Works

NEHEMIAH 13. 14.

THE present occasion is Remembrance, and my Text (you see) is of Remembrance; and that too for good deeds done to the House of God. The difference is, that in my Text is God's Remembrance, the occasion of this meeting is Ours: But seeing the one will follow from the other, the Text is every way fit enough for the Occasion.

The words I have read are the words of Nehemiah himself, by way of a short Ejaculatory prayer and Apostrophe unto Almighty God. But what were those good deeds, will you ask, which he speaks of, done for the House of his God and the Offices thereof? Of this the words going before will inform us: I perceived (saith he) that the portions of the Levites had not been given them; whereby the Lev • tes and the Singers that did the work, were fled everyone to his field. Then contended I with the Rulers, and said, Why is the House of God forsaken? And I gathered them together, and set them in their place ( or, Station) Then brought all Judah the tithe of the corn, and the new wine, and the oil, unto the treasuries ( or, store-houses:) And I made treasurers over the treasuries, such of the Priests and Levites as were accounted faithful; and their office was to distribute unto their Brethren. Verse 14. Remember me, O my God, concerning this, &c.

There needs no more for understanding the meaning of the Words: Now therefore let us see what Lessons we may learn there-from. And in the first place, that [unspec I] which is most pregnantly to be gathered thence, and best • its our turn, namely, That to make provision for the maintenance of God's Worship and the Ministers thereof, is a worthy work, and of high esteem and favor with God: Fora • much as Nehemiah here commendeth himself unto the Divine favor and remembrance, under that name of having done good deeds or kindnesses unto the House of God, and the Offices thereof; a manifest argument he took them to be most pleasing and acceptable unto him. The truth of this Observation appears not only by this, but by other places of Scripture both of the Old and New Testament: Let us take some survey of them.

And first for the furnishing a place for God's worship, take notice of that famous benediction and Prayer of King David, when his people offered so willingly and liberally towards the building of the Temple; In the uprightness of my heart (saith he) I have willingly offered all these things: and now I have seen with joy thy people which are present here, to offer willingly unto thee. O Lord God of Abraham, Isaac and Israel our Fathers, keep this forever in the imagination of the thoughts of the heart of thy people, and prepare their hearts unto thee, 1 Chron. 29. 17, 18. Surely therefore it was a most excellent disposition, and such as he knew God prized and esteemed.

For entertainment and provision for his Prophets and Ministers, in what account God hath it, appears by his great solicitude in his Law that they should not be neglected: Take heed to thyself (saith he, Deut. 12. 19.) that thou forsake not the Levite, as long as thou livest upon the earth. What expression can go beyond this? Again by that story of the Shunamite woman, 2 Kings 4. who entertained the Prophet Elisha and made provision for him, when he should have occasion to pass that way: Verse 9. Behold, (said she to her husband) this is an holy man of God which passeth by us cont • nually. V. 10. Let us make, I pray thee, a little chamber on the wall, and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be when he cometh unto us, then he shall turn in thither. How acceptable to Almighty God was this good office done to his Prophet, appears by the double miracle he wrought for her, both in giving her a child, when her husband was now so old she despaired; and in raising him again to life, when he was dead: Both in the same Chapter.

But let us come now to the New Testament, and see whether the like be not to be found there; lest otherwise any might think (as some are prone enough to do) the case were now altered. And first also to begin here with the provision of a place for God's worship, the story of that Centurion of Capernaum in S. Luke 's Gospel is worthy our consideration; Who when he heard of Jesus, (saith the Text) sent unto him the Elders of the Jews, besecching him that he would come and heal his servant. The Elders came to Jesus, and besought him instantly, saying, He was worthy for whom he should do this. Why so? For (say they) he loveth our Nation, and hath built us a Synagogue, Luke 7. 3, 4, 5. Then Jesus (saith the Text, v. 6. without anymore ado) went with them; namely, as well approving of their Motive, that he who had done such a work, deserved that favor should be deign'd him. Also concerning provision and entertainment for his Apostles and Ministers; Are they not our Savior's own words and promise when he sent them forth? He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: Nay, He that should give them but a cup of cold water, should not lose his reward. According to which S. Paul, speaking of the Philippians bounty and communication towards him, I have received (saith he) of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God. And 2 Tim. 1. 16, 18. concerning the like good office done him by Onesiphorus, he speaks in this manner; The Lord (saith he) give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain. The Lord grant unto him that he may find mercy of the Lord in that day. Which is not much unlike this of Nehemiah in my Text, if it had been spoken in the first person by Onesiphorus himself, as it is in the third by S. Paul: Howsoever, who will deny but it implies the samething?

Now then, if this be so, as I think we have proved, what shall we think of the times we live in, when men account them the most religious to Godward who do or would unfurnish the House of God most, who rob his Priests most? But they have an excuse sufficient to bear them out; and what is that? The Priests, they say, have too much. If this excuse would serve turn, some of themselves perhaps might soon have less than they have; for sure somebody else as well as the Priest have more than they need, and might spare some of it. But whether the Priests have too much or not, will not be the question: Suppose they had; hath God too much too? For these men consider not that the Propriety of such things as these is God's, and no • the Priests; and that to change the Propriety of what is Sacred, by alienating thereof to a pro • ane and private use, (I say not by diverting it from the Priest's livelihood to any other holy use, in case the Priest have more than needs) is to rob God himself: yea God tells us so much, Malachi. 3. 8, 9. Will a man (saith he) rob God? (as if it were a thing intolerable, and scarce ever heard of) yet ye (saith he) have robbed me. But ye say, Wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse, because ye have robbed me. (For that's the burden that goes with things consecrated, Cursed be he that alienates them. ) This Malachi lived at the same time with Nehemiah, and the Jews say 'twas Ezra; whence this exprobration of his, and this fact of Nehemiah in my Text, may justly seem to have relation one to the other. And thus much of my first Observation.

My Second is, That God rewardeth these, and so all other our Good deeds and works, [unspec II] not for any Merit or Worthiness that is in them, but of his free Mercy and Goodness, Remember me, O my God, (saith Nehemiah) and wipe not out my good deeds: Why? is there any Reward due to them of Justice? No; But remember me, O my God, and spare me, 〈 in non-Latin alphabet 〉 according to the greatness, or multitude, of thy mercy. Thus he expounds himself. And S. Paul taught us even now the self-same thing in his Votum or Prayer for the House of Onesiphorus, for the like good service done to the Offices of God's House; The Lord (saith he) grant unto him that he may find mercy of the Lord in that day, that is, the day of Judgment, which is Tempus 〈 in non-Latin alphabet 〉 The time of rewarding, when everyone shall receive according to his work.

The controversy therefore between the Romanists and us, is not, Whether there be a Reward promised unto our Works: We know the Scripture both of the Old and New Testament is full of Testimonies that way, and encourageth us to work in hope of the Reward laid up for us: We know that in keeping of God's Commandments there is great reward, Psal. 19. 11. And that unto him that soweth righteousness shall be a sure reward, Prov. 11. 18. We know our Savior saith Matt. 5. 11, 12. Blessed are ye when men revile and persecute you, — for great is your reward in heaven. Also that He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: and whosoever shall give a cup of cold water only to one of his little ones in the name of a Disciple, shall not lose his reward, Matt. 10. 41, 42. Again, we read Luk. 6. 35. Love your enemies, do good and lend, — and your reward shall be great, and ye shall be the children of the Highest. We know also what S. John saith, 2 Ep. v. 8. Look to your selves, that ye lose not those things which ye have wrought, but that ye may receive a full reward. But the Question is, Whence this Reward cometh; Whether from the Worth or Worthiness of the Work, as a debt of Justice due thereto; or from God's Mercy, as a recompense freely bestowed, out of God's gracious Bounty, and not in Justice due to the Worth of the Work itself. Which Question, methinks, Nehemiah here in my Text may determine, when he saith, Remember me, O Lord • for my good deeds, according to thy great Mercy: and the Prophet Hosea, ch. 10. 12. when he biddeth us, Sow to yourselves in righteousness, and reap in mercy: and S. Paul, Rom. 6. 23. where though he saith, that the wages of sin is death, yet when he comes to eternal life, he changeth his style, But (saith he) eternal life is 〈 in non-Latin alphabet 〉 the gracious gift of God through Jesus Christ. For as for our Works, they are imperfect; and whatsoever they were, we owed them to him in whom we live and have our Being, whether there were any Reward or not promised for them.

Neither do we hereby any whit detract from the truth of that Axiom, That God rewardeth every man according to his work: For still the Question remaineth the very same, Whether there may not be as well merces gratiae, as merces justitiae; that is, Whether God may not judge a man according to his works, when he sits upon the Throne of Grace, as well as when he sits upon his Throne of Justice. And we think here, that the Prophet David hath fully cleared the case in that one sentence, Psal. 62. 12. With thee, O Lord, is Mercy; for thou rewardest everyone according to his work.

Nay more than this; We deny not but in some sense this Reward may be said to proceed of Justice. For howsoever originally and in itself we hold it cometh from God's free Bounty and Mercy, who might have required the Work of us without all promise of Reward, (For, as I said, we are his Creatures, and owe our Being unto him;) yet in regard he hath covenanted with us, and tied himself by his Word and Prom •• e to confer such a Reward the Reward now in a sort proveth to be an Act of Justice, namely of Iusti • ia promissi on God's part, not of Merit on ours: even as in forgiving our sins (which in itself all men know to be an Act of Mercy ) he is said to be Faithful and Just, 1 John 1. 9. namely in the faithful performance of his Promise; For Promise (we know) once made, amongst honest men is accounted a due debt. But this argues no more any worthiness of equality in the Work towards the obtaining of the Reward, than if a Promise of a Kingdom were made to one if he should take up a straw, it would follow thence, that the lifting up of a straw were a labor or a work worth a Kingdom, howsoever he that should so promise were bound to give it.

Thus was Moses careful to put the children of Israel in mind touching the Land of Canaan, ( which was a Type of our Eternal habitation in Heaven) that it was a Land of promise, and not of merit, which God gave them to possess, not for their righteousness, or for their upright heart; but that he might perform the word which he sware unto their Fathers, Abraham, Isaac, and Jacob. Whereupon the Levites, in this Book of Nehemiah, say in their Prayer to God, Thou madest a Covenant with Abraham, to give to his seed the Land of the Canaanites, and hast performed thy words, because thou art just, that is, true and faithful in keeping thy promise. Now because the Lord hath made a like promise of the Crown of life to them that love him, S. Paul sticks not in like manner to attribute this also to God's Justice; Henceforth ( saith he, 2 Tim. 4. 8.) is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but to all them that love his appearing. Upon which S. Bernard most sweetly, as he is wont, Est ergo quam Paulus expect at corona Iustitiae; sed justitiae Dei, non suae: Iustum quippe est, ut reddat quod debet; debet autem quod pollicitus est. There is therefore a crown of righteousness which Paul looks for; but it is of God's righteousness, not his own: it being a righteous thing with God to give what he owes; now he owes what he hath engaged himself to by promise.

Lastly, for the word Merit; • t is not the name we so much scruple at, as the thing wont now-a-days to be understood thereby: otherwise we confess the name might be admitted, if taken in the large and more general se • se, for Any work having relation to a reward to follow it; or whereby a reward is quocunque modo obtained; in a word, as the Correlate indifferent either to merces gratiae or justitiae, the reward of Grace or of Justice. For thus the Fathers used it; and so might we have done still, if some of us had not grown too proud, and mistook it. Since we think it better and safer to di • use it; even as Physicians are wont to prescribe their Patients recovered of some desperate disease, not to use anymore that meat or diet which they find to have caused it.

And here give me leave to acquaint you with an Observation of a like alteration of speech, and I suppose for the self-same cause happening under the Old Testament; namely of 〈 in non-Latin alphabet 〉 changed into 〈 in non-Latin alphabet 〉 , Righteousness into That which findeth mercy: For the Septuagint and the New Testament with them render the Hebrew word 〈 in non-Latin alphabet 〉 Righteousness; not only when it is taken for Beneficence or Alms, (as in that Tongue it is the ordinary word) in which use we are wont to expound it Works of mercy; but where there is no relation to Alms or Beneficence at all. Whence I gather that by 〈 in non-Latin alphabet 〉 the Septuagint meant not, as we commonly take it, Works of mercy; but rather Works whereby we find mercy at the hands of God. I will give you a place which methinks is very pregnant, Deut. 6. 24, 25. where we read thus, And the Lord commanded us to do all these Statutes, (you may see there what they are) to fear the Lord our God, for our good always, that he might preserve us alive, as at this day. And it shall be our Righteousness, if we observe to do all these Commandments before the Lord, as he hath commanded us. Here the Septuagint (for, And it shall be our Righteousness ) have, 〈 in non-Latin alphabet 〉 , And it shall be our 〈 in non-Latin alphabet 〉 , that whereby we shall find mercy at the hands of God, if we observe to do all these Commandments, &c. This place will admit no evasion; for there is no reference to Alms here. And indeed all our Righteousness is nothing else but 〈 in non-Latin alphabet 〉 , that whereby we find mercy at the hands of God: and no marvel if Works of mercy (as to relieve the poor and needy) be especially so called, for they above all other are the works whereby we shall find mercy, and receive the reward of Bliss at the last day. And thus much of my second Observation.

[unspec III] I come now to my third; That it is lawful to do good works Intuitu mercedis, with an eye or respect to the recompense of Reward. It is plain that Nehemiah here did so; Remember me, O my God, concerning this, &c. So did Moses, of whom it is said, Heb. 11. 25, 26. that he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures of Egypt: for, saith the Text, 〈 in non-Latin alphabet 〉 ( aspiciebat vel intuebatur ) 〈 in non-Latin alphabet 〉 , he had respect unto the recompense of Reward. And, I confess, it seems an unreasonable thing to me, that that which is made the End (though but in part) of the Action, should not be at all looked unto by the Agent, whenas Finis is principium Actionis; and that that which God hath promised unto us as an encouragement to make us work with the more alacrity, should not be thought on nor looked to in our working. Do not they who would persuade this, go the way to discourage men from good works, by removing out of their sight the Encouragement which God hath given them?

But they object, the obedience of God's Children ought to be filial, that is, free, and not mercenary, as that of Hirelings. I answer; Obedience which is only for Reward, without all respect or motive of Love and Duty, is the Obedience of an Hireling; not that which acknowledgeth the tie of Obedience ab • olute, and the Reward no otherwise due than of his Fathers free love and bounty, as every true child of God doth, and ought to do.

They object again that of the Apostle, 1 Cor. 13. 5. Charity seeks not her own: now say they, the works of God's children must proceed from love and charity. I answer; What though Charity seeks not her own? may not yet a charitable man so much as look or hope for his own, or have an eye to what is promised him? But this place is altogether misapplied and abused: For that property of Charity now mentioned (as some also of the rest in that Chapter) concerns only our Charity towards men, and not our Charity towards God; the meaning thereof being, That a Charitable man will sooner lose his own, than by seeking or contending for it break the band of Charity. And this may suffice for my third Observation.

Now I come to the fourth and my last Use of this Text, which I told you in the beginning [unspec IV] followed thereupon; namely, That if Almighty God remember them who have done good deeds unto his House and the Offices thereof; much more ought we, who are partakers of the comfort and benefit of such Bounty, to remember and honor them with a thankful celebration of their Names.

DEUTERONOMIE 33. 8.

THIS Verse is part of that Blessing wherewith Moses the man of God blessed the children of Israel before his death; and These words are part of the Blessing of Levi; a Blessing which much exceeds those that went before it, and is far above all that come after it. For as S. Paul proves Melchizedek to be greater than Abraham, because he blessed Abraham; and worthier than Levi, because he tithed Levi in the loins of Abraham: So may we say of this Blessing, that it is the greatest of all, because it is the Blessing of him who by his Office was to bless all the rest; and the worthiest of all, because by it the party blessed is enabled to bless the rest of his Brethren. 〈 in non-Latin alphabet 〉 , Always that by which another is, that thing it self is more than the other.

In the Words themselves we will consider first The subject blessed, and then The quality of the Blessing itself. The Subject blessed is expressed both by name, and by description: by name, Levi; by description, God's Holy One. The Blessing itself is contained in words few, but for substance plentiful; Vrim and Thummim; nay more than so, Thy Thummim and Thy Vrim: that we might know whence this Blessing comes; how that it is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a Divine thing, the gift of God, who is the Author and Giver of all good things. And of Levi he said, Let thy Thummim and thy Vrim be with thy Holy One.

To begin first with the subject, Levi. What Levi was is so well known, that it were needless to say much to make it better known. Only this, that Levi was the Tribe which God had especially bequeathed to himself, and set apart for the ministry of the Altar. Concerning whose Name (though Observations drawn from Names are like an House raised upon the Sand; yet because of old, and among the Patriarchs, Names were given by the spirit of Prophecy,) it will not be altogether unworthy our speculation to remember why this Name Levi was imposed, which we shall see as truly verified in that Function to which God did advance his posterity, as it was by his Mother fitly given to himself upon the good hope she conceived at his birth.

For Levi signifies a Conjoyner, an Vniter, or maker of Union; For thus said Leah when she bare him, Now at this time will my husband be joined to me, because I have born a third son: And she called his name Levi. She called him Levi; but (for ought we read) in regard of herself she sound him no Levi as she hoped: but she prophesied of that sacred Office whereby all the sons of Levi became Conjoyners, became makers of Union (not between Jacob and Leah, but) between God and Man, between Christ and his Spouse, between the spiritual Jacob and his deformed Leah, For, as truly as ever Leah spake, might the Church then, and may the Church now, affirm, when she hath born these sons unto her husband, Now I know, my heavenly husband, my Lord, my God, will be joined to me; because I have born him these 〈 in non-Latin alphabet 〉 , these sons of Union, these Ministers of reconciliation. Plato could say, A Priest was 〈 in non-Latin alphabet 〉 , A friend-maker between God and men: Nay, his whole Office is nothing but the Service of peace, and that not only between God and man, but between man and his brother; For how can he love God, who loves not his brother? or how can he be at peace with God, who is at variance with his brother? Needs must he therefore that is Minister of the one be Minister of the other also: and he that is so, nay he alone that is so, is a right Levite and a true son of Union.

How unworthy then of this holy Name, how unworthy to succeed in the holy Order of Levi, are those who are Ministers of division; who by their lives, doctrine, example, or any other way divide God and his Church, and the Church within it self; who neither have peace with God themselves, nor will suffer others to have it; who neither agree themselves with others, nor suffer others to agree among themselves? Beati pacifici, Blessed are the Peace-makers, especially in the sons of Peace. This Christ prayed for in his Apostles, John. 17. 11. saying, Holy Father, keep them through thy name, that they may be one as we are one. Christ is so one, that he makes all one who are one in him; so should every son of Levi be one. In sum, the Ministers of God are called Angels, and therefore should sing a song like unto that song of Angels, Glory be to God on high, peace on earth, and good will amongst men. That Church which hath such a Levite, such a Minister, such a son of Union, may truly take up the words of Micah, Judge. 17. 13. and say, Now I know the Lord will do me good, seeing I have a Levite to my Priest.

AND thus much of the Name Levi: Now I come unto the Tribe itself; concerning which there may be two things asked. First, Why God did confine the Priesthood to one Tribe alone, and not suffer it to be common to all, as it was before the Law, and is now since the Law. Secondly, Why Levi was chosen to this holy Function rather than any other Tribe.

To the first, Why God did limit this holy Function to one Tribe only, some of the Jews make this answer; That one of the sons of Israel with his whole posterity was due unto God by virtue of Jacob's Vow, Gen. 28. 20, &c. which was, that if God would be with him in his journey, and bring him back again unto his Father's house, Of all that thou shalt give me, saith he, I will give the Tenth unto thee. Now because God gave children, as well as beeves and sheep, therefore they also must fall within compass of his Vow. And that there might be no difficulty about tithing the odd children, because there were more than Ten, they devise this way to make all even. For first, say they, the full number of Jacob's children was fourteen, because that Joseph's two sons, Ephraim and Manasseh, go in the number of Jacob's sons: For Jacob (Gen. 48. 5, 6.) said unto Joseph, Thy two sons which were born unto thee in the land of Egypt before I came into Egypt, shall be mine, as Reuben and Simeon are mine; but thy lineage which thou begettest after them, shall be thine. Now of these fourteen, four were the Lord's by his right unto the first-born; for so many there were which first opened the womb of their four Mothers, Rachel and Leah, Bilhah and Zilpah, Jacob's two Wives and his two Concubines. Now of the remainder, being ten, one falls to God's share for Tithe, as being comprised within their Father's Vow.

This reason, though it be as you see handsomely framed, yet hath no great likelihood, because men use not to be tithed; and therefore this extent of the Vow is beyond the intent of the Vower. And whereas they urge the words, Of all that thou shalt give me; they seem to forget that God gave unto Jacob, besides his sons, great store of man-servants and maid-servants; and yet we read not that any of these were dedicate unto God, or that he challenged any of their posterity.

The only or chief Cause (if I am not deceived) why God restrained the Priestly Function to one Tribe, was for a sign and band of the restraint of his Church to one People: For as the Church cannot be without the sacred Function of the Ministry; so likewise the condition thereof must follow the condition of the Ministry. As long therefore as none could be a Priest but of the Tribe of Levi, so long there could be no Church but of that people whereof Levi was a Tribe. A point of sacred Policy so to order the choice of Ministers as shall be most fit to uphold the present state of an established Church.

The other Question we propounded was, Why God chose Levi before any other Tribe. [unspec 2] And of this many Reasons may be given. As

• 1. For Moses his sake, whom God would honor by advancing the house of his Father to the highest pitch of dignity that mortal man could attain to. For what greater honor than to be Embassador of the Lord of Hosts, to be admitted unto the inspection of his most secret Mysteries, to be God's 〈 in non-Latin alphabet 〉 , his proper and peculiar portion? would God they either knew or believed this who think their house disgraced, and their blood stained, if any of their Kin become of the Clergy. It was not so in God's opinion, no nor Moses his neither; for had it been, Levi of all the Tribes should not have been God's Holy one.
• 2. The second Reason was the Nobility of this Tribe? for Levi was ennobled both generally, as being the son of a lawful Wife, and not the son of an Handmaid; and specially, as being of kin to Moses the Prince of the Congregation: In the first respect he was nobler than many of his brethren; in the second, more noble than any of them. This example of God's own choice of men for his holy Service if we would look unto, we would not sin the sin of Jeroboam , to make Priests almost of no other but of the lowest of the People. I speak not only of the lowest for external condition, but of the lowest for the gifts of their Mind. For I know it is true which the Virgin hath in her Magnificat, Luke 1. 52. That God often puts down the mighty from their seats, and exalteth them of low degree: I know it is true that he often filleth the hungry with good things, and the rich he sends empty away, v. 53. But we should know that whensoever we offer unto him, he requireth the best thing in our hands; and therefore for this worthy Calling we are to give unto him, as far as may be, the worthiest among the sons of m •• .
• 3. Another Reason why God chose this Tribe afore other, may be the Smalness thereof, being not above the sixtieth part of the people: A number which God in his wisdom saw fit for that Church, as being both sufficient for instructing the people, and discharge of the duties of their order, and not too great to live of God's ordinary, his Tithes and the other Offerings of the Altar; whereas the least of the other Tribes were as big as three of it.
• 4. But the last Reason, and as it seems one of the chiefest, is that which Moses intimates in the very verse following my Text, speaking thus of Levi, That he said unto his Father and to his Mother, I have not seen them; neither did he acknowledge his brethren, nor knew his own children; but observed God's word and kept his Covenant. In which words Moses alludes unto their forward zeal to avenge the Lord of the people which worshipped the golden Calf, Exod. 32. 26, &c. where it is said, that Moses stood in the gate of the camp and cried, Whosoever is on the Lord's side, let him come unto me. And all the sons of Levi gathered themselves unto him. Then said Moses, thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the Camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of Moses, &c. For Moses had said. (so it follows in the Text) Consecrate yourselves unto the Lord this day • even every man upon his son, and upon his brother, that there may be given you a blessing this day. This Blessing here spoken of is our Vrim and Thummim, the blessing of Sacred Order. So bountifully did God reward them who were so forward to be on his side when Moses called them, that himself vouchsafed to call them unto his side forever.

Whence, first we may learn whom we are chiefly to prefer unto this holy Function, namely, Those who are zealous for the Lord of Hosts, who prefer the glory of God above all worldly respects whatsoever. This got Phinehas the son of Eleazar the High-Priesthood; this got all the sons of Levi the guerdon of Vrim and Thummim, the blessing of Holy Orders.

Secondly, We may see by the advancement of this Tribe, how merciful our God is. We know that Levi's fury did once as much offend him as his sons zeal now pleased him; and yet for this one action he forgot the sin of their Father in the bloody slaughter of the Shechemites: He remembered not the curse of Jacob, Into their secret let not my soul come: My glory be not thou joined with their assembly. Cursed be their wrath, for it was fierce; and their rage, for it was cruel, Gen. 49. 6, 7. Nay he turned the very curse of Jacob into a blessing, by dividing them in Jacob, and scattering them in Israel. Here Mercy and Truth met both together, and Justice and Peace kissed each other.

Lastly, Here God verified his own description of himself, That though he be a jealous God, and visits the sins of the Father upon the children unto the third and fourth generation; yet he is also a merciful God, and shows mercy even unto the thousandth generation of them that love him and keep his Commandments.

AND thus have you seen why of Levi Moses said this Blessing, And of Levi he said. Now I come to The description of this blessed Tribe, in these words, God's Holy one: Let thy Vrim and thy Thummim be with thy Holy one. How is Levi here called Holy? how is this Title given to him above the rest of his Brethren? Are not all the Lord's people holy? Certainly whatsoever is meant hereby, it is something more specially belonging to Levi than to any other Tribe. Which that we may the better find, we must take notice of a Threefold Holiness; Essential, Habitual, Relative. Essential Holiness is the Holiness of God, all one with God himself, and this is a glorious Holiness: Who (saith Moses) is like unto thee, O Lord, among the God's? who is like unto thee, glorious in holiness? Exod. 15. 11. Habitual I call an Inherent Holiness, such as is the holiness of righteous men, integrity of life, or righteous holiness, whereof Abraham, Job, David, and all the Patriarchs are called Saints and Holy men. This is that which the Greeks call 〈 in non-Latin alphabet 〉 , the Latins Sanctimonia. Relative Holiness I define a special relation, or relation of peculiarity which a thing hath unto God, either in regard of propriety of possession, or speciality of presence. That which is holy after this manner the Greeks call 〈 in non-Latin alphabet 〉 , the Latins Sacrum. The first of these three is proper to God alone, for he only is essentially holy. The second is proper to reasonable creatures; for they are only habitually holy, or endued with holy qualities. But the last is common to all manner of things; For all things animate or inanimate are capable of relative holiness or peculiarity towards God; Persons, Things, Times, Places. Persons; So the Nazarites of the Law are called holy: thus was Sampson, thus was Samuel holy from their Mother's womb. Things; So the Offerings of the Law, yea and of the Gospel too, are holy things: The Censers of Korah and his company were holy, because (saith the Text) they offered them before the Lord. Times; So the Sabbath-day and other Festival days are holy days. Places; So the Temple of the Lord is an holy Place; Mount Zion an holy Mount; yea the ground about the Bush where God appeared to Moses is called Holy ground. And of these four; Persons, Things, and Times are holy, because of God's peculiar propriety in them, in that they are his Persons, his Things, and his Times: But Places are holy in another regard, because of God's special manner of Presence in them.

Now let us see in which of all these three ways Levi may be said to be holy. Essentially holy he cannot be, for he was not God, but the holy one of God. Habitually holy the event shows he was not more than the rest, though he should have been. The Tribe of Levi was always Tribus sacra, holy unto the Lord, but was not always righteous before the Lord. It was not always true of Levi, that he walked before God in peace and equity, and turned many from iniquity; but often, yea too often, they were gone out of the way, and caused many to stumble at or in the Law. Phinehas the son of Eli was not like Phinehas the son of Aaron. Annas and Caiaphas high Priests, as holy as any for their order, as unholy as any in life and conversation.

It should therefore seem that Levi should be only called Holy by a Relative holiness; namely, because he was God's peculiar one, because his offered one, because his peculiar of peculiars; that is, his peculiar Tribe of his peculiar people: for in this Levi had a privilege above the rest, in the other none. And this Ezra gives unto him chap. 8. 28. when he delivered unto the Levites the holy vessels Ye are holy (saith he) unto the Lord, and these Vessels are holy also, that is, Ye are holy as the Vessels are: for he saith not, they were holy before the Lord; for so he had meant holy in life: but holy unto the Lord, 〈 in non-Latin alphabet 〉 , which always implies a Relative Holiness.

But though this be true that Levi was Holy after this manner, yet the word which in my Text is turned Holy, seems scarce to admit of this construction: for the word here used is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which signifies favorable and gracious, and in Religion charitable and godly: All which leans to an Habitual, not to a Relative holiness. But because Levi was not in this sort holy above other, as I said before; it may seem therefore it should be thus construed; that 〈 in non-Latin alphabet 〉 is taken Actively or Passively: Actively, it signifies favorable, benign and gracious; Passively, he that is favored or graced. And thus Junius expounds 〈 in non-Latin alphabet 〉 in this place, virum tuum quem beneficio prosequeris, Let thy Thummim and thy Vrim be with thy favored one; not 〈 in non-Latin alphabet 〉 , as the Septuagint, but 〈 in non-Latin alphabet 〉 . Which word and sense the Angel useth in his salutation to the blessed Virgin, 〈 in non-Latin alphabet 〉 , Hail thou highly-favored one; Hail thou whom God hath especially graced to be the Mother of his only Son. So Levi is here described to be one upon whom God bestowed a special favor or grace, a special 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the grace of the holy Ministry: for so S. Paul calls this power of Order a grace or favor, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 as Eph. 3. 8. Unto me, who am less than the least of all Saints, is this grace given, to preach among the Gentiles the unsearchable riches of Christ. And of Timothy the same Apostle speaketh, Neglect not that 〈 in non-Latin alphabet 〉 or grace in thee, which was given by prophecy with the imposition of hands. With this grace was Levi graced, with this favor was he highly favored, and well might be called 〈 in non-Latin alphabet 〉 God's highly favored one.

And thus the issue will be all one, 〈 in non-Latin alphabet 〉 in this sense will fall out to be God's holy one in the last sense: For to be specially favored of God is to have a special relation to Godward, to be God's more especially; and this is to be holy with a Relative holiness. Now which soever of these we take to be here meant, we see that that is in special given to Levi, which otherwise was common to all the other Tribes. If you take it in the first sense, for Holiness in life, as it were to put Levi in mind how it behooved him above all to be holy; were not all the Tribes as holy as Levi? and yet Levi alone is called God's holy one. If you take it in the second sense, for a Relative holiness; were not all the Tribes of Israel thus holy unto God? were not all his own people, his peculiar people, and a chosen Nation? and yet Levi alone is called God's holy one. If you take it in the last sense, for God's favored one; were not all Israel a Nation favored of God above all Nations? and yet Levi alone is especially called God's favored one.

• 1. We therefore whom God hath set apart to minister about holy things, we who are holy unto the Lord, and God's own in a peculiar manner, we who have a special relation unto God, we who have received a special favor from God; We must remember we owe a special thankfulness unto him. We who are God's peculiars, must demean ourselves peculiarly both toward God and man: We are unto God as other men are not, and therefore may not always do as other man do: We cannot reason from others to ourselves, no not in things of themselves lawful, Why should not we do as every man may do? For all that is lawful for others will not be seemly for us; for we are the household-servants of the most High, we are special men, of whom God requires a special demeanour in life and actions.

  This was one cause why God enjoined the Jews so many peculiar Rites and special Observations differing from the fashions of other people, because they were his peculiar people, an holy Nation; because they were toward him as no other was, though all the world were His; and therefore he would have their manners differ from the fashion of all other Nations, as a badge and acknowledgment of that special relation they had to him above others. Levite. 20. 24, 25, 26. I (saith God) am the Lord your God, which have separated you from other people: Ye shall therefore put difference between clean beasts and unclean, unclean fowls and clean, &c. And ye shall be holy unto me: For I the Lord am holy, and have severed you from other people, that you should be mine. This was also a cause why God restrained the Priests of the Law from that which was lawful for the rest of the people: They might drink no Wine; they might not mourn for their kin: they might not marry a divorced woman: the reason of all this is given, because they were holy unto the Lord; that is, with a Relative holiness, as being God's men in a special manner, and therefore he required they should specially demean themselves in their lives. These Observations indeed were Ceremonial, but there is something Moral in them. And therefore in the New Testament we hear of some special things required in a Minister; as that he should have a good report of those who were without: this was not required in everyone who was to be a Christian. Again, S. Paul requires in a Bishop, that he should be the husband of one wife: this was not in those times required of everyone who was to be a Christian. I shall not need to tell you what special demeanor the ancient Church bound her Clergy unto: But it came to pass at last this Rule was over-practiced by them; for hence it was that a Bishop might not marry at all, that Priests and Deacons might not marry being once in Orders, and at last marriage was quite forbidden them all. Thus our Fathers erred on the right hand, but we go aside on the left: They restrained their Clergy from that which was lawful for and beseemed all men; we think almost that lawful for us which is lawful for no man; at least we think that which any man may do, we may do also. But there is a golden Mean between these Extreams; happy is he that finds it, for he alone shall demean himself like himself, like a Levite, like God's holy one.

• 2. From this special title given to Levi, we may note how causelessly some are offended to hear those who minister about holy Things distinguished from others by names of holiness and peculiarity; to hear them called Clerus, and Clerici, The Clergy, as it were the Heritage of God; for so saith S. Jerome, Clerus dicimur, quia sors Dei sumus, We are called Clerus, or the Clergy, because we are the lot and portion of God. But, say they, are not the People also God's Heritage? Doth not S. Peter call them 〈 in non-Latin alphabet 〉 , when he forbids Presbyters 〈 in non-Latin alphabet 〉 to domineer over God's heritage? I confess he doth: But those who reason after this manner come too near the language of Dathan and Abiram, Numb. 16. 3. Moses and Aaron, you take too much upon you; Is not all the Congregation holy, everyone of them? and is not the Lord among them? why then lift ye yourselves above the Congregation of the Lord? If this reasoning had been good, wherein had these Rebels offended? It could not be denied them, that all the People were an holy People; for they might have alleged the testimony of God himself, avouching them to be his peculiar People and an holy People unto the Lord their God: All the earth (saith he, Exod. 19. 5.) is mine; but you shall be my 〈 in non-Latin alphabet 〉 my peculiar people, a Kingdom of Priests, and an holy Nation.

But it might be answered them, Though all the people were God's peculiar people, and therefore his holy ones; yet Levi was his peculiar Tribe of his peculiar people, and therefore comparatively his only holy one. All the Land of Canaan was the Lord's, The Land is mine, saith he, and therefore it could not be alienate beyond the year of Jubiliee; and yet for all this there were some parts of the Land specially called Holy unto the Lord. All the increase of corn, all the increase of wine, all the fruit of the field was the Lord's; and yet the Offerings alone were called Holy unto the Lord. God himself calls them his 〈 in non-Latin alphabet 〉 , his inheritance, and therefore gave them unto that Tribe alone, which alone he had made his 〈 in non-Latin alphabet 〉 , the Tribe of his inheritance: So the offered Tribe lived of God's offerings, the holy Tribe on the holy things. Again, why may we not call our Clergy God's inheritance, when God himself calls the Levites his Levites? Thou shalt (saith he, Num. 8. 14.) separate the Levites from among the children of Israel, and the Levite shall be mine; that is, my 〈 in non-Latin alphabet 〉 , my Clergy. Why may not we call the Ministers of Christ his 〈 in non-Latin alphabet 〉 or inheritance, when he himself calls them the gift his Father gave him out of the world? for so he saith, John. 17. 6. I have declared thy name unto the men thou gavest me out of the world; thine they were, and thou gavest them me: and again, ver. 11. Holy Father, keep them in thy name, even them whom thou hast given me. If you say he speaks here of all his Elect, the words following v. 12. prove the contrary; for those (saith he) whom thou hast given me, I have kept, and none of them is lost but the child of perdition. Here he plainly affirms, he lost one of those his Father gave him; wherefore he speaks not of his Elect ones, for those no man can take out of his hands. Again, ver. 18. As thou didst send me into the world, saith he, so I sent them into the world: but I hope all the Elect are not sent as Christ was sent by his Father. I conclude therefore, So long as God in the Law says specially of the Levites, They are mine; So long as Christ in the Gospel of his Apostles, They are mine, O Father, which thou hast given me out of the world; it is neither arrogancy nor injury to style those who minister about holy things by the name of 〈 in non-Latin alphabet 〉 , the inheritance of the Lord.

WHAT LEVI was, and what is meant by this Title [God's Holy one ] we have now shown sufficiently. It remains we should come unto the words containing the Blessing itself, which is called Vrim and Thummim: the words themselves signify Light and Perfection, Illumination and Integrity: good endowments certainly, whosoever shall enjoy them.

But because they are not only Appellative words, but also Proper names of certain things, we must inquire further what is meant by them; and that in a twofold consideration. First, specially and properly, as they are names of certain things belonging in special unto the High Priest: Then generally, as they are applied by Moses unto the whole Tribe of Levi. The first again shall be twofold. What they were in the High Priest personally; or what they signified in him typically, himself being also a Type.

For the first, What is meant by these things as they belong unto the High Priest personally, is a matter full of controversy; and therefore that we may the better proceed, we will first see the Generals wherein all or the most agree; and after come unto the particulars wherein they disagree.

The first wherein all agree is, that this Vrim and Thummim was something put in the Breast-plate which was fastened to the Ephod over against the Heart of the High Priest. And thus much the Scripture witnesseth, Exod. 28. 30. where God saith to Moses, And thou shalt put in the Breast-plate of Judgment the Vrim and the Thummim; and they shall be on Aaron's heart when he goeth in before the Lord. And for this cause, as most think, was the Breast-plate made double, that the Vrim and Thummim might be enveloped therein.

The second thing wherein all agree is, That this Vrim and Thummim was a kind of Oracle whereby God gave answer to those that inquired of him; and from hence the Septuagint call the whole Breast-plate 〈 in non-Latin alphabet 〉 , which some turn Rationale, but might more truly be turned Orationale; for an Oracle is as it were 〈 in non-Latin alphabet 〉 , the voice of God, though this Voice or Revelation were of divers kinds; for at sundry times and in divers manners (saith S. Paul) God spake in old time to our Fathers. The Jews therefore make four kinds of Divine Revelation. First, 〈 in non-Latin alphabet 〉 or Prophecy, which was by Dreams and Visions. The second 〈 in non-Latin alphabet 〉 The Holy Ghost, as was in Job, David, and others. The third Urim and Thummim, which was the Oracle. The fourth 〈 in non-Latin alphabet 〉 a Voice from heaven; which was usual in the second Temple after the Oracle had ceased: as Matt. 3. 17. at Christ's Baptism there came a Voice from heaven, saying, This is my beloved son, in whom I am well pleased; and John. 12. 28. when Christ said, Father, glorify thy name; There came a Voice from he ••• (like thunder) saying, I have both glorified it, and will glorify it again.

But to return again to our purpose; That Urim and Thummim was an Oracle of God, besides the consent of Jews and others, it is plain by Scripture. Num. 27. when God had commanded Moses to put his hands upon Joshua, and to set him over the congregation in his stead; he adds Vers. 21. And he (that is, Joshua) shall stand before Eleazar the Priest, who shall ask counsel for him by the judgment of Urim before the Lord. So 1 Sam. 23. when David was to ask counsel of the Lord, he called for the Ephod, wherein the Oracle was: and whereas before he had once or twice asked counsel of the Lord concerning Keilah, to prevent the objection how the Lord answered, it follows in the next by way of a Prolepsis, That Abiathar then Priest, when he fled to David to Keilah, brought the Ephod with him, verse. 6. Lastly, in the second of Ezra, when certain of the Priests which returned from Captivity could not find their names written in the Genealogies, it is said verse. 63. that the Tirshatha commanded they should not eat of the most holy things, till there rose up a Priest with Urim and Thummim, that is, till God should by Oracle reveal whether they were Priests or no: whereby it also appears that this Oracle had then ceased.

And for more light to that we have in hand, it will not be amiss to observe, that Teraphim among the Idolaters was answerable to the Urim and Thummim of the holy Patriarchs. Both were ancient: For Rachel is said to have stolen away her Father's Teraphim: and Urim and Thummim seems to have been used among the Patriarchs before the Law was given, because the making of it is not spoken of among other things of the Ephod; and because God speaks of it to Moses demonstratively, 〈 in non-Latin alphabet 〉 the Vrim and the Thummim.

Both also were Oracles: For the Jews and others agree, Teraphim were small Images made under a certain constellation, which they used to consult both in things doubtful and things future, supposing they had a power to this effect received from heavenly influence; much like to Puppets made of wax and like matter, which our Wizards still use unto like purpose. And therefore Ezek. 21. 21. we read that the King of Babylon among other divinations consulted also of Teraphim: And the King of Babel (saith the Text) stood at the head of the two ways, to use divination; he consulted with Teraphim, he looked in the liver. And Zech. 10. 2. Surely (saith the Text) 〈 in non-Latin alphabet 〉 , The Teraphims have spoken vanity, and the Soothsayers have seen a lie, and the Dreamers have told a vain thing.

Besides, from this like use of Teraphim with the holy Vrim and Thummim, we may read Ephod and Teraphim joined both together as things of like kind. As Hosea 3. 4. The children of Israel (saith the Lord) shall remain many days without a King, and without a Prince, and without an Offering, and without an Image, and without an Ephod and Teraphim. Yea of so near a nature was this Teraphim unto the Vrim and Thummim, that Micah, he that had an house of God's, when he had made an Ephod, because he had no Vrim and Thummim, he put Teraphims instead thereof; as we may gather Judge. 17. 5. And in ch. 18. we may see also that when the children of Dan inquired of the Lord concerning their journey, it pleased him to give answer by the Idolish Teraphim. So we may gather likewise that the Israelites after Jeroboam's schism, having no Vrim and Thummim, used Teraphim in the Ephod; and therefore it is that Hosea threatens that they shall be without Ephod and Teraphim.

HAVING hitherto shewn how far it is agreed about Vrim and Thummim, in the next place the points of difference ought to be considered; which are either about the matter whereof it was made, or the manner how God answered by it.

For the Matter; Some will have it to be nothing else but the writing or carving of the great name Jehovah, which was put within the folding of the Breast-plate; and that it was called Vrim and Thummim, because by the knowledge of the mystery of Jehovah in the Trinity our minds are enlightened and our understandings made perfect.

Some other there are of the same opinion, but they will have it called Vrim and Thummim, because by the virtue of that name written the High Priest was enabled to return clear and perfect answers. And moreover they say the Breast-plate was called 〈 in non-Latin alphabet 〉 the Breast-plate of judgment, because by it the Lord gave as it were sentence and judgment what was to be done in hard and doubtful matters. And this is the opinion of Rabbi Solomon.

Some others will have it called the Breast-plate of judgment, because that by it the judgment of the Judges, if it were amiss, was hereby as it were pardoned; because the High Priest was to bear the sins of the People. The Authors of this opinion are mentioned by R. Solomon.

Ibn Ezra saith it was so called, because by it the judgment and decrees of the Lord were known: and he thinks also that Vrim and Thummim were something made by the hand of the craftsman.

But Nachmanides and R. Solomon say, it was opus divinum, and given to Moses in the Mount; or at least that God shown him how to make it.

Some think it was nothing but the Stones in the Breast-plate, by the shining whereof God did anauere, favourably answer and grant; by the not shining, abnuere, disallow and refuse. But Kimchi confutes this, because it is spoken of as a differing thing in the same place where the stones are described: But he himself says, it is not certainly known what the Urim and Thummim were.

Nachmanides saith it was certain sacred names, by the virtue whereof the letters of the Breast-plate were enlightened and ordered so that the Priest might read the answer of God: and that which caused shining was called Vrim; and that which made them legible, Thummim.

The sum of these Opinions laid together is, That this Oracle was either the Stones of the Breast-plate themselves, or something in the folding of the Breast-plate, which by a divine virtue did cause the Stones to shine, and by the letters of the Tribes names in them as it were to express the answer of God.

For concerning the Manner of this Oracle, the Talmudists report thus much: First, No private man might consult with Vrim and Thummim, but either the King, or 〈 in non-Latin alphabet 〉 he that was chief of the Consistory, or 〈 in non-Latin alphabet 〉 the Consistory or Judges themselves; and that in matters difficult and of great importance.

Secondly, 〈 in non-Latin alphabet 〉 he that inquired must stand with his face looking full upon 〈 in non-Latin alphabet 〉 the Priest whom he asked; and the Priest stood with his eyes fixed upon the Ark, or upon his breast (say some) where was the Vrim and Thummim.

Thirdly, The voice was to be a soft still voice, and not above one thing to be asked at one time: But if they asked two things at once, the answer was only unto the first; but in case of extremity, unto both. And such was David's case, 1 Sam. 30. 8. when he asked concerning the Amalekites who had burnt Ziklag, Shall I follow this company, (saith he) and shall I overtake them? The Lord answers, Follow, for thou shalt surely overtake them, and recover all without fail.

Now if you ask how the Priest knew the answer of the Lord: First, you must remember there were twelve stones in the Breast-plate, and in those stones the twelve names of the Sons of Israel, either set or carved; and that there might be a full Alphabet of letters, there was also, say they, written upon the Breast-plate, Abraham, Isaac, and Jacob, and these two words 〈 in non-Latin alphabet 〉 , the Tribes of Ieshurun or Israel. Now when the Lord answered, the letters expressing the answer, by the divine virtue of the Vrim and Thummim became 〈 in non-Latin alphabet 〉 , i. prominentes; that is, they shown forth themselves with a splendor, that the Priest might read the answer of God. As 2 Sam. 2. 1. when David asked the Lord 〈 in non-Latin alphabet 〉 Shall I ascend into any of the Cities of Judah? the letter 〈 in non-Latin alphabet 〉 in Shimeon, 〈 in non-Latin alphabet 〉 in Levi, and 〈 in non-Latin alphabet 〉 in Iehudah, put themselves forth, or shone forth with a splendor, that the Priest might read 〈 in non-Latin alphabet 〉 Ascend. Though some of the Jews say the letters became 〈 in non-Latin alphabet 〉 that is, joined themselves together and made a word: which as I cannot conceive how it should be, so I think it less probable.

And thus hitherto have you heard the diverse Opinions of the matter and manner of this Oracle of Vrim and Thummim. Here is variety enough; I leave to everyone to make his own choice which he will believe: only give me leave to add thus much in way of censure of them, which is, That they all seem against reason and likelihood to confound Vrim with Thummim, in making them one and the same thing called by diverse names in regard of diverse effects and uses: which I can the less believe, because I find Vrim alone used in matter of consultation with God, whereby it seems Thummim had some other use. In the 27. of Num. 21. Moses commands Joshua in all business to consult the High Priest by the judgment of Vrim before the Lord; but no speech of Thummim. Again, 1 Sam. 28. 6. it is said that Saul asked counsel of Lord, when he was to go against the Philistines; but the Lord answered him not, neither by dreams, nor by Vrim, nor by the Prophets. Here also is Vrim spoken of, but no word of Thummim.

If I may therefore speak what I think, I would say, That Vrim and Thummim were a twofold Oracle, and for a twofold use. And that Vrim was the Oracle, or part of the Oracle, whereby God gave answer to those who inquired of him in hard and doubtful cases; therefore called Vrim or Lights, because as ignorance is called darkness, so is all knowledge a kind of illumination or enlightening; and that which bringeth knowledge is fitly called a Light, because it dispels the darkness of our minds.

But Thummim was that Oracle or mean whereby the High Priest knew whether God did accept the Sacrifice or no; therefore called Thummim, that is, Integrity, because those whose Sacrifice God accepted, were accounted Thummim, that is, just and righteous in the eyes of God; because their Sacrifice was a shadow of Christ's Sacrifice, by acceptation whereof we are justified and made righteous before God. For without doubt the Patriarchs and Legal Church had some ordinary mean to know when their Sacrifice was accepted; else had they been behind the Gentiles, for they had a sign to know when they did Litare, that is, when their false God's accepted their false sacrifice: and as the Devil was God's Ape in giving Oracles, so I verily believe he was in this also. Nay Josephus expressly affirms it of the Jews, though for the particular I suppose he is mistaken: For he saith, that whensoever God did accept the Sacrifice, the Onyx-stone on the Priests left shoulder shone with an admirable splendor; but this, saith he, ceased 〈 in non-Latin alphabet 〉 two hundred years before his time. And no wonder; for when the Sun of righteousness drew near unto his rising, those dimmer Vrim and smaller stars must needs lose their light. Now that which Josephus affirms of the Onyx-stone on the left shoulder, I suppose was mistaken for the Thummim on the left part of the Breast-plate,

And lastly, as I said before of Vrim, so I think of Thummim, That it was in use among the Patriarchs of old; and that by some such means as this Abel knew that God accepted his Offering, and Cain that his was refused.

And thus much of Vrim and Thummim considered Personally in the High Priest; now I come to consider it Typically: for as the High Priest himself was a Type of Christ, so must these Adjuncts of his also be Types of something in Christ. Which we shall not be long a finding out, if we remember again the signification of the words, and the use of the things themselves: Vrim is Light and Illumination; Thummim Integrity and Perfection. By Vrim the Jews were ascertained of the counsel and will of God; by Thummim of his favor and good will towards them. All this agrees to Christ both in himself, and in regard of us.

In himself. His Breast is full of Vrim, full of Light and Understanding: In him are hid all the Treasures of Wisdom and Knowledge, as S. Paul saith; He is the Wisdom of the Father by which the world itself was made. His heart is also endowed with Thummim, with all kind of Perfections: He was conceived without Original sin, lived without Actual sin; fulfilled the whole Law of God, which is the Law of Thummim, the Law of all Perfection.

Thus to Christ himself agrees both Vrim and Thummim: and so it doth also in regard of us; for he is an Vrim and Thummim both to us and for us. To us he is Vrim, a Light which enlighteneth everyone which cometh into the world: He is the Light which shone in darkness, but the darkness could not comprehend it: He was that Light by which the people (as it is said in Matthew 4. 16.) which sat in darkness saw great light. And of this Light John came to bear witness, that all might believe in him, John 1. 7. In sum, Christ is 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 Patris, the Word and Oracle of his Father, by whom we know and learn the Father's will: for so S. John saith, ch. 1. 18. No man hath seen God at any time; the only-begotten Son who is in the bosom of the Father, he hath revealed him unto us.

Neither is Christ only an Vrim, but also a Thummim to us. For as by Thummim the Jews were ascertained of God's favor toward them in accepting their Sacrifice; so by Christ coming in the flesh is revealed the unspeakable Mercy of God to Mankind, in that he would accept his Sacrifice once offered for the expiation of the sins of the whole world. This is that Good-will toward men which the Angels sung of as soon as he was born; Glory be to God on high, Peace on earth, and Good-will towards men: Yea, Glory be to God on high for this Peace on earth, and for this Good-will towards men.

Thus we see Christ an Vrim and Thummim to us: now let us see how he is the same for us; and that is when his Wisdom and Righteousness is made ours by imputation. So his Vrim becomes our Vrim, his Thummim our Thummim; that is, his wisdom is made ours, his righteousness and favor with God made ours; for, This is my well-beloved Son (said a Voice from Heaven) in whom I am well pleased. In brief, S. Paul comprehends both these together, where he saith, Christ Jesus is made unto us Wisdom, Sanctification, and Redemption. And so, Lord, Let thy Vrim and thy Thummim be with thy Holy One.

AND thus much for the special consideration of this Vrim and Thummim, both Personally and Typically: Now I come unto the general meaning thereof, as it concerns not the High Priest only, but the whole Tribe of Levi; for this is the Blessing of that whole Tribe. And in this large respect the meaning cannot be Proper, for so it belongs unto the High Priest to have Vrim and Thummim; nor Typical, because the Priests only, and not the under- Levites, were Types of Christ: but the sense must be Analogical, signifying some endowments common to all Levites which resemble the Vrim and Thummim upon the Breast of the High Priest.

Now what these are the words themselves import: namely, Light of Understanding and knowledge, this is their Vrim; and Integrity of life, this is their Thummim. The first makes them Doctors Teachers, the second Ductores populi Guides and Leaders of the People. He that wants either of these two, wants the true ornament of Priesthood, the right character of a Levite.

For though these endowments may well beseem all the Tribes of Israel; yet Moses specially prays for them in Levi, because by him they were to come to all the rest: and the want of them in him could not but redound to all the rest: Ita populus, sicut sacerdos, Such as the Priest is, such will the People be; the Priest cannot err, but he causeth others to err also; the Priest cannot sin, but he causeth others to sin also. And this is it that Malachi saith from the Lord unto the Priests of his time, Ye are gone out of the way, and have caused many to stumble at, or in, the Law. But the Levites of old, (saith the same Prophet) The Law of Truth was in their mouth, and iniquity was not found in their lips: they walked with God in peace and equity, and turned many from iniquity. Here you see when the Levites err, the people err also; when the Levites walk in equity, the people are turned from iniquity.

The Ministers of Christ must be Lux mundi, the light of the world; Vos estis lux mundi, Ye are the light of the world, Ye are the world's Vrim, faith Christ unto his Apostles: For the lips of the Priest should preserve knowledge, and they should learn the Law at his mouth. This light of knowledge, this teaching knowledge is the Vrim of every Levite; and therefore Christ when he inspired his Apostles with knowledge of heavenly mysteries, he sent a new Vrim from above, even fiery tongu • s, tongues of Vrim from Heaven: He sent no fiery heads, but fiery tongues; for it is not sufficient for a Levite to have his head full of Vrim, unless his tongue be a candle to show it unto others. There came indeed no Thummim from heaven, as there came an Vrim; for though the Apostles were secured from errors, they were not freed from sin: And yet we who are Levites must have such a Thummim as may be gotten upon earth, for S. Paul bids Titus in all things to show himself an example of good works: and this is a Thummim of Integrity.

But besides this Thummim, the Ministers of the Gospel have received from God more especially another Thummim, like unto that which was proper to the High Priest; namely, the power of binding and loosing, which is as it were a power of Oracle to declare unto the people the remission of their sins by the acceptance of Christ's Sacrifice. And this directly answers to Thummim in the first sense.

IEREMIAH 10. 11.

THESE words are written in the Chaldee tongue, whereas the rest of the Prophecy is in the Hebrew: the reason whereof you shall then have, when we have first seen the Occasion, Coherence and Sum of the words; which is as followeth. The Prophet having in the end of the last Chapter threatened the Jews and all the neighbouring Nations with captivity, Edom, Ammon, Moab, with the Arabians of the wilderness: in this Chapter leaving out the rest he singles out the Jews, to instruct them for their demeanour and carriage in their captivity; to wit, that they should not learn the way of the Heathen whither they should be carried, that they should not be dismayed at the signs of Heaven, nor regard their God's of Gold and Silver, which could do neither evil nor good.

But lest they should think they had acquit themselves well if they abstained from what they should see the Heathen do; he tells them, they must yet do more than this, they must make open profession against their God's; they must proclaim against their Idolatry and false worship: and therefore in the middle of his exhortation he enterlaceth these words in the Chaldee tongue, Thus shall ye say unto them, &c.

These words then contain a Proclamation which the Jews are enjoined from God to make against the God's of the Gentiles, when they should be carried captive to Babylon: wherein are to be considered two things. 1. The Proclaiming itself. 2. The Sum of the Proclamation. The Proclaiming, in these words, Thus shall ye say unto them: The Sum of the Proclamation in these, The God's which have not made the Heavens and the Earth, (even) they shallperish from the Earth, and from under these Heavens. In the Proclaiming are three things considerable. 1. The Persons Who. 2. The Persons To whom. 3. The manner, How. The Persons Who, in the word Ye; that is, Ye Jews, who are the worshippers of the living God; Ye captive Jews carried out of your own land, and living as slaves and vassals under your proud Lord's the Babylonians; Ye shall say unto them. 2. The Persons To whom; To them: what Them? even your Lordly Masters of Babylon; Ye shall say unto them. 3. The manner, How; Thus: that is, not in cryptick or mystical terms, or in your Hebrew mutterings, a language which they understand not; but in the vulgar tongue of Babylon, in plain Chaldee, Thus shall ye say unto them, —&c. 〈 in non-Latin alphabet 〉 , The God's which have not made the Heavens and the Earth, &c.

In the second part, which I called The Sum of the Proclamation, are two things contained. 1. A description of false God's, in these words, The God's which made not the Heavens and the Earth. 2. Their doom, in these, They shall perish from the Earth, and from under these Heavens.

[unspec 1] I shall speak of these in order; and first of the Persons who must make this Proclamation, namely, The Israelites: Ye Israelites; Ye Servants of the God of Heaven; Ye Sons of promise, and peculiar heritage of the Lord of hosts; Ye, upon whom the dew of grace is shed from heaven; Ye, to whom the most High hath given his Oracles, and made his Name known amongst you; Ye shall say unto them. Hence I observe,

That it is the office of everyone who is a member of God's Church and the child of Grace, to endeavor to bring others to the knowledge of God and godliness. First, All things in nature desire and covet the propagation of that kind wherein themselves are ranked. The Fire is no sooner kindled, but presently it will turn all it lays hold upon into its own nature. As it is with the Fire of Nature, so must it be with the Fire of Grace; it is as possible for the Sun to want light, and the Fire to be without heat, as the Fire of Grace to be kindled in their hearts who endeavor not to inflame others with the same heavenly fire.

Do we not see every Citizen, every member of any Company or Society, how eagerly they desire, and how forward they are to further the enlargement of that Commonwealth and Society whereof they are members? What one nobly descended but desireth the enlargement of his house and kindred continually? What true English -man but desireth the increase of our King's subjects, the amplifying of his dominions, and the Revenues of his Crown? We would account them monsters who should be otherwise affected; nay unworthy to live any longer as members, or enjoy the rights of Subjects. How canst thou then be a member of God's kingdom and not labor the increase of God's Subjects? or how darest thou usurp the name of a Christian, or think thyself a child of Grace, who endeavourest not the propagation of that heavenly Hierarchy whereof thou callest thyself a member? The woman of Samaria had no sooner found the Messias, but she runs and calls the whole City to be partakers of her happiness, John 4. 29. Christ bids Peter (Luke 22. 32.) When thou art converted, strengthen thy brethren.

S. Paul in nothing more expressed the Character of a Christian than in this: In the presence of Agrippa so servant was his wish that all who heard him that day were even as he was: so great was his zeal, Rom. 9. 3. that so his loss might have been recompensed with the gaining of the whole Jewish Nation unto Christ, he could have been willing to be taken out of the Roll himself; I could wish (saith he) that myself were accursed from Christ, for my brethren my kinsmen according to the flesh.

The Devil was no sooner fallen, but he presently labored to bring Man to the same ruin; nay the restless compasser still goeth about like a roaring Lion, seeking continually whom he may devour. His Instruments are like him. The sons of Belial, how busy are they in debauching others and making them like themselves? The Pharisees ran over sea and land, and spared no labor to bring numbers to their Sect, though but to make them, as Christ speaks, filii Gehennae, sons of Hell. The Jesuits how run they up and down into all corners of the world, from the Sun rising unto the going down thereof, to propagate their Heresies? Nay, the very Mohammedans run about the world to gain Profelytes for their beastly Prophet Mahomet. And shall the children of the Kingdom of Heaven only want this desire, this zeal, this endeavor? Impossible: And if any such seem to be, who do it not, surely they are but bastards, and such as God will never own to be his.

Some report of Mules and other such like creatures of Mongrel and mixed generation, that they beget not again: Even such Mongrels are those Christians who beget not unto God, who labor not the conversion and drawing of others unto Christ. We pray unto God every day, Let thy Kingdom come: Let that which is our daily prayer, be also our daily endeavor, even of all that say to God [ Our Father; ] else he will be no Father of ours. Indeed the Kingdom of God shall come in despite of the Devil and all his Regiment, but happy are those who further it: For those that turn many unto righteousness, shall shine as the stars in the firmament for evermore. Thus much shall suffice for the first Observation.

One thing more I have yet to observe from the condition of the persons to whom this word [ Ye ] hath relation: Ye shall say; namely, Ye captives, Ye whom the Lord your God hath given into the hands of your enemies, and made you as the off-scouring and refuse in the midst of the people; Ye whose City, the glory of the whole earth, is consumed with fire, whose Priests and Princes are all slain with the sword, and the remnant of your people carried into a strange land; Ye a people overwhelmed with the floods of affliction, and (as far as the eye of flesh can see) forsaken of the God whom ye worshipped; Ye, even ye, shall say unto them, The God's that made not the Heavens and the Earth, &c. Hence observe, No men so fit to glorify God, whether by confession of the mouth or devotion of the heart, as his servants when they are humbled by affliction. The Reasons are plain: For

• 1. It is the Love of the World which quencheth our love toward God. So long as the World pleaseth us, so long our Love to God is weak and feeble: but if once we are weaned from our delight and content in worldly things, then (if ever) we cleave firmly unto God; then are our hearts inflamed, and our whole spirit fixed in Heaven, which before stuck fast in earth. Even as the Fire in coldest weather scorcheth most; so doth the zeal of God's servants burn most in the midst of affliction. The righteous are like the Palm-tree, which then riseth highest, when the burden laid thereon weigheth heaviest: So it is with them, the weight of their affliction makes them rise up to Heaven.
• 2. In affliction only it will appear whether men feared and loved God for his own sake or no, or whether for some worldly respect only. It is the property of a true Christian not to disclaim God in affliction, as hypocrites do; but then to confess him most, when the world sees least cause why they should at all. Until the storms and winds came, the house built upon the sand seemed to stand as strong as that upon the rock.

This trial was it that Satan would have God put Job unto: Doth Job (saith he) fear God for naught? Hast thou not made a hedge about him, and about all he hath? &c. But put forth thy hand now, and touch all that he hath; and he will curse thee unto thy face. As if he had said, While all things prosper in his hand, who knows whether he be a man that truly feareth thee? but strike and afflict him, and then it will soon appear what he is. And indeed the Devil saw soon what Job was unto his little liking, when the weight of his afflictions pressed these words out of his mouth, Though he kill me, I will trust in him.

For this cause, That it might appear the Church was reared upon no earthly foundation, the Wisdom of God would have it planted in Martyrdom, and watered with the blood of his Saints. For the same cause also was the glorious name of Confessors in the Primitive Church given unto those who had held their Faith in the time of trial and persecution: and for this cause would God have his people here to avouch him in the land of their captivity; that the more the world wondered, the more he might be glorified.

Seeing therefore we are most fit to glorify God in the time of our affliction, Let this be a Motive unto us both of Comfort in the depth of sorrow, and of Patience in the midst of pain; always when the hand of God is upon us, confessing with David, Psal. 119. 71. Bonum est, Domine, quod humiliasti me, It is good, Lord, that thou hast humbled me.

AND thus I come to the Persons to whom this Proclamation is to be made, intimated [unspec 2] in the word [ Them;] Thus shall ye say unto them: what Them? even your Lord's and Masters, even your Lordly Masters, your Rulers, your proud Conquerors.

Sins therefore against the Person of God are to be reproved without all respect of Persons. Such sins are sins of Idolatry, or sins of the first and second Commandment: For when false God's are worshipped, whether mediately or immediately, the Person of God is dishonored. In these sins therefore the Cautions concerning persons who should reprove, and persons who are to be reproved, which in other sins Wisdom makes considerable, have no place at all: Be the person reproving, or the person to be reproved, public or private, greater or lesser, it skilleth not; for in case of Idolatry, the poorest beggar on the earth may admonish the greatest Emperor in the world. Indeed the quality or condition of persons may be opposed to all other respects whatsoever, and so make some time and some place unfit for reproof or admonition; nay the quality of the persons of men may be such as doth exclude some persons from reproving them: But when the case concerns the Person of God himself, then to spare or regard the persons of men is Idolatry itself; for this is to honor men more than God himself; this is to suffer God to be dishonored, lest the honor of men should be impeached. I confess the danger is great in regard of the flesh; but we must know what our Savior saith, He that loveth father or mother, yea his own life, better than me, is not worthy of me.

Thus the glorious Martyr Ignatius reproved Trajan the Emperor, whilst he was sacrificing to his God's, even at the very Altar, and in the face of his whole Army, being at Antioch. And for the same sin we see here the poor captive Jew was to reprove his great Babylonian Lord, the miserable and contemptible slave the conqueror of the world, the miry foot the head of gold: For thus shall ye say even to them, The God's which made not the heavens and the earth, &c.

[unspec 3] AND so I will leave the Persons both Ye and Them, and come to the third and last circumstance I considered in this act of protesting or proclaiming against the God's of the heathen, and that is, The manner how it should be done, intimated in the word Thus; Thus shall ye say unto them: that is, in plain Chaldee; not in Hebrew, how holy a tongue soever, but in the vulgar tongue of Babylon; Thus shall ye say unto them. Here we see That God will have his Church to utter his Oracles in the vulgar tongues of the Nations. When ye inform the Gentiles of any part of the knowledge of me, Thus shall ye say unto them. Surely our Prophet's sudden changing of his Dialect here was a Praeludium to that great publishing of God's name to the Gentiles in their vulgar tongues after the Messias should come; which Theodoret avoucheth to have been when he saith, that the words of the Apostles and Prophets were turned into the languages of the Romans, Egyptians, Persians, Indians, Armenians, Scythians, Sauromatans, and all the languages which any Nation used.

Certainly, to keep the Scriptures in an unknown tongue, is of all other the most unreasonable madness; but to teach Pagans the Articles of their Creed at their first conversion in the Latin tongue, as the Spaniards have done with the Indians, is a most ridiculous folly. It not the Word of God his revealed will unto his whole Church? But how is it revealed in an unknown tongue? Or is the Word of God a revealed will unto those only who are learned, and hidden to others?

But if the Scriptures were in vulgar Tongues, they might be occasions of many heresies, by the mistakes of the vulgar, if they might read them.

This is strange. Can every Frier in a Pulpit, when he preacheth, warrant his words from being mistaken or perverted to heresy? and are the words and sayings of God himself so obnoxious that they may not be read? Nay, if God himself may not speak in a vulgar tongue, I see far less reason why a Frier should: And so should the people know nothing at all concerning God, if a good may not therefore be done because some will abuse it to evil.

NOW I come to the second main part of my Text, The Sum of the Proclamation, containing in it two things. First, A description of false God's, The God's which made not the heavens and the earth. Secondly, Their doom, They shall perish from the earth, and from under these heavens.

To begin with the first, The God's which made not, &c. He saith not, Those who were not Abraham's God's, or Jacob's God's, nor the God's which brought not Israel out of Egypt, or such like; but, The God's which made not the heavens and the earth. Whence note,

[unspec 1] That men are to be dealt with and persuaded out of the Principles they acknowledge and are addicted to. Ethnics, out of the Principles of Reason and Nature, or the like; Jews, out of Moses and the Prophets; Christians, out of the Gospel: In sum, All sorts of men, from that they are addicted to. This is a Maxim of wisdom which God himself hath approved.

So the Jews acknowledging Prophetical doctrine, are dealt without of the Prophets; A Virgin shall bear a Son. But the Magi of the East, being addicted to Astrology, are drawn to Christ by the apparition of a Star: and therefore the Star appeared not in Judea, because the Jews used not to heed such things, they had the Oracles of God; but it appeared in the East, that is, was seen by them only who dwelt in the East; which made the wise men wonder and joy so much, when afterward it went before them going to Bethlehem.

So S. Paul, being to preach a God the Athenians knew not, avouched and defended his fact by an Altar of their own, inscribed 〈 in non-Latin alphabet 〉 , To the unknown God; whence they might be convinced, that a God whom their fathers knew not might yet be a God to be worshipped. The same Apostle teacheth Tilus to convince the Cretans out of their own Poets,

On the contrary, S. Peter having to deal with the Jews and Proselytes, Acts 2. useth no other grounds but the Prophecies of Joel and David.

Again, S. Paul being to enter with the Ethnics of Lystra, Acts 14. 15. who would needs have sacrificed to him as to a God, insinuateth with an Argument from Nature and from the Creation of the world; Why do ye (saith he) these things? we are also men of like passions with you; and preach unto you, that you should turn from these vanities unto the living God, which made heaven and earth, and the sea, and all things that are therein.

As it is with diverse Sects in Religion, so is it with divers sorts and conditions of men; an Argument or Motive suitable to one sort is altogether unfit for another. All Vessels are best handled by their ansae or ears, on what part soever they stand: he that handleth them otherwise, handleth them but aukwardly: So it is with men's minds; there are in every man's opinion or affections certain ansae or ears, whereon a wise persuader should lay his hold, to draw men unto him. For this cause Aristotle in his Rhetoricks describes the several dispositions of several sorts of men; of men, of women; of young, of old; of rich, of poor; of noble, and ignoble; that a Rhetorician might suit his motives accordingly. A Dog is tolled with a bone, a worm is a bait to catch a fish, a pigeon brings the hawk unto the Falconer's lure: So must every wise fisher of men, every wise angler of souls, make choice of Motives according to the several dispositions and conditions of the hearers; according to that of S. Paul, 1 Cor. 9. 20, 21, &c. Unto the Jews I became as a Jew, that I might save the Jews; to them which are without the Law, as without the Law, that I might gain them that are without the Law: To the weak I became as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And thus much shall suffice for this first Observation.

My second Observation from these words is this, That the true God may be known [unspec 2] by the Principles of Nature, or the Creation of the Heaven and Earth. For that which is a character or note of false God's must needs likewise imply an argument for the true; Rectum est index sui & obliqui: If those who made not the Heaven and the Earth are false God's, he then that made them is the true.

This is that which some call Natural Theology; others, the Ascent of the Soul to God by the Scale of the creatures, the steps whereof are to be ordered as followeth. 1. All men by God do understand some Person, or a living and Reasonable Essence. 2. All men will grant that which is God to be the most excellent of all Persons or Living Essences. 3. The Perfections of a Living and Reasonable Essence are threefold; In the Understanding, In the Will, and In the Faculties of working: In the Understanding is Wisdom; In the Will, Goodness; In the Faculties, Power: Whatsoever therefore hath a Sovereignty in these three, is the most excellent of Living and Reasonable Essences. All men therefore, if they want not the ordinary use of Reason, will assent, That under the name of God they mean Him to whom belongs a Sovereignty of Wisdom, a Sovereignty of Goodness, and a Sovereignty of Power and Might. Thus far we agree and walk together: But the error of the Nations hath been in the Application; namely, To whom belonged this Sovereignty, and whether it belonged to many, or to one alone.

But howsoever the Gentiles in this Application became vain in their Imaginations, and transformed the glory of this incorruptible Sovereignty into the image of corruptibility; yet, as the Apostle saith, God left them not without a witness, in that those invisible things of him are seen by the creation of the world: For a workman is known by his work. The greatest work and the goodliest work that ever was, is the Creation of the world. He then that made the Heaven and the Earth is he alone to whom this threefold Sovereignty belongeth: He alone is Almighty, He alone is All-good, He alone is All-wise.

What greater Power can there be than to make the Heaven and the Earth of nothing? what Might so mighty as that which made whatsoever else is mighty; even so many millions of powers as are in the Heavens above; so admirable variety of faculties as are found in the Earth below? Is there any Wisdom like unto his, who in so manifold a work made nothing superfluous or vain, but all things for their end; who ordered and appointed such means for every end as better could not be devised; who settled so goodly an Order, and gave to everything a Law and Rule which it should observe? What Goodness so unspeakable, as to have bestowed upon every thing some portion of goodness, and to have sufficiently furnished them with endowments to attain and preserve the same? What Goodness can be like unto that which he hath shewn unto us, in making and ordaining all that ever he made for out use and service? Thus we see the admirable Power, the incomparable Wisdom, and unspeakable Goodness of him that made the Heavens and the Earth. He therefore is the true and living God, and lives forever. Those God's which made not the heavens and the earth are no God's, and shall perish from the earth, and from under these heavens.

Thus have I let you see one part of The Scale of the creatures, by which the Soul ascends unto God. But there is another half yet behind, to make a complete Jacob's ladder: For the Ascent of the Soul unto God by the comtemplation of the creatures, is either the Ascent of the Understanding, to know him, or the Ascent of our Will, through obedience to worship him. The first is that which I have hitherto spoken of: The second, though it be not here used and applied by our Prophet, yet it is implied by his example in the former, in that he hath therein taught us what use to make of the consideration of the creation of the world, and creatures of God.

The Ascent therefore of the Will consists in its conformity, and the conformity of all our Affections and Actions to the Will of God, so far as it may be seen in the works of the creatures: For God, in that he hath given them a Law, hath as it were stamped in them the character of his Will, which is the Law and Rule they observe in working. By this Ladder we may ascend two ways; either by express Example, or by Analogy. By express Example, where the Law which the Creatures observe in their workings is the very same which we ought to express in our actions. By Analogy, when the properties or actions of the Creatures, especially if they be otherwise unsuitable unto our nature, are emblematically and by way of resemblance applied to admonish us of our duties. To this kind belong Parable-similes, framed according to the will of the applier; whereof we shall find examples in the Scripture. But because the Ascent by Example is the firmer and surer, I will only show some few Examples of it.

We see all Natural agents neglect their private good and proper end, to maintain the public good of the Universe; the Water ascends upward, the Air downward, against nature, to maintain the connection and indivulsion of the parts of the world: So should every good member of a Commonwealth or Society pass by his private profit and private pleasure, to further the common good of the weal public. Every natural body will rend and break in pieces, rather than the Order of the world should be violated by a penetration of dimensions: So should every good member hazard, yea lose, both his life and estate, for the common behoof of that body whereof he is a member. All things of inferior nature give place without reluctancy to those which have a sublimity of nature above them; the Water willingly submitteth unto the Air, the Air unto the Fire, &c. yea, the one doth further, as far as it can, the ascent of the other above it: The like should we express in the subordination of degrees and conditions amongst men. All things which grow upon the earth turn their heads and faces upward, toward that by whose influence they grow and are preserved: So should we unto him in whom we live, and move, and have our being.

These are only general Instances for a taste, drawn from the general rule of the Creatures, to admonish us of general duties. If I should from hence take a view of every several creature in his kind, I might show you in clay all Ethical and Oeconomical virtues sampled in one kind or other of them. Go to the pismire, thou sluggard, saith Solomon. Be wise as serpents, saith a wiser than Solomon. The Ox knoweth his owner, and the ass his masters crib; but Israel hath not known me, saith the Lord by the • rophet Isaiah. The Stork in the heaven knoweth her appointed times; the turtle, and the crane, and the swallow observe the time of their coming, saith our Prophet Jeremiah. Go to the lilies of the field, and learn of them, saith our Savior. To say no more, There is no creature in the world but upbraids us with sin, in daily and continually breaking the Law of our creation, which they so inviolably observe.

We should therefore hence learn to use these Creatures not for our bodies only, to array them and feed them, and such like, but for the spiritual good of the inward man; that so in them and with them we may glorify our Creator. God made all the Creation for the service of man: but not for the service of his Body alone, as most conceive it; but also for the service of his Better part, the Soul and Understanding. We should never therefore use, behold or look upon any one of our fellow-creatures, but we should be raised by them unto God, invited to devotion, and spurred to conform our Wills and Affections to the pattern of that Eternal Will which they any way express.

I doubt not but the Philosophy of Solomon was of this strain, when he spake of herbs and trees, and of living creatures; the fragments which here and there remain in the Proverbs may give us some taste thereof.

If we would do thus, it would abate our Pride, and make us know ourselves better. Lord, what is man but the most unreasonable creature upon the face of the earth, the most unjust, lawless, irregular creature that walks under the Sun? Consider the marches of that Royal host of Heaven; look upon the fowls of the Air and fishes of the Sea; survey all that springeth, all that moveth and creepeth upon the Earth; and tell me, from the circumference above unto the center below, what one creature, what worst creature of God's making, what silly worm doth so transgress the Law of his creation as Man doth? And yet Man hath Reason given him, whereby he knoweth the Law and Rule he is to follow; Man hath also a liberty of Will: But what doth he with them? His Reason he abuseth to most unreasonable actions; his Will, to most licentious and abominable liberty. It is a wonder the Earth can endure to bear him so vile a burden, or the Sun to shine upon him the most unworthy creature in the world. Thus much concerning The description of the false God's, in the words, The God's that made not the Heavens and the Earth.

It remains I should speak of their Doom, in the last words, They shall perish from the Earth, &c. Wherein I shall observe two things: 1. Their destiny itself, which is perishing; They shall perish: and 2. The circumstances of this perishing; from the Earth, and from under these Heavens. I make them two, because they will yield different Observations and Instructions.

To begin therefore with the first, The Doom or Destiny itself, which is perishing; They shall perish. These words you see were a Prophecy of what was to come upon the God's of the Heathen in after-times; for at the time and age wherein they were spoken, things in the world were far otherwise than here is foretold they should be: For the dominion and jurisdiction of Jehovah, the God of Heaven, seemed exceeding small; his Name being only known in Jacob, and his Greatness and Throne amongst the Sons of Israel; whereas Idols, false gods, and false worship, overwhelmed as it were the face of the whole earth. The kingdom of God was but a small parcel; whereas Devils and Idols commanded and swayed all the Nations of the earth besides. The dew of grace lay only upon the fleece of Gideon; but all the earth besides was dry. This was the state of the times when this Prophecy was uttered, nay worse at that time than ever it had been before: For even that small portion of men which acknowledged the Lord God of heaven, was now almost quite extinguished and devoured by the vassals of the God's of the Nations; Israel being carried away captive into a strange land, with much unlikelihood of return, and the most High God as it were mastered by the God's of the Nations.

Ye have heard the state of the times wherein this Prophecy is commanded: Now let us consider of the Event; and this we shall find partly already accomplished, and partly yet to come. For the first, We have seen with our eyes, we have heard with our ears, and our fathers have told us the wondrous works of the Lord. We have heard and daily read of the admired Oracles of the Gentiles, of Apollo at Delphus, of Jupiter Ammon in Egypt, and many moe, too long to be named: but all of them are long since perished from the earth, and from under these heavens. We have heard of the names of many God's in former times of great renown in these Islands of the Gentiles; Jupiter, Mars, Apollo, Neptune, Juno, Vesta, Venus, Minerva, Diana, &c. all Europe, Italy, Greece, and the les • er Asia, swarming with their Temples and Ceremonies: and yet now are they perished from the earth, and from under these heavens. Where is now Bel the God of Babylon, Nisroch the God of Assyria, Baal and Ashteroth the God's of the Sidonians, Rimmon the God of the Aramites? Where is now Dagon of the Philistines, Milcom of the Ammonites, Chemosh of Moab, and Tammuz of the Egyptians? Even these also, whose names we hear so frequent in Scripture, are perished with their very names from this earth, and from under these heavens. And the Nations which once worshipped them, worship now the great God, Creator of heaven and earth, once all of them, and yet the most of them, truly and savingly in Christ Jesus the Savior and Redeemer of the world.

The beginning of this strange and wonderful Change was about the Birth and Incarnation of Christ our Savior, at which time the God's of the Gentiles grew speechless in their Oracles: or if at any time they answered, it was to testify the nearness of that time wherein they were to be cast out, and the presence of him who should do the same. As it is reported of Augustus, who consulting the Oracle of Apollo, who should reign after him, received this answer;

The meaning whereof is this; The Hebrew child, which rules the blessed God's, bids me leave this house, and presently pack to hell: From henceforth depart thou with silence from our Altars. Whereupon it is said that Augustus reared an Altar in the Capitol with this Inscription, ARA PRIMOGENITI DEI, The Altar of the First-begotten of God. Porphyry, though an enemy of Christians, reports three farewell Oracles of Apollo. The first whereof is this:

In English thus; O woe is me! lament ye Tripods, for Apollo is gone, he is gone, he is gone; For the burning light of heaven, that Jupiter which was, is, and shall be, O mighty Jupiter, he compels me. Ah woe is me! the bright glory of my Oracles is gone from me. And to the Priest which last consulted him, his demand being, Which was the true Religion, he answered in this manner; In English thus; Thou unhappiest of the Priests, oh that thou wouldst not have asked me, being now at my last, of the Divine Father, and of the dear begotten of that famous King, nor of the Spirit which comprehendeth and surroundeth all things. For, woe is me! He it is that, will I, nill I, will expel me from these Temples; and full soon shall this dividing seat become a place of desolation. And if at any time he were extremely urged by enchantments and exorcisms to break off this uncouth silence, he answered, Apollo's voice is not to be recovered, it is decayed through length of time, and locked up with the keys of never-divining silence: but do you, as ye were wont, such sacrifices as it beseemeth Phoebus to have.

The ceasing of Oracles, in ancient times so frequent, made the Heathen wonder what the cause should be; for being grown very rare as the coming of Christ drew near, and at the time of his being upon the earth, the chiefest of all, the Oracle of Delphi, grown speechless, as Strabo living at that time witnesseth, before the end of that Age all the Oracles of the world in a manner held their peace.

Plutarch, as ye all know, at that time writ a Tract of the decay of Oracles, wherein he labors to find the cause of their ceasing; and after much search and many disputes he concludes the Reason partly to be from the absence of his Demoniacal spirits, who by his Philosophy might either die through length of years, or flit from place to place, either exiled by others more strong, or upon some other dislike; and partly from the alteration of the soil where Oracles were seated, which might not yield such Exhalations as in former times they had done. This is the Sum of the Reasons in that Discourse.

But as we embrace this Testimony of Plutarch for the use and decay of Oracles; so we are better enabled to give a true reason thereof than he was or could be: namely, As Meteors and smaller lights vanish and appear not when the Sun begins to rise; So did these false lights of the Heathen vanish when the Sun of righteousness, Christ Jesus, arose unto the world. As Dagon fell down when the Ark of God was brought into his Temple; so when the true Ark of God, Christ Jesus, came into the world, all the Dagons of the Nations fell down: The time was come when (as our Savior saith John 12. 31.) the Prince of this world was to be cast out; The night was past, and the day was come; and therefore such Bats and Birds of darkness as these were not any longer to play such reaks as in times past they had done.

Now began that War in heaven between Michael and the red Dragon, whereof we read in the Revelation, Michael and his Angels fought against the Dragon and his Angels: that is, Christ our Lord and his undaunted soldiers fought with the Devil and all his Ethnic forces led by the Roman Emperors. Which War, though it lasted long, and cost the blood and lives of many a thousand valiant Martyrs; yet in the days of Constantine the Dragon received so great an overthrow, that he never could recover it: and though in the days of Julian he made head again and kept the field a while; yet was he soon fain to quit it, and leave the victory unto Michael's army: Which defeature of his was accompanied with an ominous sign of his utter overthrow, his Throne or Temple at Delphi with earthquakes, thunder and lightening, being utterly ruined. For as by the rending of the veil of the Temple was signified the abolishment of Legal worship: so by the prodigious destruction of the chiefest Temple the Devil had in all the world, was, as it were, sealed the irrecoverable overthrow of Ethnicisme, which in the Event immediately following proved true. For though he retained some strength under Valens in the East, by still enjoying his wonted sacrifices; yet in the days of Theodosius he was utterly and finally vanquished, when his last champion Eugenius, who threatened to be another Julian, and to restore Ethnicisme again, with his whole Army was discomfited by the prayer and prowess of Theodosius, about the year of our Lord three hundred and ninety. For after this time Ethnicisme was never publicly maintained in the Roman Empire, nor any open attempt made for restoring it again; whereby it seems the red Dragon was cast down to the earth, and that now was perfected the Triumph of Michael's victory, when the God's that made not the heaven and the earth were fully perished, as concerning their Empire, from the earth and from under these heavens.

As the War was long, so the Victory was not gotten all at once, but by certain degrees, as it were; beginning with Constantine Anno 300. and ending in Theodosius, about (as I said) the year 390. And though it be hard to pitch the time of this Trophy exactly; yet I doubt not but it falleth in some part of the time included in the foresaid limits.

Thus then have we seen the Truth and Power of God in fulfilling of this Prophecy, for so much as is already past, and may say with David, Psal. 48. 8. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish it forever. But who would have believed this at the time when the words were spoken, when the worshippers of the most high God were at so low an ebb? Hence therefore must we learn to believe the Promises of God, be they never so unlikely to human Reason: For he it is that says, Isaiah 46. 11. I have spoken, and I will bring it to pass. It is he that says, Ier. 32. 27. I am the God of all flesh, and there is nothing too hard for me. Though Abraham be never so old, and Sarah's womb be dead; yet if the Lord says it, he shall be Father of many Though. Nations Gideon be the least of the house of Manasseh; yet if the Lord says it, by him shall Israel be delivered from the Midianites. Though David follow the sheep; yet if God promise, he shall be King of Israel. Be the famine in Samaria never so extreme, that women eat their own children; yet if God say it, within twenty four hours shall corn be so cheap, that a measure of fine flour shall be sold for a shekel, and two measures of barley for a shekel, in the gates of Samaria. Let us take heed therefore we say not with him on whose hand the King leaned, If God would make windows in heaven, it could not be; nor with the Israelites, when the spies brought them news of the strength of the Inhabitants of