but mediately are deemed to deny his incomparable Sanctity and therefore said to prophane his Holy Name See Ezek. 20. 39. 43. 7 8. In a word all that whole immediate Duty and service which we owe unto God whether inward or outward contained under the name of Divine worship when either we confesse praise pray unto call upon or swear by his Name yea all the worship both of men and Angels is nothing else but to acknowledge in thought word and work this peerlesse preheminence of his power of his wisdome of his goodnesse and other attributes that is His Holinesse by ascribing and giving unto him that which we give and ascribe to none besides him that is To sanctifie his most Holy Name This is that the Holy Ghost would teach us when describing how the Seraphims worship and glorifie God â—sa 6. he brings them in crying one unto another Holy Holy Holy is the Lord God of hosts the whole earth is full of his glory that is Sanctifying him From whence is derived that which we repeat every day in the Hymne To thee all Angels cry aloud the heavens and all the powers therein To thee Cherubim and Sâ—raphim continually doe cry Ho ly Holy Holy Lord God of Sabaoth Heaven and earth are full of the Majesty of thy Glory And because the pattern of Gods holy worship is not to be taken from earth but from heaven the same Spirit therefore in the Apocalypse expresseth the worship of God in the new Testament with the same form of hallowing or holying his Name which the heavenly Hoste useth For so the 4. Animalia representing the Catholique Church of Christ in the four quarters of the world are said when they give glory honour and thanks to him that sitteth upon the throne and liveth for ever and ever to doe it by singing day and night this Trisagium Holy Holy Holy Lord God Almighty which was and is and is to come that is the summe of all that they did was but to agnize his Sanctity or Holinesse or which is all one to Sanctifie his holy Name When therefore the same 4. Animalia are afterwards brought in chanting Worthy is the Lamb that was slain to receive power riches wisdome and strength and honour and glory and blessing And again Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever all is to bee understood as comprehended within this generall Doxologie as being but an exemplification thereof and therefore the Elogies or blazons mentioned therein to be taken according to the style of Holinesse in an exclusive sense of such prerogatives as are peculiar to God alone And according to this notion of sanctifying Gods name which I contend for would the Lord have his Name Sanctified Esa. 8. 13. when he saith Fear ye not their Fear that is the Idolaters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods for so Fear here signifies to wit the thing feared neither dread ye it But Sanctifie the Lord of Hosts himself and let him be your Fear and let him be your Dread that is your God Again chap. 29. 23. They shall sanctifie my Name saith he even Sanctifie the holy
to blesse all the rest and the worthiest of all because by it the party blessed is enabled to blesse the rest of his Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always that by which another is that thing it self is more then 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 Gods Holy One. The blessing it self is contained in words few in substance plentifull Vrim and Thummim nay more then so Thy Thummim and Thy Vrim that we might know whence this blessing comes how that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 c. To begin first with the Subject Levi What Levi was is so well known that it were needlesse 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 the reason 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 Uniter or maker of union 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 reade in regard of her self she found him no Levi as she hoped but she prophecied of that sacred office whereby all the sons of Levi became conjoyners became makers of union not between Iacob and Leah but between God and Man between Christ and his Spouse between the spirituall 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 Union 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 Union 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. 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 summe the Ministers of God are called Angels and therefore should sing a song like unto that song of Angels Glory be to God on high peace on earth and good will amongst men That Church which hath such a Levite such a Minister such a son of Union may truly take up the words of Micah Iudg. 17. and say Now I know the Lord will do me good seeing I have a Levite to my Priest And thus much of the name Levi Now I come unto the Tribe it self concerning which there may be two things asked First why God did confine the Priesthood to one Tribe alone and not suffer it to be common to all as it was before the Law and is now since the Law Secondly why Levi was chosen to this holy Function rather then any other Tribe To the first why God did limit this holy Function to one Tribe only some of the Jews make this answer That one of the sons of Israel with his whole posterity was due unto God by virtue of Jacobs vow Gen. 28. which was that if God would be with him in his journey and bring him back again unto his Fathers house of all that thou shalt give me saith he I will give the tenth unto thee Now because God gave children as well as beeves and sheep therefore they also must fall within compasse of his Vow And that there might be no difficulty about tithing the odde children because there were more then ten they devise this way to make all even for first say they the full number of Iacobs children was fourteen because that Iosephs two sons Ephraim and Manasseh go in the number of Iacobs sons for Iacob Gen. 48. said unto Ioseph Thy two sons which are born unto thee in the land of AEgypt before I came into AEgypt shall be mine as Reuben and Simeon are mine but thy lineage which thou begettest after them shall be thine Now of these fourteen four were the Lords by his right unto the first-born for so many there were which first opened the womb of their four Mothers Rahel and Leah Bilhah and Zilpah Iacobs two Wives and his two Concubines Now of the remainder being ten one fals to Gods share for Tithe as being comprized within their Fathers Vow This reason though it be as you see handsomely framed yet hath no great likelihood because men use not to be tithed and therefore this extent of the Vow is beyond the intent of the Vower And whereas they urge the words of all that thou shalt give me they seem to forget that God gave unto Iacob besides his sons great store of man-servants and maid-servants and yet we reade not that any of these were dedicate unto God or that he challenged any of their posterity The only or chief cause if I am not deceived why God restrained the Priestly Function to one Tribe was for a sign and band of restraint of his Church to one people For as the Church cannot be without the sacred Function of holy Ministery so likewise the condition thereof must follow the condition of the Ministery As long
in the Kingdome of heaven The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. loose or dis-binde as he doth both that abrogates and that observes it not much more he that affirmeth it unlawfull to be observed Nay how dare we disbind or loose our selves from the tie of that way of agnizing and honouring God which the Christian Church from her first beginnings durst not doe Irenaeus witnesse of that age which next succeeded the Apostles is plain Lib. 4. c. 34 Offerre oportet Deo saith he primitias creaturae ejus sicut Moses ait Non apparebis vacuus ante conspectum Domini Dei tui Et non genus oblationum reprobatum est oblationes enim illic sc. in V. T. oblationes autem hic sacrificia in populo sacrificia in Ecclesia sed species immutata est tantum quippe cum jam non à servis sed à liberis offeratur Vnus enim idem Dominus proprium autem character servilis oblationis proprium liberorum uti per oblationes ostendatur indicium libertatis It behoveth us saith he to offer unto God a present of his creature as also Moses saith Thou shalt not appear before the Lord thy God empty For offerings in the generall are not reprobated there were offerings there viz. in the Old Test. there are also offerings here in the Church but the specification only is changed For asmuch as offerings now are not made by bond but free men For there is one and the same Lord still but there is a proper character of a bond or servile offering and a proper character of free-mens that so even the Offerings may shew forth the tokens of freedome Now where in Scripture he beleeved this doctrine and practise to be grounded he lets us know in the XXVII chap. of the same Book Et quia Dominus naturalia legis per quae homo justificatur quae etiam ante legisdationem custodiebant qui fide justificabantur placebant Deo non dissolvit sed extendit sed implevit ex sermonibus ejus ostenditur i. That our Lord dissolved not but enlarged and perfected the naturall precepts of the Law whereby a man is just which also before the Law was given they observed who were justified by faith and pleased God is evident by his words Then hee cites some of the passages of that his Sermon upon the Mount Mat. V. 20. c. And a little after addes Necesse fuit auferre quidem vincula servitutis quibus jam homo assueverat sine vinculis sequi Deum superextendi verò decreta libertatis augeri subjectionem quae est ad Regem ut non retrorsus quis renitens indignus appareat ei qui se liberavit Et propter hoc Dominus pro eo quod est Non moechaberis nec concupiscere praecepit pro eo quod est Non occides neque irasci quidem pro eo quod est Decimare omnia quae sunt pauperibus dividere i. It was needful that those bonds of servitude which man had before been inured to should be taken off that so he might without Gives follow God but that the laws and ordinances of freedome should be extended and his subjection to the King encreased lest that drawing backward he might appear unworthy of him that freed him And for this reason our Lord in stead of Thou shalt not commit adultery commands not so much as to lust in stead of Thou shalt not kill not so much as to be angry in stead of to Tith to distribute all we have to the poore c. All which saith he in the same place are not solventis legem sed adimplentis extendentis dilatantis not of one that dissolves the Law but fulfils extends and enlarges it alluding still to that in our Saviours Sermon upon the Mount Besides those who are acquainted with Antiquity can tell that the Primitive Christians understood the holy Eucharist to be A commemoration of the sacrifice of Christs death upon the crosse in an oblation of bread and wine T is witnessed by the Fathers of those first ages generally Whereupon the same Irenaeus also affirmeth That our Saviour by the institution of the Eucharist had confirmed oblations in the new Testament Namely to thanksgive or blesse a thing in way to a sacred use he took to be an offering of it unto God And was not Davids Benediction and thanksgiving at the preparation for the Temple an Offertory Where note well that as he upon that occasion blessed the Lord saying Thine O LORD is the greatnesse the power and the glory all that is in heaven and earth is thine thine is the Kingdome Both riches and honour come of thee Ergo because all things come of thee of thine own have we given thee So doe Christs redeemed in their Euangelicall Song Apâ—â— 5. ascribe no lesse unto him saying Worthy is the Lamb that was slain to receive Power and Riches and Wisdome and strength and honour and glory and â—…g Yea the 24. Elders which are the Christian Presbytery expressing ch 4. ult the very argument and summe of that Hymnology which the Primitive Church used at the offering of bread and wine for the Eucharist worship God saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created TAKING therefore for granted that which the practise of the Church of God in all ages yea I think I may say the consent of mankinde from the beginning of the world beareth witnesse to that among those duties of the Sanctification of Gods Name wherewith his Divine Majesty is immediately and personally glorified of which I have before spoken this is one and a principall one to agnize and confesse his peerlesse Soveraignty and dominion over the creature by yeelding him some part thereof toward his worship and service of which we renounce the propriety our selves and that accordingly there are both things and persons now in the Gospel as well as were before the Law was given in this manner lawfully and acceptably set apart and separated by the devotion of men unto the Divine Majesty and consequently relatively Holy which is nothing else but to be Gods by a peculiar right I say that these are likewise to be done unto according to their degree of sanctity in honour of him whose they are Not to be worshipped with divine worship or the worship which we give unto God communicated to them farre be it from us to deferre to any creature the honour due unto the Divine Majesty either together with him or without him but yet Habenda cum discrimine To be regarded with a worthy and discriminative usance that is used with a select and differing respect from other things as namely if Places not as other places if Times not as other times if Things by way of distinction so called not as other things if Persons set apart
Saxons first used Preoster which by a farther contraction came Preste and Priest The high and low Dutch have Priester the French Prestre Italian Prete but the Spaniard onely speaks full Presbytero But to come more near the point our men in using the word Minister for a distinctive name in stead of Priest incurre four Solecisms I mean when we use the word Minister not at large but for a distinction from the Order of Deacons saying Ministers and Deacons First we run into that we sought to avoid For we would avoid to call the Presbyters of the Gospel by the name of the Sacrificers of the Law and yet run into it in such sort that we style those of the Gospel by the legall name and those of the Law by the Euangelicall name the Hebrew cals them of the Law Cohanim of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to minister and thence comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we call those of the Gospel Cohanim when we style them Ministers On the contrary the Apostles style those of the Gospel Presbyteri but we transferre that name to those of the Law when we call them Priests This is counterchange Incidit in Scyllam qui vult vitare Charybdim Secondly It is a confusion or tautology to say Ministers and Deacons that is Ministers and Ministers For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek what Minister is in Latin both signifying a Minister as if one should say Homo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dilavium and Cataclysmus and think so to distinguish things of severall natures or conditions Thirdly We impose upon that Order a name of a direct coÌ„trary notion to what the Apostles gave them The Apostles gave them a name of Eldership and Superiority in calling them Presbyteri we of inferiority subordination in calling them Ministri The Jews had no name more honourable then that of Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they called their Magistrates so we read of Elders of the people and Elders of the Priests and Levites meaning the chief in both sorts This honourable name the Apostles gave as a name of distinction to the Euangelicall Pastors whereby they dignified them above those of the Law whose name in the Hebrew as I said before is but a denomination of ministery And we have rejected the name of Dignity of Fathership and Eldership and assumed in stead thereof a name of under-service of subjection of ministery to distinguish our order by I say to distinguish our order For in a generall sense and with reference to God we are all his Ministers and it is an honour unto us so to be more then to be other mens Masters as our Apostle in my text intimates Fourthly in the Churches beyond the Seas there is a worse Solecism by reason of this misapplied speech They have a kinde of Officers who are the Pastors assistants in Discipline much like to our Churchwardens these they call Elders we style them Lay-Elders These are but a kinde of Deacons at the most and of a new erection too And yet these are dignified by the name of Elders and Presbyters who are indeed but Deacons or Ministers and the Pastor himself is called a Minister who in the Apostles style is the onely Presbyter or Elder For so they speak The Minister and his Presbyters or Elders To conclude it had been to be wished that those whom the term of Priest displeased as that which gave occasion by the long abuse thereof to fancy a Sacrifice had rather restored the Apostolicall name of Presbyter in the full sound which would have been as soon and as easily learned and understood as Minister and was no way subject to that supposed inconvenience But the mis-application of the word Presbyter in some Churches to an Order the Apostles called not by that name deprived those thereof to whom it was properly due Howsoever when they call us Ministers let them account of us as the Ministers of Christ and not of men Not as deputed by the Congregation to execute a power originally in them but as Stewards of the mysteries of God S. JOHN 10. 20. He hath a Devill and is mad IT is a matter of greater moment then perhaps every man thinks of under what notions things are conceived and from what property or Character the names we call them by are derived For hereby not seldom it comes to passe That the same things presented to us under different notions and names derived therefrom are not taken to be the same they are Even as he that meets a man well known unto him in an exotick disguise or antick habit takes him to be some other though he knew him never so well before For example a man would wonder that a Comet as we call it being so remarkable and principall a work of the Divine power and which draws the eyes of all men with admiration towards it should no where be found mentioned in the Old Testament Neither there where the works of God are so often recounted to magnifie him when as Hail Snow Rain and Iee works of far lesse admiration are not pretermitted neither by way of allusion and figured expression in the Prophets predictions of great calamities and changes whereof they were taken to be presages especially when we see them borrow so many other allusions both from heaven and earth to paint their descriptions with Should a man therefore think there never appeared any of them in those times or to those Countreys It is incredible Or that the Jews were so dull and heedlesse as not to observe them That is not like neither What should we say then Surely they conceived of them under some other notions then we do and accordingly expressed them some other way As what if by a Pillar of fire such a one perhaps as went before the Israelites in the Wildernesse or by a Pillar of fire and smoke as in that of Ioel I will shew wonders in the heavens and in the earth Blood and Fire and pillars of Smoke Or by the name of an Angel of the Lord whereby no doubt they are guided according as is said of that Pillar of Fire which went before the Israelites That the Angel of the Lord when they were to passe the Red-sea came and stood between them and the AEgyptians when that Pillar did so And who knows whether that in the 104 Psalm may not have some meaning this way He maâ—eth his Angels Spirits or windes and his Ministers a Flame of fire to wit because they are wont to appear in both It comes in in the Psalm among other works of God in a fit place for such a sense both in regard of what goes before and follows after These I say or some of these may be descriptious of those we call Comets which because they are disguised under another notion and not denominated from Stella or Coma hence we know them not Now to
Peace on earth Good will towards men For the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to bee taken here for a copulative but as Vau is frequently in the Hebrew for a conjunction causall or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to God in the highest for that there is Peace on earth Good-will towards men Or if we retain the copulative sense yet we must understand the words following as spoken by way of gratulation Glory be to God on high and welcome peace on earth good-will towards men Or both causally and gratulatorily thus Glory be to God in the highest for ô factum bene there is peace on earth and good-will towards men To begin with the first the Doxology or praise Glory be to God in the Highest that is Let the Angels glorifie him who dwels on high for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to Glory and not to God the sense being glorified be God by those on high and not God who dwels on high be glorified This may appear by the like expression in the 148. Psalm whence this Glorification seems to be borrowed Praise ye the Lord from the heavens praise him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ratâ—e ye him all his Angels praise ye him all his Host. Therefore Iunius for Praise ye the Lord from the Heavens hath Laudate cum coelites The Chaldee for Laudate eum in excelsis Laudate eum Angeli excelsi In like manner here Gloria in excelsis â—eo are the words of the Angelicall Quire inciting themselves and all the Host to give glory and praise unto God for these wonderfull tidings Now therefore let us see what this Glory is and how it is given to God To tell you every signification of the word Glory in Scripture might perhaps distract the hearer but would inform him little Nor will it be to purpose to reckon up every signification it hath when it is spoken of God I will therefore name only the two principall ones And first Glory when it is referred to God often signifies the Divine Presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this Chapter a little before my Text when it is said The Glory of the Lord shone round about the Shepheards and they were sore afraid But this is not the signification in my Text but another which I shall now tell you For Glory besides signifies in Scripture the high and glorious Supereminency or Majesty of God which consisteth in his threefold Supremacy of Power of Wisdome and of Goodnesse And as words of eminency and dignity with us as Majesty Highnesse Honour Worship are used for the persons themselves to whom such Dignity belongeth as when we say His Majesty his Highnesse his Honour his Worship so in the Scripture and among the Hebrews His Glory or the Glory of the Lord is used to note the Divine Essence or Deity it self As in 2 Pet. 1. 17. There came a voice saith S. Peter from the excellent Glory that is from God the Father This is my welbeloved Son in whom I am well pleased Rom. 1. The Gentiles are said to have changed the glory of the incorruptible God into the likenesse of things corruptible As it is said in the 106. Psal. ver 20. of the Israelites in the Wildernesse That they changed their Glory into the similitude of an Oxe that eateth grasse S. Iohn cap. 1. 14. of his Gospel says of the Son We beheld his glory the glory as of the only begotten Son of God According to which sense he is called Heb. 1. The brightnesse of his Fathers glory and the expresse Image of his person where the latter words are an exposition of the former Image expounding brightnesse and person or substance expounding glory If Glory therefore signifie the Divine Majesty or Greatnesse to glorifie or give glory unto God is nothing else but to acknowledge this Majesty or greatnesse of His namely his supereminent Power his Wisdom and Goodnesse for in the peerlesse supereminency of these three under which all his other Attributes are comprehended his glorious Majesty consisteth Take this withall That all the religious service and worship we give unto God whether we praise him pray or give thanks unto him is nothing else but the acknowledging of this glory either in deed or word namely by confessing it or doing some act whereby we acknowledge it To come to particulars By our Faith we confesse his Wisdome and Truth by our thanksgiving his Goodnesse and Mercy when we pray we acknowledge his Power and Dominion and therefore the form of prayer our Saviour taught us concludes For thine is the kingdome power and glory In praise we confesse all these or any of them according to that in the Hymne of the Church Te Deum laudamus Te Dominum confitemur We praise thee O God we acknowledge thee to be the Lord. All which is evident by those forms of glorification set down in the Apocalypse which are nothing else but expresse and particular acknowledgements of the greatnesse or Majesty of God and his peerlesse prerogatives When the four Wights are said to have given glory honour and thanks to him that sate upon the Throne what was their Ditty but this Thou art worthy ô Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created When the Lamb opened the book with 7. Seals the Wights the Elders and every creature in heaven in earth and under the earth sung Worthy is the Lamb to receive power and riches and strength and honour and blessing And again Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever In which we may observe the whole glorification to consist in the acknowledgement of these three soveraign prerogatives of the Divine Majesty his Power his Wisdome his Goodnesse The two first Power and Wisdom are expresse and Riches and Strength belong to Power The third is contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing or thanksgiving which is nothing else but the confession of the Divine goodnesse Hence it is that the Septuagint and Vulgar Latine commonly render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to praise and glorifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confiteor Confitemini Domino quoniam bonus quoniam in saeculum misericordia ejus Psal. 106. 107. 136. Confitebor tibi Domino in toto corde meo quoniam audisti verba oris mei Psal. 138. Confitemini Domino invocate nomen ejus Psal. 105. and the like And in the 148. Psal. Confessio ejus super coelum terram that is His glory is above the heaven and the earth The Holy Ghost in the New Testament useth the same language Luc. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast hid these things from the wise and prudent and revealed them to babes where we have I thank thee ô Father Beza and Erasmus read
Gloriam tibi tribuo which I think is the better So also in this Chapter Luke 2. 38. it is said of Anna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo laudes gratiasque agebat So Heb. 13. 15. By him therefore that is by Christ let us offer the sacrifice of praise to God continually that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips confessing to his Name By all which it is evident that to praise and give glory unto God whether by praise at large or prayer and thanksgiving in speciall is nothing else as I have said but to confesse and acknowledge his peerlesse Majesty over all and in all which the Scripture cals his glory And if ever there were a work of God wherein all these peerlesse Prerogatives of Power Wisdome and Goodnesse all together appeared in the highest degree it was undoubtedly in this wonderfull work of the Incarnation of the Son of God for mans redemption well therefore might the heavenly Host sing Gloria in excelsis Deo The Power the Wisdom and Goodnesse of the glorious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever This is the meaning of the Doxology Come we now to the gratulation which contains the cause thereof glory be to God on high for ô factum benè ô happy news there is peace on earth good-will towards men One and the same thing two ways expressed for it is an Apposition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter words declaring the meaning of the former Peace on earth that is good-will towards men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Ev for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit in imitation of the Hebrew construction where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbs which signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nown signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and accordingly both the Septuagint and New Testament expresse the same But the Vulgar Interpreter reads here Pax in terris hominibus bonae voluntatis as if the Greek were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now all our Copies constantly read and I beleeve ever did yet Beza seems here to favour the Vulgar Latine expounding Homines bonae voluntatis of those whom God wils well to to wit of the Elect to whom this Peace by Christ belongeth and from the conveniency of this sense inclines to beleeve that the Greek anciently read so quoting to this end Irenaeus Origen and Chrysostome as he saith in divers places But he trusted too much the Latine Translation of Chrysostome for the Greek Chrysostome hath no such matter but both in those places Beza points to and in divers others reads constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Copies doe And so I make no question Irenaeus and Origen did too in the Greek Originals if we had them to look into But the Latine Translators thought not fit to alter the words of the Hymne so ordinarily sung in the Liturgy and so expressed it in Latine as the Latine Church used And for the meaning I beleeve the Vulgar Latine aim'd at no other sense then what the Greek implies namely that this Peace was no earthly peace but the peace of Gods good-will to man referring the Genitive Case voluntatis not to hominibus but to pax Pax in terris what pax Pax bonae voluntatis hominibus That which makes me think so is because Origen and his Translator in the place Beza quotes for this reading expresly expounds it so And so there will not be a pin to choose save that the Greek expresseth this sense by way of Apposition more naturally the Latine by way of Rection somwhat harshly and yet perhaps the Translatour thought lesse ambiguously Well then this peace on earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods good-will or favour to men and Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the peace on earth the Angels gratulate namely the reconciliation of God to men in Christ For by reason of Sin heaven and earth God and man were till now at enmity but by Christ this enmity is taken away and man by the forgivenesse of his sin restored unto peace and favour with God And as by this Nativity God and man became one Person so by this conjunction Heaven and earth Angels and men become one Fellowship one City and Kingdome of God the Kingdome of Satan that Prince of the powers of the Aire who by reason of sin had captivated and brought under his service the whole Earth and thereby held the same at open war and enmity with Heaven being now by degrees to be destroyed and rooted out And this is that admirable mystery of our Redemption by Christ which the Angelicall Host here gratulates by the name of Peace on earth and good-will towards men And that we may not doubt but we have hit the meaning that this peace on earth is Gods good-will to men and therefore expounded by it besides that in the Old Testament peace is often taken for Gods favour and mercy to men as in that of Isay 54. 10. The mountains shall depart and the hils be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee So if we examine the Use thereof in the New Testament we shall finde it in speciall applied to this our Reconciliation to God in Christ by remission of sin S. Peter to Cornelius Act. 10. describes the Gospel thus The word which God sent to the children of Israel preaching peace by Iesus Christ. And S. Paul Col. 1. It pleased God the Father that in Christ all fulnesse should dwell And having made peace through the bloud of his Crosse by him to reconcile all things unto himself What can be plainer then this The same as I take it he means Eph. 2. when he tels us That Christ came to preach peace both to those that were afarre off and to them that were nigh that is both to Jew and Gentile But what peace namely that through him we both might have accesse by one Spirit unto the Father Hence the Gospel is called the Gospel of peace and God so often in the New Testament the God of peace that is of reconcilement and favour and the Euangelicall salutation is Grace mercy and peace from God our Father and Iesus Christ our Lord. The meaning of this Angelicall gratulation being thus cleared let us see now what may be learned and observed therefrom Where my first Observation shall be this S. Peter tels Cornelius That to Christ give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins Our Saviour after his Resurrection expounding the Scriptures to his Apostles sayes the same Luke 24. 47. Thus it is written saith he and thus it behoved Christ to suffer
〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob tot successus bis quidem sacrificavimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon in his Hellanica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To conclude it is apparent by these examples that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift or tribute due for good tidings whether as an offering to the Gods the Authours or as a reward to men the messengers and bringers Now the most blessed happy tidings that ever came to the ears of the sons of men is salvation by Jesus Christ our Lord whereof his Priests and Ministers are the daily messengers Is there not then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due for this And is not this that our Apostle meaneth when he says The Lord hath ordained that they who preach the Gospel should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that which of old was required only for acknowledgement of the Divine Dominion under the bondage of the Law is now turned into the nature of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the liberty of the Gospel I mean that which we offer now unto God for the maintenance of the Euangelicall Ministery and other uses of his service The sense is most fit and agreeable and makes the Apostles expression if so understood passing elegant But you will say What probability is there the Apostle should use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion For though prophane Authors do so yet the Scriptures meaning both here and elswhere is to be measured by its own Dialect Have therefore the Hebrew the Chaldee the Septuagint any such notion as this I answer Yes all three of them For in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely word for good tidings signifies also Praemium boni nuncii Yea being not above five times found in the Old Testament some will have it thrice taken in that signification and twice will be easily yeelded them Likewise in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie as well the one as the other both nuncium and nuncii praemium As for the Septuagint the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but thrice found with them and once so apparently in this signification as leaves no place for contradiction It is 2 Sam. 4. 10. where they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cui oportet me dedisse Euangelia They are the words of King David when Rechab and Baanah brought Ishbosheths head unto him When one told me saith he Behold Saul is dead thinking he had brought good tidings I took hold of him and slew him in Ziklag when I should have given a reward for his tidings The Hebrew word rendred here reward for good tidings is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint as I said before have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar or S. Hierome mercedem pro nuncio The Chaldee Paraphrast Donum boni nuncii Thus you see this notion was familiar to all the Languages that S. Paul was brought up in Why should it then be improbable he should use it when he had occasion And no marvel it is to be found no oftner For unlesse it be in this Chapter in the whole New Testament the thing it self reward for good tidings is never mentioned intimated or alluded to How then could the word be used But in this Chapter me thinks I hear it used a second time ver 23. I will only propound it to your consideration and so conclude The matter stands thus S. Paul though he received no reward at the hands of the Corinthians for his pains in making known the glad tidings of salvation unto them but did it gratis to them-ward yet he looked for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God stored up in the heavens for all his faithfull Messengers and to be received at the great Day In expectation whereof he not only preached the Gospel to them freely but endured all things and made himself a servant to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this I doe for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might be partaker thereof What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should it be that Paul here aimed to be partaker of Surely it should seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes some Proemium even by that which immediately follows Know ye not that they which run in a race run all but one receiveth the brabeum So run that ye may obtain I leave it to your better meditations and so conclude FINIS DIATRIBAE OR A continuation of certain DISCOVRSES ON SUNDRY TEXTS OF SCRIPTURE Delivered upon severall occasions BY JOSEPH MEDE B. D. late Fellow of Christs Colledge in CAMBRIDGE Never before published being exactly printed according to the Authors own Manuscripts LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill MDCXLVIII The Texts newly added LUKE 2. 13 14. AND suddenly there was with the Angel a multitude of the heavenly Host praising God and saying Glory be to God on high or in the highest and on earth peace good-will towards men pag. 241 MATTH 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven but he that doth the will of my Father which is in Heaven 264 ACTS 10. 4. And he said unto him Thy prayers and thine Almes are come up for a memoriall before God Or as it is verse 31◠are had in remembrance 285 PSALM 112. 6. The Righteous shall be in everlasting remembrance 311 NEHEM 13. 14 22. Remember me O my God concerning this and wipe not out my good deeds Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I have done for the house of my God and for the offices thereof And spare me according to the greatnesse of thy mercy 324 MATTH 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 356 DEUT. 33. 8. And of Levi he said Let thy Thummim and thy Vrim be with thy Holy One. 350 ACTS 5. 3 4 5. But Peter said Ananias why hath Satan filled thine heart to lie to the Holy Ghost and to purloin of the price of the land Whiles it remained was it not thine own and after it was sold was it not in thy power why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God And Ananias hearing these words fell down and gave up the Ghost c. 379 JOEL 2. 17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar and say Spare thy people ô Lord and give not thine heritage to reproach 404 GEN. 3. 13 14 15. 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 And the Lord God said unto the Serpent Because thou hast done this thou art cursed above all cattell and above every beast of the field upon thy belly shalt thou go and dust shalt thou eat all the days
of thy life And I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel 414 MALACH 1. 11. For from the rising of the Sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my Name and a pure offering for my Name shall be great among the Heathen saith the Lord of Hosts 471 Four other Treatises by the same Author formerly Printed viz. 1. The Name ALTAR or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THPION 2. CHURCHES that is Appropriate places for Christian Worship 1 COR. 11. 22. Have ye not Houses to eat and drink in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or despise ye the CHVRCH of God 31. B. 3. The Reverence of GODS HOVSE ECCLESIASTES 5. 1. Look to thy foot or feet when thou commest to the House of God and be more ready to obey then to offer the sacrifice of fools for they know not that they doe evill 81. B. 4. Daniels WEEKS DAN 9. 24 25 26 27. 24. Seventy Weeks are allotted for thy people and for thy holy City to finish transgression and make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousnesse and to fulfill Vision and Prophecy and to anoint the most Holy 140. B. 25. Also know and understand that from the going forth of the Commandement to cause to return and to build Ierusalem unto MESSIAH the PRINCE shall be Sevens of Weeks even threescore and two Weeks the street shall be built again and the Wall even in a strait of Times 146. B. 26. And after threescore and two weeks shall MESSIAH be cut off but not for himself and the people of the Prince that shall come shall destroy the City and the Sanctuary and the end thereof shall be with a floud and unto the end of the Warre Desolations are determined 158. B. 27. And he shall confirm the Covenant with many for one Week and in the midst of the Week he shall cause the Sacrifice and the Oblation to cease and for the overspreading of Abominations he shall make it desolate even untill the consummation and that determined shall be poured upon the desolate 163. B. A CONTINVATION OF CERTAIN DISCOVRSES ON Sundry Texts of SCRIPTURE LUKE 2. 13 14. 13. And suddenly there was with the Angel a multitude of the heavenly Host praising God and saying 14. Glory be to God on high or in the highest and on earth peace good will towards men AT the Creation of the world when God laid the foundations of the earth and stretched out his line thereon the stars in the morning as God himself describes it Iob 38. 7. sang together and all the sons of God that is the holy Angels shouted for joy This in my Text is so like it that a man would think some new Creation were in hand nor were it much wide of truth to affirm it for if ever there were a day wherein the Almighty Power the incomparable Wisdom the wonderfull Goodness of God again the second time appeared as it did at the worlds Creation it was this day whereof S. Luke our Euangelist now treateth when the Son of God took upon him our flesh and was born of a Virgin to repair the breach between God and man and make all things new The news of which restauration was no sooner heard and made known to the Shepheards by an Angel sent from heaven but suddenly the heavenly Host descended from their celestiall mansions and sung this Carol of joy Glory be to God on high welcome peace on earth good-will towards men A Song renowned both for the singularity of the first example for untill this time unlesse it were once in a Propheticall Vision we shall not finde a Song of Angels heard by men in all the Scripture and from the custome of the Church who afterward took it up in her Liturgy and hath continued the singing thereof ever since the days of the Apostles untill these of ours Yet perhaps it is not so commonly understood as usually said or chaunted and therefore will be worth our labour to inquire into the meaning thereof and hear such instructions as may be learned therefrom Which that we may the better do I will consider first the Singers or Chaunters The heavenly Host Secondly the Caroll or Hymne it self Gloria in excelsis Deo Glory be to God on high c. For the first the heavenly host here spoken of is an Army of holy Angels For the Host of Heaven in the language of Scripture is twofold Visible and Invisible The Visible Host are the Stars which stand in their array like an Army Deut. 4. 19. Lest thou lift up thine eies saith the Lord there unto heaven and when thou seest the Sun Moon and Stars even all the Host of heaven shouldst be driven to worship and serve them The Invisible Host are the Angels the heavenly Guard according to that of Micaiah 1 King 22. 19. I saw the Lord sitting upon his Throne and all the Host of heaven standing by him on his right hand and on his left So Psal. 103. Blesse the Lord ye his Angels that excell in strength that do his Commandements Blesse the Lord all ye his Hosts ye ministers of his that do his pleasure Where the latter words do but vary that which is expressed in the former From this it is that the Lord Jehovah the true and only God is so often styled the Lord or God of Sabaoth or of Hosts that is King both of Stars and Angels according to that Nehem. 9. Thou art God alone and the Host of Heaven worshippeth thee By which Title He is distinguished from the Gods of the Nations who were some of the Host to wit of the Stars or Angels but none of them the Lord of Hosts himself For the same reason and with the same meaning and sense in the Books written after the Captivity he is styled Deus coeli the God of heaven as in Ezra Nehemiah Daniel in which Books together with the last of Chronicles the title of Deus Sabaoth is not to be found but the title of Deus Coeli only and as may seem taken up for some reason in stead of the other But to return to what we have in hand It was the Angelicall Host as ye hear who sang this Song of joy and praise unto the most High God And wherefore For any restitution or addition of happinesse to themselves No but for Peace on Earth and Good-will towards men He that was now born took not upon him the Nature of Angels but of men He came not into the world to save Angels but for the salvation of men Nor was the state of Angels to receive advancement in glory by his comming but the state of men and that too in such a sort as might seem to impeach the dignity and dimme the lustre of those
and to rise from the dead the third day and that remission of sins should be preached in his Name among the Nations But where is this publication of remission of sins by Christ written for in those formall words we shall hardly finde it Let us take here the Angels key and we shall for they tell us that peace on earth is this good-will towards men Now do not the Prophets speak of some peace on earth which Messiah should bring with him when he comes yes surely well then let us look for this publication of remission of sins under that name and we shall finde it Isay 9. 6. Vnto us a Childe is born unto us a Son is given and the government shall be upon his shoulder and his name shall be called Wonderfull Counsellor the mighty God the Father of eternity the Prince of peace that is of peace not between men and men but between God and men and of the increase of his government and peace shall be no end Isay 52. 7. How beautifull upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation that saith unto Zion Thy God reigneth which place S. Paul Rom. 10. 15. interprets of the publication of the Gospel of Christ. Esay 53. 5. The chastisement of our peace was upon him that is he suffered for the remission of our sins Is. 57. 19. quoted by S. Paul to the Ephesians Chap. 2. Peace to him that is afarre off and to him that is near saith the Lord and I will heal him Ezek. 34. 24 25. I the Lord will be their God and my servant David King Messiah a Prince among them And I will make a Covenant of peace with them So Chap. 37. 26. Hag. 2. 9. The glory of this latter house shall be greater then of the former saith the Lord of Hosts and in this place will I give peace saith the Lord of Hosts Zech. 9. 10. Shout ô daughter of Ierusalem behold thy King commeth unto thee and he shall speak peace unto the Heathen and his Dominion shall be from Sea to Sea and from the River unto the end of the earth Thus much of the Use to be made of the Angels expression in this heavenly Carol Now I shall propound to your consideration another and that taken from the argument it self namely that if Almighty God our heavenly Father be so graciously disposed to us-ward as to be reconciled unto us by forgiving us our trespasses then ought we semblably to be reconciled to our brethren and forgive them their trespasses when they have wronged or offended us Leo Serm. 6. de Nativit Natalis Domini natalis est pacis ergo singuli fideles offerant Patri pacificorum concordiam filiorum The Illation is good we have the authority of the Apostle S. Iohn to back it 1 Ioh. 4. 10. God saith he so loved us that he sent his Son to be the propitiation for our sins What follows Beloved saith he if God so loved us we ought to love end another So I say if God be so gracious to forgive and be reconciled to us we ought as it were to eccho this his loving kindnesse and to forgive and be reconciled one to another This congruity and semblablenesse of our actions and affections one towards another with Gods favour and mercy towards us is the Rule and Reason not only of this but of many other duties he requires at our hands Thus the Jews were every seventh year to manumise their servants as an act of congruity and thankfulnesse to God who had delivered them when they were servants out of the land of Egypt and house of bondage They were bidden to use a stranger kindly because themselves had been strangers and God when they were oppressed had been compassionate and kinde towards them and redeemed them from their thraldome Likewise we reade in the Gospel Luk. 8. 36. Be ye mercifull as your heavenly Father is mercifull And Matth. 5. Blessed are the mercifull for they shall obtain mercy In a word God hath revealed he will shew mercy to none but such as appear before him with this congruity Iames 2. 13. He shall have judgement without mercy that sheweth no mercy and therefore the tenor of our sentence at the last judgement runs Come ye blessed and be partakers of mercy because ye have shewed it But Goe ye cursed without all mercy into Hell fire because ye have shewed no mercy Thus we see how God requires this congruity in generall and as for the particular of reconcilement and forgiving our brother it is written in capitall letters and urged in such sort as it might not unfitly be termed the Livery of Christianity In so much that if we consider it duly it cannot but breed astonishment that the evidence and necessity should be so apparent and the practice among those who look for the benefit of Christ and call upon his Name so little regarded when as I dare boldly pronounce there is no remission of sins to be looked for at the hands of God without it An invincible argument whereof is That our Saviour himself in the prayer he hath taught his Church hath put in a barre against asking it but upon this condition Forgive us our trespasses as we forgive them that trespasse against us If we ask not with this disposition there is no promise that any such prayer shall be heard nay our Saviour tels us in plain terms it shall not If saith he you forgive not men their trespasses no more will your heavenly Father forgive you your trespasses How then can any man whose heart is fraught with malice and meditates revenge against his brother hear this and not tremble Is it not a fearfull thing for a man to carry in his own bosome not only an evidence that his sins are unpardoned but a barre too that he cannot ask the forgivenesse of them Let no man deceive himself Etsi enim multis bonis conscientiis abundemus saith S. Chrysostome reconciliatione tamen contemptâ nullum possumus promereri solatium As the fifth Commandement is called by the Apostle the first Commandement of promise so is this petition for forgivenesse of sins the only petition with condition and such a condition too as our Saviour dwels upon and enforces when he had delivered this form of prayer to his Disciples For he passes by all the rest of the petitions and singles out this alone to comment upon as that wherein the chiefest moment lay and without which all our prayer would be uneffectuall and to no purpose A further confirmation of which we have in that parable of Servus nequam Matth. 18. whom his Lord being moved with compassion when he besought him forgave a debt of ten thousand Talents But he finding one of his fellow-servants which ought him an hundred pence though he fell at his feet and besought him yet would not hear him but cast him into prison
the use of the things themselves Vrim is Light and Illumination Thummim Integrity and Perfection By Vrim the Jews were ascertained of the counsell and will of God By Thummim of his favour and good will towards them All this agrees to Christ both in himself and in regard of us In himself his brest is full of Vrim full of Light and Understanding in him dwell all the treasures of Wisdome and Knowledge as S. Paul saith He is the Wisdome of the Father by which the world it self was made His heart is also endowed with Thummim with all kind of Perfections He was conceived without Originall sin lived without Actuall sin fulfilled the whole Law of God which is the Law of Thummim the Law of all Perfection Thus to Christ himself agrees both Vrim and Thummim and so it doth also in regard of us for he is an Vrim and Thummim both to us and for us To us he is Vrim a light which enlightneth every one which commeth unto the world He is the light which shone in darknesse but the darknesse could not comprehend it He was that light by which the people as it is said in Matthew 4. which sate in darknesse saw great light And of this Light Iohn came to bear witnesse that all might beleeve in him Ioh. 1. In summe Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the Word and Oracle of his Father by whom we know and learn the Fathers will for so S. Iohn saith cap. 1. No man hath seen God at any time but the Son who is in the bosome of the Father he hath revealed him unto us Neither is Christ only an Vrim but also a Thummim to us For as by Thummim the Jews were ascertained of Gods favour toward them in accepting their Sacrifice so by Christ comming in the flesh is revealed the unspeakable mercy of God to mankind in that he would accept his Sacrifice once offered for the expiation of the sins of the whole world This is that Good-will toward men which the Angels sung of assoon as he was born Glory be to God on high peace on earth and good-will towards men Yea glory be to God on high for this peace on earth and for this good will towards men Thus we see Christ an Vrim and Thummim to us now let us see how he is the same for us and that is when his wisdome and righteousnesse is made ours by imputation So his Vrim becomes our Vrim his Thummim our Thummim that is his wisdome is made ours his righteousnesse and favour with God made ours for this is my welbeloved Son said a voice from heaven in whom I am well pleased In brief S. Paul comprehends both these together where he saith Christ Iesus is made unto us Wisdome Sanctification and Redemption And so Lord let thy Vrim and thy Thummim be with thy holy one And thus much for the speciall consideration of this Vrim and Thummim both personally and typically Now I come unto the generall meaning thereof as it concerns not the High Priest only but the whole Tribe of Levi for this is the blessing of that whole Tribe And in this large respect the meaning cannot be proper for so it belongs unto the High Priest to have Vrim and Thummim nor typicall because the Priests only and not the under Levites were types of Christ but the sense must be analogicall signifying some endowments common to all Levites which resemble the Vrim and Thummim upon the brest of the High Priest Now what these are the words themselves import namely Light of understanding knowledge this is their Vrim and Integrity of life this is their Thummim The first makes them Doctores the second Ductores populi He that wants either of these two wants the true ornament of Priesthood the right character of a Levit. For though these endowments may well beseem all the Tribes of Israel yet Moses specially prays for them in Levi because by him they were to come to all the rest and the want of them in him could not but redound to all the rest It a populus sicut sacerdos the Priest cannot erre but he causeth others to erre also the Priest cannot sin but he causeth others to sin also And this is it that Malachi saith from the Lord unto the Priests of his time Ye are gone out of the way and have caused many to fall by the Law But the Levites of old saith the same Prophet The Law of Truth was in their mouth and iniquity was not found in their lips they walked with God in peace and equity and turned many from iniquity Here you see when the Levites erre the people erre also when the Levites walk in equity the people are turned from iniquity The Ministers of Christ must be Lux mundi the light of the world Vos estis lux mundi ye are the light of the world ye are the worlds Vrim saith Christ unto his Apostles for the lips of the Priest should preserve knowledge and they should learn the Law at hâ—s mouth This light of knowledge this teaching knowledge is the Vrim of every Levite and therefore Christ when he inspired his Apostles with knowledge of heavenly mysteries he sent a new Vrim from above even fiery tongues tongues of Vrim from heaven He sent no fiery heads but fiery tongues for it is not sufficient for a Levite to have his head full of Vrim unlesse his tongue be a candle to shew it unto others There came indeed no Thummim from heaven as there came an Vrim for though the Apostles were secured from errors they were not freed from sin And yet we who are Levites must have such a Thummim as may be gotten upon earth for S. Paul bid Titus in all things to shew himself an example of good works and this is a Thummim of Integrity But besides this Thummim the Ministers of the Gospel have received from God more especially another Thummim like unto that which was proper to the High Priest namely the power of binding and loosing which is as it were a power of Oracle to declare unto the people the remission of their sins by the acceptance of Christs Sacrifice And this directly answers to Thummim in the first sense ACTS 5. 3 4 5. 3. But Peter said Ananias Why hath Satan filled thine heart to lie to the holy Ghost and to purloin of the price of the Land 4. Whiles it remained was it not thine own and after it was sold was it not in thy power why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God 5. And Ananias hearing these words fell down and gave up c. IN the 110. Psalm where our Saviour is Prophetically described in the person of a King advanced to the Throne of Divine Majesty glorious and victorious The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstool
excellent creatures when an inferiour nature the nature of man was now to be advanced into a Throne of Divine Majesty and to become Head and King not only of men but of the heavenly Host it self O ye blessed Angels what did these tidings concern you that ruined mankinde should be restored again and taken into favour whereas those of your own Host which fell likewise remained still in that gulf of perdition whereinto their sin had plunged them without hope of mercy or like promise of Deliverance what did it adde to your eminent Dignity the most excellent of the creatures of God that the Nature of man should be advanced above yours that at the Name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth The Observation therefore which this Act of the Angels first presents unto us is the ingenuous goodnesse and sweet disposition of those immaculate and blessed spirits in whose bosomes Envy the Image of the Devil and deadly poison of charity hath no place at all For if any inclination to this cankered passion had been in these heavenly creatures never such an occasion offered nor greater could be to stir it up to envy But heaven admits of no such passion nor could such a torment consist with the blissefull condition of those who dwell therein It is the smoke of that bottomlesse pit a native of hell the character and cognisance of those Apostate Angels which kept not their first estate but left their own habitation and are reserved for chains of everlasting darknesse These indeed grieve no lesse at the happinesse of men then the Angels joy witnesse the name of their Prince Satan which signifies the Fiend or malicious one who out of envy overthrew mankinde in the beginning out of envy he and all his fellow-fiends are so restlesse and indefatigable to seduce him still The Use of this Observation will not be far to seek if we remember the admonition our Saviour hath given us in the prayer left unto his Church which is To make the Angels the pattern of our imitation in doing the will of our heavenly Father for so he teacheth us to pray Let thy will be done in earth as it is done in heaven that is Grant us ô Lord to do thy will here as thy holy Angels do it there And as we should imitate them in all things else so in this affection towards the happinesse and prosperity of others And good reason I think if we mean at all to approve our selves unto God our Father why we should endeavour rather to be like unto them then unto Devils But in nothing can we be more like them then in this to rejoyce at the good and not repine at the happinesse of our brethren Hoc enim Angelicum est This is the Character of the Angelicall nature and consequently of those who one day shall have fellowship with them To be contrarily affected Diabolicum est the badge and brand of Devils and Fiends and those who wear their Livery reason good they should keep them company Let every one therefore examine his own heart concerning this point that he may learn upon what terms he stands with God and what he may promise himself of the blessednesse to come Do the gifts of God Doth his favour or blessing vouchsafed to thy brother when thou seest or hearest of them torment and crucifie thy soul Dost thou make their happinesse thy misery Is thine eye evill to thy Brother because Gods is good If this be so without doubt thy heart is not right before God nor doth his Spirit but the spirit of Devils or Fiends reign therein But if the contrary appear in any reasonable measure with a desire to increase it for we must not look to attain the perfection of Angels in this life but in some measure and degree only if thou canst rejoyce at anothers good though it concerns not thy self the Spirit of God rests upon thee For emulations and envyings saith the Apostle Gal. 5. are the fruits of the flesh but the fruits of the Spirit are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kindnesse and goodnesse So he cals the opposite vertues to those former vices But as any good that betides our brother ought to affect us with some degree of joy and not with grief and envy so chiefly and most of all his spirituall good and that which concerns his salvation ought so to do This was that the holy Angels praised God for in my Text on the behalf of men that unto them a Saviour was born who should save them from their sins and reconcile them unto God Which sweet disposition of those good and blessed spirits our Saviour himself further witnesseth when he saith Luk. 15. 17. There is joy in heaven namely among the holy Angels for one sinner that repenteth But is there any man will you say such a son of Beliall as will not do this will not imitate the holy Angels in this Judge ye There is an evil disease which commonly attends upon Sects and Differences in opinion that as men are curious and inquisitive into the lives and actions of the adverse party so are they willing to finde them faulty and rejoyce at their fals and slips hear and relate them with delight namely because they suppose it makes much for their own side that the contrary should by such means be scandalized and the Patrons and followers thereof disreputed But should that be the matter of our grief whereat the Angels joy or that the matter of our joy whereat the Angels grieve How is this to do our Fathers will on earth as the Angels do in heaven Nay if this be not to put on the robes of darknesse and to shake hands with hellish fiends I know not what is O my soul come not thou into their secret unto their assembly mine honour be not thou united There is another Lesson yet more to be learned from this act of the Angels namely that if they glorifie God for our happinesse and the favour of God towards us in Christ much more should we glorifie and magnifie his goodnesse our selves to whom solely this Birth and the benefit of this Birth redounds If they sing Glory be to God on high for his favour toward men we to whom such favour is shown must not hold our peace for shall they for us and not we for our selves No the Quire of heaven did but set us in we are to bear a part and it should be a chief part since the best part is ours As therefore the Church in her publick Service hath ever since kept it up so must every one of us in particular never let it goe down or dye on our hands Thus much of the Quaere Now come we to the Antheme or Song it self whose contents are two First the Doxology or Praise Glory be to God on high Secondly a gratulation rendring the reason thereof Because of