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 6th- of January, i68i- and June the 29th- 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 <w^, \.\6.toldm, p.38.1.16. r«<w,
p.39. l.n.onr a. ibid.Fanfi>)\. i2,Exotic^y p.42, 1.2 1, aery ex-i//, p. 3.I, 9. fprt1
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 <po@i&>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. fiatt 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 fo Sfoa/gt, oat mgu*;
XJ\t*\<h. Jnflus ex Fide vivct 5 ( that of Faith (landing
in the middle of the other two words, and capable of
being referred to either ) The Jufl, by Faith, Jfjall Live.
And may therefore be indifferently read, The Jufl by Faith,
or By Faith JIj.iII live. ( Juflus ex Fide, or ex Fide vivet.)
Nor need we be much felicitous, whether of the ways
we read it. For it may well enough have an afpeft both
ways.
But- though, in all thefe places, the words l'y in the fame
Order, yet with a different Emphafk $ according as the
Context, and the Scope of the place direct.
In the firft place} the Emphafis feems to ly upon the Hab. 2. 4,
word Jufl, or Righteous, as contradiftinguifhed from
thofe who are otherwife. His Soul that is. lifted up, is not
upright in himj (and confequently, not pleating to God:)
But the Jufl Jhall live by Faith. Where he thews the ad-
vantage that the Jufl or Righteous have (as to the cafe
there fpoken of 5 ) before thofe who are not fb 5 thofe
who's heart is lifted up, or ftandeth out, and refufeth to
fubmit it felf to God and Truft in him.
And to the fame purpofe, in the place before us : where Heb. 10.38,
we have a like oppofition, or contradiftin&ion, between
the Jufl ox Faithful, and thofe who are not fo. The Jufl
Jhall live by Faith: But, if any man draw-back^ (faith God)
my Soul Jhall have no pleafure in him. Where we have (as
in the other place) aPromifeto the Jufl and Faithful^
but
The Life of Faith.
but with a direct exclusion of thofe who are other wife *
who drap-backjOi Revolt from him, or ftand-out againft
him, or believe not in him. ( V\ hich come much to the
fame pafs. And the word a««i^L of a like fenie, in di-
vers places of the New Teftameni, is by Interpreters in-
differently exprefled by Dijobedicnce, or 'Unbelief. )
And this place (in the Epiftle to the Hebrews ) though
it may, in fbme words, feem to differ from that in Ha-
bakJittJ^'-, yet is, by Expofitors, generally fuppofed to have
a particular refpeft thereunto. Nor need we (as fbme
would perfwadeus) to change the reading of the Hebrew
Text, to make it agree with the Greek 5 but it might
well enough be fb rendered as the Greek hath it, though
the Hebrew were then fb read as now it is. As is well
Dr. Pecoc^.. mewed, by a learned Writer of our own, in his Notes
upon Maimonides's Porta Mo/is.
So that, how comfortable To ever the Text may be, or
thePromife therein made, to thofe that are truly Righte-
ous, and Believe in Chrift : It affords fmall comfort to
thofe that are Wicked and Unbelievers, who (while they
fb continue) are quite debarred from it. Much like to
Exod.14.19, the Pillar of the Cloud, which was between the Ifraelites
2°* arid Egyptians 5 It gave light to the one, but to the other
was a Cloud and Darknefs. Or (without fuch metaphor
or myftical expreffion,) as we are plainly told ( Ifai.%. )
Ifa. 3. 10. Say ye to the Righteous, It JJjall be well with him 5 for they
Ver.u. fiaM eat the fruit of their doings : But, Wo to the wicked, it
full be ill with him 5 for the reward of hh hands Jlja/l be gi-
ven him.
In the other two places j Rom.i.ij. and Gal. 3. 1 1. the
Emphafis feems to ly on the word Faith, The juft,
foaU live, by Faith 3 or, The juft, by Faith, fiall live,
fO §i>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 Rom,.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 Jam- 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 .<? or, is not this to make
Juftification and Sandification, all one.
And truly the Papifts have fome Reafon fo to do. For
it is a Doctrine by which they get Money : As being the
foundation of Indulgences and Popifh Pardons 5 upon
purchasing, out of the Popes Treafury, fomewhat of the
Merits of other men (who are fuppofed to have had
enough and to fpare ) for thofe who have none of their
own.
Bat, why any of Us, mould be fond of that Dodrine,
who have no fuch Bargains to drive, (and that directly
againft the Dodrine of our own Church ) I do not fee.
And indeed the Papifts themfelves ( how much fbever
they talk of the Neceffity of good Works for Juftificati-
on,)! do rather hold, J There is no neceflity of them at all 5
( either
The Life of Faith.
(cither to Juftification, or Salvation.) For there is no man
fo Wicked, and devoyd of Holynefs and Good Works :
but that, by virtue of their Priefts Abfblution, or at left
by the Popes Indulgence, he may go dire&ly to Heaven,
without any thing of Holynefs or Good-works ( other
than giving Money to a Prieft,) by their Do&rine, (with-
out fo much as touching at Purgatory by the way.) Tis
but, by way of Commutation, paying fo much Money
(in ftead of Holynefs and a Good Life) and all is fare.
However^ fince it is (amongft us) agreed on all hands
(for I know of no Proreftant that doubts it) that there
isaNeceflity of Holynefs, andthepra&ice of Good Works
and a Godly Life 3 (if not upon the account of Juftifica-
tion, at left upon the account of San&ifi cation: ) Let us
all make it our bufinefs, to be Fruitful therein. And if we Rom. 6. :
cannot agree upon the pun&ilio, on what Account it is
necefTary 3 Let us at left agree upon the Pradtife, of Holy-
nefs and a Godly Life.
In fo doing , we (hall approve our felves to God,adorn
his Gofpel} make our own Calling and Election fure^ ob-
tain the teftimony of a good Conference in our own Breaft 5
and pars the more comfortably toward the Completion of
that Happinefs, which the Text promifeth} That the Jufl,
foall live, by Faith.
And thus I have briefly run over the Doctrine of the
Text (with fome confequents thereof ) according to the
Two Empafes allready mentioned.
There is a third (to be after mentioned ) but (before
I leave thefe, and come to it, ) I (hall further amplify (by
way of Application J on each of them.
And firft, as to thatEmphafis on the word Jufl 5 ( the
Jufl thall live by Faith : ) Which reftrains the benefit of
this Promife ( whatever it be ) to the Jufl or Righteottf
perfon. Efpecially being attended with an Exclufive of
B 2 thofe
i o The Life of Faith.
thofe that be othcrwife, as here it follows, But if any man
draw-back^, my Soul fhall have no pleafure in him.
And therefore, if we would beentituled to the Benefit,
we muft make fare of the Qualification 5 that we be Jutl-
and Righteous perfbns.
Where allfb we are not to conlider the word Juft in a
ftrict acceptation 5 Co as onely to denote Juftice ftridly ta-
ken, fas contradiftinguifhed to Holinefs, Temperance,
and other virtues 5 ) But, as comprehensive of all that is
neceflary to denominate a perfbn, a Juft or Righteous
man, a Good man, a man fas here the phrafe is ) in whom
the Lord will have pleafure'-, or whom he will be well pleafed
with.
For, though a Good man, a Gracious man, an Holy man,
a Juft or Righteous man, a man after Gods own heart, are
different Names in Scripture 5 yet are they but as Co many
Inadequate Conceptions of the fame Thing, and all denote
the fame Perfbn \ and fas other concretes J are often
predicated one of another, and one put for another.
As in Mat. 1. 1 9. Jofeph being a Juft man, and not willing
Mat. u 15. to make her a publich^ex ample, was minded to put her away
privily. That is, a good man, a kind man, a merciful man.
For the Moderation here intimated, fas contradiftin-
guifhed to what Severity might have been ufed, ) was ra-
ther an ad of Mercy, than of ftrid Juftice. But it was a
juft man, a good man, a.vertuous man, that ufed this mode-
ration.
And fo is the -word Juft, in the Text, to be underftood;
as comprehenfive of all thofe Graces and Virtues neceffary
to make a good man. And here, if ever, that faying will
hold good, 9Ev J chtyuoauvy avT^n^v 7ma dpi* 'p. Juftice
rheognid. ^. COmprehenfive of all Virtue.
So that it is not inough here to fay, I do no man wrong,
or, Hive honeftly among my Neighbours } f though that
be. Good : J But,. art thou endued with all Virtue > 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 .<? Looking for the blejfed hope and glorious Ver« iJ-
appearance of the Great God, and our Saviour, Jefus Chriji 5
Who gave hi mf elf for us, that he might Redeem us from all Ver- r4-
Iniquity, and Purify to hi mf elf a Peculiar People, Zealous of
Good Works .<?
If not : It is not the name of Chriftian, or a pretended
Faith, that will fecure againft a.WickedLife. And he that
lives a Vicious^ Wicked Life 5 whether he pretend to be
faved by Faith, or to be faved by work/ 5 he (hall be faved
by Neither, while he continues (b.
S. Paul reckons up a great Catalogue of fuch livers,
I Cor. 6. ( under the title of Z)njufi or Unrighteous, ahvoi) 1 Cor 6. 9.
Know ye not that the Unrighteous Jfoall not inherit the King-
dom of God ? Be not deceived 5 neither Fornicators, nor
Idolaters , nor Adulterers , nor Effeminate, nor Abufers
of themfclves with mankjnd 3 Nor Thieves, nor Covetous, yer. 10. .
nor Drunkards, nor Revilers , nor Extortioners , fhaJ/ in-
herit the Kingdom of God. And , if any find himfelf
within this Catalogue (or other the like $J Let him take
heed, to make fare of what follows : Such were fome of Ver* ""
you 5 But ye are Wafjed, but ye are San&ified, but ye are ^u-
ftifed, in the name of the Ford Jefus, and by the Spirit of
our God. Obferve 5 they muft be Sanclified, f as well as
Jujl/fied. ) No Unclean thing may enter there.
Secondly 3 As to that Emphafis on the words By Faith,
( in contradiftin&ion to Works -y) which S. Paul princi-
pally purfues in the bufinefs of Justification, ( in the Epi-
ftlcs to the Romans, and to the Galatians, where this Text
is cited :) Our Church direds in a good even way 5 be-
tween the Popjjfj DoUrine of Merits, and the loofe PraUice
of Licentious livers. That is 5 We fhould fo PraUifeGood
Works V
1*2 The Life of Faith.
lVorks'-> 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 EPh« 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 '0 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 theWords
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<?r/w <?f Godlinefs, but Denying the Power of it : ) But
especially at a Time and Place wherein it was not counte-
nanced by the Publike Authority 5 (the Government be-
ing the Heathen.)
And, that therefore they hud need of Patience, that, after Heb. 10. 56.
they had done the Will of God, they might receive the Promife.
Their chief Reward not being in prefent Poflellion, but
in Expectance onely.
Yet fhould they not be Difcouragedj For, yet a little ver.37.
while, and he that jhallcome Will come, and will not Tarry.
The Reward will certainly come, in due Scafon, ( yjv'y
at the appointed time^) and not be put off beyond that: 4 yzc- Hab. :. ;.
nfi , it will not be Delayed too long, or (as in Habakful^) He^ 10j 37>
*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. £otfo tfami jfmii L;ve jn 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 0 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 yer. 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. teO 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. i7. 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. t9.
to Reconcile his own Promife, with his Command.
By Faith, Mofes, chofe rather to fitffer Affliclion with the Chi I- Ver< 24> 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 edy 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
Mofesx -
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 .<?
But rather, like Lots Sons in Law, when he warned them
of the Deftru&ion then coming on Sodome j He feemed to Gen.rp. 14,
them as one that Mocked 3 (and accordingly they mocked at
him 3 they looked upon him as one that talked idly, or but
in jeft 5 ) till, in good earneft, God rain d fire and brimflone Ver. 24, 25.
on them, a?id dejlroyed them.
Much at the fame rate with thofe Scoffers who (as S. Pe-
ter tells us) JJjould come in the laji days 5 walking after their own 2 Pec. 3. 3. .■
Lufls : Laughing at Gods Threatenings, and laying (fcof-
fingly) Where isthePromife of his coming .<? For,fince the Fa- ver. 5.
thcrs fell afleep, all things continue as they were from the begin-
ning of the Creation : (The grave Fathers, that talked of thefe
things, be Dead and Gone 3 and the World goes on, as it
was wont to do, notwithftanding their Threats.) Who if
they be told, from God, by hisMinifters, that, Except they mk. 13.3,5, .
Repent?
3 '6 The Life of Faith.
Repent , they jhall all likewife Peri ft : They look upon them
(as thofe did on Lot) as a company of Brain-fick men, that
s Pet. 3. 10. talk idly , Till fuddain Dejlruffion come upon them ^asa Thief
rrhef. 5. 2. jn the Night (which they did not Expect ) and, as Pain on
a Won/an in Travail'^ which they cannot Efcape.
Pfal. 1. 1. Who firft, Walhjn the way oftheUngodly, andjland in the
Way of Sinners j and then Sit in the Seat of Scomers. Till
at length (when 'tis too late) they (hall (with thofe in Wif-
dome) be convinced of their own Folly, and Value the Righ-
wifiL 5. 3« teous, whom before they Defpifed : When, with Anguiflj of
fpirit, they flu 11 fay within themfelves, (of him, whom before they
v?r. 4. had in Derijion, and a Proverb of Reproach,) We Fools, accoun-
Ver. 5 . ted hk Life Madnefs 5 and hk End without Honour. But, How
k He numbred among the Children of God, and hk Ij?t k among
• yen 7 . t^>e Sa?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 <?/Ifrael,(he will Single him out,to
Deut.17.13. make him an Example: ) That others may Hear, andFear, and
do no more Prefumptuoufiy. Thefe are thofe who Beleeve not
the Threatcnings of God 5 nor fear to incur his Difpleafure.
But, Happy k the man thatfeareth allways: That (bfeareth,
as to depart from Evil/. He that fo Feareth the Threatening^
of God, as to Avoid his Judgments. And thus to fear, is
to Live by Faith.
Fourthly 3 As we are to beleeve the Threatenings of
God:
The Life of Faith. ^7
God: So to Beleevc the Promifes of God allfb : Andy3to
Beleeve themr as to Reft upon them 3 to fetch Strength and
Comfort from them. And this is one great part of a Chri-
ftians Living by Faith.
And of This alfb, we have Examples in the Chapter fol-
lowing.
By Faith, Abraham, fojourned in the Land of Promife (the
Promiied Land,) as in aftrange Countrey j dwelling inTaber- Heb. 1 1. $
nacks (a snot taking up his Reft there,) with Ifaac and Jacob,
Heirs ivith him of 'the fame Pro m% fe : Looking for a City which ver. 10.
hath Foundations, (a Firm and well Founded City, inftead
of thofe Flitting Tabernacles, J who's Maker and Builder is
God. And his Trufting to thefe Promifes made him fb
cheerfully to Obey thofe Commands.
By Faith, Sarah, received Strength, and obtained a Child, yer. u.
when (he was paft Age : Becaufe fiee judged him Faithful who
had Promifed. By Faith in the Promife, fhe was the better
qualified to receive the Accomplifhment of it.
By Fa;th, Ifaac, Blejfed Jacob and Efau concerning Things Ver. 2c.
to come. Himfelf Beleeving the Truthe of them.
By Faith, Jofeph, when he Died, made mention of the De~ Ver. 22..
farture of the Children of Ifrael out of Egypt, fas Beleeving
the Promife of the Land of Canaan,) and gave Commande-
ment concerning his Bones.
With many more, whom I forbear to mention : Who all,
by Faith, Trufted to the Fullfilling of thofe Promifes which
God had made.
And here allfb fas we faid before ) we muft fo Beleeve,
as to aft accordingly. And what the Hebrews fay of their
Language {Verba Senfus connotant Ajfettum,) is true of other
Languages too : Words of Speculation, imply fuitable A3 ion.
We muft fb Beleeve the Promifes of God, as to Trufl in him,
to Reft upon him, to Depend on him, who hath fo Promifed.
AChriftian Faith, is not fb much Fides, asFiducia : Not
barely an Ad of the Under ft anding^ but of the Will and
AffeBions,.
3 3 The Life of Faith.
Affections. And Vis generally agreed (by better Criticks,
than thofe that Laugh at it,) that m^Ai&tv <u> -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 wjfh all ffy Heart j andLeane not to thy own Underftand-
Pfal. 37. 5. ing. 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-0 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 Wrords, (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 -0 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 ashjn Faith, nothing wavering. Tee Have not, becaufe Ye
Ver.3. Askjtot '-y and Tee Ask A}Jd 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.<M< who. />. 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^ inKrr5?^ V&ffi) Anno*
totius Terra Jud<x, judicium praftabit ? that' is, Shall not
the Judge gf all the Earth do Judgment > 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 <Qtt)tt ; Shall not the judge of all
the Earth do right 1 ) and therefore, one ofthofe three
Men, who( in the beginning of the Chapter ) are fa id to
come to Abraham. How then mall we fay, that this judge
is God, when the Text exprefly calls him a Man .■>
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 rts9
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
<tu% ovoi^i God hath Given him a Name above every Name :
and ecfo-8w (jyi 'jnZaa, e^aoioc, All 'Power u Given unto me both
in Heaven and Earth. Whereas the Divine Nature alone
confidered, is capable neither of Humiliation nor Exal-
tation ; neither of Addition nor Diminution ,• being Infi-
nitely and Immutably Happy.
V. Whereas the Saints are alfo faid to Judge the World 1
It is not tobeundwftood, as if they were Principal or
C Primary
io fj ocfs Saver aignty and Juflice.
Primary Judges-, but only as CoafleiTours,idding their Af-
fentand Approbation of Chrift's Righteous Sentence. Of
which Guilt feems to fpeak to his Apojhes, Mat. 19. 28.
And Luke iz. 30. When the Son of Ma* ( faith he) (hail
, fit in the Throne of his Glory ; Te alfo Jhall fit upon twelve
Thrones, Judging the twelve Tribes of Ifrael. And to fome
iuch thing it was, that the Sons of£e^<?^feem to allude,
Mat. 20. it. when they defired to fit , the one on his
Right-handy the other on his Left -band, in his Kingdom :
Save only, that they fancied an Earthly Kingdom in this
World, inftead of afpiritual Kingdom, and that of ano-
ther World.
6. Lajlly, As to that, Heb. 12. where God the Judge
of all, and, Jefus the Mediator of the New Covenant, (land in
Contradiftindlion the one to the other; which feems to ex-
clude Chrifithe Mediator ,from being Judge of all -At makes
nothing againft what hath been already delivered. For
Chrift, as God , may well be Judge of all, no lefs than
the other Perfons in Trinity ,• and , as fuch, be con-
trad iftinguiihed from himfelf as. Mediator, God and Man :
And yet, as Mediator, be likewife Judge of all in ano-
ther Senfe j by Vertue of that Delegation or Derivative
Power, which himfelf, as God and Man, receives from
God, or the Sacred Trinity, for the actual Exercife there-
of, efpecially at the laft Day.
TheSum therefore of what we affirm concerning this
Judge, amounts briefly to thus much,
x. The Primitive Soveraignry, or Supream Power of Ju-
dicature, belongs to God as God, or the Divine Nature ;
And doth therefore equally appertain to all the Perfons in
Trinity ; and (o to Chrift, as well as to the other: Nor,
by Donation or Delegation 3 but, by Original Right : And
in this Senfe efpecially are we to underftand the Judge men-
tioned in the Text ,• as well as in that place, Heb. iz, and
many other places.
But
God's Soveraignty and Juftice. 1 1
But Secondly, Befide this , there is alfo a Derivative
Power of Judicature, which concerns the Vifiblea&ual Ex-
ercife thereof, efpecially at the Day of Judgment. And
this belongs to Chrift as Mediator, or God and Man j by
Delegation or Commiflion from God, or the Sacred Trini-
ty : And is therefore faid to be a Power given. Mat. 28.
and that he is the Man ordained thereunto of Gody Ml. ij.
Which confederation affords an Anfwer to the Socinians
Objection againft the Divinity of Chrift $ Becaufe he is
faid to be ordained or appointed of God ; and, to Receive
Power from him ; as though he were not equal with God ,
but inferior to him. Whereas fuch paflages concern oniy
that fccondary Power of Execution, which belongs to him
as Mediator; and not that Original Power or Authority
which he hath as God.
Neither yet is it any Solcecifm, That Chrift "as Medi-
ator, fliould receive a Power by Delegation or Appoint-
ment from God, that is, from the Three Perfons in the
Sacred Trinity whereof himfelf is one ; asif,by this means,
he were made both Giver and Receiver .• For there is no-
thing more ordinary, even in Humane Societies, than, to
delegate or appoint fome one or more of themfelves, to
manage fome affairs which concern them all, and where-
unto they have all equally an Original Right.
j. There is alfo a Concurrent Judiciary Power, where-
with Chrift is p'eafed to honor his own Members ,• Admit-
ting them to a participation of that Power which belongs
to him ; as CoaflefTours with him, though in an inferior
Rank : According to the promife made, 2 Tim. 2. 1 2. that,7jf
we fujfer with him, wejl:all alfo Reign with him. And they
are,in the fame proportionjau/i/Sot^AeJo^gs and avy^ivovm'
his Judiciary Power being a part of his Regal. And in the
fame fenfe that we are faid to be made Kings and Prie/ls; in
the fame alfo may we be faid to be Judges of the Earth.
Butthefe two latter acceptations of a Judiciary Power ;
C 2 to
God's Saver aignty andjuftice.
to wit, that by Delegation in Chrift as Mediator; and this
by Communication in his Members ; are notfo immediate-
ly intended in the Text, as that firft mentioned, of Origi-
nal Soveraignty, from whence the other two proceed.
And thus 1 have done with the Hrft Qtt<ere ; concerning
the Perfon of the Judge here mentioned, who it is .• That
God is Judge himfelf.
II. We come now to the Second Quare ; concerning his
Circuit, or the Extent of his Jurisdiction : He u Judge of
all the Earth.
And herein likewife there are two Things confidera-
ble ; The Perfons and the Caufes, to which his Jurisdi-
ction extends,- Whom, and What,ht is to Judge. Which we
ftiall find as large as can be imagined : In all Caufes, and
over all Perfons.
J. We begin with the Perfons. And by all t^e Earth, I
underfland, All mankind.
You'l fay 3 But is not God Judge of Angels, as well as
Men } Yea, do not all the Inferiour Creatures alfo fall un-
der his Jurisdiction?
I anfwer ; Yes, they do fo. And I fhall briefly make it
evident fo to be.
1. As for the Angels; it appears by that in Jude,ver. 6. The
Angels which kept not their fir ft State, hut left their own
Habit at ion,he hath referved inEverlafti?ig Chains under Dark-
nefs, unto the Judgment of theUfl Daj'.(But,whether the Good
Angels fliall be at the fame time judicially acquitted ; I con-
fefs, is not fo clearly exprefTed. ) And the like appears by
that in 1 Cor. 6. 3. Know ye not, that We Jkall judge Angels ?
Now if the Angels fall under the Judgment of the Saints,
the CoaflHTours ; much more of Chrift, the Principal Judge :
And if under the Judgment of Chrift as Mediator, God and
Man, by Delegation 3 much more, under the Judgment of
God as God, by Original Right. Yea, to go no farther,
The calling of the Evil Angels out of Heaven, for their Sin ;
while
Gocfs Soveraignty and Jujlice.
whilethe Good Angels, that flood, rerain their Habitation ;
The confining and reftraining of them ; the employing
of 1 hefe ; and the Creation of both ; are fufficient Ar-
guments, That both Thefe and Thofe fall under God's So-
veraignty and Jurisdiction
i. As for the Inferiour Creatures ; God is faid to Clothe
the Lilies of the Field; to feed the youtig Ravens when they
cry ; to take cognizance of every Sparrow that lights upon
the Ground: The "Lyons receive their Food at his Hand ;
The Eyes of all things wait upon him, and he gives them their
Meat in due Seajon : Yea, faith God, Gen. 9.5. The Blood
of your Lives will 1 require ; at the hand of every Beafl I
will require it. And, toadd no more, Not only the Serpent ,
but even the Earth it feff, is curfed by God's ]udicial Sen-
tence, Gen 3. 14. 17. And the whole Creation waits upon
God ( as it were ) for a Reftitution to its former Happi-
nefs, Rom. 8. 19. 22.
Yet $dly, I conceive ( as I faid before ) that, by all
the Earth, is here principally, if not only, intended Man-
kind. Forjfr/?, The Angels are rather to be ranked anaongfl:
things in Heaven, than things on Earth : And, fecondly,
The Inferiour Creatures, do not fo properly fall under the
diftributlonot Righteous and Wtcked ; to which Abraham, in
this place, hath exprefs Reference.
Not as if Abraham, in calling him Judge of Mankind,
did deny his Authority over other Creatures : But, be-
caufe it was fufficient, for his prefent purpofe, to have faid
thus much.
And in the fame Senfe, do I underftand, the World, ttv
oiMfJLtvYw, Ail. 17. 3r. Hi hath appointed a Day, wherein
he will j*-Ige (he World in Right eoufnefs. And the rather,
becaufe, Ail. 10. 42. we have the fame thing exprefled by
the Periphrafisof Quick and Dead. And 2 Cor. y, jo. We
mufl all appear before the judgment -Seat of Chrifl, that e-
very one may receive the things done in his Body, according to
that be hath donet whether it be good or bad. Anc?
1 4 God's Soveraignty and Juftice.
And thus much concerning the Peribns, Who are to be
judged. Wc are next to enquire \ For what ?
II. Now the Caufes,or Things for which he is to judge ;
are exprefled in Scripture by various Phrafes, but all to
the fame effeft. Every one jhall receive (faith the Apoftle in
the place la It cited ) according to what he hath done, whe-
ther it be good or bad ': Or, according to his Deeds, Rom.
2. 6. Accordingto his Works, Mat. 16. 27. According U his
Ways, Job 34. 11. According to his Ways, and according to
the Fruit of his T>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 <Day ( faith the Apoftle, Rom. 2.16. ) God
J) all judge the Secrets of men , by Jefus Chrift. And left that
Works mould not feem full enough, this alfo is added, Ecd.
12. 14. for God /hall bring every work into Judgment, and
every fecret Thing ; whether it be good or whether it be evil.
And therefore Simon Peter, fpeaking to Simon Magtu, All.
8. 22. bids him, Repent of his wickednefs, and pray God, if it
be pojfible, the Thought of his Heart might be forgiven ; for
that his Heart was not right in the fight of God, And, Every
Thought
Gods Soveraignty and Jufiice. 1 5
Thought ( faith Taul ) muft be brought into captivity to the
Obedience of Chrift, z Cor. 10. f,
2. We mud fo' underftand it as to include, not only
Commijjions, but Omiffiohs ; What we have done, and, what
wejhould have done. For Omijjions or Negative Atlsy come
under the denomination of Afttu Morales, as well as To-
fit we Actions ( according to that, Eft virtus Tacuiffe. )
Thus doth Chrift pronounce that Solemn Sentence of Con-
demnation, Go ye curfed,&cc. Mat. 25. 41. not, for that
they had Ta\en from htm his Food or Clothing ; not, for
that they had Banifhed him, ox put him in Trifon ; not,
for that they had wounded him, or made him fick : But, be-
caufe (" faith he ) 7 was an hungred% and ye gave me no Meat;
I was Thirfty, and ye gave me no T)rink ; I was a Stranger,
and ye took me not in ; Sick and in Trifon, and ye Vifited
me not. And in like manner, ver. 18. of the fame chap-
ter ; Tfje unprofitable Servant, is caft into utter darknefs ;
not, for that he had {pint his Mailers Talent; but, for that
he had #0/ improved it. And remarkable is that parage,
Prov. 24. 11, 12. If thou forbear to deliver them that are
drawn unto 'Death, andthofe that are ready to be flain ;
If thou fay 'ft, Behold we knew it not : Doth not he that pon-
dereth the Heart conftder it j> 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 Sony 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 doney 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
20 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 }uftt
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
]obt 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,Xvi 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 3<Jly, Need I tell you how Beautiful a thing it is,
both in the Eyes of Go J, and Man. A Jufl Heathen, for
ought I know, may pafs with greater approbation, both
of God and Man, than an Injurious Chriftmn. lam fure
Solomon tells us, Trov. 21.5. That to do )ujlice and Judg-
ment, is wore acceptable to God than Sacrifice. Which I
wi(h all thofe would ferioufly confider, who, when they
make no Confcience of Truth and common Honefiy, will
hope to flielter themfelves under a pretence of Holinefs
and Religion.
4thly, J might add; with how much fcorn and con-
tempt, God doth rejecl a// Services where this is wanting.
He that Kills an Ox, is, as if he flew a Many He that Sa-
crificeth a Lamb) as if he cut off a 'Dogs Neck ; He that
offer eth an Oblation, as if he offered Swines Flefh ; He
that burneth jfncenfe, as if he blefjed an Idol ; I fa. 66. f.
Bring no more vain Oblations ; Incenfe is an abomination
to me ; Tour New Moons, and your appointed Feajls my
Soul Hates ; they are a trouble to me ; I am weary to bear
them : And when ye fpread forth your Hands, I will hide
mine Eyes from you ; when you make many Prayers, I will
not hear you. And why I Tour hands are full of Blood :
Ifa. 1. 13, 14, 1 j. But if you would have me accept of
you, faith God, Wafh yeey and make yee clean ; put away
the evil of your doings from before mine Eyes ; Ceafe to do
Evil, Learn to do [Veil ; Relieve the Oppreffed, ]udge
the Fatherlefs, T lead for the WidAow ; And then, Come
and let us reafon together, &c. ver. 16, 17, 18. Thofe that
will not deal ]ujlly towards Men, God will hardly look
upon as Religious towards himfelf.
But I promifed not to be long in the Reafons.
But for the further amplification of this poinr, before
I come to particular Application ; It will not be unfit to
confider the feveral Branches of that ]ujlice, the Practice
whereof this Doctrine recommends.
E Fir ft,
2 6 G oJ*s S overaignty and Jufiice.
Firft, Commutative Jufiice; which is a giving to every
one that which is his Own.
Secondly, Utfrilutive Ju/fice -7 which confiils in a fit
•'hflribiuion of Re wards and PunifhrnentSjaccording to eve-
ry mans Defert.
To which I may add a Third ; which is that 'BW*^
or Fquitable Moderation of what we commonly calJ
Summum }us.
1. For the Firft of thefe ; which we call Commutative
}ujiice; It takes its Rife, not fo much from a Mans Worth or
'Dejerts; as, from that Right and Propriety he hath in that
whicli is his Own; Which is not therefore to be taken from
him j or, if unjuftly detained, ought to be reflored.
And, as to this, we are not fo much to confider, Whe-
ther he be a Friend,or, a Good Man, or, one of our own Party;
as, Whether he have a juft Right to what he claims.
And of this principally it is, that God doth fo often
command us, not to have refpett cf Perfons in Judgment,
(as the words are, Prev. 24. 2$.} neither for Fear, nor Fa-
vour. Nay, Thou Jhalt not countenance a Poor Man in his
Caufe, Exod. i$*)i much Ms, have mens perfons in ad-
miration lecaufe of Advantage, as it is ]ude it 1 6. Or, as Lev.
19 15. ( where you have both together; ) Thou [halt not
Uefpeft the Perfon of the Four -, nor Honour the Per [on of
the Mighty : But in Right eoufnefs Jhalt thou Judge thy
Neighbour.
I would not therefore have it fa id of you, as I have
heard it faid of fome, P Let me but know the Perfons con-
cerned, though I ■ hear not a word of theCaufej and I
"will undertake to tell you, which way the Sentence will
8°'
Now, for the want of this confideration it comes to pafs
too often, That, in favour of a Friend, a Poor xnan, or one
of our own Party, (efpecially if we can but fay,He is a Good
Man, aDeferving man ;) Men think themfelves fufficient-
Gods Soveraignty and Juft ice. 2 7
fy authorized to Take from one man whofe Right it is,
and Give unto another : Or, as men of levelling principles
are apt to argue ; Becaufe we do not think it fit, that one
man, perhaps undeferving, fhould be fo much richer than
another ; therefore he that Wants, may lawfully Take
from him that Hath, or lay all things in common.
But thefe are crooked Rules ; and fuch as the Word of
God will never warrant : Which allows to men a juft Pro-
priety. ( Or elfe the Eighth Commandment had been
to no purpofe. j We are to inquire, in this cafe; not fo
much, What is Fit •, as, Whar is J«/?,and whatof Right is
Due.
II. In T>iftributive }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, lJaflion 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<c * '• **'
if you be not willing to live by thofe Rules Your felves,
which vou give to Others; nor would be willing to Receive
from Others, the fame Meifureyou mete to them : If thofe
things be cried down in others as inexcufable Faults, which
•0
32 God's Sweraignty andjuflice.
in your felves or Friends, you do not think to deferve a
Check: By fuch Uneven and Partial carriages, it will not
be hard to make an Eltimate, How far your Zeal for God,
or Confcience of Duty ; and, How far f affion or Seif-Inte-
reft may carry you on.
Laflly, 1 might here mind you alfo of divers particalars,
which, as well in this Days Work, as in the Execution of
your Oihce at other times, it concerns you to be mindful
of. For, befide thofe Grand Crimes of Murders and Blood-
fhed, and oiher Felonies; there be many other Mifdemea-
nours, which you ought to have a fpecial care of.
As Fir ft, The Prophanation of God's Holy Name, by
prophane Swearing and Curfivg. A Wickednefs fo Senflefs,
as that I know not any thing, either of Profit or Delight, to
be pretended in it.as an Extenuation of it; Nor other Temp-
tation to it , but only that Superfluity of Naugbtinefs,which
makes men delight in Sin, meerly becaufe it is Sin.
II. And the like for Drunkennefs, Gluttony, and other
debaucheries which I am not willing to name. Which
though they may have ( which Swearing hath not ) fome
Beftial Pleafure : Yet fuch Beftiality hath, by all Sober
Perfons, (Heathens as well as Chriftians) been ever judged
fo much below a Man ; that, howfoever fome may en-
deavour to Extenuate, fcarce any have the Impudence to
Defend it. Good Laws there are aga'nft fuch Lewdnefs ;
they want but Execution.
II. Next, The Tropbaning and ' Qontemningoj God's Wor-
Jbip and Ordinances. Not only by thofe who do publick-
ly reproach, and offer Affronts to them ; But thofe who
prophanely Scorn and Defpife them, as Needlefs things,
and Unworthy their Practice or Prefence : fpending that
Time , at home, in Ale-houfes or worfe Places ; in Idle-
nefs. Vanity^r worfe Employments ; which fhould beim-
ployedjin God's Fublick Service; as if, Not to beaFanatick,
were a fuflicient Qualification for Heaven.
Gocfs Soveraignty and Juftice. 33
I hope you will judge it as great a Crime, to be found in
a Tavern, an Ale-houfe or worfe Places, as at an unlaw-
ful Conventicle (though I do not excufe either ) when they
fhould be attending God's Publick Service. For, though
fome may quellion, Whether This or That Way of Wor-
fhip, be a v\ orfliipping of God ; Yet fure I am, that No
Way of Worfhip, is no Worfhipping of God. And if they
fhall hope to Palliate themfelves by laying, They are Sons
of the Church, they like Epifcopacy,and the Publick Litur-
gy : I am fure the Church is little beholden to fuch Sons,
and the Bifhops to fuch Advocates : A Good Converfatiott
would do better Service to both.
IV. I mould fay the like concerning the Trophaning of
God's 7) ay : For, when Men come once to defpife and
prophane the Day ; they feldom retain any great fenfe of
the Duties; and look upon Religion it felf but as a flight
thing.
V. I mould defire your endeavours likewife to fecure
the Truths of God) what in you lies, againft Errors and
Blafphemies : And, to defend the Godly Minifters thereof,
from thofe Scorns and Reproaches which unworthy Perfons
caft upon them.
VI. In particular, that you would with diligence en-
deavour the prefervation of our Religion againft the Com-
mon Enemy; I mean, the Tapift : For we have fo long
talked of Common Enemies of another Nature 3 that we
have almoft forgot that Great and Common Enemy of all:
who was never more Induftrious, nor had greater Oppor-
tunities of doing his Work, than of late Years.
VII. I could wifti a more ftri£t Courfe were taken for
putting in Execution the good Laws concerning the Regu-
lating and Supprefling AU-houfes ; the Nourifhers of Vice
and Wickednefs. Of which I am told, that if, in fome
Counties, there were fewer by fome hundreds than now
there are, there would be yet too many.
F But
'
24 God's Sweraignty and Juftice.
But I fliall not trouble you with more particulars : On-
ly from that Pattern, which you have in the Text, give
you the fame Exhortation with that of our Saviour, Luke
10.57. concerning the good Samarkane ; Go ye and do
hkewife.
You have God himfelf fet forth as the Example of a
Righteous Judge : And I am fure you cannot foJlow abet-
ter Pattern. Judge therefore as God would have you judge :
Yea, as God would judge himfelf Let thole Crimes be
accounted greateft in your Eyes, which are lb in God's
Eye : and let thofe find Favour in your Sight, to whom
God would fhew Favour. Let the Name and Honor of
God, and his Ordinances, of which himfelf takes fo great
a care, be carefully regarded by you likewife. Let the
Servants of God, and his faithful Minifters, which are
tender to him as the Apple of his Eye, find a tender refpecl:
in your Eyes. Be as a Father of the Fatherlefs, and a
Judge of the Widdow : Help them to Right which fuffer
Luke 18.5. Wrong, Not only for Importunity ( like the unrighteous
Judge) 1 or the Solicitation of Friends ; but for the Juftice
of the Caufe. Yea, the lefs they be able to make Friends,
or help themfelves ; the more are you obliged to be ten-
der of them. In every thing, fhew your felves upright ;
and ftudy, not fo much to pleafe Men, as to judge Righ-
teous Judgment.
Exod.2a.28. Confider, That, as God is called a Judge; fo Judges
Pfah 82. 6. are called Gods ; Becaufe they mould be like to Him : And,
2Chroi9 6 Tou judge not for Men y but for the Lord. And remember.
That, though you be called Gods, yet you muft die like
Pfal. 82.6. jflen . ^n(^ tk0£ wjK) nQW f]t U^QQ tjje 3enc^ muft one
day (land at the Bar. Therefore (as ]eboJljaphat laid unto
T.Chro. 19,6. his Judges ) Take heed mbat you do ; and let the Fear of the
Lord be upon you,
Sermon
Gods Sovereignty and Juftice. 3 £
Sermon III.
Gods Righteous Judgment fet forth in Two
Sermons to the Univerfity of Oxford, at St.
Maries there, On Auguft 21. 1659. and in
January following. A little before the Re-
ftitution of King Charles the Second.
PfalmLVIII.^r.ix.
So that a Man (hall fay, Verily there is a re-
ward for the Righteous 3 Verily he is a God that
Judgeth in the Earth.
AT what time, or upon what occafion it was, that
David penned thisPfalm, it will not be needful
curioufly to inquire : Whether it were before he
came to the Kingdom, and was perfecuted by Saul, who
fought his life, to keep him from it ; Or, after his com-
ing thereunto, when fome rebellion was raifed againft
him ( as that of Abfolom or fome other ) to Dethrone him ;
Or whether fome other occurrence of the like nature might
be the Occafion of it.
That David was the Pen-man ; is evident from the Ti-
tle, which afcribesit to him ; Michtam of David.
That it was when Enemies wererifen up againft hira,
implacable Enemies, to feek his Life ; is evident from the
contents of it; And, that there were many of them ; and
F i tho/H
3$ God's Soveraignty and Jujike.
thofe combined : For as fuch we find them defcrib-
ed, ver. i. *Do ye fpeakrighteoufnefs,0 Congregation ? *I)o
ye judge uprightly, O ye Sons of men ? A Congregation
there was, or an Affembly of men. Whether a lawful
Afjembly, or only a Con/piracy, we cannot determine .•
But an Aflembly there was, which did take upon them
to judge, but did not judge aright.
Analyfis. In the five firft verfes of the Pfalm, we have a Defcripy
tion of Davids Enemies ; what kind of men they were :
Ungodly men, men of Violence, Un'jult, Implacable, In-
' *' corrigible ; They had iVickednefs in their Heart, and Vio-
y. 3. lence in their Hands 5 [peaking Lies, even while they pre-
j- '• tend to /peak righteoufnefs and judge uprightly ; Their Toy-
' 4* f on is like the Toy fon of a Serpent ; Like the T)eaf Adder,
' *' they flop their Ears, and will not hear the voice of the Char-
mer, charm he never jo wifely ; no argument, no reafon fhall
prevail with them, be the caufe never fo juft, or therea-
fon never fo evident.
In the four next verfes, we have David's Execration,
or Imprecation againft thefe his unreafonable, implacable
v. 6. Enemies, and calling to God for Vengeance. Break their
Yt 7 Teeth, 0 God, in their Mouth ; Break out the Great Teeth of
V. 8. the Toung Lions, 0 Lord: Let them melt away as Water, that
runneth continually ; as a Snail melteth, fo let them pafs
away ; like the untimely Birth of a Woman, that they may
not fee the Sun, &c. "mr
And then, in the two laft verfes, we have the ifTue of
the whole matter prophetically defcribed ; both as to the
Deftru&ion of Gods Enemies, and the Satisfaction and Re-
v joking of his Servants. The Righteous fhall rejoice when
he feeth the vengeance ; he fhall wafh his Feet in the Blood
v* "• of the Wicked; So that a Man fhall fay, Verily there is a
reward for the Righteous -, Verily he is a God thai judgeth
in the Earth.
I do not intend to trouble you, with any nice inquiry
into
Gocfs Soveraignty andjuftice. 3 j
into the feveral Expretfionsand Clauiesofthe whole Pfalm;
To tell you how the Syriack, or how the Septuagint,read ;
or, how Expositors may differ in the Interpreting of
ibms phrafes in it. But from that brief Analyfis which
1 have already given you, you may ( before we come to
fpeak clofely to the words in Hand ) from the general
icopeof it, take notice of thefe few Obfervations.
I. That 'tis the Lot of Gods Children many times, to obferv. 1,
fuffer affliction, to Be brought into great diftrefs. Twas
manifeftly 'David's condition here, ( elfe he would never
have exprefled himfelf at that rate which here he doth : )
And thofe who ihall think otherwife, ( that the People
of God are not fubjed to fuch diftrefs, ) mult condemn the
Generation of the Righteous ( as the expreflion is Pfal. 75.
upon a likeoccafion; ) and exclude many out of the num-
ber of Gods People whom we have no reafon fo to do.
That great enquiry, Cur bonis viris malaaccUuntt ( why *=*?• ;-
evils befal good men ?j~hath exercifecl not only the wifeft
of the Heathen, but even the choiceft of Gods People:
As is evidently manifeft, not only from the place laft cited,
(Tfal. 73. throughout,) But from many the like paflages •
in ]ob Jeremy, Habak^uk, and elfe where. And Solomon tells '^L-,
us once for all, that All things fall alike to alls there is one
event to the Righteous and to the Wicked, Ecclefo.x, So
that we cannot know love or hatred by all that is before us.<
And 'twas nothing but the grofs miftake of ]obs friends
which made them judge him an Hypocrite, meekly for-
that he fuffered affliction.
II. That 'tis the portion of Gods people to fufTer affli- obferv. 2..
&ion and diftrefs, as otherwife, fo particularly from the
force and violence of open Enemies. 'Tis manifeft to be
Davids cafe here. For whether 'twere Infurre&ion,
or Perfecution ( of which 1 lift not to determine ) 'tis evi-
dent that 'tis open Enemies that he here complains of.-
Or if any man lift to difpute it as to the meaning of the
prefent
3 8 GocP stover aignty and Juftice.
prefent place ; yet, as to the whole Story of David's
Life, 'tis manifeftly paft difpute. For, who knows not,
that he was perfecuted by Saul, and Rebelled againft by
his own Sons : The one making his jufl: defence to be Re-
bellion ; and the others reproaching his juft Government
for Tyranny ; and both endeavouring to take away his
Life. And though it's true, that God preferved hrm in
all, and brought him at iaft to his grave in peace ; yet
it's as true, that he did not in the meantime efcapethe
miferies of War. Witnefs his flight from S aul, who hunt-
ed him as a Flea, or like a Partridge in the Mountains ;
his Exile at Gath, and his danger before Acbijh ; the Sack-
ing of Ziklag ; the daughter of the PrielTs for his fake ; his
flight before Abfalomy his quitting ]erufalem, and the Ark
of God ; the reproaches of Shimei ; and the like.
Now boththefe Obfervations, (both as to Afflictions
in general, and that of War in particular, ) are not pecu-
liar to 'David 's * per fon ; but do equally concern the
Church of God in other ages. Witnefs the Scripture Sto-
ries to that purpofe : Witnefs the ten flrft Perfections
( as they are called ) of Primitive Chriftians ; Witnefs the
deftru&ion of all the Afian Churches by the Turks and Sa-
racens ; and ( of later times ) witnefs the Wars in Germa-
ny, in the 'Palatinate, in France, in Piedmont, in Poland,
in 'Denmark, in Ho/land, and ( to come nearer home) in
Ireland, in Scotland, and our own land. (Unlefs we would
be fo uncharitable, to exclude them all from the number
of Gods People ; or, think there were none Saints amongft
them, but fuch only as lived to be made rich by theruines
of others. ) I may add alfo, that it hath not been always
found by experience that the beft Caufe hath had the
bell fuccefs in War, or thofe the worft men that were
worfted ; nor can we always judge of the Caufe by the
fuccefs ; or of this by that,
obferv. 3. in. A third obfervation that I take notice of, is from
that
Gods Soveraignty and Jujlice. }?
that folemn Imprecation oiDavid againft his Enemies.
We find David here and elfewhere, and others of Gods
People in like manner, curfing their Enemies. But how
far this may concern our felves, is to be considered with
ibme caution, tor we know Chrifl hath given us ^h-
reclion in fomewhat different language, Blejs them that
Curje y ou, and Pray for them that defpitefully ujeyou and
persecute you, Mat. 5. 44. Now to reconcile that example
and this Precept ; I fay thefe three things.
1. There may be in this, and fome other examples in
Scripture, fomewhat extraordinary. David might do
that as an extraordinary Perfon, by a Spirit of Prophecy,
which in an ordinary courfe may not be juftifiable
for us to do. Which holds likewife in other like cafes,
where folemn Imprecations by perfons extraordinary, are
fixed upon particular perfons. Such may be that of Elijah's
calling for Fire from Heaven to deftroy the two Captains
that came to fetch him,2 King.i. And Elijha\ Curfing the
Children which came out and mocked him, Come up thou
bald-pate, chap. 2. And that of Mofes toward Corah, Da-
than, and Abiram, Numb. 16. i^. And of Peter towards
Ananias and Sapphirah, Acl. £.
2. There is a great deal of difference, between Curfing
the Enemies of God as fuch ; and Curfing the particular
perfons of thofe that are fuch. Or, ( which amounts
much to the famepurpofe,) there is a great deal of diffe-
rence between Curling their Defigns, and Curfing their
Perfons. The former we may do ; as when David
curfed the wicked Counfel of Achitophel, not his Perfon,
2 Sam. iy. 32. and Pfal 1 39. 21. Do not I hate them, 0
Lord, that bate thee ; yea I hate them with a perfeel ha-
ired, But, as to their Perfons, he might no more hate
than curfe them ; nor may we. For thofe perfons who
are now Enemies, may for ought we know, become
Friends : A Saul may become a Paul : And, how far
that
4© God's Sovereignty andfuftke.
that Prayer of Stephen, Lord lay not this fin to their charge,
might have influence upon that Conversion, it is not for
us to determine.
We may diftinguifli alfo, between a conditional indefi*
nite Curfing of God's Enemies, or our own Enemies up-
on his account ; and a peremptory particular curfing of
them. That God would confound all incorrigible, impeni-
tent, implacable Enemies ( whom God knows fo to be,
though we do not) is lawful and fit for us to pray ; and,
in fo doing, we do indefinitely and conditionally curfe
thofethat are fo : But peremptorily to curfe this or that
particular Perfon, we have no warrant to do ; unlefs we
could fir ft know, that hehzd finned the fen unto Death (as
the Apoftle fpeaks, i ]ohn 5. 16.) and then we might And
this is all I fhallfpeak of that third Obfervation; concern*
ing the lawfulnefs of our curfing thofe that are God's, or
our Enemies.
©bf«v. 4- IV. A fourth Obfervation is this, That 'tis a dread-
ful thing to fall under the juft Imprecations of God's Chil-
dren .- or, give them juft occafion to curie us. I gather
this from hence, Becaufe when David had thus folemniy
curfed his Enemies, he doth then look upon the work as
done, and proceeds to his Triumph, The Righteous (ball
rejoyce when hefeeth the Vengeance : as taking it for grant-
ed, that the juft Curfes of God's Children are not with-
out their effect. We have an Example of it in that of A-
chitophel : David prays againft him that God would turn
the Counfel of Achitophel into folly : And the ifiue of it
was, that Achitophel foon after, upon the defeating of his
Counfel hangs himfelf So Corah, Dathan, and Ahiram,
Numb, j 6. together with a Company of Levellers ( for I
know not how fitter to call them ) gather themfelves to-
gether in Rebellion againft Mofes and Aaron, upon a le-
velling defign. The pretence is this, Verfe $. Te take too
much upottyreu, fay they, feeing all the Congregation are ho»
b
GocTs Righteous Judgment fet forth. 4 1
A every one of them, and the Lord is among them ; where,
fore then lift you up your felvss above the Congregation of the
Lord ! You fee the Argument: We are a holy People, fay
they ; we are all Saints every one of us : 'Tis fit the Saints
fhould rule the World : and, why fhould there be any
difference amongft Saints ? Why fhould not every Saint
be as good a Magiftrateas Mofes ; and as good a Pried as
Aaron > '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 ]»dgey 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, 0 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, 0 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 /£<? Lukc r-
Mighty from their Seat, and exalteththofe of how Degree.
The Righteous fhall rejoyce when he feet h the vengeance, and
JljaR wafh his Feet in the Blood of the Wicked. I fliall in-
flance but in two places to confirm this.
The firft is that of Solomon, Ecclef. 8. Where having told
us, ver. 1 1 . that becaufe Sentence againfl an evil work is not EccIeH 8. 1 r.
executed fpeedily, therefore the Heart of the Sons of men is
fully fet in them to do evil ; he tells us, in the next words,
what are his own thoughts of that cafe: Though a finnerv-12> 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. There1 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 <P rimes, and Babes to rule over them ;
no Magiftrates, or as good as none ; Young Heady Men,
v- 5. inftead of Grave and Prudent Governors : fo that the people
( faith he ) /hall be oppreffed, every one by another, and
every one by his Neighbour, no right, no juftice to be had 5
but, like the Fifties of the Sea, the greater devour the
lefTer : The Child (hall behave himjelf proudly againft the An-
cient, and the bafe againft the honourable 5 no Difcipline,
no obferving Order orDiftinction of Ranks amongft them;
v. 12. Yea Children /hall be their Oppreffors, and 'Women Jfjall rule
over them: And inthisconfufion and diforder, none fliall
be willingto put to a helping hand, none will rife up to
V. 6. ftand in the Gap and fave them ,• When a manfifiall take
hold of his Brother of the Houfe of his Father, faying, Thou
haft clothing, be thou our ruler, and let this ruine be under
thy hand, do thou undertake the cure of it 5 No, faith he,
V. 7. nay he (hall fwear in that day, faying, I will not be an heal-
er ; for in my houfe is neither Bread nor Clothing ; make me
not a ruler of the people : For Jerufalem is ruined, and Ju-
V' 8. t dah is fallen ; becaufe their tongue and their doings are
againft the Lord, to provoke the eyes of his glory. This is
their
<joJ*s Righteous Judgment fet forth. 4$
their Tradition ; and 'tis bad enough. Only there is this
word of comfort 5 How bad foever the times be, yet
fay unto the Righteous Jt fhall be well with him;for they /hall v. 10;
eat the fruit of l heir doings: But Woe to the Wicked, it v lr,
(hall be ill with him ; for the reward of his hands Jhall be
given him. There fhallbe amanifeft difference between
the Righteous and the Wicked : The Righteous Jhall re*-
joice when he feeth the Vengeance. That's the fourth thing.
5-. This difference fhall be fo vifible,thataman cannot but
fee it ; So that a wan fa all [ay, Verily there is a reward
for the Righteous. God will make a manifeft difference
in the Eyes of men. Potiphar could not but fee, that God
bleffed whatfoever was in Jofeph's hand ,• And the Keeper
of the Prifon likewife when he was committed thither.
Laban could not but acknowledge, that God had bleffed
him for Jacobs fake. And God blefTed the houfe oiObed-
Edom becaufe the Ark of the Lord was there ; though,
while it was among the Thiliflines, wherever it came, the
Plague of God went with it. And Mofes tells the Children
of IfraeloncQ for all, 7)eut. 28. That, // they did hearken Deur. 28.
diligently to the voice of the Lordy to cbferve and do all his I,e&x
Commandments ; They (hould be bleffed in the City >, 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 always 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. mtencj tnern tye'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- J3' 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 0 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- R0tr;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 comT
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 vv *
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 <poj8S»^ai , Ar' Rhec*
was the Philofophers Obfervation long ago. Men are
not much affected v ith things at a diftance. And there-
fore, if they can but in their Thoughts, put the Evil day Amos 6 t
far from tbem , they will not be much troubled at it. If
Sentence again]} an Evil Work be not executed fpeedily , Ecclef. 8. 1 1
they'll hope to do well enough ; that either it will not
come at all -7 or, not yet ; or, that many things may in-
tervene to divert the dint of it ; That either the Rule is
not fo firict as Men would make it ^ or, God not Co fe-
vere as -he is pretended to be 5 that their Good Intenti-
ons mall make amends for their Evil Actions ; or, fome
Good Deeds for other Mifcarriages ; or, that at lead they
have Time enough yet before them to Repent, and 10
Efcape ; with a Hundred the like Fig-leaves to hide their
Nakednefs,
4. We may add alfo, as a farther Reafon, thofe Exter-
nal Concurrent Caufes, which help to promote thefe Inter
ml Corrupt Principles ; as, the Sollicitations of Satan ; who
is as bufie to Suggefl fuch Imaginations, as they are gree-
dy to Entertain them; The Variety of Senfual Divertife-
ments ; which permit them not to entertain feverer
thoughts; and, like the Noife of Drums, or other War-
like-Mufick, drowns the unpleafant Screetchesof dying
Ptrfons : The multitude of Worldly Imployments, and
other diverfions, which afford no leifure to Thoughts of
another Nature ; with many other the like External Cau-
fes ; from whence, together with thofe fore-mentioned, it
comes to pafs , that they make no better improvement of
God's Patience, than as if they were delivered, to Commit
all tbefe Abominations.
And thus I have fhewed the Reafons,both why God doth
bear long with Wicked Men, and, why they make no better
ufe of it.
We
6i Go<fs Righteous Judgment fet forth.
lir. We are next to (hew, why God, who bears thus Jong,
doth yet, at the laft, proceed to Judgment, not funering the
Wickednefs finally to efcape. And, it is,
Hab. 1. 13. 1. From the Holinefs of God; who is of purer ejts
than to heboid Iniquity. God cannot fin himfeif, and he
will not allow fin in any others. Tis that which God
hates where ever it is : And though not always odio re-
dundante in personam , ( as the School men (peak, ) but
loves the perfons of thofe that are his , notwithstanding
their fins , for Cbrift's fake ; yet their fins he hates al-
ways ; and the perfons alfo of thofe who finally perfift
in them.
2. From God's Vindicative Juftice 5 whereby he doth
not only Hate fin, but alfo Punifh fin. For though I /hall
not take upon me, to aflert a Natural Neceflity in God, ob-
liging him to Punifh, to the utmoft, every fin ; and, that
it were not lawful, , or net pofiible, for him, if he would,
to remit any punifhment which he may inflict, without a
valuable confideration, or fatisfa&ion 3 Becaule I doubt ,
whether it be not too great preemption in us Creatures,
( at fo great a diftance, and under fo great an impoiTibili-
ty, fully to comprehend the Divine Efience,) to fet Bounds,
or prefcribe Laws to God, of what he may, or may not
doe : Yet, that God will be fatisfied, in point of Juftice ,
for every fin, either by the finner himfeif, or by his Sure-
ty for him , we need not fear to averr ; being clearly
Taught it, by God's difcovery of his own Will. And
therefore, without determining, whether God's Vindica-
tive Juftice do oblige him to Punifh ; we may fafely Af-
fert, That, when he doth Punifh, it is an exerting of that
Vindicative Juftice , and proceeds from it.
3. I may add alfo the Decree of God, together with
his Threatnings and Predictions , in purfuance of that
his Decree ; whereby he doth afcertain the exerting of
that Vindicative Juftice in the Punifhment of Sin : And,
all
Gocfs Righteous Judgment fet forth.
all the Declarations of his Will in this kind ; whether by
thofe Natural Impretflons, or Inftincts ( as they are ufual*
ly called) and the Innate Principles of Moral Truths, im-
planted in Man's Nature ,• which, even the Heathens them-
felves have not been able to make off, or to blot out; or
by the more clear Discoveries of it in his Revealed Will.
Both of which fpeak clearly, I hat there is a Divine Vin-
dicaxive Juftice , which will be fome way or other fatis-
fled for the Sins of Men. And, in purfuance of this his
Revealed Will, it is, that he proceeds , at lad, to Punifli,
ho;v long foever he do flrft forbear.
Having thus given the Grounds of God's punifhing
Wicked Men •, we may, on the other hand, obferve the
like Analogy , in Aligning the Grounds of Aflerting and
Vindicating the Caufe of his own People, and doing good
to them.
i . From the Goodnefs of God Which being Ellen-
tial to God, is the Original of all that Goodnefs which is
any way derived upon the Creature. Thou art Good, and
doft Good, lfal. 119.68. For, as theHolinefs of God, and
his Hatred of Sin, gives rife to his Vindictive Juftice ; fo
is God's Goodnefs , the Source and Fountain of all his
Bounty to the Creatures , whether of pure Liberality, or
Remunerative Juftice , or of Pardoning Grace and Fa-
vour.
2. More particularly , From the Mercy of God ; (an
Attribute, no lefs EfTential to him, than that of Juftice ;)
whereby he doth Good miferu ^ male merit is, to other -
wife-miferable , and undeferving, or rather m if defer ving
Creatures. That there is in God fuch an Attribute, is
evident from the frequent Celebration thereof in Scrip-
ture ; as particularly that of God himfelf, Exod. 34 6,7.
where he Proclaims himfelf, The Lord, Merciful and Gra-
cious , Long- fu fife ring , and abundant in Goodnefs and
Truth , keeping Mercy for Thoufands, Forgiving Iniquity,
Tranf
64 God's Righteous Judgnwit fet forth.
Travfgreffion and Sin. And, though the Exertion, or Exer-
cife of this Divine Attribute be purely Arbitrary, and de-
pend wholly on the Will of God -, ( For whatever may
be imagined concerning a neceiTity of Exerting Vindicative
Juftice 5 yet, doubtlefs, there is no Obligation upon God ,
Antecedent to the Refoiutions of his own Will, to put
forth Aft s of Mercy, to one Creature more than to ano-
ther, nor indeed to any, unlefs he pleafe : ) I fay, Though
thefe Exertions be purely Arbitrary, and depend wholly
upon God's Will, without any Antecedent Obligation :
Yer, when there are Exertions of this kind, that 'tis from
the meer Mercy of God they do proceed, is evident. T/i
of the Lord's Mercies , that we are tiot confumed ; iecaufe
his Compa/JJons fail not. They are renewed every morning ;
great u thy Faithfulnefs , Lament. 3. 22, 2 j.
3. We may add alfo , the Eternal Decrees of God ;
whereby he doth afcertain the Exertion of this his Graci*
ous Attribute , in ihewing Mercy : Together with the
Difcovery , and Manifeftation of that his Refolution ;
whereby he hath made it known to the World, that he is
refolved fo to do. Of which, though there may be fome
dark foot- Heps in the Mind of Man by Nature, and God's
Providential Difpenfations ; of which the Heathens have
made fome Difcoveries, from the Punifhment of Vice, and
Reward of Vertues. Yet our Cleareft Evidence is from
the Word of God, Publifhing the Go/pel to Man-kind 5
and therein a Refolution to do good, both here and here-
after , to thofe that are his in thrift ; in whom all the Pre-
mifes are Tea and Amen, 2 Cor. 1. 20.
And thus you have the Reafons, both, why God doth
Punifh the Wicked, and, why he fhews Mercy to his own
People.
But, becaufe both thefe might feem fufficiently falved
in confideration of their future Condition, though there
were not any fignal difference made between them, as to
the
Gocts Righteous Judgment fet forth. 65
the things of this Life ; which yet we have /hewed that
many times there is : We are therefore next to inquire
the Reafons, Why God doth here many times make fo
vifible a difference, even in tfie eyes of the World, in
Vindicating the Caufe of his own People, and Exemplary
Judgments on his Enemies ? And he doth it for fuch
Reafons as thefe.
i . To Stop the Mouth of Atheifts ; who would other-
wife be ready confidently to conclude, That either there is
no God , or that he will do neither Gocd nor Evil.
Now G^d, by fuch difcoveries of his Severity and Ju-
ftice on the one hand, and of his Favour and Gracious
Protection on the other, puts a Check to that their Con-
fidence, and doth oft Extort a Confeflion from them,whe-
ther they will or no. Witnefs that of Tharaoh ; who.though Exod. $. 1,
at firfl: he defpifed the Godoflfael, with that Scornful 2'
Demand , Who is the Lord, that IJhould obey him, to let Exod. 8. 8.
Ifrael go> yet was conftrained, at length, to Acknowledge & 9- 27.28.
him, and feek to Mofes to Intercede for him. In like man- ^'g.7'
ner the Fhiliftines, though, at firft , Triumphing , upon
their taking of the Ark of God, 1 Sam. f. yet by the fore
hand of God, that was heavy upon them, they were for-
ced to Acknowledge him, and fend it home, Chap. 6.
And Nebuchadnezzar, who, in the heighth of his Glory ,
would needs have all to fall down and Worjlnp the Golden Dan. 3. 5.
Image that he had mads ; was, by the Miraculous Delive-
ry of the Three Children , from the Fiery Furnace, Con-
vinced, and made to Acknowledge the God of Shadrach,
Mefhach and Abednego , and that there was none like him. v* l6, 29t
And, while he was Glorying in Great Babylon, which him- Dan.4.$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.
Vttr. 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 <Pha-
rath and his Hofl drown d in the Red-fea , ( or Idumean
Sea ; ) Mojes with the Men, and Miriam with the Wo-
men, Sing a Triumphant Song , Celebrating the Power
of God, Exod. 1 j. So Dehor a and Barak, upon the de-
ftrudJion of Sifera and his Hoft, Judg. 5. And Nebuchad-
nezzar , upon God's delivery of the Three Children out
of the Fiery Furnace, doth not only acknowledge ( as we
fa id before ) but Blefs the God of Shadrach, Mefhach and
Ahednego , who had fent his Angel, and delivered his Ser-
vants ; And makes a Decree, That of every Teople, Nation
and Language, who foever Jljould (peak any thing amifs again/I
the God of Shadrach, Mefhach and Ahednego, Ihould be cut
in pieces 5 hecaufe there is no other God that can deliver
after this fort, Dan. $. 28, 29. And the like of Darius,
upon the delivery of T)aniel from the Lyons Den, Dan.
6. 2.6. And Nebuchadnezzar, when he returned from the
Beads of the Field, and was reftored to his Kingdom 5
Now I Nebuchadnezzar ( iaith he ) Praife, and Extol, and
Honour the King of JF/eaven^cDm^ll- and FublhTietha
Solemn
Gods Righteous fhdgment fet forth. 6 7
Solemn Declaration, ( To all People, Nations and Langua-
ges , that dwell on the Earth,) of that whole proceeding,
Dan. 4. j, &c. So, when Sennacherib hzdjent Rabjhakeh 2Kiog.r&&
to Reproach the Living God , how great a G'ory did '?•
God gain to himfelf, in the ruin of him and all his Hoil >
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 i4.
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 Eftk 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><dge the' Secrets 0/ Men by Jefus Chrifi. v- l6-
God hath indeed appointed a Day, in which he will Judge a&. 17. 31.
the World in Righteuujnejs, hy the Man whom he hath or-
dained; that is, by Jefus Chrift , who is ordained 0/ God to Aa. 10.42.
be Judge of Quick and 'Lead: But that Day is not yet ;
and therefore we haze need 0/ 'Patience, that, a/ter we have Heb.10.3*.
done the Witt 0/ God, we may receive the Promife ; wait-
ing for the Coming of our Lord Je/us Chrifi. As Chrifi * Cor. 1.7.
faith of his Kingdom , My Kingdom is not 0/ this Worlds, Joh. 18.35.
fo may his Saints fay too, A Kingdom they have prepared Matt' 2* 34*
for them, and a Kingdom that cannot be /haken ; but it is
not of this World, V/j referved in Heaven /or them. If iPet. 1.4.
my Kingdom, faith Chrift, were 0/ this World, then would Joh. 18. %6.
my Servants fight, that I jljould not be delivered to the
Jews : And I may fay , !f the Saints Portion were in
this Life , then would their Outward Condition be far
more Glorious than now it is; nor would they be expo-
fed to the Wrongs and Injuries that here they fufter.
But God , who hath prepared better things for them ,
may be therefore the more fparing in the petty things
of this World. 'Tis our Saviour's own direction , To lay Mut.6.io>
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 , 2cor.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. jn^ int0 {fa ^rf, . ^nd Vzzah for touching it, though with
2 King.52?!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 Kin8- '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; J3«
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. $. io,nr
with him ; for the Reward of his Hands fhall be given him.
For, Verily there is a Reward for the Righteous 5 Verily
there is a God that Judgeth the Earth.
Sermon V.
1
74 Ifraefo Duty for their Great Deliverance.
Sermon V.
Ifrael's Duty for their Great Deliverance. Set
forth in a Sermon at White-ball, Decern. 2.
1 660. To King Charles the Second, foon
after his Reftauration.
Deut. X. ver. 1 2, 1 3.
>W wow , Ifrael , JFto </o/£ f /*? LO RD thy
God require of thee 5 £#/, f 0 fear the LO RD thy
God, to walk in &H his ways, and to love him,
and to ferve the LORD thy God with all thy
heart , and with all thy foul-. To keep the Com-
mandments of the LORD and his Statutes, which
I command thee this day for thy good?
T
"*HIS Book of Deuteronomy, is little more than Mo-
_ fes's Farewel Sermon to the People of Ifrael ;
wnom he had brought out of Egypt , led through a Wil-
dernefs for the fpace of Forty years, and now Conduced
to the Borders of Canaan.
Tis true, that when he had brought them thus far ,
God would not fufTer him, though he much defired it ,
Deut. 3. 2$, to put them into Pofleflion of that Good Land : But took
Ut Advantage of a Small Mifcarriage ( as a Man would
think,
Ifraelj Vutyfor their Great Deliverance. 75
think , in fo Faithful a Servant as Mofes was, ) to deny Heb. 2. $.
him that Requeft. See the Lane! he might, but he might Dcur. 32. 51,
not enrer in ; Becaufe, by a little Impatience, upon a great 52,
Provocation, this Pattern of Meehefs, had offended the Numb. 20.
Lord at the Waters of Meribah. So fmail a matter, if God ^mb
will deal feverely, may blaft the Hopes of a Great and 12,12,14.
a Good Man, as to Temporal things.
But, being now to leave them, and put over that Charge
to Jo/kuj, ( who was to accomplifh the Work Mofes had Dew.?. 28.
begun, and carried on thus far 5 ) He doth ( with much
Affection, and Faithfulnefs,) recount the variety of God's
dealings with them, and of theirs with him.
He fets before them, How much, and how freely, God
had acted for them ; notwithftanding their Unworthinefs,
and manifold Provocations : And yet, How feverely God
did fometimesChaften them, for their Mifcarriages, though
he did not deftroy them utterly.
He tells them, How Mindful God had been of them ,
( to Preferve them in Dangers, to Dired them in Difficul-
ties, to Supply their Wants, and to Provide for them in
all their Exigences ; ) though they had been very apt to
Forget him.
He ihews , How good a Law God had given them ;
and, how much for their Honour and Intereft it would be
to keep it : and yet, how ready they had been to break
it.
He (hews, How God had made a fair Overture, of gi-
ving them a fpeedy PoiTeiTion of that good Land, in a
fliort time , ( within a few Months after their coming
out of Egypt ; ) and, that they had no more to do, but, at
God's command, to go in and poflefs the Land : though,
by reafon of their own perverfenefs , he had fince made
them wander for Forty years.
He mews then, How that, after all this, God had
brought them again to the borders of Canaan ; and was
L 2 now
j6 Ifrael'.? Duty for their Great Deliverance.
now (if it were not their own fault) putting them" into Pof-
feflion. - He had already fubdued before them, Sihon King
of the Amontes, and Og the King of Bofhan, ( an Argu-
ment of what he was ready to do with the reft of thofe
Nations with whom they ihould encounter, ) and they
were juft now to go over Jordan , to Poflefs that good
Land which God had Promifed to their Fathers, to Abra-
ham, Ifaac and Jacob, that he would give them.
And now, (faith he J O ifrael, what doth the Lord thy
God equire oj thee > ^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 36, 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 Jer< 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- ifa. $. 2$.
ned away, but his hand is ftretchtd out ft ill t { God conti- lfa-9- I2»'7S
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 whole9 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 thou9 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, ing 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, 0 Ijraeli, after fo long Sufferings, and fo
great a Deliverance 5 alter fuch ftrange variety or Provi-
dences, and fo great vlercies -7 What dofh 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 »*yst 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 <l>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*/tert 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, mt 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. 0 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<r%vm ou.v\ov. )
Though even between thefe ( Reverentia, and Tudor-,
Reverence and Shame, ) there be fomewhat of difference.
That of Reverence, being fomewhat Antecedent, which
puts a check upon us from Doing, Speaking, or Think
ing any thing, that may be unbefeeming fuch a Prefence :
But Shame, lomewhat fubfequent, when any fuch thing
is committed. And, doubtlefs, were there more of that
previous Reverence, or Verecundta , there would be lefs
occafion of this fubfequent Shame. An Awful Senfe of
Hcb.4. 13. God's Soveraign Majefty (before whom all things are na-
ked, and open, however hid from the eyes of Men) being
fo effectual a Check to Mens petulant misbehaviours, in
their Conventions towards him, and fins againfthim.
2. A Fear to Sin 5 or, a Fear of Caution $ Euhd(Zeta,.
We have this ol Caution, and that of Reverence , both
Hcb.12. 28.' put together, Heb. 12. 28. That we may ferve God ac-
ceptably , peT ctifiis $ eJAcx/3g/a$ , with Reverence , and
Goldly Fear 5 with Reverence and Holy Caution.
And, indeed, this follows upon the former? ( a Reve-
> 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 ity 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 Jofephy 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 <PuniJhmenty 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 , «<^<s,
ovq>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,
pef £ O cur as hominum ! 0 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 aio4«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 ifa>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 PfaIf 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 Pre-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 R0ra.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. t2l
Benefits* Or rather, What fhould we not render ? How
can we but Love him , Who hath Loved us firjl > And , 1 j0h. 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 cor 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 job22
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 pfor# 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- JJa[- 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; j7<
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 Ver, 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 Lrrd 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. tye £orj ^ faith 'David , are a broken Spirit; a broken
and a Contrite Heart, 0 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<?ov t« 0g«, acceptable (or well-pleafing)
Joh. 4.24. unto God. God is a Spirit , faith Chrift , W fo will be
W or (hipped in Spirit, and in Truth.
Rom. 2. 29. hie is a Jew, that is one Inwardly, faith Paul, and
Circumcifwn is that of the Heart , ( not of the FJefh , )
whofe praife is not of Men, but of God. An Outfide Ser-
vice , perhaps, may Satisfie Men , who Judge according to
1 Sam. 16.17. outward Appearance ; but the Lord Judge th the Heart.
And therefore it was not the Jews outward Pomp of
Ceremonious Worfhip , ( though good things , and which
God did then Command, ) nor the Multitude of outward
Services, that would ferve the turn , unlefs, withal, the
Heart were upright. Tour New Moons , faith God , and
Ifa. 1. 14. your appointed Feafls , my Soul hates : He that Sacrifces a
ifa. 66. 3. Lamb , is as if he cut off a Dogs Neck$ He that bringeth
an Oblation, as if he offered Swines Blood ; Becaufe their
Heart was not upright before him.
2 chron. 25. And 'tis left as a Brand upon Amaziah , That he did that
*. which
Ifrael^ Duty for their Great Deliverance. 9)
which was right in the fight of the Lord; But , AW with
a perfect Heart.
2. As it implies Sincerity , fo , Integrity of Heart al-
io. '7 is not a flighr , a ilothful , or negligent Service ,
that God requires : But the whole ftrefsand ltrength of the
Heart and Soul, muft be towards him. ' lis with All the
Heart , and with All the Soul , that we are to ferve
him.
3V| 2b J Heart , and a Heart, (a double Heart, adi- »Chr. i2.??,
video1 Heart ) God will not accept. 55c7o!a!"
Tis a Rule in Law , The King admits no Partner : And
God, rauchlefs: Where God lays claim , he will be Ab-
folute. Tou cannot ferve God and Mammon : if God he (Hate.*. 24.
Qod, follow him ; but if Baal, follow him: Both, you "*«»«***
cannot.
T was the pretender only , not the true Mother, that
would have the Child Divided. The Devil perhaps, or x Kins- 3- 25>
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 Exoj.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 ye 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 himt
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
VVrays 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 ljraely 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.
Gocd9 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/> JuvenaI- 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>rightlyy walketh Surely j while Vengeance overta-
keth the Wicked unawares.
i John 3. 2 1. But 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 Cred1- 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 Jome0
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 JJj1",^ 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. 45. 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. 2g. 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.-i6t
thee; but, the Sacrifices of the Lord, is a Broken Spirit. lT-
That is, Not in Thofe , in comparifon of this.
So Sr Paul, God forbid that I jhould Re Joyce, ( or Glo- Gaj, 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. part jrom m . jor 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. mefJt : Yea, Skjn for Skin 5 and all that a Man hath9 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 ) 0 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. feij. cou\d wifa t0 <]yie 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$»4o>
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. 48.
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 Tbe ?rne Treafure.
2 Tim. 4. 14. A Heavenly Kingdom ; A Heavenly Inheritance ; And ,
1 Pct- u4- 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$-5>>
be fvoallowedup in Vitlory. And, Our Vile Bodies made phW g- a 1.
like unto His Glorious Body.
And our Souls, likewife, fliall be in like manner Advan-
ced. We now See but as through a Glafs-j ihtn. Face to iCor.*3.i£
Face : We know but in Part now 5 wejhall then Know even
as we are Known : We /hall with open Face behold the Glo~ 2Cor. 3. 18.
ry of the Lord Jo as to be changed into the fame Image ; we
fhall be Like himy for we fljall fee him as he is. We are 1 job. 3. 2.
here fubject, to Sin, to Sorrow, to Imperfetf'.on : Bur, in
Heaven, there is none of all thefe. And, what is here
Begun in Grace; fliall be there Perfected in Glory.
When that which is (P erf eft is come 3 that which is in Fart, 1 cor. 13. 10.
Jhall be done away.
3. As to the Quality or Condition, wherein we fliall then
be. We are here but Servants ; or, at the beft, but as Job. 1 5. 1 5-
Sons in Minority : We fliall then, as Heirs, fit down in Gal. 4.1,7.
the Kingdom of our Father; We fhall fit together in Ephef.2.6.
Heavenly places in Chrift Jefus. We are, here, but as
Slaves, or Subjedts at the beft : we fliall then be Kings Rev. i. *.
and Triefls 5 a Royal Vrieflhood. *PetV°'
4. As to our Company and Converfation. We, here ,
converfe with Beafts ; or, at beft, with Men : But, there ;
with God and Chrift ; with glorified Saints and Angels.
Te are ccme ( faith the Apoftle ) to the City of the living Heb. u. 22,
Gody to the New Jerufalem, to an innumerable company of *$,*+•
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 rreafures 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, yand 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 Cafualtiesy
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 aif0 £ 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£al*'39'
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. j0h.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-*- f7"
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. % cry? -m a fljort jjme> 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. Were 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 ,) jj1™;*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 $. 34;
are there Laid up. Tis our bufinefs, to fee that they be J^'/'g4'
Ours ; to take care that, what is Laid up, be laid up for
Vs. ' Twill elfe be no pleafare to us at al!, to <ee Others
fit down with Abraham, Ijaac, and Jacob, in the Kingdom of Matt. 8. 11,
Heaven-, if our Selves be C aft out : No more, than for 12.
R 2 the
124 The True Treasure.
Lukid. 13. the Rich Glutton, while himfe If was in torments , to fee
Lazarus in Abraham's bofom.
Tis not therefore enough, that we can fay , That
God is Merciful, 1 hat Cbrifl Died for Sinners, and, That
Heaven is a Glorious Place : Unlefs it be fo jor Z/s.
We mud therefore fo walk, thar, ( as St. Taul fpeaks )
2 Thef r.$. we may be counted worthy of the Kingdom of God. Walk
iThcf.2 11. Worthy cj God, who hath called us to his Kingdom and
Ephef. 41. 3 Glory. Worthy of the Vocation, wherewith we are called.
Col. 1. 10. Walk worthy of the Lord, unto all *P leafing, being fruit-
full in every good Work, &ic.
Not fo as, by what we do, to Turchafe, or Deferve it-,
( that's it which Chrift hath done for us, and would have
been too Hard a Task for us to do : ) but, fo to walk, as
may Become it.
The Marriage Feafl, ( Matt. 22.) was not Purchafed ,
or Provided , at the Coft of the Guefts, but bellowed
Matt. 22. 11, Freely : Yet he that came without a Wedding Garment ,
13- was defervedly cafl out-, as Mis- becoming fuch a Solem-
nity.
'Tis Faith and Repentance that muft make our way
thither, and a Conversation fuitable thereunto.
Repent , for the Kingdom of Heaven is at hand ; was
Mat.?. 2, 8. J°bn Baptijl's Doctrine 5 And, Bring forth Fruits Meet
for Repentance, ( fuch as may become it , ) without
which the Name of Repentance would fignifie lit-
tle.
Joh. 3. 36- He that Believeth not , foall not fee Life ; And, Ex-
Luk. 13.3, 5. cept ye Repent, ye Jhall all likewife Perifh ; are the Do-
ctrines of Chrifl himfelf, who beft knew the Laws of his
Joh. 3. 3. own Kingdom ; And, Except a Man be Born again, he
cannot fee the Kingdom of God.
Aft. 20.21. Repentance toward God, and Faith toward our Lord Je-
fus Chrifl 5 is made the Subflance of St. Taul's Do-
ctrine , Acl. 20.
Nor
The True ' Treafure. 125
Nor is it a Verbal T.-OjeJ/ioK, of Faith and Repentance,
that will Tcr-c the turn: It m lift be , fuch a Faith as Gal 5,<5*
Worhth b.s Love 5 Such a Repentance, as is attended by Rom. 6. 4.
tfewnefs of Lift ; i>; 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- 2Per. 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- pkl-39- 12. ,
raign Country, be often thinking of our Fathers Houfe. Is.'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 Jefust 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. anJ 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. 38. 8,
at God's Right-hand for evermore-, Where, all Tears Jhall PftI- *6- **•
be wiped from our Eyes ; and Sorrow and Sighing jhall be rcv' 2 ',, ^
no more: And where our Imployment fhall be, with Ifa-3Mo.
Saints aad Angels, to Sing Perpetual Alleluias, and^Jf1' *!
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 God7 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, cDemetrius , 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. men 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. 0f jt ^ jhe churches of Afia falute you ; and his purpofe
vcrf. 8. t0 tarry 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 Achaiay 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* 2h 24-
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. fucn 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(fed2Cor'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 ceafedy 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 : xx&.\* 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
**workt 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. perverteth the words of the Righteous ; was a Divine Ob-
am. 12. 3. fervatjon jong ag0 . Ancj jnterejt much 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<l8}
we are told, Rev. \z. that the Devil hath great wrath, be- 20,16.
caufe he knoweth he hath but a Jhort time. Rev< I2' l2.
And, no where hath he more fure hold of any, than
when Men are, thus, taken captive in his net: be it upon 2 T-im2i 26i
what pretence foever.
If 'Paul and Barnabas, Act. 14. will fufTer themfelves Aa. 14. n,
to be worfhipped, as Gods, ( or Demons ) in the likenefs 12, 15.
of Men, under the Names of Jupiter and Mercury : he is
well enough contented (though it be St. Paul and St. Bar-
nabas that be thus Worfhipped : ) But if they relufe this 5
and Preach to them to turn from thefe Canities unto the li- velf 15.
ving God, who made Heaven and Earth, ( as who alone is
to be Worfhipped, Matt. 10. 11.) then they, who could
hardly be reft rained from doing Sacrifice to them -, will now Vert 18.
Stone them. Yerf- '*■
And , when the 7)amfel poffeffed with a Spirit of Divi- A&.t6.i6,
ration, (A6t 16. ) which brought her Mafters much gain
by Sooth faying ; was, by St. Paul,difpoffe(Jed, and her Ma- vcrf. 18.
fters faw that the hope of their Gains was gone : They VerC IJ(
caught Paul and Silas, and drew them to the Market-place ,
to the Rulers; with this Accufation, Thefe Men do exceed- vcrf. 20I
ingly trouble the City,&c. And caufed them to be beaten, Verf.22,23.
with many Stripes ; and caft into prifon ; and there, ( by verf. 24.
a ftr'itl charge to the Jailor,) to be feverely handled , in Verf2$,&&
order to a farther Puniihment --, had not a Signal Provi-
dence hindered it.
And, if this be not enough; you have a Large Lift of
his
i%6 God's Deliverances of his Teople.
his Sufferings for the Gofpel,colIec9:ed by himfelf -7 in the
2 Com i. 23. 1 ith Chapter of this Epiftle : In Labours more abundant, in
Vcrf. 24. Stripes above meafure, in Prifons often, in deaths ojten ; Of
the Jews five i.mes received I Fort) Stripes fave one ; Thrice
vcrf. 2$. W£U I beaten xcith Rods, once was I Stoned, Thrice 1 fuffered
Verf. 26. skipwrack ; in perils of Waters, in perils of Robbers, in perils
by my own Country men, in perils by the Heat hen , in perils
in the City, in per. Is in the Wilder nefs, in perils an ong/lfal/e
Brethren, &c. Notwithftanding all which , and a great
deal more, he perfifted in Preaching the Truths of God ,
maugre all the oppofition of Sathan, and Wicked Men :
Till, at length, ( as molt of the other Apoftles did, ) he
Sealed it with his Blood : Of which he gives notice to
2 Tim. 4. 6. Timothy, ( toward the clofe of his Second Epifile, ) lam
now ready to be offered up, and the time of fay departure u
Vcrf. 7; at hand : / have fought a good fight, I have finifhed my
Verf. 8. courfe, I have kept the Faith : Henceforth u laid up for me
m a Crown of Righteoufnefs, &c.
Nor was it St. Paul's lot alone, to fufTer evil for doing
good : But fo it ever was, and fo is ever like to be, while
2 Tim. 3. 11. this World lafts, that thofe who will live godly in Chriftje-
fus, wittfujfer Perfection : Efpecially fuch as St. Paul was,
whofe Station and Imployment did more expofe him
to it.
Nor need we think ftrange of all this : if we confider,
either the Malice of Sathan and his Inftruments who en-
deavour it : Or, the Wifdom of God, who fufTers it.
Firft, I fay, if we confider the Malice of Sathan, and
his Inftruments, who endeavour it.
That Enmity which was at firfl put, between the Seed of
Gen. 3. 1$. the Woman, and the Seed of the Serpent ; hath been a&ive
ever fince. And, in all Contefts of this kind, thofe who
have the word Caufe, are commonly the moft Cruel.
It
Gocfs Deliverances of his People. 1 3 7
It fo began at fir ft (very early, ) in Cain and Abel (the
two firft Brothers that we know of, in the World. ) Cain
was the Slayer, and Abel the Sufferer. And this was the
Quarrel (as St. John tells us,) Cain was of that Wicked 'ijoh.3.11.
One, and flew his Brother : And wherefore Jlew he htm >
Becaufe his own Works were evil, and his Brothers righte~
out. Therefore , marvel nott 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 ]°hl$'1*'
would love his own : But becaufe ye are not of the World , Verf. i$>.
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.
Dan. 6. 3,4. Arid Daniel's Enemies,though they hated him upon one
account, (which they were willing to diflemble y) yet
verf. 5. tjiey 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. jom hath he made them all: Though to us , they be un-
Rom. 11. 33. fearchal/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, 0 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- pfai.78,
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 a1, 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. i9.
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. rience 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. upon my 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 freen 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 me9 for trouble is near.
And, to the fame purpofe, Tfal.44. which our Church
?fal. 44. 1. hath Tranfcribed into our Standing Service : 0 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
0 Lord arife , help us and deliver usy 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, Jofiah9
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 2Sj,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.??!0' than once- Wnen Sa"lfe»f *° take httn 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, tf-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<s. 7
ways pleafe the Lord ; he maketh even his Enemies to be
at peace with him. And Paula Perfecutor, became after- Gal. r. 25.
wards a Preacher of the Faith, which before he deflroyed. Aft. 9. 2, to,
Thus Saul convinced of David's Innocency, (by fparing "^ II2
him when he could have killed him,) doth, ( more than 12,
once ) confefs his Error, ( and that David was more righ- ' Sam'*4'5
teoiis than he 3)) and was ( at leaft for the prefent ) recon- £,] *7
ciled •, and promiled nj more to do him harm. So Laban Gen. 31, 4l-
purfued Jacob , with a dedgn to hurt him : But God put
better thoughts into him over-night \ as he tells Jacob
the next morning ; It is in the power of my hand to do thee Verf. 29,
hurt ; but the God of y cur Father [pake to me yefternight ,
laying. Take heed that thou /peak not to Jacob g<od cr bad.
And Ffau came out cgainft him as an Enemy, with Four
hundred Men : But was pacified before they met, and Em Gen. 52. 6.
braced him as a Brother. And when his People were cp- Gen£*. 4,
preffed by the Heathen, and brought low for their Iniquity P&I. 10$. 41,
Q PfaJ. ic6. ) Yet he regarded their Affliction , when he 42v4^ 44<
heard their Cry 5 and made them to be Tittied of thofe that Verf! 45.
carried them Captive. And fo it was, we know, in the
days of Cyrus; who made a Proclamation to fend them aChron.3$.
home j and, with great Favours. |^, i
Sometime again, God fufTers the Intended Evil to take ' *
place, but turns it to a Real Good. Thus Jofeph was ad-
vanced by thofe very means which his Brethren ufed to
hinder it : and, what they thought agairfi him for evil, God Geo. 50.10,
turned unto good, to fave much People alive. And Haman's
U 2 defigns
1 48 God's Deliverances of bis feofle.
Heft. 3. 6. defigns againfl: Mordecai, and the Nation of the Jeivs, tur~
M.7.&9. neci t0 their advantage. To fay nothing of the great
Afit. 2. 23. Work of our Redemption : wherein the Enemies of thrifts
Aft. i3. 27) did fulfil the &*»/*/ o/CW, while they did oppofe it. And
Satan ruined his own Kingdom, by prevailing againfl:
Heb. a. 14. Chrift : Who,by bis Death ,deftroyed him that had thefower
of IDeath, even the Devil.
But, Laftly ; What ever Methods God pleafe to take ,
for the good of his Church and People $ whether by de-
ferring, or by limiting , or by defeating the defigns of
Satan and his Inftruments ; or by permitting them, but
turning them to good 5 or how elfe feems befl to his own
Wifdom : However he may fuffer them fometimes to be
brought very low,without being prefently delivered;though
fome particular Perfons, or even many fuch, may Die un-
Heb. ii. 3$. der thofe Afflictions , or not accept of deliverance, that
they may obtain a better Refurreflion : Yet thefe two
things we are fure of 5
1. Firft, That God will never fuffer his Church and
Matt. \6. 18. Truth to be wholly overthrown. The Gates of Hell ft all
Matt. z8. 10. never prevail againfl it. He will he always with them to
the end of the World.
And though, at fome time, or in fome place, it may be
brought fo low, as in Eliah's time ; who complains, They
lKia'19'14: have forfaken thy Covenant, they have thrown down thy
Altars, they haveflain thy 'Prophets ; and I, even I alone,
am left, and they feek my life to take it away : Yet, even
Verf. is. ^en, qocj tejj5 jj-m^ j fcave ieft me seven thoufand in
Ifrael , whofe knees have not bowed to Baal , and whofe'
mouths have not kiffed him.
And, that the fame may not be fuppofed to concern
Eliah's time only 5 the Apoftle recites ir, and improves
Rom. 11.3,4, it (Rom. 11.) as a Prophefie for the future alfo. And,
*ya( 7# (as it there follows) Though Ifrael have not obtained (that
i$, not the whole Body of them, ) yet the Eleclion have
ob~
God's Deliverances of bis People. f$p
obtained ; that is, a Select Number of them. And, what
if fome of them did not believe ? Shall their unbelief make Rom &
the 'Promife of God of tone effeel ? God forbid. No :
God will fo order it by his Providence ( which governs
the Minds of Men, as well as their Bodies, ) that how
many foever fall off, or be cut of], there mall flill be a
Church left.
2. Of this we may be fure alfo; That though God
fuffer fome of his People to perifh, as to outward appear-
ance ; that is, to Die, or fuffer for the Caufe of Chrifl ,
(as our Apoftle did, and many other of God's People ;)
Yet may God be well enough faid to deliver them-, at lThef- Mo-
leaft,/r0»» the Wrath to come. For, neither life, nor death, Rom- 8- 3S»
nor any other thing, fhatt be able to feparate us from the Verf. 37.
love of God, which is in Chrifl Jefus our Lord : but, in all
tbefe things we are more than Conquerors.
And, to thofe that are his , all things (hall work toge-
ther for good: That is, to thofe that are truly his, and Verf. 2^
not in appearance onely ,• To thofe that love God-, to thofe
that are called according to his purpofe, (as there it follows )
For, as he is not a few, that is one outwardly 5 nor is that R0m, 2. 2g
Circumcifion, which is outward in the Flefb ; But he is a 25>-
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* Mar- 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 : orr^ ask and receive
Ver. 3. not^ becaufe ye ask amifs : Not with Faith, not with Fer-
Jam. $! \6. vency , not with the Heart, not with the whole heart 5 but
pf; 1' 4' wifh the Lips onely 5 And then \is no wonder if God do
a'9'1' not heed thofe Prayers, which we do not heed our
(elves.
Jam. 4. 3. Or, not for right Ends •, but, that we may confume them
upon our Lufls. And, if we abufe Mercies ; God, in (lead
offending more, may withdraw thofe we have. Ashe
Hof. 2.8, 9. fays in Hof. 2. I will return., and takf away my Corn, and
my Wine , and recover my Wooll and my I lax ; which they
have prepared for Baal.
Ox, we may, by our Actions, crofs and contradict our
Prayers : And, by our fins, or by our follies, pull upon
our felves thofe very evils we pray againft. If I regard
Pfal.6<5. 18. Iniquity in my heart , faith the Pfalmilt, God will nut hear
my Trayer. And Jojiah, by his imprudence, loft his Life
2Chr.35.11. at Megiddo ; going to fight againft Tharaoh-Necho,\v[t\\-
*out juft provocation, and when he was fairly warned to
1 King.22.32. the contrary. And Jehofhaphat was like to have fuffer-
Ver£ 38. e£j ^g fame ^ fry g0ing with Ahab againft RamothGilead,
Luk. 2. 38. contrary to Micaiah's Prophefie. And the Jews, while
Sc7' *9' they were Praying for, and in Expectation of the Meffiah ;
did
Gods Deliverances of hi* R
did themfdves Kill the 'prince of Life, and defii e i i Mur- Aa.3. r4>i$,
i/f;-fr /<? & given them. So that ( though indeed he v. ere ;6
come ) they had but little benefit by him. And, their
putting him to death, left the Romans /hould come and take .Joh. u-49-
ja<j)' their 'Place and Nation 5 was the thing that broub,it
the Rowans upon them.
Or, perhaps , God's time is not vet come ; or, Men
not yet fit for the Mercy : And God, who doth all things
wifely, will flay till the time, the jet time u come. The v&1 102- '?•
Promile of Chrifl ( the Seed of the Woman that /hould Gen. 3.15.
break the Serpent's head,) was made in Paradife : But he
was not fent till the fullnefs of time was come. The Pro- Gal. 4. 4.
mife of Canaan, was made to Alrakam, for his 6eed , Gen. 15.13.
long before: But they mud wait Four hundred years, Verf. 16.
becaufe the Iniquity of the Amorites was not jet full. And
after they came out of Fgypt, they did not prefently en-
ter Canaan ( as not ytt fit for it, ) But mult wander in Num. 14.33.
the Wildernefs Forty years; that God might humble them, Deut. 8. i<5.
and prove them, to do them good at the latter end.
Continued Succefs and Applaufe, are apt to puff up (as iCor.8. r.
the Apoftle's phrafe is,) to b'ow the Bladder beyond its
juil Dimenfions : God therefore may fee caufe to prick
the Bladder, and fo reduce it to order : to fend a Thorn in 2 Cor. 12.7.
the Fle/h, as he did to St. cPaul, that he might not be ex-
alted above meafure, through the abundar.ee of Revelati-
ons. And that Thorn (luck with him a great while; as v«. 8. ?.
he intimates in the next\vords. And Hezekiah, though
a good Man, yet when his heart was lifted up, God faw fit ^chr- 32-25>
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 &il-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. felf. 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 lPa~
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 ,
Verf- 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 grieved for 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. jyc 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- j0fh. 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- Le7-*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 years. ( e ) which, in all, make fd)2Kin. 21.
80 years, to the Beginning of Jojiatis Reign. ) And, at *• .
what time of Jofiatis Reign this was Spoken, doth not ap- ,^ 2 m 21'
pear.
The Words contain , 1. A fad Charge againft Judah ;
And , 2. This Charge fet of? with a great ^gr<Ji/a-
tion.
The Charge, in General is a Charge of Treachery. Her
treacherous Sifter Judah.
The Particulars of it are, 1. That /he had not turned
unto the Lord faithfully : 2. That (he had not turned un-
to the Lord Fully. For both thefe are implyed in the
Words, She hath not turned unto me with the Whole
Hearty but Feignedly, faith the Lord.
The Aggravation of this Charge is intimated in the
fir ft words , And yet for all this. ( And yet, for all this,
her Treacherous Sifter Judah hath not turned unto me with
her Whole Heart, &c. )
Which, that we may the better know what it imports ;
we muft look back to the Words before. And from
thence we fhall find a double Aggravation.
1. Though there were never fo great Reafon why (he
mould turn unto God; Yet me hath not turned. And
2. Though fhe made never fo fair Pretences of it. 1
fay,
I. Though there were never fo great Reafon why (he
(hould turn to God. For.
X 2. 1. She
1 5 6 The Difficulty of Unfeigned Repentance.
Firft , She had feen the Sins of Ijrael, her Sifter-King-
dom ( Verf. 6. ) and might have learned, by her Sins, to
take Warning, left her felf fall, as Ifrael had done. Haft
thou not feen that which Back -fliding Ifrael hath done} She
hath gone up, upon every high Mountain, and under every
green Tree, and there hath plaid the Harlot •- — And her
Treacheroiu Sifter Judahfaiv it.
Secondly. But this was not all. We are apt, many
times, inftead of taking Warning, to take Example, by
others fins : And therefore 5 as fhe had feen Ifrael s Sins,
fo fhe had feen how Ifrael was called upon to Repent 5
( Verf 7. ) And ought therefore to have taken Warning
by the Admonitions of her Sifter Ifrael. And, I fa'td, af-
ter fhe had done all theje things ; Turn unto me, ( but ftje
returned not-,) And her Treacheroiu Sifter Judah faw this
too.
Thirdly, But if thefe things prevail not ; there is fome-
thing more ; which, if any thing, is ufually moft effeclu-
ai. She had feen the Sins of Ifrael ; which might have
been a Warning : And fhe had heard the Admonitions of
Ifrael to Repent ; by which fhe might have been her felf
Admonifhed : And (he had ( ^dly ) feen the Judgments
upon Ifrael, for not returning, ( Verf. 8. ) Which -might
have taught her to Fear, left, if her felf remained Impeni-
tent, the like Judgments befall her too. And I faw, when
for all thefe caufes, whereby Back-fliding Ifrael had commit-
ted Adultery, I had put her away, and given her a Bill of
Divorce , ( that is, I had turned her out of doors, and
fent her into Captivity ; ) Tet her Treacherous Sifter Ju-
dah feared not, but went and plaid the Harlot alfo.
So that ; Though there were all this Reafon why /he
fhould have returned : Though, 1. She might have been
Warned by IfraeVs Sin j Though , 2. She fhould have
been
The Difficulty of Unfeigned Repentance. 157
been Admonifhed by Jfrael's Admonitions $ Though ,
}. She might have been Scared by Jfrael's Punilhments :
let , (or all this, Jhe hath not turned unto me, &c. This
is the firft Aggravation.
II. Though /he made never (o fair a Tretence of turn-
ing : Yet ftie hath not turned unto me with the Whole
Heart, but Feignedly.
And, for this, we mud take notice of the firfl words of
Verf 6. The Time when this Prophefie was. Ic was in
the time of King Jofiah. ( The Lord faid aljo unto me in
the days of Jofiah the King. )
And what days thofe were, we mall fee in 2 Kings, Ch.
22. & i$ ; and in 2 Chron. Chap. $4 & !$• where we
have the Hiftory of Jofiab's Life,
He began to Reign when he was but Eight years old :
and he fought the Lord God from a Child. He purged the
Land from Idolatry. He deftroyed the High-places. He
prophaned their Altars, by burning Dead Mens Bones up-
on them. The Idolatrous Images, &c. he burnt with Fire.
He cleanfcd the Land of Idolatrous Priefts 3 of the Wi-
zards, and thofe that had Familiar Spirits. He Repaired
the Houfe of the Lord. He Trembled, when the Book
of the Law was found ; and his Heart melted to fee what
Judgments were there threatned againft them, for their
Abominations : And renewed a Solemn Covenant with
the Lord, to Appeafe his Wrath. He kept a Paflover ,
fuch as had not been kept from the days of Samuel the
Prophet.So that there was none like him,either before him
or after him, that turned to the Lord with all his Heart,
and with all his Soul, and with all his Might ; according
to all the Law of Mofes, 2 King. 23. 25.
And not he onely, but all the People with him : The
Elders of Judah and of Jerusalem, - -and all the Men of Ju-
daht and the Inhabitants of Jerufalem ; the Triefts and the
Trophets,
158 The Difficulty of Unfeigned Repentance.
Prophets , and all the People both fmall and great , went up
(0 2 Km. 23. to the Houfe of the Lord: (f) And the King flood by a
,,a* Pillar , and made a Covenant before the Lord , to walk af-
ter the Lord , and to keep his Commandments , and his
Teflimonies , and his Statutes , with All their Hearty and
with All their Soul, &c. And All the Teople flood to the
Cg)Verf. 3. Covenant, (g ) And what could be deftred more? And
yet, for all this, ( faith the Lord here, ) they have not tur-
ned unto me with the Whole Heart, but Feignedly,
Never was there a more fair Pretence of turning unto
God, than in thefe days of King ]ofiah : And yet, in thefe
days ofjoflah the King, they did not turn unto God Faith-
fully, and with the whole Heart.
And thus you have a clear Account of the full Import
of this Text, with the Emphafis of i-r.
The Obfervation from the whole, thus illuftrated (not
to infift particularly on the feveral parts of it ) is this,
obferr. That, though there be never fo much Reafon, why
Men mould turn to God ; and never fo fair Pretence, that
they do turn to God : Yet it is hard to find, that they
turn to him indeed, Faithfully, and with the Whole Heart.
1 fay ; It is hard to find, that Men turn to God Unfeign-
edly, and with the Whole Heart ; though there be never
fo much Reafon for it, and never fo much (hew of it.
For fo we fee here. Never had any greater Reafon, than
thefe of ]udah, to turn to God : Nor ever made they
greater Pretence of it, than in the days of ]ofiah. Yet
this People* in thefe Days, did not turn to the Lord Faith-
fully , they did not turn to the Lord Fully : but Feigned-
ly, and not with their Whole Heart.
For the more clear and diftind handling of this Obfer-
vation (which takes in the whole of the Text; ) I fliali
take it in pieces, and proceed by fteps.
1. It is hard, Firft, for Men to Turn at all. A Courfe
begun, efpecially if in a full Career, is not eafily flopped,
much
The Difficulty of Unfeigned Repentance. 1 5p
much lefs Turned. And fuch is that of Men, by Cuftom,
ingaged in Sin. Tis hard, I fay, to turn at all : Except ,
perhaps, a Turning in Sin, like a Swine wallowing in the
Mire ; ( h ) remaining (till where they were before; like (K)z?ct.s.
that, ^Frov. 26. As a 'Door turneth upon his Hinges ; fo 22%
doth the Slothful upon his led; (/} Or, from Bad to (0 Pf°v- a*.
Worfc ; as a *Dog returning to his Vomit ( k. ) (kj2 Pet.2.
But , to turn From Sin , when once, by Cuftom, they a*.
are ingaged in it, is hard to do. Can a Leopard change his
Spots, or a Blackmore his Skin ? Then fhall ye that are Ac-
cuflomed to do Evil, learn to do Well (/, ) 'Tis hard, I (U Jer. 13.
lay, to turn at all. I3>
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«.<J. and Mammon roof m.) Or, like thofe placed in Sama-
Luk. 16. 17. ria > 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 Meny 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, (<ythly) Though there be never fo much Rea-
fon for it. ( As, indeed, there is a great deal. ) As,
Firft , Though we have departed from him without a
Caufe : and therefore it is but reafonable that we mould
return again, to his Subjection. What Iniquity have your
Fathers found in me 5 that they are gone far from me ? &c.
( it is God's own Expoflulation : ) Have I been a barren
Wilder nefs to Jfrael ? a Land of 'Darknefsy&c. ]er. 2. j,
$ 1. Have I either done them Wrong ? or , Have I not
done them good ? What have I done unto thee > 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, 0 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 <Die, O houfe of
Jfrael, Ezek. 18. 31. 4. By Perfuafions 5 Be thou In-
flrutled, 0 Jerufalem, left my Soul depart from thee, Jer. 6.
8. Repent and turnycur Jelves from all your Tranfgreffi-
ons ; fo Iniquity Jhall not be your Ruin , Ezek. 18. 30.
5- By loving Infinuations ; How Jhall I give thee up , O
Ephraim i How Jhall I deliver thee up, O Ifraeli How
fhall I make thee as Admah i How Jhall 1 fet thee as Ze-
loim ? My Heart is turned within me : My Repentings are
kindled together, Hof 11. 8. 6. By convincing Expoftu-
lations^ Come, let us Reafon together, Ifai. 1. 18. Where'
with have I wearied you ? tesJife againjl me ; (or conteft
it with me, ) Mic.6. 3. fet forth your Charge j produce
your
The Difficulty of Unfeigned Repentance. 1 6%
your Evidence. What Iniquity have your Fathers found
m me ? Have I been a barren fi'ildernefs> 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> 0 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- jc
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\mtwhich 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, Micahy ( 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 Proice 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 theet our Supplication be accepted before thee ;
and Tray for m unto the "Lord thy Gody &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-
*efs > ffrinU%'uh 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 ,
0 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
0 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, 0 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 <W
the Men of Shechem, 3fo^ 9' zl- m purfuance otjothams
Curfe, Perf. 20. Let fire come out from Abimelech to de-
vour the Men of Shechem 5 and let fire come out from the
Men of Shechem to devour Abimelech.
But, God be thanked, that Fire is not yet broke out in-
to a Flame, (and, I pray God it may not,) to be quench-
ed by a River of Protectant Blood. But, the beft way to
extinguifh it, is, by Serious Repentance, and Turning un-
to God.
You may ask , perhaps , what would you have us
do \
I Anfwer. Thofe who are DhTolute and Debauched,
or Profane and Atheiftical ; I would have to Amend thofe
Evil Ways ; to grow Sober and Serious *, and, to Believe,
in good earneft, that there is a God 5 and, that he takes
notice of all their Ways.
A a 2 Thofe
iSo The Difficulty of Vnfeigned Repentance.
Thofe who have power to Reltrain, or Reclaim i thersj
I would have them fo to do, what they can 5 and, what
they cannot help, to Bewail , and Pray God to Par*
don.
Thofe who are Serious, and truly Pious ; I would ha^e
to be more fo 5 and to promote it in others: And that
our Hearts go along ( as I hope they do ) with 1 ut out-
ward Devotion ; that it may not be onely a Lip-la-
bour.
And we have herein a great Advantage of our Adver-
faries ; who have our Services Audible and Intelligible :
Whereas theirs is, fome of it, exprefly ordered to be fpo-
ken fo low, as not to be Heard 5 much lefs to be Under-
ftood 5 and the whole of it in a Language, which the ge*
nerality of them do not Underftand.
And this makes it neceflary for them, to Trick up
their Devorions with a Multitude of idle Ceremonies,and
Antick Geftures 5 that there may be at lead fomewhat to
divert the Eye, while the Ear is not Edified. Whereas
our Ceremonies are not fo Many, nor fo diverting, but
that the Heart and Ear may be attentive to what is faid j
and join in it.
I would then have us confider, how we fpend our time.
We are, many of us, maintained here, by the Bounty of
Founders and Benefactors, who have plentifully provided
for us ; Others, by that of our 'Friends 5 or, perhaps, our
own Eftate. But the Defign of all this, I take to be ,•
not that we mould onely live a Monkifh Life y in Luxury, .
Eafe, and Idlenefs : But, that we mould have opportuni-
ty of improving our felves in Piety, and ufeful Learning,
for the Service of God, and his Church ; and the Benefit
of Humane Society.
And,
The Difficulty of Unfeigned Repentance. 1 8 1
And, Laitly, That Unity, Love, and Friendship be pro-
moted amongii us, what we can : And, that not onely
amongft our lelves$ but even with fuch as do not in e
very thing agree with us. It is the defign of the lad of
thofe Three Prayers,ordered to be added to our daily Ser-
vice , that our Holy Religion may be preferved, and that
we may live in Vnity therein. And not fall out about
little things, as we are apt to do.
A Surplice , and a few Ceremonies, which are retail-
ed as things Indifferent 3 which may be lawful, though
not neceilary ; are the great things which we and the
more Sober of the Diffenters fall out about.
Now 1 do not apprehend, why there fhould be thought:
fo much Hurt ( for Inftance J in a Surplice , as to fpoil a
Prayer otherwife good : Nor yet is there fo great Necef-
fity of it, but that a Prayer may be good without it, if our
Governours had fo thought fit : And, I hope, our College
Prayers, without it on other days, may have as much De-
votion, though not fo much of Pomp, as with it on Holy-
days, and Holy-day Eves.
And a Man might well wonder , how fo fmall a thing
( and yet this looks like one of the greateft ) mould cre-
ate fo great Animofities on either fide : did we not know,
that it is the great Artifice of our Adverfaries, to fet us
one againft another, that they may have the pleafure, to:
fee us do their work for them, in biting and devouring one
another, Gal 515:.
While yet they fcruple not, among themfelves, to have
the White Frier, the Grey Frier, the Black Frier, the Crouch-
ed Frier, and many the like Diftin&ions; which differ
more, than (amongft us) with, or without a Surplice.
And while they Reproach us, with Quakers, Anabap-
tiftso
1 8 2 The Difficulty of Unfeigned Repentance.
tifls, Presbyterians, Independents, and Diflenters from the
Eftabliflied Government : It is notorious that they have
amongft themfelves greater differences, both in Do&rtne
and in Difcipline.
In point oiDottrUe ( I fa}J as between theThomifts
and Scottfts, the Nominals and Realifts, the Dominicans
and Francifcans, the Janfenifts and the MoJinifts 5 thafe
For, and thofe Againd the Immaculate Conception of the
Virgin Mary 5 And about the Seat of Infallibility, whe-
ther in the Pope,or a General Councilor Both5or Neither.
And, in point of Difcipline, 'tis as notorious ; That all
the Regulars ; that is,their Monks,Friers,an i all their Reli-
gious Orders (as they call them) are perfect Diflenters,
and Independents from the Eftabliflied Government of
( what they call ) the Seculars ; that is, the Bifhops and
PariflvPriefts of the Diocefles and Parifhes where they re-
fide: And are Governed, each Society, by Rules of their
own ; as much Exempt and Independent on the Epifcopal
Government, as our Quakers, or Anabaptifts, amongft us,
defire to be. All the difference is, that their Sectaries
are Allowed, and ours are not.
So that if our State amongft us mould allow Sectaries,
as the Pope doth amongft them; as, the Order of Qua-
kers, the Order of Anabaptifts, the Order of Presbyteri-
ans, the Order of Independents , and as many Orders of
other Diflenters as there is occafion : and allow,to each of
thefe , their own Worfhip and Difcipline, according as
they pleafe ; with Convents, Colleges, and Meetirtg-hou-
fes, according to their own Defire ; this would be nothing
worfe than what is the conftant Pra&ice amongft the Pa-
pifts.
And, ifin time, thefe feveral Orders of Diflenters,
fhould chance to grow more Numerous, and get the re-
putation of being more Holy, than the Conforming s yet
would
Tire Difficulty of Unfeigned Repentance.
would this be no more than of what they fet us the Pat-
tern •, where the Reguhrs do out number , and over-
power the Secular Priefts : and, in contempt of the others,
aflume the Title of Helicons to themfelves : calling the
reft Seculars, or Worldly Men.
All which is not faid, to Excufe or Juftirle, the Difor-
ders amongft our felves ; or that I would have it To with
us ; or think all thefe to be little things. But, only to
ihew, how little reafon our Adverfaries have to Reproach
us with them ; when they allow and cheriih much greater
amongft themfelves.
And yet all this, amongft them, muft pafs for nothings
becaufe (forfooth) notwithftanding their other Differen-
ces, they be all Taptfts : And why may not we as well
fay, that notwithftanding our Differences (which, I wifh,
were not fo many ) we are all Troteftants* They all a-
gree to Own the Pope's Authority; ( at leaft as far as'
ferves their turn :) and We, to Difown it.
Let us therefore learn, notwithftanding our petty Diffe-
rences, to live and love as Brethren 5 not in Word or in
Tongue oncly, hut in Heed and in Truth , 1 Joh. $. 18. And
that our Animofities be not onely as Embers raked up un-
der the Ames (to lie Blown-up again upon the next oc-
cafion) but quite Extinguished. II any do unduly DuTent
or Differ from us ; let us endeavour to Inform them, and
Reclaim them ; but not to Hate them, nor break Com-
munion with them. And, I hope, they will be as Kind
to us. For we may have need of one another. In mat-
ters of confequence, let us be zealous for the Truth. But,
in little things, where Peace is more defirable than Victo-
ry, follow the Apoftle's Rule ,. Let not him that eateth
defpife him that eateth not ; nor let him that eateth
not, Judge him that eateth : For God hath received him ,
Rom. 14. 5.
Now
1 84 The difficulty of Unfeigned Repentance-
Nou od of 'Patience and Confolation grant you to he
likt'thin, one toward another ; according to Chrift Jefus ;
That yc m ay with one Mind and one Mouth Glorife God ,
even the Father of our Lord Jefus Chrift , Rom. 15. 5-, 6.
And the God of Teace, that Ir ought from the 'Dead our
Lord Jefus Chrift, the great Shepherd of the Sheepjhrougb
the Blood of the Everlafting Covenant j Make you perfect
in every good Work to do his Will: Working in you that
which is well fleafingin his fight , through Jefus Chrift. To
whom he Glory for ever and ever ; Amen. Heb% 1 3. 20,21.
A 'Difcourfe concerning Melchizedeck. 1 85
DISCOURSE
CONCERNING
$teicl)t?efcecfc#
June 2. 1685.
WHo Melcbifedeck was (of whom divers have been
curioufly inquifitive) cannot ( I think ) be po-
sitively determined by any thing that we have left upon
Record concerning him. ( Nor need we be very follici-
tous about it : But may be content to be ignorant where
God doth not give us a certainty. Nor do I know, that
any thing of confiderable moment doth depend upon it. )
But, the faireft probability ( and more than fo we can-
not affirm ) fpeaks him to be the fame with Shew , the
Son of Noah.
If any Man fay, We cannot be fure of that : I fay fo
too. But I fay alfo, We cannot be fure that it was not
He. And, if not he 5 we cannot fo much zsguefs at any
body el(e.
That Sbem was then living ; there is no doubt : If
we give credit to the Chronology of the Scripture ; and
the Authority of the Hebrew Text. And there is no co^
B b lour
1 8 6 A Vifcourfe concerning Melchizedeck-
Jour of Reafon why we mould, upon the preenceof the
Septuagints Tranjlation , disbelieve the Original Hebrew,
For if thar whole Story otAnjlaiu be not Fabulous (as
there may be reafon to fufpect ) but that at lead forae-
what of the Hebrew Bible was, about that time, Tranfla-
ted into Greek : Yet there is nothing to perfuade us ,
that the Books we now have , are a true Copy of what
they Wrote ; more than ( or lo much as) that the He- -
brew Bibles we now have , are agreeable with thofe that
then were. And then 'tis eafie to Judge, to whether of
the two we are rather to give credit.
And if there were then (as perhaps there might be)
fome difference of Copies ( one followed by the Septua-
gint, fome what different from ours : ) Kow doth it ap-
pear to us, that this of the Septuagint, was a better Co-
py than ours ; which the care of the Jews hath tranfmit-
ted to us.
Now, if Shem were then alive ( as we have no reafon
to doubt : ) we have no reafon to doubt, but that he was
then a King. Efpecially if Primogeniture did , at that
time, give right to Kingihip.
For, whether Shem were ( as fome have thought ) the
Eldefl Son of Noah 5 or (as is more likely ) not he, but
Japhet : Yet all the Sons of Noah ( fo many of them as
were then alive) were the Eldeftof all Men living: And
muft either themfelves be Kings 3 or elfe Subjects to fome
of their own Pofteriiy, f Unlefs we would fay , for
which we have no ground, that the true Heir of the El-
deft Houfe, was then the fole Monarch of all. )
And if, as we may reafonably fuppofe, ( from the na-
ture of the thing, and the Scripture Story , Gen. i. 9.
Gen. 10. 51,32. X tnat tne whole World, and the Monar-
chy thereof, was (next under Noah, while he lived ; and
next after him, when he was dead ; ) divided between
Mob's three Sons 5 of which Shem was one ; No doubt
but
A Difcourfe concerning Melchizedeck. i 87
but Shem was ( firft or laft ) a King : ( whether Abfo-
lute, or Subordinate to an Elder Brother ; it matters nor,
as to our bufinefs. }
Now, if at any time he were a King : there is no rea-
fon to fufpccT: that he was afterward Tlepofed ; but con-
tinued a King as long as he lived : and was therefore fo in
Abrahams time.
And, the World being then fo Populous, as that there
were at that time many Kings : ( for we have in that
Chapter, Gen. 1 4. at leaft Nine Kings mentioned ; befide
Melchifedeck , and befide what are mentioned elfewhere ;
and all this but in a fmall part of the World ; and all thofe
Nine , at once engaged in Battel : ) there is great reafon
to believe, that Shem was one of thofe Many , though
none of the Nine.
We have reafon alfo to believe, ( the Monarchy and
Priefthood , in thofe Patriarchal times, commonly going
together ; and both inverted in the Father of the Family ;)
that She m was then a Prieft, as well as a King.
And, Shem being, of the three Sons of Ncah , he of
whom Chrifl was to come; and in whofe Family and Po-
fterity the Church of God and his true Worfhip was to
be preferved : ( it being particularly Pronounced of him,
Blejfed he the Lord God of Shem , or Jehovah the God of
Shem 5 and Prophefied of Japhet, as a great favour, that
he fhould in time be perfwaded to dwell in the tents of
Shem^ Gen. 9.16,27^0" fo to become of the fame Religi-
on and Church of God : ) there is not the leaft doubt to
be made, but that Shem was a Worfhipper of the True
God ; and, if a Prieft, a Priefl of the mofl High God, as
Melchifedeck is filled, Gen. 14. 18. So that, hitherto, the
Character of Melchizedeck agrees very well. with Shem:
That he was a King (fomewhere) and a Trie ft of the
mofl High God.
And, if a Kmg fomewhere 5 Why not at Salem ?
Bb 2 To
A Difcourfe concembig Melchizedeck.
To this, perhaps, they may tell us, that Salem (mean-
ing thereby Jerujalem ) was in the Land of Canaan • and
fo, none ot the Countreys alfigned to Shem and his Pofte-
rity, but to the Poflerity otCbaw: and therefore it is net
likely that Shem {hould be King there. And that it is
more likely to be one of the good Kings in the Land of Ca-
naan : of whom, it may be luppofed, there might be di-
vers, even amongft thoie Idolatrous Nations, who might
be Worlliippers of the True God 5 and Melchizedeck one.
of them.
Now, that there were any good Kings among the Ca-
naanites 3 and,- of that Nation ; is but gratis ditlum, with-
out any foundation. There being nothing in Scripture
that looks that way j nor any intimation, that thofe of
that Nation did unbrace the true Worfhip of God. But
rather the contrary. As may be judged by that Curfe on
Canaan ) as contradiftinguifhed both to Shem who did ;
and to jacket, who afterward mould, imbrace the Wor-
ship of the True God ;) Gen. 9 25, 26, 27. Curfedle Ca-
naan, a fervant of fervants /ball he be unto his brethren.
Mleffed be the Lord God of Shem, and Canaan fhall he his
fervant ( a fervant of shem. ) God (hall inlarge ( or
ferfuade ) Japhet , and he fhall dwell in the Tents cf
Shem ( fhall, in after times, come within the pale of the
True Church ) and Canaan fhall be his fervant.
So thar,if Melchizedeck { who-ever he be)did at that time
( as Abraham alfo did ) dwell in the Land ot Canaan : yet
it is not at all likely , that he was one of the Nation of
the Canaanites. Bur, as Nimrod ( a Chamite ) with his
fellow-builders, palled into the Land of Afhur (a She-
mite ) and there oegan the Building of Babel, or at lead
the founding a Kingdom there, Gen. jo. 6, 8, 10, 11.
So might Melchizedeck be a ft ranger of fome other Nati-
on ( not of the pofterity of Cham or Canaan ) though
dwelling amongft them ( as did Abraham : ) And yet
might
A bifcourfe concerning Melchizedeck. 1 89
might be called a King, a Prince,or Great Man ; as Air a-
ham alfo was ^by thofeof Hebron) Gen. 23.6. My Lord,
thou art a mighty Prince amof-gfl us ; or ( as the Hebrew
hath it ) a Prince of God ; { as Melchizedeck is called a
<Priefl of the moft High God. ) And both He and ffaac ,
£ the ugh Grangers ) were fo confiderable, as that Abime-
lech the Kingof Gf/-*r did not difdain to enter into Solemn
Leagues with them at Beerfheba, Gen. 21,22,23,24. and
Gen. 26. 26.28, j 1. So that there is nothing here to e-
vince , that Melchizedeck was a Canaanite ; though lie
mould have been an Inhabitant of Canaan.
And truly, if there were (of that Nation) a People
whofe King was a 'Frieft of the moft High God ; ( and
therefore in likelyhood, many or moft of his People of
the fame Religion « ) it doth not appear why Abraham
need be fo very Zealous , to Adjure his fervant by a So-,
lemn Oath ("Gen. 24. ;, 4, 10. ) not to takp a Wife for ffa-
ac of the Daughters of the Canaanites , ( if there were a-
mongft them fuch Worihippers of the moft High God •,)
but to go to Mefopotamia ( or Aram-Nahara'tm ) to take
him a Wife from thence -, ( And ffaac in like manner for
Jacob, Gen. 28. 1, 2. } while yet the Religion was not
there fo much the fame with his, but that Jacob faw
caufe to diilinguifh ( Gen. 21. ^. } between the God of
Nahcr , and the Fear of hu Father Ifaac ( that is , the
God whom Ifaac feared. ) Which alfo appears farther by
Rachel's flealir.g her Fathers Images, ( Gen. jY. 19. )
which Jacob (it fecms) thought fit to deftroy, Gen. jj. 2.4.
So that, had Melchizedeck been a King of the Canaanites,
they might have as well, from thence, had Wives of
the True Religion,
But it doth not yet appear to me , that Melchizedeck
was either a Canaanite, or fo much as an Inhabitant of Ca-
naan : Nor, that this Salem, is the fame with that which
was afterwards called Jerufalem ; or near to that place.
And
ipo A Difcourfe concerning Melchizedeck.
And nothing ( that I fee ) but the Name it felf doth
favour it.
That Jerufalem is fometime C in the Pfalms) called
Salem 3 I do not deny 3 ( In Salem is hu Tabernacle , and
his dwelling place in Zion, Pfal. 76. 2. ) But it is fo cal-
led, I conceive, by an Aphtrefis, ( a Figure frequent in
Poetical Writers:) Not that this is the full Name of
the place, but rather a Contraction of it. As Hofhea for
Jehojhuah , Coniah for Jeconiab. ( And, in later Poets,
Solyma is put for Hierofolyma. ) Or, if it were, it is ve-
ry frequent for divers places to be called by the fame
name.
Much lefs doth it appear to have been the Name of
that place in the time of Abraham ; or even in Mofes's
time ; ( who Writes the Story. ) And though foon after
Mofes's time, we find the Name Jerufalem , in Jo(h. 10.
1,5, 5T,X5. 5fyfc.ia.io. 7^.15.63. Jud 1.7,8,21.
Yet this may well enough be, by a Trclepfis, or Antici-
pation 5 ) giving it the name by which it was afterward
called ; in the time perhaps wherein the. Books oijojhua
and Judges were written •, by we know not whom, or
when ) For the old name of the place was Jebufi, or Jebus,
as appears, Jofh. iy. 8. Jofb, 18. 28. Judg. 19. 10, 11.
i Chron. 11. 4, J. (though, in one of thefe places, Jofb.
1 j. 8. ) we Tranflate the Jebujite In ftead of Jebufi) And
fo it is called , Jofh. 18. 16. where Jebufi is mentioned as
adjacent to the Vatley of Hinnom 5 which is known to be
near jerufalem.
There was isdeed yet another Shalem in the Land of
Canaan (mentioned , Gen. 33. 18. ) a City of Shechem;
where Jacob bought a piece of Ground of Hamcr, She-
chem s Father. But there's no intimation there ( nor any
likelyhood ) that this mould be the Seat of Melchize-
deck.
But, the Salem where Melchizedeck was King, feems to
me
A Difcourfe concerning Melchizedeck. i <? i
me to have been a great way of?; quite out of the Bounds
of Canaan (as is all beyond Jordan : ) And in thofe parts
which were affigned to the Children of Shew. And there-
fore proper enough for an habitation of Shem him-
feif.
In order to which, we are flrfl: toconfider, what are the
Bounds of the Land of Canaan. All beyond Jordan being
no part of it.
When Abraham and Lot were parting afunder, and did
feparate themfelves from one another, Gen. 1 3. 12. ( Lot
Journeying Eaftward from Abraham: ) It is faid, Abra-
ham dwelled in the Land of Canaan ; and Lot dwelled in
the Cities of the Plain, and pitched his Tent toward Sodom.
( And, in Sodom we find, him, foon alter, Chap 14. )
where Sodtm is directly contradiftinguilhed to the Land
of Cwaan And it is commonly oblerved by Expofitors,
as a considerable providence, that this partition of Lot
from Abraham, was antecedent to God's renewal of his
Promife to Abraham of the Land of Canaan, ( in the fame
Chapter, ) as wherein Lot was to have no fhare. God
faid to? to Abraham, After that Lot was feparated from him,
&c. Gen. 13. 14.
And Gen. 10. 19. the Land of Canaan is thus bounded.
The border of tbeCanaanites was from Zidon, as thou comefi
to Gerar unto Gaza; as thou goefl to Sodom and Gcmorrah ?
and A dm ah and Zeboim, even unto Lafha. That is, from
Zidon all along the Sea- fide to Gaza ; and fo crofs to Sodom
and Gomorrah ; and fo up by the fide of Jordan, and the
Sea of Tiber itu, as high ('Northward) as Lafha: Exclu-
sive Call the way,) of Zidon, Gaza, and the other bounds
mentioned. So that Sodom and Gomorrah fand all beyond
them toward the Eaft ) feem direftly excluded out of the
Land of Canaan, or of the Canaanites.
So, Numb. 33. J I. When ye are paffed over Jordan into
the Land of Canaan, So that whatever was on the other
fide
i^2 AVifcourfe concerning Melchizedeck.
fide of Jordan , is reckoned out of the Land of Canaan.
Andfo Chap. 35. 10.
And though Gilead and Bajhan, and other places beyond
Jordan ( the portion of Reuben and Gad, and halt the
Tribe ol Manajjeh) were part of the Ifraelites PoiTeiTion ,
as given them by Mofes, Numb. 6. 32, 33. Deut 3. 12.
Jojfh. 1 3. 8. Jofh. 22. 4.) yet was it no part of the Land
of Canaan ( which Mofes was permitted onely to fee $ but
not to enter into it, Numb. 27. 12. Deut. 32. 49. J And
though, at that time, it were pofleiTed by the Amorites ,
Deut, 3. 8. ) yet did it antienriy belong to Moab (& she-
mite ) from whom the Amorites took it by Invafion ,
Numb. 21. 25,26.
See, to this purpofe, Gen.^o. 10,1 1. Exod, 16. 32,37.
with j^A 5". 12.- Numb. 13. 2, 17,29. N#w& 32. 30,
32. N#w£. 33. y 1. Numb. 14. throughout, Numb. 35.
io. 14. £te«/. 2.29. ZV«r. 27. 2. Deut. 31. 13,21.
>./£. 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 eDedani&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
him9 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-
zedicky\'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
Sodomy 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 cDamafcus 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
<Pity with a great heap of Stones upon him , and the Dif-
courfe about carrying the News of it to David \ ) that a
Man might wonder , why it fhould come in there 5 were
it not , that this Heap of Stones was near that FiSar
which he had erected, and given it the Name of Abfaloms
Place.
For thus the Context runs, 2 Sam. 18. ver. 14. And he
( Joab) took three darts in his hand, andthrujl them through
the Heart of Abfalom, while he was yet alive in the midft of
the Oaky (ver. 15-. ) And ten young Men that bore Joab' s
Armour, compared about, and fmote Abfabom,and flew him,
( ver. 16. ) Andfoab blew the Trumpet, and the'People re-
turned from purfuing after Ifrael ; for Joab held back the
people, (ver. 17. ) And they took Abfalom, andcafl him in-
to a great pit in the wood, and laid a very great heap of
flones upon him. And all 'Ifrael fled every one to his tent,
( ver. 18. ) Now Abfalcm in his life-time had taken and
reared up for himfelf a TiRar, which is in the* Kings TDale;
For he /aid, I have no Son to keep my Name in remem-
brance : And he called the 'Pillar after his own Name, and
it is called to this day Abfalom' s Place, ( ver. 19. ) Then
faid Ahimaaz, the fon of Zadok , Let me now run and bear
the King- ty dings, how that the Lord hath avenged him of
his Enemies, &C
Which, though it may feem to us very abrupt ( who
know not how near the Pillar was to the Heap of Stones,)
yet to thofe of that time, who knew both places jf if they
knew them to be near together,) the reafon of inferting
that Parenthefis (about Abfaloms Pillar) was very ob-
vious : As intimating a great Providence of God, that
himfelf fhould before-hand erect a Monument of his own
Shame, at or near that very place, where he was after-
ward to be (lain ( and ignominioufly interred ) while he
was in actual Rebellion againft his Father.
All which agrees very Well with our fuppofition, That
Dd «he
2,02 A Difcourfe concerning Melchizedeck-
the Kings 7}ale, where the King of Sodcm met Abraham^
was out of the Land of Canaan ; not far from Sodom 5 in
the way from thence toward Damafcus ; between Sodom
and Salem, where Melchizedeck was King ; and this in the
Shemites Countrey.
The fame is farther confirmed, if we take a view of the
whole Expedition that Chedorlaomer is here faid to have
made, Gen. 14. ^,6, 7. In the fourteenth year came Che-
dorlaomer , and the Kings that were with him, and ftnote
the Re ph aims in Afhteroth-Karnaim, and the Zuzims in
/Jam, and the Emims in Shaveh-Kiriathaim, and the Ho-
rites in their Mount Seir, unto ElParan which u in the
Wildernefs s And 'they returned and came to En-mijhpat ,
and fmote all the Countrey of the Amalekjtes and Amontes
that dwelt in Hazezon-Tamar.
All this Expedition hitherto (if we take a view of the
Map of thofe Countreys ) is manifeftly out of the Land
of Canaan, (to the Eaftward of it. ) Afhteroth was in the
Land of Og , Jojh. 12. 4. Jojh. 13. 12, 31. Deut. 1. 4,
Thence they went Southward to the Zuzims in Ham ;
which feems to lie Eaftward of Canaan toward Mount
Seir, but fhort of it 5 by what we find of the Simeonites
Expedition, 1 Chron. 4. $9, 40,42. ) And thence to
the Horites in Mount Seir, ( which was afterwards the
Habitation of Efau and of the Ed'omites , Gen. 36. 8, 9.
Deut. 2. j, 12. ) In the way to which, they took the E-
mims in Shaveh-Kiriathaim , ^ which feems to be that
Valley, ft) the Eaft whereof were thofe of Ham, 1 Chron.
4, 39,40. ) which could not be far from Sodom and Go-
morrah ; and feems to be part of what was afterward the
Countrey of Moab, ( for there the Emims dwelt in times
paji, Deut. 2. 9, 10, 1 1. ) and the fame with the Valley
of Shave h here, ( ve r. 17.) where the King of Sodom
went out to meet Abraham. And thereabout we find
KiriathaiM) Ezek, 2j. 9. Numb. 6. 32, 37. ( Avoiding
hither-
A Difcourfe concerning Melchizedeclc. 203
hitherto Sodom and Gomorrah, with the Neighbour-Kings ;
and parting to the Eaftward of them. )
From the Ho rites, they went to En-mifopat, which is
Kadejb, (in the Wildernefs, Numb. 13. 16. Numb. jj.
36. ) And deftroyed the Countrey of the Amalekites ,
( that is, the Country where the Amalekites did after
dwell, in the time when Mofes wrote : For Amalek, the
fon of Eliphaz, the fon of Efau, Gen. 36. 9, 10. was not
yet born, when this Expedition was. ) And of the Amo-
rites in Hazezon-Tamar , which could not be far from
Sodom , by what we have of it, 2 Chron. 20. 1,2,10.
Where the Army of the Children of Mcab, and Ammon,
and Mount Seir, which came again ft Jshofhaphat , are
thus defcribed in their approach ; There cometh a great
Multitude againft thee , from beyond the Sea ( meaning
that of Sodom ) on this fide Syria ( to the South of it )
and behold they be in Hazezon-Tamar, which is Engedi.
Which, (confidering who they were , and whence they
came , and whither they were going ) muft needs be on
the other fide of Jordan, near the Lake of Sodom ; in the
Countrey of Sihon King of the Amorites. And if the Vine-
yard of Engedi, Cant. 1. 14. be meant of this En-gedi ,
( and not of another of the fame name in the Wildernefs
of Judah , Jo/h. 1 5. 62. and 1 Sam. 25 29. and Ch.z^.
1. ) it mould feem to be a pleafant place (if not a Gar-
den of pleafure for Solomon himfelf ) and perhaps the fame
f or very near it) with the Valley ofShaveh, or the King's
Dale. ( All which places in this Expedition, were out of
the Land of Canaan, to the Eaftward, toward Arabia and
Syria. )
But by this time , they were ( in their Return from
the more Southern part of their Expedition ) come back
again toward the Coafts of Sodom and Gomorrah , with
the Neighbour-Kings ( whom they avoided in their paf-
fage outward ; ) and did, in their return homeward, in-
D d 2 gage
2o4 ^ Difcourfe concerning Melchizedeck.
gage them, (or were ingaged by them ) in the Valley of
Siddim, which is the Salt-Sea , (that is, which, did, up-
on the deftru&ion of So&om, become that Lake which was
thenceforth called the Salt Sea, and was fo called when
Mofes Wrote :) which Valley of Siddim is laid to be full
of Slime-pits, Gen. 14. 3, 8, 10. And this Vale of siddim ,
is that Plain or Vale wherein flood Sodom and Gomorrah >.
and Admah and Zeboim ; ( which are called the Cities of
the <P lain, Gen. 13.12.) which, upon the deftruclion of
Sodom and G.morrah ( with the reft of them ) by Fire
and Brimftone , became a Lake ; and was called , the
Sea of that Tlain, or the Salt Sea, Gen. 14. $. Numb,
34. 12. ZVaf. y 17. jtoA 3. J6. And which (it feems„),
was before full of unfound Bituminous ground, which here
are called Slime fits, Verf. 10.
Now the King of Sodom,whh his company, being there
worfted 5 the Spoil and Captives were, by Chedorlaomer ,
carried toward Damafcus, ( to Hohah, which is on the left
hand cfT)amafcus, Gen. 14. 1$. ) and there recovered by
Abraham and his Company -7 and brought back. Upon-
whofe return , the King if Sodom goes out to meet him
at the Valley of Shaveh, Ver. 17. which,ifit be the fame,
(as is mod likely) with Shaveh Kiriathaim, Ver. 5-. muft
needs be out of the Land of Canaan : and, therefore, not
between Jerufalem and the Plain of Mamre , as this Eva-?
fion fuppofeth.
And, in Adricomius\ Map, we find in the way between
Sodom and Damafcus ( without the Bounds of the Land of
Canaan ) a place called Solyma Q upon what Evidence , I
know not, fave that he cites St. Hierom for it )- ill the Pe-
rasa, or Land beyond Jordan, over againll: Corazin and
Bethfatda 5 ( And, not far from thence, Job's Houfe: and
the Wood of Ephraim where AbfaUm was (lain, more to
the South, and nearer to Sodom. ) Which Solyma is more
likely ( than jebufi, which was afterward called Je»
rufalem )
A Pifcourfe concerning Melchizedeck. 205
rufalem ) to be that Salem of which Melchizedeck was
King.
It may perhaps be asked ; What need Abraham go fo
far about ( as to go to Sodom ) and not go home from Da-
mafcus ) the neareft way >
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 Aaront
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 0j //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 Bocharthiuy 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)efertay 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 stime , 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 Nahort 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. 0 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 irs 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 Nahor7s 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 Huzy 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,<j<?a.479.)and
about 8 or 10 years older than Reuben. And therefore
Teman ( the eldeft Son of Eliphaz, Gen, 56. j i. about the
Age of Reubens eldeft Son. And therefore Eliphaz the
Temanite, ( if but the Son of Teman , not the Grandfon ,
or later, I could not w7ell be born much before Jacob's go-
ing into Egypt : But if he were, as is more likely , not
the Son, ( for then he would rather have been called ,
Eliphaz, the Son of Teman , then Eliphaz the Temanite, )
but the Gnndfon of Teman, he muft: have been born yet
later thaw Jacob's going into Egypt, ( and yet later, if one
of his later Progeny. ) And he was of good age, when
this happened : and much older than Elthu ( as appears,
Job 32. 6.) who yet was himfelf ( as his Difcourfe
ihews him ) not a very young Man. So that this muft
needs happen a good while after the Israelites going down
into Egypt with Jacob.
Gg 2 But
228 A Dij cow je concerning J O B,
But it mull yet be ( in all likelyhood ) before their
coming out of Egypt with Mcjes. For fuch reafons as<
thefe.
If it had been after the fetling of the Jewifli Wor/hip-
in the Land of Canaan 5 it is very likely that j^, fo de-
vout a Worfliipper of the True God , and fo near to>
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,MefopotamiatCkaldea:&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 <ty 0/ Jerufalem, who faid, Raze it, raze it even to th*
fr, f°J a^0^ 7erf 7/ ° D"&ter °f B*¥on, wor-
thy to be deflroyed, happy Jhall he be that reward thee
as thou hafi (ervedus,V,r{ 8. And the whole tenour of
it (hews that it muft needs be written in or after the
Babylomjh Captivity. And it would be too hard to con
n /i a"u Wv!th°Ut Sn>' 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. 0 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
NehTm' Vf'*' ftarer 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 6y. ^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 ; 0 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 , 0 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 Zerahy
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 , 0 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 4fapb9 ( who was contempo^
rary with eDavid,&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 />/<jci?-, and //^f dwelling place of his Name ; and the
dwelling place of the Tabernacle of the Congregation , Pfah
86. 2. In Salem is his Tabernacle, and his dwelling place
in 2.i on. So ffal. 79. 7.
And thefe Singers thus appointed on that occafion, did
Mmijler before the dwelling place of the Tabernacle of the
Cengregation,with Singing,(which I fuppofe be meant of this
Tent or Tabernacle erected by £>*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 Hemany 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 Davidt 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 Titler 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, Toy 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 Shofhannimy 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-Leannothy 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. 69'7°'7^
81. 103. 138.144, 147.
^ 7>?w, or Song, Pfal. 30. 48, 65, 66. 67. 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- 56- 74- 78-
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- I6- V- 38- 39- 4o-4MI-52- *?•
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 £/<?», 2 Sam. 5 60:
and 1 Chron. 11. 4. which till that time, came not into
the Ifraelites Poflefllon.
And of fome other Pfalms, we may reafonably con-
jecture, from the matter, or ftile of them, and from o-
ther circumftances, to be his alfo.
As Tfal. 104. 105. 106 107. becaufe they feem to be
but a continuation of Tfal. 104. ( which is exprefly In-
tituled to David: ) upon the fame Argument, and in the
fame ftile, and clofed with Pfal. 108. (afcribed to Da-
vid alfo) of a like Subject with them ; and which feems
to be but a continuation of the fame Argument: And
becaufe two of them (Tfal. 105.106.) appear other wife
to be his ( as was before mewed ) from 1 Chron. 16. 7.
And
A Vifcourfe concerning the Titles of Pfalms. 24^
And becaufe, Pfal. 107. hath the fame folemn Introduc-
tion with Pfal. 1 06.
And for the fame reafon we may judge, Pfal. 1 18. arad
fjal. i$6; (though without a Title,) to be his alfo ; be-
caufe of the fame Solemn Introdu&ion, and the Simili-
tude of the Stile and Matter. And the like for Pfal. i jy.
and Tfal. uy.
So Pfal. 152. feems, by the matter of it, to be Da-
vids; and, becaufe of its conformity with 2 Sam. 7. and
1 Chro/t. 17. And the like of Pfal. 78. though it feem
Intituled to Afaphpt at leaft directed to him.
Upon like Reafon I mould judge f though there had
been no Title to direct us ) that, Pfal. 1 j. Who Jballa-
bide in thy Tabernacle > Who jh all dwell in thy Holy HiU i
He that tvalketh uprightly, and worketh righteoufne/s, and
fpeaketh the truth with his heart , &c. And , Pfal. 24.
Who /ball afcend into the Hill of the lard * And who
/ball/land in his Holy Place ? He that hath clean hands ,
and a pure heart 5 who hath not lift up his foul unto
vanity , nor Sworn deceitfully , &c. were Penned by
the fame Author ; becaufe of a like Queftion in both,
and a like Anfwer, or to the fame purpofe, though
in different words ; And, Tfal. 101. alfo I mould judge
to be of the fame Author, becaufe , if a like defcription
there, of the Perfon who (hould dwell in his houfe ; as,
in thofe other of who fhould dwell in the Holy Hill :
And then, that 7)avid mould be Author of all three, be»
caufe of the Tabernacle, and the Holy Hill, and the City
of the Lord, which are much the lame with the City of
7)avid, and David's Houfe, and becaufe David ( who
called Mount Zion, the City of David, ) feems frequent-
ly to aflert the making mention of Mount Zion, and
Gods Holy Hill-, which T)avid had Dedicated, or fet a-
part for God's Service; and becaufe alfo, it could be no
mean Perfon who fhould fay, Pfal. 101. 8. I will early
K k dejlroy
250 A Dijcourfe concerning the Titles 0/TfaIms.
defiroy all the wicked of the Land, that I may cut off all
wicked doers from the City of the Lord$ 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.
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