A SERMON Lately delivered in the Cathedral Church OF CANTERBURY, CONCERNING Church-music. By JOHN READING, D. D. Prebend of the same Church. LONDON: Printed by Tho. Newcomb. 1663. Imprimatur, M. FRANK. S. T. P. R. P. Ep. Lond. à Sac. Dom. Mar. 13. 1662./ 3. A SERMON lately delivered in the Cathedral Church of Canterbury, concerning Church-music. 2 KING. 3.15, 16. — And it came to pass when the Minstrel played, that the hand of the Lord came upon him; And he said— I Come to you this day (as jacob to Padan-Aram) to remove the Stone and Rock of Offence taken at our Church-music, Gen. 29.3 etc. that the Flock may be watered. My endeavour shall be (by God's assistance, and your wont. patience) to show why we use it, and you should join with us therein; and my desire is your serious attention, left the loss of one point beget a misunderstanding in others. God mercifully indulgeth to man's infirmity, omitting no means to save him, Isa. 54. as'tis written— What could have been done more to my Vineyard, that I have not done in it? Whereas therefore man's innate affections bear a great part in good or evil, much byassing the Will and Understanding to either; God, not willing to destroy, but to correct the Affections, that they may be necessary handmaids to Virtue, faith not, Thou shalt not hope, Psal. 42 5. Deut. 6.13 Deut. 11 1. Psal. 97.10, Psal 37.4. but, Hope thou in God: Neither, Thou shalt not fear, but, Thou shalt fear the Lord thy God: so,— Thou shalt love the Lord thy God: and Ye that love the Lord, hate evil: and Delight thyself also in the Lord, and he shall give thee the desires of thy heart. The Holy Ghost, seeing mankind hardly drawn to Virtue, Mr Hooker Eccles. Pol. post Basil. delectatio ordinat animam. Augustin. de mus. l. 6. c. 11. and that Righteousness is less esteemed, by reason of our Affections proneness to that which delighteth; in his Wisdom, mingled Heavenly Mysteries with pleasing Melody, that by the Ear he might secretly convey the Treasure of Divine good into the Soul: To which purpose were those melodious Hymns and Psalms appointed for us, in God's service, that we might at once be both delighted, and profited. To the words of the Text; It came so pass when the Minstrel played, Ar. Montan. Et suit secundumm modulari modulantem: Thus it came to pass by God's Providence so appointing it. à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psallit, manu pulsavit fides. Shindl. penned. The LXX, give the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Singer, or Musician: The word is of that which signifieth to sing or make music; and here signifieth any kind of Musician skilful in singing, or playing on Instruments, Lute, Harp; Organ, or other like: the fence is, When the Prophet heard the Music, the hand of the Lord came upon him, that is, a Divine motion, or influence of God's Spirit: and he said— or spoke the words of the following Prophecy. Here are two Causes of the Effect following. The 1. Subordinate, or minus principalis— it came to pass, when the Minstrel played. 2. Principal, chief, and supreme, efficient, producing the effect; He said, Thus faith the Lord. I. That such a Cause as a little Music should open the Archives of God's secret counsel, concerning things to come, in matters so dubious and unexpected, of such high consequence and concernment, as the saving of three Kings, and the lives of all the Israelites, and much other auxiliar Forces present; and by means so improbable to carnal wisdom, as filling that dry valley with water, to relieve them and their cattle, when neither wind should be perceived, nor rain seen; that such an occasion as Music should come within the verge of Causes thereto subordinate, Note. Could be by no other means, or others appointment but his, who by his unlimited power produceth the most difficult effects by what causes he pleaseth. He created this Universe of nothing preaexistent; Dixit & facta sunt. 2 Kin 5.14. He appointed that Naaman's leprosy should be cleansed by his washing seventimes in jordan; 2 Kin. 2 21. and that Iericho's deathful Waters should be cured by casting into them a new cruse of salt; 2 Kin 4.4. and that the Widow's Oil should increase in the barrel, by pouring out so long as there was a vessel to receive it; and that Israel should march into the Red Sea, Exod. 14. 1 Cor. 10.2. to be saved; that it might be to them a type of Baptism, wherein the water toucheth the body, to cleanse body and soul from all sin, 1 Pet. 3.21. Augustin. by the blood of jesus Christ 1 Joh. 1.7. He commanded Moses to smite the Rock at Horeb with his Rod, that the waters might flow, to relieve the numerous Host of Israel, with their herds and flocks: J●h. 2. He, to supply the want of Wine at the Canamarriage, commanded the Waiters to fill their water-pots with water to the brim. It were too long to pursue the Examples of this kind, which demonstrate God the most free Agent, not bound to the use of any second causes, but producing what he will, how he will. Fear not whatever work or estate God assigns thee to; He is Almighty who provides for his Agents: Fear not thy abilities; but remember that thou art in God's service, who by a sufficient measure will enable thee to that which he enjoineth thee. Were it thine own work, thou mightest reasonably require probable and apparent means to warrant thy undertake; but if God command thee, thy sufficiency shall be of him; so that thou shall not need to say, with Gideon, Judg. 6 15. — O my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house: if God be with thee, who can be against thee? Rom. 8.31. Jer 37.1. If there remained but wounded men, they should be enabled to do that which God will have done. Exod. 4.10, 13. Thou needest not say, as Moses, Send, I pray thee, by the hand of him whom thou wilt send: While he looked not toward the power of God, but his own abilities, diffident of the success, he said,— O my Lord, Isa. 65. I am not eloquent— I am slow of speech: and Isaiah said, Woe is me, for I am undone, because I am a man of polluted lips; Jer. 1 6. and jeremy— Ah, Lord God, behold, I cannot speak, for I am a child: they remembered not, at present, that God could touch their lips, to enable whom, and to what he will. In God's service, to forget his power is so dangerous, that jonah will rather be miching toward Tarshish, Jon. 1.3. then obey Gods command at Nineve: And good Ananias willing to decline the service, Act. 9.13. will say, Lord, I have heard by many of this man, how much evil he hath done to thy Saints at jerusalem. But to come to the intended point, we must necessarily consider the coherence of these words with the rest of this History. Moab, after the death of Ahab, rebelled; jehoram his Son implored aid against them, of jehoshaphat King of judah; he consented; they agree to fetch a compass by the Desert of Edom; in seven days march they are distressed by want of water; they are enforced to consult the Lord by Elisha: they come to meet him; he sharply greeteth Iehoram; What have I to do with thee? get thee to the Prophets of thy Father, and to the Prophets of thy Mother. At his further presentation of their imminent destruction, the Prophet subjoineth, As the Lord of Hosts liveth, before whom I stand, surely were it not that I regard the presence of jehoshaphat the King of judah, I would not look toward thee, nor see thee: But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him, and he said; that is, he prophesied. It may here be demanded, Why Elisha, so great a Prophet of the Lord, being to prophesy, to so serious and so grave a work, would seem to require so youthful an expedient, as a minstrel, and music? Concerning which, here are several probable Reasons assigned. 1. It was necessary to lift up and comfort his mind, at present perplexed and troubled with bitterness of sudden passion, as indignation at the presence of the idolatrous Iehoram, so also for sorrow and sympathy in the distress of good jehoshapat, and the people of Israel with him, in so evident a danger of destruction by the Enemies of God. 2. To revive and cheer up his drooping spirit, that it might be enabled and fitted to prophesy; as also the hearts of the people to attend unto the same. junius in loc. 3. This Musician was probably a Levite, skilful in singing Psalms and Hymns to God's glory, and Services thereto appertinent, and playing them on Lute, Harp, Organ, Viol., or other like Instrument. So had the people of God, in those days, solemn Music at their Sacrifices, to quicken them up to prayer and praises of God. So at that great Solemnity, 2 Chron. 7.6. performed by Solomon— The Priests waited on their offices, the Levites also with instruments of music of the Lord, which David the king had made to praise the Lord, because his mercy endureth for ever; and the Priests sounded trumpets before them. So Hezekiah set the Levites in the house of the Lord, 2 Chron. 29.25, 27. with Cymbals, with Psalteries and Harps, according to the commandment of David— for so was the commandment of the Lord by his Prophets. Now David having excellent skill in Divine Poetry and solemn Music, knowing that both of these were accommodate and necessary for the service and House of God, left behind him many Psalms, and, as some learned Divines observe, was the Author of joining Melody to Poesy in public Prayer, for the raising up of men's hearts to attention (without which, he well knew, all our service would be but vain and fruitless) and also by vocal and instrumental music, for the sweetening of humane affections towards God, that men might delight in the Worship of God. So the Church of Christ still retaineth these as an ornament in God's service, and for an help to Devotion. 4. Thus the Prophets used to have Music, when they were to prophesy. 1 Sam. 105. So Saul, according to the word of Sàmuel, met a company of Prophets with a Psaltery, and a Tabret, and a Pipe, and an Harp before them, and they prophesied, and Saul also prophesied with them. From all which it may appear, That Music (where it can be conveniently had) is of excellent use in relation to prophecy, D. 1. and other parts of God's service, public or private. Now Music is either Instrumental, Vocal, or mixed of both. Concerning the First and Third of these, some Schoolmen make scruple; Aquin. 22●. q. 91. a. 1. 4 Whether Instruments with Voices, in the Churches, and Gods public service under the Gospel, be lawful? Concerning vocal Music, or singing Psalms, no sober Christian makes any question; we say, both Vocal and Instrumental are here, respectively, both lawful and convenient: For which we offer these following Reasons. 1. Music (whether vocal or mixed) is scientia benè modulandi; Augustin. de music. l. 1. c. 2. or, of high and low sounds a due proportionable disposition: Therefore they who acknowledge the one still necessary and lawful, aught to show cause, why the other is not; or in what part of Holy Scripture, that which all know was once commanded as necessary, is since forbidden, as no longer necessary, or unlawful. 2. Mixed Music is as an ancient in God's service as the Temple, or Tabernacle, (whose Structure, Rites, and Services the Lord himself appointed) yea, before the Ceremonial Law was given, Exod. 15.1, 22. Moses and the people of God did sing unto him; and Miriam the Prophetess— took a timbrel in her hand, and all the women went out after her with timbrels, answering them— Sing ye to the Lord. Mixed Music therefore, in God's service and praises, seems not a branch of the Ceremonial Law, that it should thence be concluded abrogated, but, as subordinate to God's service, and fitting men's minds thereto, of the ever-binding Moral Law, Matth. 4.10 which faith in the Gospel, Thou shalt worship the Lord thy God; wherein are comprehended all things thereto subordinate, and necessary for God's service, as is all that which conduceth to edification in Christ. 3. As Music was appointed by God, to praise him in his Tabernacle and Temple, to which Christ in the days of his flesh often resorted; so was it used by Christ, as at his last Supper, 1 Cor. 11.24, 25, 26. and institution of that great Mystery appointed by him to represent and show his death and passion till he come; wherein Christ sung his pare with his Apostles, Matth. 26.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & laudes dixerunt, &. (for we may not think, that he sat by them only to keep time, or as an Auditor.) Add hereto, that even under the Gospel, Music is expressly commanded, for edification in Christ, and therefore must still be lawful and necessary: of which the Apostle faith, Ephes. 5.19, 20— Be filled with the spirit; speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your heart to the Lord: giving thanks always for all things unto God, and the father, in the name of our Lord Jesus Christ So Colos. 3.16. Let the word of Christ dwelled in you richly in all wisdom, teaching and admonishing one another, in psalm, and hymns, and spiritual songs: (this could be no jewish ceremony;) How is it then, 1 Cor. 14.26 brethren? when ye come together, every one of you hath a psalm, hath a doctrine— Let all things be done unto edifying. 4. Music hath such natural proportion with the reasonable soul, Pythagoras, & c. that some defined the soul itself by harmony. It is remarkable, that Solomon, the wisest of mere men, and the world's greatest Philosopher, made a thousand and five Songs, 1 Kin. 4.30, 31, 32. wherein he excelled all the children of the East-country— as in that Song of Songs, Solomon in deep mysteries excelled Solomon. And David, the man after Gods own heart, and sweet Singer of Israel, 2 Sam. 23. 1. Psal. 60. & 61. & 62. & Psal. 64. & 67. & 69, etc. composed many Psalms to divers musical Instruments, as may appear in the Titles of many of his Psalms, which have ever been in use in the Church of Christ, as to the matter and substance, though not always to the same manner and circumstances, — quod essent. soliti stato die ante lutem, ronvenire, carmenque Christo quasi Deo dicere secum invitem etc. Plin. sec. ep. 5.lib. 10. which the Exigents and times of persecution could not at all times permit the Christian Churches not then constituted, as may appear in Pliny's Epistle unto Trajan, reporting the custom of the Christians, then used to sing Hymnos antelucanos Christo. 5. The Soul much depending on the temper of the Body, it must needs be, that according to the right composure or distemper thereof, a man is more or less apt to Divine Offices; which the subtle Adversary well knowing, that he may hinder us from right performance of our Duties in the service of God, complieth with all second Causes, to discompose us by sundry passions and perturbations of mind, in whose storms we cannot steadily and duly perform our parts. Now solemn Music, by reason of its native affinity with the Soul, excellently accommodates it, by calming and appeasing the boisterous storms and distempers thereof with a pleasing allay, gently drawing it to a sweet mediocrity, carrying it up for a time above itself in an holy rapture and ecstasy, 2 Cor. 12. as S. Paul into the third Heaven, to the contemplation of unutterable things: It excellently composeth distempered minds, Basil ad Nepo tes de legend. l. Gent. which S. Basil and S. Ambrose seem to note, in Pythagoras commanding the Musicians Dorion canere, Ambros. l.3.de Virg. (si sit ejus liber.) which changing the mood, S. Ambrose interpreteth by molliora canere. It draws out tears of Devotion, as Augustine confesseth of himself, Confes. l. 1. c. 6. — I often wept in the hymns and songs of thy sweet-sounding Church; the affections of piety thereby inflamed, my tears ran down. I could easily be persuaded, that those monstrous vails of morals, not contemptible, related hereto, concerning the strange effects of Terpander's Music, Plutarch. de music. so famous among the ancients; Cael. Rhod. lect. Antiq. l. 9 Srab. geogr. l. 13. and Amphion's drawing stones together, to build the Walls of Thebes, by his Music; and Orpheus, charming wild beasts and pale ghosts with his Harp; Arion carried on a Dolphin's back; Herodutus, etc. Doubtless melody doth admirably compose the distracted mind, which it formeth to holy attention, as hath been seen in the sudden lucid intervals, and abundant tears of madmen, harkening a while to the Churches solemn Chores. Neither need this seem strange to any that read Saul's History, 1 Sam. 16.23. Of which josephus also writeth, Antiq. jud.l. 6. c. 9 in fin. — When the evil spirit came upon Saul, David took an harp, and played with his hand, and Saul was refreshed and eased, for the evil spirit departed from him. Not that Music of itself hath such virtue to drive away soul spirits; but it came thus to pass then, by God's providence, forelaying all the consequences hereof relating to David: yet I doubt not, but that Satan (making use of all advantages to destroy men, by hindering them in holy Duties (as Preaching, Hearing, Praying, and Thanksgiving, and praising God) hath less power to hurt, by how much more the Body and Soul of Man are freed from turbulent obstructions thereto. Nor can I wonder that solemn Music should put moody Saul's Devil to flight, when. I consider, 1. That the same now drives so many Congregation-men from our Church. 2. That all that which tendeth to edification and praise of God, As 1 Cor. 14.25. is destructive to Satan's Kingdom, whose Fottifications (like the Walls of the beleaguered jericho) fall down at the sounding of the sacred Trumpets, Isa. 58.1. whereof he faith, Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins. Indeed when Christ's seventy Disciples preached the Gospel, Luk. 10.18 Satan like lightning fell from Heaven. 3. Considering the Tempter's amusical disposition, whose usual descant is impious discord, and setting division amongst Brethren, and his whole endeavour to afflict man's soul, and to bar it from all comfortable help to devotion, and assistance in the service of God; therefore although he hath sometimes been transformed into an Angel of Light, 2 Cor. 11.14. yet we read not that he did ever sing, or play upon any musical Instrument, except in the obscene lips of Catamites and impious Libertines; and once in the Pope's Chore, when (as Cyprian de Valera, a grave Author, De vit. Pontif. writeth) he got into the Organ, and roared out so prodigious a Diapason, that it made the earth tremble under them. 6. The Custom of God's Church (in S. Paul's Logic, thus disputing, 1 Cor. 11.16.— We have no such custom, Ad quamcunque Ecclesiam veneri is, ejus ino●em servate, si pati scandalum non vultis, aut facere. neither the Churches of God) is very considerable. It was S. Ambrose Rule, To whatsoever Church (of Christ) ye shall come, observe the Custom thereof, if you will neither take, nor give offence. S. Augustine gives the Reason; Aug. epist. Casulan. in fire. In his enim rebus quibus nihil certi statuit scriptura divina, mos populi Dei, vel instituta majorum pro lege renenda sunt:— utique cavendum est, ne tem pestate contentionis, serenitas charitatis obnubiletur. Augustin. ep. Casulano. In those things concerning which Divine Scripture determineth nothing certain, the Custom of God's people, or determinations of our Ancestors, are to be held for a Law. Therefore, we must beware, lest by the storm of contention (about matters less than Fundamental) the calm or serenity of Charity be clouded. Now concerning the Custom of God's Church herein, Psal. 68 24, 25 David faith, They have seen thy goings, O God, even the goings of my God, my King, in the sanctuary. or, in holiness. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels, bless ye God in the congregations. Therefore did Moses write that Song, Deut. 31.19, 30. for Israel and their posterities. And David composing many Psalms, appointed singers and players on instruments in the sanctuary, to prophesy with harp, 1 Chro. 25.1.6, 7. with psalteries, and with cymbals. Whether the Heavenly Orbs (in their regular motions, the certain measures of time) do make a melodious harmony, Macrob. etc. I leave to others disputes; sure I am, that the Heavens declare the glory of God, and the firmament showeth his handiwork; Psal. 19.1. and that we read of heavenly Citharists and Harpers, and of holy Angels and happy Spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. singing their Hallelujahs and praises to Christ, Rev. 5.8, etc. Rev. 14.2, 3. & 15.2, 3. For the better understanding whereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. consider with me, what he, who had a divine rapt into heaven, faith, Hebr. 10.1. The Law had a shadow of good things to come. Now you know, that the shadow holdeth a proportion to the body that casts it. And again he saith, Hebr. 8.5. that the Priests that offer gifts according to the Law, serve unto the example and shadow of heavenly things,— what things? 'tis presently expressed— as Moses was admonished of God, when he was about to make the Tabernacle— See, saith he, that thou make all things according to the pattern showed to thee in the mount. These Reasons laid down, Use. I hope will, in this controversy, satisfy the moderate: If we cannot gain others to our party, who, like that Gadaren Herd, Matth. 8.32. are violently carried with spirits of contention unto that desperate precipice of Schism, it shall not be my labour lost, Nostrostamen confirmabimus. Lactant. l. 5. c. 1. if it shall confirm our own: Could we bring an hundred Arguments more from Heaven, yet some would dislike Church- Music. 1. Because, say they, we cannot edify by it, 'tis a scandal to us, irksome and odious also. I answer, So doth the Feverish Palate distaste sweet and wholesome meats: where must the Cure be made? in some contrary season of those Meats, Psal. 19.10. 2 Cor. 2.16. Amara sunt vitiosis, ac malè viventibus praecepta justitiae. Lactant. l. 1. c. 4. or the disaffected Palate? The sacred Word of God, (unto holy David, sweeter than honey) is a favour of death to death unto the wicked; they find no comfort in it, but are embittered thereby to the death of those who preach it to them. Vid 1 Kin. 22. 8. I hate him, said Ahab, he prophesieth no good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but evil to me. That sweet Ointment should kill Vultures and Scarabs (which delight in carrion and filthy stench) it must needs be in the indisposition of the receivers; Clem Alexand. Poed. l. 2 5.8. for good savours are very pleasant and comfortable to others 2. They are offended because we sing some Prayers. And are not many parts of David's Psalms excellent Forms of Petitions to God? and did not he, and the Church of God, with, and after him, in every Age since, sing the same? Was it then lawful and expedient to sing holy Elegies, solemn Prayers, and Doxologies to God? If so, how cometh it since to be unlawful? 3. They say, they cannot understand what is sung. On whom is their not understanding to be charged? Aquinas, ●2. q. 91. a. 1.5. Confess. l. 10. c. 33. after S. Augustine, answereth hereto— All the affections of our souls, — quorum occulta familiaritate excitantur: sic in auditoribus, in quibus etsi aliqui non intelligunt quae cantantur, intelligunt tamen propter quid cantantur. scil. laudem Dei; & hoc sufficit ad devotionem excitandam. as they are divers, have their proper Moods in the voice and singing, by whose secret familiarity they are stirred up: so in hearers, among whom, though some understand not those things which are sung (by others) yet they understand why they are sung, to wit, to the praise of God; and this (faith he) is enough to stir up devotion. Give me leave to doubt, whether if these pretenders to so much knowledge were presently taken up into Paradise, as S. Paul was, and admitted to hear those ineffable words there sounding, they would understand, etc. though, etc. all to the praise of God, etc. 4. They say, Music is abused to superstition, and corruption of good manners. I answer, so have the best things been; meat, drink, and the spiritual food of souls, Gods holy Word and Sacraments not excepted. Can you reasonably think, that impious abuse by some, concludes a necessary abolition of an holy use of these, to all others? I say, of things so excellently serving to our necessary use in the worship and praise of God, Rev 8.3, 4. keying and tuning of holy Chores, so much approved by the Prophets, Apostles, and Martyrs, the wisest and best of the sons of men; as also by the continual practice of heavenly Chores of Saints and holy Angels; above all, by jesus Christ, daily hearing therewith their Prayers, and accepting the same as sweet odours of incense? what, is this lawful in Heaven, but not in Christ's Church on earth? May we not, in imitation of such patterns of sanctity, with sacred music, heighten our dull minds to speak, hear, pray; and, in the praises of God, as it were, tune at the door, until we be admitted into the full Chore in the Church triumphant? Matth 6.10. Doth not our Saviour Christ teach us to say, and do we not accordingly say— Thy will be done in earth, as it is in heaven? Must we pray to be enabled to do that which (however enabled) we may not do? Let the most bitter-spirited Antagonist ingenuously say, Is not the whole Book of Psalms (so often avowed, cited, and used by Christ) Sepher-Tehillim, a Book of Praises, composed for the Churches use unto the end of time? or think you that this so excellent a part of Scripture was written, only to inform us what the Saints of God did before us, but not what we also must do by their example? As for the abuse of Music, we abominate it; but affirm, that holy melody is accommodate to every estate and condition; the Apostle saying without exception, Jam. 5.13. Is any merry? let him sing. There may here be a fault in defect: for some, like those curious Solar instruments, make sweet music, and bless the Lord, so long as the Sun of prosperity shines on them; but no sooner is that clouded, but they are silent, and then Music is to them as— the Lord's Song in a strange land: Psal. 137.4. But David, in his affliction, called to remembrance his song in the night: Psal. 77.6. Psal. 42.8. Acts 16.25. And Paul and Silas, laden with stripes, and in strict durance, did sing and pray at midnight, with admirable effect, to their own comfort and others. It is above all dispute, that we have as much need to have our minds and affections calmed and lifted up from worldly thoughts, deviations, and distractions in God's service now, as his Israel had of old time, when he prescribed them both singing and instrumental Music, to prepare and fit them to his Worship; and why we may not now use the means thereto expedient and formally commanded, I challenge all gainsayers to show us any good Reason. II. So come I to the Principal Cause of the specified Effect,— The hand of the Lord came upon him; that is, the power and influence of God's Spirit; which Metonymical manner of speaking is frequent in Scripture: junius in loc. Ezek. 1.3. & 8.1. & 33.22. & 37.1. as Ezek. 3.22. The hand of the Lord was there upon me. Judg. 6.34. The Spirit of the Lord came upon Gideon. So on jephtah; Judg. 11.29. Judg. 15.14. 2 Kin. 2.9. so on Samson: So Elisha said to Elijah, I pray thee, let a double portion of thy spirit be upon me; that is, of God's Spirit, wherewith thou hast been assisted. The sum of all amounteth to thus much; The Spirit of the Lord enableth his servants to prophesy: D, 2, Holy men of God spoke, 2 Pet. 1.21. as they were moved by the Holy Ghost. His hand and power is still upon them in their Ministration, 1 Cor. 14.32. as 'tis written— The spirits of the Prophets are subject to the Prophets. And our Saviour Christ faith to his Apostles, Matt. 28.20. Luke 10.16. — I am with you always, even unto the end of the world: and— He that heareth you, heareth me. And now the time admonisheth me, that the remainder of this Discourse be like a natural motion, swiftest near the end: I must tell you therefore, that the Apostle makes our Application, 1 Thes. 5. 20. Despise not prophesyings. He gave the reason before, 1 Thes. 4. 8. He that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit: and— He that despiseth you, despiseth me. Luke 10.16. Let the Grecians, in their profane levity, account Preaching of the Gospel foolishness, 1 Cor. 1.23. Luke 7.30. and the Pharisees reject the counsel of God against themselves; they shall once (though too late) know, who now neglect so great means of salvation, undervaluing this Heavenly Treasure, because we have it in earthen vessels, that it is the power of God to salvation, 2 Cor. 4.7. Rom. 1.16. to every one that believeth. Consider therefore, before it be too late, That he that despised Moses Law, Heb. 10.28, 29. died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God— and hath done despite to the Spirit of Grace? Which secure sinners do, when they undervalue the Word and Ordinance of God. If thou so do, there will be, in thine own Conscience, not only two or three, but a thousand unavoidable Witnesses, which can neither be withdrawn by favour, nor silenced by reward: If thou hast been a careless or negligent Hearer, yet seriously repent thee, and henceforth more diligently frequent holy Assemblies, and more attentively hear the Word of God: It is as the Eastern Star, to lead Wisemen to Christ; as 'tis also written— Psal. 107.43. Who so is wise, and will observe those things, even they shall understand the loving kindness of the Lord. Rev. 3.7. O Lord God, who hast the Key of David, which opens, and none shutteth, open our Hearts and Affections; Psal 24.7, 9 lift up these everlasting doors, that the King of Glory may come in, and cause us to understand thy loving kindness in Christ: breathe into our divided parts the Spirit of Life and Peace, that we may live to Thee in this world, and live with Thee in the world to come, through jesus Christ our Lord and Saviour. AMEN. FINIS.