an indifferent worship but a necessary duty if so so it is by vertue of command either from God or from the Church of God That God hath not commanded this kind of worship we shall shew anon only in the mean while let me tell them that if they pretend thâ—â— to be a duty their performance of it to be an obedience to the command of their God then this it self is not in their sense a Religious but by their own Interpretation a Divine worship in that they only obey that God in doing it who commanded them to do it If I do not worship God himself and worship him infinitely in respect of himself and as near to infinitely as I can in respect of my own devotion when I labour to the utmost of my own indeavours assisted by his grace to fulfil all or any of his own immediate commands I would fain know when it is or in what it is that they do or I can worship the God of us all with a Divine worship If they worship Saints or Angels by vertue of a command from the Church of God which very Church of God can only command either that Gods own commands be obey'd or that her commands be obeyd in the name of God in those things which God by leaving them indifferent neither charg'd nor prohibited hath left to her prudence to consider and to her power to determine not at all that any Sanction of hers be submitted to against the express will of God then they perform this duty either simply as the Church consisting of such a number of Men commands it and then it is not so much as Dulia to Saints or Angels but rather a civill worship of the Commanders for as the stream will never run up any higher then the Fountain which feeds it so their obedience cannot be denommated by a more excellent stile then that which belongs to the primary cause of their obedience or else they perform this duty as the Church not consider'd as such a number of Men but as infallibly assisted with the Grace and direction of God Injoins it and then their worship of Saints and Angels is not so little as Dulia but so much as Latria in that the Direction of God is the principal cause of their worship and the service perform'd to Saints and Angels it being not perform'd to them as they are Saints and Angels for such they are though God and his Church never bids the worship of them but because God hath commanded it either by himself immediatly or by his Spirit residing in his Church is as much a Latria and worship of God as Prayer to God himself even privatly because he hath commanded it or Prayer to God in a set form of Liturgy in his House because his Church hath prescrib'd it is a Latrta and worship of God eâdem positâ causâ idem sequitur effectus Thus for ought I yet see their distinction of Latria and Dulia and civil worship grounded upon and proportion'd to as they tell us most triumphantly the three several degrees of Excellency that of God that of created but supernatural grace and glory that of worldly Excellency which they truly say are as much different as God Heaven and Earth is as to their present use of it fallen to the ground and hath deserted them to a Palinodia Canenda for though in all these the Excellency Inherent in the severall subjects is That which Is worshipped yet the Cur sit in all of them is the Command of God els the wisest of the Heathen who often do that which is Bonum but not Benè for want of understanding the Right Cause for which they should do it do worship aright because they pay Reverence to the most Excellent object of Worship though they pay it not according to the Command and Direction of That Chief Excellency els the same Heathens Reverence their Kings aright for that of the King is the Instanc'd worldly excellency which Inferiour men ought to Reverence though they do not Reverence them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.13 and is there not more Regard to be had in the Reverence and Adoration which we Pay to the Chiefâ—st Excellency of all even to God Himself to the Why we do it then to the Bare doing of it But of this no more Rather 16. To take off from the Worshipping of Angels and by consequent from the Worshipping Saints too for the Reason of their Dulia drawn from Grace and Glory is equally valid or equally Invalid as to both Let me give you two Reasons One Negative out of the History of Moses and the Other Positive from the Command of Christ 17. Why is it that Moses in the History of the Creation either speaks not at all of the Creation of Angels in so much that some say the Angells were Created long before that History which Moses wrote or els that He speaks of their Creation so obscurely that some say they were Created when God made the Heavens others they were Created when God said Fiat Lux why this either preterition or Intricacy but that it is a much less Mistake and no sin at all when Man is Invincibly I or Supinely and Carelesly Ignorant of the time in which the Angels were Created or whether they were not Created before any Time Was Time which the Philosopher defines to be Numerus Motus Aristot c. de quanto and which Motus relates to Bodyes being That which the Bâ—dyless Angells are very little concernd in then to know so Curiously of them till Man does Idolize them Idolatry we all know was apt to creep into the very Cradle of the world the Serpent which Himself was the first and the early Idoll in being listned to more than God did not account it as any of his small skills to wrapp a superstitious Adoration in the Mantle of antiquity In the first Book of God we hear of an Abraham before any tidings of an Angel of that Abraham who is the Father of the Faithfull Rom. 4.12 who it is like would teach the people the same Faith which himself did bear to God alone of whom it is first recorded that He Believed in the Lord Gen. 15.6 and he counted it to him for Righteousness or in the Doway-Books Abraham believed God and it was Reputed to him unto Justice and then in the Chapter after the first newes of an Angel and the first business of an Angel in Scripture was to send back Hagar to her Mistress Sarah Gen. 16.7.9 from whom she had Fled And the Angel of the Lord said unto her Return to thy Mistress and submit thy self unto her hands perhaps to signify that least of all would they themselves robb That God whose servants and Ministers they are of the Honour due to him from any their fellow-servants when they were so Jealous of the Honour of Sarah to send back her servant to her and to charge her carry her
Opacum Abscondit Cover and to Hide too not his Nakedness only but His very Stench lest the Survivers hide their faces at Him much less could these Senseless and therefore much more Unvoluntary Atomes at first make themselves and then the World however one Himself as Unworthy to be Nam'd as His vain opinion to be Particularly confuted though he durst not fancy the former did invent and vent the latter and then why does He deny God in One Word when he Confesses Him in two that it is the First Cause which hath deriv'd efficiency into all of these t is all one to my Understanding as if he said it were God Himself and I could well wish these Naturall men would learn one more Principle of Nature Frustra Dicitur per plura quod potest Dici per Pauciora that they would save some expence of Breath and call Him God in One Sylllable as well as in a Periphrasis of Two Of Both these Arguments let me speak two words more in the Persuasive way I propos'd Persequamur Flores rerum Rhodig l. 1. c. 5. ut si nil aliud Varietatis Jucunditas inde Genius aliquis non absit 9. To the first Argument from Parentage Consider when your Child which was Born of you does aske You Blessing That very Child and the humble Acknowledging practice of it does Teach you what you should have taught that very Child to Crave a Blessing from Him who is your Father in Heaven Let Him not be less your Father because He is Out of your sight though you are not out of His then your own Child is the less your Son when neither of you see each Other you see Him not Col. 2.21 you Touch not Taste not Handle not and therefore Is He not O doe not un-God Him by such a strange and Answering reason the very Contrary of which would Un-God Him for He were a Body if He could be Toucht a Sapid Body if He could be Tasted and a Colour'd Body if He could be Seen and therefore not a Spirit and a God which does neither Eat nor is Eaten neither Handle nor is Handled any otherwise than in such a Discourse as this nay amongst all the Bad ones let Me tell you the most seemingly-prevailing Argument that He is not is that you your self Deny Him unless That of the Poet be an Argument against this Nullos esse Deos Inane Coelum Martial Amantissimus Pater Filiis quanquam Ingratis veram felicitatem optat P. Martyr Affirmat Coelius probatque quod se Factum dum Negat hoc Videt Beatum and yet let me once again send you to School to your own Child to be Reclaim'd by Him whom you Begat It is an Undutifull and Rebellious Child but are not you still His Father that very Rod you now take in your Hand tells Him that you are so it is a wayward and Denying Child yet because it is a Child and because yours you sollicit His Obedience to you with Bribes and Mercery and is God the less your Father the more He Loves you God forbid Patrio pater esse Metu probor Ovid. Met. I and Patrio Viscere too His Care and Feare of and for you who care not for the Lord unless He Thunders and are feareless of Him when he has laid his Bolt aside even this proves Him to be a God a Father of Mercyes 2 Cor. 1.3 Psal 94.1 though not as yet such a God to whom Vengeance belongeth When you blesse your own Child consider as whence it was from God and you t is Sol Homo but it is Sol Justitiae Aristot Mal. 4.9 quae generant Hominem from God as the chief Agent from you as His weak Instrument more weake and useless and unactive when He takes you not into His Hand and cooperates not with you than your own lazy Axe when you take it not into yours or when the Head of it falls from the heft of it â— Ki. 6.5 into the Water so whence you and your Fore-Fathers and Their First Father was from the Earth and That Originally from those two Extreme-Opposites Nothing God who Himself in Making it was the Only Agent and His Power and Will and Love which are Himself all the Instrument He us'd Consider that He made you of Earth that sedentary and groveling and underfoot Element that you should have nothing to boast of least of all such a vile and worse than earthly Opinion nay even Worse than Hellish too for Jam. 2.19 the Devills also believe a God though it puts them into an Ague of Trembling Fits as if God Himself was such a Nothing against which to Boast if you are so stout-hearted that Nothing will make you Fall down and Worship Let such a Nothing as This do it and yet Consider too that it is He that made you of that Earth and therefore acknowledge Him your Father for Making you and your God for Making you so Powerfully out of That which but a few dayes before was Nothing Beg of that Father that Made you to Blesse you desire of that God who so Powerfully Made you what your Re-maker your Redeemer Christ hath desir'd of Him for you that He would Keep you by His Power that he would prosper first the Work of His Own Hands Joh. 17.11 your selves and then Guide and Succeed Your Handy-Work 10. To the Pursuit of That First Whatever you see even the Basest Creature in the account of Man be it some Apostolicall Man 2 Cor. 10. v. 10. who is that Base Creature whose Presence is Base as Pauls and Speech Contemptible as His or be it He who accounts Him and His speech and His Presence so Act. 28.3 or be it that very Viper on Pauls Hand or that Coale of Fire at His Foot Look agen and see the Dignity of that Office and of that Creature in that God hath made the One and Ordained the Other Let not the Heathen be more quick-sighted than Thou Juven Hic putat esse Deos if He Himself sayes Jovis omnia plena say thou so too only change that Name of His God into the Etymon of that Name In every thing see and acknowledge One God Ephes 4.6 Psal 46. and Father of All who is a very present Help in the needfull time of trouble Disdain not any Thing much less any Person which He hath Made thou who shouldst see a God in a Frog and a Mouse nay in a very Viper be not thou too suspicious to see a Devill in a Man and a Woman nay in a very Saint Tell the Atheist who will not see a God in any thing that thou seest a God in every thing Wonder at the Atheist who makes God to be Nothing at all when thou even by Nature knowest Him to be what His own Word tells Thee He is 1 Cor. 15.28 All in All. 11. Such another Argument is That concerning Motion which
and to Incourage that Duty we mean a Reward from God upon pious Man we declare what that duty of Piety is to do that which is Conscionably Right what ever †Vir Bonus quod Honesti se facturum putaverit faciet etiam si Laboriosum erit Damnosum Senec. Ep. 76. Ps 115.16 wrong befalls us here for doing it we declare When that season of Reward Is not alwaies here in Our World in that Earth which God hath given to the Children of Men but ever hereafter in Gods world in that Heaven which is the Lords and which he will give to the Children of the most high and yet Ibid. 82.6 Damnum Tuâ—pi Lucro Proterendo Chilâ— the wrong which befalls here to Right and Conscionable Men is the strongest Weapon which the Natural Man I can scarce call him so for Nature which God made will never be so Ungrateful as not to Acknowledge her Maker which the Unnatural Man takes into his hand wherewith to War against the very Being of God and to beat down the useless unprofitable dis-advantagious nay sometimes the dangerous Ruinating Capital Integrity of Man who not only in Vain Ps 73.13 Ps 35.12 Cleanses his heart and washes his hands in Innocency but is evilly Rewarded too for his Good to the spoiling of his Soul indeed if such an Opinion as this once enter into it This the best of Heathen the wisest of meer Natural Men Seneca Ep. 74. does confess to have been a great stumbling-block whereby to shake the honesty of Man and to overthrow the very being of God ex Has Deploratione nascitur from this deplorable wretchedness which betides the wisest and best Men it is that Men are so Ingrateful Estimators and Interpreters of Divine providence and Abrogators of Divinity it self 37. The Adversariness to St. Paul's and Job's Argument is set down to the height by Job and Seneca let us see what Job and Seneca themselves Reply to what themselves out of worse Mouths than their own Object Job goes on with shame and indignation that so falsly-confident and undisturb'd an inference should be made out of so feeble a Ground that Men should be more Insensible of a Deity than the very Beasts that to them he sends them for better Information V. 7.8 But ask now the Beasts and they shall teach thee speak to the Earth upon which those Beasts feed and It shall Teach Thee the Beasts are provided for and will not that God which Caters for them sustain Men the Beasts are all alike neither better nor worse and they feed all alike and shall not Men who have a difference in goodness amongst themselves aswel as a difference in being from the Beasts have a divers Portion and that divers Portion distributed according to the Rules of Equity and Judgement Mercy and Truth Reason it self will tell you they shall though not secundum hic nunc any not only Reason but if you will take his word whose Name is word and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volatilia will tell you the same Ask the Fowls of the Air Mat. 6.26 and they shall tell you They sow not neither do they reap nor gather into Barns yet your Heavenly Father feedeth them from these our Saviour proves that providence more expresly which Job only intimates and proves it by such a Reason which is Cognoscible even to Natural Men and that providence proves a God and a Father too a powerful God and a loving Father a Heavenly God and Father V. 8. Job goes on the Fishes of the Sea shall declare unto thee the parts and joints of which they are compacted and made the Fins and Scales with which they are arm'd and drest is it not a wise and an infinite power that made them and put them on Is it not by providence that they Live out of that Air which is Causa sine quâ Non without which thou canst not Live and within the glassy Element under which thou canst not choose but Dy and is not that wisdom and power and providence the three Letters which spell a God to thee and are not those Muta Animalia thy Tutours to teach thee to read a God in the great Book of Creatures some scatter'd leaves of which themselves are At length he descends peremptorily and Irrefragably to his Conclusion Who knoweth not who 't is an Universal challenge and no Atheist will ever dare to give in an Answer He will rather learn one Lesson more a sober silence from those Dumb and yet Teaching Counsellours V. 9 to whom Job sends him to School who knoweth not in all these that the Hand of the Lord hath wrought this 38. And that Conclusion of Job is as a Premise which makes way for that other Conclusion of Seneca Ibid. since there is a God that made all these since there is a God who suffers Ill that which Appears to be Ill to befall really good Men Placeat Homini quicquid Deo placuit Let that be acceptable to Man which Man cannot choose but see to be pleasing to God and to be allotted to Man by God whether the Lot be fallen to him in a fair Ground Ps 16.6 or whether he hath neither part nor Lot in this matter Acts 8.21 in any good Ground at all Let it suffice for the Child of Abraham by Faith and the Brother of Abraham by Adoption as being Son of the same God who was Abraham's Father that he only Inherits that penurious condition of his Father Abraham Luke 12.13 that that only No-Inheritance be divided betwixt his Brother Abraham and him in that Acts 7.5 God for a while Gives no Inheritance to either of them no not so much as to set their foot on whilst he has some hopeful assurance that as God was Abraham's so he will hereafter be his â—en 15.1 exceeding great reward 39. That other Heathen who was more Poet than Philosopher and less wise than witty into what a Maze Ovidius in Morte Tibulli and Labyrinth and Intricacy was he brought upon such a Ground as this Cum Rapiunt Mala Fata Bonos That 's the quarrel he has against God that Good Men suffer Ill things and untimely Deaths upon this occasion how does he strive to Hoodwink his reason and yet in his own expression elsewhere Sic certat tanquam qui vincere Nollet for that reason breaks through the transparent Veyl which he puts upon it and velit nolit will be his Clue to bring him back to his right wits agen for throughout he does confessingly deny and Grants against himself First Ignoscite Fasso He would be Pardon'd for what he says and certainly it is a fault that needs a pardon truth though it cannot alwaies protect does ever forgive it self and then Sollicitor Nullos esse putare Deos 't is but Sollicitor 't is not Vincor his Passion stirr'd and mov'd and tempted
taught their Children Sobriety by shewing them the follies of their drunken servants 62. Consider therefore that as St. Paul says your Bodies are in reference to a Corporal Resurrection from the Grave so your Souls also are in reference to a Spiritual Resurrection from sin like a Grain of Corn that Grain of Corn has seed in it self and may live and multiply live Ps 65.13 and live happily Laugh and sing too and even shout for joy if it be sow'd in the Earth in the Manur'd Earth Plow'd and Harrow'd but if you Sow it in the Water it does not only not multiply but it perishes it does not only not laugh and sing but it weeps and dyes and comes to nothing to nothing but that which is most like to nothing to putrefaction every Soul in this Nation has seed in it self and may live if it will indure and be the better for such Harrowings and Plowings as these which dig about it and cut up the Weeds and open the soars of it and tell that swimming Soul that it does not yet live though it be in a capacity to live that it may live and thrive if it will it self be the good ground to receive this word of exhortation with joy Mat. 13.23 and to let it take root that it be not washt away at the next rainy meeting to receive it into an honest and good heart and to keep it there and let it never more be washt away for the watry the melting soul the liquid the fluid Soul will as the water it self take no Impression no not from the Grace of our Lord Jesus Christ the very word of God will not fructify there 't is true without moderate drinking life it self will not indure as the earth it self will not bring forth Job 2.23 Ps 65.11 Prov. 3.20 unless God give it the former rain moderately which falls down in drops only this way will the Clouds drop fatness when themselves drop down like Dew but a Deluge an Inundation of either will ruin both when our Saviour Christ was mercifully minded to forgive a sinful Woman John 8.6 't was the dry Earth he wrote upon he quickly found the tractableness of that he stooped down V. 8. and wrote on the GROUND agen but he never grac'd the unstable waters which David hath branded with that comparison that they reel to and fro Ps 107.20 and stagger like a drunken Man with one word from one of his Fingers and in the whole Gospel we read but of one Man that had the Dropsy when he was before our Saviour as the Object of his compassionate cure he does not presently heal him but Questions first and disputes the Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it possible or if it be possible Luke 14.3 Is it lawful to do it 63. Fear I told you sends the Atheist to the Sign-Priest Ps 10.4 He goes not thither because God is not in all his thoughts but that God may not be in any of them the fear of the superstitious Heathen that scrupled at every thing Fecit Deos This it was that made Gods for him if he feared a Disease he would worship even that that that might not afflict him rather then have no God at all the Ambulatory Gout should be one God and the Sedentary stone another and the sudden fear the mind-startles the Soul-Agues of prophane Atheist do themselves prove the true God to be How can such a desperate irreligious Man fear but at the apprehensions of an eternal and implacable and irresistible power of him who though he is a Galilaean is a Conquerour too Vicisti Galilac Julian whom his Irreligion does Offend and Desperateness Provoke and Imbecillity Arm and how can such a Desperately Irreligious Man such a Vaunting Worm Apprehend a God at any time but that he cannot tell how to tear the Impression of that Deity out of his Soul which will be acknowledg'd by the very Heart of the most Resolv'd Gainsayer He may wash as long as he will in Abana and Pharphar 2 King 5.12 Rivers of Damascus for the Rivers of Israel the Waters of Jordan are not for his turn and sooner wash his Soul out of his Body than such a Sculpture as that out of his Soul 64. That he does fear so and that because of his Sin because of this gigantine and mountainous Sin of his which involves within it and is made up of all other and lesser Sins as when you break into its several pieces those Giants scaling Fabrick you may say This is Pelion and that Ossa and then break one of these you may discover a World of little Hillocks that he is afraid of that God in the Night and Alone a Tumult and Throng being the Scene of his Mirth and solitude of another Tumult and Throng of Disquietness within himself whom he defies in the Day and in the Face of the whole World of the Sun and of Men I stand not in need of the Testimony of Minutius Felix Per Quietem Deos Agnoscimus quos Impiè per Diem Negamus I require not the witness-bearing of that Man who to avenge the Cause of his God hath try'd him in the Dark with a hollow and terrifying Voyce till he hath Confest that very Un-known Man to be his Un-known God I ask him not to satisfie Me but I leave him to decide this Question within his own Soul to answer himself when he is alone and in the Emblem of his Future Hell wrapt about with a Thick * Naturalis Tenebrarum metus in quas addactura Mors creditur sed cum persuaseris Ista Fabulas esse subit Altus Metus aequè enim Timent ne apud Inferos sint quam an Nusquam Senec. Ep. 72. Darkness Let him then hear the Roef crack like the Gnashing of the Teeth there let him see the Flakes of Lightning ready to scorch out his Eyes and to Anticipate to him the Blindness there Let him hear the Winds and the Rain the Hail and the Thunder roar like the Howling and Weeping Storm and Tempest Fire and Brimstone there Let him then ask himself Is there not now a God which Builds up Job 38.35 and Puls down Is it not a God that sends Lightnings and makes them Go Canst thou do this and make them say unto thee Here we are nay Canst thou Un-do this and make them say unto thee Here we will be no more Is it not a God that Bringeth the Winds out of his Treasuries Ps 135.7 or canst thou when they are ready to whirl thee away send them back thither Hath the Rain a Father and is not God he or who hath Begotten the Drops of the Dew besides the Lord Job 38.28 The Rain is the Dutifull Child of God he hath commanded it and it does assault thee Canst thou command it back that it should leave off to storm thy Room to shatter thy Windows to shake and Astonish
Angell will ever take upon him to Bless and not declare the Commission which God hath given him so to do and whether it was that Second or either of the other two persons of the Godhead V. 30 yet for certain God it was I have seen GOD face to face V. 1 In the beginning of that Chapter V. 2 when the Angels of God met Jacob so apparently that they were discernd to be Angels He does not call them God but Gods Host He does not wrestle nor pray at all and if prayer to One Angell would be prevalent how not much more to More And why did He pray to One but that He knew him not to be an Angell why did he not pray to More but that he knew them to be Angells If it was an Angell Jacob did worship him as God in that he said I have seen God face to face and this themselves upon Exodus confess to be Idolalatry and by consequence themselves Idolaters if this be their example but They and we truly acknowledge Jacob in that speech of his to have been no Idolater therefore Jacob neither must be their example so much as to Invoke an Angell for their Authority how to Interpret that Text I have neither Leisure enough nor Book enough to search but it matters not since Scripture under which Head That Argument is made Answers for it self it does so again Genes 48.16 The Angell that delivereth me sayes their Translation which Redeemed me from all evill bless the Lads they say true that we say This Angell must be understood of God they say we indeavour to prove this out of the 31. and 32. Chapter not onely so we are not so far to seek we will prove this out of the very words the Context and your own Translation and Comment you say it is evident from this place that the Angell He that is so calld deliverd Jacob from evills what from All you do well to leave out that word when you mean a Created Angel but That word is in the Text because of which you ought to Mean the Creator God for who â—â—s can deliver us from All Evil be-besides that God Matth. 6.13 to whom our Christ hath taught us to Pray Deliver us from Evill Amongst All the evils from which Jacob was delivered was not a starving hunger one when he was Fed first out of Egypt and then in Egypt himself reckons right when he maks mention only of that great Comprehensive Blessing to Feed him without which he could not have Injoyd any one of all the rest and was it not God which did this for him and by contexture was not God the Angel who did this and all the rest Looke one verse backward and you may read in your own book GOD in whose sight my Fathers Abraham and Isaac have walked God that feedeth me from my youth untill this present day The Angel that delivereth me from All Evills Bless give me leave to tell you that God and God and Angel are the Nominative before the Verb Bless and certainly if God does Bless we are secure enough though we never Invoke His Angel which he hath Made and that the Angel after is the same with the God before appeares very probably in that he is no more separated from God the first and second time nam'd than God the second time nam'd is from God the first not with an And but only with a Comma Non quisquam Hanc Verborum Forman Concepit Serm. 4. contra Arrianos sayes Athanasius Det Tibi Deus Angelus if he meant a Created Angel t is the Son of God whom Jacob prayes to Hunc enim Magni Consilii Patris Angelum noverat whom the Prophet calls Angelum Faederis Mal. 3.1 Your own Note there is Christ is the Angel of the Testament Can you imagine it possible to be Demonstrated that This Christ is not the Angel whom Jacob prayes to Your selves must be somewhat more than Angel thus to Dive into the secrets of His Spirit Lib. 3. Thesaur c. 1. Not to desire you with Cyril's Quaeso to it that you would not defame That Holy Man but with a Quaeso and an Obsecro too let me even Beseech you that you would not Dishonour our Christ so far as Peremptorily to Robb Him of That Prayer which for ought you know Jacob directed to Christ Himself to Jacob Him of doing that good to Jacob which for ought you can ever dispute to the Contrary Christ Jesus may have done by Himself and without the Ministery of His Angells In Exod. 2. and 32. not one word of worshipping Saint or Angels in the One there is required a Reverent Address to God Himself in the Other is reprehended the Making and worshipping a Molten Calf 21. Indeed in Numb 22. the same Balaam worshipt the Angel with Religious worship in their Notes upon the 31. verse which same Balaam in their own Notes upon the eighth verse Consulted his False God whom he served and called him the Lord not knowing our Lord God Almighty the Authour since such was their Character of Him might render the practise well worthy suspicion if not abomination also even to them who cite him with such a mark of disgrace 22. Joshua 5. and with them verse 15. Joseph fell flat on the ground and Adoring he said Adoring of him who said verse before I am a Prince of the Host of our Lord why not The Prince which the Word equally beares why not The Lord since there is no Our in the Originall I have observ'd that to be a frequent zealous mistake Our for The and then All he denyes is that he is the same Person for he is not Lord and Father not that he is the same Nature for the Son is Lord and Prince too and the Son it is that said this who in the Right opinion of the Ancients did often in the Old Testament appear in a Similitudinary flesh as in the fulness of Time he came in a Real Flesh and who in this Text was truly worshipt if not as the Son yet as True God his Name does attest this the Lord Ch. 6. v. 2. still they call it Our Lord 't is Jehovah a Name incommunicable to any but God nay it is the Lord too in that very stile in which he delivers himself to Josue the Prince of the Host of the Lord All the Angels in Heaven and all the Saints there and in Earth are his Host and who but God is Prince of all these if it be an Angel then that Angel is in one Notion a Captain Commander in Chief as being a Prince and in another Notion a Subject and under his own Command as being Part of that Host of which himself is Prince Nay let me say it and not be told of a Petitio Principii for I have Scripture for what I say his very accepting of this Honour done to him since it is evident and unscrupled that he was no less than