PRINCETON, N. J. "* Collection of Puritan Literature. Division Sect.on Number f err- ,' ^*, THE Life of Faith. IN TWO SERMONS TO THE UNIVERSITY OXFORD, At S^ Marys Church there j On the 6 th - of January, i68i- and June the 29 th - following. By John Wdis, D. D. One of His Majefty's Chaplains in Ordinary, and Profeflbr of Geometry in the Univerfity of Oxford. LONDON, Printed by James Rawlins, for Thomas Parkhurji : And are to be fold by Amos Cnrteine, Bookfeller in Oxford, 1684. ERRATA. PAgc 4. marg. read Dr. Pococ1(_, p.5. l.io. without, p. 19. 1. 16. ovely, p. :;. 1. tf, for thut read that,^.2^.\.i. for preacher r. ^#7/^.24.]. 3. of the Context, I.9. then Heathen, p.27. l.i. of the fame, p.28. 1.5. -sj-m^.i', I.17. We Gentiles, _. _ flialatt, p.29. I.32. wo)? to,p.3i. 1.5. for w read ) \. i2,Exotic^ y p.42, 1.2 1, aery ex-i//, p. 3.I, 9. fprt 1 p. 25.1. 17. npio^. ■ THE Life of Faith. Hebr. 10. 5?. But the JuH JhallLive by Faith. Life* is that of which we are all Fond. And on the contrary, Death is ( p@i*£v 77x.7vv') that which, of all, we moft dread. ( Skin Job a. 4. for Skin, and all that a man hath will he give for his Life.) Infbmuch that Life is commonly- put for Happinefs j and Death for Mifery. Behold I have fet before you (faith Mofes) Life and Deut.30.15 Good, Death and Evil : And again, J have fet before yon Ver « *9* Life, and Death j BleJJing, and Curfing : Therefore choofe Life, that thou and thy feed may live. That is, That you may be blefled. And Jeremy, much to the lame purpofe, (but more literally:) Behold I fet before you the way of Jer.21. g. Life, and the way of Death. And, when God at firft threatened, In the day that thou eateji thereof thou JJoalt dy Gen.2.17. the Death : That which we commonly call Death (though it were a part) was but a fmall part, of that threatening. The whole of it, was, That he mould bemiferable. And, though he did not Dy the fame day (as to what we com- monly call Death,") yet he did, that day, become mi/era- A 2 bki The Life of Faith. hie. And fo had He, and all His, continued to be , if God had not found out a way to reftore us, from that Death, to a Life of Happinefs. And what that is, the Text tells US g The Jufifiall live by Faith. True it is, that. Death, in the proper fenfe, is a great Evil 5 and it was fo intended by God, when he did at firft threaten it, as a part of that mifery,, which was to follow upon Sin.) And even the Death of a Friend, as well as our Own, may juftly be looked upon as a great Afflidion. But, thus to Dy, is a much lefs Evil, than (as the Apo- 1 T\m.$.6. ftle fpeaks) to be Dead while we Live. And it is an Allay to our Sorrow, ( as well in reference to our own Death, Joh.n.25. as to that of thofe we Love, ) That, he who Believeth in Ver. 2$. the Lord, though he be Dead, yet foall he Live : And, who foever liveth and believeth in him, fhall never Dy. You eafily apprehend, that, when Chrift faith, He fall never Dy 3 he did not mean it of a natural Death , For, Hebr.9.27. thus, It is appointed to all men, once to Dy: ) But thus ra- Rev.20.tf. ther, He that hath part in thefirfl Refurre&ion, on fuch the fecond Death hath no power. Or, if that expreffion may feem to be of a doubtfull fenfe, (asbeing involved in the obfeure phrafe ot a myftical Propriety}) yet, that at leafl: Rom.8.13. is plain, That, If we live after the Flejh, we jhall Dy, but if, through the Spirit, we mortifie the deeds of the Body, we Ver. 6. fi a tt Live.. For, to be Carnally minded, is Death 3 but, to be Spiritually minded, is Life and Peace. And this is the Life, which the Text fpeaks of Which is Begun in Grace, and Perfe&ed in Glory. And fuch a Joh.3.1^1^. Life is that, which the Jufi Jhall Live by Faith, God fo loved the World, that he gave his only begotten Son, that who fo ever Believeth in him, Jhould not perifi, but have everlaji- ingLifi. (That is, That he mould be eternally Happy. ) He that Believeth on the Son, hath everhfing Life '-, and he that Believeth not the Son, hath not Life j but the Wrath of God The Life of Faith. 5 God abideth on him. For the Jufl Jhall Live by Faith. But, GaL3.1T. if any man draw-back^, my Soul (faith God) Jhall have no Keb.io.??. pleafure in him. The firft place where we meet with this, The Jufl Jhall Live by Faith, is in Habak. 2.4. And we have it cited (as a laying very considerable ) three times in the New Tefta- ment, Rom.i.ij. Gal. 3. 11. and here Hebr.10.38. And, in.all the Four places, we have the words jufl: in the fame order : Pjrn \rmq& pnyi f o Sfoa/gt, oat mgu*; XJ\t*\yu(& wx. nngtoos tytriJay. For, here, the main point in Queftion was, (in both Epiftles) concerning Juftification to Life 3 Whether by Works, or by Faith. And the Con- clufion The Life of Faith. 5 clufion was, That, by the Deeds of the Law, fijall no (left) be R om ,. 2D . Jujhfied in the fight of God 5 ( for, by the Law, comet h the k>iowkdge of fin : ) But, being jujlified by Faith, we have Rom. 5. 1. pace with God, through our Lord Jefus Chrifl. In confir- mation of which truth, the Apoftle cites this teftimony, out of Habakkpl^, For it is written (faith he) The Jufi Ron.1.17. full live by Faith. And proves it further, from the exam- ples of Abraham and David. Who were Jujlified (he tells Rom.4.2,5^ us ) not, by Works 5 but, by Faith : To whom God imputed Righteoufnefs, with works. Thus in the Epiftle to the Romans. And, in like manner, in that to the Galatians 5 He ar- gues, That Abraham's Believing was accounted to him for Gal.?.*,-. Righteoufnefs : And, That, in him, the Gentiles alfo are Jujlified by Faith : And do, thereby, become the Children of faithful Abraham. And this he there alfo confirms by the fame teftimony : That no man is Juflified by the Law, ver. n, in the fight of God, is evident ( he tells us, ) For the Juji (hall live by Faith 5 or, The Jufi by Faith, foall live. That is, Being juftified by Faith, we (hall obtain Life 5 or, be- come Happy. C Being Juftified by Faith, we have Peace with God. ) So that the ftrefs of the Proof from this Teftimony, is laid upon thofe words By Faith. Not, of Works : but, by Faith. We have now therefore difpatched thefe two things from thefe Words : Firft, That this Happinefs, whatever it be, belongs on- ly to the Jufi, the Righteous, the Godly Perfbn j and to no other. That is, to thofe whom God, in favour, {hall repute fb. And therefore it concerns Us, if we would partake of this Happinefs, to make fure to be of this number. That we be fuch as whom God will account Righteous. Other- wife, (how ever we may flatter our felves, or what ever opiniom The Life of Faith. opinion others may conceive of us,) God tells us, His Soul jhall have nopleafure in us. Secondly, That it is by true Faith in Jefus Chrifi^ and no other way, that we can be reputed Juft or Righteous in Gods fight. Not, for any Righteoufnefs of our own: Tit. 3. 5. not by works of Righteoufnefs which we have done. Our Works perhaps may look glorious in the fight of Men 5 but not in the eyes of God, (that we mould, in His fight, be juftified by Them.) Our Works may ferve to jujlifie Jam.2.18. our Faith. (We may fbew our Faith by our Works j and By Ver. 22. Works is Faith made Per feB : ) But it is our Faith muft ver. 23. juftifie us. Abraham believed God (as there itrxfollows) and it was imputed to him for Righteoufnefs. Rom.4.2. If Abraham were Juftified by Works ( faith S. Paul, ) he Vcrt 5> had whereof to Glory $ but, not before God : But Abraham's Believing God (for fo it follows) was accounted to him for Righteoufnefs. And this God would have fo to be 5 That Himfelf might have all the Glory of his Grace : And, That Man may have nothing to Glory in -, nothing to boaft of Now ver. 4. to him that worketh ( as there it follows ) the Reward is not Ver. 5. reckoned of Grace, but of Debt : But, to him that worketh not, but Believeth on him that juftifieth the Ungodly , his Faith is counted to him for Righteoufnefs. Ver 6 And David allfo ( as he further argues) defcribeth the Blejfednefs of that Man, to whom God imputeth Righteouf- nefs, without Works 5 ( that is, not upon the account of Ver. 7. Works:') faying, Blejfed are they, who's Iniquities are for- mer. 8. given, and who s fins are covered : Blejfed is the man to whom the Lord will not Impute fin. Not, he that hath no fin, (for then no man would be bleffed 5 ) but, to whom it is not Imputed. Who ever therefore would be thus accounted Righte- ous in Gods fight 5 muft be contented toDifclaim his Own Kightcoumefs, as to any thing of Merit therein : and ac- cept The Life of Faith. cept of this Imputed Righteoufnefs, on the account onely of Chrifts Righteoufnefs and Merits : to the benefit of which we are intituled by Faith in him. So far is the Doftrine of S. Paul, from the Popi/lj Do- ftrine of Merits, and Supererogation } as if we were able to do, not onely as much as is fufficient ■> but more than is neceflary, to make us Juft on the account of Works. But when we thus exclude the Merits of good Works, as to our purification : We do not deny the Necejjity of them, as to our Practice. For it is not every Faith, ( or every thing which a prefiimptuous wicked perfbn (hall call Faith,) that will Juftifie us in the fight of God: But, fuch a Faith as works by Love 3 and By Works is Faith made per- && 5- 6 - fetf. "Not, an Idle, Lazy Faith $ But, an Operative, a JsHP * 2 * 22 * Working Faith j a Faith that purifieth the Heart. A Living, A6h 1 *• ?• a Lively Faith : ( But, Faith without Works is Dead : and J am - 2 - 2a can, in no other fenfe, be called Faith , than as a Dead man, or the Pi&ure of a man, may be called a man. ) A Faith in the Heart, which doth produce Holynefs in the Life. (For, without Holynefs no man fiall fee God. ) Heb.12.14. For it was never the defign of S. Paul, ( nor of our Church neither, when fhee faith, Wee are Jufified by Faith Artie 1 1. onely j ) to derogate from the Necejjity of Good Works : But he doth dire&ly Aflert it. And he doth (not without fbme Indignation) Difclaim that confequence, that fome would (flanderoufly) foften upon his Doftrine of Free Grace, and Juftification by Faith Rom.5.i, onely. What jh all we fay then? Shall we continue in Sin, that Grace may abound ! God forbid. And, as to thofe ( for fbme fuch there were) who ( as a confequence of his Do- ctrine ) did affirm, that he faid, Let us do evil that good, may come thereof: He fays, They do flanderoufly report it 5 ° m ' 3 ' and, That their condemnation isjufl. But you will fay, If we be Juflified (as our Church tells us) by Faith onely; what need is there of Holynefs, or a Godly Life? B I The Life of Faith. Ifa-y? Much every way. For we muft be SanUified' ( as well as Juftified ) if ever we be faved. And though Juftification and Sandtification go allways together , ( For God Juftifies none, whom he doth not alfo Sanctify :) yet the Notions of the one and the other, are very different. And, whatever fbme would flanderoufly infinuate, of thofe who exclude Good Works from Juftification 5 as if they were Enemies to Good Works $ and held, That by Faith a man may be faved let his Life be never fo Wicked : It will be found in experience, That they are not lefs zealous of good Works, who think that Holynefs belongs to San&ification, than thofe that do thus Calumniate them. And (very often) they who talk mod, of being Juftified by good Works, have lea ft of them to (hew. Tis (I know ) the bufinefs of the Papifts, to confound the Notions of Juftification and Sanctification j to make way for their Juftification by Inherent Righteoufnefs 5 that is, (if they would fpeak out) by Holynefs. (For, what ehe is Inherent Righteoufnefs?) Now, That we are San- &ified by Holynefs, no man denies : But is it by Holynefs therefore that we are Juftified . and, all; The Life of Faith. 1 1 all the Graces of Gods Spirit ? and doft accordingly live a Godly, Righteous, and Sober life fas our Church phrafeth it, ) or fas St. PW, more largely ) Denying ZJngodlinefs and ivor Idly Lujis, live Soberly, Righteonfly, and Godly in 2 ' ' 2 * this p.refent World . as yet not to Trufi in them, to be Jufiified by them'-) either in Whole, or in Part. As to purification i) (he tells us, in the wth Article, (a ) That vcc are Jufiified by Faith onely 5 and that this is a Wholfome Do&rine, and full of Comfort. (a) Article n. ("Of the JufUfication of Man.) We are accounted rigbteom before God \ onely fir the merit of our Lord and Saviour Jefut Cbrifi by Faith, and not for our own Works or Deferring*. Wherefore, that we are Jufiified by Faith onely, it a moji Wholfome DoBrine, and full of Comfort; as more largely is exprejkd in the Homily of Justification. And, as to Good Works 5 {he tells us, in the 12th Ar- ticle (b) That, though they do not Juftifie, ( but follow after Juftification^ ) yet are they pie afing and acceptable unto God 5 are the neceffary fruit of a true and lively Faith j and by which its known as aTree by its Fruit. (b) Article 12. ("Of Good Works.) Allbeit that Good Works, which are the Fruits of Faith, and Follow After J uftif cation, cannot jwf away our fins, and endure the feverity of Gods Judgement ; yet are they pleafing and acceptable to God inChrifi, and do fpring out neceffarily of a true and lively Faith; in fo much that, by them, a lively Faith may be as evidently known, as a Tree difcerned by the Fruit. And in the Homily or Sermon to which the Article re- fers, (he tells us the fame more fully. That there can no man, by hk own aBs, works, and deeds, ( feem they never fo good ) be jufiified, and made righteous before God: But every man of necejfity is confirained to feekjfor another righ- teoufnefs or jufiification, to be received at Gods own hands : That is to fay, the forgivenefs of his fins and trefpaffes. That this fit fii fie ation or righteoufnefs, which wc fo receive of Gods Mercy and Chrifts Merits, embraced by Faith 5 is ta- ken, accepted, and allowed of God, for our Perfect and Full Jufiification. That ( all the world being wrapped in fin, by breaking of the Law, ) God fent his onely Son our Saviour Chrifl into the World, to Fullfill ihe Law forUs -, and, by Jhedding of his mofi pretious bloud, to make a Sacrifice, and Satisfaction, or ( as it may be called ) Amends, to his Fa- ther, for our fins 3 to ajfwage his Wrath and Indignation, con- ceived The Life of Faith. i j cetied againfius for the fame. — That finners,(when they turn again to God unfeignedly,) are wafted, by thk Sacrifice, from thvi S \m in finch fort, that there remaincth not any Spot of Sin, 7 be Imputed to their Damnation. That this is that Jufii- fication or Righteoufnefs, which S. Paul fpeaketh of when he 7o man is justified by the Works of the Law, but freely ') in Jefus Chrifi 5 And again he faith, We believe in j ' r/.i, that we be juflificd freely by the Faith of Chrifi, an b t the Work? of the Law 5 becaufe that no man pall be juji. e !)) : the Works of 'the Law. That, Although thk Jufii- f cation be Free to Us 3 Tet it comcth not So freely to us, that there k no Ranfom paid therefore at all. But — God hath tempered his Jufiice and Mercy together j that he would nei- ther by his jufiice condemn m- to the Ever la fling Captivity of the Devil) and hk Prifon of Hell, remedylefs for ever with- out Merry j Nor, by hk Mercy, deliver us clearly, without Jufiice, or payment of a Juji Ranfom. And, whereas it lay not in us that to do 5 He provided a Ranfome for us •-, that was, the mofi precious Body and Blood of hk own mofi dear and befi beloved Son Jefius Chrifi. Who, bej/de thk Ranfome, Fullfilled the Law, for us, Perfectly. With much more to the fame purpofe. Shewing, That Chrifi Alone, hath payd the Whole Ranfome, and made Full Satisfaction, to God's Juftice $ and, that our Righteouf- nefs or Good Works come not in for any Share or Part thereof 5 as if, by them, we mould, at left in Part, be juftified. This Doftrine, I know, is not pleafing to the Socinians, nor to the Papifts. Not to the Socinians : Becaufe they Deny that any fuch Satkfatfion is made to Gods Juftice at all. For, if they mould allow, that, Chrift alone were able to make, a fuf- ficient Satisfaction, for the Sins of All : they muft allow him to be more than Man. And therefore, in order to. the Denying of his Divinity, they deny his Satisfaction too. Noi\ l 4 The Life of Faith. Nor to the Papifts : For, though they allow a Satisfa- ction to Juftice , Yet they would have this to be done, at left in Part, by our felves : To make way for Purgatory j and, confequently, for Popifti Pardons. For, if we mult pay, part of the Debt, our felves, fChrift having not payd the Whole, ) and have not payed it in this Life } we muft either pay it in Purgatory -, or ehe f by way of Commu- tationj pay Money for jhe Popes Pardon, to be excufed. from it But Wee, who are not concerned for either of thefe $ As neither denying Chrifts Divinity , nor being obliged to maintain Purgatory: Have no reafon to depart from the Language of our own Church. Now, to make this the more clear, our Church ob- ferves further, That there are Three things which muft go together in our Juftiftcation. Upon Gods part 5 his great Mer- cy and Grace, upon Chrijis part , Juftice 5 that is, the Sa- tisfaction of Gods Juftice, or the Price of our Redemption, by offering of his Body, and jhedding of his Blood 3 with full- filing the Law, perfectly and throughly. And, upon Our part , true and lively Faith in the Merits of Jefus Chrift } which yet is not ours, but by Gods working in us. So that, in our Juftiftcation, is not onely Gods Mercy and Grace 5 but his Juftice alfo : Which the Apoftle calls, the Ju- ftice of God : And it confifteth, in Paying the Ranfome, and fulfilling ihe Law. And fo, the Grace of God, doth not /hut ont the Juftice of God, in our Juftiftcation '-, but onely fiutteth out the Juftice of Man 5 that is to fay, the Juftice of our Works, as to be Me- rits of deferving our Juftiftcation. And therefore S. Paul de- claret h here, nothing upon the behalf of Man, concerning his Juftiftcation, but onely a true and lively Faith j which never- theless is the Gift of God, and not Mans onely working, with- out God. And The Life of Faith. And yet that Faith, doth not font out Repentance, Hope, Love, Dread, and the Fear of God, to be joyned with Faith in every man that k jujlified : But it foiftteth them out from the Office ofjujlifying. So that, though they be all prefent to- gether in him that is jujiified 5 yet they juflify not all toge- ther. Nor the Faith allfo doth not Jhut out the Juftice of our good Worlds, as nccejfary to be done afterwards^ of Duty towards God 5 ("for we are mojl bounden to ferve God, in doing good deeds, commanded by him in his holy Scripture, all the days of our Life : ) But it excludeth them, Jo that we may not do them to this intent, to be made Good by doing them. For all the good Works that we can do, be unperfeft, and therefore not able to de ferve our purification : But our J uni- fication doth come freely, by the meer Mercy of God. And of fo great and free Mercy 3 that, whereas all the World was not able of their felves, to pay, Any Part, towards their Ranfome 5 it pleafed our heavenly Father of his infinite Mercy, without any our defert or defervings, to prepare for us the mojl precious Jewels, of Chrifls Body and Blood •-> whereby our Ranfome might be fully payd, the Law full filled, and hk Jujlice fully fatkfied. So that Chrifl k now the Righteoufnefs of all them that truly do believe in him. He, for them, payd the Ranfome by hk Death. He, for them, full filled the Law, in- hk Life. So that now, in him, and by him, every true Chrijiian man may be called, a Fullfiller of the Law : For as much as that which their Infirmity lacked, Chrifls Jujlice hath fupplied. I have recited thefe Words the more fully 3 that you may clearly fee, what is the Do&rine, and Language of the Church of England. And this, I hope, we All take to be good Do&rine. For my part, I think it is. I might add, if it were neceffary, a great deal more : As that, where it tells us, That Man cannot make himfelf righteous by hk own Works j neither in Part, nor in Whole. C For 1 6 The Life of Faith. For that were the greatefl Arrogancy and Prefumption of Man, that Antichrifi could jet tip again ft God j to affirm, that a man might by his own Works, take away and purge his own Sins, and fo jujiifie himfelf. But purification is the Office of God only •■> and is not a thing which we Render unto him, but which we Receive of him *, by his free Mercy, and by the only Merits of his mofl dearly beloved Son, and our only Re- deemer, Saviour and Jufiifier, Jefm Chriji. But I leave thofe, who would fee more of it, to feek it, in the firft, fecond, and third Parts of the Sermon of Salva- tion '■> the firft, fecond, and third parts of the Sermon of Faith '-, and the firft, fecond, and third parts of the 6V- mon of Good Works. And, indeed, the nature of the thing will not bear it y that any Works of our own fhould, even in part, Juftify us. For Juftification being an Aft of God, Remitting our Sins, for the Ranfbme and Satisfi&ion made to his Juftice: It cannot be, that anything which we can now do, can be fany part of) luch Ranfbme or Satisfaction. For all that we can do, is but f part of) what is due for the pre- i4ik;i7; io. fent. CAs our Saviour tells us} When we have done all-> we are unprofitable Servants 5 we have done but what was our Duty to do.) And there is nothing of Surplufage, which might accrew, toward Satisfaction for what is paft. Like as a Tenant, who is run deep in Arrears of Rent 5 cannot, by paying f part of) the Growing Rent for the future, make Satisfaction for the Arrears allready incurred. For, this growing Rent was due allfb. If it be faid, fas perhaps it may, ) That, on this account, we muft renounce our Faith allfb. For neither doth Faith, Satisfie Gods Juftice, or Deferve our Juftification : I fay fo too 5 That Faith as a Grace, or Faith asaWork, doth not juftifie us. But onely as, by it, we embrace the Righteoufnefs of Chrift 3 by which Righteoufnefs alone ( fo embraced J we can be Juftified. And The Life of Faith. 1.7 And I fay fb the rather 5 becaufe our Church fays fb too '■) in thefe words : The true undcrjianding of this Do- ctrine, We be jujiified freely by Faith without Works j or, that we be jujiified by Faith in Chriji onely 5 Is not, that this our own Act, to Believe in Chriji 5 or, this our Faith in Chriji, which is within us, doth Jujlify us :, (for that were to count our felves to be jujiified by j omc AB or Vertue that is within our felves : ) but the true meaning thereof, is j That, allthough we Hear Gods Word, and Believe it? allthough we have Faith, Hope, Charity, Repentance, Dread and Fear of God within us •> and do never fo many Works thereunto } yet we muji re- nounce the Merit of all our faidVertues, of Faith, Hope, Cha- rity, and all other Vertue s and good Deeds, which we either have clone, f?all do, or can do 5 as things that be far too weak^, and injujficient, and unperfect, to deferve Remijfion of our Sins and 4>ur Jujiification , and therefore we muji Trufi onely in Gods Mercy, and that Sacrifice which our hiigh-Prieji and Saviour Jefus Chriji the Son of God once offered for us on the Crofs, to obtain thereby Gods Grace, and Remijfion of Sins, Original and Actual. And, as great and as godly a Vertue as the lively Faith is, yet it puttcth us from it J elf, and remitteth or appointeth us unto Chriji, for to have, onely by Him, Rcmif- fion of Sins, and Justification. So that our Faith in Chriji (as it were) faith unto us thus 5 It is not I that take away your jins^ but it is Chriji onely ? and, to him onely, I fend yon for that purpofe ^forfahjng therein all your good Vertues, Words, Thoughts^ and Works, and onely putting your Trufi in Chriji. Neverthelefs, becauje Faith doth directly jind us to Chriji for Remit/ion of our Sins 3 and that, by Faith given us of God, we Embrace the Promife of Gods Mercy, and of the Remijfion of our fins, ( which thing no other of cur Vertues or Works properly doth : ) therefore Scripture ufeth to fay, That Faith without Works doth Jujiify. So that, according to the Doctrine of our Church, nei- ther our other Works and Graces ? nor even Faith it felf C 2 as The Life of Faith. as a Work, or as an Habit or Grace in us, doth Juftify us: But oncly as it Accepteth and Embraceth the Righteouf- nefs of Chrift, for which alone our Sins are Remitted, and We Juftified \ not for any thing done by us. Which Ac- cepting cr Embracing the Promife of God, and Salvati- on by Chrift therein offered } is not fo much an Aft of the Underftanding, Aflenting to a Truth, (for thus the Devils believe, and Wicked men 5) as, an Ad of the Will, Ac- cepting of it, and Contenting to it, and Trufting in it •-, which the Devils and Wicked men have not. This being the language of Our Church 5 I would not willingly depart from it : or gratifte the Papifts fo far, as to join with them in reproching our Church, as Decrying good Works, becaufe we fay, We are not Juftified by them. If any (hall yet fay, That, when they affirm, We are not Juftified by Faith onely, but by Works allfo } .they mean not, That either the one or the other doth Merit Gods Favour and the Remiilion of our Sins 5 but onely, That both Faith and Works are neceffary to the Party Ju- ftified: and, That, by Juftification, they mean, all that is required to make one a Good Man, and one qualified for Heaven and.Salvation 5 which cannot be without thefe. I fay : The meaning is good 3 But, fo to fpeak, is not to fpeak Diftindly (and like a Scholar) but to fpeak con- fufedly, and to Jumble together thofe things, which, in themfelves, are very Diftind. For, in order to Salvation, there are many other things neceflary, befide Juftification. There is Election, Rege- neration, Juftification, Adoption, Sandification, and ( as the fruits hereof) a Holy Life, with Perfeverance therein to the end. Of which Divines ufe to fpeak diftindly 3 and confider, feparately, what belongs to each. Eledion, is the Ad of God 5 which we are not curioufly to pry into: nor can we know it other wife, than as theEf- fed difcovers it in time.. Jufti- The Life of Faith. juftification, is an Aft of God allfb 3 and (as to a perfon peccant) it is the Remiliion of Sins 3 upon which we are, in Gods account, reputed as Juft or Innocent 3 and this onely for the Satisfaction which Chrift hath made, not for any Work of ours. And this Satisfaction of Chrift, is (by us) embraced by Faith (accepting this Salvation offered by Chrift,) not, by any other Grace. Adoption, is an Aft of God likewife 3 whereby he re- putes us his Children, and Heirs of his Kingdom : which is, for the Merits of Chrift, Purchasing Heaven for us 3 whereby we are entituled to that Purchased Pojfejjion. And Eph. 1. 14. this, by us, is Accepted by Faith allfc. And all thofe are Relative Afts, (of God towards us 3 ) rather than Works wrought in m. But Regeneration and Sanftification, are Works of God, .wrought/// m\ by his Spirit 3 (and produce not one a Rela- tive, but a Real change:) Whereby is wrought in us a New Nature, ( or as the Scripture calls k) the New Man, or the E P h « 4- 24. New Creature: ) whereby Holynefs, and the Graces of Gods Gal. 6. 15. Spirit, are Begun, and Increased gradually 3 till we come to that of the perfect man 3 to the meafure of the ftature of the Eph. 4. 13. fnllnefs of Chrift 3 to that Perfection which we (hall at- tain in Glory. And the Praftife of Holynefs, and a Godly Life, (toward. God and toward Man,) are the Fruit and Effects of ilich Holynefs and Sanftification 3 and neceilary allfb to Salva- tion. So that Holynefs and a Good Life 3 with the Works of Piety, Charity, and other good Deeds 3 are indeed Ne- ceffary to Salvation 3 but belong properly to Sanftification, rather than to Juftification. And I would Ask thofe Men who choofe to (peak other- wife 3 Whether they think that, befide Juftification, there is fuch a thing as Sanftification? The Papift (if he would fpeak out) muft fay roundly, There 2 o The Life of Faith. There is not. For, when they fay, we are juftified by In- herent Righteoufnefs , that is, by Holynefs : they leave no- thing for SanUification. But We, who think that Juftification and San&ification (though of the fame Perfbn) be different Notions : Why mould we not rather refer Sanctity to San&ification. If it be faid, That the Juftified and the Sanctified per- fon, are the fame : and therefore we need not fo nicely diftinguifh between Juftification and San&ification. I fay , 'Tis true, the Perfbns be the fame : But the No- tions be different. And, though we may truly fay Juftm eft SanUus, or Juftificatus eft SanUificatus •-, yet not, Jufti- ficatio eft SanUificatio. (He that is Juftified k Sanctified , but not, that Juftification is San&ification.) And a little Logick would teach a Frefh-man, That Concretes may be predicated one of another, when the Abftra&s may not. We may fay, that Homo eft Animal, but not that Humani- tas eft Animalitas : Or, that Homo eft Albus, but not Hu- manity eft Albedo. I£ laftly, It be thought Advantageous to the Practife of Holynefs and a Godly Life, to fay, that we are Juftified by it. I fay 5 Neither is this NecefTary. For this is as well done by preaching the NeceJJity of Regeneration and SanBifica- tion-j as without which we cannot hope for Salvation. And then, the Exercife of Holinefs and a Godly Life, comes in properly in its own place 5 as the neceflary Effect of San- ftification. And in this capacity it is that our Church (without de- rogating any thing from the necefiity of them) doth place Good Works , as the neceflary Fruits of that Faith which Juftifies 9 and a Pretenfe ofFaith, without thefe, {he efteems to be, not Faith, but Fancy. And therefore, though fhee exclude them (as hath been fold) from the Office of Juftifying \ yet thinks them necef- fary The Life of Faith. 2 1 fary to be joined with Faith in every Perfon that is juflified. And makes it the Office and Duty of every Chrijlian man unto God, not to pafs the time of this prefent life unfruitfitlly, and idly, (not caring how few good Works we d°-> to the Glory of God, and the Profit of our Neighbours 5 ) Much lefs, to live contrary to the fame. For that Faith (jhe tells us) which bringeth (without Repentance ) cither Evil Works, or no Good Works '■) is not a right, pilre, and lively Faith ; but a dead, devilijh, counterfeit, and faigned Faith 5 as S. Paul and S. James call it. For even the Devils Know, and Beleeve, That Chrift was born of a Virgine 5 That he fajied fourty days and fouriy nights, without meat and drink^h That he wrought all kind of Miracles, declaring himfelf very God -, They be- leeve alfo, that Chriji, for our fake, fuffered mofl painfull Death, to redeem from Everlafting Death 5 And that he Rofe again from Death the third day : They beleeve, that he Afcen- ded into Heaven, and fit t eth on the Right hand of the Father, and at the lafi end of this World, full come again, and Judge both the quicksand the dead. The fe Articles of our Faith, the Devils Beleeve : And fo they Beleeve all all things that be written in the New and Old Tefiament to be true : And yet, for all this Faith, they be but Devils, remaining fill in their damnable fate, lacking the very true Chrifian Faith. For the right and true Chrijlian Faith is, not oncly to believe that holy Scripture, and all the forefaid Articles of cur Faith, are true : But alfo to have a Jure Truji and Confidence in Gods merciful Promifes, to be five d from everlafiing Damnation by Chnfl : J J hereof doth follow, a Loving heart to Obey his Com- mandements. And this true Chrifian Faith, neither any De- vil hath : nor yet any man, which in the outward Profejjion of his Mouth, and in his outward Receiving of the Sacraments, . in coming to the Church, and in all outward appearances, feem- - eth to be a Chrifian, and yet in his Living and Deeds jhew- - eth the contrary. .So q 2 The Life of Faith. So that Our Church is far from allowing an Idle, Lafy Life i, much Ids a Sinful and Wicked Life, to accompany Faith : But tells us, that, where thefe are, Faith is not. There is indeed (tlie tells us) a Faith whuh in Scripture k called a Dead faith : which bringeth forth no good Works , but is idle, 'barren, and unfruitful - y which is, by S. James com- pared to the Faith of Devils. And this is not properly called Faith : (as a Dead man, is trot k Man.) But, as he thus readeth CaefarV Commentaries, Bcleeving the fame to be True, hath thereby a Knowledge of Cxfivs Life, and notable Alls, becaufe he beleeveth the Hiflory of Gefar : Yet is not properly fayd, That he Beleeveth hi Caefar 5 of whom he looketh for no help or benefit. Even fo, he that Beleeveth, That, all that is Jpoken of God in the Bible, is True ' and yet livethfo Ungod- ly, that he cannot look, to enjoy the Promifes and Benefits of God ) Although it may be fayd, That fetch a man hath a faith and belief To the Words of God •-, yet it is not properly fayd, That he beleeveth In God '■> or, hath fuck a Faith and Trufe In God, whereby he may furely look for grace, mercy, and ever- lafeing life at Gods hand •■> but rather for indignation and pu- nifjment, according to the merits of his wicked life. If then they phantafy, that they be fet at liberty from doing all good works, and may live as they life 3 they trijie with God, and deceive themfclves. And it is a manifefe token, that they be far from having the true and lively Faith 3 and allfo far from kriowledge, what true Faith meaneth. For the very fure and lively Chrifeian Faith h, not onely to Beleeve all things of God, which are contained in holy Scri- pture •-) but allfo is an earnefe Trufe and Confidence in God. This true, lively, and unfeigned Chrifeian Faith, is not in the Mouth and outward Profejfion onely 5 but it liveth andfeir- reth inwardly in the Heart. This Faith doth not ly Dead in the Heart '•> but is Lively and Fruit full in bringing forth Good Works. — This true Faith, will /he w forth it felfj and cannot long be Ldle : For, as it is written, The Jufe man doth Live by his Faith. — Deceive The Life of Faifb. 2 3 Deceive not your felves therefore , thinking that you have Faith in God, When you live in Sin : For then your ZJngod- l\ and Sin full Life declareth the contrary, whatfoever you Say or Thinks With much more to the fame purpo/e. Shewing theNe- ceflity, of Good Works, to our Salvation 3 though we be not Juftified by them. With many ferious Exhortations to the Preacher of them. And this is that fafe way, which (I fayd) our Church di- rects in this point. To be Fruitfall in Good Works : not, as to be Juftified by them : But, as the Neceflary Fruits of that Faith by which we are Juftified. Thus have I confidered the Words ( The Juft Ji hall live by Faith,) according to both thefe Emphafes allready men- tioned. That on the word Jufl, or Righteous, - as (con- tradiftinguiQied from the J Viewed: ) And that on the word Faith 3 as contradiftinguiihed from Works, - in the point of Juftification. But (befide thole Two already mentioned) there is yet a Third Emphafis, of which thefe words are capable : And which, I think, is principally intended in this place. By Life (as is already (hewed) is meant Happynefs, (as, on the contrary, by Death is meant Mtfery.) Now the Chriftians Life, of Happinefs, is commonly diftinguifhed into that of Grace, and that of Glory. That of Glory, is to be expected hereafter 3 and is the Completion of our Hap- pynefs, or (as the Apoftle calls it) the End of our Hope, even t Pet. r. ^ the Salvation of our Souls. That of Grace, is the Exercife of our Faith, here : Which the Text calls Living by Faith. Gal. 2. \c. And S. Paul, elfewhere, The Life which I now live in the Flefi, I live by the Faith of the Son of God. And this, I think, (though not Exclufive of the Life of Glory) is that which is here principally (and moft emphatically) inten- ded, when he faith, The Jufl fj all live by Faith. D And 2 4 The Life of Faith. And this I judge, not barely from the Form of theWord s themfelves, (which ftand equally fair for all thofe Empha* fes already mentioned : ) but from the Scope of Content? which lookes this way. For fiich is the Richnefs of the Scripture language, That, comprehensive Words, are improvable to different Pur- pofes, according as a different Accent or Emphafis may be putt upon them 3 and all included within the general Scope of them. Now, if we look back to Verf. 1 9. (and thofe that fol- low,) we find the ApoftleP^//, whom I take to be the Au- thor of this Epiftle, (and fb doth our Church of England, as appears by the Title which our Tranflators prefix to it 3) Or, whoever elfe were the Author of it, (of which we need not here be very fblicitous 3 ) After he had, before, clear- ed that Doftrine, That the Legal Offerings and Sacrifices, were but Types of that One Oblation of Chrift 3 And, This, the Accomplifhment of what was Prefignified in Them : Makes this Z)fe, or Inference from that Do&rine 3 Heb. 10. 19. Having therefore Boldnefs to enter in the Holiejl, by the Blond Ver. 20. of Jefus 3 By a new and living way, which he. hath confecra- Ver. 22. ted for w 3 through the Vail, that is to fay, this F/efh : Let us draw near, with a true Heart, and full affurance of Faith 5 having our Hearts fyrinkled from an evil Confcience, and our Bodies wafljcd with pure Water. Where, befide the Affurance of Faith 3 he preffeth allfb for Holynefs of Life 3 both in Soul, and Body. And that, both Singly, and Jointly 3 in Publike, and Private. As which we are not onely to Praclife Our felves, but to Promote (as we have opportunity) in others allfb. Ver. 24. For fb it follows 3 And let us confider one another, to Pro- voke to Love and Good Worlds : Not forfakjng the Affembling of our felves together, as the manner offome is. And, having then intimated the Dangers which hereby Vfer.32,33,34* they might incur 3 as Reproches, Affliftions^ Spoiling of Goods, and The Life of Faith. 2 5 and the like 5 of Themfelves, and their Friends 5 (being made a Gazing-jiock^ themfelves, and Companions of thofe Vei > 35« /A.,-/ were fonjedj ) Enduring patiently the fpoiling of their Vet. 34. &c. Not onely, from the common pra elite of Wic- ked and Profane men, who are ever prone to feoff at the 2 Pet. 3. 3. Piwer ofGvdlinefs 5 (walking after their own Litfls j having 2 Tim. 3. 5. <« F *an»i nV it will not come too late 5 but, at the End, it jhail fpeaJ^, and not Ly. And, in the mean time, The Juftjhall live by Faith. But, vcr. 33. if any mail draw-back, my foul jhall have no pleafitre in him. So that the Words are, manifeftly, a Direction and En- couragement, for the Excrcife of our Faith, while we are yet but in Expectation of the Promifed Reward 5 which is, here- after, to be completed. So to Live by Faith here, that we be not Difappointed of our Hopes hereafter. And the fame he purmes in the following Chapter j Giv- Heb. 1 r. ing us Great Examples, (of Living by Faith,) and the Ad- vantages, (of lb doing : ) in Abel, Enoch, Noah, Abraham, Sarah, Ifaac, Jacob, Jofeph, Mojes, and a many more , throughout the whole Eleventh Chapter. And then Exhorts them (in the beginning of the Twelfth Heb. f2 . 1. Chapter) That, being compajfed about with fo great a Cloted 26 J he Life of Faith. ofWitnejfes they fhould themfelves do, as thole before had done. The great Doftrine of the Text therefore, is this, That it is our Ditty and it is our Privilege, to Live by Faith. That is, to Live in a conftant Exercife, of that Grace, up- on all occafions. It is our Duty which we Ought to do ; And it is our Privilege, that we May do it. It is our Duty, to Truft in God : And it is our Privilege , that we have a God to truft in. Nor doth this Duty, and Privilege, concern thefe onely to whom this Epiftle was particularly directed} theChri- jiian Hebrews. But it looks Backward 5 to the Firft Ages of the World: and Wider, than the Jewifh Nation. I lay, firft, It looks Bac Inward to the firft Ages of the World. Not onely before the Coming of Chrift 5 but even before the Eftablithment of the Jewifh Church. To Heb.11. 4,5,7. Abel, Enoch, Noah, (before Abraham \ ) and then, to Abra- 7cr.8,p,2o,2i braham, lfaac, Jacob, Jofeph, (before Mofes.) All whichare Z2 ' la yd to Live by Faith. And even by the fame Faith, to which he doth there exhort the Chriftian Hebrews. It was the lame Chrift, the lame Go/pel, (though not Co clearly reveiled : ) and the fame Eternal Life which they expe&ed, (though they were more in the dark, as to the particulars 5 and the diftindl: ways and methodes of bring- ing it to pals. J) tea. 2. if < And, as the firft Threatening (In the day that thou Eatefi thereof, thou Jfjalt fitrely Dy,) extended to Spiritual and Eternal Death, as well as the Natural 5 (For we are not to luppole, that God Inflifts a greater Puniftiment than what he threatened : ) So the Life there Promifed (by tevk. 18. $. way of Insinuation,) and elfewhere Exprelled, (He that Esek. 20. u. £ ot fo t fa mi jf m ii L; ve j n them 5 ) muft be underftood in a likelenle^ (not of Temporal Promiles onely, but of Spi- ritual and Eternal. And The Life of Faith. 37 And the Apoftle expounds it, if the fame Life (or what is equivalent) to be obtained (by the firft Covenant) upon condition of Obedience 3 and (by the fecond Covenant) by Faith in Chriji. That no man is Juflified by the Lave in the Ga1, 3 * 1 1 ' ' 2 ' fight of God, is evident 3 For the Juji fa all live by Faith : Rom. 10. 5,6". And the Law is not of Faith 3 but, the Man that Doth them, foall live in them. The fame Life, or RlefTednefs 3 though by different ways attainable. And the Apoftle, here, (hews 3 That it is the fame Faith, by which We beleevetothe faving of our Souls 3 and by which Heb. 10. 5 p. the Elders obtained a good Report. Heb> lu And by Faith Abraham (with Ifaac and Jacob, Heirs with Ver 8 ' ' him of the fame promife, Sojourned in the Promifed Land, as in a firange Countrey i, ("of which, though promifed to them, they had no other Enjoyment, than mere Strangers : ) For he looked for a City, who's Builder and Maker was God 3 Vcr - Ic - ("another kind of City, than thofe on Earth. J) All thefe Ver. 13, Died in Faith, not having Received the Vromifes 3 ("which were therefore fuch as were to be enjoyed, after Death 3 ) but Jceing them afar off, and were perfwaded of them, and Embraced them, and confejfed that they were Strangers and Pilgrims upon Earth, ("this being not the Countrey they i ought for : ) For they that fay fuch things declare plainly, that they feeh,a Countrey, ("fuch a Countrey as yet they had er * I4 ' not. J And truly, if they had been mindful of fuch a Countrey y e r. 1 5. as that from whence they came 3 they might have had opportu- • nity to have returned 3 But now f us manifeftj they defire a vcr. id. Better Countrey 3 that is, an Heavenly. Wherefore God is not ajhamed to be called Their God, (the God of Abraham, Ifaac, and Jacob 3 ) For he hath prepared a City for them. By all which, the Apoftle doth not only Declare (that they cxpefted an Heavenly Happinefs,J but Argues ftrongly, That it muft needs be fb. And, by Faith, Mofes ("he tells us J Efeemed the Repro- ver. it. ches of Chriji, greater Riches, than the Treafures of Egypt : For The Life of Faith. For he had reflect to the Recompenfe of Reward 5 as Seeing Vcr. 2 7. him that is hivifible. ver. 35. Others were Tortured, not accenting Deliverance 3 that they might obtain a better Refurre&ion. Ver. 7,5. Others had Tryal of Cor did undergo, m€\.^v iAz/3ov, ex- pcrtifunt,) Cruel Mockjngs 5 of Bonds and lmprifonment , ver. 37. Were Stoned, were Sawn afunder j were Slayn with the Sword, Ver. 39. &c. And all thefe having obtained a good Report through Faith (" /uctpThp/iUvliS Six ■sigeausj received not the Promife, (their Faith Was exercifed on better Promifes, than of ver. 40. what they here received -, ) God having provided for them Better things '•> that they without us fiould not be perfect : (the Promises to them, and tho(e to us, being the fame. J Again ; As this Duty and Privilege ("or Living by Faith J extended Backwards ("to the times before Chrift 5 ) So, it extends Wider than the Nation of the Jews, f A Blefling which the Gentiles are particularly concerned in : and January 6. which we, this day, celebrate 5 The Epiphany, or the Ma- Gal. 3. 14. nifeftation of Chrift to the Gentiles.) For the Blejfing of Abraham is come upon the Gentiles alfo, through Jefus Chrift : that We might receive the promife of the Spirit, through Faith. Ver. 3. And the Scripture forefeeing ( -a^t^a jtx. ) that God would Jufiify the Heathen through Faith 5 preached before (<&£$vu- ^iXiTTtTo did before hand peach the Gofpell) to Abraham, Ver. 7. faying, In thee that all Nations be blejfed. So then , they • which are of Faith, the fame are the Children of Abraham } ver. 9. •, They which be of Faith, are Blejfed with faithfnll Abraham. And are therefore of the number of thofe (as there it fol- Ver. 1 r. lows ) who (hall Live by Faith. Now, if it be asked, What it is thus to Live by Faith : It is too large a Task, for one Sermon, to give a full ac- count of it. For allmoft the whole Bible, and the fcra- ctife of the Saints in all Ages, are but a Comment on it. I lhall therefore content my felf, to give a fhort account of fome of the chief Heads thereof To The Life of Faith. To Live by Faith, therefore, is, Firft, to Beleeve theWord of God 5 to give Credit to the Truthes of God, or things by him declared , how unlikely fbever they may feem to be, and however different from the common Sentiments of Natural men, or what the Light of Nature alone could teach us. For, though there be nothing in Divine Truths Con- trary to what the Light of Nature f truly underftoodj may teach us : Yet there may be fome things much above it , which, without Revelation, cannot be known. Thus '-, By Faith ive Beleeve, That the Worlds were wa.de, by Heb. j the Word of God ^ that things that are nowfeen were made, not of things that do appear. That is, thatthe now vifible World was not madeup of fuch things as we nowfee: or, thatthere was no praeexifting Matter f fuch as we now fee J of which it was made \ but was indeed made of Nothing. Which however contrary to the fentiments of Philofb- phers (Ex nihilo nihil, in nihilum nil poffer evert i,) That no- thing can be made out of Nothing : Yet, when God hath told us, that it is fo 5 we are to give full credit to it. There is indeed nothing from the Light of Nature Con- trary hereunto 5 why we mould Disbeleeve it, when it is Reveiled : But yet we are fayd to know it by Faith, becaufe it is Above what Nature alone could have taught. For, when we fee this glorious Fabrick of the World : we might well admire it 3 but could never know, whence it was, if God had not told us. For though Naturalifts have, with a great deal of Rea- fon, talked of fa ^juuupyis , or Caufa prima) a Common Ma- ker, or Firft Caufej which mould give Original to all things elfe : Yet this was but, either from fome faint Remains of an ancient Tradition, from Adam and Noah downward- to after Ages : Or, atmoft be Conjectural, and Groping in the dark 5 and Guefling at this, as a more likely Supposition, than, That it had All ways been 5 or, mould take its begin- ning from a Fortuitous Concurfe of Atomes. Which, 30 The Life of Faith. Which yet the Wits of this Age, as they would be thought, pr.il. 14. 1. ( or the Fools rather, ) would now cry-up as the more Ra- tional : ("Without considering, If they muft at left allow Eternity to Matter 5 why not rather, to a Wife and Know- ing Agent: J Onely, becaufe their Wickednefs, hath made them think it their Interefl, That there be no God (to call them to account for it : ) And therefore would fain per- fvvade themfelves, That there is none. And think there is nothing fo Abfurd, which they would not rather Beleeve, than That there is a God. And, what is fayd of the Creation of the World 3 may be equally applyed to the Immortality of the Soul, the Refurre- fiion of the Body, an d the Eternal flat e of Bl/fs or Mifery h ere- after (according as Men have, or have not, approved them- felves to God 5 J and others of like nature. Of all which, what ever faint Conje&ures, or doubtful Traditions, the Heathen might have from the Tight of Nature : they were 2 Tim. 1. 10. yet much in the dark, till Immortality was brought to Light, by the Gofpel. ' Not that I take pleafure, to Decry, Difparage, Depre- ciate, or Invalidate, that Light which Nature and Reafon afford us, toward Revelled Truthes. For this, I think, we ought rather to Cherifh, to Enforce, and Improve what we can, ("rather than to Enervate or Elude, J as of great mb- ferviency to that of Faith. For, while we ftudy to Elude thefe Arguments 5 we are fo far doing their Work, who would Elude the Scripture too. For, even where we cannot f from Nature alone J con- Tic. 1. 1 1. elude an abfolute Certainty 5 fo as to Stop the Mouths of 1 Cor. 11. \6. thole that love to Cavil, or (as the Apoftle /peaks) Hfl to be Contentious : Yet, if this afford us (from considerations Na- tural and Moral) Probable Arguments, and a Multitude of them, all concurring to fhew, That it is not Impojfible, not Improbable, but very Likgly, that thefe things May be fo $ It is a great Preparative to the Beleeving of a Revelation, that fays Itkfo. And The Life of Faith. 3? And fuch Arguments, we find, the Apoftles did oft make ufe of, to very good Purpofe, and with very good Succefs. A Cloud ofWitncffcs ^though each fingly may feem but Cloudy, J may afford a confiderable Light } ("like the Stel- U Nebulofe in the viaLafifea.J And Probable Arguments, though not fingly Demonftrative , yet , where there be Many of them, and thoie Concurrent, ( and Nothing to the Contrary J Experience tells us, in affaires of all natures, create at left Violent Prefumption, and oft obtain a firm Af- fent. And 'tis feldome we have a greater Evidence, either for Determining Civil Affairs, or for Stating the Hypothe- cs of Nature. There is none of us can Doubt, but that there is fuch a place as Rome : though we have not feen it, and though, of all thofe who have Told us fo, there is no one who might not poffibly have told a Ly. But, a Concurrence of many Probabilities, pafTeth for a fufficient Proof And fuch Arguments, how ever we now look upon them as not Demonftrative 3 were yet of fuch force with the Heathens fwho had no better Light to Determine them J at left with the Wifeft of them 3 that they judged it a mat- ter, at left, of great Probability, if not of abfolute Certain- ty, That thr Souls of men are Immortal, and, That there is a State of Rewards and Punifhments after this Life. Who (hall therefore rife up in Judgement, with the men of 'MjM.12'. 41,42. thk Generation, and Condemn them 5 who disbeleeve it un- Luk - U "3 ( '3 : ' der a greater Light. But, when all is done 3 the Fulleft and Cleareft Evidence, is from Revelation : Whereby, what, to Reafon, was very Probable, is, to our Faith, made Certain. The Jews indeed had fome better Knowledge of thefe things, than the Gentiles had. Not onely their great Rab- bi's 3 but even Ordinary perfbns, and thofe of the other Sex 5 According to that of Martha, concerning Lazarw, I k>wrvthat he Ji hall Rife a^ain in theRefurreUion, at the lafl day. Joh, 1 1 . 24, E And 3 2 The Life of Faith. Mdt.22.23-32. And the Sadduces ("before the Refu'rre&ion of Chrift, and the full Difcovery ofthe Gofpell ,) expoftulating with Chrift, concerning the Refurre&ion } is an Argument, that, though themfelves did disbeleeve it, it was an Opinion commonly received by the reft of the Jews, That the Dead (hould rife again. But They had it by Revelation -■> not, by Natural Light onely. Now thefe Great and Momentous Truthes, which God hath vouchfafed thus to make known, we are to Beleeve by Faith. And that not onely fb as to give Credit to them, as mat- Jam. 2.19. ters of News :, f for, thus, the Devils Beleeve 5 and Tremble]: ) But, fb to Beleeve, as to Live futably , fb to Live, as be- comes thofe who Beleeve fuch things. Secondly 5 As we are thus ("in general,) to beleeve the Word of God : So, particularly, to beleeve the Commands of God 5 And, fb to live, as becomes thofe that beleeve thefe to be God's Commands : That is, To Obey them, and Conform our felves unto them 5 however contrary to our perverfe Inclinations. Luk. 9. 22. If Chrift command us, To Deny our felves 5 To take up our Mat. 10. 38. Crofs and follow him 5 To fell all (if need be J and give to the Mat' ?' *f ^ oor ' ^° Leave Houfe, or Brethren, or Sifters, or Father, or Mar'. 10'. 19. Mother, or Wife, or Lands, for Hk fake and the Gofpell •■> yea, Job. 1 2. 2.5. or Life itfelf^ To pull out a Right Eye, or Cut off a Right Hand, in cafe they Offend, for part with what is as dear to us as thefe : ) We muft Obey it. Thus ("among the many Examples in the following Chap- Heb. 11. g. te O By Faith Abraham, being Called of God, Obeyed 5 and ■went out he knew not whither, ( fbrfaking his Countrey, and Yer. 9. his Fathers Houfe, in Obedience to Gods Command } ) and Sojourned in the Land ofPromife, as in a Strange Land. ver. i 7 . By Faith Abraham, when he was Tryed, Offered up Ifaac : And, he that had received the Prwifes, Offered-np hk onely begotten The Life of Faith. 35 begotten Son '■> Of whom it was fay d, That in Ifdacjhall thy Seed Ver - l8 - be Called. Without difputing, How this was confiftent with the Bowels of a Father 3 or, How unacceptable News it would be to Sarah, when (he fhould hear it 5 or, How con- fiftent with that great Promife fwherein all the Nations of the Earth were concerned J That in hk Seed, ( that is, in Ifaac, and what fhould proceed from him, J all the Nations of the Earth fiould be Blejfed : He prefently addreffed him- felf to this hard Task, to the Obedience of this unexpected Command : Leaving it to God ( who, he knew, was able,) ver. t 9 . to Reconcile his own Promife, with his Command. By Faith, Mofes, chofe rather to fitffer Affliclion with the Chi I- Ver< 2 4> 2 $* drtn of God, than to enjoy the Plcajures of Sin for a Seafon : EJieeming the Reproach ofChrifl, greater Riches, thantheTna- Ver. 26. fares of Egypt. On the fame account, the Three Children, would rather venture on a Firy Furnace } and Daniel, on the Lyons Den $ than not Obey the Commands of God. Which here ( I fup- pofe) the Apoftle intimates, when he tells us of thofe who (by Faith) flopped the months of Lyons, and Quenched the vio- Ver - 33- lence of Fire. er * 34 ' Others were Tortured ( 'Itv /j.Tmvi&r.cm.v) not accepting delive- Ver - 3S« ranee j Endured cruell Mockings, and Scourgings, Bonds and Ver. 35. Imprifonments j WereStoned,wereSawn~afunder,wereTempted, Ver. 37. (or Burned alive,* ) were Slain with the Sword 3 they wandered about in Sheep-skins and Goat-skins } in Deferts, and Moun- Ver. 38. tains, in Dens and Caves of the Earth -, were Deftitute, Ajflitf- ed, Tormented, ckc. rather than not Obey the Commands of God. And thus, through Faith, obtained a good Report. ver. 39. * Mr.Gataker,(in his Adverfaria,Cap.^.) thinks that, for iT$l&™.Y Ww^'^rcr, fhould rather be read eTfi<£^e/.i> itr^»2maa.v ; Becaufe Vivimmburium, or Burning alive, being a punifhment then frequently inflicted on Chriftians (of which in this Catalog of fuffrings there is no other mention,) he thinks it more likely that it fhould thus be here mentioned (with fuch a Paronoma- fia, which the Apoflle feems to affect) than that in the Enumeration of their Torments) fhould be here inferted, their being Tempted. And our Church feems to favour this Reading : which, in the fecond part of that Sermon of Faith (where this place is cited at large) hath it thus - , Some have been Racked, fome Slain, fome Stoned, fome Sawn, fome Rent in pieces, fame Beheaded, fome Bran without mercy, and would not be deliver ed y becaufe they looked to Rife again to a better flate. E 2 S. Paul 34 The Life of Faith. A3. 1 9, 22. S. Paul allfo, as to himfelf , J go bound (fayth he) in the : Spirit to Jerufalem, not knowing the things that full befall me Vcr. 23. there ? Save that the Holy Ghoji witneffeth, in every City, that vcr. 24. Bonds and Afflictions abide me : But none ofthefe things move me 5 neither count 1 my Life dear unto me 5 fo that I may Full- fill my Courfe with joy, and the Mini fry which I have received of the Lord Jefus. Nor would he be diffwaded (though he A:: 2 1. 1 3. knew thus much) from going thither } Being ready (he tells us) not only to be Bound, but to Dy at Jerufalem, /or the Name . of, the Lord Jefus. So great an Incentive there is in Faith, to the Obedience of Gods Commands. Thirdly 5 As we are thus to give heed to the Commands of God 5 So, to thcThreatenings of God likewife, And this is a part of our Living by Faith allfo. Hcb.i 1.7. By Faith Noah, being moved with Fear, prepared an ArJ^, for the Saving of his Houfe. He being warned of God, of things notyetfeen, (that the World mould be deftroyed by a De- luge,. though as yet there appeared no Likelihood of it, ) Gave Credit to that Threatening 5 (while others, its like, Scoffed at it 5 and at Him too, for giving Credit to it 5 ) and accordingly (by Gods direftion)took Care to Avoid it, as to himfelf and his family, while others perithed in it: By ivhich he Condemned the World, and became Heir of the Righ- teoufnefs which is by Faith. And I choofo to give Inftances, all along, in fiich Examples as are here cited in the following Chapter (Heb.n.') Becaufe all that Cloud of Witneffes are there defignedly b rough t-in, as a Confirmation of what is here afferted, That the Juji (hall Live by Faith. Prov.14. 16 * Thus Solomon likewife tells us to the fame purpofe, A Wife man Feareth, and Departeth from Evill, (Forbears the evill of Sin, and Avoids the evill of Punimment j) But the Fool Rageth and is Confident, (he runs-on without Fear or Prpv. 22. 3. Wit) A Prudent man Forefeet h the Evil, and Hideth himfelf; Pivoy.27, 1 2. But the Simple pafs on and are Punifhed. (Like as it was, when Mofes x - The Life of Faith. 35 Mofes, from God, threatened the Plague of Hail in Egypt ? J Vho fo feared the Lord, amongft the Servants of Pharaoh, made Exod. 9. 20. his Servants and his Cattell to flee into Houfcs : But whofo re- Ver. 21. gardcd not the Word of the Lord, (as not beleeving it,) Left his Servants and Cattel in the Field '-, which were deftroyed by theHaiLy rohich Smote all that was in the Field, both Man and Beaft. Now Solomon's Wife man, is the Good man j and his Fool, is the Wicked man. He that makes aM.ock.of Sin 3 to whom Provr - H- 9- it is a Sport to do Mif chief Who goes on (as Solomon fpeaks Prov. io. 23. of the Wanton Young-man) as an Ox to the Slaughter, and a Prov. 7. 22. Fool to the Corre&ion of the Stocks : Till a Dart ftrike through Ver. 23. his Liver 3 as a Bird that hafleth to the Snare, and knoweth not that it is for his Life. Not, like the men of Niniveh 3 who Repented at the Preach- Mac. 12.41. ingof]oms: Who, when Jonah preached, Tet forty days, w^ 32 ' andN'imvehfhallbeDeflroyed 3 Beleeved G§d, and proclaim- ver. 5. ed aFaJl, and that Every one foould turn from the Evillofhis ver. 8. ivays 5 For who can tell (fay they) if God will Turn and Re- ver. 9. pent, that we Perifi not .e S a ?nts ! while, We have wearied our f elves in the way of Wic- kednefs and DeJiruBion ■> and have not known the Way of the Lord. Deut.29.1p. Who, when they Hear the words of the Curfe } Blefs themfelvcs in their Heart, faying, I Jhall have Peace, though I walk. * n the Imagination of my Heart, adding Drunkennefs to Thirji j ( I ver. 20. (hall do well enough, though I take my pleafure:) But the Lord (faith Mojes) will not Spare that man, (he will (hew him no mercy,) Hkjealoufy Jhall Smoaf^againfl him, (who fins thus Prefumptuoufly,and Promifeth himfelf Peace,notwith- ver. 21. ftanding Gods Threatenings 5) And all the Curfes written in . thk Boo\ ■> Jhall light upon him. The Lord will Separate him un- to Evil, out of all the Cities -nS ©«&, or &?; -r 0eov, (which are the Scripture-phrafes ) is fome- what more than tnz&i&tv irS 0e£. And anfwers to what in the Old Teftament, is called Truft ing in God, or Put- ting our Truft in Him. It is not onely Deo Credere } but Deo Fidere or Confidere '-, (Deo fe Credere : ) To Truft God, pfal. io..i4. To Commit our felves to him 5 as the phrafe is (Pfal. 10.J The Poor Committeth hi mf elf to thee j or, (as the Margin reads it, out of the Hebrew,) Leaves himfelfto thee. Or (to the fame purpofe) Leanes upon thee (innititur Deo,) as we have it phra- Prov. \6. 3. fed elfewhere. Commit thy works unto the Lord : Truft in the Prov. 3. 1 5. Jj) r( l w jfh a ll ffy Heart j andLeane not to thy own Underftand- Pfal. 37. 5. i n g. Commit thy way unto the Lord, Trufi in him, and hefoall bring it to pafs : Or (as the Margin tells us it is in the He- brew) Roll thy way upon the Lord, (Devolve res turn in Deum :) Vcr - 7* and (as there it follows) Reft on the Lord, and Wait patient- ly for him j (Roll thy felfon the Lord, and Reft in him, and Ver.g. Wait patiently : ) For Evil-doers /hall be cutt ojf- But thofe that Wait on the Lord, /hall inherit the Earth. If any Ob Jed (as I find fbme have done) againft this Lan- guage (aslefs Significative, and Improper to exprefs the Na- ture of Faith, and the Workings thereoQ Becaufe, to Reft in God, and Rely on him, to Depend upon him, to Lean on > him, to Commit or Leave our felves to him, to Roll our felves upon the Lord, (and the like Scripture Exprefiions) are but Metaphors. 'Tis true, they are Co. But Co is allfo the greateft part of Humane Difcourfe. And, if we Bar Metaphors, we muft Exclude the greateft part of what is Sayd or Written. Whatever Author we look into 5 we mail hardly find One Sentence, that hath not, in it, More Tropes than One. Pfal. 1 8. 2. When the Pfalmift fays, The Lord is my Rock^, my Fortrefs, my Strength in whom I will Truft 5 my Bucler, my Horn of Salva- tion, and my High Tower : Thefe are all Metaphors -> But their Meaning is eafily underftood. And The Life of Faith. 3 9 And when we 7/-///? a Friend, upon his Word, to Help us in Diftrefs 5 and tell him, We Reft upon him, We Rclyup- -on him, we Depend on him, we Commit our bufinefs to him, and Leave it with him •-, Fxpcliing that he will not Fail us, or Difappoint us, and fuffer us to be Undone, to be Over- come, to be Run-down, to be Ruined : Thefe are all Meta- phors 5 But, of frequent life, and as Eafily Underftood, and more Emphatically fignificative, than if we fhould Study for Proper W r ords, (or Coin new ones, when we find none rea- dy made to our hands,) to fignify the fame, as Fully, with- out Trope. And, if we mould, according to the Farfy of the Age, (which affects Enotick words, of Latin or French Extraction, rather than good old Englifh, though to the lame Scnfe,) inftead of Refting and Relying, make ufe of^o cjuiefcence and Recumbence 3 the cafe is ftill the fame 5 At left, the Modifh and Romantick Speakers fhould not find fault with it. Nor mould we look upon it, as Canting, to make ufe of fuch Language as the Wifdom of God thinks fit to Teach us in Holy Writ - and which (as is faid) we do commonly make ufe of (without Scruple J in all Humane Affaires. But further , As Living by Faith on Gods Promifes, im- plies a Trufting to him, or Refting on him : So it implies allfo a Fetching Strength from him 5 and a fupply of Grace, for the performance of what Duties he requires of us. Our Saviour tells us, That, as the Branch cannot bear Fruit Joh. 15. 4. of it f elf, except it abide in the Vine, fand receive fupply of Sap, Juice, and Nourifhment from it : ) So neither We, ex- cept we abide in Him, ("and accordingly receive Supply from him : ) For, without him, we can do Nothing. Vcr. 5. And S. Paul tells us, That the Life which he lives, he lives Gal> 2# 2C% by the Faith of the Son of God 5 and that it is not fo much Hi mf elf that liveth, as Chrift liveth in him. It is ofHk Fullnefs that We receive Grace for Grace. joh! 7.' 37^?, Tis the Spirit which hegiveth us, that is the Well of Water, ?9- F Springing^* 1 *' 4o The Life of Faith. Syringing up to Everlafling Life. And it is, by Faith, that We- Jfa. 12. 3. t)raw Water from thefe Wells of Salvation* Rom. &. 26. When we know not what we Jhottld Pray for as we ought ' y It is this Spirit that kelps our Infirmities, and makes Intercejjion for us. Phil, 2. 13, When we cannot, of our felves, even Think as we ought ? It is God worketh in its, both to Will, and to Do, of his good pleafure. Colk&forEa- Or (as our Church phrafeth it ) It is by his fpeciall Grace ftcr Week. Preventing us, that he puts into our Minds good Defires 3 and, by hh Continual Help, we bring the fame to good Ejfecf. Phil. 4. 1 3. Or (as S. Pauloi himfelf) I am, Able to do all things, through Chrifl that flrengtheneth mce. Jam. 1. 5. Now this Strength, fiom God, we fetch by Faith. If any wan lackJViJdome (and the like we may fay of other Sup- Ver. 6. plies,) Let him ask°f God, and it foall be given him : But let Jam. 4. 2. him ashj n Faith, nothing wavering. Tee Have not, becaufe Ye Ver.3. Askjtot '-y and Tee Ask A}J d Have not, becaufe yee AskAmifs. Ver. 15. Kn&it is the Prayer of Faith, that faveth the Sick'-> (and the Heb.4.2, like of other Mercies.) The Word Preached, did not Profit them (who are there fpoken of) not being mixed with Faiths in them that heard it. And, for want of fuchExercife of Faith, we may oftLoofe thofe Mercies, which other wife we might obtain*. And, even in Miraculous Cures, there was fomewhat of Faith requifite, to put them into a capacity of Receiving a Aft. 1 4.51, 10. Cure. S.Paul, at Lyjlra, feeing the Cripple, impotent in his feet, (and perceiving that he had Faith to be Healed,) fayd to Luk.7. 50. him, Stand upright. And Chrift, to Mary Magdalene 5 Thy Faith lathfaved thee. And again, to one of the ten Lepers.} Luk. 17. 19. Thy Faith hath made thee whole. And, to the Father of the Mar. 9. 22. Demoniack, praying him to have Companion on them, and heal W. 23. ^h Son J If thou canji Bclecve, faith Chrift, all things are pof- Vxr, Jible to him that Belceveth ■> who thereupon replied, Lor J, I Bejeeve, help my Vnbeliefj and obtained the Cure, And. The Life of Faith. 41 And, eontrarywi/e, of his own Countrey-men, it is fayd, He did not Cor, could not do,) many miolity works there ; Be- Mat * '* *'• r s- + i • 7! / / -c Mar. 5. s,5. caufe of their Unbelief. And, though Miracles be now ceafed 5 yet theEffe&sof Faith are not. And, in pursuance of Gods Promifes, That Whatfoeverwe ostein Prayer, Beleeving, we Jhall Receive '■> We Mat. 21. 22. may ftill exped a fuitable Supply. Efpecially, if we take it with that Limitation, that, If \ve Ask^any thing; accordingto 1 Joh. 5. 14. his Wills he Hearethus- : And will, accordingly, Grant us the things we Ask (in Faith) or, at left, what (hall be Bet- ter for us. And, this is to Live by Faith. Now if thus (as isfayd) we can Live by Faith 5 and, while we be Faithful! in the difcharge of our Duty, TruftGod up- on his Promifes; and, from Him, Fetch a fupply of Strength, and Grace 5 Direction, and Confolation : This will natu- rally work in us, 1. An humble Submijfion to his Will. The Will of the Lord Aft> 2r< , be done. Not, as 1 will } but, as Thou- wilt. Mat. 25. 35. 2. A quiet Contentment in every Condition. (It k the iSam.3. 18.. Lord, let himd.o what feemcth him good. We areLcfs than the Gen. 32. 10. Left of thy Mercies* Thou hafl PuniJIjed us Lefs than our Ini- Ezr. 9. 10. quities deferve. Why doth the living man Complain i It is the i,am. 3. 39. Lords Mercy, that we are notConfumed, hecaufe his Companions Ven 2 ~- Fail not. 3. A Patient Waiting Gods leifure. (He that Bcleeveth, ifai. 23. id, maketh not Hafl. Tie Vifion is for an Appointed Time, and, Hab. 2. 3. in the end, it will notLy : Though it Tarry, Wait for it, It will furcly come. 4. An A^/e/ceweinGodsWifdome, as to Events. (Cafl- 1 Pet. 5. 7. ingour Care upon the Lord's whocarethfor us.) Not, by a Su- pine Negligence, or CareleiTnefs, as wholly unconcerned : But, while we are Carefull to do our Duties, leave the Care ofSuccefs to God 5 who hath Promifed, That, He will not Hcb. 13.5.. leave us, nor forfak§ us j And, that All things flail worhjoge- Rom, 8. 28,. t her for Good, to them that love God. So that, if things be F 2 not 42 the Life of Faith. not juft as we could with 5 they will at left by Co as Cod fees Better for us. And, '^(fngly) fome tilings may feem, for our Hurt 5 yet (taken all together) they will Wor-^. toge- ther for Good. 5. An affured Hope, that, in the End, All (hall be well 5 how contrary fo ever things may feem at prefent. (As Chil- Gal. 3.7,9. dren of faithfull Abraham : Who, agairtjl Hope, Beleeved in Rom. 4. r8. Hope, That he might he the, Father of Many Nations : Not ver. 19. confidering hk own Body, as now dead 5 nor the Deadnefs of ver. 20. Sarah"/ Womb \ Nor Staggered at the Promife of God, through Ver. 21. ^Unbelief: Being fully perfw&ded, that he who promifed, was Able to perform. "And this, both as to the Church of God in general, (That Mat. 16. 12. the Gates of Hell/hall not prevail againji it.) 2 Tim. 1. 12. And, as to Our felves in particular. As Knowing, whom we have Trufted 5 and, that He is Able to Keep what we have Phil. 1.6. Committed to him : That He who hath Begun a good Work^, Joh. 10.29. will perfect it, unto the day ofjefus Chrift : That none is able -Rom. 8.39. to plucky us out of our Fathers hand : That Nothing f jail be able to feparate us from the hove of God, which k in Chriji Jefus ■2 Tim.4.18. our Lord : That the Lord /hall deliver us from Evill Work 5 and will preferve us to hk Heavenly Kingdome : To whom he Glory for ever and ever. Amen. FINIS. Cijeolojtcal DISCOURSES SERMONS O N Several Occasions. PART II. By JOHN WALLIS, D. D. Profeffor of Geometry in Oxford. LONDON, Printed for Tho, Farkkurfl, at the 'Bible and Three Crowns at the Lower-end of Cheapfide , near Mercers- Chapel. M DC LXXXXII TO THE READER. 1 Shall not trouble the Rea- der with any long Vreface to thefe Discourses. The Former Part contained Eight Letters , and Three Sermons , con- cerning the Bleffed Trinity. What are the Contents of this Second Part, appears in the TABLE An- nexed. 1 have put the Dates to them, becaufe fome of them be- ing Accommodated to the Pre- fent Occafions , it may be of ufe A 2 to To the READER. to know the Times and Places of them : If they may be of Good Ufe to the Readers, I have my de- fire. TABLE TO THE Difcourfes Following. I. II. f~^ OcTs Soveraignty and Juftice. 1 -_. Set forth in Two Sermons to the ^*J. Judges of Affile- The one at St. Mary's Church in Oxford, July 14. 1 65 1. The other in Southwark , March 4. *66\. From Gen. 18. 25. Shall not the Judge of all the Earth do Right ? pag. 1. 24. Ill IV* God's Righteous Judgment. Set forth in Two ^ermons to the Vniverfity of Ox- ford, at St- Mary's there , Aug. 21. 1652, and in January following. A little before the Reftauration of King Charles the Second- From Pfal. 58. 1 1. So that a Man (hall fay, Veri- ly there is a Reward for the Righteous 3 Ve- rily he is a God that Judgeth the Earth, pag. 31- 55- V. Ifrael's A Table to the V. Ifrael's Duty for their great Deliverance.! Set forth in a Sermon at Whitehal , Decem- ber 2. 1660. To King Charles the Second , foon after His Re/tauration. From Deir. 10. 12, 13. And now, Ifrael , What doth the LORD thy God require of thee 5 but, to Fear the LORD thy God , to walk in all his ways, and to Love him, and to ferve the LORD thy God, with all thy Heart, and with all thy Soul 5 To keep the Com- mandments of the LORD, and his Sta- tutes , which I command thee this day for thy Good ? fag. 74. VI. VII. The True Treafure. Recommended in Two Sermons to the Vniverfity of Oxford, at St. Mary's Church there, Feb. 7. \66%,and Decemb- 10. 1671. On Match. 6. 19.20, 21. Lay not up for your felves Treafures upon Earth , where Moth and Ruft doth corrupt, and where Thieves break through and ileal : But lay up for your feives Treafures in Heaven, where neither Moth nor Ruft doth Corrupt, and where Thieves do not break through and (leal. For where your Treafure is, there will your Heart be alfo. fag. 104. 1 17- *Vlll God's Diicouries Following. V I I I Gods Deliverances of his People. Set forth in a Sermon to the Vniverfity of Oxford, in St. Mary's Church , Sept- 12. \6%6. In the Second Tear of King James II when we were in great Apprehenfions of POPERT pre- vailing. On 2 Cor. 1. 10. Who hath De- livered us from fo great a Death $ and Doth Deliver 5 in whom we Truft that he Will yet Deliver us. />. 128. IX The Difficulty of Unfeigned Repen- tance. Set forth to the Vniverfity of Ox- ford in St. Mary V hurch there , Dec. 30. 1688. In the Interval , After the Going away of King James II. and before the Meeting of the CO N VENT ION, which Eftablijhed King William and Queen Mary. On Jer. 3, 1 o. And yet for all this , her Treache- rous Sifter Judah hath not Turned unto me with the Whole Heart, but Feignedly, faith the Lord fag. 1 5 ^. X A Difcourfe concerning Melchizedek, Jun. 2. ic 85. page 185. XL A Difcourfe concerning Job, June 8. 1^85. p. 216. XII. A A "Table to the, &f. XII. A Difcourfe concerning the Titles of the Pfalms, June 18. 1685 pag. 233. XIII XIV. The Life of Faith, h Two Ser- mons to the Vniverfity of Oxford , at St. Mary's Church there. On fan. 6. i6S\,anc/ Jun.2£. following. FrowHeb.10.38. But the Juft (hall Live by Faith. ERRATA. PAgt 8. 1.6. World, p. 10. /. 4. proceed, p. 24. Marg. Hab. p 31 .1. 27. III. p. 46. /. 1 1. Heart, p. 4 9. L 1 . Condition. /. /««. feared, p £0 . /. 2 5. c/f ^ God. J. 62.I. ?. Wicked, p. 8 1. /. 2. Taberah. jr. 82. /.8. propofe. /. 18. Mitfvoch. p. 114./. 2$. of which, p. 1 £4./. 8. you feven times, p. 16$. {, 16. And yet. p. 198. /. 3 *. fame with, p. 211. /. */t. ofChrift. p. 119./. 2.. 223. /. 25. from Chefed. p. 23$./. 31. at leaft. p. 140. /. 14. to be meant, p. 245. /. 25. Neginan, or,;. 249. J. 24. of a like. /. 32. to affeft. God's Gods Soveraignty and Juftice, Set forth In Two Sermons before the Judges of Affize- Genefis 18. 25 end. Shall not the Judge of all the Earth do Right ? A Word fpoken in du: feafon (faith Sol. mo-) it ^'SSJa^** ^/y>/« of Gold in pictures of Silver \ which, befide their own Abfoluce Worth, have alfo a fecondary Accidental Value put upon them, by reafon of their iitPo- fiture and Situation : The due Timing of the one, and the fit Placing of the other, affording them an Additional Worth, beyond their Pofitive Value: Whereas, a Parable, Prov.20. 7,9. or wife faying , in the mouth of a Fool, like a Jewel in Pr0Vl lu "'- a Swines Snout, appear to their greateft difid vantage. And a like Improvement there is of the worth of other things, according as they are accompanied with a fitGon- junition of due Circumstances, or Concomitants, whereby their Excellency is rendered molt confpicuous. And then moft of all when they appear in the Actual fixercife of thofe Eminent Excellencies wherein their Worth confifts. Thus the Moon, when at Full ; and the Sun, in the Me- ridian; appear in their brighteft Luftre : A General, in the Field ; a King, on his 1 hrone Royal ; a Judge, on the Bench; appear in their greateft Glory: And the Judge of all the Earth, Doing Judgment; according as the Text here reprefents him, ; BDi;Q nw^ inKrr 5 ?^ V&ffi) Anno* totius Terra Jud or, as becomes a b ]udge ? God's Saver aignty and Jujiice. '-fudge* Or, as our Tranfiarors render it, Shall not the Jitike of all the Earth, dv night ? God,the jt& '-re of all the Earth,\vas (as this Chapter tells us) going his Circuit. He was going (as I may io fpeakj to /.old Affixes, at Sodom and Gomorrha, with the places ad- jacent. The Cry of Sodom and Gomorrha was great, and their fin grievous; And I will how go down (faith God) to fee, whether they have done altogether according to the Cry thereof; that fo he might award Judgment accordingly, and proceed to Execution, Whereof fo foon as Abraham had received notice ; he interpofeth preiently for Favour in behalf of the Righteous : That God would either /pare the TUce for Their lake, or at ksitt,fpare Them, when the reft are deftroyed. For although he thought it not unfit, that the Wicked might have lharein the Favour of the Righteous; and there- fore defired, that if Fifty, or Forty five Righteous were found there, yea if but Forty, Thirty, Twenty, or but Ten ; the place might be fpared for their fake-: Yet he was un- willing, that the Righteous mould fhare in the Tunijlment of the iVicked, or be deftroyed for their fake. And therefore implores the Juftice of God, that, at leaft in this point, he would make a diftinction between the Righteous and the Wicked, and not involve both in a common Calamity. Wilt thou alfo dejlroy the Righteous with the Wicked* 7\b nS^n par be it from thee, (God forbid,) Shall not the Judge of all the Earth do Right * I may not at prefent take the liberty to infift upon all the Remarkable Obfervations which the Text and Con- text would afford. As i. God's great Condefcenfion, in making Abraham, as it were, one of his Tr ivy-Council; acquainting him with his Defign concerning Sodom and Gomorrha. According to that, Amos ■$. 7. Surely the Lord will do nothing, but he revealeth hisfecrets to his Servants the prophets. Nor Gocfs Soveraignty andjufthv. Nor 2. The Ground of this fo great an Honour put upon him : Shall 1 hide from Abraham the thing that 1 do ? fays God, ver. 1 7. As if he mould fay, No; by no means : I muft needs tell him. And why fo ? For ( faith God ) 1 know him, that he will command his Children, and his Houf- hold after him, and they /hall keep the way of the Lord, &c. Which may be a good encouragement for us, to follow Abraham in fo doing : For, it ieems, They that make the befl improvement cf what God reveals, are like to know wojt of his mind. 3. The Zife that Abraham makes of this difcovery, is, to intercede in the behalf of the Places threatned, (at lead, of the Righteous therein,) that God would fpare them ; which is a good pattern to admonifh us of our Duty, That, when either the Sins of Men, or the Voice of God, threaten Judg- ments, it is our duty, by Trayer, to interpofe for Mercy. And 4. That wejhall not lofe our labour info doing. For Abraham, though he did not prevail with God, to fpare the Tlace for thofe Few Righteous that were therein, (be- caufe they were fo very Few ; ) yet he prevailed with him, to fpare the Righteous, when he deftroyed the Place. The , Prefervation of Righteous Lot, with thofe of his Family, being in Anfwer to Abraham's Prayer; as appears in the following Chapter, ver. 19. where we find, that, when God deftroyed the Cities, he REMEMBRED ABRAHAM; and fent Lot out of the midft of the overthrow, when he de- ftroyed the Cities in which Lot dwelt. But I muft wave all thefe, and betake my felf to a more clofe handling of the words read. Which contain, The Argument which Abraham uletb, to inforce his Petition ; and that fetched from two Heads : 1. The Office of God, ( if I may fo fpeak, ) who is fudge of allthe Earth : And x. The Duty of a Judge, to do R >f . For he thus argues ; Judicis eft Judicium pra/lare, or Ju- dicem agere. It belongs tctyzjudge, to adminifter Judgment, B 2 or, God's Soveraignty and Juftice. or, to do Right-, much mote to the Judge of all the Earth : 13ut, God is Judge, yea Judge of all the Earth : Therefore needs muft he do Ri^ht. Yea, it's impoilible he (hould do ctherwife : 'Tis no Jefs EiTemial to God to be Jw//, than, to be a Judge. It were a contradiction in adjefio,to conceive otherwifeof God :The thoughts whereof could not enter into the mind of Abra- ham without Abhorrency : And therefore twice, in this one Vcrfc, do we meet with that famous note of Detefta- tion, fif *}/?$ )*# yivoflo, Ahfii ; that is, Far be it from thee ; or (as we ufually fpeak) God forbid : Wilt thou al- jo dejlroy the Righteous u-i'h the Wickgd ? That be far from thee I That thou fhouldefi flay the Righteous with the Wicked ; and, that the Right eotu fhould be as the Wicked ; Far be it j rem thee ! ( God forbid ! ) Shall not the Judge of all the Earth do Right r> The fum of which may be drawn up into this Propofi- tion, That, It belongs to a Judge, as the proper work of his Place ; and to God, the Judge of all the Earth, as an infe- f arable Attribute, to adminifter Righteous Judgment. The Propofition confifts of two Branches : The firft, concerning a Judge in general ; the other, concerning the General Judge, or, the Judge of all the Earth. But becaufe the Text fecms more efpecially to point at the latter, I fhall firft begin with that, and leave the other for the clofe, as more proper for the work of the day. We are therefore to begin with this, That, God, the Judge of all the Earth, mujl needs do Right. In purfuance of which there are three things to be in- quired after. Judex, Jurifdiclio, Judicium . The Judge, the Circuit, the Sentence. i . The Judge ; Who it is. z. The Circuit ; or the Extent of his Jurifdi&ion. 3. The Sentence-, or, Righteous Proceeding of this Judge. And of thefe in order. I. We God s Soveraignty andjufiice. I We are to enquire, Who that Judge is, that the Text fpeaks of And we fhall find him to be no other than God himfelf. For, whatever Mattering Kiitorians may tell us of Alexander, as if he had conquered all the World; or whatever the Papifts may tell us, of their Catholick King) or their Vniverfal Bi/hop, and Oecumenical judge of controverfies : Yet we know no other judge of all the Earth but God alone. The Heavens fhall declare his Rightecufnefs, (faith the Pfalmift ) for Godis Judge himfelf; Pial 50. 6. And Pfal. 58 11. Verily there is a reward for the Righteous ; verily He is a God that judge th the Earth. So Pfal. 75. 6, 7. Promotion comet h neither from the Eaft, nor from the Weft, nor from the South; But God is the judge; He putteth down one, and fetteth up another. .And Pfal. 94. 1, 2. O Lord God to whom vengeance belongeth, O God to whom vengeance belongeth, fhew thy J elf : Lift up thy felf thou judge of the Earth, render a reward to the 'Proud. But before I leave this particular, concerning thePer- fon of the Judge; it will be requifue to clear ibmefmh pies or objections that may be moved concerning it. And Firft, That from the Context. It is evident from the Context, that thePerfon who is here called the judge of aS the Earth, is the Perfon to whom Abraham was now ipeaking, ( Wilt Cf)0tl dejlroy the Righteous with the Wicked ? Far be it from But the anfwer to this is obvious : that however they be ftiled Men in the beginning of the Chapter ; becaufe ( appearing in Humane form) they feemed to Abraham fo to be ; yet before this part of Abraham's difcourfe, there was fufficient difcovery made that this Perfon was God, (as by the Context appears at large : ) And he is there- God's Soveraignty and Ju/iice: therefore {tiled Jehovah, ,Trom the thirteenth verfe to the end of the Chapter,) at lead fix or feven times. Only twice or thrice we find him (tiled Adonai, but with a Ca- mets in the lad fy liable, as is ufual when that Word is ap- plied to God ; whereas when it is applied to Angels or Men, it is conftantly written with a 't'athach, Yea he doth not only own that Title given him by Abra. ham', but afiumes it to himfelf, v. 14. And (which is more remarkable) v. 22. in a contradiftinclion to the other two, while they retain the former Title of Men, we rind him filled Jehovah : The Men turned their faces from thence and went toward Sodom; hut Abraham flood ftill before the Lord; before Jehovah. Which Title we never find in Scripture applied to any but to God himfelf; whatever the Socinians, from this and other the like places, would feem to perfuade us, the better to overthrow the Divinity of Chrift. What thofe other two were ; it is not much to our pre- fent purpofe to make enquiry, whether the three Perfons here mentioned, were (as fome may imagine) a reprefenta- tion of the three Perfons of the Sacred Tnnity;or that thofe other two were created Angels, imployed by God on this fervice ; who are therefore in the firft words of the next Chapter, filled «Angt Is or Meffengers ; and in the 12 verfe of this Chapter fas was faid before ) feem to becontradi- ftinguifhed from Jehovah 5 which it is likely would not have been, had they been God equal with the other. But of this fufficient. There is a farther difficulty yet remains ; How to re- concile this with other places of Scripture. For what is here applied to God, To be Jadge of all the Earth ; is elfe- where applied to thrift ; as 2 Cor. 5. 10. Wemuft all ap- pear before the Judgment Seat of Chrift. (And the like Rom. 10. 14. ) And that as contradiftinguiftjed from the Father, Joh. 5. 22. The Father judgeth no man, but hath committed all God's Soveraignty and Juftice. all judgement to the Son. Yea to Chrift as Man ; For as the Man Chrift Jejus is Mediator between Gcd and Man, i Tim 2.-5. So the Man Chrift Jefus is adfo Judge of quick and dcjd, A'J. io 42. zvtn Jejus of Nazareth, whvm the Jews hadjlain and hanged on a Tree ; but was raifed up by God the 'Third 'Day, as he is there defcribed. And he is, in this regard contradijlmgui/hsd from God, 1 Tim. 4. 1. / ibarge thee Itf. re God, and the Lord Jefus Chrift, whoJhaO Judge the quick and the dead at his appearing and his King- dom : Yea it is attributed 'to the Saints, the Members of ■ Chrift, 1 Cor. 6. 2. K novo ye not that the Saints (hall judge the World '? And Verfe 3. Know ye not that we /ha/J fudge Angels > And yet, on the other hand, Heb. 12. 22, 2 j, 24. it is applied to God, in contradiiiinclion to Chrift: Te are come unto Mount Si on, and unto the City of the Living God &c. and to God the Judge of attend to Jefus the Mediator of the New-Covenant. Where God the Judge of all, is put in contradillindtion to Jefus the Mediator of the New-Covenant. In Anfwer to this therefore, we fay, I. That 'tis no wonder to find that apply 'd to Chrift in the New Teflament, which is apply 'd to 6Win the Old : Not only, for that Chrift is God ; but efpecially for that the Do&rine of the Trinity being in the Old Teftament, but obfeurely infinmted ; what, in the New-Teftament is par- ticularly defcribed as the mor.e efpecial Work of one Per fon, that, in the Old Teftamenr, is only indefinitely af- firmed of God ; As might be fhewed at large in the pro- per Works of each Perfon , if time would permit : As Creation, Redemption, Judication, Sandtification, Salva- tion, which yet, in the New-Teftament are apply 'd, fome to one, fome to another of the three Perfons. II. Whereas it feems to be apply 'd to the Son, orfecond Perfon in Trinity, and denied to the Father in that place ; John 5. 22. The Father judgeth no man, &c. It is not fo to be underftood ; as if the Father were wholly excluded, and had no fhare in the Work of Judgment ; for he that God's Svveraignty a?idjuftke. isSupream Lord cf all, muft needs be Judge of all : But, becaufe the vifible Exercife of this Work is left to be ma- naged, in a more fpecial manner, by the Son or fecond Per- fon in Trinity, at the lad Day And therefore, Atl.ij^i. God is faid to hcve appointed a 2^, wherein He will judge the Wo Id in Righttoufvefs, By that Man whom he hath or- dained. And, Rom. 2. 16. that God Jhall judge the fecrets of Men, By Jefus Chrift. III. Whereas it feems to be apply 'd to the Man Chrift Jefus, or the Humane Nature of Chrift : it is not fo fo be underftood, as if the Divine Nature were wholly excluded, or, were not principally intended : But may be interpret- ed according to that kqivoovIo, IJ'MfjLctJuv, which is not unufu- al in Scripture,- whereby that which pertains to Chrift by vertue of one Nature, is yet attributed to the Perfon de- nominated by the other Nature. As Ail. 20. 28. where God is faid to have purchafed the Church with his own Blood. Not as if the Blood, or Sufferings of Chrift could be attributed to him in regard of his Godhead, or Divine Nature ; but Chrift's Blood is called, the Blood of God, becaufe it is the Blood of that Perfon who is God. And in this Senfe only can the Man Chrift Jefus, or Jefus Chrift according to his Humane Nature, be faid to be Judge of quick and dead, if itbeunderftood of the Original Power of Judging; which can no Qtherwife appertain to the Hu- mane Nature, faveonly as taken into Communion with the Divine Nature: Yet, IV. As to the ad ual Exercife of this Judiciary Power, we do not exclude the Humane Nature of Chrift. For al- though the Original Sovereignty and Power of Judging belong to God as God ; yet the acfual Exercife of this Power at the laft Day, is to be performed by Chrift the Mediator, as God and Man; as appears by the places fore- cited, where God is faid to judge the World by Chrift, or , by the Man which he hath ordained : And therefore the fe- cond God's Soveraignty ancfjuftice* cond coming of Chrift to Judgment, is frequently called, The coming of the Son of Man-, in the z^th&nd z^tb. Chapters of Matthew ; in the i^th.oi Mark; aad the lyth.of Luke. And in like manner in Phil. 2. the Exaltation of Chrift, whereof his coming to Judgment is a confiderable part, is made ( as it were ) an Appendix of his Humiliation ; For thathe,^/«£ in the Form of God, and thought it no Robbery to be equal withGod,did yet empty h/mfelf,ea,uTov euevojaeyvr made himfelf of no Reputation, and took upon himjelj the form of a Servant ', and was made in thelikenefs of Men, &c. Therefore • did God aljo highly exalt him, and gave him a Name above every Name,&c.Boih of which,! mean his Humiliation and his Exaltation, muft needs be apply'd to him in regard of bothNatures joyntly,as ©tayfywTruSjGod and Man ; and not of either Nature alone : For as it had been no emptying or abating of the Humane Nature, to appear in fa/hion as a Man ; So neither had it been any Exaltation of the Divine Nature, 'To have a Name above every Name ; to be advan- ce above every Creature : ( For fo I underftand that Peri- phrafis , Things in Heaven, and things in Earth, and things under the Earth : All which muft bow and (loop to him.} But,for him that is God,to become a Man; is rcnrelpucrli rts 9 a kind of Abafement or Humiliation, a great Condefcen- fion: And for him that is Man,to be God alfo,is vTepv^uvu ; a Super-eminent Exaltation ; And may well admit of the Title of Gift, or free Donation ; as is implied in the Word i^et^iattjo, in 'Phil. 2. and, eMv'm Mat. 28. iS.'E^otpiW/o oings, Jer. 31. 19. According to their Way , and according to their T)eferts will 1 judge them, Ezek. 7. 27. And the like in many other places. Now, when God is faid thus, M render to every one ac- cording to his Works 5 we are to urraerftand it in the largeft extent that may be. 1. Not only as containing outward Ail ions, but even Words, and Thoughts. As for Words ; it is evident from that in Jude, ver. 1 j. where Chrift is faid to execute Judgment, not only for all ungodly deeds which they have committed ; but even for all hard Speeches which ungodly Sinners have fpoken againfi him. And Chrift tells us, Mat. 12. 36,, 37. that, Of every idle Word which men Jhall fpeak, they /ha// give account in the T)ay of Judgment : For by thy words, faith he, thou /halt be juflified, and by thy words thoujhalt be condemned. And as for Thoughts, or if any thing elfe be more fe- cret : In that and he that keepeth thy Soul, doth not he know it ? And frail not he render to every man according to his Works ? Where it is evident, That it will not pafs for a good anfvver, That they had not condemned or (lain the Innocent ; unlefs they had ufed their beft en % deavours to prefer ve him .- And withal, that a flight ex- * cufe would notferve the turn. 3. It muft be fo underftood as to take in Habits as well as Acts ; whether of Grace or Corruption. For 'tis as well a Sin, not fo be what we ought to be, as not to do, what we ought to do. And upon this account, God may as well proceed upon the guilt of Original Sin, or Habitual Cor- ruption, as of actual Commimons : yea though poflibly there have not been opportunity ofa&ual fins; as in the cafe 16 God's Soveraignty and Juflice. cafe of Infants. Of whom that feemsto be fpoken, Rom. 5. 14 that Death, reigned from Adam to Moles; even over them that had not finned after the fimilitude of Adam's tranfgr effort. And, on the contrary ; I- fee not but that Infants may obtain Salvation by Chrift, even without abating the ri- gour of that, Mark 16. 16. He that believeth not [hall be damned. For, though, by reafon of their tender years, and the want of discretion, they are not yet in a capacity of acting either Faith, or Reafon : yet this hinders not but that they may be capable of the Habits of both ; which, when they mall attain to years of Difcretion, will difcover it fetf And though, as to Acquired Habits, the Acts precede whereby the Habits are gained ; yet, as to Infufed Ha- bits, it is otherwhe. Nor is there any reafon, why Infants may not as well be capable,ofthe Habits of Faith or other Graces,by infufion; as, of the Habits of Corruption, which we commonly call Original Sin, by Propagation : Notwithstanding that, for the prefent, theybefcarce in a capacity of acting either. And, That we are juftified rather by the Habit, than on- ly by the Act. of Faith; feems evident to me; Becaufe other- wife, when we ceafe to Ad Faith, (as, when we deep, or be otherwife diverted fo as not actually to confider of any fuch thing, ) we mould alfo ceafe to be Juftified ; which # is not eafily to be affirmed. Or if it fliould be replied ,ThaX.(Credidifle)to have believed, is fufficient to our Justification, even then when a&ually we do not : I think that evafion inefficient ; For then would it be impoffible ; not fo much, upon the Decree of God, or his amfting Grace ofPerfeverance; but, even from the nature of the thing it felf; for a Perfon once Juftified to fall from that eftate : For it is not poflible, for a Perfon who hath once Believed, afterwards ( non credi- Gocfs Sweraignty and ]u ft ice. dijje, to be in fuch a condition as not to have Believ- ed. I ihould rather fay, That we are juftifled by fuch a Ha- bit or' Faith, as doth, when Occafion and Opportunity is offered, Acl: or put forth it felf : In like manner, as a man isfaid to be of this or that opinion, ( the Habitual AlTent to which he doth yet retain, ) even at fuch a time as Actually he Thinks not of it. Bur, more of this in the next particular. 4. We mult take it (o largely, as to include, not only the Works of the Law, but Faith alfo : Whereof Chrift fpeaks, Joh. 6. 29. This is the Work of God, that ye Believe on him whom he hath j'ent. For God ( faith Paul ) Jhall judge the Secrets of Men, A cor ding to my G of pel, Rom. 2. 16. Now the Tenour of the Gofpelis this, ( according to Chrifts own Epitome, Mark 16. 16. ) He that Ee- lieveth jhall be Saved; but, he that Believeth not, jliall be 'Damned. For Chrift will proceed at that day, according to a dou- ble Law ; The Moral Law, and the Law oj Faith . The Moral Law fpeaks this Language; T)o this and Livet, The Man that doth them, [hall live in them : bur, on the contrary, Carfed is every one that continueth not in all things,which are written in the Book ojthe Law, '0 do them : Gal. 5. 10, 12. Now by this Law, we are all caftj For there is no man that finneth not, ( 1 King. 8. 46. ) There is none Righteous ', no, not one : and therefore by the deeds of the Law, there jhall no Flejh be juftified in his fight ; As the Apoftfe argues, Rom.^. 10, 10. And, according to the rigor of fuch a Law, the Angels that fell (land condemn- ed. But the Liw of Faith affords, to Mankind^ Mitigation of the Moral Law ; and begins, where the other ends : God having fent his only begotten Son, to this end, that whofoever Believes on him Jbould not perijh (notwithftand- D ing 1 8 G octs Server aignty and Juftice- ing the Condemnation of the Moral Law ) but have ever- /aft ing life, John 3. 16. Much like that favourable Law amongft our felves, which affords the benefit oj ( Clergy (as they ufe tofpeak)in many cafes of Felony. Which favour there is nooccafion at all to make ufe of,unlefs theybefirft found guilty : But, iffos then, there is this favour allowed, That, If they can read, they fave their Lives by virtue of this Law of Mi- tigation : If »0/;there needs no new Law to condemn them, For they fland already condemned in Law,for Felony : And the Offence for which they then fufTer, is not, That they could not read, ( though this be conditio fine qua non 5 ) bur, the Felony which was before committed. For, if they had not been guilty of Felony ,• it had not been Capital, Not to Read. In like manner ; If the Moral Law did not find us guil- ty ; there were no ufe of the Gofpel, or Law of Faith. For if there had been a haw given, which could have given Life ; verily, Righteoufnefs fhouldhave been by that haw ; And, If Righteoufnefs were by the Law ; then Chriji is dead in vain : But the Scripture hath concluded all under Sin (for breach of the Moral Law)that the Proruife, by Faith of Je fits thrift, might be given to them that believe. As the Apo- ftle argues, Gal. 2. 21. and Gal. 3. 21, 21. Now, if thofe, whom the Law finds guilty, fliall Believe in Chrift; they are freed from the Curfe which the Law lays upon them : But, if they Believe not 5 there needs no new Law to condemn them ; for they (land already con- demned by the Moral Law ; which condemnation is but the more confirmed by their Unbelief. According to that John 3. 36. He that Believe th on the Son y hath ever laft ing Life ; and, He that Believeth\not the Son,Jhall not fee Life, but the Wrath of God Slhinttf) on him. And the crime for which they are then condemned, is not only their not believing ( though that be a crime too ) but, their breach if Gocfs Saver aignty and Juftice. 19 ef the Moral Law ; which remaineth Hill in its full force, as to the condemning power thereof, to thofe who do not Believe. Thofe therefore whom Chrift (hail then acq'iit ; are ac- quitted by the GofpeJ,or the Law of Faith ; which affords a Mitigation of the Moral Law : Thofe whom he con- demns s are condemned by both Laws. So that Faith is. con/iderable, in Gods proceeding to Judgment, as well as the works of the Law. j. Laftly ; When we fay, That God doth render to eve- ry one according to his works: It is fo to be under flood, as to take in, not only the kinds of them, whether Good, or Bad ; but alfo iheT)egrees, whether More,orLefs: And therefore to be confidered with their feveral Circumftances and Aggravations. And this as well in Rewards, as Punifhments. So that,not only, He that foweth to the Flefh,fhall of the F/eJh reap Cor- ruption ; and, he that fowetb to the Spirit , fhaB of the Spirit reap Life everlaftmg, as it is Gal. 6. 8. But likewife, He that foweth Sparingly, /ball reap Sparingly? and, he that foweth Bountifully //hall reap Bountifully ; 2 Cor. 9.6. And, on the other hand;The Greater Sinner /hall receive the Greater Con- demnation ; as Chrift tells the Scribes and Pharifees, Mat. 23. 14. And ( faith Chrift ) It /hall be more tolerable, in the Day of judgment, for Tyre and Sidon, than for Corazin and Bethfaida, the Cities wherein many of his mighty Works were done y Mat. 11. 20. So that not only the Nature, but the Degrees thereof, are put to account in Gods Judg- ment. Yet with this Limitation; God oft takes the liberty to incline to Favour. And therefore, doth Reward freely or beyond the Worth of the Duty ; and Pmifheth Lefs than the Iniquity deferves : But doth never reward lefs, or pu- nifh more, than the due Defert. And thus much alfo as to the fecond Query $ concerning D 2 the 2 God's S over aignty and Juflice. the Extent of the Jurifdiction ; both as to Perfons and Caufes. III. There remains only a third Qjaire to be briefly difpatched 3 concerning the Sentence^ R/ghte ousr oceed- mg of this Judge. Shall not, the Judge of all the Earth, do Riglt ? And I may the better be brief in this, becaufe much of •what might have been faid on this Head, hath been already delivered in the former. For it God do render to every one, According to h's ways; according to his Thoughts, Words, and Doings; both his Actions and OmifTions ; both according to the Natures, and Degrees thereof; and that with due refpecT had both to Law, and Gofpel ; ( as hath been already fhewed : ) then muft needs the Judgment of the- Lord be Righteous judgment. According to that of the Pfalmift ; The Lord u Righteous in all his Ways, and Holy in all bis Works ; Pfal. j 45. 17. For all his ways are judgment. A God of Truths and without Iniquity ; ]ujl and Right is He. Deut. 32. 4. And needs muft God be Juf*. For, Firft, He is free from all thofe Temptations which ufually prevail with Men to pervert judgment. The chief whereof are Fear, Favour and Rewards. But God can- not be tempted by any of thefe to pervert Judgment. Not for Favour; For he is not irfoaxuTvx-ni?,^^ He is no refpe&er of 'Perfons : The Rich and the Poor are alike to him. Not for Fear : For what fliould He Fear, who made the World, with the Word of his Mouth ; and can deftroy it, when he pleafe ? Nor for Rewards : For all are His already. Secondly, A Pofitive ground thereof is his own Juftice. Which, being an Effential Attribute of God, is really the feme with himfelf. And he can no moreceafe to be }uft t thanceafe to be God. God Gocfs Soveraignty and Juflice. 2 1 God therefore is ]u(? in all his Wajs. He is Juft ; in Executing judgments upon the Wicked : bccaufe their (ins have defer ved it. And,J«/?, in Spar ingthe Faithful, (notwithftanding their Sins : j becaufe Chrift hath born the Curfe, and fulfilled the Law tor them. Again, He is Juft alfo in his Bounty to the Wicked ; be- caufe he may do with his own as he pleafe ; and, beftow his Favours on whom he will. And Jult J ike wife, even in Affliclirrg the Righteous : Be- caule he doth it in Love ; He doth it in Meafure 5 He doth it for their Good ; and, will in the end abundantly requite their fufferings. But all thefe things I can but name There are two principal Objections, which might have been handled more at large : I (hall difpatch them briefly. Firft, How it comes to pafr, if God be Righteous, that he fufters Wicked Men to Trofper, and the Righteous to be Opprejfed ? Or, as Solomon ipeaks, That, there be ]u(i ' Ecdefj 8.144- Men to w bom it happeneth according to the Work of the Wick- ed ; and Wicked Men, to whom it happeneth according to the Work of the Righteousl And this hath not only exercifed the Wifeft of Heathens; to give an account Cur bonis viris mala accidant : But even the choiceft of Gods own Servants, have been apt to be daggered at it. Of which you may read at large, Tfal. 73. Hab. 1. ]er. \z.]obii. befide many other places. Secondly, How it comes to pafs, that God feems fome- times to Funijk the Children for the Fathers Offence ; or, to lay upon One the Punifhment of Another s Sin? As when If rati is defrroyed, for Acharis Theft, or David's Numbering the Teopk ? And the like. But I muft not be large. I (hall only, of both thefe, give 2 2 Gods Sovereignty and Juftice. give a brief account in thefe three Propofitions. i. It were lawful for God, to afflict his Creature, by an A& of Sovereignty ; though there were no Sin to de- ferve it, as an Aft of Juftice. Which ( if we doubt ) is evident, by that Power, which God hath granted Man, over the Inferiour Creatures. For God allows Us, to deftroy Them ; not according as they fhall Sin, or by any Offence Defer ve it at our Hands ; but, according as our occafions require. For, by what Offence hath the innocent Lamb, defervedto lofe its life > Yea, the Wolf, and other noifome Beafts, do but ( accord- ing to the Principles of their otvn Nature ) feek their own Food, when they make a Prey of other Creatures ; and, Live by the Death of other things, even as we do. But, We kill the Wolf ; becaufe, his Life is prejudicial to us : and, the Lamb; becaufe, his Death is for our ufe 5 that we may feed upon his Flefli. In both, regarding, not the Creatures Defert ; but, our own Advantage. Now, if God hath given Vs fo great a power over other Creatures ; doubtlefs He hath as much himfelf, both over Them, and Us. And it were no violation of Juftice, if he mould make ufe of it. And to this purpofe feems much of that to be referred, which is alledged by Elihu, and by God himfelf, in that large Apology for Gods proceedings in the cafe of ]ol>; for ten chapters together. From the $2 to the 41 Chapter of ]ob t inclufivb. Yet, 2. What ever God might do,by his Abfolute Prerogative; He doth not, actually, inflicl: Punifhment on Reafonable Creatures, either Without their Defert, or, Beyond their De- fert. And, though ( it is true ) God doth not always lay on Affli&ions with immediate refped to [owe Sin committed ; but, for other Reafons beft known to his Wifdom ; as in the cafe of ]ob : Or, not fo immediately becaufe of their Gods Soveraignty and Juflice. 2 3 even Sins; as, the Sins of fome others ; as when IfraelM- fered, either for Achan\ Theft, or David's numbering the People : Yet God doth never lay upon any, more than he might have done for their own Sins. So that they which may feem to have the hardeft meafure, have no reafon to complain ; but muft fay v/ith Ezra, ( chap. 9 1 3. ) Thou hajf punijhedus lefs than our iniquities de- ferve. 3. How unequal foeverthe Ways of Gods Providence may feem at prefent in this World ; whofe Judgments are Rom. u. 5 unfearchable, and his Ways pafi finding out, or not to be A ' v, X vi 5tt '" traced; Yet we need not wonder thereat ataJl 5 if we con- fider/I hat this is neither the time, nor the Place, for Gods full difpenfation of his Rewards and Punifhments. For although he give us, in this World, many remark- able Inftances, both of his Bounty and Severity : Yet thefe are but like the Tryals of fome particular Delinquents, by a fpecial Commifiion oiOyer and Terminer, before the general Goal- Delivery. But he hath appointed a Day, wherein he will Judge the World in Righteoufnefs. And, when, at that Day, he fhall have brought Every Work into Judgment, and every Secret thing; znd,rendred to every one according to bis Works: It will then be made manifeft to all the World, That the Lord is Righteous t and there is no Iniquity in him. Sermon 24 God's Sovereignty and Juftice. Sermon IF. I Have now done with the firtt confideration of the Doctrine which the Text prefents : as it concerns God, the Judge of all the Earth. Nor fhalll make any other application thereof at pre- fent, than, having fet before youfo good a Pattern, to befeech you to follow his Example. Which ferves to Ufher in the fecond branch of the Pro- portion at firft delivered, concerning a Judge in General-, That, It is the Duly of a Judge to do Jujlly. He that Ruleth over Men, muft be jufi, 2 Sams. 2$. 2. '7/j a Joy to the Jufi to do Judgment, Prov. 21. 15. And, By Right eoufnefs is the Throne efiablifJ)ed : Prov. 16. 12. I fliallnot needfpend much time in the proof of fo trite a Theme : Either from Scripture Teftimony ; or the Wri- tings of other Authors, Sacred or Profane : out of whom it were eafie to tranfcribe Volumes, in justification or com- mendation of that noble Virtue. For eventhofe that hate it, cannot but commend it, though they will not pra- (Stife it, '1 Nor fhall I be large in affigning theReafons. Either, i. From Gods Precept ; who makes it a duty : not only, by aPofitive ; but even, by a Natural haw, imprinted in the Hearts of all. Or 2dly, From the Necefftty of the thing it felf : Not only in order to the promoting of Religion andGodlinefs ; bur, oi : common honefiy ; and the Prefervation of Humane Society, which muft unavoidably run toruine and confu- Heb. 1. 14. fion, if Men were made as the Fijhesof the Sea, which have no Ruler over them -, where the Greater devour the Lefs. Nor Gods Saver aignty and Juftice. 2 5 Nor 3iftributive }ufiice ; which concerns a Voluntary Diftribution of Rewards and Punifhments, or things ana- logous thereunto ; the Rule is otherwise. For, where another hath not already a juft Claim or Title ; but is to acquire it by a Voluntary Ad of mine : there may be fomewhat allowed to Friend/hip or Relations ; (which, in Ads of meer Favour, may cater is paribus be preferred to meer Strangers : ) But we are mainly to have an Eye to the Wants of men ; or their juft Defervings ; and their Fit- nefs or due Qualification for Services to which we fliall de»- fign them. And thus, In matters of meer Charity ; the Toor and Needy are rather to be refpe&ed, than the Rich and Plen- tiful. In matters of Reward ox juft Recompenfe; thofe that are mod Deferving. In matters of Truji or publick Service, ( which poflibly may be permitted to our Pru- dence and Fidelity to difpofe of; ) thofe that are Fittefi and beft Qualified thereunto. Now for want of fuch Considerations as thefe are, (Per- fonal Advantage ftepping into the place of them ; ) The Bounty of fome, is oft diverted from the proper Chanels for which it was intended ; ThcTteferts of others are un- rewarded ; And, the Tublick Service oft betrayed. E 2 But 28 GoJ's Sovereignty and Juftice. % But while I give thefe Rules of Bounty, I mud do it with this Caution. You muft not do one Man Wrong, Deut. %%. 1 8. that you may do another a Favour. The Hire of a Whore, ac ' 2? " 6 ' or, the Price of Blood, were never thought fit to be brought into God's Treasury : And ( faith God ) / hate Rohhery for Burnt -offerings, lfa. 6i. 8. God doth not allow us in afrs of Injury, though in order to his own Service. Much lefs may the Rich man, in Nathans Parable, take the 'Poor man's Ewe Lamb, to entertain a Friend. Debts arc to be paid before Legacies. Firft be ]ufl ; then Liberal. If I. There is belonging to Juftice alio, zjujt Moderati- on or equitable Allay, ofwhatwecall Summumfus. The ut- moft Rigour is not always to be infifted on, in thole things wherein we have a Juft Power to remit. Let your Mode- ration be known to all % Phil. 4 5;. tb Wic-mas v\kv>v. A good Rule to be thought upon, in times of high Ani- mosities and Difcontent. Moderate Defires, Moderate Af- fections, and a Moderate Temper of Mind, may Com- pofe and Allay thofe Heats and HeighthsofSpirit,inMenof OppofitePrinciples,andOppofiteInterefts; and fettle things by a mutual Condefcenfion,in ways of Peace ; Vyhich the Violence of PafTion, or Principles of Revenge, would but inflame, to the Common Ruine. Thofe many Chriftian Precepts, Of bearing one anothers Burdens ; Of bearing the Infirmities of the Weak, • Ofnot being over-wife in our own Conceits ; and therefore, not over Fierce inpurfuanceof our own Sentiments, in oppofi- tion to others j Of forgiving one another, as Chrift hath forgiven iu ; and the like : Are certain Arguments, That Moderation, and a juft Condefcenfion, are many times but neceilary Duties: And, even to part with fomething of Right to Purchafe Peace. The want of which Temper,and Moderation, hath been oft found by VVoful Experience, not only ruinous to par- ticular Perfonsj but many a glorious City hath, upon this account, Gocfs Server aignty andjuftice. 2?. account, been laid upon Heaps ; and, many a pleafant Coun- trey made Defolate. But I have done with this. And now, My Lords and Gentlemen, You will give me leave to clofe with a word or two, which may concern that Station wherein you ftand, and the Work of the Day. Andfirjl^ Give me leave to mind you of that Title which the Law gives you, Cuftodes Pacu, Juftices of the Peace. And to befeech you as fuch, to ufe your utmoft Endeavours to fettle the Peace of this Diftra&ed Nation. It is potfiblc, fome of you may, upon another account, be intruded with the Sword of War alfo, as well as that ofjuftice. But even the Sword of War, is never better managed, than when it is mod frbfervient to Peace. Tax milk Triumpbis potior. And you know it is the great Hopes of the Nation (though not without a mixture of fome Fears ) That the Sword of War(which,fince it was firft unfheathed amongfl us, hath had many Matters) is now put into your Hands to be put up. Nor can it be feafonably prefum'd, that the Ancient Nobility and Gentry of the Nation ( who have Honours and Eftates to Keep, nottoGV/j fliould think it their In- terest, like a Mercenary Army, cr Souldiers of Fortune, to perpetuate that Trade, and not fettle the Peace of the Nation. Not that I would be thought to fpeak any thing to the Difparagementof Souldiery it felf*, Which is an Honorable and Noble Employment, in a Juft War. But it is amongfl: thofe things which are defirable as Means, not as Ends : Like Stilts and Crutches to a Lame Man; or Sps&acles to a Weak Sight ; or like a Skilful Phyfician,or an Excellent Po- tion in aDefperate Difeafe.Excellent things in time of Need; But fuch as a Wife Man had rather not Want, than Have. And the Souldier himfelf, though, in a hot Skirmifli, he be glad go G octs Soveraignty and Juflice. glad to make ufe of Back and Breafl-plate for his own De- fence,yet would not defire always to lie in frm ' lis your Intereft , I fay; and let it be your Endea vours 5 ro fettle the Peace of this Nation, if it be poflible, after fo long Difira&ions. Bur if you would have a Lading Peace - 7 you mult not fettle it upon too narrow a Bottom. For if you do ; the leaft touch, will make it Totter; and, a fmall Pufh will over- turn it. Men of Narrow Principles, qui ad pauca refpiciunt, think they do confuit wifely, when they model all things, according to the prefent Intereft of their own Party • As if themfelves were the only Men Confiderable : Bur, in fo doing, they do but ( as the Prophet fpeaks, I fa. 59. 6. ) Weave the Spiders Web ; and, Hatch the Cockatrice Egg : Their Webs (hall not become Garments ; and, he that eateth their EggsJDieth. And it hath been our Unhappinefs of late Years, That the Sword hath been grafped, rather to Secure a Partyjhm to Settle the Nation; and hath been managed accordingly. But if we may be fo Happy atlaft, as, through God's goodnefs, to lay afide our Narrow Thoughts ; and, inftead of Private Defigns, to purfue the Pubhck Good : If we can confuit the Glory of God, the Truth and the Intereft of Religion, and the Power of Godlinefs ; in opposition to Error, Atheifm and Prophanenefs ; Thejuft Liberties and Freedom of the Nation, in oppofition to Opprefiion and Violence ; and,Secure,at leauyall Sober Interefts; God may, in Mercy, grant you fuch Succefs, as Poflerity may blefs you. Secondly, ( That we may come a little nearer to the Work of the Day 5 ) You are now met to Adminifter Ju- flice. You have had the Example of God himfelf, fet be- fore you ; and the Righteoufnefs of His Proceedings, whofe Vicegerents you are in this Work : I befeech you to follow Gods Soveraignty and Jufiice. 3 1 f follow that Pattern 5 to adminifter Equal and Righteous Judgment. I know, it may be a Matter of fome Difficulty, fo to carry your felves with that Integrity and Uprightnefs, a- midft Temptations on the Right Hand and on the Left, as not, through Fear or Favour, l J aflion or Affection, fome- timcto turn afide. Nay more; Tis hard for Men in Complicated Interefls, not to do that, fometimes, out of Palfion or Carnal Inte- reft, which they think to be done out of pure Zeal to- ward God. The Deceitfulneis of Man's Heart being fuch, as that it many times deceives himfelf as well as others. Jehu, no doubt, thought it had been Zeal for the Lord of Hofls ( as he calls ir, 2 King 10. 16. ) when he flew the Priefts of Baal; which yet was, ; ndeed, but acting to fecure his ownlntercft in the Kingdom; and, therefore, by God efteemed little better than Murder; when he threatens to vifit the Blood of Jezreel oh the Houje of Jehu, Ho£ 1.4 And therefore it will concern _vou,to Examine well, and watch your own Hearts ; and to Difcern, How far you do indeed air upon Duty and Zeal for God ; and, How far out of Serfifli and Carnal Intereil. Which , if you be willing to drftinguifli ; it will for the mo .1 parr, to Your felves at leaft,if nor to Orhers,difcover it felfbythat VnevenThreed you draw. If there appear much Fiercemfs againft Some Sins; with as much remifs- Fwfe toward Others, no lefs Oftenfive to God and Man : If much Severity againft Some Perfons ; v\ ith as much Con- nivance at Others in the fame or equal Crimes : If like the Pharifees, )ou hind heavy Burdens on Other mens Shoulders; MaM?. 4. but will not touch them with one of your own lingers :I mean, Lul 'Tis a popular Argument, you fee ; and the Pre- tence is general, All the Congregation are holy every one of them : But, I have reafon to believe, that the Defign was particular. For, if we obferve the Perfons ingaged, we fhall find it not to be a Mutiny of the meanefl: of the Peo- ple ; but a Rebellion of the Princes or great Officers, for fo they are all called, Verfe 2. Two hundred and fifty Princes of the Affembly, famous in the Congregation, Men of Renown : And 'tis not likely that Perfons of that Quality, and of no better Principles, would make it their Bufinefs to level themfelves with the meanefl of the People 5 but rather, level all are above them, that themfelves may be higheft. ( For that, I take it, is the mod general Rule of levelling in Politicks * to pull down all that are above them, and keep down all that are below them, that themfelves may be upmoft ; nor do we ufually find, that Men, by level- ling, defire to lay themfelves lower. ) Nordidthefe intend ( whatever the pretence was) that the Body of the Peo- ple mould be equal with themfelves, or have any greater freedom than they had before ^ but, that themfelves might be their Maflers, and not Mofes and Aaron. This their Defign, Mofes did very well underftand, and the wick- ednefs of it-, and curfed them for it before the Lord, For fo it follows, v. 1 5. Mofes was very wroth, and {aid unto the Lord, Refpeh not thou their offering : And Verfe 29. If thefe men die the common Death of all men, the Lord hath not fpoken by me ; But if the Lord create a new thing, and the Earth open her mouth and fwallovo them up, with all that G appertain- 4 2 Gods Righteous Judgment fet forth . appertaineth to them, and I bey go down quick into the Pit ; then /ha /lye under ft and that thefe men have provoked the Lord. And ye know what was the itfue, t. r. Now 'tis true fand 'tis the firft caution that I fliall here adjoin ) we have not a Spirit of Prophecy, as Mufes and David had; and therefore are not able particularly to deter- mine the time, and way, and means whereby God will ex- ecute upon his Enemies the imprecations of his Servants; But, That God doth hear and will regard their juft impre- cations, That he doth hear the Voice of thofe that cry un- ,6.10. der the Altar; How long, O Lord, holy and true, doft thou not judge and avenge our Blood * This we know. Shall the unjuft ]»dge y who neither feared God nor Man, avenge the importunate Widdow becaufe of her importunity ; andjhall not God ( 'tis our Saviour's own inference) avenge his own Eletl which cry to him day and night, though he hear long with them} Yes ( faith Chrift) / tell you that he will avenge them Jpeedily, Luke 18. 7. He will not fufler their juft imprecations to return in vain. - 2 - But obferveftill ( and 'tis my fecond Caution ) I fay, their Juft Imprecations. For we mull not fuppofe, that every ralh, peeviih, or paftionate Expretfion, which falls from the Mouth, though of a godly Perfon, mould be of this Weight with God. And 'tis well they be not. For mould God take advantage of fuch Expreflions (asinju- ftice he might ) how oft would fome rafli and angry Spi- rits be found little better than to curfe themfelves, their Children, or thofe near unto them : wiming thofe things in a pafTion, which, when that is over, they would be very loth mould come to pafs? For fuch foolifh and firiful wimes as thefe, the Authors of them mould pray that God would pardon tint folly, and not return upon their own head ( as well he might) what evil they finfully wifli to others ; left they may to their own Sorrow fee twfe executed fooner than they would. And GoJs Righteous Judgment fet forth. 43 And the like may be faid of fuch other Curfes or Im- precations, which the PaiTion of Men, or misguided Zeal, doth unduly put them upon. For 'tis not every thing that we mall apprehend to be either a fin againfl God, or an injury to our felves,no,nor every thing that is fo indeed, ihould prefently flir us up to Imprecations : Left we re- ceive a like check with that of the Dilciples, who would prefently have Fire from Heaven, becaufe a Neighbour Village was not willing to entertain them. No, faith Chrift, Ton know not of what Spirit you are, Luke 9. ^ j. Meek- nefs, and Patience, and Loving-Kindnefs, forbearing one anot her i and forgiving one another in Love, and praying to God to forgive too, fuit much better with a Chriflian Spi- rit, than bitternefs and revenge, curfings and impreca- tions. And to this Head alfo, at lead to no better, may we refer the Practices of thofe poor deluded Spirits, who think they do God good Service in reproaching and reviling the MiniftersofGod and his Ordinance:, with bitter inveSives and imprecations againft them. Whom we may difmifs with that of our Saviour; Father , forgive them,they know not what they do ; or that of Stephen, 'Lord, lay not this fin to their cbarge.Bntas for thofe who let them en wittingly and willingly to reproach the Truth, ( for fuch we have reafon to think there are ) that of the Ffalmifl may be more fuit- able, As he loved curfingfo let it come unto him, and as he delighted not in Blefftng, fo let it he far from him, Pfal. 109. 17. And as for our defence againfl: them all, that may fuffice us, which the Wife Man aflbres us of, Prov. 26.2. 7 bat the C urfe cauflefs [hall not come. And if we have no more caufe of fear from our Sins than from their Curftngs, we may hope yet to enjoy both Miniflry and Ordinances continued to us. Which God grant. But (thefe two Cautions premifed ) If the Cemp'aints be indeed juft and grievous : If the Truths of God be o- G 2 penly 44 God's Righteous Judgment [et forth. penly cppofed or undermined, and Errors planted in their (lead ; If the Ordinances of God be reproached and vili- fied, his'Minifters and MefTengers reviled and fcorned ; his People C/pprefied and perfecuted 5 their Lives, Liber- ties and Eftates , expofed to the cruelty and rapine of un- reafonable Men ; If Nations, Kingdoms and Common- Wealths, be embroiled in Blood and Slaughter one againfl: another, or within themfelves, to latisfie the Lulls, the Pride,Avarice and Ambition of wilful Men (as hath been too often pra&ifed in the World-,) If ]ohn Baptift may notfpeak againft Herod's Inceil, but with the lofs of his' Head ; If Chrift muft be crucified, as an Enemy to Ccefar, Stephen flon > d,the/^^/?/fjimprifoned,Jtfwd , j flain with the Sword, &c. for preaching the Gofpel : and Paul left in Bonds by Felix , for want Of a Bribe, and to pleafethe Jews-, If Mi- caiah mutt, be kept in Prhon with Bread and Water,for dif- fuading Ahah from going againft Ramoth Gileadz, or ]ofeph for not fatisfying his Miftrefs's Lufl 5 IfMaboth may not allert his civil Right to his own Vineyard, againfl Ahab\ Ufurpation, but that he mud; be flain as a Traitor and Blaf- phemer againft God and the King ; nor Ahimelech relieve David, when he fled for his Life from Saul, but that all thePriefts of the Lord muft die for it: I fay, if in fuch Oppreffions as thefe they make their Complaint unto the Lord, he will hear them ; when he makes Inquifitionfor Blood, he will remember them 5 and not forget the Cry of the Hum- hie, Pfai. 9. 1 2. He that puts their Tears into his Bottle, will not fufTcr their Blood to be fpilt as Water upon the Ground and not regard it ; but will in his own time and way call their Enemies to a Uriel: account for it: And then (faith Chrid ) Twere letter to have a Mil/lone, hang da- lout their Neck, and be thrown into the bottom of the Sea, t\\zn to off end one of thefe little ones, Mat. 18.6. crv, 5. V. There is yet a fifth Obfervation lies in the way, chl (hall but name and pals over jr. 'Tis this, That the Gocfs Rigbteouut Judgment fet forth. 4 5 the vengeance of God upon his Enemies, is matter of re- joycing to his People. The Righteous /ball rejoice, when he feeththe vengeance; he JJja/I wajh his Feet in the Blood of the wicked : So that a man fhaU fay, Eerily there h a re- ward for the Righteous, Verily there is a God that Judgetb the Earth. And thus I am come once more to the words that J flrft read : From which, compared with the context as I have now explained it, I recommend to you this one Obferva- tion : Thar, whatever the Atheiftical thoughts of men Dodrinc. may be ready to conclude from the patience and forbear- ance of God in executing judgments ; He will yet in his own time and way declare his Righteoufnefs in the face of the World, by executing vengeance upon his Enemies, and vindicating the caufe of his own people. For proof of this, I need not go farther than the words of the Text ; for they are full and clear. There's Vengeance upon the wicked ; a Reward for the Righteous , a God that judgetb the Earth 5 and all this fo evident, that a man cannot but fee it and fay it 5 So that a manjhalljay, &c. But for the farther clearing of it, I mall take it in pieces, and fpeak to it by parts : For there are in the Bowels of it divers proportions, partly implied, partly exprelTed. 1. There is here implied, That God doth many times bear long before he doth execute judgments on wicked men. He is merciful and gracious, and flow to anger. P/al. 105, 8. Three years did that Majler of the Vineyard expetl Fruit from the barren Figg-Tree, and found none ; and yet is perfuaded to wait a fourth, before he would c«f it down: Luk. 13.7. How long, Lord, Holy and True, dofl thou not judge and avenge our Blood on them that dwell on the Earth, fay the Souls under the Altar, Revel. 6. 10. I was envious at the foolijh when If aw the profperity of the wicked^ There are no Bands in their Death ; They are not in trou- ble like other men, &c. faith the Pfalmift, Pfal, 73. 3,4, 5-. Where- 4.6 God's Righteous Judgment fet forth. Wherefore doth the way of the Wicked prosper, (faith Jeremy chap. 12. i. ) and wherefore are all they happy that deal trea- cheroujly ? AndHab. I. 13. Why lookefl thou upon them that deal Treacheroujly, and holdefl thy peace when the wicked devoureth the man that is more righteous than he ? And much more elfe to the fame purpofe. 2. There is here implied alfo, that from this patient for- bearance of God, Atheiftical Spirits are apt to conclude, that God fees not nor regardeth the things that are done here below. Solomon tells us as much in exprefs words, Ecclef 8. 1 1 . Becaufefentence againjl an evil work is net ex- ecuted fpeedily, therefore the Hearts of the Sons of Men u fully fet in them to do evil And Peter tells us of [coffers in the lajldays, who mould laugh at thepromife of his coming, becaufe that, Jince the Fathers fell afleep, all things continue. as they were from the beginning &f the Creation, 2 Pet. 5. 4. But 3dly, This Patience of the Lord will not laft always He bears long, but he will not bear for ever. And 'tis not Slacknefs, but Tatience, that makes him bear fo long ; as the Apoftle diftinguifheth 2 Pet. 5.9. The Lord is not Jlack concerning his promife ( asfome men count jlacknefs ; ) but is long- [tiff ering to us ward, not willing that anyjhould perifh, but that all fiould come to Repentance : But, if they turn not, he will whet his Sword ; -he hath bent his Bow, and made it ready ; he hath prepared aljo inflruments of Death ; and ordained his Arrows againfl the Terfecutoff, Pfal. 7. 12, 13. There is in God riches of goodnefs, and for- bearance, and long- fuffe ring : But if they defpife this riches of his goodnefs, not knowing that the goodnefs ofGodleadeth to Repentance ; theyjdo but treafure up to themfehes wrath againfl the day of wrath, and revelation of the Righteous judgment of God, Rom. 2. 4, 5. They Hand but injlippery places ; and are brought down into deflruflion in a mement : Even as a 'Dream when a man awaketh, fo, Lord, when thou awaltfft thou Jl. alt defpife their Image, Pfal. 7$. 18, 19^0. Gocfs Righteous Judgment fet forth. 47 19,20. Their Greatrr-Ts, Tumor eft, non Grandor, and their high Advancement is but altum Tr^cipitium. 4. God doth at the fame time, with the ruine of his Enemies, relieve and comfort his own people : and fo makes a palpable difference between them. He puts /£ n> do evil an hundred times, and his days he prolonged; Tet furely I know, That itfhall be well with them that j ear Qod, which fear before him ; But itfhall not be well with the Wick- ed, neither fhall he prolong his days, which are as a fhadow, becaufe he feareth not before God. There 1 s Sentence paft again ft an evil work, though it be not Executed 3 And executed it fhall be, though it be not prefently : and though he may fcape again and again, yea an hundred times, yet he muft not hope ro fcape always : and though he may feem to prolong his days, yet it is not fo indeed ; 'tis at moft but a Reprieve, not a Pardon ; nor fo much a Re- prieve, asa Respiting of him for a morefolemn Execution: But as for the Righteous, it fiall be well with him, it fhall be well with them that fear God '; And though poflibly their condition atprefent may feem tobefuch, as that we can- not lay, It is well; yet at leafl it fhall be well, yea I know, that it fhall be well with them that fear God 3 but itfhall not be well with the Wicked. The other place is that of If a.. 3. where we have at firft a large defcription of the fad condition otfudah and Jeru- falem at that time. The Lord, the Lords of Hofls (faith he K*- ?• 1. ver. 1. 48 God's Righteous Judgment fet forth. a, i. ver. i.) doth take away from Judah, andiwm Jerufalem, the ftay and the ftaff; all that they could truft to, or reft upon : The whole ftay of Bread, and the whole ftay of Water, and v. 2. brings a famine upon them : He takes away the mighty man, the man of war, the Captain, of fifty, and leaves them weak, as a prey for the Enemy, without any to defend them : He takes away the Judge, and the 'Prepbet, and leaves none to determine of right between man and man, or to give an anfwer from God when they fhould have v. ?. occafion to confuk him: He takes away the Trudent and Ancient, the Honourable man and the Counfellor, and leaves none to advife : He takes away the cunning Ar- tificer^ and the Eloquent Orator, and leaves them no trad- v. 4. ing, none to contrive, none to plead for them : I will give Children to be their

, and blef- fed in the Fields in the Fruit of their Body, the Fruit of their Ground, the Fruit of their Cattel, &c. bleffed in their Basket, and in their flore ; bleffed when they come in, and bleffed when they go out ; &c. Butiflhey did not hearken un- v _ I( j & e , to the iw ice of the Lord '; They fhould be curfed in alfyhcfe. I'll add but one place more to this purpofe : And 'tis Mai. 3. 1 6, 17, 18. Twas an ill time that the Prophet there fpeaks of,as appears by the circumflances of the place; fand perhaps a time like that of which Amos fpeaks elfewhere, atws 5. if. The prudent fhall keep filence at that time ; for it is an evil time-, that is, they durft not fpeak freely what they thought :) But they that fear tha Lord, fpake oft en one to M'; 3. :5. another; and the Lord hearkened and heard it ; and a book H ' of 50 Gocfs Righteou* Judgment fet forth. of remembrance was written bejore him for thofe that feared *• I7# the Lord .,and thought upon his name ; And they /hall be mine, faith the Lord of Hofts, in that day when I makeup my Jewels -, and I will f pare them as a man fyareth his own Son v ' ,8, that fervethhim : Then fh all ye return and difcern between the Righteous and the Wicked, between him that ferveth God, and him that ferveth him not. He would make fo palpable a difference between the Righteous and the Wick- ed, that a man could not but fee and difcern ir. But 6thly, C and 'tis the laft thing that I (hall take no- tice of in the explication of this Doctrine ) this difference between the Righteous and the Wicked is not thus vifible at all tinnes. A difference there is, always ,• and fo great a difference, that the worft condition of a Godly man is abundantly beyond the beflof a wicked man: But this difference is not always vifible ; lying much in Spirituals, and fo not difcernable by a carnal Eye, while as to out- ward things the condition of the Wicked feems much to furpafs it. No man judging by outward appearance would take the condition of Lazarus at the Rich mans Door^ to be better than his that fared delicioujly every day. And Solomon tells us as much from his own experience, There be juft men, faith he, to whom it happeneth according 'to the work^ of the Wicked ; and again there be Wicked men to whom it happeneth according to the work of the Righteous : Eccl 9 i ^ nc * we cannot a l wa y s know love or hatred by all that is be- fore us. Sometimes God makes a vifible difference, even in the Eyes of the World, To flop the mouth of Atheifts ; that men may be forced to fay, Verily there is a God that judgeth the Earth ; and to revive the Hearts of his peo- ple, left the Spirits fhould fail before him, and the Souls which he hath made : But not always, Becaufe he doth not ifa.57.16. mtenc j tnern t y e ' ir portion in this life. But, how, and when, and as to what perfons, God will make bare his arm, and appear vifibly to own them in the face of the World; Gods Righteous Judgment fet forth. 5 1 World;as lie doth not particularly inform us before handjo ' neither is it neceflary for us to know. This we are fure of, That the worft of our fufferings, if we belong to him, /hall be lefs than our deferts ; and, our mercies above them. If he grant us withal a glorious condition in this life, we have fomuch the more caufe to blefs him 3 Ifotherwife, we have yet caufe to truft in him for that Crown ofRigh- J . teoufnefs he hath laid up for us : and which he will bellow ' 4 * upon us at that day, when our light afflictions that are but for a moment fhall have wrought out for us an eternal weight of Glory, And thus much for the Explication and the Confirma- tion of the Doctrine, in the feveral branches of it. I fnould next proceed to the grounds and reafons of it as to all the particulars : Why God indures with much long- fuffe ring the vejfels of wrath fitted to deft ruttion, before he executes his wrath upon them; and why he iuffetstbe wicked to devour the man that is more righteous than he : And whence it comes to pafs, that they make no better improvement of Gods patience: Why God doth, at the length, appear, in the behalf of his own people that cry unto him, to avenge their caufe, and make it vifible in the Eyes of men : And, Why he (lays folong; or, doth not always doit. But to fpeak of all thefe diftinclly would require a larger time than the prefent feafon wili permit. I fhall clofe with a word or two of application. And the firft ufe (hall be that of "David, Pfal 37. 1. u * '• Fret not thy felf becaufe of evil-doers, neither he envious at Pfa'. 37- '■■ the workers of iniquity : For they fhall foon he cut clown as v. i, the grafs, and wither as the green herb. Let no man en- vy at a wicked mans profperity. Fret not thy felf lecaufe v. 7. of him that profperetb in his way-, becaufe oj the man that bringeth wicked devices to pafs : For yet a little while and v ' l " the wicked fhall be no more; the evil- doers fhall be cut off. v *~ Jirr The wicked plo.teth againjt the Righteous, and gnajheth at v. 12. H z him 5,2 God's Righteous Judgment fet forth. v - J 3' him with his Teeth : But the Lord /hall laugh at him, for ht feeth that his day is coming. The fame confederation fup- pfal.,7 4- 2. ported Afaph, TfaLj^. My feet (faith he) were almojl gone, v. 3. my Jleps had well nigh Jlipt ; For J was envious at the foolijh, when I faw the Trofperity of the wicked. But hefoon re- v. 22. covers himfelf, and blames his own folly * So foohfhwas I and Ignorant, and as a be aft before thee : For when he went v. 1 7. into the Sanctuary of God he underftood the end cf thefe men ; v ' l8. That God had Set them in Jlippery places, and they were v « . *?• brought into defolation, as in a moment. And truly, who- ever confiders, but how flight a hold they have in thefe things j and how, in a moment, they may flip away ; will have no great reafon to envy thofe that have no better Poilefiions. Nay, were they fure to hold them all their time, and go off the Stage in the full Pofleflion of all their Glory:, Yet our whole Life, how little is it ? It paffeth away like a Vapour ,or, as at ale that is told, in Com- panion of the days of Eternity. And, as we fhould not Envy, fo have we as little rea- fon to Fear , the Profperity of Wicked Men, let their De- figns Profper never fo much. As to our felves, we are told by Cbrift, They can but kill the Body, and no more : As to the Church of God, 'tis Built upon a Rock , which the Gates of Hell jhall not prevail againft : And , as to themfelves, how Great foever, that of Ffal. $9, 16, 17. may be our Direction : Be not afraid when one is made rich , when the Glory of his Houfe is increafed 5 For when he dies , he Jhall carry nothing away, ; his Glory Jhall not defcend after him, life 2. The Second Vfe concerns the Churches Enemies , or the Enemies of God's People : And, it ferves to flain the *Pride of all their Glory. Let no fuch Man Glory, either of what he hath , or what he is able to do ; efpecially a- gain-fl the . Church and- People of God. For that which is Gocfs Righleouus Judgment fet forth . 5 3 not worthy another's Envy, nor deferves his Fear, is but a flight thing for thee to boaft of. ' lis David's Expo fiulation with Doeg the Edomite , when he had flain^the Priefls of God, Pfal. 52. 1, &c. Why 1 aft eft thou thy P&l. 52. r, felf in Mifchief O Mighty Man > the goodnefs of God in- s ' dureth continually, thy tongue devifeth mifchief '; thou *-j.>3- lovefl evil wore than good , &c. God jh all likewife de- v. $. ftroy thee for ever , and root thee out of the Land of the Living. The Righteous alfo fhall fee and fear , and laugh r ' 6 ' at him : Lo , this is the Man that made not God his v.*. ftrength ; but trufied in his abundance of Riches , and ftrengthened himfelf in his wickednefs. Though they may for a while have fuccefs,and profper, asDoeg did ; Though they may do mifchief, and boaft of it when they have done ; Though God indure, with much patience., the vef- R 0tr ; p . 22 . fels of wrath fitted for deftrutlion , and exercife his own People with manifold tribulations ( // need be ) for the l rec * *' 6 * tryalfor their Faith : Yet we know , that it is a rigbte* cut thing with God to recompenfe tribulation to them that trouble you ; and, to you, reft. Tis but yet a little while, and their ~P lace fhall know them no more. Laflly , Let us not be over-much difmay'd , at thofe* ufc 3. paflages of Providence that we cannot underftand. What though we fee fometimes the Wicked exalted, and Saints lie in the dull ? Nay, what though we fee Nations and Kingdoms turned upfide-down, and emptied from Veflel to VefTel , or tolled ( as it were ) like a Tennis-Bail , from hand to hand, from hazard to hazard ; and know not, all the while, what God is a doing? Tis enough for us that Gcd knows, and, that he will accomplilh his own Defigns. When the Heathen rage , and the People pfal - 2 - «• imagine a vain thing ; when Kings of the Earth fet them- (elves, and Princes take counfel together; He that fits in y.4. Heaven Jh all laugh them to f corn ; the Lord Jh all have them * ■ 54 God's Righteous Judgment fet forth. them in derifion : And wherein they deal proudly he is above them. Nor need we be over-lbllicitous about it. The Sins of Men , we may, and we ought to be hum- bled for; and bewail the Bloodflied and Defolation that is made in the Earth : As to the Church of God , we may refolve with David, Pfal. 46.2. We will not fear though the Earth be removed, though the Mountains be car- ried into the mid ft of the Sea, though the Waves thereof roar and be troubled , though the Mountains fhake with the fwelling thereof: For God is in the midfi of her , Jhe (hall not be moved : As for our felves , we are taught by St. Peter , to commit the keeping of cur Souls to God , in well-doing, as to a faithful Creator : Onely obferve the Apoflles limitation ; Tis in we!l-doing: And therefore we muif take heed ( Firfi) that we do not omit any thing of duty which God requires of us for his Churches good; And (Secondly) That we act nothing againft it : Meroz was Curfed ', and Curfed bitterly , Lecaufe fhe came not out to help the Lord againji the Mighty ; and would have been much more , had fhe helped the Mighty a- gainft the Lord ; But, having done our duty , we may fafely commit the fuccefs to God : And, as to the Ge- neral IlXue, we have this alTurance , that all things fhall work together for good to thofe that love God In the mean time,though we know not how,or when,or by what hand ; yet wc know in the general , that God will , in his own time, and in his own way, plead the caufe of his Servants, and execute Vengeance upon his Adverfaries ,• and that fo evidently, that Men cannot but fee it, and fee the hand of God in it. the Righteous (hall rejoyce when he feet h the Vengeance, he /hall wafh his feet in the blood of the Wicked-, fo that a Man fhall fay fand cannot but fay) Verily there is a reward for the Righteous, Verily there is a Cod that judge th the Earth. Sermon IV. Gocfs Righteous Judgment fet forth. 5 5 Sermon IV. iAt St. Maries in Oxford, January 16 $9, Pfalm LVIII. vex. 11. So that a Man ft a 11 fay , Verily there is a Re- ward for the Righteous , Verily he is a God that Judgeth in the Earth. THe laft time I had occafion to fpeak in this Place, I made entrance into thefe words : And obferved from them this Doctrine ; That whatever the Atheiflical thoughts of Men may D ° a « be ready to conclude, from the Patience and Forbearance of God in executing Judgments : He will yet, in his own time, and way, declare his Righteoufnefs in the fight of the World, by executing Vengeance upon his Enemies, and vindicating the caufe oT his own People. For the more diftinct handling of which Doctrine , I took it in pieces, and confidered it, as containing in the Bowels of it, thefe Six Propofitions. 1. That God doth many times forbear long before he doth Execute Judgments on Wicked Men. 2. That, upon this Forbearance, Atheiitical Spirits are apt to promife themfelves impunity, and take to them- felves a liberty of finning more freely. 3. Thar, however God bear long, yet he will not bear always. Judgment will, at length, overtake them, how (lowly foever it may feem to follow. 4. That, 5^ God's Righteouj judgment fet forth. 4. That , together with the Ruin of his Ene- mies , God doth fend Relief and Succour to his Peo- ple. j. That God doth many times make fo manifeft a dif- ference, between his dealings with his People, and with his Enemies, that Men cannot but fee it, and take notice of it. 6. That , yet , this Difference is not thus vifible at all times. Reafons. And, having then difpatched the Explication and Confir- mation of the Do£trine,in all the Branches of it;I fliall now proceed to the Grounds and Reafons of it, as to all the Particulars. And therefore fhall reduce them to Six Heads , Anfwerable to thofe Six Proportions contained in the Do&rine. t Firji , Therefore , we are to Inquire , Whence it comes to pafs , that God doth indure , with fo much Pa- tience , the Vejfels of Wrath fitted to deflruclion , before he does Execute Wrath upon them ? And, how fure foe- ver it be in the Iflue , yet Judgment doth not always tread on the heels of Sin ; but, many times, come limp- ing after. 1. The iirft and proper ground of which, is the Pati- ence and Long-fuffering of God. The Lord is flow to An- ger , and of great Power, Nahum 1. 5. Where, if I mif- take not, by the Tower of God , is meant, not fo much his Ability to Tunijh , or be Avenged when he pleafeth, ( though that be a Branch of Power too ;) as his Ability to Bear, and Forbear, notwithstanding Provocations. And, finable to this, is that of Mofes, Numb. 14. 17, 18. where he pleads the Tower of God , when he would have him Pardon. And now, I befeech thee, let the TOWER of my Lord be great 5 according as thou hajb fpoken, faying, The Lord is Long-fuffering, and of great mercy, forgiving Ini- quity and Tranfgreffion. Tolerant ia is accounted a part of For* Gocfs Righteous Judgment fet forth. < 7 Fortitude. Tis apiece of Valour and Courage, to be able to bear an Injury. As, on the contrary, 'cis ira im- potent , and impotens ira animus , a kind of fjuxpo^u^Jcc , a narrownefs of Spirit , to be Impatient. And therefore God, who, of all other , is moft f^xpo^v^ps and fj.eyxAo- ^y^os , is therefore Longinimis , Patient, Long-fuffering, Bearing and Forbearing , beyond all others ; that it may appear, even when he doth punifh , that it is not out of an Impotency of PafTion , but of Mature Deliberation , what he doth. And, thus much is imply 'd in that of Ifai. 5-5. 8, 9. My thoughts are not your thoughts, neither are your ways my ways , faith the "Lord ; for as the Hea- vens are higher than the Earth , fo are my ways higher than your ways, and my thoughts than your thoughts : Ar- guing from hence, his readinefs not to forbear onely, but even to forgive and abundantly pardon. And this Divine Patience in God is the moft immediate and proper ground from whence this Long-fcrbearance doth arife. 2. A farther Reafon why God doth fometimes for- bear, and not punifh prefently, is, becaufe their Iniqui- ties are not yet full. * Which is the reafon alledged by God himfelf, Gen. 15 16. why he did not prefently give to Abraham the Prom i fed Land , but that his Seed mult wait for it till the Fourth Generation ; Becaufe the Iniqui- ty of the Amorites was not yet full. But , when they mould have filled up the Meafure of their Iniquity, then were they to be rooted out, and the People of God to fucceed in their Places. And, mould not God do thus fometimes , but always execute Judgment on Wicked Men upon their flrft Enormous Sins 5 it would never ap- pear to the World, what a deal of Wickednefs there is in the heart of Men. If Nero had been fOoner cut off", it would not have appeared what a Monfter he was. If Hazael had not been refpited a while , the World would never have feen , what himfelf could not at firft believe, I of 5 8 Gtocts Righteous Judgment fet forth. of all the Wickednefs which lie fhould afterwards com T mit. Is thy fervant a Dog £ faith he to the Prophet ) that he jhould do this great thing , a King. 8. i $. And dai- ly experience brings to light fuch vile Abominations, as, were they not: a&ually committed, we ihould hardly be- juv. Sar. %. Iieve poflible. Nemo repente fait turpi fimus. That fin Rom. 7. 13. therefore might appear exceeding finjul fas the Apoftles Language is, ) and that it may be made manifeft, what a deal of Wickednefs is in the Heart , God refpites the Pu- nifliment of former fins, that they may have leifure and opportunity , by filling up the Meafure of their Ini- quities, to difcover the vilenefs that is in their'heart. 3. Another Reafon of God's Forbearance, is, fometimes, from thofe Real Thoughts of Kindnefs, and Good-will , which he bears to fome who are yet Wicked. Many of whom, how vile fbever, for fome time, they may appear to be , do yet belong to God's Election of Grace : whom therefore he will not cut off while they are yet in their Sins. If God had cut off Manaffeh in the height of his 2 King. 21. fins , while he was filling Jerufalem with innocent blood **' from corner to corner ; we had never heard of his Repen- tance and Reformation ; of which we have a large Ac- count , 2 Chron. 35. If Saul had been cut off, while he was making havsckof the Church, and breathing out threat- A& 9. \. flings and Jlaughter againjt the Difciples ; we had loft a Paul , who became afterwards an Apoftle, and an Emi- nent Inftrument in the Church of God, labouring more a- iCor. 15.10. bundantly than they all. 4. God doth it fometimes , to render thofe the more inexcufable, who, notwithftanding this his Patience and Forbearance, fhall perfift in Sin. When God may fay of them , as of his Vineyard, Ifa. 5. 4. What could I have done more that I have not done ? or, of Jezabel, Rev. 2. 21. I gave her /pace to repent, and /he repented not : as it is aa aggravation of their fins, rendering them the more heinous; God s Righteous Judgment fet forth. 59 heinous *, fo is it a vindication of God's Juftice and Seve- rity, when, after fo much Abufed Patience, it breaks out into Fury. Thou art therefore inexcufable, O Man, (faith the Apoltle, Rom. 2. 1, 4, 5. ) aVx7roAo 'yfioi , one for whom no Excufe, no Apology can be made ; when, defpi- fiag the Riches of his Goodnejs, and Forbearance, and Long fuffering, not knowing that the Goodnejs of God leadeth thee to Repentance, thou treafureft up to thy felf Wrath againfl the day of Wrath , and Revelation of the Righteous Judg- ment of God. And thus you have the Reafons, why God doth fbme- rimes bear long, before he Executes Judgment on Wicked Men. We are, in the next place, to Inquire, Whence its comes IL to pafs, that they make no better ufc of this Patience and Forbearance, than to take Liberty of Sinning the more Freely ? Thefe things haft thou done, faith God, and I kept filence; and thou t hough teft that I was altogether fuch a one as thy felf, Pfal. jo. 2 •. . And it comes to pafs, 1. From a Principle of Atheifm, that is in the hearts of Wicked Men. The Fool hath faid in his heart, There is no God-, and then 'tis no wonder, if they be corrupt, and do abominable works, as it there follows, Pfal. 14. 1. If God be not in all his Thoughts, fas Pfal. 10. 4.) it is not ftrange, Pfal. 10.4, that his ways are always Grievous , that his Mouth is full of v v * Curfing, and T)eceit, and Fraud, and under his Tongue, Mif- chief and Vanity ; Or, that he fits lurking in fecret places v. 8. to Murder the Innocent , when once he hath faid in his V. sir. heart , God hath forgotten , he hideth his face and will never fee it. Corrupt Affe&ions make them Wifh there were no God ; and that bribes their Corrupt Judgments to Think there is no God : And then, 'tis eafie for the Wicl^d to contemn God , when he hath faid in his heart , Thou wilt not require it , Thou wilt never call him to v. 13. Account for it. Or, as thofe in fob, Chap. 2 2. 13,14. that I 2 fay, 6o God's Righteous Judgment fet forth* fay , how doth God how ? Can he Judge through the dark Clouds ? Thick Clouds are a covering to him that he fees not ; and he walketh in the Circuit of the Heavens ; far enough off, they think, from taking notice of what is done by Men on Earth: And therefore ( as it there fol- lows, ver. 17. ) they fay unto Gcd, T)e part from us ; and, What can the Almighty do? 'Tis a vain thing to think , That thofe who Have no Confcience of God, fhould Make any Confcience of Sin ; That they who think, that either there is no God, or that God regards it not ; will, by dic- tates of Ingenuity, or I know not what Succedaneous Mo- raJ.-Trineiples, be kept from any Mifchief, of \thich they may hope to make Advantage. The Fear of God, faith Abraham, is not in this place, and therefore they willjlay me for my V/ifes fake, Gen. 20. 1 1. As taking it for grant- ed , That thofe who fear not God, will not be afraid to Sin. And, according as thefe Atheiftical Thoughts are more or lefs Predominant, (o are they more or lefs Licen- tious in Sinful Ways. 2. From a Principle of Self flattery. Every Man, as he is apt to wiOi himfelf Well;' fo is he naturally prone alfo to think well of himfelf; and even to promife themfelves Peace and Safety , when Sudden T)eftruclion comes upon them. They are very hard to believe any thing , that God fhould bring them out of conceit with themfelves, or make them think that their own Condition is not good. Yea, thofe things which they Condemn in others , they will be ready to Juftifie, at leafl Excufe, in themfelves. Like thofe of whom Mofes fpeaks, Deut. 29. 19. And it fhall come to pafs , that when he hearetb the words of this Curfe , he fhall Blefs himfelf in his heart , faying, I fhall have s 'Peace, though I walk in the Imagination of my heart, to add Drunkennefs to Thirfi. 3. From a Principle of Senfual Security. While Men live by Senfej and not by Faith ; no wonder if they be more God "s Righteous Judgment fet forth .^ 61 more Acted by the Senfe of Prefent Impunity, than by the Threatnings of Future Wrath. To! nd\\u h yet was conftrained, at length, to Acknowledge & 9- 27.28. him, and feek to Mofes to Intercede for him. In like man- ^'g. 7 ' ner the Fhiliftines, though, at firft , Triumphing , upon their taking of the Ark of God, 1 Sam. f. yet by the fore hand of God, that was heavy upon them, they were for- ced to Acknowledge him, and fend it home, Chap. 6. And Nebuchadnezzar, who, in the heighth of his Glory , would needs have all to fall down and Worjlnp the Golden Dan. 3. 5. Image that he had mads ; was, by the Miraculous Delive- ry of the Three Children , from the Fiery Furnace, Con- vinced, and made to Acknowledge the God of Shadrach, Mefhach and Abednego , and that there was none like him. v * l6, 29t And, while he was Glorying in Great Babylon, which him- Dan.4.$o. felf had built for the Houfe of his Kingdom, by the Might of his Power , and for the Honour of his Majefty ; he was, the fame hour, driven out, from among(l Men, to the Be aft s ^.^,&e. of the Field, and continued amongft them ; till he came to Acknowledge the God of Heaven ; whofe Kingdom ru- K letb 66 Dan. 6 7, 9. Vtt r . 20, 26; Sxod. 15. 1, v.- 20. Pax 3.28, T, 29. God's Righteous Judgment fet forth. leth over all. So Darius, When he had made a ^Decree , that none, under the Penalty of being ca/? /*'* the Lion's Den, fhould, for Thirty days, ask any Te tit ion of any God or Man, fave of him only, was, by Daniel's Miraculous delivery, forced to acknowledge the God of Daniel. And, 'tis the Reafon which the Text points at ; So that a Man Ji.aU fay , Verily he is a God that Judgeth in the Earth. 2 . He doth, by this means, not onely (lop the Mouths of, Athetfts, and, by a forcible Convidtion, compel them ro acknowledge him ; but doth open the Mouths, both of them and others, to Praife him ; and gets himfelf a glori- ous Name. For this 'very caufe ( faith God, of Pharaoh ) have I fet thee up, to /hew my Tower in thee, and that my Nawe may he declared throughout all the Earth, Exod. 9. 16. And, when Jfrael was, by a Mighty Hand, and an Out-fl retched- Arm , delivered out of Egypt , and When Peter was Imprifoned, and the next day to be put to Death ; How glorious a Deliverance did God, by his Angel, work for him ? Atts 12. But, 'twere^ endlefs in particular to infill on all. $. God doth it for the necelTary fupport of his People : who, mould not God fometimes come to fuccour them ., would be ready to fink under Difcouragemenrs. And 'tis the lleafon which God himfelf gives , Jfa. 57. 15, \6. left the Spirit Jhould fail before him , and the Souls which he hath made. And Ffal. 12 J. $. The Rod of the Wicked fhall not reft upon the Lot of the Righteous, left the Righte- ous pat forth their hand unto iniquity. God knows our frame % nr , and whereof we are made, and remembreth that we are but i 4 . dufl ; he knows that our Strength is not as Iron, or our Bones as Brafs 5 and therefore will not contend for ever , id. $7. 16. or fuffer the Wicked always to prevail. He knows that we are Flefh, as well as Spirit; and kcs fit to favor the Weaknefs of the one, as well as to exercife the Graces of the other. Somewhat of Experience to incourage our Senfe , as well as of Promife to feed our Faith. 4. He doth it alfo for the Encouragement of others , who yet ftand off, to come in. The Churches feafonable Profperity , is a great means of its Inlargement. When the Church flourilheth , the Prophet tells us , that Seven Men fhall take hold of the skirt of him that is a Jew. When Hamans Wicked Devices againft the Jews were difap- pointed , many of the People of the Land became Jews. I Eft k 8 r- know 'twill be faid , That thofe who come upon no bet- ter Principles, are but Rotten Members at the bed, and the Church ol God not really augmented by them. And K 2 'tis 6% God's Righteous, ir ^Jgment fet forth. 'tis true ; if nothing but UJUward Succefs move them. But it doth not hence follow, that by this means it is not really inrreafed. For, thofe, that by fuch Arguments, - are moved ro hearken after Chr.iji, may, upon better Rea- fons, Imbrace him. Thofe who came firfi, only upon the Invitation of the Woman of Samaria, i Joh. 4 39, 41,42, did alterward believe, becaufe of kis own words. Many that came but to fee Chrift's Miracles, or to eat of the Loaves, might, before they went away, be InftrucTred to clofe with him upon better Terms. Zaccheus came forth but to See Chrift, not to Believe in him $ yet be- came a De'iever upon that Occafion. And many, who, for hope, or fear, or fafliion-fake, are brought to frequent the Ordinances, have, thereby, been wrought upon to be- come True Believers-, who, had they been fuffered, or in- couraged wholly to forbear, had probably peri/hed for want of it. Nor is it enough to fay, that God will take care for the Converfion of thofe who belong to his Electi- on. For, though that be true , yet, 'tis as true, that God doth take care for it by means of his own appointing. And, as we have reafon to believe, that although God hath ap- pointed how long every Man mall live ; yet, if he have Decreed alfo, to fufTer fuch or fuch a Man, upon this Pre- emption, wholly to Abftain from Food, he hath Decreed alfo, that he fhall ftarve for want of it And the like alfo of the Means of Grace- vi. Having thus fhewed the Grounds , or Reafcns , why God doth fometimes make fo vifible a difference, in his Difpenfations, between the Righteous and the Wicked ; in Punifhing the one, and Protecting the other : We are , in the lafl: place, to give the Reafons, Why it is not always thus ; but that fometimes the Righteous with the Wic- ked are Swept away in a Common Calamity, or fas the Hah. 1. 13. Prophet fpeaks) that the Wicked devour eth the Man that is more Righteous than he; efpecially fince fo much ad- vantage Gocfs Righteous Judgment fet forth 6) vantage, as hath been (hewed, anieth from the Profpcrity of the Righteous i. Tiie Firlt and main Ground of it, is, becaufe this World is not the proper Scene of God's rendring to every Rom. 2.6. Man according to his Deeds ; but it fhali be done, in that day when God /ball J> up our Treafures in Heaven , where neither Moth nor Rufl 2l > corrupt , and where Thieves do not break through and /leal; that where our Trea/ure is , our Hearts may be al/o. If, withalj, we have fomewhat in this life too 5 that is but, as it were , call in over and above , by way of Ad- dition, or Surplufage. Which, if we have, we muft be v. 33. Thankful --, if not, we muft be content : Nor have we any Juft Caufe to Complain ; when as the/e Light Afflictions , 2 cor.4.i7, that are but for a Moment , work out /or us a far more Exceeding and Eternal Weight of Glory . 2. A jo God's Righteou* Judgment fet forth. 2. A farther Reafon of this proceeding, is, lhat God may hereby difcover to the World, that his Servants do not Serve him meerly for Outward Things , but upon higher Principles. 'Twas the Devil's Slanderous Accu- fation of Job , That , if God mould take from him all Job. i. i t. that he had , he would Curfe him to his Face. No, faith God, I'll make it evident, that Job is no fuch kind ofPer- fon ; and therefore , for the Credit of his Integrity, and Confutation of that Calumny, he was ftripped of all thofe Outward Things, and held his Uprightnefs notwithftand- ing. 5. The Neceflity of the Saints themlelves do fome- times call for it. The People of God do fometimes neec? Pfal. up. 75. Correction ; and God in very faithfulnefs doth Afflttl them. Perfons and Churches are apt to gather Ruft by- Reft. And God fees Reafon fometimes to make ufe of Enemies to Rub it off. J Jaid, in my Profperity ( faith Pfal. 30.6. David) I /hall never be moved ; But, that Carnal Securi- v.7. ty might not grow upon him, God hides his Face, and a Cor. 12. 7. be is Troubled. And St. Taul had need of a Thorn in the Flefhy whatever that were, left he Jhould be Exalted Above Measure , through the abundance of Revelation. 4. Becaufe the proper Exercife of fome Graces, is/ ne- ver more feafonable, than in the want of Outward Pro- fperity. God therefore, that he may at one time or other fhew forth the Beauty of all his Graces, puts his Servants into Variety of Conditions ; that fo all his Graces, fome in one, fome in another, may, at feveral feafons, be made manifeft. Job's Tatience had never been fo confpicuous, "if he had had nothing to fuffer : Nor Mofes his Meefyefs, if never Provoked ; and the like of others : And fo, both they would have loft the Credit, and Comfort , and God the Glory, of his various Graces ; which all, jointly, do render a more Glorious Luftre, than one, or fome few , alone. 5". God Gods Righteous Judgment fet forth. 7 1 5. God doth by this means gain to himielf a greater Glory, of his Power and Wifdom, in carrying on the Inte- reft of his Church and Children in the midftof Oppofiti- on, notwirhflanding the Malice of Potent Enemies ; than if none fuch were. Tis no fuch great Credit for a Gene- ral , to Conduct a weil-accompliih'd Army, when there is no Enemy to oppofe it ,• As to Conduct a (mall hand- ful of Men , through Streiglits, Difficulties and Dangers , in fpite of a Strong and Potent Enemy, that hath all ad- vantages of doing them Mifchief : Which, as it requires the more Skill and Vigilance, fo is it more Glorious and Honourable. That God therefore may make his Glorious Conduct the more Confpicuous* he is pleafed, fometimes, to Lead his Little Flock through an Army of Wolves ; and, through a Tempeftuous Sea, Conduct them to a fafe Har- bour ; and fo, through a Variety of Providences , and Seasonable Exercife of Various Graces, difcover a Beauty in both, and bring them to Heaven at laft. And thus I have done with the Reafons of the Doctrine in all the Branches of it. You'll Ask, poflibly, after all this , Who they are that I mean by Goal's People ; and , Who , by his Enemies. Or, perhaps, you will not ask\ but (as the Guife is now Mays ) take upon you to determine without Ask- ing, that I mean, fuch and fuch, as every one lilt to Cen- fure ; The Parliament-, the City ; the Army; that which was, or thit which is -,or this,or that Partv of Men, as they (land Diftinguifhed amongft us at this Day, upon Civil Accounts : and then, Odioufly Reprefent the Sermon ac- cordingly ; as if they bad been Nam'd. For my own part, I fliall not be at all Sollicitous to An- (Wer this Queftion 5 much lefs to (ingle- out fome one Par- ty of Men ( as thus Diftinguifhed ) as if they all, or only they, were the People of God, to whom thefe Promifes belong ; and, all others, his Enemies. I mean, by God's People, 72 Gocfs Righteous Judgment fet forth. 'People , thofe that are fo indeed, t of whatfoever Part or Party ; ) and, by the Enemies of God, thofe that are indeed fuch. For, though I do not deny, but that even Good Men may Temporally fuffer, when they are out of their way ; and Wicked Men, ingaged in a Good Caufe, may, . upon that Account, partake of Temporal BleiTings : Yet the Sufferings of the one mud not be underflood to de- bar them wholly from their Right to the Promifes ; and the Succefs of the other is more than by the Promife they can lay claim to. As to Particular Perfons ; it is not their being of this or that Tarty ( as Civilly diftinguiftied amongft us) that will give them a Right to Heaven, or God's Favour •, bur, being Truly Tious. A Good Man, may, upon Miftake , be ingaged on a Wrong Side. But, if he act in the In- tegrity and Simplicity of his heart, with a fincere defire and endeavour to obey God , according to the beft of his Knowledge and Ability 5 God may accept the Sincerity , and Pardon the Miftake. Yet this doth not excufe him from having Sinned : Nor can I fecure him that he mail not fome way or other fuffer from God for it, ( and be jCor.3. 15. Saved , fo as by fire. ) Like thofe of Beth-Jbemejh, for look- 1 Sam. 6. 19. j n ^ i nt0 {fa ^ r f, . ^nd Vzzah for touching it, though with 2 King. 5 2?! 7 ' no 111 Defign. So Jofiah mifcarried at Megiddo ; as Jeho- 1 King. 22. fhaphat was like to have done at Ramoth Gilead. But, if the Man be Wicked , how Good foever the Caufe be , it will not bring him to Heaven. As to Churches, States, or Publick Societies of Men : There is great Incouragement to hope for Good Succefs , , when Ingaged in a Good and Juft Caufe ; if they do not foil it by their own Mifcarriage therein. Which may be done, as we find in the Cafe of Achan, Jojh. 7. and the Ifraelites againft the Benjamites, Judg. 20. and many o- thers. And the Sins of a Society may be fo great, as that, not- withftanding GocTs Righteous Judgment fet forth. 7 9 withftanding the Righteoufneib of tome tew, Judgment may overtake them. As we Mnd in God's own People ; who, ( befide man) lefTer defers, ) were, ( for this Rea- fon ) carried Captives to Babylon ; and, afterwards, de- ftro\ed by the Romans. And, What is become of the Ten Tribes ( which were carried Captives by the King of 2 Kin 8- 'T« Affyia) we know not to this day. The Seven Churches of Jfia ( fometime Famous Churches) have now their Candleflick removed from them. And mod of the Greek Churches are not in much better Condition. For though God have Promifed , to be with his Church to the end of Matt « * 8 « 10 - the World : yet, not always, in the fame place. And, in fuch Cafes, the Righteous may be fwept away in a Com- mon Calamity ; or, but deliver their own Soul And, after all, much muft be left to the Wifdom of God, who, for Reafons befl known to himfelf,w^y pull down one, and fet up another. But, upon the whole matter ( whatever Variety there may be, as to Particulars, ) thofe, who are Sincerely Pi- ous, and do truly fear God, may depend upon it , that , firft or laft, ( when all Accounts are call up) it fhall be eccW. 8. 12, well with them that Fear God , which fear before him; J 3« But it jhaS not be well with the Wicked. Siy ye to the Righteous, it fhall be well with him ; for they Jjja/1 eat the fruit of their doings : But, Wo to the Wicked, it fhall he ill ifa. $. io,n r with him ; for the Reward of his Hands fhall be given him. For, Verily there is a Reward for the Righteous 5 Verily there is a God that Judgeth the Earth. Sermon V. 1 74 Ifraefo Duty for their Great Deliverance. Sermon V. Ifrael's Duty for their Great Deliverance. Set forth in a Sermon at White-ball, Decern. 2. 1 660. To King Charles the Second, foon after his Reftauration. Deut. X. ver. 1 2, 1 3. >W wow , Ifrael , JFto ^Now he hath done fo much for thee, and is about to do more ; What doth he require of rhee? J but, to Fear the "Lord thy God, and to walk in all his wa\Sj and to Love him, and to ferve the Lord thy God with all thy Heart , and with all thy Soul, to Keep the Command* ments of the Lord, and his Statutes, which I command thee this day, for tiy good ? You. fee the Connexion of thefe words with Mofes's Narration. I mail obferve in them thefe three Generals. The Sea/on ; the Duty ; and the Incourazement. The Seafon,m the firft Words, W], Veattay And NOW, Ifrael, what doth the Lord thy God require of thee ? The Duty, in the words following ; to Fear the Lord thy God; and to Walk in all his Ways 5 and to Love him ; and to ferve the Lord thy God, with all thy Heart , and with all thy Soul; to Keep the Commandments of the Lord, and his Statutes. The Incouragement, in the lafl words, which I Command thee this day for thy good. And, of thefe, in Order. I. The Seafon , is exprelTed but in one word, [ NOW ; ] but that, very Emphatical, and of a large Afpect ; as look- ing back to the whole Narrative foregoing : and> fo capa- ble Ifrael.5 Duty for their Great De liver a?ice> y j ble of a different Kmphaus, as referring to different paf- fages in that -Story. As, l. i lrff, Now, after fo long Affliction. For above an Hundred years in Egypt ; and,Forty in the Wilderntfs. I fay , For above an Hundred years in Egypt. For though, from the Promife made to Abraham, it were Exod. 12.40, Four hundred and thirty years ; and, from the Birth of JJj lfaacj Four hundred years j to the time of their delive- rance out of Egypt : Yet, from the beginning of their Gen. 15.13. Servitude, ( which was not till fome time after the death Exod f<$8. ofjofeph, ) it feems not much above, an hundred years ; or, Six /core at the mod. But, be it more or lefs, 'twas a time of great Sorrow and An&uifh they did in Egipt undergo. And, after, in the Wildernefs, they met with much Affliction. Which Mofes having now recited, flides off to this Pathetica! Pa- raenefis , And Now, ljrael, what doth the Lord thy God re- quire ? Affliction, is God's School ; wherein he teacheth thofe who would not be other wife fo apt to learn. It makes the heart of Men [oft, ( as Job phraJerh it : ) It opens their Job 25. 16. ear to Difcipl'ne, and fits them to recei\e Inflruclion J°jj 3 6, lc, ° Before I was afflicted ( faith T)avid) I went aft ray • but p&i/nj.oy now have I kept thy U ord. Tis an ill fign,when a Child is not bettered by Correcti- on. And, the like, when Men are not amended by God's Afflicting hand ; when the 'People return not to him that J er< 44- 4* [mites them ; or, as Amos complains, For all this, they Amos 4.6, 8, have not re urned unto me, Jaith the Lord. 9 > 10, 1 u The lfTue whereof is, commonly , Either that which is mentioned by Ifaiah , For all this his Anger is not tur- if a . $. 2$. ned away, but his hand is ftretchtd out ft ill t { God conti- lfa -9- I2 »'7 S nuing to ftrike , till they return : ) Or, which is worfe, \li IO , 4 . he gives them over as defperate : Ephraim is joyned to H <>f- 4- '4. Idols, 11 ' 7 8 Israel's Duty for their Great Deliverance. Idols, let him alone. I will not punijh your Daughters when they commit Whoredom ; nor your Spoufes, when they Ifa. i. s- commit Adultery. Why Jhould you be Smitten any more , &c. Impunity being oft the Punilhment of Impeni- tence. And, Doubtlefs, God may call us to as fevere an Ac- count, What improvement we make of Afflictions, as, What of Mercies. And therefore, Mow, Ifrael, when thou haft been fo long afflicted , What doth the Lord thy God require ? 2. Secondly. Now, after fo great a Deliverance. Ifrael had been in Igypt ; but was now delivered : and , had wandered in a Wildernefs, for -Forty years $ but was now entering into a Plentiful Land. And, doubtkfs, fome- whatof Duty ought to attend this Deliverance. joh. $. 14. Now thou art made whole 9 fin no more , ( faith Chrift to the Lame Man , whom he had newly healed , Joh. j. ) left a worfe thing happen to thee. We muft not think Jer. 7. 10. that we are delivered to commit greater Abominations ; Luk. 1.74, But, that being delivered out of the hands of our Ene- 7 * mies , we might ferve him without fear, in holinefis and righteoufnefs , all the days of our life. Tis a Pathetical Paffage, that of Ezra ( upon a like Em. 9. 13, occafion, ") and full of Ingenuity, Ezra 9 13,14. After 14- all that is come upon us for our evil deeds, and for our great trefpafs ; feeing that thou 9 our God, haft punijhed us lefs than our Iniquities dt ferve , and haft given us fuch delive- rance as this: Should we, again, break thy Commandments > '-.-iVouldft not thou be Angry with us till thou hadft confir- med us ? A Spirit of Ingenuity could not brook fo great Ingratitude , as to make fo 111 a Return , for Co Great a Good. 'Twas, doubtlefs, a great Deliverance, which Ifrael had obtained, and Mofes minds them of. If we confider them, as a People born in Bondage -, and, as it were, Nati IfraeP* Duty for their Great Deliverance. j? ad fervitutem ; Who had never known better 5 Who had no Friends, or Allies, from whom to expect fuccour ; and, knew not whither to go if they were at liberty. To whom Slavery was grown fo familiar, and fo little ex- pectation of better condition ; that they had no other thoughts, but of buckling. to their work, and crowching under their Burdens. (And, you know, 'twas more than once, that they quarelied with Mofes and Aaron lor at- Exod.* ilf/z tempting their Deliverance. Let us alone, fay they, that we may ferve the Egyptians. ) That they might have Straw, Exod. 5. 15. was their great Petition ; not, that they might be excufed from making Brick. Or, confider them, as now at liberty ; when Pharaoh had given them leave to be gone, or rather, had driven them out of the Land. They were, as he obferves, en- Exod. 14. tangled in the Land ; the Wilderness had Jhut them in : They knew not which way to get our, till he had the opportunity of purfuing them with a mighty Hoft, ready to fvvallow them up. The Sea before them, their Ene- mies behind them, and the Rocks on either hand: And, no way to efcape, but ('as was faid in a like cafe, by that Noble General , at the Famous Battel of Newport, ) they mujl either eat up their Enemies, or drink up the Sea'. (For, who could have thought, that the Red-Sea fhould open to give thefe a PafTage, and Clofe upon their Enemies, tode- ilroy them ? ) Or, confider them again as in the Wildernefs, for For- ty years together ; In the midft of Hunger, and Thirft °, in the midft of Serpents, and Wild $eaits : And, it was not poiTibie, that, in a Barren Wildernefs, fo vaft a Mul- titude of Men, could, without a Miracle, fubfift. But Jfrael is delivered from all thefe Evils. And, Now, Ifrael, v hen thou art thus delivered, What doth the Lord thy God require ? ?. Thirdly , Now, after fo great variety of Provider 8o > Ifrael^ Duty for their Great Deliverance. ces, and various Dilpenfations : wb run God had made known to them, his Wifdom, his Po\er, his Will, his Goodnefs, and Severity. All and every ot which might well command Obfervance. His Wonders in Egypt ; and, at the Red-Sea. His turn- ing their Wafers into Blood ; and, Plaguing Tharaoh with contemptible Vermin, with Lice, and Flies, and Frogs ; vexing themfelves with Boils and Botches •, deflroying their Beads with Murrain •, the Fruit of their Trees, and the increafe of their Fields, with Hail, and CaterpiLars ; killing their Firft-born , both of Man, and Beaft ; and drowning Tharaoh, with all his Hofl, in the mid It of the Sea: While Ifrael was delivered with a mighty hand and a flretched-out Arm. His Miracles in the Wilderntfs. The Pillar of Cloud, by Day ; and, of Fire , by Night : The Quails ; and Manna $ and, Water out of the Rock. His dreadful and ;errible Promulgation of his Law, up- oa Mount Sinai. A Holy, Wife, and Righteous Law. A Law which their Neighbours could not but admire. This Dcut.4. 5, is your Wifdom, and your Vnderftanding in the fight of the 7 ' 8 ' Nations $ who mould fay, Surely this is a Great Nation, a Wife and an Vnderflandmg People ; For what Nation is there, that hath God fo nigh unto them ? that hath Statutes and Judgments fo Righteous, as all this Law which I fet be- fore you this day ? His Severity likewife againfl thofe that broke it. A- Levit. 10. 1, gainft tfadab and Abihu, by Fire from Heaven , for offer- Numb. 16. 3, in g ftrange fire. Againfl Corah, 1)athan, and Abiram 5 31. whom the Earth opening fwallowed up, for rebelling a- Exod. 16.27. gainft: Mofes and Aaron. Againfl others for violating the Numb.isjz, Sabbath day. And even againfl Aaron and Miriam , for Numb. 1 2. fpeaking againfl Mofes. Againfl Aaron and the People, Exod 32. for the Golden Calf Againfl Mofes and Aaron y at the Waters of Meribah ; Cfor which they might not be fuf- fered If ad's Duty for their Great Deliverance. St fercd to go into Canaan ) And, againfl the Whole Body of the People, at Taborab, at Alajfah, and at Kibroth-Hat- Deut - 9- 12. taavah -, and (to mention no more,) at Kadzfh Barnea , Numb.14. for Murmuring, when they mould have gone in to pofiefs the Land ,• tor which, they were lent back again to wan- der in the Defert, for Forty years , till tiieir Carcafles were fallen in the Wilder nefs ; and their Children only , ( who, they faid, would be made a prey ) fuffered to en- ter in. And, Now , O If rael; when God hath been training you up for Forty years and more 5 when God hath made known to you fo much of his Power and Wifdom , fo much of his Goodnefs and Seventy , and given »you fo good a Law to walk by ; What doth the Lord your God require ? 4 Fourthly and Laftly , Now , when God beftows fo great Mercies. Tis true , Ifrael was not as yet poiTeiled of Canaan 5 but they were juft now entring in : And Mofes , being to part with them upon the bordersminds them ot what will be their Duty, when they are poflefled of what they had in view. 'Twas a Mercy had been long before promifed to their Fathers; a Mercy which they had been long in expecta- tion of-, and, were now, through many Difficulties, com© unto it. But, a Mercy, that was worth waiting for. A Land Dcut .$. ,,. -flowing with Milk and Honey : A Land of Olive-trees a nd Deut. 8. 7, 8, Vineyards : A Land of Mountains, and Valleys, and Springs 9 ' of Water 5 ( Pieafant, and Plentiful : ) Whofe Stones are Iron , and out of whofe Hills they f could dig Brajs : Hou- fes which they had not built ^ and Vineyards which they did not plant : A Land Fruitful to a Miracle 5 which, within fo fmall a Circuit of Ground , was able to maintain fo vaft a People, as by their Numerous Armies, upon all oc- M cafions, $t Ifrael's Duty for their Great Deliverance. cafions , ihcy did appear to be : And, which had Spewed Lwit. 18.25. out the Inhabitants , :o make room fur them. And, AW, Ijraeli, after fo long Sufferings, and fo great a Deliverance 5 alter fuch ftrange variety or Provi- dences, and fo great vlercies - 7 What do f h the Lord thy God re 1 uire t That's the Sea/on 5 ( the firft of thole three Generals which I did purpofe to Handle. ) I I. The Duty follows. What doth the Lord thy God re- quire of thee % bnt % To fear the L rd thy God, to Walk in -All htt »*ys t and to Love him ; and to ferve the Lord thy God with aO thy Heart, and with all thy Soul ; to keep the Commandments of the Lord, and hu Statutes, which I com- mand thee this day t I do not intend here Critically to difcufs the nice diffe* rences between the feveral words here ufed: ^*B, Mitf- veth , and H^n , Chukkoth, and WH, Darkau , ( his Commandments , his Statutes , and all his Ways. ) Whe- ther , by one be meant , the Moral Precepts ; by a- notheri the Ceremonial ; and, a Third , be common to both. Nor, whether l-W*?, Laabod % to ferve him , be intended of A&s of Worjhip onely , or, of all Obedience. Tis poflible , that Mofes in a Familiar Difcourfe , to a Popular Auditory, might ufe this Coacervation of Syno- nymous words, (from his own earneft Affection, and the more Emphatically to prefs the Duty,) without attending the curiofity of thofe nice diftin&ions. 'Tis enough, that it is evident from this variety of ex- preffion , that the Sum of what he prefleth , is , A Full, and Hearty , and Sincere Obedience to Gods Whole Law. Yet, for the more diftinit handling of them, I ob- ferve; Ifradf "Duty for their Great Deliverance. 8 3 ferve, that, fome of them do more directly refpeft the Internal Difpofition , and Frame of Heart ; To Fear the \jord thy God •, to Love him; and , To Serve him with all thy Htart, and with all thy Soul: Others, the External Convention , and Outward Practice , ( though not Ex- clusive of the Inward ; ) To walk in all his VVays , To keep his Commandments and Statutes , which I command thee this day. i fhall begin with the Internal Qualifications. And , Firlt , with that , To Fear the Lord thy God. The Fear of God, though it be (by a Synecdoche, or Metonymy of the Caufe,) fometimes put for the Whole of God's Worfhip and Service : Yet doth properly im- port, a peculiar frame, or difpofition of heart, fo called. And, thus, there is a Threefold Fear of God. A Fear of Reverence ; A Fear to Offend; and , A Fear of Pu* nifhment. ( AMs , EJa*|8«« 3 and oj3os. ) All which, the Hebrew, ( being lefs copious of Words, than Modern Languages) doth generally ex refs , by that one Appel- lation , np| , n»T , Jirath Jehovah , The Fear of the "Lord; ( the Simplicity of that Language not being ac- commodated or adapted to exprefs the diftind: Notions of Virtues and Habits, according to which later times have diftinguifhed them. ) 1. A Reverential Fear ', or Awful refpe&cf God, and Honourable thoughts of him. Which takes its rife, mainly, from the apprehenfion of Gods Majefiy andGreatnefs, ( as properly relating there- unto ; ) and, is contrary to thofe mean and low thoughts that Men are apt to have of him. A Son honoureth his Mai- It e. Father •, and a Servant his Mafier : If I be a Father ■, where is my Honour ? If I be a M*/ter t where is my Fear ? faith the Lord of Jlofls, Mai. 1. 6. And, Deut.28. 58. Thou Deut.28.58. {halt Fear-that Great and Fearful Mime , The Lord thy God. ( Nome* Verendum, & Revtrendum) M V Majefiy, #4 Ifrael'j Duty for their Great Deliverance. Majefty , doth properly command Rejped. And, That of God , molt of all : (a God worthy to he feared ; ) To whom the greattfi Princes upon Earth are infinitely more jer. 10.7. Inferior, than the meaneft Peafant is to them. Who would Rev. 15. j, m t hear thee ? Thou Kinq^ of Nations ! Thou King of 4 * Stints ! Before whom the Glorious Angels ( nor as Con- fcious of Guilt, but Apprehenfive of Majefty ) do cover H«. *. ?• their faces , and cry, Hcly, Holy, Holy, lord God of Hofis, The whole Earth is full of thy Glory. V For thy art thou , Rer. 4. 11. Lord, to receive Glory, and Honour, and 'i ower: for thou haft created all things , and for thy pleafure they are, and were created. And this is that Affe&ion, which the Greeks call AiVWj, 2*2" **"" or AiVj^uVw > ( as in that -f-*-ju,aA*9*a, *i rence of Majefty, naturally inferring a fear to Offend:) But takes its rife, properly , from the Turity and Holi- nefs Ifrael* Duty for their Great Deliverance. 8 5 fiefs oi ujd , 1 astnatdoth from his Lviajeuy and Gi-eat- nei's : )The due Confideration of which, lhould mike us job 6.10. not Dare to Sin , in the fight of that Holy One , who is of K& 1 $- purer Eyes , than to behold Iniquity. And hitherto appenain the many Cautionary Admoniti- ons we meet with: Ta^e Heed, faith the Apoftle, left Heb.3.12. there be in any of you an Evil Heart cf Vnbeltef > to de- part from the Living God. And , Let us Fear , left a Heb.4.i- ^ promife being left oj entering into hu Reft, any of you feem to come fhort of it y Take heed to thy felf, and keep thy Dcut.tf.io. Soul di'igently ( faith Moles, ) left thou forget the things lI > 12 which thine Eyes have feen ; And , Left ye forget the Covenant of the Lord your God , which he hath made with you. And, when the Lord thy God /hall have brought thee into the Land which he fware to thy Fathers, to Abraham , to Ifaac , and to Jacob, togive thee 5 great and goodly Cities which thou buildedfl not , and Houfes full of all good things ' which thou filledft not , &c Beware , left thou forget the Lord, which brought thee out of the hand cf Egypt. And Deut. 8. u again, Beware , that thou forget not the Lord thy God , * 2 > "8>M» to keep his Commandments , and his Judgments , and his IS ' ! ' Statutes , which I Command thee this Day; left 9 when thou haft eaten and art full , and haft Built goodly Houfes, and dwelt therein ; when thy Silver and thy Gold is Multiplyed , &c. then thy Heart be lifted up , and thou forget the Lord thy God ; which brought thee out of the Land of Egypt , and fed thee in the Wilder nefs , &c. to Humble thee, and to prove thee , and to do thee good in the latter End. With many the like Cautions of Holy Fear. And 'tis a grave Advice, of Seneca to Lucilius , as a Epift „ Prefervative from finful Aclions , 1 o fancy Cato or fbme fevere perfon prefent •, prefuming that the Senfe of fo grave a prefence would deter him from it. Aiiquis vir bonus no- bis eligendus eft, ac Jemper ante oculos habendus , ut fie tan- quam illo fpetlante vivamus % & omnia tanquam ilio vidente faciamus. S6 Tftaei's Vufy for their Great Deliverance* Epift.io. faciamtu. And again, ( Sicvive cum ho.intbus, tanquam Deus videat ; ftc loquere cum *Deo , tanquam homines audi- ant .- } Soto Converfe with Men , as in the prefence of God 5 and fo to Demean himfelt towards God , as if Men looked on : Prelum ing, that Men with Men , do oft foMif behave themfelves, as they would not do , did they duly confider they were in the Sight of God ; And even # fo Demean themfelves towards God , as they would not do , if a Man were prefent : Both, proceeding from the want of a due Confideration of the All-feeing Eye of a Holy God. Gen. 3p.p„ How can I do this Wickednefs ( faith Jofeph y when he - was Tempted to Leudnefs , ) and Sin again ft God > 'Twas certain his Miftrefs would not be Difpleafed with that Wickednefs , to which flie Tempted him ; And it was not likely that any other perfon living fliould know it : But the Fear to Sin againfi God , made him he Durft not do it. $. A third Fear, is that of < PuniJhment y called $oj3o«, and Timer, ( perhaps from Ti^or ripapla, : ) Which is an Ex- pectation of Evil to befall us, if we do amifs. nhee. U.c.4. And 'tis of this properly , that Anftotle tells tu , «<^o@u)eu yiXzi, whom or what we Fear, we Love not: ijo.4.1*. And the Apoftle, much to the fame purpofe , Terfecl Love cafieth out Fear. And the Rife of this is properly from the Juftice and Severity of God : Whereby he doth not only Hate Sin , and Difallow it, but is Refolved to Punijbit. Such a Fear is that of the Devils ; of whom the Apo- Jam.*. 1?. ftle tells us , They Believe and Tremble. And fuch is that Hoirour , of Wicked Men, of whom Heb. 10. sy. the Apoftle fpeaks , Hel. 10. to whom belongs nothing , but a fearful expectation of Judgment , which fbaU devour the Adverfaries. 'Tis that Fear, which in the Extremity of it, is called Urzd's Duty for their Great Deliverance. 87 a Servile Fear, as proper to wicked Men , as contrary to that Filial Fear in the Children of God ; according to that known laying, Oderuntpeccareloni, virtutis amore : Oderunt peccare malt , formidine pen*. But yet a moderate Fear , even of this kind , is neither inconfiftent with, nor unbecoming a Child of God. Other- wife , God would never , either threaten Punifliment, or inflict Corrections upon his Children , were it not to de- ter them from Sin , even upon this Account. It's true, that in Heaven, where perfect Love fhall have caft out Fear ; when we fhall be all Spirit , and no Flefh , there will be no room for fuch Arguments. But while we are in the Fie lb, and carry about with us a Body of Sin 5 we have need of Arguments , not only ac- commodated to Grace, and Realon, but even to Senfe a! fa And fo , a Spiritual Fear of Tmijhment, ( from the Juflice of God, ) may be of ufe , as well as that of Sin , ( from his Hvlinefs,} or that of Reverence, ( from his Ma- je/iy and Greatnefs. ) And this is the firft of thofe Internal Qualifications,that the Text requires , To Fear theLordthy God. The Second is, To Love him. Love is our moft Noble and Choice Affedhon ; and , which gives Laws to all the reft. Our Hopes, Our Fears, Our Griefs , and Joys , are moftly Steered according to what we T ove. And pitty it is , that this , our leading Affedion, mould kfeJf be mif led, or miflay'd. This is the Pirfl and Great Commandment ( faith Chrifl,) Mat. «. 37. To Love the Lord thy (2*d fc wi h all t%^ Heart , and with all thy So'd^andwtth all thy Mind, a*dmtbattthyfrrenqth\ An 4 th? Second is Ukennto it , ToLove th+ Neighbour as thy felf. The due placing of this Aik€tm»r on Cod , and Man; 8 8 Ifrad'j Duty for their Great Deliverance. Mm ; and , Med ue .subordination of this to that, is made Rom i?8 ti,t ' $ jrno * rlie * llo ' e ' aw - And, he that Loveth , faith Paul, bath \ulfi/led t> 'eLaw. Good, is the proper O'^jed of Love. And, then, I am lure, it can never be better placed than on the Chiefeft Good. And 'tis but the mif- judging , what is the greatejl Good ', that makes Men mif-p!ace this Divine Affection. Did they but indeed Believe , £ what they would be aihamed not to Profefs, ) That, to enjoy God , and his Favour , and to be like him , did infinitely Surpafs all Sinful, Senfual, and Earthly Contents : It were impoiTible, they mould fo Dote upon thefe, and neglect that which is infinitely better ; that the Ambitious mould prefer his Honour , the Voluptuous his Pleafure , the Co- vetous his Riches , the Glutton his Belly , and others their bafe Lufts , before it. I know , there is none will profefs to do it ; Tis rare atleaft, for Men to Arrive at that Degree of Boldnefs, as to aver openly , what one is laid to have done , That he would not leave his part in Paris , for his part in ( Para~ dife. But if we Serioufly Confider,How infinitely Sollicitous Men are, and Paflionately Induftrious , in the purfuit of thefe things ; and , How Remifs, or Unconcerned, in the things of God ,• How feldom , or never , they think of Heaven , or the way thither ; How little, or no content they find , ( or indeed look after ) in a clofe Communion or Converfewith God : We may well cry out, p ef £ O cur as hominum ! quantum eft in rebus inane ! And, if we map be prefumed to love them beft, in whofe Cbnverfe and Company we take mod Delight ; I fear , that the mod of Men will be found to Love God very little. [ lis not therefore without Caufe, that Mo- fi* Ifrael'i Duty for their Great Deliverance. Sp fes doth here mind them of this part of their Duty , To hove the Lord thy Loci. And there is at leaft a Threefold Account , on which we ought to Love him. For, the Excellencies in himfelf ; For his Bounty towards us ; and For the real Sweetnefs of Converfe with him. i. For thofe Divine Excellencies in himfelf: Which ren- der him mod Admirable, and mod Amiable. His Infinite anJ Independent Being : Of himfelf, and, For himfelf; without other Efficient or Final Caufe : Who ever Is , but did never Begin to Ee\ nor is it poflible , that either He mould not have Been , or , not Be for ever. His Glorious Majefty , or Majedick Glory , who dwel- leth in that Light , to which no Mortal Eye can approach; iTim.6.16. and, before whom the Angels vail their Faces , who is Clothed with Honour and Majejfy , and Cover eth himfelf aio 4« r » 2 » with Light, as with a Garment. Whole Throne is the Heavens ^Ifa.tf*. r. and the Earth his Foot f tool ; and before whom all the In- habitants thereof,are but as a drop of the Bucket , or as the if a>40> , s> fmall Duft of the Balance ; Who fits in Heaven, and laughs V(il 2> at the Plottings and Defigns of Men , ( whofe Breath is P f aIf I04 , 29 . in their Noflrils ; and , // he take away their Breath, they pr] 6 T>ye ; and all their Thoughts Terijk ) * H ' 4 * His Infinite and Unbounded Greatnefs, Who fills all pla- ces ; but , is contained of none. Whom the Heaven, and i King. 8. 27. the Heaven of Heavens cannot contain : And, He is not Aft. 17.27. far from every one of us. If we ajcend up to Heaven, he pfaj. 1397, is there ; If we make our Bed in the Depth , he is there ; Jf we fly to the uttermoft Ends of the Earth , even there fhallhis Hand find us. His Almighty Power , and Uncontrouled Authority , ifa. 46.10,1 1. Who doth whatsoever he Will; and, None may fay unto™- 1 * 6 ' 6 - him , What doft thou i He made the World by the Word^llf. of his Mouth, and upholdeth it by his Mighty Power: and ?&'• 33- *• N P re- Hcb -^ po ftrael^ Duty for their Great Deliverance. preferveth this Glorious Fabhck of Heaven and Earth in its juft Decorum. Matt, io.zp, His Wile and All-feeing Providence; Which extends it Pfal i: 6 ^ even t0 ^ ie roeancft Actions , He ( Co ndefcends, or ) Humble tb him/elf , to behold the things that are both in Hea- ven , ardin Earih. He Confounds the CounfeJs of die Wife ; and, overthroweth the Strength of the Mighty. Rom. 11.33. His Judgments are Vnfearchable , and his Ways pa ft find- ing out. His Infinite Go :)dnefc, Both in Himfelf; and, to his Creatures. The Holinefs of his Nature : The Purity of his Law ; The Juftice of his Ways : And much more ; which it is not poflible for me toEnumerate,oryou to com- prehend. And , when we have faid all that can be faid ; We muft be fain at length to Cry out , with the Apoilie, CI |3a6os ! Rom. 11.33- O the T)epthof the Riches , both of the Wifdom and Know- ledge of 6W^and all other thofe Divine Perfections.- Which even in Heaven we mall never be able fully to underftand; much lefs , to Comprehend on Earth. And, if Eye 1 Cor. 2. 9. have not feen , nor Ear heard , nor hath it entered into the Heart of Man to Conceive what things God hath prepared for thofe that hove him-, We may, with much more Reafon allow, His own Divine Perfections to be more unuttera- ble But , though we are not able to fay , How Great, How Cant. 4.7. Good , How Lovely ; Yet at leaft we may fay (as in the Cant. 5. 16. Canticles) My Beloved is All-fair, He is Altogether Love- b- ' 2j.As he is to be Loved, for his own Excellencies: So, for nis Goodnefs toward us. Pfal. no". 1. / hove the Lord ( faith David) becaufe he hath heard my V 'ice. Aft. 17. 28. 'Tis in him , We Vive , and Move , and have oar Being. 'Xis He Feeds us , and Clothes us , and keeps us Warm. 'Tis Ifrael'* Vutyfor their Great Deliverance. pi 'Tis My Corn, and My Wine , and My Wool , faith God. Hof i. p. We are Fed out of his Almery , and Clothed out of his Wardrobe. He made us at firfl ; and hath preferved us ever fince ; and plentifully provided for us -, HegivethLi- Jam. r. 5. her ally , and Vpbraideth, not. He provides for our Bodies ^andjhe provides for our Souls too. Our Creation , Our Redemption , and Our Salva- tion , are all from him. We /pared not his own Son, but R 0ra .8. ji. delivered him to Death for us ; and, how Jhall he not, with him, give tu all things elfe ? And then, What Jhall we're nder unto the Lord for all his PfaJ. 116. t 2l Benefits* Or rather, What fhould we not render ? How can we but Love him , Who hath Loved us firjl > And , 1 j h. 4. I0 . Love lb good a Friend , Who Loved us while we were yet Rom. 5.8,10. Enemies , and gave his Son for us ■> And, How Ihouldthis Love of Chrift con/train us, to live to him, who hath dyed 2 c or 5. 14, for us> I5 ' I . We mould Love God , becaufe of that Real Sweet- ne/s there is in Converfing with him. And though, while I fpeak of this , fome perhaps may Slight or Undervalue it; others not underftand it, -as un- acquainted with it : Yet certainly 'tis not a Dream , or idle Fancy ,• but a Real Truth. There is fuch a thing as j ob22 Acquaintance with God, and Sweet nefs in it,though all the Pfal. 104.34. World know it not. Tis like that White Stone , and New Name, which no Rev. 2. 17. Man knows but he that hath it. The Heart knows his own p for# I4 , lQj bitternefs ( faith Solomon ) and a Stranger doth not Inter- meddle with his Joy. ( There is much pafieth in Secret between God and a Gracious Soul , which a By-ftander takes no notice of. ) What is thy Beloved , fay the Daughters of Jerufalem , Cinti $t ^ more than another beloved} But the Spoufe had other Thoughts of him. And thofe who have had Experimen- tal Knowledge of him ; thofe who have not only heard N 2 of 92 Ifrael'^ Duty for their, Great Deliverance. Job 42. 5. of him by the hearing of the Ear , hut t heir-Eyes have fecti kim ; thofe \v ho have heard the Silent Breathings of the "Spirit of God , (peaking Peace to a Troubled bou! , and Rom. 8. 16. Witmffuig with their Spirits^ that they are the Sons of God • pfal. 4. 7. may well iay, with David \ Thou haft put "more gladnefs into my Heart, than when their Corn and their Wine in- creajed ; and may, with him, folace themfelves in the Pfal. 116 7. thoughts of it , Return unto thy Reft , O my Soul , for the PAI.42.Stii. Lord hath dealt Bountifully with thee. Why art thou caft Pfal. 43. 5. downf) my Soul ? And why art thou Uijquieted within me > Hope thou in God '; for 1 /hall yet give him 'Praife , who u the Light of my Countenance, and my God 'Twas the Experience of this , that made T^avia* fo Highly prize the Senfeof Gods Favour ; and, fo Paffio- PfaLji. 8,u, nately to bewail the lofsof it. Reftors unto me the Joy of thy Salvation ; and Eflablifh me with thy free Spirit : Make me to hear Joy and Gladnefs '-, that the Bones which thou haft broken , may Re Joyce ? Caft me not away from thy pre- fence, and take not thy Holy Spirit from me. 'Twas that , made him fo much value the Houfe of Pfal. :7' 4- God ,-and the place where his Honour dwells. One thing have I de fired of the Lord , and that will I feek after ; that J may dwell in the Houfe of the Lord, all the Days of my Pfal.84. i,io. L*ife , t0 behold the Beauty of the Lord. How amiable are thy tabernacles , O Lord of Hofts ! One 7) ay in thy Courts, is better than a Thou/and elfewhere. I had rather be a Door-keeper in the Houfe of G#d, than to dwell in the Tents of Wickednefs. ( The Meaneft Service in Gods Houfe, was better than to be the Inhabitant , the Lord and Matter, of other Palaces. ) Yet not for the Houfe fo much, as for him Pfal- 26. i. that dwells in it: { I have Loved the Habitation of thy Houfe ; the place where thy Fonour dwells : ) 'Twas the prefence of God, that made this Houfe fo pleafant. Twas this, that made David, though a King, fo oft to Retire himfelf , from the Pleafures of the Court , and the Ifrael 's Duty for their Great Deliverance. ^3 theDiltraftionS of ic ; to Delight kimfelf in the Lord; to Pfal.37,4; think, upon him in the Night Seajon ; to prevent the Morn- JJ a [- J* £ tug Watch ; to Delight in the Law oj the Lord , and to iW. 119. Meditate therein , £>j^ and Night ; Yea, df Evening, »47, '48- tff Morning, and at Noon-day, and, tiiat not as a- paf. Jj; j 7< Duty only, but as a P;eafure and Priviledge. My Me- Pfol. 104. 54. A/4/iwi «f &* yfctf^ /»«/. % Teflimomes are my Tie- pftL I19 ' 24 ' //£&/, aid my Counfellors. I have Rejoiced in the way of Vcr. 14. thy TeJUmonies , as much oj in all Riches. Thy Statutes Ve r , 54 . have been my Songs, in the Houfe of my 'Pilgrimage 5 How fweet are thy words unto my Tajf,yea, fweeter than Honey Ver. 103. • unto my Mouth ; fweeter than, Honey, and the Honey Pfal. 19. 10. But I muft not dwell upon this : ( Though we may fay, with the Difciples , 'Tu good for us to be here. ) I fliall Matt. 17.4. only add, Thar, To Love God upon this account, ( upon the Smfible Experience of this Sweetnefs in him, ) is not fo much an Act of Choice , as a Natural Effect : as , when Beaury to the Eye , Sweetnefs to the Tail , and Harmonious Melody, is pleafant to the Ear , ( not of Choice, becaule we will have it fo , but, becaule natural- lv it is fo 5 ) or the pleafure we take in the Company of Friends, and Sutable Converfation. None of which can be more truly pleafant , than that of Converfewith God, to thofe who have Tafted and Seen, that the L r rd is Phi 34.8. good. x Pec - '•?• But I have dons with this: And fo, with that Second of thofe Internal Qualifications, To Love the Lord thy God The Third is , To Serve the Lord thy God, with All thy Heart, and with All thy Soul. Where 1 (hall not fomuch at prefenttakenotire of the Matter of this Service , ( referving that till by and b\ ) as the Qualification 'that is to attend it 5 that it be, ivith All the Heart , and with All the Soul. And this I take to im- port P4 Ifrael's Duty for their Great Deliverance. port two things , Sincerity, and Integrity ; that it be with a "true Heart , and a Perfect Heart. i, Sincerity- in Oppofition to Hypocrifie , or a bare Outward Service. They differ as much as Courtfhip , and Friendihip •, as Complement, and Real Service. Our Service of God muft be Hearty and Cordial. My Prov.23.i$. jj^ give me thy Heart, faith Solomon. And, without i Tim. 4. 8. this, Fodily Exercife profteth little. The Sacrifices of Pfal. 51.17. t y e £ or j ^ faith 'David , are a broken Spirit; a broken and a Contrite Heart, Lord , thou wilt not Defpife ■: ifa. 58. 5. Not, to hang down the Head like a Bulrulh,for a Day ; or, Mated. 16. to Disfigure their Faces, that they may feem to Men to faff. Luk. 18. 13, And this made the Publicans , Lord be Merciful unto me I4 ' a Sinner , from an Humble and Penitent Heart ; to be more acceptable unto God , than all that the Thanjee could boaft of. Rom. 12. i. Tis aLrw'ag, not a Dead Sacrifice ( a Body without a Soul,) that is evdpe other pretender, will take up with half the Soul; (becaufe he hath no right to any ; and, becaufe, if he can gain part , he knows , God will reject the reft : ) But God lays claim to All ; and will not accept of lefs. The Adulterous Lover , will fuefor part', but the true Husband , opefts the whole oi his Wires AfTeftion , and will not be content without it. And God , who ftiles himfelf a Jealous God, and will not admit a Rival, counts Exo j. g4 I4j it no better than going a Whoring from him, to divide our is, 16. Heart betwixt him and other Lovers. j^3; , » 2, And the ground of it is, Becaufe All is his due: {When we have done all we can , we are but unprofitable Servants : ) Juk , J0> And , where all is too little, we fhould not Abridge him of that. 'Tis Robbery, andSacriledge , whatever we take from him. Yet is not this fo to be underftood, as if upon this pre- tence , we might deny to others, either that Affection , or Service, which by the Will of God, is due to them. For, 5 6 IfraelV Duty for their Great Deliverance, For, in ferving them, we fervc him, when he commands Mart 12. 37. US fo to do. Nor doth' that Firfi and Great Command- ment, ( as Chriji calls it ) lo Love the Lord our God with all cur heart , exclude that ~:tcond, ToLcve our Neigh- bour as our [elf. Others v, may, and .ought to Love and Serve, in Subordination ; but not in Competition. Nor is our Duty towards them the lefs, for giving God All. And thus I have done with that aifo : And, fo, with thofe three Internal Qualifications , To Fear the herd thy God , To I ove him , and , To Serve him , with All thy heart , and with All thy Soul. But, while we have been pleading for this Soul Ser- vice ; it is not our meaning to exclude that of the Body , or outward Converfation.Nay,fofar is it from being exclu- ded , that it doth unavoidably follow upon the former, joh. 14. 15. jf y e l^ove me, faith Chriji, keep my Commandments. And, Jer. 31.40. I will put my Fear into their Hearts, faith God, that thty fhall not depart from me. Nor is it poflible, that with our whole Heart and Soul we mould fet our /elves to the Ser- vice of God , but that the Converfation will be anfwera- ble. It remains therefore in the next place, to confider, ( briefly ) thofe other expreflions of Duty in the Text, fo far, at leaft, as they concern our Outward Deportment and Converfation : To walk in all his Ways, To ferve him t and, To keep hu Commandments and Statutes which he com- The Ways of God, in Scripture, may admit of a dou- ble fenfe : Either, the ways wherein he walks 3 or , the ways which he doth prefer ibe. Pfal. 145. l7 . Xhe Lord is Righteous in all his Ways, faith David, and Holy in all his Works. Where, by the ways of God, are meant , the Ways of his Providence , or, the Works he doth. But, the Ways of God mentioned in the Text, are, the Ways Hraefr Duty for their Great Deliverance* 07 VV r ays which God prefcribetb, and wherein he would have us walk 5 not, the Ways wherein he walks himfelf And though, in fome fenfe, it may be called, a Hollowing of God, or, Imitation of what He doth : Yet, is not that the Ade- quate extent of the words. There being fome of thofe Ways wherein God walks,in which we Cannot 5 others, in which we Ought not to Follow him. Bur, the Ways fpoken of in the Text, are to be Vniverfally followed ^ we are to Walk in All his Ways : And therefore muft be meant of the Ways which he prefer ibes. The next Claufe is, To Serve him. And it is compre- henfive, both of the Inward and Outward Service, ( as is that alfo, of Walking in All his Ways : ) But,having con- fidered it already, as relating to the Soul, and the Manner of Service ; We are to confider it now, but as to the Mat- ter of it ; What things we are rx> ferve him in. And fo it will be coincident with the other expreflions. The laft is, To keep his Commandments and his Statutes^ which he commandeth. Wherein , there are, who diftin- guifh , between Commandments , and Statutes ; ( MJXO , Mitfvoth , and r»1jpn j Chuccoth ; ) applying this, to the Ceremonial 5 that, to the Moral Law. But, without dis- puting that Diftin&ion , We may fafely enough take this Claufe , ( at leaf! comprifing both parts of it, ) to be co- incident, for Subftance, with the other two. And fo the whole import of them taken together , To walk in all his Ways, and to Serve him, and, To Keep all the Commandments and Statutes which he commands , will amount to , An Vniverfal Obedience to the whole haw of God , and every part of it : As well what concerns the more Immediate Worlhip of God,Inward and Outward, Publick and Private; And our perfonal concernments be- tween God and our own Souls : As what concerns our Duty toward our Brethren 5 both as to our Ptrfonal, and Publick capacities. O But> > 8 IfraeP.? Duty for their Great Deliverance. Bu , to enumerate all thofe in particular, would be the Work of a Volume, not of a Sermon. 1 fhall therefore , in thofe General terms, conclude the fecond of thofe three Generals, which, at firft, I propofed to handle, The Duty, which God requires of Ifrael, at fuch a Seafon. . And yet notySc, at fuch a Sea/on, as if at another Seafon it were not a Duty ; or, So, to ljrael y as not unto Us al- io : But, as importing fpecial Obligations, at fuch a Sea- fon, to what is at all times a Duty ; And, not to Ifrael onely; bur, to Us alio. And, if our Seafon be now, in many particulars, parallel to theirs ; and, in fome, beyond them : Our Obligations will be fo too. If Ifraels Now } be now Englands 7 their Duty muft be ours alfo. And, the better to incite us thereunto, I (hall pafs on to the Third and laft General, fto be difpatched in a k\v words ; ) which is, III. The hcouragement : ( which the Text prefents in the C lofe 5 ) Which I command thee this day , For thy Good, And, truly, if this alone were throughly believed, there need no other Arguments to a Godly Life. Gocd 9 is the common defire of All : And, the Text di- re^s us where to find it. And, therefore, if not out of Love to God, or, Confcience of Duty 7 Yet, at leaft, for Self Love, we fhould follow thofe directions. 'Tis, indeed, a Condefcenfion in God thus to deal: whofe Ahfolute Power, might impofe upon the Creature, \\hzt Laws he pleafedj without confulting, Whether it be for our Gocd, or no. (And, if we mould doubt of this 3 we cannot but take notice of it in our felves every day : Who take upon us to difpofe of thofe Creatures, which are at our command, not always, as may moft conduce to their Good or Eafes bur, as may beft comply with our deftgns. ) But: Ifrael'j Vuty for tlmr Great Deliverance. 99 But, if GoJ, ( whofe Power over us, is more Abfolute, than ours over the meaneft Creature, ) have been fo gra- cious to us, as to make our Duty and our Happinefs the fame thing: 'tis moft extreme Folly in us, to ncgledt Both. I know, that the Inordinate Lulls of Men will not ea- fily aflent , That what God commands , is belt for us. And yet, there is fo much of Evidence, and Conviction in it, that it' but Reafon may be Judge, it cannot be deny'd. And, however a prefent Diftemper may tempt us, per- haps, as the Pfalmift, to be envious at the foolifb, when he PfaJ.73. 3- faw the Trofperity of the Wicked ', while all the day long Verf. 14. he was plagued, and chadened every morning : Yet even then, we mall find, his more Compofed Thoughts, did foon fuggtft another Conclufion,'7« good for me to dravo Verf - 28 - near to God. And, 1 might tell you here, ( but that the time forbids me, ) what infinite advantage a Chriftian may receive by fo doing. I might tell you, from the Heathen, of that Serene Tranquillity of Mind, which doth accompany Vertuous Actions; and thofe Horroursofan Accufing Confcience which attend the contrary ; ( —prima ejl hac ultio, quoe/> J uve n aI - h fe Judice, nemo nocens abfolvitur.- -)Yea, how much better, even in their account, was Afflicla Virtus-, than Trofpe- rum Sceliu I might tell you, what advantage in Reputation there is, living and dying, to a fober, temperate, juft, and vir- tuous Perfon, in the eyes of fober and good Men : Nay , even in the eyes of others alfo 5 who cannot but com- mend the ways of Virtue, though they do not love to walk in them. I might tell you from Solomon, That, the Memory of Prov.10.7. the Jufi (ball be Bleffed ; But, the Name of the Wicked flail Rot. O z I roo IftaeF* Duty for their Great Deliverance. I might tell you , That, even as to Outward Safety , Fror. i«.p. there is an advantage in Righteous ways. He that walk- eth Ztf>rightly y walketh Surely j while Vengeance overta- keth the Wicked unawares. i John 3. 2 1. B u t I had rather tell you, of that Peace of Conference, Rom! 14! 1 7, anc *> J°y in the Holy Ghofi ; Of that Teace of God \ which 1 rhef. i. 6. paffeth aU under/landing, and, the Love of Godjhed abroad Rom. 5 I', * H our hearts ' Of that Spiritual Consolation ; which fweetens our Afflictions, doubles our Comforts, fits us for Duty, fupports us in Diftrefs, confirms our Faith, increa- fethour Hope 5 which makes us Live Serviceably, Dye Comfortably, and Reign with Chrijl Eternally. But I Kiuft not infill upon this longer. You fee the *Duty, and you fee the Encouragement. And now I (hall have done prefently ; if Your Majefty will give me leave, in a few words, to accommodate what hath been faid, to the prefent Seafon. Wherein yet, Your Majefty hath, in great meafure, prevented me 5 in that Your Royal and Religious Proclamation, againft Pro- phanenefs. Your Majefties Miraculous Deliverance and Keftitution , being there Parallelled with that of Jfrael's from Egypt 5 And , the Return which Your Majefty makes, in that Your firfl Exercife of Government a- mongft us, being of a like nature with that which the Text requires. I fhall not need to mind Your Majefty, of what Hard- fhip ¥ou have undergone , while You were a Sojourner in a Strange Land. ( Which, while Your Majefties Wif- dom, and Goodnefs, ftudies to forget 5 it were not feafo- nable for me to commemorate, farther , than as it im- ports a Religious Obligation towards God. ) Nor need I Mind You , of a Red Sea of Blood, which Your Majefty hath pafled more than once. When, with- *.cor. 7. 5. out were Fightings, within were Fears : When tbonfands have Ifrael 's Duty for their Great Deliverance. i o i have fallen at Tour right hand, and ten thoufands at Tour Pfid.91.7. left , but it hath not come near Tou. And even Your Land it felf, though it have been made z field of bloody yet, is not a Defolation, but a Glorious Kingdom , as at this day. Nor need I mention that tedious Wildernefs , wherein we have wandered for many years. Wherein , if God had not, as it were, given Meat from Heaven, and Water out of a Rock,, Your Majefty had perifhed, and Your People too. A Wildernefs of intricate perplexing Providences : Wherein yet we muft acknowledge much of Mercy , in the midft of Severity : like a Checker'd Piece, Argent and Sables. Your Majefty , no doubt, hath hai oft occafion to fay, with the Pfaimift, My flefh and my heart fails me ; But Pfal 73.25. God is the flrength of my heart ', and my portion for ever : Even then, perhaps, when Your Enemies have been re- pfa1, 4* I0 « proaching You , with , VPhere is now Tour God > and , with much of Confidence, pleading Providence againft You : ( whom God hath now beaten with their own Weapons, and turned their Arguments upon them- felves. ) ' Tis poflible alfo, nay, we cannot doubt it , that ( a- mongft your other Evils) there have been thofe, who,like Balaam , in the Wildernefs ( while they faw it in vain Numb. 24,1, to Curfe You, while You kept Your Integrity, ~) would Rcv - Zl I4 * tempt You to Sin, that they might have advantage over You 5 and fay, Go ferve another God. But, their Snare is broken, and we are delivered. God hath delivered Tou from fo great a death ; and doth deli- 2 Cor. 1. to, . ver Tou 5 and in him we trufi that he will yet deliver Tou. He 102 Ifrael's Duty for their Cred 1 - Deliverance. He bath brou^lit You iaie , m o el) through the Red SVj, but over Jordan alio : You are aJresch cntred in , to poliefs the Land. He bath brought You Home, en the Prayers of Your People ; and, ou the Hearts of Your People : and, fet You upon the Throne of Your Fathers. He hath already Crowned Your Royal Head with many Mercies : and more, we truft, he hath in ftore. And now , The God and Father of our Lord Jefus Chrtft ; the Father of Mercies, and God of all Confolati- ons 3 who hath already donefo much for You, Goon to Blefs Your Maiefly, and do You good ; That You may be a Healer of our Breaches , and a Repairer of Paths to dwell in, and all Generations may call You Blelled : And, Pour the Choicefl of his Bleffings, on Your Royal Head, and Heart 5 That Your Throne may be higher than the Throne of Your Fathers, and Glory may dwell in Your Land 3 That, in Your days, the Righteous may Flourifh, and all Iniquity may flop her mouth : And, Indue Your Majefty with a Spirit of Judgment and Counfel, of Wif- dom, and the Fear of the Lord ; That You may be like an Angel of God, to difcern between good and evil 3 and, that Y'ou may know, how to go in and out before this great People, over whom the Lord hath advanced You 3 That You may fear the Lord, and his Goodnefs , that it may be well with You , and that You may prolong Your days ; That the Word and Will of God, and not the Phanfies of Men , may be Your Rule ; That the Inte- reftof God, and the Comfort of his People, may be ever tender in Your Eyes, and that Yon may pay the Vows which You made to God in the day of Your Trouble ; That You may Fear the Lord Your God, and Love him, and Walk in all His Ways , and Serve the Lord Your God , with all Your Heart, and with all Your Soul, and Keep his Commandments and his Statutes , which he Com- mandeth IfracIV Duty for their Great Deliverance. 103 manderh You for Your Good. And He, who is Lord of Lords , and King of Kings 5 who turns the Hearts of Kings, as the Rivers of Water, whitherfoever he will ; So Guide Y^our Royal Heart by his Fear, that You may not depart from Him 3 and , that He may not turn away from You to do You good. That, when You fhall have Run Your Race, and Finifhed Your Courfe, and kept the Faith ; When You (hall be gathered to Your Fathers in Peace, and a good Old-age : You may inherit abetter Kingr dom,. which God hath prepared for thole that Love him, and, may Reign with Chriji for ever. To whom, with the father, and the Holy Spirit; Three Perfons, but One Almighty, Eternal, and Ever living God ; Be Glory and Honour, with Due Obedience and Thankf- giving , now, and for evermore. Amen. Sermon VI 1 04 The True Treafure. Sermon VI The True treafure : Recommended in Two Ser- mons to the Univerfity of Oxford ( at St. Ma- ries Church there) on Feb. 7. i66 % ~, and r ' 9 Decemb. 10. 1671. Matth. VI. ver. ip, 20,21. Lay not up for your felves Treafures upon Earth , where Moth and Rujt doth corrupt , and where Thieves break, through and fteal : But lay up for your felves Treafures in Heaven, where nei- ther Moth nor Ruft doth corrupt and where 1 hieves do not break through and fteal : For where your Treafure is, there will your Heart be alfo. THis Text, is part of our Saviour's Sermon upon the Mount : which begins with the jth Chapter, and ends with the 7th. It was directed principally , though not onely, to his Twelve Apoftles, prefently after he had chofen them ; ( as appears from Mark 3. 13. and Luk.12. where much of it is repeated : ) Shewing them , What they were to do ; and, What they were to exped. I fhall not infift on the other parts of it : Becaufe, that which The True Treafure, 105 which I have read,will afford matter for a larger Difcourfe, than this occafion will permit. Two things there are Preliminary, which the Text doth rather Suppofe, than Affirm. 1. That Men naturally are inclined, to lay up Treafures for themfelves. For while our Saviour doth Difcourle qf the Manner, he doth Suppofe the Thing. Which is the fame, for fubftance, with what the Philofopher tells us, in the firft of his Metaphyficks, from Natural Light. 'Ayx- Srov eq-iv a Wi^i e(piylca. 'Tu Good , that all feek after. And, David , long before, Pfal. 4 6. There be many that fay, Whom II 'Jljew us any Good > 2. That Chrifl doth not, in the general, Blame this, or Difapprove it. For, while he doth diredt the Manner , he may be well fuppofed to Allow the Thing. And, fince a Defiie of Good, or Happinefs,is that, which, by Natu- ral Inflin£r, we are directed to •, and that, of Nature Un- corrupted : It is not to be fuppofed, that God, the Au- thor of Nature, mould Difallow it 3 but, Command it ra- ther. Eut, without infilling on either of thefe: I {hall rather, from Chrfls Dire&ion here, enquire , What are thofe Treafures, which we A>e ; and, what we are not, to lay up for our felves. Under the Name of Treafures, are ufually comprehend- ed fuch things, as are efteemed mod Excellent , and of greateft Value ; which are wont to be laid up Secretly and Safely -, and, therefore Sec- etly, that they might be Safe. And things fo laid up, are faid to be Treafuredup'? which is the word our Savi(5ur here ufeth, /m ©jjoaup/'^gTg 3-noxv pvi , Treafure not up to your felves Treafures, &c. Thus Oliver , and Gold, and other Precious things 5 which, either Are fo in themfelves, or are fo Accounted ; are called Treafures : Efpecially, when they are laid up in fome treafury , or fafe Repofitory 5 not expofed to com- P mon iqS - 11>e True Treafure. men vkw ; from whence, on juft occafion, they may be produced : Like thofe of the Wife Uouf -holder, to which Matr.13.52. our Saviour doth allude , Mat. 13. which brought out of his Treafure , things New and Old. Such as thefe, with other Earthly things of like nature, which are here wont to be Treafured up, or accounted Excellent, are the Trea- v fures which, our Saviour fays, are not to be treafured up. From this particular fignification of the word Treafure 5 our Saviour doth filently pafs over to a more lax, or gene- ral acceptation of it 5 for, any thing that is Excellent and Trecioiu % efpecially, if Safe, and Vnfeen, or not expofed to common view 5 though quite of another nature from thofe things which on Earth are accounted Treafures. For, fuch muft be the Treafures, here fpoken of, which are to be laid up in Heaven. Which manner of Speech is, with our Saviour, very common : who, frequently, upon occafion of Difcourfe , concerning any thing, which, on Earth, is accounted Ex- cellent, Dear, Precious, Ufeful, Delightful, or the Jike,did ufe, by a Figurative way of Speech, to Apply it to fuch Spiritual Things, as were, though of another nature, yet more Eminent in fomewbat anfwering to thofe Excellen- cies, for which thofe Earthly things are fo efteemed. John 6. 27. As, Joh. 6. Labour not for the Meat that perifheth , but for that Meat which endureth to everlafling Life. Mean- ing, thereby, that which is as Neceffary for our Spiritual Happinefs, as Meat is to the prefervation of our Life here :. And therefore more Excellent, in as much as That Life, doth exceed This. Mark 14.15. So Mark 14. / will drink no more of the fruit of the Vine, till I drink it Mew in the Kingdom of God. Not, that he was afterwards in the Kingdom of God, to drink Wine ; But, to Communicate- with them in fomewhat , , though of a Spiritual Nature^ . more Tleafant and Glad- v Jome The True Treafure. 107 feme, than Wine, which doth here make Glad the heart o/pfai. 104. i$, Jfc». So, when, J^. 15. he calls himfeif /fo 7/-«? Vines of John. 15. 1. which they were the Branches : He doth thereby import fomewhat Spiritual) communicated from himfelf to thofc which are his Members, which is, to them, as Nee and Vfeful, as the Vines Sap is to the Branches ; and, in the Effects of it, as Fruitful as the Vine, and as *B leaf ant, as the Wine thereof. In like manner, he is called the Good Shepherd, Job. 10. John 10. n. As being more Kind, and more Careful, of thofe he calls his Sheep, than the Shepherd is to his. - And, Joh.6. he is called, The Bread of Life, 7fo'J<*«»M«i true Manna , The Living Bread, The Bread which came 5 °> 5 ' j5 • down from Heaven : as being more Necejfary, and of more Efficacy, as to our Spiritual Life, than Bread is to our Na- tural ; and more 'Delicious, than that Manna, which their Fathers did eat in the Wildernefs. And there is fcarce any Name of Relation, which, with us on Earth, fignifieth any thing of Great , or Good; but it is, in this Figurative Speech , applyed to God and Chrift. As, a King, a Lord, a Judge, a Mafler, a Father, a Husband, a Brother, a Friend, a Saviour , a Deliverer , &c. As having, eminently, more of Greatnefs, and Go od- nefs, than Any or All of thefe. Nor any thing which , amongft us, is accounted Ex- cellent, Necejfary ; or Delightful 5 which is not, in fuch a fenfe, applyed to the Joys of Heaven, and the Happinefs there 5 and that, for the moll part, with fome Epithete,o{ Excellency, beyond what is here to be found. As, Bread, jra ^ , fc Wine , and Milk ; The Bread of Life ; Rivers of Living John 6. 48. Waters ; The d/Mf, which endure th to Eternal Life ; j££ 2 '°; Length of Days; Riches, and Honour ; Treafures, laid up in Pfov.3.6." heaven ; True Riches, in oppofition to the Mammon of JJj 1 ",^ 7/ Vnrighteoufnefs ; Fullnefs of Joy, andTleafures for ever' p&hid.'ii.' P 2 W0/r ; 108 The True ^ireafure. I.uk. 15.9. more; Everlajling Habitations; A Houfe Eternal in the »Tiai.4.'i8. TJeavens » A Heavenly Kingdom ; A Kingdom, which can- Heb. i2. 28. not be moved ; A Crown of Right eoujnefs ; Yea, Life it felf* i£?&!; 9 . and ' Life Eternal. Mace. 25. 4 5. And fuch are thofe Treafures, here fpoken of, which we are to lay up for our felves in Heaven. Even fuch things f 1 Cor. 29. (as the Apoftle tells us ,) as neither Eye hathfeen, nor Ear heard, nor hath entred into the Heart of Man to conceive : fuch are the things, which God hath prepared (which God hath Treafured up ) for thofe that Love him. Ye fee therefore, what is meant by Treafures, both in the One Senfe, and in the Other : Thofe which we are not, to Treafure up ; and thofe which we are. Lay not up, for your felves, Treafures on Earth: But Lay up, tor your felves, Treafures in Heaven. Eut may we not, you will fay, Lay up Thofe alfo ? Are Dent. 33. 16. not thele Precious things of the Earth, ( as Mojes calleth them, ) the Good- will of him that dwells in the Bufh ? Are not the Good Things of the Earth, the BlefTwgs of God ; which he beftows upon us out of his Bounty ; and \\ hich we are to enjoy with Thankfulnefs and Rejoycing ? And may we not then Seek for them, and Lay them up? Certainly we may. Nor is it our Saviour's meaning here , Abfolutely to Forbid it. But the words , though they be fpoken 'Pofitively, are to be underftood Compara- tively. As in many other places, where like Forms of Speech are ufed. Matt 10. 2 g. Eear not them which Kill the i?0^(faith Chrifl, Matt. 1 0.") But rather Fear him, who can fleflroy both Body and Soul in Hell. Not but that we may , upon juft occafion , Fear both : But Him, much Rather, than Them. John 6.27. So, Labour not for the Meat that perijheth : But for that Meat which endureth to Eternal Life. Where our Sa?iour's meaning is not, that we fhould not at all La- bour The True Treafure. iop lour for our Food an-J Suflenance, whereby our Lives may be preferved- For God doth directly Command the con- trary ; In the Sweat of thy Face,fhalt thou eat thy Bread. Gen- 3. 19. Which though, at firft, it were impofed as a Tunijhment, yet, as a Tuty too. And, If any Man "will not Work , aThef.fr i®- ( faith St. ¥aul, ) neither let him Eat. But, ( which is our Saviour's meaning, ) Labour not for That, in compa- nion of This. So , I will haze Mercy, and not Sacrifice : Not but that Hof.<5. 7. God required Both ; but, Mercy much rather. mJk J*?'. So, Thou delight eft not in Sacrifice, elfe would I give it ph\.'$i.-i6 t thee; but, the Sacrifices of the Lord, is a Broken Spirit. l T- That is, Not in Thofe , in comparifon of this. So S r Paul, God forbid that I jhould Re Joyce, ( or Glo- Ga j, 5. I4 , ry, ) jave in the Crofs of our Lord Jefus Chnfl. That is , In any thing fo much as in This. And, I determined not to know any thing amongfl you , 1 Cor. 2. *. fave Jefus Chnfl, and him Crucified. I hat is, not any thing in comparifon of This. Wnen therefore our Saviour bids us, Lay up Treafures in 'Heaven ; not on Earth : His meaning is not, that we fliould* be fo onely intent on Heaven, as not at all to regard the things on Earth 5 as if the onely way to fulfil this Precept, were to turn Anchorete, or Vow perpetual Pover- ty. For, certainly, while God doth place us on Earth ; his meaniog is, we mould be here lmployed 5 and, for the good of Humane Society : And, when he provides for us outward Bleflings -, that we fhould enjoy them with Thankfulnefs and Sobriety : For, every Creature of God is x Tim. 4. 2,4* Good ; and, to he received with Thanksgiving, fas St. 'Paul argues on a like occafion , 1 Tim. 4. ) And, fuch a Seve- rity , as neither God nor Nature doth require ; will not be acceptable unto either. But, his meaning is, 1. That wc mould not feek for thofe (of Earth) One- ty* no The True Treafure. ly : Co, as not at all to regard the things of Heaven. And though he Ihould have faid no more but This : yet would it have reached a confiderable number of Men. For, alafs, How many are there in the World, of whom we may fay, ( as the Tfalmifi faith of fome ) that God is not Pfal. 10.4. in all their Thoughts ; Who either , fay in their Hearts , Pfal. 14 1. That there is no GW * ( though, perhaps, with their Mouths pfal. 94. 7' they do not : ) Or, at leaft , That He doth not See, nor (hall the God of Jacob regard ; That he takes no notice of things below, nor confidereth the Works of the Children Job 22. 13, of Men : As if the Clouds were a Covering to him, that he '4* could not See, or could not judge through the dark Clouds. Who take not his Name into their Mouths ; but for Job 21.41. Oaths and Blafphemy. Who jay to the Almighty , De- Job 22. 17. p art j rom m . j or we defire not the knowledge of thy ways, Pfal. 17. 14. Whofe Tort ion is in this Life. Whofe God is their Belly ; ' 3> 19 ' whofe Glory is in their Shame ; who mind Earthly Things , Who have no Thoughts at all, of Treafures in Heaven ; nor Hope for greater Happinefs, than That there be no Hell. 2. As not Onely ; fo, neither fhould we Chiefly feek Matt. 6.3$. for Earthly Things; but, things in Heaven. Seek' Firfl the Kingdom of God, and his Right eoufnefs ; and Other things but in a Second place , as things to he added Vcrf. 31,32. thereunto. Not fo much, what you fhall Eat, or what you /hall Drink, or wherewith all you fhall be Clothed ^ Tor after all thefe things do the Gentiles feek ; thofe who know of no greater Happinefs : But a Chriftian, who knows of a Kingdom to be fought for ; even a Heavenly Kingdom 5 mould firft make fure of That, and make that his great- ,eft Care. Matt. 6. 25. The Life is more than Meat ; and the Body than Rai- Job 2. 4. mefJ t : Yea, Skjn for Skin 5 and all that a Man hath 9 will he give for his Life : And therefore he muft needs be thought an Imprudent Man, who Ihould Ms regard his Life the True Treafure. in- Life than thofe things. Bur, the Sou/ is of more concern- ment than Life it felt: And therefore he muft needs be a much greater Fool ^ who, to gain Thofe, would lofe his Soul. What is a Man profited, ( faith Ch rift, ) if he Gain Matt. 16. 26. the whole Florid, and Lofe his own Soul I Or, what /hall a Man give in Exchange for his Soul ? What is there,of fo much worth,as to be given in Barter,for a Soul > You would think that Man very ill advifed, who, in a Conflagration^ a Ship wrack,fliould make it his great care to fecure his Lumber, or Trifles of no value ; and, at the fame time, to NeglecT: his Jewels, and things of greatefi; Worth -, or, even bis Children, or Perfons deareft to him. Yet, fuch Fools are thofe , who are more careful about fome Earthly Contents ; than for their precious Souls, or the Joys of Heaven : of which they either take no care at all 5 or, at bed, are much lefs follicitous. $. Not Earthly Treafures in Competition with Heaven- ly. If Jofeph cannot, at once, injoy his Miftrifles favour, without Sinning againft God ; he is quickly refolved, which to chufe : How can I do this great Wickednefs, and Sin a- Gen. 39. 9; gainfl God ? Nor is his Liberty fo dear to him , but that he will chufe Imprifonment, rather than Sin.. If the Three Children cannot preferve their Places at Court, or efcape a Fiery Furnace, without falling down to JVorjhip Nebuchadnezzar's Golden Image : We are not fol- Dan.?. i£ 5 , licitoiu ( fay they ) King, to anfwer thee in this matter 3 17 ' l8, they quickly come to a Refolution ; Our God, whom we ferve, is Able to deliver us 3 and^ he Will deliver us : But if tiot •, be it known unto thee, O King , that we will not ferve Thy Gods, nor VForfhip thy Golden Image. So long as Heavenly, and Earthh Treafures, are Con- fident : It is not unlawful to enjoy Both. For, many of God's dear Children, as Abraham, and David, and many more ; have, befides the Favour of God, enjoyed a Com- petent, and a Plentiful Portion of Out ward Things j with- out. H2 The True ireafure. out Blame: But, if once they become Inconfiftent ; and it come to a Competition, whether we will ferve God or Matt.5. 24. Mammon; fmce that we cannot ferve Both: 'Tis then,that this Precept becomes Pofrtive, Not to lay up Treajures on Earthy hut Treafures in Heaven. So long as Both may (tend together ; God may have a great many ( pretended ) Friends. For, Balaam him- Numb.23.10. f e ij. cou \d w ifa t0 <]y ie fa Death of the Righteous -, and , that his end might be like theirs. And, fcarce is any Man fo wicked, but that he would be willing to go to Heaven when he Dies.- But, if it mull be upon fuch terms as thofe propofed to the Rich Young Man (Matth. 19. J To Matt. 19. 21, fell a// y and to give to the poor, that he may have Treafure 2l - in Heaven; efpecially if, upon Earth, behave great ~P of feffions : 'lis, too often, that they go away Jorrowful ; they do not like the Bargain. But, 'tis here, the Trial of a Chriftian comes, whether he be, in good earned, what he pretends to be ; Whether Matt. 19.29. ne canforfake Houfes, or Brethren, or Sifters, or Father , or Mother, or Wife, or Children , or Lands , for Chr/Jt's fake, that he may hereafter receive a hundred-fold. Whe- ther he can , with the Wife Merchant , having found this Matt. 15. 46. Tear I of great Price , fell all that he hath, to buy it. Matt. 13.44. Whether he can, with Joy, fell all that he hath, to buy that Field , wherein is this ( Heavenly ) Treafure. Which if he can ,• he will never have caufe to repent his Bargain : For, never did any Man Buy Heaven, too Dear. Ye fee therefore, in what fenfe it is that we are Not to lay up Treafures on Earth, but Treafures in Heaven. Not thofe One ly , not thofe Chiefly , not thofe in Competition with thefe. The reft of the Text , contains the Reafons, which our Saviour affigns , why we mould give this deference to Heavenly Treafures, before thofe of Earth. Which he takes from thofe two confiderations , for which ( princi- pally ) Treafures are fo called. Trea- The True Treasure* \\% Treafures-, properly, are fuch Things as are Excellent , and Safely laid up. Now Heavenly Treafures ( as Chrift doth here infinuate ) are, Firft, more Excellent ; and , Secondly , more Safe , than thofe of Earth ; and, there- fore, Rather to be Treafured up. Firft, they are more Excellent and Frecious. Which is implyed in the Names here mentioned ; by which lie doth defign the One and the Other. Treafures in Heaven, and Treafures on Earth. For,<# the Heaven is high above the Pfaf. r03.11, Earth, (■ as both the TJalmift fpeaks , and the Prophet Ifa - * s.?- Ifaiah, ) fo are Heavenly things above Earthly. And very frequent is it in Scripture, to defign the Ex- cellency of fucli things above Others, by the Title of Hea- venly. When this our Earthly Tabernacle (hall be cliff ol- » Cor. .. ved. (faith the Apoftle,) we have a Houfe, Eternal, in the Heavens : And therefore more Excellent. That, but a Tabernacle -, This, a Houfe, a firm Building. Thar, to be Diffolved; This , Eternal. So, when he compares our Condition after the Glori- ous RefurrecTion , with that before our Death, ( 1 Cor. iCom$» 4 o> 1 j. ) There be ( faith he ) Celeflial Bodies , and Bodies Terreftrial; ( Heavenly bodies, and Earthly bodies 3 ) But the Glory of the Celeflial is one ; and the Glory of the Terreftrial is another. That, more Excellent than This ; and, quite another thing. So Chrift and Adam, are, on the fame account, compa- red: The Firft Man is of the Earth, Earthy, The Second Ver.47, ] Man, is the Lord from Heaven ; and therefore, much more Excellent. And fo fhall our Heavenly Condition be, in comparifon of our Earthly : For, as is the Earthy, vcr. 4 8. fuch are they that are Earthy, and, as is the Heavenly, fuch are they that are Heavenly. And, how much the One , doth furpafs the Other, is there exprefied at large. Upon the fame account, we find mentioned, 'The Hea- venly Jerufalem; A Heavenly Calling; A Heavenly Gift ; uS^i^ Q A Hcb. 6. 4. • H4 Tb e ? rne Treafure. 2 Tim. 4. 14. A Heavenly Kingdom ; A Heavenly Inheritance ; And , 1 Pct - u 4- f here) A Heavenly Ire -Sure ; with many the like Ex- prefiions. In all which ; it doth frill import Things more Excel- lent, than what on Earth is fo called. And which differ as much , as the Subftance, and the Shadow. For fo the Apoille Argues, Heb. 8. and Heb. 9. The Santluary, the Heb. 8. 5. Trie/Is^ the Sacrifices, which were on Earth 3 ferved but as the Example and Shadow of Heavenly Things. And, if Heb. p. 2 j. the Patterns of things in Heaven, were to be pur i fed with thofe 3 the Heavenly Things themfelves, mull be purified with Better Sacrifices. ifa. 66. r. Heaven is my Throne, faith God, and the Earth is my Aa.7-49- Footflool. And, in the fame proportion, the Treafures of Heaven , are more Excellent than thofe of Earth. Like as , thofe Mean Things, which, in a Poor Man's Cottage, pafs for Treafures ; as being the Beft he hath : would, in a Princes Talace, be Contemptible, and not deferve that name ; where, the meaneft Utenfils, are of greater Worth, than the Poor Man's Treafures. So, thofe things, which, on Earth, we look upon as Auguft, and Noble : are nothing, if compared with the Glory that is to be expected in Bea- 8, ven. What things were Gain to me ( faith Paul ) thofe I accounted hofs for thrift 3 yea, and J account all things but Dung, that I may win him. The Glory of what is fo furpafling, as that the greateft Glories on Earth would as much difappear before it ; as the fmaller Stars, in the Prefence of the Sun at Noon day. I fhould be too large, if, to amplifie this Subjec"t,I mould make a particular Parallel, between the Treafures in Hea- ven, and thoje on Earth ; thereby to fliew , that there is no Comparison between Thefe and Thofe. 1. As to the Tlace : Thofe , in Heaven ; Thefe , on Earth. Which, by God's own computation, differ at Ieall 1&. 46, 1. as much, as the Throne, and the footflool. z* As The True Treafure. x 15 2. As to the Improvement which our Natures fhall then receive ; both as to Soul and Body : which are both to re- ceive confiderable Advancement. Our Mortal Bodies ftall put on Immortality 5 Our Cor- Rom. 8. 1 ;. ruptible J\jall put on Incorrupt ion ; And, Death it felt fliall lCor - x $-5>> be fvoallowedup in Vitlory. And, Our Vile Bodies made phW g- a 1. like unto His Glorious Body. And our Souls, likewife, fliall be in like manner Advan- ced. We now See but as through a Glafs-j ihtn. Face to iCor.*3.i£ Face : We know but in Part now 5 wejhall then Know even as we are Known : We /hall with open Face behold the Glo~ 2Cor. 3. 18. ry of the Lord Jo as to be changed into the fame Image ; we fhall be Like him y for we fljall fee him as he is. We are 1 job. 3. 2. here fubject, to Sin, to Sorrow, to Imperfetf'.on : Bur, in Heaven, there is none of all thefe. And, what is here Begun in Grace; fliall be there Perfected in Glory. When that which is ( P erf eft is come 3 that which is in Fart, 1 cor. 13. 10. Jhall be done away. 3. As to the Quality or Condition, wherein we fliall then be. We are here but Servants ; or, at the beft, but as Job. 1 5. 1 5- Sons in Minority : We fliall then, as Heirs, fit down in Gal. 4.1,7. the Kingdom of our Father; We fhall fit together in Ephef.2.6. Heavenly places in Chrift Jefus. We are, here, but as Slaves, or Subjedts at the beft : we fliall then be Kings Rev. i. *. and Triefls 5 a Royal Vrieflhood. *PetV°' 4. As to our Company and Converfation. We, here , converfe with Beafts ; or, at beft, with Men : But, there ; with God and Chrift ; with glorified Saints and Angels. Te are ccme ( faith the Apoftle ) to the City of the living Heb. u. 22, God y to the New Jerufalem, to an innumerable company of *$,*+• Angels, to the General Affembly and Church of the Firjl- horn , to God the fudge of all, to the Spirits of Juft Men made Perfetl, and to Jefus the Mediator of the New Cove- nant. 5. As to our Contents and Imphyments. They are, here, Q z but ii^ Jloe True Treafure. but Carnal, Earthly, Senfual ; fuch as gratifie but our Bo- dv, and are common, in great meafure, to us and Beafls: Or, at bed, but Imperfectly Spiritual. There, All is Spi- ritual, Heavenly, Rational, Divine : particularly accom- modated to our Rational Immortal Souk, even in their raoft fublime Perfeclions. Bur, to difcourfe thefe at large,. would be the Work of a. Volume, not a Sermon. # It may iuffice, to have infinuated Some of thofe Excel- lencies, wherein thefe Heavenly Treasures do furpafs thofe of Earth. frP£t ,, M> Having therefore thefe Precious Promifes (dearly belo- 2 Cor. ?. i. ued ) let us cleanfe our f elves from all Filthinefs of the sCcr. ii. 2. Flefh and Spirit, perfecting Holinefs in the Fear of God; That we may be fit to be prefented as Chaft Virgins to Mat. 25. i, Chrift: That we may, like thofe Wife Virgins, with our Lamps Lighted, and Oyl in curVeffels, he Ready to attend the Bridegrooms coming % and , Go in with him : That , Key. 19.7,9- when the Marriage of the Lamb is come ; we maybe Mar. 23, u,. found fit Gueds for that Marriage Feaft ; and. not be caft, ** cut, for want of a Wedding Garment : That we may then, with a Quire of glorified Saints and Angels, ( which is. the Work of Heaven, Sing perpetual Praifes , and Halle- Hc«. r$. 1,5. lujahs %, Salvation, and Glory, and Honour ; and Power, unto, tfee Lord our God 5 for Evermore, Sermon VII. The True Treafure. 117 Sermon VII. The True Treafure : Preached before the Uni- verfity of Oxford ( at St. Maries Church there ) on Decemb. i o. 167 1. Matth. VI. ner. \$ y 20, 21. ■ Lay not up for your felves r reafures upon Earth , where Moth and Ruji doth corrupt , and where Thieves break, though and fteal : But lay up for your felves T-reafures in Heaven, where nei- ther Moth nor Ruji doth corrupt, and where Ihieves do not break through nor fteal : For where your. Treafure is, there will your Heart be alfo. IPafs now, from the confideration of that Excellency which is in the Treafure s of Heaven, above ttiofe of Earth ; ( which is the firfl: Reafon, that our Saviour here infinuates, why we fliould lay up Treafures There , and not Here : ) to the confideration of ( that which is his Second Reafon, ) the Uncertainty of Earthly Trea- fures , in comparifon of thofe in Heaven. For, Secondly, Thole Heavenly Treafures, as they are^ for their Nature, more .Excellent : So are they more Safe, than thofe Ill The True Treafure. thofe on Earth. For, on Earth, the Moth and the Rufl doth corrup, y and Thieves break through and [teal: Put, in Heaven, neither Moth nor Rujit doth corrupt ; nor do Thieves break through or Steal. Wherein our Saviour intimates a Threefold Principle of Uncertainty in Earthly things ; to which thofe of Hea- ven are not expofed. i. They are fubjecT to Decay by a Principle of Corrup- tion, from within. The Rufl may corrupt them. 2. They are liable to be Deflroyed, by a Violence from without. The Moth may Eat them. $. Though they fcape both thefe, they may yet be Loft as to us. The Thief may take them away. I fay, Firft, They are fubjecl to Decay , by a Principle of Corruption from Within ; and, Viper-like ( if that Sto- ry of the Viper be not a Fable) are Eaten up by fome- what out of their own Bowels. For, to fay nothing of Tlants and Flowers, and things Matt. 6.30. of a (lighter Texture; which, to day, are; and, to morrow, are caft into the Oven : Even Man himfeif, and other Ani- mals, though they may live Long, yet do not live Al- ways ; and though, poffibly, they fhould efcape Cafualties y yet Age it felf would prove at laftan Incurable T)ifeafe. Yea, of things that might be thought yet much more durable : The hardeft Oak, as well as fofter Plants, may breed a Worm which (hall eat it : And even Iron , and Steel it felf, the hardeft of all Metals , is eaten up by its own Rufl. And Stones moulder into their own 7)ufl. How many (lately Fabrkks, with all their Glorious Ornaments, are fo far Perijbedps that there is not fo much as the Ruins left remaining ! And, (lately Cities^ become >r.2t. 5,5. a 'Defolatiou ; a Wildernefs without Inhabitant ! Pfil. 102 26. Yea , the Earth Jhall wax Old as a Garment ; the Moun- tains be abafed, and the Valleys filled up ; And, the Hea- ifa. 51.5. v€ns a if £ thefe lower Heavens ) jhall vanifi away like /moke: The True Treafur*. ,ip fmoke : While thofe Eternal Man/tons, thofe Ever lafi ing Joh. 14 L Habitations, fin the //ww* of Heavens, ) prepared lot \ u £ a l *' 3 9 ' us ; mall remain for ever, fubjeel: to no Decay. And, as the Place is thus Lafting, where our Treafures are Laid up ; So are theTreafures alfo. We (hall then In- 2 Tim. 4. 8. hey it Sub/lance, not shadows ; even ^Durable Riches and ^ ov * 8 » l8 ' Righteoufnefs : /4 Better and an Induring Subjlance. Heb. 10.34. Our Kingdom, as it is a Heavenly Kingdom, fo is it E- verlafting; A Kingdom that cannot be moved-. And our Heb. 12.28. Life, Eternal Life. A Fulnefs of Joy, ( but without Sa- Rom> 2i?> tiety, ) and Everlajling : An Eternal Weight of Glory, but Pfcl.i6. ir. no Burden. &*,"' Secondly , Our Earthly Treafures, as they may Pcrifli, 2 Qox.\. 17. by a Principle of Decay from within : So may they le Deflroyed, by a "violence from without. The Moth eates, as well as the Ruft, Our Garments , which would Rot in Time, may, before that, be Moth- eaten. As fob doth, at once, elegantly infinuate, as to the Frailty of Humane Life : As a Rotten Thing confumeth , jobij.28. 1 and as a Garment that is Moth eaten : And again , Like a job 14. 2. Flower which is cut down, and not fuffered to (land fo long as till it Wither of it felf M.iv, at the bed, is but of a few days, of no long conti- job 14. 1. nuance ; yet is not fure to run out thofe : He may be cut off in the midji of his days', or even much fooner, fo as not to live out half his days, ( as the Tfalmift fpeaks, of the pfej. 55i 23# bloody and the deceitful Man.) And our Contents, or Treafure's, are as fubjecT to Cafu akies, as our Lives: Like Jonah's Gourd : which came up Joh. 4. 10. in a Night, and peri fhed in a Night : which c< ild not have flood long before it withered, had it bei n let alone ; but a Worm fmote it, before it had ftood fo long. j h. 4 . 7 . Houfes of Clay, whofe Foundation is in the Duft, could not Job 4. 1$. Hand long, though they were not n (faulted ; Buc, if Af- filed by Storms and Tempefts, they may fall much (doner : Like. ,^o The True Treafure. job i. 9. Like that of Job's Sons , and that of which our Saviour mv ' 7 ' 27 ' fpeaks, Mat.' 7 . Nor is there always neceflary, any Great Violence ■, to Deftroy our Contents ; a very fmall matter may ferve the turn. It is not neceflary , that a Sithe mould cut Joh. 4. 7. down the Gourd, to make it Wither $ a Worm at the Root, undifcerned, may as certainly do it. And a Moth may Eat the Garment ; as well as a Lion] Rend it. The Prophet tells us of Both, in God's dealings Hof. 5 12,14. with Ephraim, Hof 5. I will be unto Ephraim as a Moth, and unto the Houfe of Judah as Rotter.nefs ; Verf. 12. Where a Small thing, without Noife, makes a great Spoil. Again, Verf. 14. / will be unto Ephraim as a Lion, as a joung Lion to the Houfe of ]udah, I will Tear and go a- ivay : where the fame thing is done, but with a Greater Noife. Sometimes, an Army of Soldiers, of Chariots and Horfe- men ; as that of the Jjfyrians, and of Nebuchadnezzar ; are imployed to Spoil and Deftroy a Nation : And fome- times again, an Army of Flyes, and Lice, of Frogs, and Lccufts, may ferve the turn 5 as in Pharaoh's cafe. So Uncertain are our Earthly Treafures ; expofed to a Thoufand Cafualties, of which, any One may Ruine them. Our Houfes may be Fired, before they Fall. Our Friends may be Slain, or become our Enemies, when we have moft need of them. Our Fields may be Blafied , when we expect a Harveft. Our Ship may Sink, or be Loft in the Harbor, when we expect it home with Trea- fures. And that may Terifh or be T)eJlroyed , whatever it be , on u hich we fet our Hearts ; though we love it Gen. 44. 3«. as dearly, as Jacob did his Benjamin; Whofe Life was bound up in the Life of the Child. But, the Treafures of Heaven , are fubjec~t to none of thefe Cafualties : neither to the Ruft, nor to the Moth ; They The True Treasure. 121 They do not Teri/h of thcmfelves, nor are Tieftroyed by outward Violence, as thole of Earth are. Thirdly, Though our Treasures here, fhould neither Decay, nor be T)eftroyed ; though neither Moth, nor Rufl, lhould corrupt them : Yet they may be Taken from us. The Thief may break through and Steal; and fo, they be- come Loft to Vs ; even while they are, in Themfelves , Prefer ved. Riches are not for Ever 5 faith Solomon : And even , Prov. 27. 24. while they continue, they often Change their Mafters 5 and are, as the Prophet fpeaks in another cafe , Emptied Jer. 48. u. from Veffel to Vef/el. They take themfehes Wings and Fly away -, and, to Dote Prov. 23. 5. upon them, is, to fet our Eyes upon that which is not Like a Flock of Wild-Fowl ; which may, this Hour, Ly upon thy Land •, and, the next, be a great way off : Thou know J°h. 3.&. eft not Whence they come, nor Whither they go. What is Thine to day ♦, may be Stolen from thee , by thou knoweft not whom : Or, Forced from thee,, whether thou wilt or no : Or, may be Sold and Wafted , by thine own Aft, fo that it remains no longer Thine. How oft is it, that a Man , Born to great PofieiTlons, perhaps to Kingdoms and Royalties, may Die a Beggar ; or may Live to fee Another enjoy that which was forne- time His? According to that threatning , Thoujhalt Be- Ceuc.28. l°> troth a Wife , and another Man JJjall lye with her 3 Thou Jhalt Build an Houfe, lut not T^well therein 5 Thou /halt Sow, but another /ha// Reap, &c. Yea, one out of Trifon Mic.tf. 15. may some to Reign , while he that is Born in his Kingdom Ecclcf - 4- »4* become th 'Poor. Charge thofe that are Rich in this World,( faith Sr.'Paul l Tim -*- f 7" to Timothy ) that they truft not in Vncertain Riches. And, indeed, all the Riches of this World are fuch. Nor is it true of Riches onely, properly fo called : But of all things elfe, which the World looks upon as Excel- R lent ; 122 The True Treafure. lent ; and which here come under the name of Treafures on Earth. Our Honour and Efteem, may be foon followed with Shame and Difgrace : Our Tower and Dominion, maybe Efth.5. 11, foon reduced to Impotence and Contempt : A Perfon to Xl - day, as Great as Haman, may, to morrow, be Hanged on Efth.7. 10. his own G.i/lows. Our Friends, though they remain Men, may become Matt. 2 1. p. Enemies: And, thofe, who, to day, cry Hofanna ; may Marc. 11. % cr y ? - m a flj ort jj me> Crucifie him, Mact.27.22. Nor is anything more trequent than fuch Change of Marc. 15. 13, Fortune, ( as Men are wont to fpeak ) fuch Variety of Pfa'l.?5. 7. Providence , which fettetb up One, and pullet h down Anc- Luk, 1. 53. ther t, which Filleth the Hungry with good things, andfend- eth the Rich Empty away. But fuppofe, that none of all this mould happen ; That neither our Riches Perifh, nor are Deftroyed ~, nor that they be Taken from us and given to another Man ; Sup- pofe our Wealth and Honour accompany us to our Grave : They mud:, at lead Then, leave us ; and, what We have been Laying up, Another mull Enjoy ; and one, perhaps, to whom we leaft intended it. We cannot expect, they mould Rife with us at the Refurreclion ; to purchale Heaven for us, or to procure us There the like Refpect Prov. 11. 4. they did on Earth. Riches avail not in the day of Wrath 5 But Right eoufnefs deliver eih from Death. Luk.12. 17, The Rich Man, in the Parable, who, when his Barns 18,19,10,21. W ere too little to receive his Plentiful Increafe, was refol- ving to pull thofe down, and build greater ; and, to fay to his Soul , Take thine safe , thou haft goods laid up for many years : Though we do not find , that any of this was ta- ken from him while he lived ; Yet had all his Defigns ruin'd with this Meflage , Thou Fool, this Night fhall thy Soul be required of thee ; and then , ffhofe fhall all thefe things 7/jtf True Treasure. 123 things be ? And, So is he ( faith Chrift ) who layeth up Treasure for bimfelf , and is not Rich towards God. Ye fee therefore, how Uncertain thefe Treafures are. They may Perijh , They may be T)eflroyed ; They may be Taken away •• Or, if all thefe fail % the laft cafe is una- voidable, We (hall be taken from them : We cannot have an Eternity, in thefe PofTeflions. And if then, when thefe fail us, we have no Better Treafures totruft to; ourEftate muft needs be Miferable. It will therefore be our Wifdom ; fo to make us Friends Luk. 16'. % of the Vnrigbteous Mammon ; that, whe» thefe fail, we may be received into Everlafting Habitations ; So to order our Affairs here , as that, when our Treafures on Earth leave us, we may be fure of 'treafures laid up in Heaven : That we may Receive, in Heaven, thofe Treafures upon Exchange, which we cannot Tranfport in Kind. Thofe Treafures, are neither fubjecT to Moth, nor Rujl, nor can the Thief break through to take them from us. That Kingdom, cannot be fhaken. Our Crown of Right e- Heb. 12.28. oufnefs, is there laid up Safe. My Father, ( faith Chrift ,) jj 1 ™;* 8 - is greater than All, and None is able to take you out of his hands I know ( faith St. Paul ) whom 1 have truftedt, 2 Tim. r. 12. and he ts able to keep that which I have committed to him. Happy are they, whofe Treafures be there in Safety. Now, if we wou'd have our Treafures to be thus Laid up in Heaven : It is to be done, by a Heavenly Converjati- on while we are here on Earth. 'Tis true , the Treafures are there already. God hath Prepared them: Chrifl hath Purchafed them: and they Matt. 2 $. 34; are there Laid up. Tis our bufinefs, to fee that they be J^'/'g 4 ' Ours ; to take care that, what is Laid up, be laid up for Vs. ' Twill elfe be no pleafare to us at al!, to ; ruits meet for Repentance. Matt. 3.8. . They who Profejs they Know God, but do in their Works Tit. 1. i5. D(?«y /:/w; Do not /ay up for themselves Tieafures w Hea- ven ; But Treafure up to t he mf elves Wrath againft the day Rom z $# */ Wrath. Not every one ( faith Chri ft) who fays unta me, Lord , att ' 7 " 2r * Lord , Jhall enter into the Kingdom of Heaven ; But he that Doth the iViU of my Father that is in heaven. Now if thus, indeed, we would Lzy up for our felves Treafures in Heaven : The laft thing that the Text minds us of, is, To have our Hearts there alfo. . For, where your Treafure is, there will your Hearts be alfo. If ye be Rifen with thrift ( faith St. Paul to the Colof- Col. 3. 1,2. flans , Seek the Things which are Above , where Chrift is : Sft your Affeclion on Things Above, not on Things on the Earth. And ( to the Philippians, ) Let your Con- phiI - l - 27 - verfation be fuch as Becometh the Gofpel of Chrift. And, what that might be, he ihews by his own Ex- ample , Our Converfation is in Heaven ( faith he ) from whence we expeft the Saviour, the Lord Jefus Chrift 3 who (hall change cur Vile Bodies, and make them like unto his- Glorious Body. And, if we look for fuch things, What manner of Per- 2 Per. 3. ir, fons ought we to be ( faith St. Teter ) in all Holy Conver- fation and Godlinefs I Even, As he which hath called us is 1 Pet. 1. 150] Hol\\fo (hould we be Holy, in all manner of Converfation. We {hould, like Strangers and Sojourners in a For- p kl-39- 12. , raign Country, be often thinking of our Fathers Houfe. I s .' r We mould, as Strangers, and Pilgrims , Abftain from 1 Pet *. ". Flefhly Lufts which Fight againft the Soul. We mould, as Strangers, and Pilgrims on Earth, declare, by our Hea- Heb - »•»?> ' venly Converfation , that we are Seeking a Better Goun* 16 ' trey, it 6 The True Treafure. 2Tim.tf.1p. trey, even a Heavenly, haying up in Store a Good Foun- dation aga'mfl the time to come , that we may lay hold of Hcb.n. i,t. Eternal Life. Running with 'Patience the Race that is fet before us; hooking unto Jefus t the Author and hinijher of our Faith ; who , for the Joy that was fet before him Endured the Crofs, and Defpifed the Shame. Looking for, 2 Pet. 3. iz. an J Hafling to the coming of the 'Day of God: That we 1 Pet. 1. 9. may Receive the End of our Faith , the Salvation of our Souls. Confidering that vail Difproportion , between the Rom. 8^ 8. Sufferings of this pre fent Time , and the Glory that is to be revealed-. Between our Light Affliclion, which is but 2 Cor. 4. 17. for a Moment , and the far more Exceeding, Eternal, Weight of Glory. Job- 14. 1. Comparing thofe Heavenly Manfions, which, in our Fathers Houfe , are prepared for us ; with our Earthly Heb.12. 9. Cottages. Our Fathers on Earth , The Fathers of cur Matt. 6. 32. Flefh ; with our Heavenly Father , Our Father which is Matt. 6. 9. in Heaven , J he Father of Spirits. Confidering the Meannefs of thofe things ( which here Heb. i2.il. we account fiately) in companion of The City of the Li- Gal 4. 25. v '"& God; The Heavenly Jerufalem ; Jerufalem that is Rev. ix, 2,10, above-? The New Jerufalem; whofe Walls areofjafper; 18,19,23. ffo City, of pure Gold; the Foundations, of the mofi Preci- ous Stones ; the Gates of Pearls ; ( or. rather, fo Glorious, as that All thefe things are but fhadows of it ; ) And , the Glory of God is the Light thereof; furpa/Iing that of the Sun, the Moon, and the Stars. Comparing alfo, our Company on Earth, and mean At- Heb.i«. 22, tendance*, with an innumerable Company of Angels; the -*$» 24. General Affembly and Church of the Fir fi born ; the Spirits of Jufl Men made Perfetl ; yea, God himfelf the Judge of all ; and Jefus the Mediator of a Better Covenant. Comparing, laftly, our Imperjett C ndition here, both as to Sin, and Suffering 5 and thofe Muddy Delights the Earth the True Treafure. 127 Earth affords us 5 with thofe Rivers cf Pleafure which are pfai. 3 8. 8, at God's Right-hand for evermore-, Where, all Tears Jhall P ftI - * 6 - **• be wiped from our Eyes ; and Sorrow and Sighing jhall be r cv ' 2 ',, ^ no more: And where our Imployment fhall be, with Ifa -3Mo. Saints aad Angels, to Sing Perpetual Alleluias, and^Jf 1 ' *! Praifes to God for evermore 5 Even Bleffing, and Honour , Rev! 4. 8, 9. and Glory, and Power, be to him that Sits upon the Throne, Rey# s * ,3 ' and to the Lamb, for ever and ever. Sermon Vlth 1 28 God 7 s Deliverances of hvs People. Sermon VIII God s Deliverances of his People. Set forth in a Sermon to the Univerfity of Oxford \ in St. Maries Church, Sept. >2. i6$6. In the Se- cond year of K- Jame< II when we were in great Apprehenfions of POPERT Prevail- ing. 2 Cor. L ver. 10. Who hath delivered us from fo great a Death , and doth deliver 5 in whom we truft that he will yet deliver us. THefe words , upon the firft view, prefent to us a Threefold Deliverance, which the Apoftle menti- ons as to himfel'f : Pad, Prefent, and Future. The Memory of a Deliverance Paft ; Who hath deli- vered us from fo great a TDea+h. The Acknowledgment of a Deliverance for the Pre- fent 5 And doth deliver. And the Expectation of a Deliverance for the Future ; In whom we truft that he will yet deliver us. And he Owns Gocl in all of them. For, the Relative Who, in the beginning of the Verfe, refers ( as to its An- tecedent ) GocPs Deliverances of his People. 129 tecedent ) to God who raifeth the Dead, in the end of the Verfe foregoing. And he fays Vs, rather than Me ; not onely as being ufual with Writers of all forts, to put We, Vs, andOurs ; in ftead of 7, Me, and Mine : But becaufe the Church was io concerned in the Deiiverance of (o great an Apoftle , that it might well be reputed their Deiiverance, as well as his. As himfeif intimates, Verf. 7. Knowing that, as z Cor. 1.7. ye are partakers of the Sufferings, fo Jhall ye be of the Confolation alfo. He. fays, Firfl , Who hath delivered us from fo great a Death : That is, from fo great a Danger of Death. Or, who hath delivered us from Death, when we were in fo great Danger of it. As, Chap. n. of this Epifile\ He 2C0r.1r.22.: had been, he faith, in Deaths often : Not, that he had been often Jlain ; but, oft in Danger of being flain. What was this great T)eath ; or great *D * anger of Death, from whence he had lately been delivered -, he intimates in the Verfes next foregoing: For we would not have 2QX.1. 8. you ignorant, Brethren, of the trouble that came to us in Ada ; that we were preffed out of meafure, above ftrength, in fo much, that we def paired even of life : But we had Ver. 9. ] the Sentence of Death in our felves, that we (hould not trufl in our felves, but in God which raifeth the Dead'. Who hath delivered us from fo great a Death, &c. Ac- Vcr< »<* counting this his deliverance from fo great a danger , to be ( as it were ) a Raifingfrom the T)ead. According as is faid of Abraham, Hebr. 11. ( when excufed from offering Ifaac. ) He accounted, that God was able to raife Heb. 11. 19. him up , even from the Dead: from whence he received him in a Figure : That is, from whence, as it were , he received him; ( it was, in a Figurative fenfe, a Refur- S retlion. ) i jo Gofs Deliverances of bis People. reel ion. ) Or, in a Figure ; that is, as a figure of Chrifs Refurrettiov, of which this was a Type. But, What was this trouble in Afia ? It was ( as feems to me very evident ) that at Ephefus, Act. 19. where , Aft. 19. 24, c Demetrius , a Silver-faith, which made Silver Shrines for Diana ; and brought no fmall gain to the Crafts men , whom he employed ; incited them ( with other Work- Vcrf. 25. m e n of lihf occupation^ ) With this Potent Argument , Sirs , ye know that by this Craft we lave our Wealth -. And thereby made a great Up-roar againft St. Taul , for Vcrf 26. Teaching, That they be no Gods that are made with hands. That is ( as Cr otitis explains it, j Negabat ullam ejfe vim divinam in Simulacris. (He deny'd that there was , in Images, any Divine Power, any Divine Efficacy.) Whence they apprehended a double Mifchief , Firfl, That their Vcrf. 27. Craft was in danger to be fet at nought \ And then , That the Temple of their great Goddefs Diana fhould be defpi/ed, and her Magnificence be deftroyed, whom all Afta and the World Worjhipped. And, what an Vp-roar this made at EphefiUy the reft of the Chapter tells us. That this was it which is here intended, appears very evident from divers paiTages in this and the former E~ pi(lle , compared with the Story in the Atts of the A po- tties : if I had leifure to infift on it. Of which I mall name but a few. Aft. if. 22. We are there told , iri Ads 19. that Wwas in Afia. And, from Afia, he Wrote the former Epifile to the Corin- thians ; ( as appears by that Salutation toward the clofe 1 Com*. 19. f j t ^ jh e churches of Afia falute you ; and his purpofe vcrf. 8. t0 tarr y at Ephefus till Tentecofl :) but before this trou ble happened. And that, from Afia, he purpofed } to pafs through Ma- Aft, 19.21, cedonia, and Achaia y Q where Corinth flood ) to go to Jerufalem: Gocfs Deliverances of his People. 1 3 1 Jerujalem : And had already fent before him, into Macedo- Verf ai- nia, Timotheiu and Erafius ; while himfelf yet flayed m Afia for a feafon. During which ftay there , this Vp-roar happened at Verf * 2 h 2 4- Ephefus. And, as foon as the Vp-roar was ceafed, tie went Aft. io. u prefently toward Macedonia - 7 as we are told in the firfl: words of the next Chapter. And, from Macedonia, was Written this Second Epiflle to the Corinthians \ as the Poft- fcript tells us. And juft the fame Journey we have related in the Chap- ter before us. He had been lately in Afia, Verf. 7. and now was in Macedonia 5 and, from Macedonia, ( where 2 Cor. 1. 7. now he was ) was comin? to them ; And, by them , to be brought on his way toward Judea, Verf. 16. And while he Verf l6t was in his W3y, through Macedonia , before he came to 2 Cor. 7- 5. them in Acbaia, he Wrote this Second Epiftle 5 partly to* 8,1, &s> ' excufe his not coming to them flrft, as he had once in- 2'cor. 1. 15, tended ; and partly to acquaint them with this trouble in l6 ' Afia. Which had happened between the Writing of his Verf. 7. Firft and Second Epiflle. And is therefore mentioned in this latter Fpijlle ; as a new thing which had lately be- fallen him, juft before his leaving Afia, to go into Mace- donia , from whence he Wrote, and was fhortly to come to them. iL Tis true, that St Taul had, before this time, been in Macedonia 5 upon the invitation of that Vifion, Adr. 16. Aa.16.9,10. Come over into Macedonia and help us : and pafled thence {by Athens^) to Corinth, A£t. 18. where we find him a&. 18. 1, 3: working with his own hands at Tent-making. But that was not the time when this Epiflle was Writ- ten from Macedonia : but, what is mentioned ( in both Epiftles) as a thing then pad, And the fame is evi- dent from many other pafiages. See z Cor. 1. 19. & u. 7, 9. & 13, 1. And 1 Cor. 4. 12. & 9. 1,6, 15. And S 2 1 Cor. ! 3 2 God's Deliverances of bis People. iCor. i, 12. & j. 4, j,6, 22. &* 4. 6. compared with Ails 1 8. 24,17. t^ 19. i. This therefore was the great death, or great danger of death, which the Text fpeaks of 5 wherein he was in dan- ger to be tern in pieces, or otfaerwife murdered, in a furi- ous Vproar, raifed by Demetrius, and his fellow Craftf men 5 upon a pretended Zeal, for their great Diana ; and a real Jealoufie, left their Craft jhould be jet at nought (by which they had their Wealth ; ) if St. 'Paul's Doclrine fhould take place , That they be no Gods which are made with hands. Now that this was indeed a great Death, or that he was in great danger of Death •, you may judge by what Ad. 19. 28. is there related in the following Verfes. When they heard thefefayings, ("the Harangue which Demetrius had made) they were full of wrath ; and cried out, faying, Great is Dia- Verf. 29i fia of the Ephefians. And the whole City was in a Confufi- on. They caught Caius and Ariftarchus ( two of Paul's Companions ) and rufhed with one accord into the Theater-, Verf. 30. ( for no good you may be fure : ) And when 'Pauljvd'uld have entered alfo to the People ( to have made Kits De- fenfe, ) the Difciples fuffered him not, ( for the People, in verf. 52. f ucn a confufion, were not in a pofture to heajjfreafon 5) Vcrf. 31. And fome of the 'Adap^oi , Chief Men of Jfa,m>hich were his Friends, fent unto him, not to adventure him f elf into the Theater ( forefeeing the danger of it. ) And when Alex- Verf. 33. ander would have made his Defenfe to the Teoplc, againfl: St. *Paul , as may well be fuppofed, ( the Jews putting him forward ; efpecially if it be that Alexander the Cop- per Smith, who is elfewhere faid to have done him much 2 Tim. 4. 14. wrong : ) He could not, however, be heard: But all with one voice, about the fpace of two hours, cryed out, Great is Aa. 19.34. Diana of the Ephefians. Till the Town Clerk, with fome verf. 35. difficulty, had, by fair words, appeafed the People ; as be- ing God's Deliverances ofhk People. 1 33 ing in danger to be called in aueftionfor that unaccountable Verf.40. Vp-rcar. And, how great it was in St.Taul's own apprehenfion, appears in the words before the Text , We were pre(fed 2Cor ' 1 ' 8, out of meafure, above Strength , infomuch that we dej paired even of life : But we had the Sentence of Death in our verf. p. felveSy that we might not trufl in our felves, but in God , who raifeth the Dead. And, by his fpeedy getting away, as foon as the Vp-roar was ceafed y as appears in the firft Aa> le ' lm words of the following Chapter. And this I thought neceflary , for clearing, in particu- lar, what is here meant by fo great a Death. He fays farther , Who hath delivered us from fo great a Death. He recounts not onely his great danger , but his great deliverance ; and, that it was God who fo delivered him. And, he doth the like elfewhere, Thou haft known, faith he to Timothy, ( amongft other things) the Ferfe- 2 Tim 10 cut ions and Afflictions which came to me at Antioch, at Ico- ii, 12. nium, at Lyjlra 5 what Perfections I endured: But out of them all the Lord delivered me. And, upon another occafion, The Lord flood with me, and I was delivered : x x&.\* 17, . And the Lord (I: all deliver me from every evil work, and 18. will preferve me to his Heavenly Kingdom. And the like elfewhere. For it was frequent with St. Taut, to recount his Deliverances, and to acknowledge God the Author of them. It follows , And doth ^Deliver. That is, he doth con- tinue to preferve me hitherto. Accounting every days prefervation , a new deliverance : Efpecially when amidft continual dangers. Or, it may be meant, he doth from time to time deliver me. For, by a Verb in the prefent tenfe, is oft intended actus continuus, a continual pra- ctice. But, I rather take it in the former Senfe ; for his pre- 1^4 • God's "Deliverances of bis People. prefervation , fince that great danger , to the prefent time. He adds, in the laft place, In whom we trujl that he will jet deliver us. From the experience of Pall and Prefent Deliverances, he lays a foundation of Faith,or Confidence,, for Future Deliverances : That the God who hath deliver- ed him hitherto , will continue to deliver him 5 and per- Phil 1.6. feci the good work which he hath begun. Like as, in the 2 Tim. 4. 17, place but now cited 3 The Lord Jiood with me, and I was l8, delivered; and the Lord fb all deliver me f rem every evil **work t and will pre ferve me to his heavenly Kingdom. From every evil work * that is, from every evil defign to be wrought againfl me. Or ( as Grotius rather underftands it, ) from every evil work ; that is, from doing any evil thing, which might mis-become fuch an Apoftle. And thus I have gone through the words by way of Explication - ? as to the Literal fenfeofthem. I fhall now look back upon them, in the fame order, to make fome Obfervations from them. I firft obferve ; That it is not to be thought ftrange , that the Gofpel of Chrift doth oft meet with fierce oppo- fition : Efpecially where Intereft, and Superfluous Zeal, are both combined againft the Truth. By Interejl Men are ftrangely blinded, as to thofe Truths which make againft it, though never fo clear. And, by Super Hit ton, Men are ftrangely wedded to the falfe Wormips to which they have been accuftom- ed. Exod.23.8. A Bribe, or Guift, blindeth the eyes of the Wife , and Dcut. id. .9. p erver teth the words of the Righteous ; was a Divine Ob- am. 12. 3. f ervat j on j on g a g . Anc j j ntere j t m uch more ,• which is a continual B>ibe, jcr.2. 11. And, Hath a Nation changed their Gods ? which yet are God s Deliverances of hi* People. 135 no £ods > Jer. 2. Not as if it did never happen, ("for, we know, theGofpel hath been planted in many places where Heathenilh Idolatry had before prevailed : ) but becaufe it is an hard work to bring about. The Devil is not willing to btcaft out, where he hath once taken ToJfeJ/ion; but will rend and tear before he will Jet go his hold. (As in the Man poffeffed, Mar. 9. ) And, Mar< 0 Becaufe his own Works were evil, and his Brothers righte~ out. Therefore , marvel not t Brethren, ( as it there fol- vcrC 13. lows ) if the World hate you, * And our Saviour had given us the fame Caution be- fore. If the World hate you, ye know that it hated me be- fore it hated you. If ye were of the World, the World ]°h l $' 1 *' would love his own : But becaufe ye are not of the World , Verf. i$>. but I have chofen you oat of the World; therefore the World hateth you. Tis the Real Piety of Good Men, which is the true Caufe ( whatever the Pretence be ) why the Wicked hate them. As they complain, Wifd. 1. He was made to wiffl.*. 14. reprove our thoughts. He is grievous to us to behold '; l$ ' ( That is , He is a reproach to us, we cannot abide to fee him : ) For his Life is not like other Mens ; his Ways are of another Fafbion. Or, as St. Teter words it, 1 Pet. 4. 4. ^evi^ovltts , they look, fl range ly upon you, becaufe ye do not run with them into the fame excefs of Riot * fpeaking e- vil of you. They hate the Light ( faith Chrifl ) becaufe John 3. 10. their TDeeds are evil. This, I fay, for the mod part, is the true caufe, why the Wicked hate the truly Righteous Though yet Vir- tue be , of it felf, fo truly amiable, that even thofe who hate it, cannot but reverence it, (as Herod did John the Marc tf. 20. Baptifi, ) and have not the confidence to oppofe it bare- fae'd. And therefore feek to palliate the true caufe, with fome other pretences. As thofe but now mentioned, Aft. 16. Where the Ac- Aft 2o cufation was, Theft Men Being Jews, teach Cufloms which aii ' ' T it 138 God's Deliverances of his People. it is not lawful for us to ohferve being Romans ; and do ex- ceedingly trouble the City, or difturb the Peace. But the Verf. 19. true caufe was, becauie they [aw that the hope of their gains was gone. D an. 6. 3,4. Arid Daniel's Enemies,though they hated him upon one account, (which they were willing to diflemble y) yet verf. 5. t j ie y fought to entrap him for fomewhat dfe. And, our Saviour's Enemies, though they hated him for other Reafons, make this pretence to Pilate; If thou, let this Mango, thou art not not CslarV Friend. And when Licentious Livers,complain of Hypocrifie,in thofe of Stricter Lives ; that which offends them, is not , becaufe they are not what they feem to be ; but becaufe they do at leaft feem to be fo. Not for want of Real Piety ( for that would difpleafe them more ; ) bur, becaufe they would not have Men fo much as feem to be pi- ous. Another Reafon, why we mould not think it llrange , that God's Church and People do often fuffer ; Whether from God's immediate hand, ( as fometime they do ; ) or, from the hands of Wicked Men, ( which is the Cafe before us ; ) is, from the Wifdom of God , who fuflers it fo to be. aCor.4. 6. God, who at firft, by his Power, brought Light out of Gen. 50. 20. 7)arknejs ; can, by his Wifdom, bring Good out of Evil , and therefore fufTers it. God hath Holy, Wife, and Juft Reafons, for what ever he doth , or fuftereth of this kind ; though we know Aft. i§. 18. them not. Known to the Lord are all his Works : In Wif- pral. 104. 24. j om hath he made them all: Though to us , they be un- Rom. 11. 33. f earc h a l/ e} an( i his ways pafl finding out. And this mould flop all murmuring, all repining Thoughts againft God , when he doth not Govern the World, juft as we would have him. It Gods Deliverances of bis People. 1 3^ It feemed ftrange to Jeremiah, that things went con- trary to what he expected : yet he would not fo much as Expoftulate the cafe with God, till he had firft Premifed a Submiflive Acknowledgment of God's Righteoufnefs , (Jer. n.) Righteous art thou, God, when I plead with Jer. 12. i. thee : yet let me talk with thee of thy Judgments. Where- fore do the VVkked pro/per .■> VVherefore are all they hap- py that deal very treacheroufly ? And, in Job's Cafe ; though he defended himfelf well enough againft his Friends ; who charged him with Hy pocrifie , or fome great Wickednefs, becaufe he fuffered great Afflictions : Yet when God argued it with him up- on another Point, ( to vindicate his own Soveraignty , and Juftice, and the Equity of his proceedings ;) Jobhad no more to fay i But, abhors himfelf in dufi and ajhes : /job 42.$. have Jpokcn things which I underftood not 5 things too won- Verf * i' derful for me : Once have 1 fpoken, but I will not anfwer 5 Job. 40. 5.] ( I will not repeat it,) yea, twice,but I will proceed no far- ther. And we muft be content, on like occafions , to' do the like : To lay our hand upon our mouth ; to be dumb, becaufe Vcrf. 4. thou, Lord, haft done it : And, whatsoever God doth , or pfa1, 3* 9 ' fuffereth to be done ; we may be fure, he hath juft rea- fon for it. What are God's particular Reafons in fuch proceedings; and, for what Ends he doth it ; would be too long here to infift upon : and there will be occafion to fay fomething to it afterward. But, upon the whole matter, we may fee caufe, from this two-fold ground, ( the Evil of Man, and the Wifdom of God, ) not to wonder, that God's Church and People, in all Ages, have been expofed to fufferings, Difficulties and Dangers. T 2 We 1 40 God's Deliverances of his People. We find many Complaints to this purpofe ; of Job, Da- vid, Jeremy, Habakkuk, and others. And the Church, as a Body, have fo iu fie red, as well as particular Perfons : In Egypt, in the Wildernefs, in Canaan ; in the time of the Judges, in the time of the Kings ; in the Babylonifh Captivity ; in the time of the Maccabees. And the Chriflian Church all along. We know with what fury the Plantation of the Gofpel was oppofed , firft: by the Jews, then by the Heathen ♦, and what hath hap- pened in latter Ages of the Church, the World is not ig- norant. Bur, I have, perhaps, been too long looking on the Dark-fide of the Cloud -, the Sufferings oj God's Teople. We come next to view the Light-fide of it ; (_ God's de- liverances:) and make Obfervations from thence. Who kath delivered us fromfo great a death. - And, I obferve thence , That, as it is God's Goodnefs to grant them ; fo it is our Duty, to remember, and call to mind, paft Deliverances, and other Mercies , and to own God in them. I fay, Deliverances and other Mercies ; For, though the Text (peak of Deliverances fingly j yet there is the fame reafon of other Mercies alfo : and I do no injury to the Text, to enlarge the Profpe#. Men are commonly apt to make great Complaints , when under Sufferings, or in apparent Dangers : But foon Forget the Deliverance when it is over ; or, but faintly remember it ; or, take little notice of God in it. PH. iotf.7, When the Ifraelites were in diftrefs at the Red-Sea ; 9 V f. io ^^ were there faved from the hand of thofe that hated Verf 1 1. them ; and the waters covered their Enemies : the Ffalmifi v «f. «2. obferves, (Tfal 106, ) that they then Sang his Fraife: But G octs Deliverances of bis ?eop/e. 1 4 1 Bur, adds withall, they foon forgat his Works, when the Verf. 13. Deliverance was once over; They forgot God their Saviour, verf. 21. who had done great things for them. Bur, 'tis our Duty to do otherwife ; to remember the *& *i- 7- Living-kindnejfes of the Lord; to remember the days ofp^ly^lto old ; and tojhew forth all his Praife. n. Ihe Pfalmift lets us a good Pattern, to this purpofe, 1>fa1,9 ' ■• '4- for Five or Six long Pfalms together ; Pfal. 103, and fo onward to Pfal. 108. which are little more than a conti- Pfal. ioj.&c nued Narrative of a Chain of Providences, with Remarks upon them ; (hewing their Succeflive Dangers, and their Succeflive Deliverances. And, it feems to be Parcelled out into feveral Pfalms, as being too long for one. We have the like in Pfal. 78. and Nehem. 9. which con- pf a i. 7 8, tain a fhort Hiftoryof Providences; even from Abraham's Ndi.* .... days downward to their own time. And, the like, in many other places. Which you may read at leifure ; but are too large for me to repeat. Nor is it our Duty onely, ( by way of Gratitude . or Thankfulnefs : ) . But our Wifdom, and our Interefl, fo to do; for our Confolation and Incouragemenr. What Rom. 15. 4 , things were written afore-time, were written for our learn- ing ; that we through patience and comfort ef the Scrip- tures might have hope : They are written for our Admoniti- 1C0r.10.1i> on, upon whom the ends of the World are come.. And 'tis, no doubt, a great fatis faction, to obferve the Care and Providence of God, in Planting, Prefer ving, and Defending his Church in all Ages : though not always in the fame Splendor : In Egypt, in Canaan, in Babylon, and . at other times, both before and after: Notwithftandin^ the Milice of Satan, and the Wrath of Man. Yea, notwithftanding their own manifold revolts from him, and provocations of him. ( For God doth not always take 142 'God's Deliverances of his People. take the advantage, to cad them off ; who do, in fome mea- sure, forfake him. ) The Children of Jfrael, his own Pfal.78.40. People, though they oft provoked him, to punifh them fe- verely, (in their own, and in their Enemies Lands : ) \ec VerC 38. were they dill preferved, and not wholly deftroyed. The like we fee in his planting , and preferving the Chnitian Religion, and the Purity thereof (in fome good meafure ) from age to age, even to our days : Notwith- standing the oppoiitions of Jews and Heathens, and others whatfoever. To recount them all, were to repeat the Church Hiftory from Chrifl downward: ( too great a task for our prefent undertaking. ) And thofe in parti- cular concerning our own Nation, are fo well known, ma- ny of them, that your own Memories may fave me the Labour. But I obferve farther ; That we are not only to remem- ber, pad Mercies, and pad Deliverances, of God's Church and Children long ago : But the Prefent alfo, and thofe of our own times. Mat. 23.29. Our Saviour Notes it, as a piece of Folly, in the Scribes and Tbarifees ; who feemed to decry the Faults of their Verf! 30. Fathers, ( 7/ we had been in the days of our Fathers, we would not have been partakers with them : ) but did not vern 31,32. difcern, that themfelves, at the fame time, did the fame things. So, on the other hand,Men are fometimes mind- ful of God's Care of his Church, and the Mercies of for- mer times : But, do not take notice of the prefent 3 as here the Apoftle doth : He hath delivered us ; and he doth deliver us. And Ezra ( in his Ninth Chapter ) when he recount- ed former Mercies ; takes notice of their prefent Delive- rance, ( though much ihort of what he could wifli : ) Izr. 9. 8. tnat God had yet left them a Remnant to efcape, and given them a Wail in his Holy Place 5 that he had lightned their eyes, God s Veliverances of his People. 1 43 e\es, and given them a little reviving in their Bondage ; that he had puni/htd them lefs than their Iniquities dejer- Vcrf. 13. ved, and had given them fuch deliverance aj this-. And, though the Work were not yet compleat, yet,at leaft, fas wab done in another Cafe) could here Tec up an Eben- iSam.7. 12* ezer ; Hitherto hath the Lord helped us. And, even while they were in Babylon, the Church could fee a Mercy in their Prefervation there : Wherefore Lam. 3. 39. doth the Living Man complain ? // is the Lord's Mercy that verf. 22. we are not con/umed; becaufe his Companions fail not. I obferve Laftly ; That the experience of pad and pre- fent Mercies and Deliverances, fliould incourage us to truft in God for the future. He hath delivered us, and doth deliver us, and in him we truft that he will yet deliver us. And fo for other Mercies ; He hath been gracious ; he is gracious ; and in him v\e truft that he will yet be gracious. The Lord's Hand is not fhortened^ that it cannot fave $ j^ ,„ 1>& nor his Ear heavy that it cannot hear : If any thing hin- 50.1. der; it is our Iniquities that feparate between God and us . Numb.11.23, it is our (ins withhold good things from us. And 'thefe we jer. \,\y muft be careful to put away. Lor a 1 , thou haft betn gracious to thy Land; thou haftPM'%$-*° brought back the Captivity of Jacob : ( Pfal. 85. ) Thou haft verC 2. forgiven the Iniquity of thy people ; thou haft covered all their fins : Turn us, O God of our Salvation ; and caufe Verf. 4. thins Anger toward us to ceafe. 'Twas a finful diftruft, which the Pfalmifl notes, and calls it a fpeaking againft God, (Pfal. 78 ) when they faid, Pfal. 78. i 9 . Can God Furnifh us a Table in the Wtldernefs } He fmote Verf - 20. the Rock, that the Waters gufhed out; But can he give Bnad alfo ? Can he provide Flefh for his ^People ? This he Verf^r. calls a tempting of God, and limiting the Holy One of If ra- ti. This, he faith, the lard heard, and was Wroth .- And, Verf ai. if 144 Golfs Deliverances of bis People- Namb.ii«, if we confult theHiftory in Numh.n.wt (hall find it was 2 * fo. i Sam. i7-3*> We mould rather Argue, as David, when he was to en- counter Goliah , from the experience of former Delive- rances : Or, as Jacob, when afraid of Efau ; from expe- Gcn.32. 10. r i ence of former Mercies, Gen. 32. With my Staff I paffed Verf. 11. over this for dan, and novo I am become two Bands : Deliver me, I pray thee, from the hand of my Brother. Pfal. 21.9. Or, as the Ffalmift, Pfal. 22. Thou art he that took me out of the Womb - 7 that didft make me to hope when I was Verf. 10. u p on m y Mothers Breafls ; / was caft upon thee from the Womb j thou art my God from my Mothers Belly : Or, as Pfal. 71- 5- Pfal. 71. Thou art my trujt from my youth ; By thee have Verf. 6. J fr een holden up from the Womb - 7 thou art he that took me Ver. 9. out of my Mothers Bowels : 0, caft me not off in the time of Old yJge ; for fake me not when my ftrength faileth. And, there is none of us, if we furvey the Hiftory of our Lives 5 but that we may obferve fo many Mercies , and fo many Deliverances hitherto 5 that we may reafo- pfaf. 48. 14. nably conclude, ( as the ffalmifi elfewhere, ) This God jhall be cur God for ever and ever ; and he will be our guide even unto Death. And it is very frequent ( in the Pfalms and elfewhere) to ground Petitions for future Mercies, on the experience P&I.22.4. of thofe already received. As Pfal.22. Our Fathers truft- ed in thee 5 they truftedy and thou didft deliver them : Ver. 5. fhey cryed, and were delivered $ they trufted in thee and Ver. n were noi confounded : And thence infers, Be not thou far from me 9 for trouble is near. And, to the fame purpofe, Tfal.44. which our Church ?fal. 44. 1. hath Tranfcribed into our Standing Service : Lord, we have heard with our Ears, and our Fathers have declared unto us , the noble Works that thou didft in their days, and VerC 23, 16. in the old time before them : with thefe Refponfes , O Lord arife, help us and deliver us, for thy tiames fake : O Gocfs Deliverances of his People. 1 45 Lord arife , help us and deliver us y for thine Ho- nour. Now God hath feveral ways of Delivering his People , and doing them good. Which would afford matter of a large Difcourfe, if time would permit. Sometime the evil feared, or threatned, may be preven- ted, that it come not. As in the cafe of Nineveh 3 Tet Forty days, and Nineveh Jhall be deftroyed ; that was the J° n ?• 4- Threatning : But when they repented, and turned every one from bis evil ways : God repented of the evil that he Vcrf. 8,i°« faid he would do unto them, and he did it not. So in the cafe of Hezekiah 3 Set thy Houfe in order , for thou Jhalt Ifai. 38. 1. die, and not live ; was the flrft Meflage: But, foon after; I have heard thy Prayers, and feen thy Tears 3 Behold , / Verf * * will add unto thy days Fifteen years. Sometimes God removes the Perfon before the Evil comes : or ( which is all one ) defers the Evil , till the Perfon be removed. Thus , upon Abab's Repentance , ( fuch as it was) he had, at lead, this Refpite, That God would not bring the Evil in his days ; but> in his Sons iKin. 21.29. days, he would bring the Evil upon his Houfe. And, Jofiah 9 upon a better account, was Promifed, that He fhould be 2 Kin. 13. 29, gathered to his Grave in Peace 3 and his eyesjhould not fee lchr.3s.23 all the Evil that God would bring upon the place. And M- the like of Hezekiah, Ifai. 39. Good is the word of the Lord iCil 39.8. which thou haftfpcken 3 Tor there fha/l be Peace and Truth 2 Sj ,20,I £ in my days : though the Evil were afterward to come. a And the Prophet Tfaiah tells us, that (fometimes) the Righteous are taken away from th§ Evil to come. And fo Ifai. $7- r. was Jeroboam's Child, 1 King. 14. becaufe in him was 1 Kit* 14.12, found fome good thing toward the Lord God of lfrael> in '?• the Houfe of Jeroboam. For, fince it is appointed for all Men once to T)ie ^ It is Hcb. 9. 17. a Mercy from God,fo to time it,as to Die feafonably,in a good time. U Or, 1^6 God's Deliverances of his People. Or, if not out of the World ; he may remove the Per fon out of the Place, before the Storm fail. As in the Exod.?. 20, Plague of Hail in Eqypl : thofe who believed the Threat- 2r * ning, brought their Servants and Cittel, out of the Field Verf. 34. into Houfes, before the //a// came, whereby the reft were Mac.2.i5. deflroyed. Thus, when Herod /lew the Innutnt Chil- dren ; our Saviour, then a Child, was, before hand fent in- Verf. 13. to Egypt, that ir reached not him. So, the Jfraelites ^9°3o. 14 a8 ' were landed on the Shore of the Red Sea, before the Wa» Gen. 7'. i,7, fers returned to drown the Egyptians. And Noah taken ,0 ' into the Ark, before the Floud came. Sometime , thofe who contrive the Evil, are not able to bring it to pafs. Of which David had frequent expe- rience-, both before and after he came to the Crown. 1 Sara.18.10, When Saul cafi a Javelin at him •, he milled his aim ; more 1 Sam.??! ' than once - Wnen S a "lfe» f *° take h ttn in his Bed ; Z>£- 15, \6. vid was gone. And many more Efcapes he had, till God at length, brought him to the Crown. And, after that, 2 Sam.i 5.3 /, Cod turned the Wife Counfel of Achitophel into folly : And fi 2?. & 18. defeated the defigns of Abfalom ; and others who rofe up 24! againft him : And turned their Counfels upon them- Prov. '25.27. Sometime, God diverts them, and finds them other & 28. 10. Work to do. As when Saul was diverted from purfuing 1 Sam. 23. 'Bavid, by a Meffage brought him , that the Philijlines 27 ' 18 ' had Invaded the Land. So eafie is it for God, to defeat K2I3.9. 10, t f- ie Qounjels of Men : but, the Counjel cf the Lord , that Prov. i9. n.jlall ftand. Sometime again, he may permit it 5 but, to fuch a Pfal. 104. ft. degree. As when he puts bounds to the raging of the Sea, 7 , 9 ' 9 5 ' and to the tumults of the 'People : Hitherto /hall thy proud Job 38. 1 .'. Waves go, and no farther. Thus in the Cafe of Job 3 Sa- tan could do nothing till God permitted him. He had , job 1. 12. ther^permiflion , as to what Job had 5 but not as to his- job 2.6, Perfon. Then, as to his Perfon, but not as to his Life. Andi God s Deliverances of his People. , 147 And St. Taul tells us, as to himfelf; We are troubled, but iCor. 4 .8,?. not diftreffed ; perplexed, but not in defpair ; perfecuted , but not forfaken 5 cafl down, but not dfflroyed. And again, God is faithful, who will not fuffer us to be tempted above 1 Cor. i<5.ig. what we are able; but will, with the temptatun, make a way to ejcape, that we may be able to bear it. Sometime God changeth the Mind of them that were Enemies, to become Friends. As Prov. 16. When a Mans Prov. i- few that is one inwardly ; and Circumcifion is that of the Heart : So neither is he a Chriftian, that is but outward- ly fo, (that hath a form of Godlinefs , but denieth the 1 Tim. 3. 5. power of it ) nor is that Faith, which is in word onely : But with the Heart Man believe th unto right eoufnefs ; and, then, with the Mouth confeffion is made unto Salvation. It Rom ' IO * 1°. rauft be, ( as St. John faith of Love, ) not in word and x J°M. *8. in tongue onely , but in deed and in truth. And, while we thus believe and praftife; we can ne- ver be lofers by what we fuffer for Chri(l. We fball re* Ma r- io. 30. ceive even now, in this time, an Hundred fold, ( in value, if Luk^a?" o* not in kind, ) and in the World to come, Eternal life. Our a Qy. 4.17-- light affliclions , which are but for a moment , fball work out I-tj5 voa s wuverances oj nw reopte. out form a far more exceeding and eternal weight of Glory. Thofe, for a Moment; this, Eternal: Light Afflictions, a weight of Glory •, yea, an exceeding weight, a more ex- ceeding weight , afar more Exceeding, Eternal, Weight of Glory. Now, if at any time, Deliverances or Mercies ( I put Loth together ) do not anfwer our expectations ; either as to a People , or as to a Perfon, ( for there is the fame reafon of both ; ) If not at fuch a time, or not in fuch a manner, or not to fuch a degree , as we expect: We have reafon to fufpedt, the fault may be our own. jam. 4» 2. Tou have not, becaufe you ask not : or r ^ ask and receive Ver. 3. not ^ becaufe ye ask amifs : Not with Faith, not with Fer- Jam. $! \6. vency , not with the Heart, not with the whole heart 5 but pf; 1 ' 4 ' w i f h the Lips onely 5 And then \is no wonder if God do a ' 9 ' 1 ' not heed thofe Prayers, which we do not heed our (elves. Jam. 4. 3. Or, not for right Ends •, but, that we may confume them upon our Lufls. And, if we abufe Mercies ; God, in (lead offending more, may withdraw thofe we have. Ashe Hof. 2.8, 9. fays in Hof. 2. I will return., and takf away my Corn, and my Wine , and recover my Wooll and my I lax ; which they have prepared for Baal. Ox, we may, by our Actions, crofs and contradict our Prayers : And, by our fins, or by our follies, pull upon our felves thofe very evils we pray againft. If I regard Pfal.6<5. 18. Iniquity in my heart , faith the Pfalmilt, God will nut hear my Trayer. And Jojiah, by his imprudence, loft his Life 2Chr.35.11. a t Megiddo ; going to fight againft Tharaoh-Necho,\v[t\\- *out juft provocation, and when he was fairly warned to 1 King.22.32. the contrary. And Jehofhaphat was like to have fuffer- Ver£ 38. e£ j ^g f ame ^ fry g i n g w ith Ahab againft RamothGilead, Luk. 2. 38. contrary to Micaiah's Prophefie. And the Jews, while Sc7 ' * 9 ' they were Praying for, and in Expectation of the Meffiah ; did Gods Deliverances of hi* R did themfdves Kill the 'prince of Life, and defii e i i Mur- Aa.3. r 4> i$, i/f;-fr / to humble him. And God doth, by fuch means, teach us to be companio- nate to others in like Afflictions. Thou fhalt not vex , Thou Jhalt not opprefs, a ft ranger, faith God 5 for ye know Exod.z2.2n the heart of a Stranger; feeing ye were ftrangers in the &i l-9- Ltind of Egypt. A Heathen could fay, Noh ignara malt, wiferii fuccur- rere f 52 God's Deliverances of his People. rere difco. ( By having Suffered her Self, She was taught to Succour others in diftrefs.) And our Apoftle , in the Context , gives us his own example, to the fame pur- 2 Cor. 1.3. pole: Who comforteth us in all our Tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our [elves are comforted of God. And we have yet a more noble Pattern, in Chrifl him- Heb. s.8. f e lf. who learned obedience by the things he fujfe red; And Heb. 2. 17. was in all things made like unto his Brethren % that he might be a Merciful High-Priefi : Not fuch an High-Friefl which , cannot be touched with the feeling of our Infirmities ; but who was in all points tempted like as we are 5 but without fin. Ezek. 34. 3. It is complained , Ezek. 34. of thofe Shepherds, that did eat the Fat, and cloathe themfehes with the Wooll ; but the T)ifeafed they had not flrengthened, nor Healed that which was feck, nor Bound up that which was broken, &c. And of thofe unruly Cattel, that had eat up the good l Pa~ Verf 18. fiures,and trode down the refldue with their feet -, had drunk the deep Waters, and fouled the refidue with their feet $ Verf. 19. leaving to the reft of the flock ( whom they defpifed ) to eat what they had trodden down, and drink what they had Amos 6. 1. fouled. And of others, Amos 6. that are at eafe in Zion ; Verf. 3. that put far from them the evil day, and caufe the feat of Verf 4. violence to come near ; that jl retch themfehes on couches , Ve r f - 5- and lie upon beds of ivory ; that eat the lambs out of the flock, and calves out of the flail, and chant to the found cf Verf. 6. the Viol ; that drink wine in bowls, and anoint themfehes with the chief ointments-, ('that Eat well, and Drink well, and live at Eafe, in Pride, Plenty and Pleafure ; ) but are Verf. 6. not g r i eve d f or the affliclions ofjofeph 5 ( they are not con- cerned for what their Brethren fuffer, but rather help it Verf. 7,8,9. forward. J And, in fuch cafes, God may fee fit (as there he threatens) to reduce them to fuch a condition, as that of Jofeph's Brethren, (to which this place feems to allude,) Gen. 41. 2r. jy c are verily guilty concerning our Brother ; in that we faw Gocfs Deliverances of bis People. 1 5 faw the anguijh of bit Soul, when he It fought us, and we would v not hear. Or, there may be fome Sins unrepented of, which God fees ( though perhaps the World do not 3) and which he would have us fee too. In which cafe, each one in par- ticular, fhould fearch and try his ways, and turn unto the iam. 3.40. Lord ; to fee what there is of old leaven, to he purged out ; x cor. $. 7- to fee whether there be not fome accurfed thing to be ta- j fh. 7 . I? ken away ; fome wick^dnefs, which is fweet in the Mouth , Job 20. 12. and which ke hideth under his Tongue ; fome fin which he is fond of, and loth to part with, which, though he fpare Verf. 13. it, and for fake it not, hut keep it ft ill in his Mouth, will, in his Bowels, he turned to bittemefs. In fuch cafe ; if we Verf - '4. will not find out our fin ; he fure our fin will find us out ; Numb. 32.23. as Mojes tells thofe, Numb. $2. But if then we make it our buftnefs, to fearch and know, every one, the plaguz of his own heart ; If our uncircumcifed l *"* 8 ' * 9 ' hearts he humbled, and we accept the punijhment of our ini- L e 7 -*M , « auity ; If the wicked for fake his way, and the unrighteous Nai-ss- 7- Man his thoughts, and return unto the Lord ; He will havs mercy ; yea, to our God, and he will abundantly pardon. And if we can thus, in general , make our Peace with God, in the time of any Publick Calamity , or Publick Danger : no doubt but he will return and repent, and leave Joel 2 14. a hlejfmg behind him. Or, if we cannot hope it fhould be thus with all : Yet, each one, in particular, may thus deliver his own Soul. ^ I4 ' t%t Sermon. IX. 154 The Difficulty of Unfeigned Repentance. Sermon IX. The Difficulty ofVnfeigned Repentance : Set forth to the University ot Oxford,zt St.M*rz>sChurch there $ Decemb. 30. 1688. In the Interval 5 After the Departure of K. James II. and be- fore the Meeting of the CONVENTION , which Eftablifhed King William and Queen Mary. Jerem. III. ver. io. And yet, for all this, her Treacherous Sifter Ju- dah hath not turned unto me with her whole heart, hut feignedly, faith the Lord. THe Words are part of a fad Complaint, of the Lord himfelf, to the Prophet Jeremiah, concerning Ju- Aah ; the Vifible Church of God ; and, the bed of thofe two Kingdoms that were called his People. The Time was , in the days of Jofiah the King ( V. 6. ) A time, i. of Reformation, (as the Story parallel to this tells us : ) And , a time , 2. when Ifrael ( that is, the Ten Tribes, ) had now, for a long time, been carried a- way Captive , by Shalmanafar King of /Iffyria. For , in the Ninth year of Hofhea King of Ifrael, were they The Difficulty of Unfeigned Repentance. 155 they carried away ( a ) which was , in the Sixth jear of (a.) 2 Kin. 17. Hezekiah King of Judah. ( b ) Fourfcore years before Jo- *£> 2 Kin l8t fuh began to Keign. {Vox Hezekiah Reigned 25 years 10. after that Captivity, 29 in all (c) h And Manaffeh, ^ (OiKin.i&. years (d) ; And .4w 2. Eut harder yet , to turn to God. If thou wilt re- turn, return unto me, faith the Lord 5 Jer. 4. 1. Ifraet is an Empty Vine ; he bringeth forth fruit to himfelf ', Hof. 10. 1. There may be a Returning, but not to the Lord : A Fruitfulnefs, r and not to God : Which, in God's account, is but an Emptinefs. They have Returned, but not to the Mofi High, faid God, Hof 7. 16. And, When ye Faffed , &c. Was it unto Me, even to Me ? Zech. 7. 5. 3. But 'tis harder yet, to turn Faithfully, to turn with the Heart. Without which, all the reft is but to little purpcfe. My Son, give me thy Heart , faith Solomon; Prov. 23. 26. And it is God's complaint. This People draw near to me with their Mouth, and with their Lips do they honour me ; hut their Heart is far from me ; Ifai. 19 13. They fit before thee, as my People, &c. But their Heart runs after their Covet oufnefs , Ezek. 3 $. 31. They Hear thy Words , hut they will not Do them. The Heart may Long for that many times, which they dare not Pra- ctice. And, Hof. 7. 14. They have not Cried unto me with their Heart, when they Howled upon their Beds, &c. 4. Efpecially 1 60 The Difficulty of Unfeigned Repentance. 4. Efpecially ( in the Fourth place, ) To turn with the Whole Heart ; that is harder yet. Many are content to go Far, but are loth to go Through. Herod did many things, Mark 6.20. But not All; he Mould not leave his Herodias. Agrippa was Almoft perfwaded to be a C'orifti- an, Act. 26. 28. but not Altogether. Many may have a good liking to the Ways of God, but do not fet their Whole Heart upon them. Tney would fain ferve God, (m)M«. a ^ ter ^ ie Captivity of the Ten Tribes ; They would Fear the Lord , and Serve their own gods too, 2 King. Men would compound with God. Somewhat of their Hearts they are content he mould have 5 but not All : They would referve fomewhat for their PJeafures, fome- what tor their Profits, fomewhat for their Vanities, fome- what for their Humors, fomewhat for their Sins. Double- minded Men y as St. ]ames calls them, ]ames 1. 8. James 4 8. But, to turn to God with their Whole Heart ,• that they like not. 5;. Yea, ( Where- with have 1 Grieved thee > leftifie againfi me, Mic. 6. 5. Yea , fo far he was from Grieving them, that he had done The Difficulty ofVnf eigne d Repentance. 1 6 1 done them Good. ( Negatively , and Poficiyely. ) i. / took the Toke from off their Jaws , and, z, I jet Meat be- fore them ; Hof 11.4. And, on the other hand ; What Fruit have you in thofe things whereof ye are now Ajha- med t Rom. 6. 21. As there is from God a double Good ; Negative, in removing Evil-, / took the Toke from off their Jaws : and Pofitive, in what he beftaws upon them, / Jet Meat before them : ( A Metaphor taken from Beads of Draught ; when releafed from their Labour , they have their Yoke taken off, and Meat given them. ) Or, (as Pfal. 84. 11.) The Lord is a Sun, and Shield ': the one to Defend from Evil ; the other to Supply Comfort : So are thofe other things, to which we turn from God ; both Negatively and Pofitively Evil : Fruit lefs , and Shame full. What Fruit have you , in thofe things where* of ye are now Afhamed. So that God may juflly com- plain (as Jer. 2. 13. ) My People have committed Two Evils ; u They have forfaken Me , the Fountain of, living Water ; and, 2. They have Hewed to them/elves Cifterns , Broken Lifter ns, that will Hold no Water. A Fountain , hath Water of its own ; and, a continual Supply from its felf : But, a Ciflem, hath no more than what is put into it ; and, a Broken Cittern, cannot hold That. They have forfaken me ; and, they have done it to their own Difad- vantage. 2. Though they are gracioufly Invited to Return. If a Man put away his Wife, and fhe go from him, and become another Man's 5 fhall he return unto her again > (As much as to fay, It is a thing not ufual.) But, Thou haft played the Harlot with many Lovers : Tet Return again to me, faith the Lord\ Jer. 3. I. And, I /aid, after (he had done all thefe things, Return unto me : But fhe returned not, verf. 7. Turn ye, Turn ye ; Why will ye die, houfe of Ifrael, Ezek. 33. 11. Y y Though \62 The Difficulty of Unfeigned Refentance. }. Though there be Promife of Pardon upon Return- ing. / will Heal their Backflidings : I will Love them Freely , Hof 14. 4. Fury is not in me ; Ifai. 27. 4. / De- light not in the Death of him that ¥)ieth ; Ezek. 18. 32. Wherefore "turn your /elves , and Live. 4 Though, without this, there be certain Deftru&ion. If he turn not (faith thePfalmifl ) He will whet his Sword; he hath bent his Bow, and made it ready ; he hath prepa- red for him hftruments of Death, Pfal. 7. 12, 13: And, Except ye Repent, ye Jhall all like wife Perifh; Luk. 1 j. 5. Nay, though God take never fo much Pains to re- claim them : And here I might be very copious, if I would infift on all the ways and means that God ufeth to reclaim Sinners. I fhall briefly touch upon fome of them. As , 1 . By kind Invitations 5 Come unto me , and I will give you Reft, Matt. 11. 28. 2. By earneft Intreaties 5 We befeech you, in Chrifl's flead, be ye reconciled , 2 Cor. 5. 20. }. By Admonitions ; Why will ye a Land of T. 'ark- nefs ? Jer. 2. 5,31- Nay, What could 1 have done wore for my Vineyard, that 1 have not dene ? lfai. J. 4. And do ye thus requite the Lord> foolijh people and mvoije , Deut. $2. 5. 7- By fair Warnings in Judgments on O- thers 5 As here ; When , for all the caufes whereby Back- Jliding Ifrael had committed Adultery , / had put her a- way, &c. let her Treacherous Sijler Judah feared not. 8 .By Judgments on themfelves : I have given )ou clean- j c nefs of Teeth in all your Cities , and want of Bread ; - -I have with-held Rain from you-? ■■- I have fmitten you with Elafling, and Mildew ;••> 1 have lent among you the Pefti- lence, after the manner of /Egypt ;--! have overthrown fome of you , as God overthrew Sodom and Gomorrah •, and ye were as a Firebrand plucked out of the Burning,--- &c. And yet ye have not returned unto me, faith the Lord: Amos 4. 6,7,9, IO > ll ' 9- By gracious Promiies ; Though your Sins be as Scarlet , they /hall be as white as Snow 5 though they be red like Grim] on , they jhall be as Wool: If ye be willing and obedient ; ye (hall eat the good of the Land ; lfai. 1. 18, 19. BUffed fhalt thou be in the City,— and in the Field, -in the Fruit of thy Body, the Fruit of the Ground, the Fruit of thy Cattel , &c— in thy Basket, and in thy Store ;--when thou comejl in,-*- and when thou goefi out,—andin*all that thou fett eft thy Hand unto: -Thou /halt be the Head, and not the Tail, &c. Deut. 28. 5, 4, 5,6, 7, 8, 15, &c. 10. By Threatnings alfo upon Difobedience ; If ye Refufe and Rebel, ye (hall be dejlroyed by the Sword-, For the mouth of the Lord hath fpoken it, lfai. 1. 20. turfed Jhalt thou be in the City, and Curfed in the Field ;— in the Fruit of thy Body, in the Fruit of thy Land, (kc.—The ( P eft Hence Jhall cleave unto thee, till it have confumed thee ; — The Lord Jhall fmite Y 2 thee 1 64 ^he Difficulty of Vnfeigned Repentance. thee with a Lonfumption, a Fever, an Inflammation, an ex- treme Burning : He Jhall [mite thee with the Sword , and wilh Blafiing, and with Mil- dew j— The Heavens Jl: ail he as Bra/s, and the Earth as Iron y- Thou /halt be Smitten ttfore thine Enemies, &c. — and ihy 'Plagues Jhall be won- derfully and of long continuance, &c. Deut. 28. i 6, 18, 21, 22, 23,25,59, &c. And if for all this ye will not hearken unto me ; I will puni/h you ten times mere ; -- and /even times more;-- and /even times more, &c. Levir. 26. 18,2$, 24, 27, 28, $9, &c. 11. By Mercies Beftowed 5 / drew them with the Cords of a Man ; with the Bands of Love : 1 was to them as they that take off the Joke ; and 1 laid Meat unto them; Hof 1 j. 4. n. By Fatherly Correcti- ons : In vain have I jmitten your Children 3 they receive no Correction, &c. Jer. 1. 30. rill at length he ccmplains, Why Jl.ould you be jmitten any more ? the whole Head is fick i, the whole Heart is faint, &c. Ifai. 1. 5. The Ox knoweth his Owner , and the Afs his Maflers Crib : But I/rael doth not Know ; My People have forgotten me, days without number ; Ifai. 1 j. Jer. 2. 32. They return not, though God have taken never (o much Pains with them, 6. Nor though he have been at never fo much Coft. He hath planted a Vineyard tg a very jruitfuU Hill,'— and with the choice f\ Vines, &c. He gathers out the Stones , He makes a fence about it ; He builds a Tower, and makes a Wine-prefs 5 And, what could he have done more that he hath not done ? Ifai. 5. 2, 4. He gives his Word and Ordinances to that purpofe 3 Precept upon Precept ; Line upon Line ; Here a little, and there a little, Ifai. 28. ic. He fends his Amba/fadors on a Treaty of Peace , 2 Cor. j. 20. His Servants the Prophets ; rifing early and fending them, Jer, 44. 4. And all upon this Errand , We pray, The Difficulty of Unfeigned Repentance. 1 65 pray you, in Chrips ftead, be ye Reconciled. Yea he hath fent his Son himfelf, on the fame Errand : God fo loved the Worlds that be gave his onely begotten Son, that who- - foever belaveth in him (hould not Perifh, but have ever- lafting Life. He fent his Son into the World, not to con- demn the Worlds but, that the World through him might be Saved, Joh. 3. 16, 17. Vet , notwithftanding all the Coft (as I may fofpeak) and all the Pains which God ufeth, to reclaim Sinners $ By gracious Invitations^ By earned lntreaties ; By Pa- tlietical Insinuations •-, By kind Admonitions; By convin- cing Expoftulations ; By cogent Perfwafions 5 By Pro- miles ; By Threatnings ; By Judgments on others ; By Corrections on themfelves; By fending his Son, to pro- cure a Reconciliation ; and his Ambafladors to publifh it : This is the Complaint ; Who hath believed our Report ? And , to whom is the Arm of the Lord Revealed > Ifai. JT^Mi All the day long have I flretched forth my Hands, to a Rebellious and a Gain faying people •, Ifai. 65-. 2. Rom. 10. 20. So that, be the Reafons for Repentance never fo ftrong 5 it is hard to find it Full and Ilea). 7. Yea, ( Laftly ) though there be never fo fair Pre- tences and mews of it. Never was there a more fair Pretence, and (I may fay ) a farther Progrefs , in Reformation , or Turning unto God ( that we meet with ) than in thefe days of Jofiah. Infomuch, that God himfelf gives him this Cha- racter, that like unto him there was no King Before him , that Turned to the Lard with All his Heart, and with All his Soul, and with all his Might, according to All the Law of Mofes : Neither After him , arofe there any like him, a King. 2?. 2c. And 1 66 The difficulty of Unfeigned Repentance. And though fomewhat a like Character be given of Hezekiah , z Kin. i8 5, 6. that he Tr lifted in the Lord God of Ifrael , with All his Heart 5 jo that Jfter him was none like him among all the Kings tf Judah ; nor any that were Before him : For he Clave to the Lord, and De- parted not from following him ; But kept the Command, ments which the Lord commanded Mofes. From whence it ftiould appear, that in fome things Hezekiah had the preheminence of Jofeah, as well as of the other Kings of Judah. Yet that, in fome other things, Jofiah had the Preheminence even of Him, is as evident. Perhaps the Difference might be this : That Hezeki- ah began jo foon to fet upon his Reformation ; the Ftrft Tear of his Reign •, the Fir/l Month ; 2 Chron. 29. 5. and fo Departed not from following the Lord at all. Whereas Jofiah, being but Eight years old when he began to Reign 5 and having been bred up under Idolatrous Amon, might poffibly, tor fome years at flrft, perfifl in his Fathers ways ; till that, in the eighth year of his Reign , ( and the Sixteenth of his Age,) while he was yet lounge he began to feek after the God of David his Father ; 2 Chron. 34. 1, 3. But did then fet upon fuch a Vigo- rous Reformation , that he furpafied even that of He- zekiah. So that the one Clave to the Lord, fo as none like him : the other Turned to the Lord , fo as none like him. However , fomewhat there was furely in Joftah's Re- formation, beyond what there was in others, which cau- fed this Character to be fet upon him , That there was none like him,before him or after h\m t which Turned to the Lord The Difficulty of Unfeigned Repentance. 1 6j Lord with All his Hearty and with All his Soul, and with All his Might •, according to All the Law of Mofes. Neither did Jofiah this alone, at that time •, but the People with him ; For aS the People flood to the Cove- ttant, 2 King 25. 5. Yea, and Performed it in a great meafure : fo that All his days, they Departed not from Fol- lowing the Lord, the God of their Fathers , 2 Chron. 54. 33. And yet (faith the Text here) that even then, They turned not to the Lord , with their Whole Heart , but Feignedly. So hard a matter it is, for Men to turn to God indeed ; even when they feem molt fo to do, The like may be faid of that in Hezekiah's time : Which was not fo Cordial, but that in the days of Manaf- feh, the fucceeding King, they fell back to Idolatry. And we know how frequent the Complaints are, in the Pro- phecies of Ifaiah, Hofeah, Micah y ( who Prophefied in Hezekiah's time, ) of the Falfe-hood and Hypocrifie of their Holy things. And nothing is more frequent in Scripture, than to in- finuate Deceitfulnefs and Hypocrifie, under the greateft Shews and Pretences of Sincerity and Faithfulnefs. Another inftance of this kind may be that of the Peo- ple of Ifrael in the Wildernefs : which Mofes minds us of, *Deut. ^ . when they had been lately brought out of E- gypt, with a High hand, and a Stretched-out Arm ,• and had now heard the Lord himfelf deliver his Law to them in fuch a Majeftick Manner on Mount Sinai: Being ftricken with an Awful Reverence, of that great Majelty, they would then undertake any thing that the Lord ftiould command : ( And no queftion but they thought them- 1 68 The Difficulty ofVnfeigneci Repentance. themfelves Real in it. ) They onely defire Mofes to be a Mediator between God and them, to deliver the Will of God to them , that they may no mere hear the P r oice of Cod, left they T)ie. Go thou near ( fay they to Mojes ) and Hear all that the Lord cur God /ha /I fay, and ffeak thou unto us all that the Lord our God /ball /peak unto :hee$ and we will Hear it, and 7^0 it, Deur. j 27. And what could you ex peel; of a People , more than this ? to Hear and to Do , all that the Lord their God (hould com wand them ? Yea, God himfelf approves of the Refolution. / have heard ( faith God ) the voice of the Words of this 'People , which they have jpoken unto thee : They have well faid, all that they have fpoken. But with- all , knowing that Deceitfulnefs of Heirt , whereof themfelves ('tis like ) were not aware 5 he adds this, Oh that there were fuch a Heart in them, &c. Verf. 28, 29. God knew their Heart , better than themfelves : And therefore intimates that Deceitfulnefs , which foon after brake forth. For, within Forty days, while Mofs was in the Mount, upon this very Errand on which they now fent him ; they had made a Calf, and Piay'd before it. So little truft there is to the feireft Profe (lions of Peo- ple 5 even when they feem moll Serious. I might add that of Johanan, and the reft with him : fer. 42. Who fend the Prophet Jeremiah , very folemn- ly, to Enquire of the Lord, what he would have them do ; whether to go down into Egypt, ( which they had a Mind to, ) or not to go : With a Solemn Oath and Pro- tection, to do whatfoever the Lord mould fay concern- ing it 5 whether it be good , or whether it be evil ; that is, whether it be pleafing, or difpleafing to them. Let, we befeech thee t our Supplication be accepted before thee ; and Tray for m unto the "Lord thy God y &c. that the Lord The Difficulty of Vnfeignec/ Repentance. 16 p Lcrd th\ God may (hew us the way wherein we may walk , and the thing that we may do, &c. And the Lord be a true and faithfull witne[s between us, if we do not even ac- cording to all things , for which the Lord thy God fhail fend to us : whether it be good, or whether it be ez it ; we will obey the voice of the Lord our God, &c. Jer. 42. 2, j, 5:, 6. Yet -j as Jeremy there tells them, Verfiic. 7'e T)iffembled in your heart, when ye fen t me unto the Lord ycur God, &c. So it came to pafs. For, you fhali find them foon after, Firft, to charge the Prophet with a Lie-, Thou fpeakejl Falfely 5 the Lord thy God hath not fent thee. Chap. 45. 2. And then openly profefs not to obey it , Cbajx 44 16, 17. As for the word which thou hajl fpo- ken to us in the name of the Lord 5 we will not hearken un- to thee ; but we will do whatfoever proceedeth cut of our own Mouthy (Sec. Examples to this purpofe, are , that of Joafh, who is fa id to have done that which was right in the fight cf the Lord ; But it was no longer than while Jehojadah lived ; 2 Chron. 24. 2, 17. And his Son Amaziah, of whom it is exprefly faid, that he did that which is right in the fight of the Lord 5 But not with a perfefl heart , 2 Chron. 2J.2. Yea, the mod eminent of God's Children , Abraham , T)avid, Hezekiah, &c. though, for the main, they were Faithful , and Upright before God : Yet have their par- ticular Failings left upon record 5 to the end , that none might prefume of their own Perfection, when fuch emi- nent Perfons have their Falls. And thus I have iiluftrated the feveral parts of the Ob- fervation pi opofed ; that 'tis hard to find Men to Turn , Z to 1 70 ^he Difficulty of Vnjeigned Repentance. to turn to the Lord, and to turn to him Faithfully , and with the Whole Heart 5 Though there be never fo much Reafon for it ; and even when they make greateft Pro- felfions of ir. :afcm. The Ground or Reafon of this fo great Difficulty, is two-fold. Firft, becaufe of the Wickednefs of the heart of Man ; whence it comes to pafs that they do not Re- pent , though there be great Reafon for it : And , Se- condly, the T)eceitfulnefs of the Heart ; whence it comes to pafs that they do not indeed Repent, faithfully ; even when they pretend fo to do. We have them both put together , Jer. 1 7. p. The Heart is Deceitfutl above all things; and def per at ely Wicked. I. Firft, It is defperately Wicked. There being, in the Corrupt Heart of Man, a Root of Bittermfs (as the Apoftle calls it) from whence proceed thofe Bitter Fruits of Sin. Look diligently, left any Root of Bitter- * e f s > ff rin U%' u h trouble you % Heb. 12. 15". From which Principle of Corruption, do as naturally proceed the Ef- fects of Sin, as Fruit from a Root,or Water out of a Foun- tain. Whence is that Complaint of Job j Who can bring a Clean thing out of an Zlnclean ? Job 14. 4. And , How can he be clean that is born of a Woman > Job 25. 4. 'Tis out of the Heart proceed Evil Thoughts, Adulteries, For- nicationsy&c.zs Chrifi tells us, Matt. 15;. 19. And.Out of the abundance of the Heart , the Mouth fpeaketh. Luk. 6. 45". And , How can ye that are Evil, fpeak Good things* Matt. 12. 34. And fuch is that Pedigree of Sin which St. Jame s gives us, Jam. 1. 14,15. A Man is Tempted when he is drawn away of his own Juufl : And Lufi, when it hath Conceived, Br ingeth -forth Sin. And what God Complains of the Old World, Gen. 6. 5. is too often true of the New alfo$ The Difficulty of Vnfeigned Repentance. 1 7 * alfo •, that the Wickednefs of Man was fo great, that eve- ry Imagination of the Thoughts of his Heart , was onely evil, continually. And fo natural it is for fuch Principles to produce fuch Effects, that we may, with as much proba- bility, expeclr, that a Corrupt Tree fhould bring forth Good Iruit 5 as that , from an Evil Heart mould proceed a Good Life ; as Chrijl intimates, Matt. 12. jj. The Tree therefore mud be made Good , before the Fruit can be fo. There mutt be a Change of Nature, be- fore the Lion can become a Lamb 5 Before the Leopard can change his Spots , and the Blackamore his Skin. Ex- cept a Man he born again, ( and, by that New Nativity , obtain a New Nature,) he cannot enter into the Kingdom of God, Joh. $. 3. And, how hard a matter that is, may appear by that difccurfe of Chrijl with Nicedemus on that occafion. 'Tis Entering-in at the Streight Gate , and the Marrow Way , as Chrifl intimates , Mat. 7. 1 5 . Tis, Be- coming a Mew Creature, z Cor.^.ij. And muft be wrought by God himfelf , according to the working of his Mighty Tower, Ephef. 1. 19. Not that God did, at firfr, Make Man thus Wicked,and prone to Sin, ( but contrarywife, Holy and Righteous : ) But Man hath, by his Fall, contracted this Corruption. As Solomon intimates, Ecclef. 7. 29. God made Man Vp- right 5 But they have Jought out many Inventions. And this Corruption tranfmitted with our Nature, confirmed by Cuftom , and encouraged by Example, with other Advantages and Temptations to Sin ; makes it fo hard a matter, now, for a Man to turn to the Lord Faithfully , and with the Whole Heart ; To be tranjlated from Death to Life, and from the power of Satan unto God, A£f . 26. 1 8 . To be recovered out of the Snare of the Devil, by whom they Z 2 are 172 The Difficulty of Unfeigned Repentance. are led Captive at his Will, 2 Tim. 2. 26. Who worketh Powerfully in the Children ofDifobedience, Ephef 2. 2. II. Secondly , It is deeply Deceitful, as well as defpe- rately Wicked. 'Deceitful above all things, Jer. 17. 9. And hence it comes to pafs, that many times it is not Re- al, even when there are the greateft Pretenfions. Not / with the Whole Heart ; but, Feignedly. So hard a Matter is it to Know the Heart, even when the Profeflions are greateft , that God takes it for a pe- culiar Prerogative of his own, to be y&phoyvairtf , the Knovoer of the Hearts of All Men ; A&. 1. 24. / am he that Searcheth the Reins and the Heart, Revel. 2. 2$. He feeth not as Man feeth : For Man looketh at the outward Appearance ; but the Lord looketh on the Heart , 1 Sam, 1 6. 7. So Jer. 17. 9. When he had faid , The Heart is deceitful above all things , and defperately Wicked ; Who can know it ? Headdeth, Verf. 10 I the Lord fearch the Heart ; I try the Reins. And it is David's great Argu- ment to Solomon, to deal Faithfully with God ; becaufe , however Men may be impofed upon, God cannot. 1 Chr. 28. 9. And thou, Solomon, my Son, Know thou the God of thy Father ; and Serve him with a Terfeft Heart, &c. For the Lord Searcheth all Hearts, and Vnderjlandeth the /- maginations of the Thoughts. But, how eafily Men may be impofed upon ; is manifcft from what hath been faid already. Nay, fo Deceitful are the Hearts of Men, that they do not onely deceive Others, but Themfelves too. No doubt but Peter thought himfelf in very good earneft > when he profefled, He would fooner Die with Chrift than Deny him, Matt. 26. 3$. But his Heart deceived him, as Chrift The ^Difficulty of Unfeigned Repentance. 1 7 3 Chriji informs him, and the event teftified. Hazael could not imagine himfelf fo great a Monti er, as to perform all that Wickednefs which Elijha foretold to him. Is thy fervant a Dog ( faith he ) that he Jhould do this great, thing ? % King. 8. 13. And thofe, *Deut. 5. when they made that Solemn Protection , of Hearing and Doing whatfoever the Lord their God Jhould Jpeak 5 did not think that, within Forty days, they fhould have Revolted from \ it, and made a Golden Calf And it was not without caufe , that David prays , Pfal. 1^9. 23, 24. Search me , God, and Know my Heart -, Try me, and Know my Thoughts : And fee if there be any Wicked way in me 3 and lead me in the way ever lajling. For he well knew, there might be that Evil in his Heart , that himfelf was not aware of ;, which God could eafily find out. I might add, the Deceitfulnefs of Man's Heart , to- ward God himfelf. For, though it be impoflible to De- ceive him, yer, to deal Deceitfully with him, is very fre- quent. Profejfmg to Know God, when in their Works they Deny him, as Tit.i. 16. When, with their Mouth they Jhew much Love, but their Heart goeth after their Cove' roujnefs, Ezek. 33. $1, And the like is intimated, in ma- ny other places already mentioned. And from hence it is, that notwithftanding they profefs to Believe God, and to believe his Word, and the Threat- nings therein mentioned againft Sin : yet are they rea- dy, when they hear the words of the Curfe , to Blefs them- felves in their Hearts, faying, I fhall have Peace, though 1 walk in the Imagination of my Heart, to add ^Drunken- nefs to Thirfti, Deut. 29. 19. Now the Heart of Man being thus deeply Deceitful, and; 1 74 The Difficulty ofVnfeignecf Repe?itance. and defperately Wicked; it is no wonder , that a found Repentance , and Turning to the Lord Unfeignedly , proves fo hard a work ; notwithstanding the great Rea- fon for it, and the great Pretences of it. life. It will therefore be our Concernment, tofet upon that work in earned,- which we find fo Reafonable, and yet fo Difficult. How much Reafon there is for it, I need not repeat ; having (hewed it before at large. And, how Serious we mould be in it, may be eafily collected from that Danger there is of Deceiving, not Others onely,but Our Selves too. Yet is it neceflary to be done ; and, to be done Faithfully. For, as on the one hand we are told by David, that If we regard Iniquity in our Heart , the Lord will not hear our Prayers, Pfal 66. l8. So, on the other hand, it will be no fmall Confolation to us, whe- ther Living or Dying, to be able to fay with Hezekiah , Ifai. 38. 3 . Remember now, Lord, how I have walked be- fore thee in Truth, and with a 'Perfect Heart. And now , Fathers and Brethren , give me leave to look back a little upon what hath been laid : to fee how far it- may concern our felves , and the prefent circum- itances wherein we are. I (hall take it for granted, in the firft place,that we are not fo Innocent, as not to need Amendment, or Turning unto God : Whether, as particular Perfons,- or as Mem- bers of that Church and State , whereof we are a part. Thus much is acknowledged in the Prayer for Repentance ; the firft of thofe three which, on this occafion, were or- dered to be added to our Daily Service: that All Ranks of Men have corrupted their ways. And if we mould fay the fame of all particular perfons, it would (IdoubO be no great Hyperbole. I The Difficulty of Vnfeignecf Repentance. 175 I ihall readily admit, that the Church and State where- of we are Members, may be truly owned ( as Judah was ) for God's People : A Church of God ; a Chri- ftian Church ; a Proteitant Chriftian Church : And if you pleafe to add , one of the beft Reformed of thofe that bear that Name ; I am willing, ( without reproach- ing others ) to admit that alfo. \ But, how found foever our Do&rine be ; the Lives, ( I doubt) of too many, need Amendment. It was the Prophet Hofeah's complaint of Jfrael ; By Swearing, and Lying, and Killing, and stealing, and committing Adultery, they break out, and Bloud toucheth Bloud : Therefore /hall the Land Mourn, &c. Hof 4. 2, 5. And the Prophet Je- remiah's complaint of Judah 3 The "Land is full of AduU terers 5 becaufe of Swearing the "Land Mourneth ;— both Prophet and Triejl are Trophane ; yea, in my Houfe have I found their wickednefs, faith the Lord ; wherefore their ways fhall be unto them , asflippery ways, in the 'Dark, &c. Jer. 25. 10, 11, 12. How much of this may belong to us, or to the Land whereof we are a part •, I will not take upon me to determine. And though ( I truft ) the generality of us are free from fuch great Crimes : Yet it may become us to Mourn , even for thofe fins of Others, which we cannot help. Not onely, as they are Oflenfive to God 5 Eut, be- caufe even Thefe may bring Judgements on the Commu- nity whereof we are Members ; and wherein We may bear a Share. If therefore we look abroad, and take notice of Pro- phane Swearing, and Curling, and Drinking, and Profa- sation \^6 The ^Difficult] of Vnfeigned Repentance. nation of the Lord's-Day; or other Debaucheries and LeudneiTes, which I do not take pleafure to repeat ( or e- ven to have them thought more frequent than indeed they are : ) Let us endeavour to Prevent and Redrefs them what we can ; and Bewail what we cannot. And even the bed of us, if we flriclly examine our . Heart and Ways ; may find enough to be forry for. Now, if it be once admitted, that there be need of Re- pentance , and Turning unto God : I am fure there is great Reafon why we mould do it 5 and, do it ferioufly. Not onely upon the General Grounds already delivered : But upon the Particular confederations of God's Judge- ments on Others abroad-, and his fair Warnings on Our felves at home. When we fee, I fay, how God hath dealt with other Proteftant Churches, as Judah faw how he had dealt with Ifracl. T The Proteftant Churches of Hungary (a great and flou- rifhing Kingdom, ) and thofe of Tranfihama^ are totally- ruined : partly by the Popifh Cruelty, and partly by the Turkifh Tyranny. Firft by the Infolence of the Jefuites, and Popifh Cruelty ; who fo ufed the Proteflants there , . as to make it more eligible for them to be under the Turks , than fuch Chriftians ; and who had rather they mould turn Turks , than remain Proteflants ; ( which gave the Turk that great Advantage of Invading Chri- itendom : ) And then by the Turkifh Tyranny. Which yet was the eafier yoke of the two. For though the Turks did otherwife opprefs them: \et they allowed them the free exercife of their Religion ; which the Pa- pifts The Difficulty of Vnfeigned Repentance. 177 pifts will not allow them. And though they may now feem relcued from the Turks, ( the eafier Yoke 5) yet are they more opprefled by Popifli Cruelty : if, at leaft , there be any remainder of Proteftants left. And, long before them, the Alhigenfes, and WaUenfes , and, the poor Men of "Lyons (as they were called, ) which were the Proteftants of that time : were cruelly But- chered by the Pope's Croifado's ( as they were called }J when fuch as before in the Holy War ( as then they cal-' led it ) had been fent a Sauntering to the Holy Land, to fight againft the Turks ; were now imployed by the Pope, to fight againft thefe Chriftians ; with the fame Incou- ragements , and Plenary Indulgences,, as if they fought againft the Turks, for recovering the Holy Land : And this for no greater Crimes, than not admitting the Popes Authority. For, if they would have admitted this ; their other pretended Faults, would have been but Peccadil- lo's. I The Proteftants in Tiemont, and the adjacent parts, have, in former days, ( and now of late afrefh) been in like manner deftroyed by the Duke of Savoy, and others of that Religion. The Proteftants in France, were (mote than an Hun- dred years ago) miferably flaughter'd in the Farifian Maf- iacre, in a time of Peace, and great Profeffioa of Friend- fliip. And the Irifb Maflacre, in the year 164 1, like that of the Tarijiao, is frefh in Memory. And the total Ruine of all the Proteftant Churches in France, in thefe days, by the Dragoon-Reformers, is (o A a frefh, 1 7 8 The Difficulty of Vnjeigned Repentance. frelh, and fo deplorable, that our Hearts cannot but Mert to think of it. Now, what are we, that, after fo many Warnings from abroad, we mould promifeour (elves Immunity, but that, Except we Repent, we may all likewife periflj ? as Luk. 1 3. You'll fay, perhaps, That their fins may have been Greater than Ours. It may be fo : ( though that be a Point which I lift not to difpute. ) But fo were thofe of Back-fliding Jfrael , greater than thofe of Treacherous Judah : (_ If r ad's Re- volt, greater than yW^'sUnfaithfulnefs. ) Yet that (in the Text ) did not excufe Jttdah's Negligence, in not ta- king Warning by Ifrael's Sufferings : Nor did it excufe s them from being after carried Captive (for fuch Neglect) as Jfrael before had been. But , befide thefe Warnings from Abroad ; we have had Warnings at Home alfo. 'Tis not yet out of Memory, that a Civii War, amongft i642,&c our felves , defiroyed a great many of us. Wherein, without difputing, what were the Grounds of it ; or, who were therein moft to Blame : we muft needs acknowledge that the Hand of God was therein heavy upon us. And, yet, I doubt, we are not thereby become much Better,than we were before. And , fince the Return of our Antient Settlement in 1660. Church and State : the Peftilence raged all the Land over; 166 *- infomuch that, in our great City, 100000. perifhed with- in the compafs of one year 5 befide what died elfewhcie. After The Difficulty of Vnf eigne d Repentance. 179 After this, a dreadful Conflagration reduced our Great l666 - City to Afhes. Befide many other Fires, though not fo great, fince that time. And, without difputing by what hands thofe Fires were kindled : we may be allured, that if the Lords Wrath had not been kindled againft us, we ihould not have been thus confumed. And, though I am far from judging, that thofe always are the greatefl: Sinners, who iuffer great Afflictions-: , Yet, when we fee fins before, and Judgments follow- ing after •, we have juft reafon, by thefe Judgments , to take Warning, and Repent of thofe Sins. And, now again, a War hath been ready to break out amongft us : Like that evil Spirit , a Spirit of DilTenti* i*sa» on, which God uf aid to have fent between Abimelech ./£. 1. 2, 11. >yfc. 14. 1, 3. Jofh, 22. 9, 10, 11, 19, 24, 15. See alfo Numb. 14. 30, 38. Niww. 20. 12, 24. /v#w£. 26. 65". Numb. 27. 12, 13. Numb. 31. II, 12. £)f«A 1. 36, 37, 38. Z)«tf. 3. 2 j, 27. 2>«f. 31. 2. Deut. 32. 49, 52. Deut. 34. 1, 4. Next let us confider ; Who the Combatants were, that wereingaged in the War, Gen. 14. And, where it was that Abraham refcued the Captives 5 and, confequently, whereabouts it was that he met with Melchizedeck, as he returned thence toward Sodom ; and, therefore, wherea- bouts it muft needs be that this Salem did lie, whereof he was King. And, here, a view of Adricomius's Map,or fome other Map of the Holy Land and the Adjacent Coun- treys, were very convenient to aflift us for the better un- derfianding of it. The Five Kings on the one fide (Gen. 14.2.) were, The Kings of Sodom, of Gomorrah, of Admah, of Zebvim 9 and of Be la, which is Zoar. Of which places, the Four firft A Vifcourfe concerning Melchizedeck. 193 firft we find to be out of the Land of Canaan, but border- ing upon it : And were all there fituated where is now the Lake Afphaltires, or Mare Mortmm ; that is, the Dead Sea, or the Lake of Sodom and Gomorrha. Being all de- ftroyed by Fire and Brimftone from Heaven ; which 00 cafioned that Lake. And Bela, that is Zoar, is beyond it Eaftward ; being the place to which Lot fled, when he e- fcaped out of Sodom, Gen. 19. 22. which had, it feems,be- fore been called Be/a , but was thenceforth called Zoar , ( that is, a little one ) upon that occasion ; as we are told, Gen. 19. 20, 22. Behold now , ( faith Lot ) this City is near to flee unto, and it is a Little one : Oh let me efcape thither, ( lo u it not a Little one > ) and my foul J hall live. Which being granted 5 therefore the name of the City was called Zoar : which had, it feems, before been called Bela. The Four others, who fought with thefe, and vanquish- ed them ; that is, Chedorlaomar ( the chief) who was Kin% of Elam % and his three neighbouring Kings thataf- fifted him, the King of Shinar, of Ella far, and of the Na- tions , ( Gen. 14. 1, 4, 5. ) were yet farther toward the Eaft. Shinar was in Affyria, where they were building the Tower of Babel, Gen 11. 1, 4, 9. Elam lay to the Eaftward of Mefupotamia, or Aram Nahar aim, ("that is, Syria Interfluvialis, or Bifluvialis, ) or Padan-Aram ; and of Affyria: Extending it felf ( at leaft, in after-times, ) to what was called Terfia-, which is fometime taken to be the fame with Elam. The Kings of EUafar , and of the Nations; were Neighbour-Kings, frtuate ( it is like- ly ) between Elam and Shinar ; or near them. 1 hefe Four Kings, after the Victory obtained, were gone with the Spoil and Captives ( amongft whom was Lot ) about as far as Damafcus,or farther, Gen. 14. 15. (which is alfo in Syria ) when Abraham , with his Company , o- vertook them, and recovered the Spoil and the Captives C c from 1 £4 A Difcourfe concerning Melchizedeck. from them. He purfued them unto Holah, which is on the left hand of T)amafcus : That is ( from Sodom ) Beyond Damafcta. For, C in Scripture-Language ) fuppofing th . Face to look toward the Eaft, the South, is to the Ri: ht-hand ; and the North, to the Left-hand ; and the Weft, Behind us. So iSam.ij. 19,24. oh the Right-hand of JeJlJ- mon, is the fame with the South of Jejtimon. And , Z.ech. 14 8. Waters Jhall go from Jerufalem, half of them toward the Former Sea, and half of them toward the Hin- der Sea. That is , (as is commonly interpreted ) the Eaflern Sea and the Wefiern Sea. And, Ezek. 47. j. Wa- ters iffued out from under the threfhold of the Houfe Eajl* ward 5 for the Fore- front of the Houfe flood toward the Eafl ; and the Waters came down from under the Right-fide of the Houfe at the South-fide of the Mtar. And, Joel 2. 2.0. / will remove far from you the Northern Army, into a hand barren and defolate ; with his Face toward the Eafi-Sea , and his Hinder parts toward the Vtmojl Sea. Where, by the Former Sea, or Eaflern Sc^, may be meant the Sea of Gennezareth, or hake of Tiberias 5 And by the Hinder Sea , or Utmoft Sea, the Mediterranean, or (as it is commonly called in Scripture ) the Great Sea. Now all this Countrey of Elam, and of Aram ( that is Syria , ) and of Afhur ( that,is Ajfyria ) was part of the Seat of Shem and his Pofteriry ; and took their names from them : As is manifeft from Gen. 10. 22. The Chil- dren of Shem, were Elam, and Afhur, and Arphaxad, and hud, and Aram. So that all the Seat of Action ( after the Pillagers were gone from Sodom and Gomorrah ) was in the Land of the Shemites : and a proper Seat for Shem himfelf. In Abrahams return ( from near, or beyond Damaf- cus ) toward Sodom : He meets with MelcbizedecliK.mgo? Salem. Which place, muft therefore (in all likelyhood ) be A Difcourfe concerning Melchizedeck. i pS be fomewhere in Aram (that is, in Syria, and not in the Land of Canaan ; ( which would have been much out of the way. ) As any Man may eafily judge, who views the Situation of Tiamafctu and of Sodom in the Map. (And it would yet be more confp»cuous,ifin Adricomius'sMap, ( and thofe that are taken from it ) Damafcm were not not placed a great deal more toward the Weft than it ought to be, or than other Geographers do unanimoufly place All which agrees very well with the fuppofuion of his ( Melchizedeck's ) being the fame with 'Stem ; As being a King, and a Friefl of the mod High God ( as Shem wasj and in the Land of the Shemites. Namely, in Syria of *Damafcus ; or in Coelo-Syria j or, if yet fomewhat lower, about the upper part of Arabia. AH which was in the Land of the Shemites. For not onely Aram, but all A* rabia belonged to Shem and his Pofterity * and was after- ward inhabited by J/hmael, and Edom, and Moab, and Am- nion, and Amale c £,and Midian, and Shebab,and e Dedan i &cc. who were all Shemites ; of the Pofterity of hot , or A- braham ( or other of that Line) though not of Ifrael. It follows, verf. 1 8, 19, 20. that he b* ought forth Bread and Wine. ( whether in order to an Euchariftical Sacri- fice , as being a Trieft of the moft High God-, or , for the Civil Refrefhment of Abraham in his Travel. ) And Biffed Abram of the moft High God, Pojfejfor of Heaven an I Earth. And, to him, Abram gave Tithe of all. From whence it is juftly inferred, Heb. 7. 1, 4, 6, 7. that M Ichtz d ck was a Great Man 5 even greater than Abra- ham ; in tiut he received Tithes of Abraham ; and Bleffed him 9 tha' had the Tromifes ; and, -without all contradicti- on, the L"fs is blefsd of the Better. Now, to whom could all this agree better, than to S' m .•> who was then Alive ; was a King ; and a Trieft of the moft Hith God ; was Abraham's AncesJor in a di- S Cci red ip6 A Vifcourfe concerning Melchizedeck. reft line $ ( and therefore a fit Perfon to give a Paternal Benediction , as well as a Sacerdotal ; ) and, in that consi- deration , a Better, or Greater Man than Abraham, and deferved a Reverential Refpeft from him. All which could hardly be faid of any other Man living, who was not A- hrahams direct Anceflor. Efpecially, if we confider, that Abraham himfelf was ( as it were) a King, or Prince, (and now a Conqueror over Four Kings ) and a Trieft of the mofl High God ( as well as Melchizedeck, ) and who had received the Promifes ; as, of whom the Meffiah, or Promij'edSeed was to be born 5 and, in whom all the Nations of the Earth fhould be Blef- fed , ( which could not be faid of any not in the direct line : ) And was therefore, in many refpects ( as to any thing of Spiritual confideration ) a Greater Man than Melchizedeck , who ever he were, if not Abraham's di- rect Anceflor. If it be faid that, in This, Melchizedeck might have the preheminence, that he was in his own Territories, which Abraham was not ; and had therefore a Local Prehemi- nence. This might perhaps fignifie fomewhat ; if Abraham were not, at this time, in the capacity of a Conqueror (as well as a Prince) and now actually returning in Triumph , ( which alters the cafe much, ) and (otherwife ) a Per- fon more eminent in a Spiritual confideration , which, (as to Blefiing ) would fpeak him the Superior : And, He might, therefore, rather have BleiTed Melchizedeck. But when I fay, This perhaps might fignifie fomewhat s It is onely upon fuppofition, that his Salem was here Si- tuate ; that is, amongft the Shemites. For, if his Salem was the fame Jerufalem in the Land of Canaan : he was, then, out of his own Territories (as well as Abraham,) and had therefore no pretence of Superiority, if not his Anceflor. For it cannot be imagined (by any Man who views A Difcourfe concerning Melchizedeck. i$j views the Map) that Abraham Ihould go fo far out of his way, as to pais by Jerufalem, in his Journey from Da- tnajcus to Sodom. I cannot iee any Evafion to be made 5 unlefs we fliall fuppofe, that, what parted between Abraham and Melchi- zedick y \'Qii. 18, iy, 20. though firft related, was yet la- ter in time, than what palled between him and the King of Sodom, verf 2 1 , 22, 2 3, 24. And, that this mould hap- pen in his Journey ( not from Damascus to Sodom , but ) from Sodom homeward 3 where Jerufalem would not be fo much out of his way. But this can by no means be admitted : Becaufe it is exprefly faid, verf 20. that Abraham gave him Tithe of all-. which is expounded , Heb. 7. 4. to be the Tenth of the fpoils. Now, at that time, ( when Abraham was return- ing home from Sodom ) Abraham had nothing of the Spoils to give Tithes of For we find him folemnly Swearing to the King of Sodom y Gen. 14. 22,23. r ^ at ^ e wvu ^ mt ta ^ e of him fo much as a Threed or a Shoe-latchet ; that he might not fay , he had made Abraham rich. So that, what of the Tithes was given , was given before this time. And he doth, in his Oath, folemnly repeat the fame form of Words, which Mdchizedeck had ufed in His Be- nediction. I have lift up my hand to the lORD, \_the moft high God, Toffeffor of Heaven and Earth'] that I will not take, &c. To fhew his firm dependance on that Blefiing ,• without any dirtruft of that God , in whofe Name he had fo been blefled; fo as not to need the bounty of the King of Sodom (or any other) to make him rich. All which argues, that, what patted between him and Melchizedeck , was before what pafled between him and the King of Sodom : And therefore, not in his paflage from ip8 A Difcourfet concerning Mekhizedeck. from thence home, by the way of Jerusalem - 7 but in his paffage from c Damafcus to Sodom. i nere is yet another Evafion, which poflibly fome might make, to this purpofe. It is not dire£Hy laid, 1 hat Abraham ( from 7)amafcus ) came bjck to Sodom ; but onely, That (after his return from the flaughter of Che- dor laomer and the Kings that were with him \ the King §f Sodom went out to meet him, at the Valley of Shaveh, which is the King's Dale, Gen. id. 17. So that, if Abraham be fuppofed to have Marched ( with the Spoil and Cap- tives ) from Damafctu directly homewards ( by the way of jerufalem ) without going at all to Sodom ; and fuppofing withall, that this Valley of Shaveh (where the King of Sodom met him ) was in Abraham's way from Jerufalem homeward : All this is well confident with the reft of the Story, and with MelcbizedecJCs being King of Salem in the Land of Canaan. 'lis true, it would bepotfible , upon thefe two Suppofi- tions. But I do not fee any thing to perfu ade me to be- lieve either of them to be True. Sure I am there is no- thing to enforce us fo to believe : And there is great pro. bability againft them. It is not likely that Abraham , having recovered from Chedorlaomer, about 'Damafcus, the Spoil and Captives of Sodom and Gomorrah, and the Neighbour places ( which he intended to Reftore, and not Keep for himfelf,) fhouid carry them fo far about, as through all the Land of Cana- an', and not rather conduct them homeward the neareft way ; even the fame way that Chedorlaomer had carried them thence. The rather '3 becaufe, if he fliould go about through Canaan* he mud then March, with a confiderable Army, through a great many Kingdorrs ( for, even then, Cana- an was full of Kings : ) who, perhaps, would not fo rea- dily aflord him paflage ; or might be ready to feize. upon the A Difcourfe concerning Melchizedeck. 19? the Spoil themfelves. Whereas the other way, whereby Chedorlaomsr had gone ( and pillaged as he went ) was not then fo populous ( as when, afterwards, the Jjhmae- lites, the Edomites, the Ammonites, the Moabttes, the A' morites, and others, took up their Habitations there, as in vacant Councreys ; either not at all, or not much inha- bited before. And even thofe that were there, would be willing (and glad) to have the Spoil and Captives brought home to them ( which had been lately taken from them) without giving oppofition to thofe who (hould conduct them thither : And, having left each at their own homes as he came along, (and, in the way, received this Blelling from Mel hizedeck, ) came laftly to Sodom ( the farthelt of them ) where the King of S^dom came out to meet him ; and, where he left his Kinfman Lot. ( For we find him ft ill remaining in Sodom, Gen. 19. ) Inquire we next, where it was ( in this paflage ) that the King of Sodom met him. And it is exprefly laid, vsr. 1 7 that the King of Sodom went out to meet him in the Valley of Sbaveh, which u the Kings dale. Now, of w hat King can this be reafonably underftood , other than the King of Sodom ? Not of K.Chedorlaomer,(th&t mould be a great way off, in Elam ; beyond Damafcm ,not in his return from TDamafcm : ) Not any of the Kings with him : ( For. if fo ; which of them ? for none is mentioned. ) Suall we fay, The Dale of the King of Je- rujaltm ? Why fo \ more than the Dale of the King of Egypt i for the one is no more mentioned then the other. It mud therefore be ( reafonably ) uncle rAood of the Dale of the King of Sodom 3 the perfon fpoken of:) There being no other King mentioned to whom it can be refer- red : ) And therefore in the Neighbourhood of Sodom ; not ofjerufalem. 'Tis true, that in z Sam. 18. 18. where mention isalfo made of the King's Dale, ( in which Abfalom had erefted 20o A Vifcourfe corceming Melchizedeck. a Tillar ; called Abjalo, i 5P 'ace:) it is ( reafonably ) to be underftood of the Dale of tht King off/rue/, (becaufe , in that Kingdom, and Abjalom That King's S >n. ) But it cannot be io meant in Gen 14. when tiie Kingdom of If- rael was not yet in bein^, ( nor for fome hundreds of years after ) We might as well argue, rhat becaufe out of the Kings Houfe, iSam. 15. 35. is meant of the houfe of the King of Ifrael ; therefore out of the Kings Houfe , Ezra 6. 4 mult be underftood of the fame King, and the fame Houfe. Or, if any would fuppofe them to be the fame Dale ; and that the place where Abfalom reared up for him- felf 'a FiUar, called Abfalom' sT lace, had ( without relati- on to the Kings of Ifrael ) been known by the Name of the King's Dale, as long before,as when the King of Sodom met Abraham in the King's Dale , (which is not likely, ) and therefore meant of the fame Place or Valley : 7 his doth not advance the bufinefs at all. *For we do no more know, where Abfalom s Pillar flood 5 than , where the King of Sodom met Abraham. And we might as well ar- gue ( if the name were fo antient as the days of Abra- ham , or even of Mofes, ) that Abfalom's Pillar was erect- ed fomewhere beyond Jordan-, near the place where So- dom ftood: Becaufe it was there where the King of So- dom went out to meet Abraham. And there is this farther to confirm it : Becaufe we find it mention'd together with the Story of Abfalom's "Death. Who ( as appears , 2 Sam. 17. 22, 24. and Ch. 18.) was flain in a place beyond Jordan : And there Adri- comitu placeth the Wood of Ephraim^n which Abjolom was flain, 2 Sam. 18.6. not far from the place where Sodom had ftood, and in the way from thence 'toward Damaf CM. And the ftory of his Tillar comes in fo abruptly in that place, ( between the mention of his being there cajl into a Pit. A Vifcourfe concerning Melchizedeck. 201 . and Admah and Zeboim ; ( which are called the Cities of the

And it may as well be asked, on the other fide ,• What need the reft go fo far about (through the Land of Canaan) and not go home the neareft way to Sodom ? But fure we are, they both went the fame way, (and therefore the one Company mutt go about ) for we find them both- together when the King of Sodom met them. And the fame Anfwer feems to fatisfie both Queftions. Abraham ( having refcued them from Chedorlaomer ) was willing to fee them fafe at home ( efpecially his Kinfman Lot : ) and thought ( it feems ) they needed a Convoy to that purpofe. ( Elfe he might have gone home, his way ; and they their way : each taking the neareft way home. ) And then, he who did not think much of his pains, to go fo far as Damafcus to refcue them ; would not think much, to go a little about, to give them a Con^ voy home. And, if fo •, who doubts but he would rather Convey them home the neareft way ; and not, carry them- them fofar about as by Jerufalem ; as this Evafion doth. fuppofe. Befide what hath been faid hitherto (to prove that Salem where Melchizedeck was King, was not Jelufi which was afterward called Jerufalem ; ) It cannot (reafonably) be imagined , that Melchizedeck King of Salem, did live fo near to Abraham. For furely, if fo near to the Plain of Mamre ( where Abraham then dwelt ) as was Jerufalem^ ( perhaps not Ten Miles afunder, ) there had been fo good a King of the Cavaanites as was Melt hizedeck ( a Priefi of the mofl High God 5 ) Abraham and He would have found means of being acquainted , before that time. Kadf 206 A Difcourfe concerning Melchizedeck. And, the like, if this Salem were that Shalem , mentioned Gen 33. 1 8. ( For neither of them could be far from A- hraharris abode at Mamre.) And fuch acquaintance would have been much more welcome to Abraham, than either that of Howl r the Shechemite , or of Abimelech King of Gerar, or any of the other Neighbouring Great Men. But, not a word 01 any fuch Acquaintance , or Neighbourhood , or Correfpondence there. Which is a ftrong preemption , that Mtkhizedeck\ Salem was not fo near. If it be farther asked j If this Melchizedeck were indeed S^w ; Why is he not fo called ? but , by the name Melchizedeck > This can move no great fcruple; if weconfider, How frequent it was, in thofe days, for the fame Man to be cal- led by different Names, ( as well as, amongft us, for the fame Man to change his Title, upon new Dignities, or Promotions ) As Ah am , and Abraham', Jacob , and Ifrael; Gideon, and Jerubbael-, David , and the Son of Jejfe ; Solomon, Jedid/ah, and King Lemuel $ with many others. But I think, moreover, there is fomewhat peculiar in this cafe. For I take the Name Melchizedeck ( the King of Righteoufnefs , or the Righteous Ktng,) to be here ufed, not as a. Prober Name, but as an Appellative ; as is (Me- lech Salem ) the King of Salem : And rather as a Title, than as a Proper Name. But, fuch a Title, as by which the Perfon was fufrtciently defigned. ( As when our Sa- viour calls himfelf the Son of Man ; and St. John is cal- led the Baptiji 5 and Jefus is called theChrifi. ) And, as fuch, it feems to be alluded to, Heb.7, 1, 2. Melchize- deck King of Salem; —fir fi being by interpretation, King of Righteoufnefs, and after that alfo, King of Salem, which is, King of Peace. Where , in both Names , relation is had to the fignification of the Words , as Appellative Names. But A Difcourfe concerning Melchizedeck. 207 But it there follows, Heb.-j. 3. 'A^Teop, dys/nap , etyiveoXoyflos , Without Father , without Mother, without Defcent, (or 'Pedigree-?) having neither beginning of days, nor end of Life ; tut made like the Son of God, abideth a Trie ft continually. And how can all this be faid (may be objected ) if he be Shem ? whofe Parents and Kindred are known 3 as alfo when he lived, and how long ? Now, if thefe words were rigoroufly to be understood; this would be a conftderable Objection. Bur, that they are not, is manifeft : ( and is agreed by all. ) For no Man doubts but that Melchizedeck (whoever he was) had a Father, Mother and Kindred 3 and that there was a Be- ginning and end of his Life. But noneof thefe are parti- cularly exprefTed 3 at leaft not in that Context , where he is fet forth by the Name of Melchizedeck. Which is all that feems to be here intended. If it be faid, That, of Shem however, (though not by this Name, yet other wife, ) we know that Noah was his Fattier , and from whom he was defcended. Tis very true, we do fo. But fo much we know of this Melchizedec\ "( though not from this place) whoe- ver he were: That is, That he was defcended from Noah , and from Noah's Anceftors. ( For there were , at that time, no other in the World, than thofe who were fo defcended.) And this is all, as to that point, that we know of Shem. But we know it no more , from this place, than we do of Melchizedeck. But I fay farther; All this may as well be faid of Melchizedeck , though the fame with Shem. Becaufe, ( though he were fo) we are not exprefly told, that Mel- chizedeck was Shem. Tis but a Conjecture, though a very likely one , and we cannot be fure of it: and the place where we have what is faid of Melchizedeck, is wholly filent as to thefe things : And this Silence is all that by the Writer of that Epiftle is intended, when he fays 208 A Dif com fe concerning MelchizedecL 'fays; that Melchizedeck was without Father, and without Mother, &c. Not, that he had none of thefe ,• but, that, in the Story of Melchizedeck , there is no mention of them. I fay, we cannot be fare that this was Shem, ( howe- ver probable. ) For Abraham had other Anceftors yet living, befide Shem, fome one of whom might poflibly be Melchizedeck, For, ( befide Shem ) Arphaxad, Sela and Heber , were yet living, ( though the intermediate An- ceftors , Peleg, Reu, Serug, Nahor , and Terah, were all dead. ) But , ( of all the Four ) it is mod likely to be Shem : Becaufe he was the moft Antient : And it was very proper , that the Great Blejfmg fhould be derived down- ward from Him to Abraham , when Abraham was now iignally fingled out by God, as the Man in whofe Seed all the Nations of the Earth were to be blefled. And, if Jfaac had been then born ( to whom the Promifoi Seed was yet farther limited afterwards ) and had been there : no doubt but he would have blefled Jfaac alfo. For though we are not fure, in what year of Abra- hams Life this Victory happened : yet thus much we may gather from the order of the Story (and becaufe his name was not yet changed from Abram to Abraham, ) that it was after the Promife made to him /* Vr of the Chaldees, ( Gen. 12.1. Aft. 7. 2,4.) and after his coming into Canaan ; and after Lot's departing from him there ; but before the Birth of Jfaac, or even ofJfhmae/, And, there- fore, before the Eighty fixth year of his Age ; but, not many years before it. But, it is no ways likely,that Abraham, the great Father of the Church of God, and of the Promifed Stcd, ( on which the Writer to the Hebrews lays great Weight, Heb. 7. 4, 6, 7. ) fhould ( when fo many of his Anceftors were yet living ) be fent to the Curfed Line of Cham , and A T>ifcourfe concerning Melchizedeck. 205* and therein to that of Canaan ( the moft accurfed branch of that Line ) for this Paternal or Sacerdotal Benedicti- on. On w hich Bkfling alfo fin the place cited ) fo great a weight is laid : And Melchizedeck there argued to be fo great a Man 3 ( Now, confider, How great this Man was, Ver. 4.* ) even a greater Man than Abraham, ( and to whom thrift, our Great High-Pried, is exprefly named as of the fame Order ; A rrieft fir ever after the Order of Melchizedeck ; ) becaufe he received Tithes of Abra- ham ; and) Bleffed him that had the Promifes ; and, with- out alt contradiction, the Lefs is bleffed of the Greater. Which certainly cannot be mean of a mere Local ^xz- heminence, ( fuch as every the meaneft Prince or Pried: may as well claim within his own Jurifdi&ion ; ) but of a Perfonal Dignity, fuch as doth attend the Perfon. Now , this great Prerogative, I can by no means allow to any of the Curfed Race of Cham , or Canaan. Who were to be Servants to the Shemites ; and not to receive fuch folemn Homage from them. And when we find that Idolatry was already crept into the Sacred Line, in the Family of Nahor ; ( and therefore Abraham, with his Father Terah, and Lot his Kinfman , fent from thence, out of his own Countrey ; ) I cannot think, that, in the Curfed Family of Cham , Religion mould yet remain more Pure ; fo that One of them mould be fignally filled , the Prieft of the moft High God j and, Chrift, a Trieft after his Order, as more No- ble than that of Jar on. There remains yet fomewhat to be farther faid, as to the word 'AyipeoAoyflos , without Genealogy , or ( as we render it ) without Defcent, or Tedigree. That is, /for fo I underftand it ) without any account there given , from what Anceftors he did defcend ; ( not , what Po- flerity did defcend from him : Which, as to the Apo E e flies 2io A Difcourfe concerning Melchizcdeci- (lies Argument in that place, was of no confidcra- tion. ) For the better underftandingof which, we may look back to a like expreflion , Ezra z. 62. of fome who pre- tended to the Priefthood 5 the y fought their Regifter a- mong thofe that were reckoned by Genealogy ; but they were not found: and were therefore put- from the 1 riefthood ; till there fhould ftand up a Friefl with Vrim and Thum- mim ; ( who might decide the Queftion, whether indeed they were , or were not, of the Pofterity of Levi and Aaron ; to whom alone that Priefthood did belong. ) From whence it is evident, that none could pretend a right to that Priefthood ( to be a Prieft after the Order of Aaron ) who could not {hew his Defcent or Genealo- gy from Aaron. According to God's exprefs command, that no fir anger , who is not of the Seed of Aaron, might meddle with it, Exod. 28. 1, 40. Numb. 3. 10. and 16. 46. and 18. 7. From hence the Apoftle argues^ That the Priefthood of the Mefftas ( who was to be a Friefl for ever after the Order of Melchizedeck, Pfal. no. 4. ) muft needs be a- mther Priefthood from that of Aaron 5 and, confequenr- ly , the Triefthood being changed ( from the "Levitical Priefthood to that of Melchizedeck, ) the Law mujf be changed alfo, Heb. 7. 12. And therefore the Levitical Law , in the days of the Mefftas , to be at an end. To prove this ,• he argues that Melchizedeck ( after whofe Order the Mefftas was to be ) could not pretend to the Levitical Priefthood; there being ( in the Story of. Melchizedeck ) no account of his Father or Mother, or of any Genealogy whereby he might appear to be defcended of Aaron. His having no Father or Mother, or Genea- logy there mentioned . being here of no other ufe, but as a Negative Argument, that it could not hence appear, that he was of the Pofterity of Aaron. And, to this pur- pose, A Vifcourfe concerning Melchizedeck 2 1 1 pofe, whether he had none at all (as none is there men- tioned, ) or none which could entitle him to fuch des- cent, was, (as to the Apoftles Argument ) the fame thing. But he doth not reft here, in this Negative Argument , ( to (hew, there is no Kindred or Genealogy to prove him thus defcended, ) but proceeds farther, to (hew, it was Impoflible that he could be fo defcended j For that Aa- ron was not yet born, ( and therefore could then have no Pofterity :) nor Levi neither, from whom Aaron was to defcend. For even Levi who Receiveth Tithes , did then pay Tithes in Abraham : For he was yet in the Loyns of his Father, when Mekhizedeck met him, Heb. 7. 9, 10. So that Mekhizedeck could not polfibly be a Prieft of the Order of Aaron .•( being antecedent to him ,• and, confe- quently , to that Priefthood which began with him, and was founded in him : ) but of a Superior Order to that of Aaron 5 as to whom Levi and Aaron ( being then in the Loyns of Abraham) paid Tithes. And he farther argues 5 As in Mekhizedeck (the Type,) there is no mention of Defcent from Aaron % fo our Lord Chrifi ( the Anti-type ) did really not defcend from Aaron t Ver. 11, 14 For he of whom thefe things ( by way of Type, ) be fpoken , pertaineth. to another tribe, of which rto Man gave attendance at the Altar : For it is evident our Lord/prang out of fuda $ of which Tribe Mofes fpaks nothing concerning the 'Priefthood. And in like manner , from the Silence, or not mention- ing, of the Death or Determination of Mekhizedeck^ Priefthood , ( which was the Type ; ) he argues ths Perpetuity of ChriJFs Priefthood ( Typified thereby ) without any Determination at all. For, having before faid of Mdchu'dck, Verf. $ having neither beginning of days , nor end j //fe, (that is, none there mentioned,) he concludes it Chrifi ( Typified by him) Ver. 16, 17. Eei that 2i2 A Difcourfe concerning Melchizedcck. that he is made, not after the Law of a carnal Command- ment , but after the paver of an endlefs life ; For he tefti- fieth , Thou art a Vrieft for ever , after the Order of Mel* ■ chizedeck. It appears therefore (from the whole tenour of the A- poftles Argument ) that, what he fays of Melchizedeck , being without Father, without Mother, without Dejcent , without Beginning of days, or End of Life 3 is not to be underftood, of what really was not ( or could net other- wife be known ;) but, of what (In the Story of Melchi-' zeaeck ) was not mentioned. And that, by the filence, or not mentioning of thofe things in the Type, was Sha- dowed out, that, in the Anti-type , they really were not. The perfection of the Anti-type, being intended to be Greater than that of the Type. According to the Analo- gy that he elfe where ufeth , Heb. 9. 2$. The Patterns of things in Heaven jlould be purified by thofe ; but the Heavenly things them/elves, with Better Sacrifices. For the Law had but a Shadow of good things to come ; and not the Image of the things, Chap. 10. 1. 'Tis enough, in the Type, that there be but a Shadow, of what, in. the things Typified , we are to expect the Reality. From what therefore hath been faid ; Though we can- not certainly Demonftrate , That Melchizedeck was the fame with Shew: Yet this at leaft,That very well it might be fo i, and, it is very likely that it was fo : Being a King, and a < Priefl of the mofl High God, ( as Shem alio was; ') and in the Land of the Shemites ; and a Perfon Superiour to Abraham himfelf; as Shem alfo was ; being his direel Ancefior, and the Eldeft of all the Patriarchs then a- Hve. But 'tis very unlikely , that Abraham,the Father of the Faithful, the Great Father of the Church of God , and the declared Father of the Tromifed Seed, ihould (while fo many of his own Anceftors were yet living ) be fent^ to A Difcomfe concerning Melchizedeck. 2 ? 3 to one of Cham's Curfed Race, to feek a Blefling from him , and do Homage to him , (who had the -Curfe, to be a fervant of fervants to his Brethren ) as a Perfon much Grea.er than himfelf. For which Conjecture there is no other Ground, but a manifeft Miftake : As if, becaufe Abraham was then an Inhabitant in Canaan , Melchizedeck muft needs be fuppofed to be a Canaanite. Whereas it is manifest, that Abraham ( though an Inhabitant in Canaan ) was at that time C on a fpecial occafton ) out of Canaan; and the whole Scene of Action was in the Land of the She- mites. I forbear Arguments from Authority. Becaufe we have the fame Light to judge by, which thofe Authors had •, whether of the one or the other opinion. For there is nothing Authentick upon Record , to determine the Cafe , but the Story of Melchizedeck, Gen. 1 4. And the Prophefie of Chrift, Pfal. no. 4. ( that he fliould be a Trie ft for ever after the Order of Melchizedeck. ) And what in the Epiitle to the Hebrews, ( Chap. 5. 6, 7.) is argued from thence. What farther we meet with in other Authors (Antient or Modern)) are but their own Conjectures, from what is fo recorded , with the Reafons or Probabilities they give for thefe Conjectures. Of which we may judge from the Text as well as they. That the Jews generally take him to be Shew $ is ( I think ) confefled , even by thofe of the other opini- on. But they note it as a Vanity in the Jews, to be fond of aicnbing , all that is Ancient and Laudable , to thofe of the Jewiftj Nation, or their Anceftors. Which yet is not a mere ground lefs Vanity ( though : there may be in it fomewhat of Affectation ) but hath much of Truth in it. For fure it is, that moft of the Heathen ■2 14 A wjcourje concerning MeicnizedecJc. Heathen Wifdom and Learning, efpecially the more An- tient, ( at leaft fo much of it as is come down to our hands, ) was derived from the Jewifti Nation, or their Ancestors, And even their Mythology, and their Theology (Tuch as it is ) hath manifcft refpecl to the Sacred Story ; ( but induftrioufly difguifed , and corrupted. ) As is evident by the Collections that have been made to that purpofe, by Nat a lis Comes y Bocharthiu y Dr. Owen, Tbeo- philus Gale, Dr. Tticfoufox, and others, who have Writ- ten on that fubject. Nor have we any thing of Heathen Writings that may compare, for Antiquity , with the Writings of Mofis. The oldeft that we have , being much later than the days of Solomon. Our later Divines do ( very many, if not mod of them ) concur with the Jews herein : Efpecially fince Hebrew Learning came to be cultivated amongft us. As is noted particularly of Hugh Broughton\ a great Zea- lot for that Opinion. But thefe, by thofe who are of another opinion,are char- ged with Novelty : Becaufe the more Antient Greek Fa- thers are filent in this Point. Which yet makes nothing againft the Opinion : For the Reafon of their Silence is evidently this : Becaufe the Greek Fathers ( underftanding very little or nothing of Hebrew) followed the Tranflation of the Septuagints, and their Chronology. According to which Chronolo- gy, Shem mud have been dead long before this time. And therefore they could have no thoughts of his being Mel- chizjedecki ( And I do not know, that they do fo much as Guefs at any body elfe. ) But when Hebrew Learning came to be known amongft us : And the Chronology of the Hebrew Text 3 ( accor- ding to which Shem was found to be then Living : ) the notion of his being Melchizedeck , was no fooner ftarted, but was readily imbraced ( as a thing very likely ) and fcarce A Difcourfe concerning Mclchizedeck. 215 fcarce oppofedby any: Save that fome taking it for grant- ed ( without any due confideration ) that this Salem was in the Land of Canaan ; fancyed Melchizedeck to have been a Canaanite. Which miftake being rectified , the Objection falls. Yet, when all is done, we cannot abfoluteJy conclude, That (though it be very-likely ) it is certainly fo. Nor is it a matter of that confluence, that we need be very zealous either way. 21 6 A Dijcourfe concerning JOB- DISCOURSE CONCERNING 3 # A June 8. 1685. THAT there was really fuch a Perfon as Jot, ( and not the whole Story a Fiction or Romance, ) I make no queftion. For, though it were ufual in thofe Eaftern Countreys to fpeak by way of Parables, Apologs, or Feigned Sto- ries : As is Evident by many Difcourfes of our Saviour of that nature 5 (as in that of Lazarus and the Rich Glut- ton 9 of the 'Prodigal Son; of the Marriage of the King's Son ; of the Five Foolifh and the five Wife Virgins 5 of the Vineyard let out to Husbandmen ; of the Lord going into a far Comtrey^ intruding his Servants with talents to improve in his abfence 5 and others the like : ) And , before that time, in the Parable of the Vineyard^ Ifai. f. In many Prophetical Vifiom; and Paflages of a like na- ture: In Nathans Parable of the Ewe-lamb , 1 Sam. iz. And that of the Woman of Tekoab, Chap. 14. Arid yet earlier, A Vifcourfe concerning JOB. 2 tf earlier, in jot ham's Parable , Judg. 9. about the Trees chafing them a King. Yet I cannot think the Story of Job to be fuch •, Being attended with fo many particular Circumftances of Pla- ces and Perfons, which fpeak it to be Real. And moreo- ver, it is cited, Jam. 5.11. as a real Example of Pati- ence, ( Te have heard of the Patience of Job, and have feen the end of the Lord ; chat is, what good end or idue the Lord gave to his Sufferings. ) And this there coupled with the Examples of the Prophets, Verf. to. ( Take, my Brethren, the ^Prophets, who have fpoken in the Name of the. Lord , for an Example of Suffering Jffliclion, and of Patience* ) And we have no reafon to think , but that the one was intended as a Real Example , as well as the other ; and not onely by way of Parable. And ( before this, ) Ezek. 14. 14, 18, 10. ( fpeaking of God's being inexorable in the cafe there mentioned. ) Though thefe three Men, Noah, 'Daniel, and Job were in it, they fhould deliver but their own Souls by their Righteoufnefs, All which fpeaks the Story of Job, to be a Real Hiflory, not a Parable. But though a Real Hiftory, as to the Subftance of it 5 yet I al/ow it to be a Poem alfo. And therefore, though 1 take the Perfons and Places to be truly defcribed -, and the Speeches or Difcourfes there mentioned, to be the fame, for fubftance, with what was fpoken : Yet I do not take them to be fet down verbatim as they were deliver- ed •, but, penned at leifure afterwards, with fuch Amplia- tions and Ornaments as are ufual in Poems. For Men , on fuch occasions, do not ule to Difcourfe in fet Speeches 5 ( much lefs, Poetically Penned : ) nor to have Secretaries at hand, to take ( from their Mouths) in Writing, the words that are fpoken. Who Penned the Poem, we cannot tell. Some have thought it might be Mofes ; ( the firft Author that we F f know 2 1 8 A Difcourfe concerning JOB- know to have Penned any thing. ) Out I fhould rafher think it done by Job himfelf; or elfe by fome of the Dif- putants in that Difcourfe : ( and , perhaps, by more of them than one:) I'ecaufe of the intermixture offo many Arabuk w< rds and Phrafes. If it be thought ftrange that Poetry ftiould be fo early in ufe : We need not wonder at it at all. For the oldelt remains we have of Heathen Learning ( as the Wri- tings of Homer and Hefiod) are in Verfe. And ( long before either ) Jacob's Blejfmg of his twelve Sons, Gen. 49. 1 3 is purely Poetical : Though not according to thofe mea- fures ( as is neither that of Job ) that were afterward in ufe. So is that T arable of Balaam, Numb 2$. and 24. and the Song of Mofes, Deut. 32. and his Blejfmg, Deut. 2$. and many other places. And, that Learning was ( at that time ) cultivated in Egypt 5 feems evident from that of dth 7 22. that Mofes was h°arned in all the Wifclom of the Egyptians. And no doubt but it was fo, much earlier, in the Family of Shew, and his Pofterity, to Abraham. It remains (of Job) to inquire ; Who he was ; Where he lived ; and, At what time. All which, if fingly con- fidered, it would be hard to difcover ; but, upon a joint inquiry, they give light each to other. His Name Job, we do not any where meet with in Scrip- ture, but in this Book, or ( what doth manifeftjy refer to h) Eztk, 14- 14,20 ( Though Noah, Darnel and' Job, &c. ) and Jam. 5. 1 1 ( Te have heard of the Tatience of Job.) Except onely Job the Son of Iffachar , Gen. 46. 13. who could not be the fame with this ( being one of thofe who went down with Jacob into Egypt) though poffibjy ( if younger ) his Name might be borrowed from this ; ( for even in thofe days, I prefume, it was u- fual to borrow Names for their Children, from fome o- ther of the Kindred , or fome Perfon otherwife Eminent, Whence A Difcourfe concerning JOB. 2 1 p Whence it is that,in the fame K. n ired, wc oft find divers of the fame Name JS > that the Nime alone who can give us but little farther light, who lie was, or how; related. His additional Chancer 5 I hat b't was a per j 'eft and uPright Man, one who j tared God and ejekeped etil, ( Job I. 1. ) with the P^eiy (throughoui Lie \ hoie Story) of himielf and his Friends: Give:, us reabn to conclude, that he was at lead one ol Skew's Poilerity - 7 ainongft whom Religion and the True Worship of God was pre- fer ved. He dwelled ( 'tis faid, Job 1. 1, 3. ) in the hand of Vz ; and w as the greatefl of all the Man of the Ea/f, ( or Sons of the Eajl. ) Which gives us reafon to judge , that his Habitation was Eajlward , at lead from Canaan: For fuch commonly are meant by Children of the Eaft ; as Gen, 29. 1. Numb. i]. 7. Judg 6 $, ?j, J*Jg 1- **. Judg. 8. 10. I King. 4.30. Tfai, 2 . 6. Ifa. ir. 14. Jfai. 41.2. Jfai 46. u. Jer. 49. 28. Ezek 25. 4,10. Matt. 2. 1,2, 9. But, in what part of that Eaftern Countrey this Land of Ziz might (land; we are yet farther to inquire. And I think it mod likely to have been about the lower part of Syria, or the upper part of Arabia T)eferta y or in the Confines of both, and not far from the Country of Edom. And thereabout we find him placed in Adncomius's Map of the Holy Land. Not far from it , I guefs to have been that Salem, whereof Melchizedeck was King-, who was ( in likelyhood ) the fame with Shem. And it agrees well with the Piety of both, that two fuch great Men ( though fomewhat different in time ) fhould be feated not far afunder. The VVorfhip of the True God continuing ( it feems ) thereabouts, and being then propagated , for fome s time , while there was fo great a fcarcity thereof in the reft of the World. This fuits very well with the Incurfions of the Chalde- F f 2 ans 220 A Difcourfe concerning JOB. ans on the one fide, and the Sabeans on the other ; fol. tj And, as to the Name Vz, we find three of that Name mentioned. Vz the Son of Aram, and Grandchild of Shem, Gen. 10. 23 1 Chron. 1. 17. And Vz, or Huz , the Son of Nahor t Abrahams Brother, Gen. 12. 21. And Uz the Son of Di/ian, the Son of Seir , the I. 'or it e, Gen. 36. 20, 11,28. 1 Chron. 1 $8, 42. Which of thefe three gave Name to the Land of Vz, is not certain ; but I ra- ther think it to be Vz, the Son of Shem. Though even Mount Seir , in the Land of Edom , be not far from thence •, which, after the Horites ( who rook Name, it feems, from Hori , the Grandfon of Seir , Gen. 36. 20, 25,30. 1 Chron. 1. 39, 42. unlefs po/Jibly fome of their Anceflors might alfo be focalled*) was in- habited by Efau and his Poiterity (Gen. 36. 8, 9. Jojh. 24. 4. ) Which feems to be favoured by that of Lam. 4. 21. Daughter of Edom, which dwe lie]} in the Land of Vz , the Cup alfo fhall pafs through unto thee. But in Je r. 25. ( which feems to be fpoken of the fame Cup of God's Fury , which Jeremiah was to take at the Lord's hand , and make all the Nations to drink, Verf. 15, 17.) all the mingled Teople, and all the Kings of the LwdofVz, Verf. 20. are diftinguifhed from Edom and Moab and Amman , Verf 21. And if Tidal King of the Nations, Gen. 14. 1, 9. be meant of the fame with thefe mingled People, Verf. , 20. or the mingled People that dwelt in the Defer t, Verf. 24. (as feems JikeK enough) it agrees well enough with that Situation of the Land of Vz which we have align- ed. And as he was an Inhabitant in the Land of Vz ; fo, it's likely, he was alfo of the Poflerity of Vz, the Son of A- ram, the Son of Shem; and therefore an Inhabitant of J~ ram, (^ that is, Syria ) or at lead ad joyning to fome part thereof. For it is not likely that Aram would fend his Son A Difcourfe concerning JOB. 22, Son Vz , very far from himfelf ; the World being then very little Inhabited. His Four Friends that came to vifit him, and comfort him in his Affliction, give farther Evidence, that he muft be fituate hereabouts. 1 hree of them, though from feveral places, yet ( by appointment) came all together, Job 2.11. Elipbaz the Terr.aniteySildad the Shuhite>and Zophar the Naamathite. The fir ft of thefe, Eliphaz, was ( it feems ) an Edo- mite , of the Country of Teman , which took its Name from Teman , the Son of Eliphaz, the Son of Efau, Gen. $6, 10, 11. 1 Chron. i. 35, 36. which is agreed to be a part of the Edomites Co\xn trey, bordering upon Arabia Ttejerta. Which Eliphaz , I do not take to be the fame with Eliphaz the Father of Teman •, Iput rather fome Son, or Grandchild of that Teman, who tiad the fame Name with his Anceftor Eliphaz. For though fometimes the Father may feem to take denomination from the Son, or fome other of his Pofte- rity ; as Hamor the Shechemite from his Son Shechem, or the City called by his Son's Name , Gen. ij. 19. Jfft. 7. 1 6. And Seir the Hurite, from his Grandfon Hori , Gen. 36. 20,22, 29, 50. 1 Chron. 1. 38, 39. So, Deut. 26. £. a Syrian ^or Aramite) was my Father, &c though not defcended from Aram, but from his Brother Arphax- ad , Gen 10.22. So Bethuel the Syrian , Gen. 2^. 20. and Laban the Sjn of Bsthuel the Syrian, Gen. 28.5. and Laban the Syrian, Gen 51. 20, 24. though not deicend- ed from Aram , but becaufe Inhabitants of Padan-Aram , or Aram Naharaim, that is Mefopotamia. Which, though then Inhabited by other People, had taken its Name from that Aram -j if not from Aram the Son of Kemuel, the Son of Nahor, Gen. 22. 20,21. And Terah is faid to have dwelt \x\Vrofthe Chaldees (Cbafdtm ) Gen. is. 28, 31. 222 A Difcourfe concerning JOB- or, the Land of the Chaldeans , Aft. 7. 4 which feems to take its Name Chafdim, from C.efed , a Grandchild of his, the Son of Nahor, Gen. 11. 2.0, 21. Yet it is more likely, that Eliphaz (he fcwanite fhould be a Son ( or Grandchild ) of Teman, than the Father of Teman. Bildad the Shuhite feems (for like reafon ) to be de- fcended from Shuah,ont of the Sons of Abraham by Ketu- rah, Gen. 25. 1, 2. 1 Chron. 1. 32. who were fituate in the upper part of Arabia , near the Land of the Edo- mites. And Zopbar the Naamathite, was ( in likelihood) not far from either of them. Ail Neighbours (to the South- ward ) of that place, where we fuppofe this Land ofZ/z to be. The Fourth was Elihu ; of whom we have not any where elfe any farther account than in this Book of Jok Some others we meet with of the fame Name ; As Elihu the Ephrathite, Grandfather to Elkanah the Father of Samuel, 1 Sam.i. 1. And Elihu a Manafftte, who came in to David's affifiance, when he went to Ziklag , 1 Chr. 12. 20. And Elihu a Korhite, Grandfon of Obed Edom , 1 Chron. 26. 7. And Elihu a Brother of David , 1 Chr. 27. 18. But none of thefe can be that Elihu of whom we are here inquiring. We have him thus defcribed , Elihu the Son of Bar a- chel the Buzite, of the Kindred of Ram, Job 32. 2, 6. Who this Ram was, we cannot tell. Surely not Ram the Son of Ezron, and Brother of Jerahmeel, Ruth 4 1 9. 1 Chron. 2. 9, 10. ( called Aram, Mat 1. $...) Nor Ram the Son of Jerahmeel,\ Chron. 2. 2j, 27. For thefe muft be a great deal later. Nor do we any where elfe meet with Barachel. So that what light we have toward it , muft.be from his A Vifcourfe concerning JOB. 223 his Title, the Buzite. Which may direct us, not to Buzi the Father of Ezekiel, Ezek. i. $. Nor to Fuz the Gadite , 1 Chron. j. 14 But rather to Buz the Son of Nahor , Gen. 22. it And if; as the other h'aw, is called Aram, Mat. i.j. So this /?a>» be the lame with that Aram , Gen. 22. 2 j ; he may well be faid to be of the Kindred of Rant For To we find Nah.rs Children there reckoned up , Vlus bis Jirfi-bom, and Buz his Brother, and Kemuel ths Father of Aram, and Chefed, and Hazo, and Tih'afb, and Jidlaph, and Bethuel : And Bet tuel begat Rebtkah, &c. And of his Pofterity feems to be meant what we have , Jer.r<$. 25, 24. Where, amongft the Nations to whom the Cup was to pafs, are mentioned , Dedan, and Tema,and Buz, and all in the utmofi corners, and all the Kings of Arabia, and all the Kings of the mingled people which dwell in the defer t, &c. From this Buz therefore, the Son of Nahor and Brother of Kemuel the Father of Aramjs mod likely to be defend- ed our Elihu the Buzite , of the Kindred of Ram. And therefore his habitation to be either in fome part of Me- fopotawia ; where we find the City of Nahor , Gen. 24. 10. Which Ciry of Nahor, I will not determine, whe- ther it were Vr of the Chaldees, where Nahor was born , and fometime dwelt, Gen. 11. 28,31. Jcl.y.z. and which took i r s Name Lhafdim from Che fid ', one of the Sons o[ Nahor , Gen. 22. 21. who therefore feems to be there feated : Or, the City of Haran, which was alfo in Mefopotamia, and feems to have taken its Name from Haran, Nahor' s Brother: And perhaps Nahor might come thither with t.rah and Abraham, and Lot his Bro- ther Harans Son, Gen. 1 1.3 1 though his coming thi- ther be nor there mentioned, becaufe he went no farther with them j but ftay'd there, when Abraham went on- ward to Canaan. ♦And in this City of Nahor , ( whatever it was ) we here 224 AT)i courfe concerning JOB. here find BJhuel, another of Nahor 7 s Sons 5 with Laban and Reb:kah , Bethuel's Son and Daughter ; Gen. 24. 24, 5:0. Bat the fame Liban we find afterward in Haran, in Padan-Ar.im, Gen. 28. 2, 5, 6,7. Gen. 29. 4, j, to. Yet are we not fure that tfahor and Bethuel dwelt here; but L^« onely : who might, in the mean time, ( if the City of Nahor were Vr ) remove to Haran. For , though , Gen. 28. 2. Jjaac bids jfaa>^, to go to Padan-Aram to the Houfe of Bethuel his Motbfrs Father, and tahf a Wife from thence of the Daughters of "Laban , his Mothers Brother : yet by the Houfe of Bethuel, may be there meant , the Family of Beihuel, ( whofe Son La- ban was ) though not dwelling in the fame Town with Laban. So that the whole Family of tfahor, or a great part of it, were feated in Mefopotamia ; which poflibly had the Name of Padan-Aram ( if that were the Name of the whole , and not onely that part of it wherein Haran flood,) or Aram N ah ar aim (Syria interfiuvialis, or bi- fluvialis^) from Aram , labor's Grandchild by Ktmuel • rather than from Aram the Son of Shsm ; from whom yet the other Syria might take its Name, as Syria of jDamafciu, and Syria Zobab, and of Beth-rehob, and of Maacha, 2 Sam. 8. 5,6. 1 Chron. 18. ?, j,6 Pfai. 60. Title. 2 Sim. 10. 6,8,19. 1 Chron. 19. 6,7, 19. And amongft the reft , Buz might have his Seat alfo fome- where in Mefopotamia. ( And perhaps Huz or Vz his Brother. ) Or, if not in Mefopotamia ; yet ( as I rather think ) in fome other place near ad joyning , in the other Syria $ Southward from Mefopotamia , but to the North of the Land of Vz , Job"s Country. And this may be the reafon , why Elihu is not men- tioned as coming in company with the other three ; who were Southward from Job ; and, as Neighbours to one another, Apifcourfe concerning JOB. 225 another, did, by appointment, come together : but Elihu is mentioned alone by himfelf, as coming ( perhaps ) at another time, as well as from another Coift. And 'tis poifible that this JL W of Vz might take its Name from Huz y another Son of Nahor, and Brother to Buz , ( and not from Vz above mentioned, ) and he will then be, not onely a Neighbour of Jo'j • but of his near Kindred. But 1 rather think it to be from Vz the Son of Aram. Now thefe Four Friends of Job, of feveral Families,and from feveral Countreys , ( though not far diftant from one another,) do, by the great Piety, through their whole Difcourfe, appear to be ( as well as Joh ) Worfhippers of the True God, and of the True Religion ; as were thofe alfo in Mefopotamia, (though, it feems, fomewhat of Su- perftition had there crept in amongft them.) Which ihews, that the True Religion, and Worfliip of God, was not fo narrowly confined to Abraham's Family, but that it was imbraced by divers others. And that Pie- ty and good Education in his Family, was not prefently extinct , or confined onely to Ij'aac and Ifrael ; but did continue, in (bme good meafure, even in the other bran- ches of it, as Efau and Ifhmael, and the Pofterity of Ke- turah. Though we have not much of it left upon Re- cord ; the Hiftory of thofe times being fo very fhort, and almoft confined to the direcl: Line of Abraham, Ifaac, and Jacob 3 and, then, to the Jewifli Church. And it is the lefs unlikely if Shem himfelf, the moft Antient of the Patriarchs , were ( under the Name of Mslcbizedeck) feated amongft them, in the midft of them, and but lately dead Whole Life and Doftrine could not but much influence thofe round about him, that owned the Worfliip of the True God. G g But, 226 A Vijcourje concerning JOB. But,amongft thefe Friends of Job, though all good Men, we find this confiderable difference in their Difcourfe. The Three Firft , made it their bufinefs to convince job y as Guilty of fome greaf Sin, more than ordinary • or at lead of fome deep Hypocrifie ; as without which God would not have afflicted him fo feverely. Againft whom, Job doth fuffkiently defend himfelf ; even fo far, as to intimate fome hard thoughts of God ; as ufing him too feverely. But Elihu {Chap. 32., &c. ) not pleafed with the Dif- courfe on either fide ; takes a middle way : taking Job's part againft his Friends, thus far, That he was nor, for thefe fufterings, to be condemned as a Wicked Man ; and was therein too feverely cenfured by his Friends : But, en the other fide, though he would allow of Job's Integrity, yet he would not allow him to Complain of God as Cruel or Severe. Which he argues, from the confideratton of the great Diftance between God and Man ; from God's Ma jefty,Power, and Soveraignty ; and Mans Mean- nefs and Inconfiderablenefs if compared with God. Who therefore may do what he fees fit, without controll, or be- ing accountable for what he doth : To which therefore it becomes Man to Submit without Murmuring. And God, as the great Moderator of the whole Difpute, ( Cbap. 58, &c. ) purfues the fame arguments that Eli- bu had done* Convinceth Job of the Juftnefs thereof 5 but blameth his Three Friends as Cenfuring him too fe- verely } and Directs them to make application to Job to Sacrifice and Intercede for them. Which God accepteth ; and (in recompence of his Patience ) repaireth Job's lof- fes , reftoring to him the double of what had been taken- from him. It remains yet to inquire , About what time it was that this happened. Now A Dtfcourfe concerning JOB. 227 Now if this Bildad the Shubite were of the Pofte« rity of Shuah, a Son of Abraham by Keturah ; then muft he be much younger than Jfaac. For Sarah lived 37 years after the birth of Ifaac, living in all 127 years, Gen. 25. 1. and was 90 years old when Ifaac was born, and Abraham ico, Gen. 17. 17. Gen. 21. 5. And Shuah is reckoned as the youngeft of fix Sons by Keturah. So that we may reckon Shuah to be about the Age of Jacob and Efatt ; and therefore his Pofterity, the Sbuhites, yet later. Again, Jacob and Efau being both of an age 5 we may reafonably fuppofe Efaus eldeft Son Eliphaz {Gen. 36. 4, 1 j. ) to be born about the time that Jacob went to Pa- dan- Aram, Cfor -Ep« was then Married , and was 40 years old , as appears , Gen. 26. 34. Gen. 27. ^6.) and therefore about 90 years before Jacob went down into Egypt ( for Jacob was then 1 $0 years old, them., would have joined himfelf to the Jewiih Church, and ferved God according to the Worihip that God had then appointed and fettled. For , though I do not know, that the Ceremonial Law given to the Jews, by the hand of Mfcs, was neceilari- ly obligatory to ail other Nations 5 but that they might worihip the True God without being obliged to become Profelytes to the Jewifh Church : Yet, the Will of God being there more fully and clearly revealed than any where elfe, 'tis very likely, if then fo near , they would either afTociare with them, or at leaft hold correfpondence with them 5 ( as well as Jetbro the Midianite 3 Exod. 1 8. ) Of which we mould have fome account in the jewifli Story. So that what remainders of Piety and' the Worftiip of God , were amongft the Vzites, and Buzites, and 7ir- manltes 9 and Shuhites , and Naatnatbztes, in job"s time ; feems to have been much extinguished , if not wholly, by that time the Jfrae/ites came into Canaan. Which yet muft have been a good while after the time of this Story ; for Job had, after this, Ten Children, and lived himfelf till 140 years old, ( if not 140 years after this time,) Job ^z. 1$, 1 6. Or , if it were but while the Ifraeiit&s were in the: Wiltkrnefs ( before they came into Canaan $ ) yet, even then , the great things done in Egypt , their palling through the Red- Sea , the delivery of the Law on Mount Sinai ( foon after their coming out of Egypt,) and A bifcourfe concerning JOB- 22^ and other fignal accidents that happened in the WiWer- nefs, f and Tome of them not far from their own Coafts) mult needs have come to the knowledge of Job if lie had been then living. But, as we have no mention of Job, (or his Country J in theHillory of the Ifrae/ites in the Wildernefs : fo nei- ther is there any intimation of any of thofe things which there happened in the Book of Job : Though yet they were very proper to have been there difcourfed-of] if they had been things then pad, and known to them. For the Sufferings of the Ifraelttes in Egypt ; and God's delivering them from thence at the appointed Time, ac- cording to the Promife made x.o % Abraham 3 and his Fu- nifhing the Egyptians, and bringing out Ifrael with a high hand-, his dividing the Red Sea 5 his delivering the Law in Mount Sinai ; and all his Miracles in Egypt and in the Wildernefs : were proper Topicks, forfetting forth the Sufferings of the Righteous 5 the Truth, and Juftice of God , ( in Relieving the Righteous and Punilhing the Wicked ; ) his Might, Majefty, and Soveraignty * with other points varioufly difcourfed of in that Difpute be- tween Job and his Friends 5 in Elibu's interposition as Moderator ; and God's final Determination of the. whole. The total Silence therefore of all thefe matters in the whole Difcourfe; is fufficient inducement to believe, that thofe things were not yet pafled 5 and therefore that this Story of Job happened, ( though not till a good while after their Going into Egypt, yet ) before the Ifradites Coming out of Egypt-, and even about the middle-time of their being there. Of which time, the Hiftory in Mofes is fo very fliort ; and the Opportunity of the Ifrae/ites Converting with other Nations (by reafon of their Bondage ; fo very lit- tle: 230 A wjcourje concerning J U B. tie : that we need not wonder, that, in their Hiftory there is no mention of Job; nor of them, in that of -Job. If it be objected ; That, in all the Difcourfes concern- . ing the Might, and Majefty of God ; and his Great and Powerful Works of Providence 5 ( in the large Difcour- fes to that purpofe, of Elihu and God himfell, in the E- leven lad Chapters of the Book of Job,) there is no men- tion of the 'Ebbing and Flowing of the Sea ; ( a thing as great and wonderful, as what is (aid of the Clouds, Rain, Snow, Hail , Thunder , Cold, Froft, Wind, or fome of them, and many other things there mentioned : ) And that therefore we need the lefs wonder at the omiilion of fome other things whfch we might think to have been proper for that Difcourfe , though they had been then known. This Objection ( I fay J lies equally againfl: all the reft of the Holy Scripture, as againfl this of the Book of Job. For we have no notice taken of the Seas Ebbing and Flowing any where ( that I have yet obferved ) in the Bible. Which to us ( amongft whom the thing is fo notorious, and very confiderable ) may feem fomewhat ftrange ; that it fliould no where be taken notice of. But, if we confider the Scene where all, or molt of the Scripture Hiftory is laid 5 the wonder will ceafe. For the Scripture Story ( moftly ) concerns , what happened either in the Countries beyond the Land oiCa- naan (as Baby Ion, Afl}ria,Mefopotamia t Ckaldea : &c.)where there comes no Sea at all, ( and therefore no occafion of obfervingthe Tides 5) or elfe Egyft.Canaan^nd the Neigh- bour Countries bordering upon the M ' diterranean Sea. And the Great Sea, which in Scripture is often mention- ed, is no other than the Mediterranean ; and not what we commonly call the Great Ocean. Now on all thofe Coafts of the Mediterranean Sea fas our A Difcourfe concerning JOB. 231 our Merchants and Seamen who Trade to Alexandria , Scandercon, Conflantinople, and other places thereabouts, inform us ) there is little or no appearance of any Tides at all. Which is the reafon why ( in Scripture) though there be frequent mention of the Sands of the Sea, the Waves of the Sea, the Roaring of the Sea, ££>c; yet no mention of the Tides, or the Seas Ebbing and Mowing : Becaufe, in thole parts of the Mediterranean, there is either none at all, or fcarce any obfervable ; and much lefs in the Dead Sea , the Sea oj Tiberias, &c. ( which be rather Lakes than Seas, ) or even in the RedS'a. And, accordingly, In our conjectures to be made of the Reem (which we tranflate the Vnicorn) the Leviathan , Behemoth, and the like, mentioned in the Scriptures ; we are to confider , not fo much what is to be found in other parts of the World, as what of that kind is to be found in thofe parts, where they lived who difcourfe of them , or which they are likely to be acquainted with. So that, upon the whole matter, I Judge, ]ob, to have been of the Pofterity of Vz, the Son of /Irani, the Son of Shew, ( if not of Huz the Son of Nahor : ) And that his habitation, in the Land ofVz, was Eaftward from Canaan, about the confines of Arabia, Edom and Syria ; not far from that Salem where Melchizedeck was King ; And the time of his Story, ( or that part of his Life, wherein his Sufferings were, to be about the middle-time of the Isra- elites abode in Egypt. Which abode of theirs there (from the time of Jacob's going down to hisSon]ofeph, till their coming out thence with Mofes, ) I take to have been 210 years. For from the Promife made to Abraham , vvhen_ he was Seventy years old (not 7%) in Vrof iheChaldees, . ^not in Haran, Gen, 11. j. Aft. 7. $. to the Birth of JJaac ( when Abraham was 100 years old, Gen.zi. 5.) was jo years : and from thence to their coming out of Egypt , (when 232 " AVifcourfe concerning JOB. (when the Children of Abraham fhould have been fi rangers 400 years, Gen. if. 13. Afr. 7, 6. ^ mud be 400 years more 5 that is, in all, 430 years, ExoJ. iz 40, 41. G<*/. 3. 10. Of which 400 years, 60 were paned at the Birth or Jacob and Efau, Gen. 25-. 26 And 130 more from thence to Jacob's going down to Egypt, Gen. 46. 6. that is, in all 190. So that their abode in Egypt was 2 10. Of which, if we allow till the death of Jofeph ( who lived to be no years old) and what after happened till a new King arofe, who knew not Jofeph, ( Exod. 1. 8 ) an Hun- dred years, or thereabout 5 the remaining time, wherein they were in hard Servitude, will be about no years. And about the beginning of this Servitude, (that is, about the middle time of their abode in Egypt, ) we may reafonably judge the Sufferings of Job to have happened. A Vifcourfe concerning the Titles o/Pfalms. 232 DISCOURSE CONCERNING THE Cities of ^falms. June 18. 1^85. TH E Book, of Tfalms , is commonly called by the Name of the Tfalms of David. tfut this is not fo to be underftood,as if David were the Penman of all and every one of them : But, that the greateft part of them (though not all) were penned by him ; and, he the moft eminent of thofe who penned them. Some of them, 'tis manifeft by the matter of them , were penned long after his time. As Tfalm 137. By the Waters of Babylon , we fate down and wept , when we remembred Z.ion , Verf i. We handed up our Harps upon the Willows in the midfl thereof Verf x. They that carried us away Captive required of us a Song , faying , Sing us one of the Songs of Zion , Verf. $. How J hall we fing the Lord's Song in a ft range laud, Verf 4. Remember ,0 Lord, the children of Edom, in Hh the *34 A Vifaurfe concerning the Titles o/Pfalms. /k ' likeilh00d of ' e ^n, ) that Wftould, byway ot Prophefie, point out a 1 tl e Punctilios there mentioned, and fpeak of them as of things part. m as ot And Tfal. 79 . (though it bear the Title of Afaph ) muft needs be later than his or David's time. Godthe Heathen are come into thine Inheritance, thy HoU> Te^l have they defiled, the, have laid Jerufalem on heZ vT/fi The dead Bodies of thy Servants have they given tc be M el't to the Fowls of the Heaven, the Flefh of thx si, , theBeaJls o/the Earth, Verf, The^ 2!ZTZ fhed as water roundabout Jerufalem, and there was none to NehT m ' V f'*' ft are r heCCm£ * Re ^ h »£ Neighbours, a fcorn and denfion to thofe that are rou^Z lout us Verf 4. They have devoured Jacob, and laid vafle hu dwellmg-place, Verf 7 . And much more tolhe fame purpofe. Which muft needs be Written after 5% Wstime. For then, the Temple was not built • much lefs deftroyed, and Jerufalem laid on heaps And, though the Temple may,fometimes, be put (Poe tically ; for the Tabernacle or Sandtuary as ¥m f m II- 4 Tfal zp. 9 . Tfal 6 y. ^Jalsl ^ 4'f]i i^.2. ( which, are faid to be Tfalms of T)avid )Xd perhaps, i Sam „. 7 . Ffal. 18. 6. ( if thefe W be not Yet A D/fcourfe concerning the Titles of Pfalms. 235 Yet that, of the Heathens coming into his Inheritance , Defiling the Temple, and laying Jerufatem upon Heaps, &c. mult needs be fpoken of fome later time ; and, mod likely, of the Babylonijh Captivity; when the Temple and the City were Deftroyed. So Tfal.y^. f which bears the Title of Afaph alfo) O God, Why haft thou caft us off for ever > Why doth thine Anger [moke againft the Sheep of thy Pafture ? verf. i . Remember thy Congregation which thou haft purchafed of old; the rod of thine Inheritance which thou haft redeemed, this Mount Zion wherein thou haft dwelt, verf. 2. Lift up thy feet unto the perpetual deflations 3 even all that the Enemy hath done wickedly in the Santluary, verf. 3 Thine Enemies roar in the midft of thy Congregations ; they fet up their Enfigns for Signs, v. 4. They break down the Car- ved Work thereof at once, with Axes and Hammers, vfcrftf. They have caft Fire into thy Sancluary 3 they have defiled the Dwelling-place of thy Name to the Ground, verf. 7. with much more of like nature. Which things had not hap- pened in Davids days, nor a great while after. And , Pfal. 80. ( a Pfalm of Afaph alfo ) fpeaks much the fame Language ; Lord, how long wilt thou be angry again/} the Prayer of thy People* verf 4. Thcufeedeft them with the Bread of Tears, and give ft them Tears to drink in great meafure , verf. j. Thou make ft us a ft rife unto our Neighbours ; and our Enemies laugh amongft them/elves , verf 6. Thou broughtefl a Vine out of Egypt, thou haft caft out the Heathen,and planted i/,&c.ver 9. Why haft thou brc~ ken down her Hedges , fo that all they which pafs by the way do pluck her ? verf. n. The Boar out of the Wood dab wafte it, and the Wild Beafl of the field doth devour it ? v. 1 3 . It is burned with fire, it is cut down, &c. v. 16. All which, fpeak a greater calamity, than any that happened in Da- vid's time. H h a And 2%6 A Difcourje concerning the Titles of Pfalms. And 'tis not unlikely tiiac thefe Pfalms might be Pen- ned by Jeremiah , And the Sti!e of them agrees well Cr nough with that of the Lamentations. And many para- ges are much alike in both. See aifo PJal. 79. 6, 7. with Jer. 10. 25. Where we have almoft the fame words. The like may be faid of Tfal. 83. (a Pfalm of Afaph alfo. ) Keep not thou filence , Go?, &c. ver. 1 . For h thine enemies make a tumult t, and they that hate thee have lifted up the head, verf 2. They have faid, Come let us cajl them off from being a Nation, that the Name of Ifrael may be no more in remembrance, verf. 4. They have confulted to- gether with one con fent, they are confederate againfl thee , verf. J. The Tabernacles of Edom, and the IJl.maelites ; of Moab, and the Hagarens , verf. 6. Gebal, and Ammon, and Amalek , the Philifiines, with the Inhabitants of Tyre, v.7. Afhur alfo u joined with them ; they have holpen the chil- dren of "Lot, verf. 8. Who faid, "Let m take Hour f elves the Houfes of God in poffeffton,\tx{. 12. Which, though they do not fo fully exprefs the Babylonifh Captivity , as thofe before mentioned ; fpeaking rather of the Plots and Defigns of their Enemies,, than the effectual Execution :) yet they fay much more than what we find occasion for , in the Hiftory of Davids time : And feem rather to re- fer to the times ofJ^w/^/^mentioned 2 Chr.zo. where, at verf. 1, 2, 10, 22, 23, we have Moab, and Ammon,and thofe of Mount Seir, and others ; ingaged againft Jehofba- phat ; but defeated. And many other paffages there are, up and down in the Pfalms, which do not feem to agree to the times of 7)a- vid. Again, fome of the Pfalms, we find, Intituled to fome other perfons, who may therefore ( at beft , as to fome of them ) be juftly thought the Authors of them. As Vfal. 90. A Trayer of Mofes the Man of God. And 77*/. 88. Mafchilof Heman the Ezrahite. And A Vifcourfe concerning the Titles of Pfalms. i\7 And Pfal. 89. Mifchil of Ethan the Ezrahite. And, I think, we may fafely afcribe them to the Per- fons whole Name they bear. Where I know not but Ez- rahite may be the fame with Zarhite ; or a Son of Ze± rah. For fo we find , 1 Chron. 2. 6. The Sons of Zerah y TL'tmri , and Ethan, and Heman, and Calcol, and Dara : which feem to be the fame with thofe, 1 King. 4. % 1. where Solcmon is faid to be Wifer than all Men ; than Ethan the Ezrahite, and Neman, and Darda : ( But why they are here called the Sons of Mahol, I do not know -, unlefs, per- haps, we are to underftand it for, And the Sons of Mahol,) Whence we may well judge them to be Great Men for Wifdom, and Prophets, or Divinely infpired, And then tiiefe three -Pfilms, 88, and 89, and 90, come well toge- ther . as Written all of them by thole Antienter than David. But the Contents feem not to favour it : efpeci- ally that of Pfal. 89. Some others are more doubt- full. As Pfalm 72. A Pfalm of ( or for Solomon. For Lffljlomoh , may indifferently be rendered by of for, or to Solomon, as the fenfe may require. And might ( a*s to the Title alone ) feem as fairly to import, a Pfalm of Solomon ; as le David, a Tfalm of David. And the mat- ter of it feems, moftly,to concern Solomon^ and his peaces able Reign. That which makes the greateft queftion of it, is, the Poft-fcript , at the end , The Tracers of T) avid the Son of Jefje are ended. Which ( whether it relate fingly to this Pfalm, or to this with fome other foregoing ) feems ra- ther to intimate, that it was penned by David, on the ac- count of Solomon, ('and upon the profpect of his profpe- rous and peaceable Reign,,) than, by Solomon himfelf. The rather, becaufe of what we have, Verf. 1 . Give the King thy Judgments , God ; and thy righteoufnefs unto the Kings Son. Which yet ( were it not for the other con >i fideration). 238 A Dijcourje concerning the Titles of Plalms. fideration) might fuit well enough with the Poetical man- ner of faying the fame thing ( by way of Repetition ) in different words * defigning Solomon, by the double Title of the King, and the Kind's Son • as beirg both the one and the other. And Pfalm 127. A Song of degrees t of (ox for Solomon. And it may feem, from Verf. 1. ( Except the Lore/ build the Houfe, they labour in vain that build it : Except the Lord hep the City> the Watchman waketh but in vain } to be penned, upon occafion of building either the Temple^r elfe of Solomon $ Houfe : And then (whether Penned by Solomon , or by fome other for him) it will be later than 'David' time. And P/al. 45. ( though the Title fay nothing of the Writer ) feems ( by the matter of it ) to be Penned ei- ther by Solomon himfelf, or fome other for him 3 upon oc- cafion of his Marrying with Pharaoh's Daughter. And that Solomon himfelf ( befide his other Books ) Wrote many Pfalms or Songs , we are exprefly told , 1 King 4 $1, 1%. Where he is preferred, exprefly, to Ethan the Ezrahtte, and Heman , and others , eminent for Wifdom. Divers others bear the Title of A Pfalm of Afaph, ©r for Afaph. As P/al. jo. 7 5. 74. 75-. 76. 77. 78. 79. 80. 8 1. 82. 8 j. Some of which, though not all, feem to me to be penned by Afaph. I fay, Mot all. For, though le- Afaph may as well inv port ( if nothing appear to the contrary ) a Pfalm of Afaph , or Penned by Afaph ; as le-David , a Pfalm of David, or Penned by David : Yet fome reafons there are to think , they were not all Penned by him. For , the matter of fome of them , feems to con- cern a time much later than 4fapb 9 ( who was contempo^ rary with e David,&nd by him fet over the Service of Song, 1 Chron. 6. ji, 39. 1 Chr. zj. 1, 6. ) As was before-no- ted, of Pfal 74. 79. 80. 83. In A Diftourfe concerning the Titles 0/PfaIms. 235? In all which, ( and in how many more, I know not, ) by a Pjalm of AJaph, or one of Afaph's Tfalms , I fuppofe no more to be intended, but a Pfalm committed to Ajaph, or Recommended to his care and infpeclion ( as, to fet it to Mufick, or fee to the due Tinging of it, or the like -,) and not that himfelf was the Author of all of them. And, by Afapb, is to be underftood, Ajapb and bis Bre- thren -, (as 1 Chron. 16. 7. ) or Afapb and his' Sons , or the Sons of Afapb, (as i Chron, 2 j. j , 2, 9. 2 Chron. 20. 14. z Chron. 19. 13. Ezr. i. 41. Ezr. 3. 10. Neb. 7. 44. Neb. 11. 17, 22. ) meaning thereby, that Order of Singers, which was afligned to Afaph, and. took its Denomination from him. Wherein , that I be the better Underftood , we are to confider , That David, upon removing the Ark from the Houfe of Obed-Edom, to the City of David, and to the Tent or Tabernacle which he had there pitched or prepared for it, (2 Sam. 6. 7, 16, 17. 1 Chrcn. 15-. i, 3, 12,25,29 1 Ghron. 16 1. zCbron. 1. 4.) appoint- ed ( amongft other Officers ) Three Orders of Singers, to Minifter before it ; whom David Jet over the Service of Song, in the Houfe of the Lord, after that the Ark had reft , 1 Chron 6. 51. That is, after the Ark was thus brought into the Tent or Tabernacle fo prepared for it, in Zion,or the City ofT)avid, and feated there; from whence it was no more to be removed •, but a Temple, there, De- figned by Tiavid, and Ere&ed by Solomon, for the Receit of it. Wherein it was to Abide ; and not (as before,) be car- lied from place to place. As, flrff, up and down in the Wildernefs ; then, fometime in Gilgal ,• fometime in Mif peh ; fometime in BaalShemefh ; fometime in Kiriath- Jearim, or Baale-Judab ; fometime in the Houfe of Oked* Exlmt, and elfewhere, Jofb. 4. 1 9. Jofh. 5.9,10. Jojh. 6. 6, 1 1. Jofh. 7. 6. Jofb. 9. 6. Jofb. 10. 6, 1 ?, 43. Jofh. 14. 6. 240 A. Difcourfe concerning the Titles of Pfalms. 14.6. Jofh.\%. 1,9,10. Jojh.iQ.51. Judg. 1 8, 5 r. Judg. 20. 1, 27. 1 Sam. 4.-3. 1 t5Ww. 6. 12, rj, 14, 19, 21. 1 dam. 7. 1,2. 1 JW 10. 17. 2 Sam. 6. 2, 10, 11. 1 £%/wi. 15. 5,6, 15, 14. And perhaps at Nob, zndGibecn, 1 Sam. zi. 1,6. 1 King. 3.4, 5. z Chron. Which place fo appointed, is therefore called £/x aW/- //*/g />/*vfV,rather than that which yet remained at Gibeon, 2 Chron. 1. 5.) until (or before) Solomon had built the Houfe of the Lord in Jerufalem, ( meaning the Temple, ") and then ( after the Temple was built) they (there) waited on their Office, according to their Order , 1 Chron. 6. 32. And that this ( before the building of the Temple ) is meant of this Tent fo erect- ed by David ( not that at Gibeon ) is evident from 1 Chr. 16.4,5,57,41,42. Three Orders there were of Singers thus appointed 5 the heads of which Orders were Heman, and Afapk, and Ethan; 1 Chron. 6. 33,59,44. Of which, Heman was to (land in the midft ; Afaph, on his right-hand ; and £. than on the left -, verf. 39, 44. And it may perhaps be worth noting, that thefe Three Orders, were of the Three Families of the Levites, des- cended from the three Sons of Levi: which were, Ger- fhm, Kohath, and Merari , ( Gen. 46. 11. Exod. 6. 16. Num. 3.17. Num. 26.57. l Chron. 6. 1, 16.) Namely, Heman from Kohath , 1 Chron. 6. 33, -fi.Afaph from Ge r- fhon, verf. 39. 43. and Ethan from Merari. verf. 44. 47. The A Vifcourfe concerning the Titles c/Pfalms. 241 The fame Names, Heman, and Afaph, and Ethan , we have again repeated, in the fame order, 1 Chron. 1 $. 17. and again at verf 1 9. For which we have, 1 Chron. 2j. 1. The Sons of Afaph^ and of Heman y and of Jeduthun •, which are alfo feverally mentioned at Ferf.i, j, 4. and again, all together at Verf. 6. Whether this Jeduthun were the fame with Ethan , I cannot abfolutely fay ; or, whether ( the order of Ethan coming, by fome accident, to fail, ) jeduthun might fuc ceed in his ftead. This Jeduthun feems to be the fame with Jeduthun the Father of Obed-Edom, i Chron. t€. 38. And we find He- man and Jeduthun joyned together, fomewhat early, 1 Chr. 16. 41, 42.. and both with Afaph, who was before menti- oned at verf. 37. all attending that great Solemnity at the firft Setling of the Ark in the City of David t mentioned, verf. 1. Which feems to be the firii occafion of appoint- ing thefe Orders of Singers mentioned , 1 Chron. 6. 3 r. when the Ark of God had reft* And this Jeduthun, \ Chr. 26. 1. as well as that Ethan, 1 Chr. 6. 31, 44. and 1 Chr. j 5. 16, 17. appointed by T)avid to this Service, and as it mould feem ( by comparing, 1 Chron. 15. 16,17, with i Chr. 16. 37,41,42. ) for the fame Solemnity. It is very likely therefore, that this Jeduthun is the fame with Ethan. It being very frequent ( we If now) in Scripture, to call the fame Perfons by different tfames , or by the fame Name differently written. And Jeduthun may well enough be but a compofition of fome other word with Ethan. As Hojhea and Jehojhua ; Salem and Jerufalem ; Coniah and Jeconiah; with others in like man- ner* Now thefe Three Orders , thus conflituted by Tfavid, to Minifter before the Ark thus feated : Continued in the Temple under 'Solomon; as appears, 1 Chr. 6. 32. xChr. I 1 8, 14. 2A 2 A Vifcourje concerning the Title r of Pfalms- 8. 14, And a great while after , under HezcfyaL, 2 Chr. 2-9. 13 14. where again we meet with the Sons of Jjaph, the Sons of Heman, and the Sons of ]eduthun : and thefe, at verf. 25, 30. Singing traifes to God, according to the Commandment of \David. And at leaft thofe of the Sons of Afaph , as late as the times of Ezra and Nehemiah , ( according to the Ordinances of David King of Ifrael, ) Ezra 2. 41. Ezra 3. 10. Nehem. 7.44.. Neb, 12. 35,36. 45, 46. and of }ecluthun , Neh. 11. 17,22. And of all three Orders (though not by the Name of Singers ) we have mention amongll thofe , who (after the Captivity ) were feated in jerufa/em ; 1 Chron. 9. 1,2. Namely Mat- tania of the Sons of Afaph ; Obadiah of the Sons of ]eduthun, verf. \6. and Sha/Ium^oi the Sons of Korah, v.19. Which laft order,I take to be the fame with that oi Heman. To thefe Orders of Singers, feverally, were committed feveral Pfalms or Songs, for them to take care of; ('whe- ther to fet futeable Tunes to them, or how otherwife to fee them duly Sung, we cannot particularly tellOas appears, from the fir ft Constitution of them, 1 Chr on. 16. 7. on that day, ( when the Ark was firft brought into the City of David,) TJavid delivered firft this Pfalm ( to thank God) into the hand of Afaph and his Brethren. Which Pfalm there follows, to verf. 37. and is almoft the fame verbatim, with what we have afterwards at PfaL 105, ( to verf. 16,) and PfaL 96; (throughout ) and PfaL ic6, verf. 1, 47, 48. But whether thofe words delivered firft, be intended to intimate, that this is the firft Pfalm, that was delivered to them 5 or, that this was novo frft delivered, and not be- fore; I will not determine. And of Pfalms thus recommended to Afaph and to his Sons, I take many of thofe to be , which bear the Title of Afaph's 'ffalms , or Tfalms of Afaph ; efpecially thofe which , by the matter of them , appear to be of later times, A Difcourfe concerning the Titles of Pfalms. 243 times, or even after the Captivity : For even fo long continued , at lead this Order of Afaph's Sons ; as was but now mewed from Ezra 2. 41. Ezra ^10. Neh. 7. 44. Neh. 11. 17, 2i. 1 C7;/-0». 9. 15. And, as to that of Tfal. 8 $. which feems to relate to the days of Jeho- fhaphat, 2 Chron. 20. We have them exprefly mention- ed at Verf 14. a L?vite, of the Sons of Afaph. But fome of the Pfalms fo intituled ( though not all of them ) feem to have been Written by Afaph him- feif. For, at ieaft one of them, we find exprefly aillgned to another Order ( to be taken care of ) to that of Jedu- thun, Pfal. 77. To the Chief Mufician , to Jeduthun ; a Tfalm of Afaph. Which therefore feems to be a Pfalm Yenned by Afaph as the Author, but recommended to the Order of 'jeduthun. And at Hezekiah's Solemn Sacrifice, 2 Chron. z$. the Singers are faid to Stng praifes to the Lord, not onely ac- cording to the commandment of David, &c. and with In- ftruments ordained by TDavid King of Jfrael, verf. 2j, 27, 28. but even with the Words of David, and of Afaph the Seer, VerC 20, or ( as the Septuagint hath it ) of Afaph the Tropbet. Whence it appears, that Afaph as well as David) was a Prophet, and a Penner of Pfalms. Now, as to the Order of Afaph, or of the Sons of A- faph ; fo, to that of Jeduthun, are fome other Pfalms di- rected ; as Tfal. 39. and 62. and 77. Where le Jeduthun is therefore rendred rather by to, ox for Jeduthun, than of Jeduthun, ( The Septuagint hath Tf 'j^hv , and v. mf IMw, ) For each of them have another Author afligned. The two fir ft of them afcribed to David; To the chief Mufician, to Jeduthun ; a Pfalm of David. And the laft of them, to Afaph 3 To the chief Mnfician , to Jeduthun; a Tfalmof Afaph. That is, committed to the care of Jeduthun 3 but Written, thofe by David, this by Afaph. I i z But 244 A Vijcourje concerning the 1 ities of rialms. But we find not any dire&ed to that Order, by the Name of Ethan, cwho feems to be the fame with Jedu- thun ;) Unlefs, perhaps, that of Tfal. 89. Majchiloj E~ than the Ezrabite. Where yet Ethan feems rather to be the Name of the Author, than of the Order to which the Pfalm was committed 5 becaufe thofe for that Order, bear the Name of Jeduthun. Nor doth it appear that this Ethan the Ezrahite, is the fame with Ethan the Sin- ger ; though perhaps it may be fo. Nor do we find any dire&ed to the care of Hem a n, or his Order, or the Sons of Heman; by that Name. Un« Jefs perhaps that of Vfal. 88. ( reading it, to, or for He- man, inflead of, of Heman. ) But Heman, there, feems ratheF to be the Name of the Author : The direction being to the Sons of Korah; the whole Title being thus, I A Song or Pfa/m for the Sons of Korah, to the chief Mufici- an upon Mahalath Leannoth : Mafchil of Heman the Ez* rahite. Nor doth it appear, that this Heman the Ezra- hite, is the fame with Heman the Singer, though perhaps they may be the fame. But, what we find not by that Name, we may perhaps meet with under another Name. For this Order of Heman, I take to be the fame with that of the Sons of Korah, For Heman was himfelf of the Sons of Korah 5 as is ma- nifeft, iChron.6 33, 37. where we have his Pedigree derived from Korah, the Grandchild of Kohath, the Son of Levi And the reafon of the Name may perhaps be this : Becaufe Heman ( though the Head of the Order) might poflibly not have fo many Sons , or fo numerous a Po- sterity of his own, as to fupply the whole Order 5 and might therefore take in fome others of his Brethren ths Sons of Korah , to fupply that defeft : and thence the Order take the Name of the Sons of Korah, rather than the Sons of Heman,. And. A Dijcwrje concerning the litles of Fialms. 245 And, then, to this Order, by the Name of the Sons of Korah, we find thefe Pfalms directed 5 Ffal. 42. 44. 45. 46. 47. 48. 49 84. 8 j. 87. 88. As to that other lnfcription,which we often meet with, La-mnatjeach ; which we Tranflate, To y or for the chief Mufician : It may indifferently ferve for any of the Or- ders ; that is, fome time to thofe of one Order, fome- time u> thofe of another. And perhaps may be meant of Chenaniah ( and thofe who fucceeded him in that Office) who is called (1 Chr, 15.22,27.) M-ifier of the Song. And we have it fometimes fingly , To the chief Mufi- cian , without farther addition, of what Mufick : As Vfal. i ). ij. 14. 18. 19. 20. 21. 31. 36. 39.40. 41.42.44, 46.47.49. 51.52. 57. 58.59. 5z. 64.65. ^^.70.75.77.85. 109. 139. 140. Sometimes with an Addition, importing ( I fuppofe) fome particular Kind of Mufick, or Inftrument, to which it was to be fitted. But the way of their Mufick , and their Inftruments, are fo little known to us, that it is hard for us to fay, what each of them do particularly figni- Gc. As , To the chief Mufician on tfeginoh, or Neginoth, P£ 4. 54. 55.61. 67. j6. And fo Habbakuk 2. 19. On Neginoth upon Sheminith, Pfaf. 6. To the chief Mufician upon Nehiloth, Pfal. 5. VponGittith, Pial. 8.81,84. Vpon Muth-labben^ Pfal. 9. Vpon Sheminith, Pfal. u. ( which Name we have al> fo, 1 Chr. 15. 21. ) Vpon Aij leth-fhahar, Pfal. 22. Vpon Shofhannim y Pfal. 45. 69. Vpon Shufhan-edHth, Pf.6o. Vpon Shofbanmm-cduth, Pfal. 80. Vpon Alamoth, Pfal. 46, ( Andfo 1 Chr on. 15. 20.) Vpon Vpon Mahalath, Pfal. 53. Z//w» Mahalath-Leannoth y Pfal. 83. /ify>y» Jonath-ekm-rechokim, Pf. ^6. C And, i%^. 3.1. upon Sigionoth. ) Sometimes there is a Name given in the Title, impor- ting the nature or kind of Pfalm. With, or without the Author's Name. As , A Vfalm, Pfal. 3. 4. 5. 6. 8. 9. 12. I5. IJ. 19. 20. 21. 22. 23. 24. 29. 31. 38. 39. 40. 41.47. 49. 50. 51. 62. 63. 64. 73.77. 79. 80. 82.84.85.98. IOO. 101. 109. 1 10. 139. 140. 141. 143. Or fupplied by the Tranflator, Pfal. n. 14. 18 2^.20, 27. 28. 29. 32. 34. 35. 36. 37. j2. ?M445'*J. 6 9'7°'7^ 81. 103. 138.144, 147. ^ 7>?w, or Song, Pfal. 30. 48, 65, 66. 6 7 . 68. 75. 76. 8?. 87.88.92. 108. A Song of 'Degrees, Pfal. 120. 121. 122. 123. 124. 125, 126.127. 128. 129. 1 50. 13 1. 132. 135. 134. ^4 Pz-djyfr, Pfal. 86. 90. 102. 142. Shiggaion, Pfal. 7. Mich t am y Pfal. 16.60. Altafchith, Pfal. 7*. ^4/ tafchitk Michtam, Pfal. 57. 58. J9. ^fo/cA//, Pfal. 32.42. 44.4?. S»- H- 5"* $5- 5 6 - 74- 7 8 - 88. 89. 142. To bring to Remembrance, Pfal. 38. 70. To Teach, Pfal. 60. For the Sabbath-day, Pfal. 92: Of Vraife, Pfal. 100. 14?. Sometimes the particular Occafion of the Pfalm is no- ted in the Title. As, When he fled from Abfalom his fon, Pfal. 3. Which he fang to the Lord, concerning the words of Cufh the Benjamite, Pfal. 7. Whofpake to the Lord the words of this Song, in the day that A Difcourfe concerning the Titles 0/PfaIms. 247 that the Lord delivered him from the hand of all his Enemies , and from the hand of Saul, PfaJ. 18. At the Dedication of the Houfe of T) avid, PfaJ. 30. When he changed his behaviour before Abimelech , who drove him away and he departed, Pfal. 34. When Nathan the Prophet came unto htm, after he had gone in to Bathfheba, PfaJ. ji. When T>oeg the Edomite came and told Saul , and f aid unto him , David is come to the houfe of Abimelech , Pfal. y 2. When the Ziphims came and faid to Saul, Doth not Da- vid hide himfelf with us? Pfal. 54. When the Thiltflines took him in Gath, PfaJ. ^6. When he fled from Saul in the Cave, Pfal. 5 7. When Saul fent , and they watched the houfe to kill him, PfaJ. 5P. When he ft revs with Aram Naharaim, and with Aram- Zobah, when Joab returned and fmote in the Valley of Salt, twelve thoufand, Pfal. 60. When he was in the Wilder nefs of Judah, Pfal. 6}. Of the Affl/fled , when he is overwhelmed, and poureth out his Complaint before the Lord, Pfal. 102. W»en he was in the Cave, PfaJ. 141. Thofe which, in the Title of them, have exprefly the Name of David; we have reafon to conclude them to be Written by David. As.Vfal. 3.4. 5. 6.7.8.9 11. 12. 1 ?„ 14. 1 j. 16. 17. 18. 19. 20. 21. 22. 23. 24. 2j. 26.27. 28. 29. 50. 31.j2.34- 65- I 6 - V- 3 8 - 39- 4o-4M I -5 2 - *?• 54. 5 5*. 5-6. 5-7. 5 8 59. 60. 61. 62.. 63. 64. 65. 6%. 69. 7C0 $6 ioi. 103. 108. 109. no. 122 124. 131. 134. 138. 139. 140.141. 142.145. 144. 145. Of thofe which bear not his Title ; but have either no Title at all, or therein no mention of him as the Au- thor : we can neither conclude them all to be David's , nor that none of them are his. Not 248 A Vifcourfe concerning the Titles of Pfalms. Not all of them : Becaufe , as was fliewed before , fome of them appear , by the Titles, to belong to fome other ; and fome of them appear, by the matter of them, to be of later times than thote wherein David lived. Nor can we conclude , that none of them be his. Be- caufe fome of thofe which bear not his Title, may , for other Reafons, be judged to be his. As Ffal. ioj. 96. ic6. becaufe they are ( or great part of them ) contained in that Pfalm , which was by him delivered to Afaph, 1 Chron. 16. 7. And Tjal. 72. though, in the front, it bear the Name of Solomon ; yet, by the Pofifcript, ( the Tracers of Da- vid the Soft of Jeffe are ended, ) it appears rather to be a Pfalm of 'David for Solomon, And, becaufe of the fame PoftfcriptyWe may reafona bly judge, that the Pfalm next before it, Tfal. 7 1. (though without a Title ) is David's alfo. And , that Tfal. 2. ( though without a Title ) is his alfo, we are taught from Att. 4. 25. where it is cited by the Name of David; And it feems to have been particu- larly Penned upon occafion of his taking from the Jehu- fit es , the Fort, or Strong Hold of £/ Who jh all dwell in thy Holy HiU i He that tvalketh uprightly, and worketh righteoufne/s, and fpeaketh the truth with his heart , &c. And , Pfal. 24. Who /ball afcend into the Hill of the lard * And who /ball/land in his Holy Place ? He that hath clean hands , and a pure heart 5 who hath not lift up his foul unto vanity , nor Sworn deceitfully , &c. were Penned by the fame Author ; becaufe of a like Queftion in both, and a like Anfwer, or to the fame purpofe, though in different words ; And, Tfal. 101. alfo I mould judge to be of the fame Author, becaufe , if a like defcription there, of the Perfon who (hould dwell in his houfe ; as, in thofe other of who fhould dwell in the Holy Hill : And then, that 7)avid mould be Author of all three, be» caufe of the Tabernacle, and the Holy Hill, and the City of the Lord, which are much the lame with the City of 7)avid, and David's Houfe, and becaufe David ( who called Mount Zion, the City of David, ) feems frequent- ly to aflert the making mention of Mount Zion, and Gods Holy Hill-, which T)avid had Dedicated, or fet a- part for God's Service; and becaufe alfo, it could be no mean Perfon who fhould fay, Pfal. 101. 8. I will early K k dejlroy 250 A Dijcourfe concerning the Titles 0/TfaIms. defiroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord$ a Character ve- ry well fuiting with David's Perfon. But here, to put it out of all doubt, the Title prefixed to each of them, is a Tfalm of Tiavid: And the like of many others,, which ( whether they have, or have not the Name of David in the Front,) may, by the matter of them, be. adjudged his. . But where the Title doth not dire& us, nor doth the Matter , or other Circumftances, determine one way or the other 5 there we are left at uncertainty, whether fuck Pfalm be , or be not a VJalm of David. FINIS. ^**#