Forty Sermons

that we may have that begun here, which we may have at that day fully perfected, but never ended.

SERMON XXIII.

IN this Verse we have the exceeding Perfection of God's Word set out, by comparing it with the fading Shortness and narrow Scantness of all other outward Perfections. I have seen an end of all Perfection: But thy Commandment is exceeding broad. Upon a like Occasion I have spoken of the Shortness and Scantness of other Perfections out of the First words, I have seen an end of all Perfection.

I come now to speak to that, which is especially intended in the Text; The large Extent and never-ended Length of God's Word: Thy Commandment is exceeding broad.

The Point is: That in the end of all other Perfections God's [Doct.] Commandment is, and a Child of God may find it exceeding broad. In which two things to be explained. 1. What is meant by God's Commandment. 2. What by it's Exceeding breadth.

First, For the first, What's meant by Commandment: You must remember, that God's Word in this Psalm (in which the Psalmist intended to set out the Glory of it to the full) is called by diverse Names; all which in themselves have their distinct Significations, as either signifying some distinct parts of the Word, or the same Word under different Notions and Considerations. So sometimes it's called his Law, Word, Truth, Way, Righteousness; his Precepts, Testimonies, Judgments, and here Commandment.

The distinct Opening of every which word would now be too long; and though useful even to you, yet so as would hinder Speech about that, which, at least at this time, may be more seasonable. It will be sufficient for our present Satisfaction that most agree, that all these Words in the main signify the same thing, namely, the Word of God in the Extent of it, whether Commands, or Promises, or Threats: And so in this Text, though called by the Name of a Commandment, yet he means the whole word, or any part of it; whether a Commandment, as the word here used properly signifieth, or a Threat, or a Promise, for both are Virtual Commands: God's Threats virtually command us to Fear, and his Promises virtually command us to Believe. And so God's Word, his Commandments, his Threats (especially in reference to the Psalmists present Meaning and Occasion) his Promises are exceeding broad.

Secondly, What's then meant by this exceeding Breadth? What we translate exceeding broad, the Vulgar and the Ancients according to their usual Translation of this word, and not in • legant, read Latum nimis, Too broad. And indeed it's too broad for us poor shallow weak Creatures, fully either to comprehend, or fulfil; And so the Hebrew word 〈 in non-Latin alphabet 〉 signifieth an Excess in whatever thing it's added to; and accordingly our Translators, as in the Comparative, read it exceeding Broad; indeed, exceeding all length and breadth of other Perfections. But withal we must know, that this same word in Hebrew Language, which hath no such degrees of Comparison (as other Languages have) expresseth not only the Comparative degree; as though God's Commandment were only exceeding broad; that is, much broader than other Perfections: But it's one of the ways by which they express their Superlative degree, so that his meaning is, that it's not only exceeding broad, broader in the Comparative, but that it is exceeding broad, broadest of all, in the Superlative.

But still you will ask, But wherein consists this Comparative, Superlative exceeding; yea, even Exceeding, exceeding breadth of God's Word?

Some have conceived, that God's Word is here said to be exceeding broad, by reason of the multiplicity of Senses that it bears (as they say, and as the Papists urge) who make it not only to have as many Senses, as there are Differences in the Hebrew, Greek, and vulgar Latin readings: But (which is worse a great deal, and no better than Blasphemy) as many (if you will believe their Cardinal Cusa) as the Church in several Ages and upon several Occasions, shall be pleased to put upon it, i. e. It shall have as many Senses, as they Fancies and Fetches; and so justify Pighius his Blasphemy, who called it a Nose of Wax, which they may draw out or put together, and alter and change as they think good. I abhor, and so I know do you all, these Blasphemies. God's Word is not so Broad. But yet I thus far yield, that it's a safe way of interpreting Scripture, to take it in as broad and large a Sense, as (all things considered) it will bear. And if I do so in expounding this place, itself will bear me out in it; for it saith, that God's Commandment is exceeding broad.

Exceeding broad therefore, because every way broad, reaching to all Persons; in its Commands awing the greatest Kings, and in it's Promises comforting the poorest Beggar.

Reaching all Conditions, Prosperity, v. 14, 72. Adversity, v. 54. Al • Sexes, Times, Places, all parts of body, faculties of Soul, Actions of both, and Circumstances of those Actions. I cannot exemplify them all. If you will go no further than this Psalm, and but mark what's said of it in the several Verses, you shall find more than I say.

It's Life, v. 93. Comfort of Life, v. 50. End of Life, v 17. the Way, v. 35. Rule, v. 30. Counselor, v. 24. a chief Gift, v. 29 Better than thousands of Gold and Silver, v. 72.

It's our Love, v. 47, 48. Joy, v. 14. Delight, v. 16. Choise, v. 30. Desire, v. 20, 40. Hope, v. 43. Trust, v. 42. Fear, v. 120, 161. that which he longs for, v. 40, 82. seeks after, v. 45, 94. cleaves to. v. 31. It's his All.

And if it be all this, and much more, then sure it's Exceeding broad.

But I cannot insist upon all these particulars: Only for more distinct Consideration of it, we must remember, that God's Word is here compared with all other Perfections, and its Breadth with their End.

Now therefore, as we heard before of all other best Perfections, there was a double End of them: Of Length, they lasted not always:

And of Breadth, they reached not to all our Occasions and Wants:

So now on the contrary, there is an exceeding Breadth of God's Word.

• I. Because it reacheth to all Times.
• II. And to all our Wants in them, as able to be a Direction, and to make a Supply in all.

1. For the first, Therefore it is exceeding broad, because reaching to all Times. The place parellel to the Text fully proves it, Isa. 40. 6, 8. All flesh is Grass, and all the goodliness of it as the Flower of the Field. The Grass withereth, and the Flower fadeth: But the Word of our God shall stand forever. For ever, that's long; but to stand, or to be established forever, as the word signifieth, is much more, and yet no more, than is true of every Word of God, whether a Command. I pray you mark that Expression, Heb. 4. 11, 12. Let us labor to enter into that rest, For the Word of God is 〈 in non-Latin alphabet 〉 , quick and powerful, or, as the words are, living and active. It may be you will ask, What's the strength of the Apostle's Reason? Strive to enter into this rest, for the Word of God is quick, &c. 〈◊〉 Its from this Ground we are now upon. He had before spoken of an Exhortation of David's, Psal. 95. Of striving to enter into rest; which Exhortation the Apostle urgeth upon them in his time, to whom he wrote. But now it might be some would say: But why trouble you us with a command of David, so long time since spoken to the Men of his Generation, and now by this time out of Date and antiquated? Which kind of Objection the Apostle takes away, as though he should say; Nay, but do not think that David's word is dead with him: For it was not his word, but God's; and therefore as God never dies, nor grows old, no more doth his Word: But it's quick, or living still: It's not dead, no nor grown old and weak; but it's as active and powerful as ever: And therefore as much concerns you now, as it did them to whom David in Person spake it. And so we see in this respect, God's Commandment is exceeding broad, reacheth from David's time to Paul's. And so are hi • Threats. One reached from Doeg to Judas, compare Psal. 109. 8. with Acts 1. 20. Yea, one reached from Enoch the 7th. from Adam to the Day of Judgment, Jude, ver. 14, 15. And so are all his Promises, which David (as I said) in the Text principally intends. In the first Verse of this Ogdoad, he saith, For ever, O Lord, thy Word is settled in Heaven. A Word of a Promise is in Heaven, and settled, 〈 in non-Latin alphabet 〉 , there, and that forever; a most strong and full Expression, that, whereas if a Man look to these outward Contentments, there's nothing settled, or if settled, yet it's but poorly, not forever, according to that as strong Expression, Psal. 39. 5. Verily every Man at his best estate, is altogether vanity; or, as the Hebrew is, all Men are all vanity, even 〈 in non-Latin alphabet 〉 (the same word in both places) when most settled and established, yet he continues not so long: But when full of Riches, and happy in Children, and so in a seeming settledness, yet it's soon shaken.

Nay, further, whereas if a Man should look at God's Word and Promise, as it is in our unsettled hearts, we are ready to think that it's as ready to waver as our Hearts are; as the shadow of the Sun or Moon in the Water seems to shake as much as the Water doth which it shines in.

Yet for all this seeming shaking here below, the Sun and Moon go on in a steadfast Course in Heaven. So the Psalmist tells us, that however our Hearts stagger at a Promise through unbelief; nay, and our Unbelief makes us believe, that the Promise often is shaken withal, and when we are at our Wits-end, we are ready to think that God's Promise comes to an end too, as Psal. 77. 8. Yet God's Word is settled, though not in our Hearts, yet in Heaven; yea, and there forever, as settled as Heaven itself is; yea, more than so, for Heaven and Earth may pass, but not one jot or tittle of the Law (and therefore of the Gospel) shall fail, Luke 16. 17.

And thus we see, that God's Commandment and Promise, in this respect, is Exceeding broad, reaching to all Times. Was a word of Command the Guide of thy youth? I assure thee, it will be as good a Staff of thine age. And I assure you, a good Promise is a good Nurse, both to the young Babe, and decrepit old Man. Your Apothecaries best Cordials in time will lose their Spirits, and sometimes the stronger they are, the sooner. But hath a Promise cheered thee say, twenty, thirty, forty years ago? Taste it but now afresh, and thou shalt find it as fresh, and give thee as much Refreshment as ever. If it hath been thy greatest Joy in thy joyful Youth, I tell thee, it hath as much Joy in it for thy sad Old-age. That may be said of God's Word, which the Prophet saith of God himself, Isa. 46. 4. And even to Oldage I am he, and even to hoary hairs I will carry you. Doth not the Psalmist say as much in the 160. Verse of this Psalm, Thy Word is true from the Beginning. It's well, it begins well. But will it last as well? Yes: He adds, And everyone of thy righteous Judgments endureth forever. Answerable to which, is that other Expression, ver. 152. Concerning thy Testimonies, I have known of old, that thou hast founded them forever. For ever, and founded forever. O sweet Expression! O grounded Comfort! Brethren, get acquainted with God's Word and Promise as soon as you can, and maintain that Acquaintance everlastingly; and your knowledge of it shall not either go before, or go beyond its Truth. Know it as soon and as long as you will or can, and you shall never find it tripping or failing: But you may after long Experience of God and it, say, I have known of old, that thou hast founded it forever.

And so I have done with the First Breadth of God's Word, reaching to all Times.

II. There is a Second answerable to it, for God's Word and the New Jerusalem, Rev. 21. 16. in this are like: Both the Length and Breadth of them are equal. God's Word and Promise as it reacheth to all Times, that's the first Breadth; so also to all Occasions and Wants: That's the Second. Just like the Israelites Garments in the Wilderness, which waxed not Old for For •• years: There's Length and Continuance. But withal, 〈◊〉 they must grow too, as their Children did, or else they would not serve their turn. So truly here, a gracious Promise will be better than a good Garment, that will keep a poor Soul warm at heart Forty years together, and much longer than so. And which is the best of all, we cannot out-grow it. It will serve to lap the tender Babe in, and yet not leave the tallest Christian in any place bare, if he will but wear it. This is the Second Breadth. It will reach to all Needs and Wants; which may be further considered in two Particulars.

1. Some Word and Promise of God, or other, is able to reach to all our outward Wants and Evils, which no one outward Contentment can do. Health only cures Sickness, but as many a Man is healthful and poor together, it reacheth not to cure his Poverty: And Riches take away Poverty, but cannot sometimes buy Health. Honor persumes a Man, and keeps him from stinking in Man's nostrils; but many a Man that is well esteemed of, may be poor enough. One Contentment helps usually but one Want, and one Plaister useth not to cover many Sores; and truly for outward Matters, scarce any Man hath a Plaster for every Sore: Say those of you that have most in this kind, Have you so much as you want nothing? Now truly, herein especially is seen the Exceeding breadth of God's Word and Promises. Had we but so much Skill as to go to every Box of precious Ointment in this Myrotheke, we might find certainly a Salve for every outward Sore: And had we but so much Faith but as to apply it, we should find it sovereign too. Here's a Promise that might heal that Wound, which a slanderous Tongue hath given me; there another, which might be my best Cordial on my Sick-bed; in another the poor Hunger-starved Body might these hard Times meet with a good Meals-meat, yea, I assure you, and Dainties too. I name not more particulars, nor have I time to exemplify any. But in general, consider only the 92. ver. of this Psalm, and think whether it speak not one word for all: Unless thy Law had been my delights, I had perished in mine Affliction. Affliction is a large word, and may contain under it many particular Evils: Now where's his Cure for all? Truly he hath one Catholicon, one Receipt for all. Thy Law in the singular number: But what of it? What can one Law do to so many Evils? He tells you it's 〈 in non-Latin alphabet 〉 . We read it, Unless it had been my delight: But the word in the Original is wonderfully significant in a double respect; its both. 1. In numero plurali. 2. Forma duplicata: In plural number Delights, and they doubled too. Is my Affliction sickness? In God's Word, had I but Faith, I might get Health and Health again. Is it Nakedness? I might get Clothes, yea, and double Clothing: And so of the rest. Brethren, did we but walk so in Obedience to the Word, that we were fit for Mercies, and then had but Faith to rely upon the Promise for them; in this one Bible we might find many Delights, and them doubled too. Health and Health by the Word, is double Health; Food and Food with and from a Promise, is double Food, both first and second Course too. So God's Word reacheth to all Wants of the outward Man, and in that respect is exceeding broad.

2. But secondly, It can reach to cover all the Nakedness, and heal all the Wounds of the inward Man; and if so, then sure it is exceeding, exceeding broad. In this respect, though a Man were so outwardly happy, that he were clothed and harnessed Cap-a-pe, as you say, from top to toe in regard of outward Man; yet for all this, as the Prophet speaks in a like Case, Isa. 28. 20. This Covering may be narrower, than that a Man can wrap himself in it: Though harnessed from top to toe in this kind, yet truly this is not Armor of Proof. Brethren, a Man may have a poor naked Soul under all our warm and gay Clothes, and truly the Arrow of God's Wrath can wound the Soul through all such Clothes and Armor.

O Blessed then be God, who hath given us his Word, which as it can clothe the Body, so it can Cover the Soul too, that cannot only keep off many a heavy Stroke from the outward Man, but can keep the Conscience from many a deadly Wound; yea, and can heal those which we had got, when carelessly we had not it about us. I, Brethren, herein is seen the infinite Breadth of God's Word, that one Promise of it can quiet, and heal, and refresh a weary wounded Conscience; which no finite Creature, not all the Creatures joined together can. Well are those two joined together, The Law of the Lord is perfect, converting the Soul. You read it Converting in the Text, and in the Margent Restoring: But the same Phrase in the Original is used, Lam. 1. 16. 〈 in non-Latin alphabet 〉 , and it's taken for Comforting and Refreshing: The Comforter that should relieve, or refresh, or bring back my Soul, is far from me. If you please, you may take it in all those senses. The Law of the Lord is perfect converting, and so restoring, and so refreshing the Soul. Yea, this is a perfect Law indeed, that can thus convert, and refresh the Soul. It's a Metaphor taken from one in a Swoon, to whom you give Hot-waters to recover them; and so that same Phrase, is taken, Lam. 1. 11. which you may compare with Lam. 2. 11, 12. The poor famished Infants for Famine swoon in the streets, and pour out their Souls in their Mothers bosom. Propotionable to which Lam. 1. 11. it's said, they gave their pleasant things to relieve, or, as the word is, to bring back the Soul; which the other place said, was gone, and poured out. Just so is it sometimes with a poor hunger-starved Christian for his Soul, he Faints and Swoons, and you would think he would never be recovered more; and all his other desirable pleasant things, though he should give them all (with them, Lam. 1. 11.) will not recover him and bring his Soul back again. Oh! but God's Commandment is exceeding broad, his Law is perfect indeed, when its 〈 in non-Latin alphabet 〉 when with some Promise or other, it can fetch again and refresh a fainting Soul, better than all your Hot-waters a swooning Body. In this respect I cannot but again say, The Law of the Lord is indeed perfect, when it can thus convert, and bring back, and refresh the wearied Soul. In this more than anything God's Commandment appears to be exceeding broad.

I have done with the Opening and Proof of the Point in the 〈 in non-Latin alphabet 〉 of it. For the Reason of it:

God's Commandment in the former Considerations and Respects [Reas.] must needs be thus exceeding broad.

1. Because it's God's Commandment. If thy Commandment, then exceeding broad. So you have the Reason of it in the very Text: Were it a Man's Commandment, it would fail in both these Breadths. Your best Parliament-Statutes reach not to all Times, many antiquated, repealed, and now out of use: And whilst in force, yet they reach not to all Inconveniencies, and so fall short of the other Breadth also. And this from Man's weakness, who cannot see all present Inconveniencies, much less fore-see all that may afterward happen. Well, but God is Perfect, Mat. 5. 48. and so his Work perfect, Deut. 32. 4. and so his Word and Law perfect, Psal. 19. 7. His both Works and Word have a Tincture of himself. He an Incomprehensible God, Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? The measure thereof is longer than the Earth, broader than the Sea. He without all Dimensions, and a proportionable, or infinitely improportionable (shall I say?) Latitude he hath made in his Creature. Hast thou perceived the breadth of the Earth? Declare if thou knowest it all, Job 38. 18. And here for his Word, David knows not how broad; but he puts the greatest word he can to it, saith in the Superlative 〈 in non-Latin alphabet 〉 Exceeding, yea Exceeding, exceeding broad, broader than either Earth or Sea, than any Creature; because it is an Expression of God himself (and sometimes called God, as some have observed) and so Infinite. God an Eternal God, that fore-sees what will be in all Times, and therefore his Word shall reach to all Seasons. And God an All-sufficient God, and therefore his Word shall reach to all Needs and Wants, and therefore his Commandment in both respects exceeding broad.

2. As the former Reason was taken from the Author of the Word, so this from the End of it, expressed • Tim. 3. 16. All Scripture is given by Inspiration, and is profitable for Doctrine, &c. That the Man of God may be Perfect, and thoroughly furnished to every good Work. I conceive that Man of God is especially to he meant of the Minister of God, whom the Word of God fully furnisheth for his Work. But if it be able so to furnish him, then also other Men, because they are furnished from him. Well then, this is the End of God's Word, perfectly to furnish and supply us all in our righteous, and cheerful Walking. But were it not now thus exceeding broad in the former Particulars, this End would not be attained.

Did not a Promise reach to all Times, It might be that I might out-live a Promise, and so it fail me at the last in some needful time of trouble, when I stand most in need of it. Should it sustain me all my Life-time, and but fail me at my Death, my comfort might die with my Life, and so I should be but poorly furnished, when I fail in the end of my Journey.

Or again, Did it cover my outward Man, and leave my inward Man bare, I should be but poorly clothed: And though it provided well for my Soul, but took no provision for my outward Man, I should not think myself thoroughly furnished. Did it not reach to all my Needs and Wants, though it should leave but one place bare, I might be as mortally wounded in it as in twenty. Should it arm me against Covetousness, and I be struck with the envenomed arrow of Pride; Should it fence me from Luke-warmness, and I yet be enflamed with Anger and Frowardness, or the like; One wound if Deadly, may speed me. If it should help me in many respects, and not supply me in all, I should not be so thoroughly furnished, as the Apostle there saith, the Word is able to do for me. And therefore that it might attain its end, it is (in the second place) that in both respects God's Commandment is exceeding Broad.

Is it so exceeding broad that it reacheth to all Times? then sure [Use. 1] the Moral Law is not as yet abrogated: Which though it be not wholly meant, yet is a special part of this Commandment. But against their Error which hold the contrary, I have already spoken upon another Occasion, and therefore now forbear.

Is it again so exceeding broad that it reacheth to all times? then [Use. 2] Papists likewise may be hence confuted, which enlarge our abilities unto Works of supererogation; as though we could exceed this Commandment, which is so exceeding broad: And on the other side they cut short and straiten the Law, in making some sins no sins, or venial, and some sins meritorious performances. Of Hell we grant, but of nothing else. But here also I forbear.

Is it so exceeding broad? let it therefore call upon us to study it, [Use. 3] and search into it the more. Were I now to speak to Students, (as I do to some) I would, and do tell them, that had they Solomon's 〈 in non-Latin alphabet 〉 largeness or broadness of heart, (as the word signifies) 1 Kings 4. 29. Had they large broad hearts, even as the sand on the Sea-shore, as it's there said, so large and broad, as must needs expatiate into human and divine Writers, of either more late or ancient standing, whose vast apprehensions and readings cannot be terminated in the large Volumes of Divinity, Physic, Law-studies, or the like; would they but hear me, I should now show them a Field broad and large enough, in which they might expatiate; En latifundium! A Sea broad and deep enough, in which even such Leviathans may swim: it's no other than this Word of God, which the Text saith, is so exceeding Broad.

I confess, it would cut off a great deal of that Babel's superfluous Learning, but this you should be sure of, you should in this Field meet with no poisoned Fountains, as you do in theirs.

The thing therefore I exhort all, especially such as are or may be Students, is that of Paul to Timothy, 1 Tim. 4. 13. To give attendance to Reading; even diligently and faithfully to read and study the Scriptures, a thing which Men of great note in the Church thought not too mean for them. They tell us of Basil and Nazianzen, that thirteen years together laying aside all other Studies, they set themselves to study the Scriptures; and Luther makes it one of the things, which he would require of a Minister, often to turn over the Bible. These (belike) looked at this broad Commandment, as new Planters would at a huge broad Continent, which would require a great deal of both time and pains fully to discover it; I assure you God's Word will.

An Argument this is, which I should think necessary to enlarge myself in, were I in another place, where other Books (and it may be bad ones too) are more read and studied, than the Scripture. I read of Carolostadius, that he was nine years a Doctor, before he had read the Scripture. I myself have been present, when one answering his Act for the Degree next to a Doctor, could not find the Epistle to the Colossians; and was fain to excuse the matter by saying it was not in his Book: And knew of another, that had been seven years almost in the University, and had not had all that while a Bible in his study; but he afterward turned Papist; as indeed it well agrees with Popery, in which by their good wills, Scripture should be laid aside, and their Schoolmen and Decretals only studied. A Popish frame it is, to which I wish we even in this particular were not too much warping. Papists care not for Scripture; and Familists make Scripture-Learned as a term of Reproach. But the Jews (some tell us) dividing their time into three parts, would spend one of them in reading. And another saith, that they scarce read any other Book than the Scripture. I would not straiten Christians so in either kind; but truly I should desire you all to enlarge yourselves in reading and studying this Commandment, which is so exceeding Broad. Sure in this broad Field you should find something worth getting.

Oh then with other Books, Debt-Books, and Law-Books, and Physic-Books, and other good Books you are reading, let God's Book be one especially. Be reading here, and gathering there; here this word of Direction, and there that promise for Comfort. And if only one Promise (as I have shown) may be of so great and manifold use, what encouragement have we to gather, when there are so many? If that Field be worth going to, in which I may get but one ear of Corn to satisfy the hunger of my Soul; Oh then it is very good gleaning in a Boaz Field, where we may glean even among the Sheaves, and have whole handfuls let fall for us, Ruth 2, 15, 16. I mean in the Word of God, where we may not only pick by Corns, but gather by Handfuls, even get Bundles of Promises to lay up against an harder Time: and therefore (as poor Folks you know will) let us glean and gather hard, especially seeing God hinders us not to glean among the Sheaves. As God said to Abraham in regard of Canaan his Inheritance, Gen. 13. 17. Go walk up and down in the length and breadth of it: So we, that are Heirs of the Promises, let us walk up and down in the breadth of this goodly Inheritance of ours, of this exceeding broad Commandment. As it is Rich, so let it dwell in us richly.

Is the Commandment exceeding broad? then search into it, as for [Use. 4] Knowledge, so for Practice. I beseech you let us make room for it in our Hearts: for it comes with a breadth.

In this broad Commandment much to be done, and more to [Motive. 1] be avoided. In it many particular Graces and Duties, &c. to be looked to. And as our Savior in a like case said, Mat. 10. 23. so truly we shall not have gone over all this broad Field, till the Son of Man be come.

It's broad, and therefore not straitened: the way is narrow at first [Motive. 2] entrance, but the Commandment is broad when once entered, that you may with enlarged Hearts walk in it. It was a complaint, which our Savior took up against the Jews, John 8. 37. that his Word 〈 in non-Latin alphabet 〉 did not take place, or as the word is, could not find room there. Oh, Brethren, we have even strait hearts, God knows, for this broad Commandment. But oh that we were enlarged! Are we straitened? Sure it is not the Word's fault: It would enlarge us, did we but receive it, as Paul saith in another case, 2 Cor. 6. 12. We are straitened in our own Bowels, in our own Hearts. The more the pity, and the more our loss, that so much precious Liquour runs beside. And let me add that also, and I pray you therefore take heed, and remember what hath been said, that as the Command and Promise is broad, lasting to all Times, and (as Chrysostom expounds it) bringing the Obedient to eternal Life: so the Threat can reach as far to bring thee to endless Woe, if thou beest disobedient. The Promise broad, reaching to, and supplying of all our Wants: And the Curse can be as broad too, to cross thee in all thy Contentments, to wound thee both in Body and Soul, in every Joynt of the one, and Faculty of the other. See Zech. 5. 2, 3. The flying roll of the Curse was twenty Cubits long, and ten Cubits broad. Truly, God's Threat and Curse is as broad as all the miseries of this Life, nay, as broad as Hell. And therefore get not a broad Conscience, but a broad enlarged Heart in love and obedience, to entertain this exceeding broad Commandment. Else, as the Lawyers term extreme Carelessness, it will be Lata negligentia.

But in the next place, it's a word of both comfort and direction [Use. 5] in the end of all other Perfections, that God 's Commandment is exceeding broad.

I say, first, Comfort, that whereas all other imperfect Contentments are but short and narrow, if I have but my share in God's Word and Promise, I have that, which in the loss of all them will reach me comfort to all Times, and in all Wants. Truly, Brethren, all outward Contentments, be they never so glorious and comfortable, they will not last long, nor reach far; not longer than Life, not so far as Heaven, no not so far as mine inward Man. Babylon's broad Walls are thrown down, Jer. 51. 58. they are unsteadfast as Waters; and as it is said in anokind, the face of such Waters is soon straitened. Fair large Estates soon brought into a narrow compass; great Families soon reduced to a small number. To speak to the present occasion, pretty little Children are like pretty little Books, in which a Parent sometimes reads much that very well likes him: But it may be he cannot read long for tears, when the Book is taken away; and at best he cannot read much because it is but a little one. But blessed be God, may a Child of God say, who is sure that he hath part in God and his Promise, that I have another Book of a larger Volume, of a far broader Page than all these outward comforts come to. They are but narrow Rivers at the best, and they soon dried up too: But God in his Word, in his Kingdom, hath broad Rivers that you read of, Isa. 33. 21. and they deep ones too, in which I may bathe, and not be straitened, and out of which I may drink forever, and yet they never dried up, but spring up to everlasting life.

This is a Christian's comfort in such cases, and it should be his direction too in them; that when he sees an end come of this perfection, and of that, to be still thinking that there will at last come an end of all: and yet in the end of all even then to look unto this Commandment and word and promise of God, which the Text saith is so exceeding broad. As, Hath God straitened me in my estate? Take that out of the breadth of God's Word. Hath he taken this pretty little child, this pretty little book, out of my hand, that I cannot read in it as formerly? Truly let us get a better, a bigger, a broader book into our hands, God's book, and see what we can read there; if not enough to make a full supply of all such wants, that whereas other men shuffle and shift, have this fetch and that reach, and (as they use to say) when the Lion's skin is not big enough to cover all, they sew the Fox skin to it to make it broad enough, and yet all will not do, because there will be an end of all perfection; a Christian is (or at least should be) able out of God's Word and Promises, as out of a rich Treasury, to make a supply of all such wants. Here he gets a promise for himself, and there another for his friend. Here one for a live-dead parent, and there another for himself, though his child be dead. In a word, that's it I call for; as much as we are straitened in outward comforts, let us labor to be so much enlarged in God: and as much as he takes from us of outward contentments, to get as much and more from him in this broad Commandment and large Promises, and then we shall be no losers.

This one word also, that God's Commandment is exceeding broad, [Use 6] is ground of great comfort to other of God's children in other cases, as much satisfying them in two main doubts they stick at.

1. The first is, They are so sinful and so unworthy, and set so far off and estranged from God, that his mercy (they think) will never reach them. But let such think then of this exceeding broad Commandment. There is breadth and length and heighth and depth in God's love passing knowledge, Ephes. 3. 18, 19. And there is such a breadth and exent in God's promises that they can cover our greatest sores, reach the furthest out-liars if they would but come in. Boaz hath a skirt to cast upon Ruth, though a poor handmaid, Ruth 3. 9. And much more hath Christ to cover the nakedness of his poorest servants. Men's blessings and favors are strait, and when Jacob hath got away the blessing, Esau may cry bitterly, and say, bless me, even me also, O my father, and Isaac have it not for him. But God hath for all, that will unfeignedly ask and beg of him. He hath a blessing for me, and another for thee, and a third for a third, and even for them that are afar off, Acts 2. 38, 39. though never so far off, yet if with the like bitterness, but not the like profaneness that Esau had, thou criest bless me, even me also, O my father: If thou canst but call him Father, thy Father hath a blessing for thee also: for his Commandment is exceeding broad to reach to all thy needs and wants and sins.

2. And to all times, and by that a second trouble is removed: for a child of God, though he hath gotten beyond the former doubt, that God hath had mercy for him to bring him at first to him, yet he sees his weakness such, and his lusts so strong, that he fears, he shall never hold out in grace to heaven, but that there will be as well an end of this, as of all other perfections: but let such remember, that however their strength reacheth not far, is scant, and soon spent, yet that God's promise and truth and mercy is of a far broader extent, and longer continuance: for God's Word, those that have had longest experience of it have yet cause to say, as verse. 152. Concerning thy testimonies, thy promises, I have known of old, that thou hast founded them forever: and in the end of health and peace and strength and life to end all with this word last in his mouth, I have seen an end of all perfection, but thy Commandment is exceeding broad.

SERMON XXIV.

VErbum Diei in die suo. A fit time (had it been by an abler hand) to bring forth the Priests garments out of the Scripture's vestry, whilst the eye of Authority is present to see them put on: and here the first piece, that in the very forefront I light on, is Aaron's Frontlet in the Text. Thou shalt make a plate of pure gold, and grave upon it like the engraving of a signet, sanctitas Jehovae, or sanctum Domino, Holiness to the Lord.

For the literal sense, as meant of Aaron, I find no difficulty: some would, who doubt whether both words were engraven on this golden plate, or the word Jehovah only. But P. Fagius rightly concludes for both, 〈 in non-Latin alphabet 〉 , Holiness to the Lord: both engraven, to let Aaron know what God was, and what he should be, especially in his holy Ministrations. God was holy, and he would have him so, especially when he came before him.

For the mystical signification, as applied to Christ the High Priest of our profession, it agrees fully. That spotless Lamb took away the sins of the world, who had none of his own: so full of holiness he, that on his very fore-head all might have read this 〈 in non-Latin alphabet 〉 Holiness to the Lord. For, such an High Priest it became us to have, who was holy and harmless and separate from sinners, Hebr. 7. 26.

And therefore passing by both these, the moral application of it especially to Ministers, and partly to all Christians will be the subject of my present discourse. Which that it may be more orderly, give me leave in this Aaron's Frontlet out of this and the adjacent verses to observe and handle these particulars.

• 1. Quid, what's expressed and required; and that's Holiness.
• 2. Ubi, where it's to be sought and seen; on his very forehead and the forefront of his miter, verse. 37, 38.
• 3. Quomodo, how engraven there; with the engraving of a signet.
• 4. The Finis cui, to whom; 〈 in non-Latin alphabet 〉 all this to the Lord.
• 5. The Finis cujus, for what cause; that the people's holy gifts might be accepted, and the iniquity of them pardoned verse. 38. And of these now briefly.

1. The thing here engraven on the Priest in the Law, and required of the Preacher of the Gospel is especially and above all Holiness.

Not outward riches and greatness: they to us, but like wings to the Ostrich, which she cannot fly with, but only flutter, and get the faster away: By these we only get to outgo other men, but by themselves they do not help us to fly up to heaven ourselves, or to carry others along with us.

No nor so much inward gifts of Learning and such like abilities, though such polishing necessary to the Priest, yet it's not it, but Holiness that's here engraven in his Crown; Knowledge without Grace, Learning in the head, without Holiness in the forehead is but like a precious stone in a Toad's head, or like flowers stuck about a dead body, which will not fully keep it from smelling, the less half by much of a Minister's accomplishment. And therefore they that have it only, at best are but like a ship ballasted only on one side, that thereby sinks the sooner: Or like David's messengers, their priestly garment, which should be talaris, is cut off by the middle to their greater shame. And yet well were it, if many were not seen daily go so half naked, and yet not ashamed of it. The Mathematicians observe, that a man that compasseth the earth, his head goeth many thousand miles more than his feet, but in ascent to heaven the feet would have the greater journey. I, so it is, whilst we rather go about to compass the earth, than to get up to heaven, our heads outgo our feet, our knowledge our practice: but yet in the Church of God, although there be sixty Queens and eighty Concubines, and Virgins without number: yet his Love and Dove is his undefiled one, and she is but one. Cant. 6. 8. And therefore I envy you not your sixty-Queens and eighty Concubines, and Virgins without number, your numerous numberless perfections of Arts and Tongues; had you skill in as many Languages as ever Mithridates could speak, or in as many Authors as Ptolemy's library could hold; had you the life and strength of Paul, or the eloquence of Apollo's preaching; had you Chrysostom's tongue, or Austin's pen; had you all the perfections that could be named or thought of, I should not be like profane Porphyry, who accounted it pity, that such an accomplished man as Paul was should be cast away upon our Religion, nor like profane parents in our days that think much to offer to the Lord a male, any that have strength of body or mind, but the halt, and the blind, the impotent of body, and it may be more in mind. Cripples and blocks, whom they know not what else to do with are they, which they think fittest to bestow on the Ministry. [but cursed deceivers at length learn not to envy God your choicest jewels for the ornament of his Sanctuary, for can they be better bestowed?] Much less, brethren and Gospel-Bezaleels, do I envy you your rarest endowments and perfections, if you will please but with him to employ them in the helping up of God's Sanctuary. I envy you not all your such like Queens and Concubines and Virgins: only upon this double condition, first that you commit not folly with them; and still that your undefiled one be your love and dove; that whatever other engravings you have otherwhere about you, yet that holiness be, as here, engraven on your crown, on your heart and fore-head engraven 〈 in non-Latin alphabet 〉 Holiness to the Lord.

Holiness! But what is that? In general a sequestering and setting either person or thing apart for God, whether from common or profane use; and in both respects be we holy that bear the vessels of the Lord, Isa. 52. 11.

1. We Ministers should be holy as separated to the Lord from worldly employments, not as though I approved the slow-bellied Romish Monkery of our days, or yet condemned the Monks of old for having honest callings to be employed in, or least of all found fault with St. Paul for tent-making, Acts 18. 3. and Working with his own hands, 1 Cor. 4. 12. Idleness is unlawful in all: And Paul's particular case to avoid scandal made his course in that kind both holy and commendable. But yet this notwithstanding, this first part of holiness required calls for, 1. a sequestration from such homely and sordid employments, as will make ourselves and Ministry contemptible. St. Jerome saith, that sacerdos in foro is as bad an eye-sore, as Mercator in Templo, both to be whipt out. A Minister and a Market-man are not unisons. It's not spade or mattock, but the sword of the spirit that must be seen in our hands, which is that we should both work and fight with. It had been shameful, if true, that which Litprandus avoucheth of the Bishops of Greece in his time, Ipsi Agasones, Caupones, &c. that they were their own market-men, and serving-men, yea and stable-grooms too; that they were hucksters, and kept Taverns and Victualling houses. But the baseness was in the base slanderer, and not in the Grecian Bishop, which other Historians of those times show was far from such sordidnesse. But should such soil stick to any Ministers nowadays; should it be out of necessity and want, I pity them; but if from degenerous covetousness, I loath it, and so doth God too. I wish, I confess, that the former cause too often held not, for whereas the Scripture speaks of giving to Ministers, Prov. 3. 9. the vulgar renders it da pauperibus and not much amiss: for the Priest and the poor man go often in the same clothes. It might indeed have been a lesson, which those learned Clericks in former times had taken out: In Ecclesiâ omnis immensitas est mensura, as one of their Lawyers complains: But sure, if Wycliffe were now alive, he would not have much cause in many places to complain of the Church now, as he did then, that Cumulantur temporalia usque ad putredinem. All Church-men's livings are not like his Lutterworth. If God were not the tribe of Levi's inheritance, the Priesthood to many an one would be but a poor one. He had need look to be honest: for simoniacal Patrons, injurious Impropriatours, sacrilegious Minister-Conseners will take a course to keep him poor; and if sordid too, now cursed be they of the Lord in so making him base and his Ministry contemptible, in defiling this 〈 in non-Latin alphabet 〉 (as Aaron's miter is called Exod. 29. 6.) his holy crown, by casting it to the ground, and burying it in the earth. But if he himself so fall a digging, as to bury his talent there, now an evil servant is he, and an heavier account will he one day without repentance have to make for it, which yet I wish too many nowadays were not liable to. I have sometimes thought how it comes to pass, that so many Mechanics amongst us prove Ministers: and methinks I hear them return answer, that they therein do but agere de repetundis; according to lex talionis it is to cry quit because so many Ministers encroach on their occupations, and prove Mechanics, that so as it were according to the schools doctrine in another point so many men may be brought in, to fill up the number of collapsed Angels: but both are blemishes to the Church: and well were it if some aqua fortis did eat out such moles from off the face of it: for on Aaron's forehead is Holiness to the Lord, which should sever as common men from such an holy calling, so those of such an holy calling from such common employment, 1. First if mean and sordid.

2. Though more ingenuous and liberal, so far as it cometh to the Apostle's 〈 in non-Latin alphabet 〉 viz. so far as to entangle him in the world, to hinder him in his holy function, 2 Tim. 2. 4. And here I wish our Church were no • sometimes sick of Physic-divines, and Gospel-Lawyers, that handle the Code, more than the Bible, and study the Statutes of the kingdom, more than the ten Commandments; or at least make account that a Photios his Nomo-canon makes the best medley.

Not that I condemn all Ministers intermeddling (if called to it) in secular occasions, if not to the blemish of the men, or hindering of their Ministry. That it should be unlawful for a Clergyman to enter into a Prince's Court was a Canon of the second Roman Synod's making, as foolish as the Synod itself was forged. With God's leave and blessing let them be for the Commonwealth's advantage, if it be not with the Church's hindrance. But in case they should clash, let all Church-men look first to the Church, whilst others look to the Senate-house, yea and let me add, to the Church in the country, that I have a charge of, rather than the College in the University that I would live idly in, unless I would be like elementary fire, that shineth not in its own place, or like Jonah, who, when sent by God to preach at Nineveh, flieth to Tarshish, (which out of Strabo appears to have been an University,) to be a student, or to it as an Emporium to play, as some think, the merchant. Sure both ways he made a bad voyage of it, which should make us steer aright by shaping our course point-blank on Christ's and his Church's service, and instead of Castor and Pollux, Acts 28. 11. let these two words be the sign of our ship, 〈 in non-Latin alphabet 〉 Holiness to the Lord in this kind of separation from ordinary employments.

2. But much more from sinful defilements: Thus 2 Chron. 35. 3. Josiah's Levites were not only 〈 in non-Latin alphabet 〉 but also. 〈 in non-Latin alphabet 〉 Holy as well as learned, such as did live as well as they preached, and whilst nowadays some affect one method of preaching, and others another, sure I am Ezra followed the best, cap. 7. 10. he first prepares his heart to seek the Law, and then to do it, and not till then to teach it, just as Paul, that matchless pattern for preachers, that 〈 in non-Latin alphabet 〉 in regard of his divine contemplations, and for his holy life 〈 in non-Latin alphabet 〉 , as St. Chrysostom calls him) you shall observe that he proves his own fidelity from his doctrines truth, 2 Cor. 1. 17, 18. there was not in him and his promises yea and nay, because the word and promises of God, which he preached, were not yea and nay: as though he had said, my practice is honest and true, because my doctrine is truth: a good argument in a holy Paul's mouth: but would not many a plain country man's logic say it were a non sequitur in many of ours: but sure, it should follow. Ministers holy doctrine and life should follow and prove and strengthen each other mutually. Not a blemish admitted in a Priest of the Old Testament, and Paul's description excepts against the least blot of a Bishop in the new: The Priest was to view and to be amongst Lepers then, but was not wont to be infected with their Leprosy. It is our calling to be dealing with sinners, but should be our care not to be defiled with their sins. If our feet be beautiful, Rom. 10. 15. sure clean ways become them. If we do not 〈 in non-Latin alphabet 〉 , Gal. 2. 14. as well as 〈 in non-Latin alphabet 〉 , 2 Tim. 2. 15. we shall go but halting before the flock.

And here as Paul transferred all in a figure to himself and Apollos, 1 Cor. 4. 6. so will you please to give me leave to speak a little to myself? nor will it be time ill spent, if you please to sit and overhear me, whilst I labor to quicken mine own dullness in this way of holiness by these following considerations.

1. The first is the nearness of thy calling to God, who will be sanctified in all that draw near him, Lev. 10. 3. and therefore thou that standest before God, and as it were beholdest his face, hast need of holiness to the Lord on thy fore-head. It's holy ground thou standest on, need therefore to have shoes off. They are holy ordinances which thou handlest, but what 〈 in non-Latin alphabet 〉 ? It was an heavy charge laid upon Aaron, and which in part lights on thee, Numb. 18. 1. you shall bear the iniquity of the Sanctuary and of the Priest-hood. And may not that be a great deal? and hadst not thou therefore need the more look about thee? This very consideration amongst others made Nazianzen's Basil defer his entrance on this calling, and Chrysostom's Basil by all means labor to avoid it, and made Chrysostom himself cry out, miror si potest aliquis Rectorum salvari (in Heb. 13. 17. Homil. 3.) And therefore although thy person be mean, yet thy calling is holy, so that although thou beest but as an earthen vessel, that is, but poor and homely in regard of outward respects, yet thou shouldst be too as an earthen vessel, that is, very sweet and clean in regard of inward holiness: the treasure that is in thee, and the calling that thou art in, calls for it. Sanctuary-measures were wont to be double to others: and why not sanctuary-men's holiness too? And therefore however the children of Israel may go astray, yet even then the Priests and the Levites must keep the charge of the Sanctuary, Ezek. 44. 15. In a word the color of thy cloth is such, as that the least mote will be the sooner seen in it: the holiness of thy Calling, multiplies the unholiness of thy sin; as the clearness of the Glass makes thick Liquour look the worse in it. What's but an idle word in another's mouth, is in thine well-nigh a Blasphemy. In sum, thy Calling should set thee far from sin, because it sets thee so near to God.

2. And the rather, because as by it thou art nearer to God: so the Devil will go very near to be the nearer to thee, if thou beest not the more watchful. In the Hill of God, where the Prophets dwell, there will be a Garison of the Philistines, as you read 1 Sam. 10. 5. As in other respects, so in this, that if there be any mischief done, the Devil will want of his will, if one of thy Cloth be not in it. Thus Dathan and Abiram cannot rise up against Moses and Aaron, but Korah a Levite, must be of the Conspiracy, and set first as a Ringleader in the business, Numb. 16. 1. As in Q. Elizabeth's days, scarce a Treason, but some Priest or Jesuit had a finger in, if he were not chief stickler. The Devil knows well, that the Priests sin is of greater Guilt, (and therefore in the Law had a greater Sacrifice, the Peoples a Goat, but his a Bullock) of greater Scandal, and likewise of greater Consequence; a Goliath's Sword behind the Priests Ephod, such a Weapon as none like to that, 1 Sam. 21. 9. If he go to Hell, he draweth it may be thousands after him. The silly Sheep, though otherwise fearful and will stand and drown, will yet after its leader, though in desperate leaps. People, when they see Ministers faults, take it for a principle, that they may Non modo cum venia, verum etiam cum ration peccare. This the Devil knoweth, and therefore watcheth, which should make us the more watchful, with this watch-word ever in Head and Heart, Holiness to the Lord.

3. Thou preachest Holiness to others, and hast thou not then great reason to practice it? Thou that teachest another, teachest thou not thyself? Rom. 2. 21. The Coals of which Scripture are heaped upon that evil Servant, that's condemned out of his own mouth, Luke 19. 22. and goeth away with that doom, 1 Kings 20. 40. So shall thy judgment be, thyself hast decided it. Bellerophontis, Uriae literae are all the good Letters that bad Scholars have learnt, and all the good Sermons that ungodly Men have preached, and so they will prove another day. Ministers, as Stars, must move as well as shine. Be not therefore like the Rechabites, who were Scribes, 1 Chron. 2. 55. to make evidences for other Men's Lands, but had none of their own, Jer. 35. 8, 9, But follow the old Rule Per unumquodque, &c. illud magis. And therefore thou hadst need with the Priest in the Law, first to offer for tbine own cleansing, and then for the Peoples. He had a Sea to wash himself in, as Lavers to wash the Peoples Sacrifices in then; And shall foul Souls be washed with foul Hands now, which often make them worse for handling? What? In this like Agricolae, Qui inculti colunt terram? Like the Whetstone, Dum alios acuit suae immemor hebetudinis? Nay, like the Plaister, Quod medetur vulneri, ipsum vero cum pure traditur Vulcano? Now fie on such incongruous non-sense, solecisms in God's Husbandry and Chrirurgery.

4. Nay, in ordinary course look not for so good a success; for as Holiness adds strength: so Unholiness weakens thy Ministry. An holy Christ taught with Authority, and not as the Scribes, who were obnoxious, and therefore feared to speak out, lest, when Sermon was ended, and others had leave to speak as well as they, they might have that replied to them, Physician, heal thyself: A good Item for all, for us Ministers, when our People are froward, not for us to grow impatient, but to sit down, and think a while, whether some sinful Miscarriage in us hath not been the Obstruction in the body of our People: Whether an Amasa, wallowing in his Blood, a Leader, a Minister in his sin, hath not made whole Troops stand still: That so we may mend, and they with us, and all together.

5. It's Holiness that honors, as it's Sin that above all disgraceth thy Ministry. It was a piece of humble Paul's holy ambition to magnify his Ministry Rom. 11. 13. But how? with what? Was it with effeminate affected Words, or curious speculations in his Preaching, or in a 〈 in non-Latin alphabet 〉 of outward Pomp or State in living? Was it with the breadth of a Cassock? Or the fat of a good Preferment? No: These would have been to Paul, as Saul's Armor to David. Why, with what then was it? He tells you, 2 Cor. 6. 4, 6, 7. by Pureness, by Knowledge, by the Power of God. Ye are Witnesses, and God also 〈 in non-Latin alphabet 〉 how holily, and justly, and unblameably we behaved ourselves, &c. 1 Thes. 2. 10. I, this was the Credit of the Gospel, the Honor of their Persons, the Crown of their Ministry, through which, as mean as they seemed, yet they were the very Glory of Christ. This Plate with 〈 in non-Latin alphabet 〉 Holiness to the Lord, on the Priests Fore-head is, 〈 in non-Latin alphabet 〉 the holy Crown, which adds Majesty to Himself, and Ministry. As on the contrary unholy and unworthy defilements dishonor this holy Crown, and cast it to the Ground. When Ephraim speaks trembling, he exalts himself in Israel, but when he offends in Baal, he dies, Hos. 13. 1. The like may I say of a Minister, let him but hold up his Holiness, and then he will be sure to exalt himself in the true Israel of God, and even to others in his Ministry, he may speak trembling: But offend in Baal once, in sin, especially if foul, and that made a Lord and Idol of, (as Baal was all that) and then he dies for it; and if he died only, less weeping would serve for that Funeral: But alack, the power and luster of his Ministry often dieth with him, yea, and too often is buried before him. Yea, so Holy is God, and so jealous of the purity of his Ministers and ordinances, that Repentance (which as it were annihilates sin in others) scarce wipes off former foul sins so far, as to leave the Man fit for the Ministry. Thus the false Prophet's scars stick by him long, Zech. 13. 6. And Levites once Idolatrous, prove after irregular, Ezek. 44. 10, 11, 12, 13. Caeteris quidem non imputatur quales fuerunt antequam sacro lavacro renascerentur (as he in St. Austin's life) Its not imputed to others what they were before Baptism, but of a Bishop Paul requires, that he should have a good Report of them that are without: And it was a part of St. Austin's commendation in the same Author, that Talis erat quum ipse foris esset, ut ab his qui intus erant vir bonus haberi posset in suo quidem genere. A foul stain may not wholly make the Stuff unfit for ordinary use, but it will from its being ever fit for the Priest's Ephod. A sometimes-scandalous sinner may prove an eminent Christian; but it's a question whether such an one may in ordinary course, though converted, be fit to be chosen for a Minister. And therefore in all these respects, on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the first particular Quid, what is expressed and required, it's Holiness.

2. The second is, Ubi, where this Holiness is to be sought and found. And that's said to be on the forefront of his Miter, ver. 37. and on his Forehead, ver. 38. That is, 1. In his outward holy Ministrations, if without Superstition. And, 2. In his outward ordinary Carriage and Behaviour, if without Affectation. Besides the inward seal and stamp upon the Heart, the outward badge and impress even on the Fore-head must be Holiness to the Lord.

1. In his holy outward Administrations. Thus the Priests had a Laver to wash in, when they went into the Tabernacle, that they died not, Exod. 30. 18, 19, 20. It was death to come to the Altar, if they did not first go to the Laver of the Blood of Christ to have themselves and services cleansed; so unless they came in an outward cleansing: Yes, you will say, but that was Legal and therefore abolished. Yes, but so as to hold out an Evangelical not only inward, but also outward Holiness in our Sacrifices and Services.

Which as they are more Spiritual: (and therefore away with the Papists theatrical, mimical Mass, and that other Mass of their superstitious idolatrous services and Ceremonies, as numerous and as carnal and by them made as mystical, as ever were Jewish ordinances, as Durand's unreasonable Rationale manifests.)

So it's pity they should be looked at as less Holy, or used with less inward intention or outward holy reverence and comeliness. And therefore in the description of the Church of the Gospel, it is forbidden the Evangelical Levite in his ministration to wear Woollen, or to gird himself with anything that causeh sweat, Ezek. 44. 17, 18. Not as though a Minister's Coat must needs be like John the Baptist's of Camels hair, and not of Wooll; nor that it were unlawful for him to sweat at his work: But to hold out not only inward, but also outward purity and holiness, that his Ministring, G • stures, Garments, Actions should be, though not Mystically or Sacramentally 〈 in non-Latin alphabet 〉 holy (as the Ceremonies of the Law were, but ours, as the Reverend Prelates of our Church determine, are not) yet at least 〈 in non-Latin alphabet 〉 , that is, every way in a reverend and comely 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 becoming the Holiness of God's Presence and Ordinance. Holiness becomes thy House forever, Psal. 93. 5. And if forever, then even since Jerusalem's Temple hath been down. God hath not been without his House, though not such an one as that was; and wherever it be, Holiness doth, and will become it forever. For this purpose it was, that in Jerusalem of old the Dung-gate was removed from the Temple as far as could be, as Junius hath well observed upon Nehe. 2. 13. I grant a great difference between that Temple and ours; yet not so great, but that this will, I conceive, be a good consequence. If the Jewish Temple must not be near the Dung-gate, then sure it's no reason that Christian Temples should be made Dung-hills, unbecoming the Presence of God and his People. Ours at last begins to be Repaired, which I have often both in public and private desired, but now I further wish, that the Poor do not pay dear for it. God would have his Sacrifices brought, but not his Altar (through the Sacrificer's oppression) covered with the tears of the Poor, Mal. 2. 13. I desire that the Church may be repaired: But I should be sorry to see the Tears of the Poor tempering the Morter of it; or Moses to save his purse hindering Aaron in his holy Ministrations on his Fore-head to have engraven Holiness to the Lord.

2. And on the Forehead too, in regard of his outward holy behavior and carriage. If in better Times Holiness should be on the Soldier's Horse-bridles, Zec. 14. 20. then in the very worst, at least on Aaron's Forehead there should be Holiness to the Lord. If a comely 〈 in non-Latin alphabet 〉 be required in the outward behavior of all Christians, much more a reverend 〈 in non-Latin alphabet 〉 in Ministers carriages. Paul's 〈 in non-Latin alphabet 〉 , Vigilant, Sober, of good Behaviour, with all Gravity, 1 Tim. 3. 2, 4. cometh up to this holy amiable Gravity in a Minister, which may either win Love, or command Reverence. Thus our Savior's Sweetness allured, and John the Baptist's Gravity made even an Herod fear. A Minister's care should be to have a fit mixture of both, that others frowardness may be sweetened by his amiableness, and yet that the least wantonness might blush under such a Christian Cato's eye. It was his advice, Ut plebeculae aspectum fugiat, vel coram plebe se tanquam mysterium adhibeat: He would have him either not seen, or at least that seen in him by the worst, which may either win them, or awe them. One required such a Sagacity in a Minister, that should make him pick an use out of his hearers Forehead; but I should think such Sanctity even in outward carriage were more necessary, that the beholder might read a Lecture of Holiness in his Forehead.

In a word, this requireth and implieth such an holy Boldness, as not to be ashamed of an holy Way, but therein to have a Forehead as long as Holiness is engraven on it. As also a greater forwardness both with word and presence to check sin in whom they see it, more than others may, as having, besides a common Christian's boldness and zeal, the advantage of a Minister's Calling, to bear them out in it. And therefore to conclude this; It's for others to stand aloft with Adultery, Drunkenness, Blasphemy pinned on their Fore-heads; not for those that in these places (as the Prophets of old, 2 Chron. 24. 20.) stand above God's People. Let Drunkenness be read in other Men's misfigured Copper-faces, but Aaron's Frontlet must be a plate of Gold with this ingravure, Holiness to the Lord.

3. There, but Ingraven there like the graving of a Signet. This is the third particular, which signifieth not only the Clearness of the Character, (so the Chaldee) but also the depth of the Sculpture. And this for two Causes, 1. To sink deep against Hypocrisy. 2. To last long against Apostasy.

1. Ingraven to sink deep, through the Fore-head into the Head, yea, and Heart too. The Holiness which a Minister must express, must not be a bare outside Fore-head-paint of Pharisaical hypocrisy, or Friar-like humility, or Pope's holiness forsooth. For so indeed Rome's high Priest, when in his Pontificalibus, would have that title like another Aaron on his Fore-head, Holiness to the Lord. But St. John unmasks the Whore, and showeth you her true Frontlet, Revel. 17. 5. On her Fore-head was a Name written, Mystery (if Holiness, yet in a Mystery) but in plain terms as followeth, Babylon the great, the Mother of Harlots, and abominations of the Earth. But not so with the genuine Sons of Aaron: His Garments were not only of Embroidered, which hath only a fair outside, but also of cunning work, of which, they say, that both sides were alike: Holiness on the Fore-head, but so engraven, that it may reach even that which is within; nay, it should begin there first, and look out only in outward holy demeanour. Thus engraven to sink deep, against Hypocrisy.

2. And again Ingraven, to last long, to be always on his Forehead, ver. 38. against Apostasy. Paint is soon rubbed off; but Ingravure is longer in wearing out, though it were longer, and it may be, brake some Tools in getting in. Over-hasty precocity in this kind hath ever been dangerous to the Church, soon ripe, soon rotten. Some Preachers have been Christian Hermogenes 's, Men when Children, but Children ever after. Some so hasty, that they cannot stay the time of Engraving and Polishing. A little Painting or washing over with the Name, rather than the Learning of a year or two's-continuance in the University, fits too many for the Country, which would have been too deep, they think, if they had stayed longer; like the plain Country-man, that carried his Son to Melancthon to have him made a preacher, but if he might not carry him back again with him a day or two after fully accomplished, he could not stay longer tuning of the instrument. But what comes of it? too often discords in the Church of Christ. Ordinarily it comes to this, that either they make wash-way of preaching, and so their sermons are as shallow as themselves, or else at first get on some Saul's armor • • n another's borrowed pains) which after such levis armaturae mili •• s cannot go in, winding up the string to so high a peg, as i • cracks •• e long, as not long since somewhere sad experien • e hath testified. To prevent this Paul puts by a 〈 in non-Latin alphabet 〉 a Novice from holy orders, 1 Tim. 3. 6. as for other things, so for prof • ssion and grace especially. Not that I dare with them Micah 2. 7. strait •• God's spirit, or hinder him to breath, when and where he pleaseth and sometimes to ripen some ex • raordinarily: but only I add that everyone is not a Cyprian, in whom tritura sement • m praevênit, vindemia palmitem, poma radicem, as Pontius his D • acon speaks of him in his life, for he adds ill fuit primus, & puto solus exemplo, plus fide posse quam tempore promovere. Sure I am, it's via tuta to stay a graving time for learning and godliness, and not to content ourselves with a paint of either. The one will last long, whilst the other ere long will wear off. Time hath seen some hot-spurs run out of breath, and the world hath shewn, whom preferments have choked and taken off. It hath been no wonder to hear of the Vine and Olive-tree, when once they come to bear rule over other trees, to lose their former fatness and sweetness: but the more to blame, they who, when they have better helps and tools, less work is done, or less exactly. Good engraving at first would help all this, and when God's Law is within Christ's heart, Psal. 40. 8. it was such a lasting deep fountain there, as made him grow upon his work, and (as Divines have observed out of the course of the Gospel) to have been more frequent in preaching toward the end of his Ministry: and well he might, he being that stone of which God said, Zech. 3. 9. Behold I will engrave the engraving thereof. On our blessed High-priest's forehead was thus deeply engraven, Holiness to the Lord. Thus in these three particulars we have seen that holiness must be graven on Aaron's forehead.

4. But the fourth must needs be added 〈 in non-Latin alphabet 〉 Holiness, and thus engraven; but to the Lord and his glory, not seeming holiness for my profit, like a Jesuitical holiness, • n excellent pageant, out of which they suck no small advantage. Nor for my credit, like Pelagius, who they say was a strict seeming-holy man, to give the better credit to his Doctrine, and Heresy. Such are but rightly called Idol-shepherds, that do nothing but only as Idols serve to be adored; or if active, but like him, that sobrius accessit ad evertendam Rempub. But such unfaithful stewards must one day give an account of their stewardship, who will share stakes with their Lord, set down fifty for their Lord, and fifty for themselves; or if an hundred, if their Lord hath eighty, he is well, but at least they will have twenty, Luke 16. 6, 7. Nay, but let God have all, let our mouths ever say, non nobis Domine, non nobis, yea let Aaron's forehead ever say sanctitas Jehovah, holiness to the Lord. Like as the Roman Conquerors in their triumphs were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitolinus: Even so we Presbyters with those twenty four, Rev. 4. 10, 11. should take off our crowns from off our own heads, and cast them before the throne at Christ's feet saying, Thou art worthy O Lord to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created: which place C. à lapide upon it fitly parallels with my Text: for whilst an humble Minister of Christ freely and heartily acknowledgeth and saith, my Ministerial dignity and sanctity, my holy doctrine, life and fruit of both, all is from thee, and all must be to thee; and therefore I throw down my crown at thy feet, and say, thou art worthy, &c. It is all one with Aaron to come forth with this engraven clearly on his forehead, Sanctitas Jehovae, holiness to the Lord. So we have the finis cui.

5. The last particular is the finis cujus gratiâ, and that is the people's benefit, verse. 38. Holiness must be on Aaron's forehead, that the people's holy offerings might be accepted, and the iniquities of them pardoned; for what I have been all this while speaking of Ministers faults and duties, it hath not been to discover a Noah's shame, that a Cham might laugh; not to display the Preacher's blemishes, that a profane hearer might point and flear and say, I there's an hole in the Priest's coat; But rather out of the high-Priest's frontlet that thou mayest pick or find rather one in thine own. Holiness in the Priests forehead saith, that there is unholiness in the people's very best sacrifice. Christ our Priest had need be the Lamb without spot to expiate the blemishes of our best duties; and his servants the Ministers need proportionably be the more holy in heart and forehead, that they may lift up purer hands for a polluted people; as the Levites of old were given to Israel, to make atonement for them, that there might be no plague among them, when they come to the Sanctuary, Numb. 8. 19. And therefore it should be an Item both to the people; that, must the Priest be holy, then sure they had need be humble, for this tells them that they are unholy. Joshua's rags were the people's sins more than his own, Zech. 3. 3. and Aaron's holy crown holds out, as what holiness should be in him, so what unholiness is in his people, and therefore let them be humble.

And withal let Aaron and his sons be careful that their holiness may be to the Lord and his praise; so for his people, and their help, not to expiate their sins, that's Christ's: but by their holy life to be their better example, by their holy doctrine to be their better instruction, by their more holy prayers better to prevail with God for pardon of their sins and acceptance of their duties and services. And thus ever on Aaron's forehead, on the Ministers not only heart, but also outward administrations and carriages let not pomp or learning so much, as holiness be stamped and engraven, even to sink deep, and last long, that all may be to the Lord and his praise, and for his people and their benefit.

And now for close, as Gregory in the end of his Pastoral once said, so I in the end of my Sermon, Pulchrum depinxi pastorem pictor f •• us, I have endeavored to present you with a poor portraiture of an holy Minister, which I must confess I myself cannot attain to; and therefore if any faults have been pointed at, I have therein desired either to mark, or at least to warn myself rather than any other. Not that Ministers faults may not be spoken against: for the Prophet, Zechariah when he comes to speak of a foolish shepherd, he puts a Jod Paragogicum to it 〈 in non-Latin alphabet 〉 , cap. 11. 15. to express, (as Brixianus hath observed) that if the shepherd be a fool, he is a fool of all fools: and therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself, hîc, hîc non parco tibi, ut parcat Deus. In this matter I will not spare thee, that God may: But yet when I see blessed Constantine in the Counsel of Nice drawing a veil over the Bishops blemishes, I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye. Young Timothy, though in place, is yet wished not to rebuke an Elder, but to entreat him as a Father, and the younger men as brethren, 1 Tim. 5. 1. And therefore for close, Reverend Fathers and Brethren, suffer a younger Timothy to do his office, even to entreat and beseech all his Seniors as Fathers, and his Juniors as Brethren, and to charge himself especially, that we all of us would labor first to get Holiness into the heart, and then to express it so in our outward Ministrations and Carriages, that all that look on may see and read in Aaron's Fore-head engraven 〈 in non-Latin alphabet 〉 . Sanctum Domino, Holiness to the Lord.

And what remaineth now? But that after I have thus besought you, all of us now humbly befeech the Lord, that He would please to sanctify his own Name, and further his Service by his Servants Holiness.

Now therefore most Holy, Holy, Holy, Blessed Lord God, so fit and furnish (we pray thee) thine own Tribe with such outward Liberty, and Maintenance, and Honor, but especially with thine own Saving Grace in their hearts, that thy Priests may be clothed with Righteousness, and that on their very Fore-heads all may read Holiness, and that not for themselves and their own advantage, but to thee, O Lord, and thy Glory, that even this Holy Crown, though we do not debase it by casting it on the Ground unworthily, yet we may ever be most willing to cast it at thy Feet humbly; and both here on Earth, and forever in Heaven, say and sing heartily, Thou art worthy, O Lord, to receive Glory and Honor, and Power, for thou hast Created all things, and for thy Pleasure they are and were Created. And therefore, Blessing, and Honor, and Glory, and Power, be unto Him that sitteth on the Throne, and unto the Lamb forever and ever. Amen.

SERMON XXV.

PRemise but from the first Verse, that our Savior spake these words to his Disciples, and in them (if not only, yet) especially to his Ministers, and so in them you may observe these three particulars.

• 1. The dignity, utility, necessity of their Ministry Metaphorically expressed in the first words, 〈 in non-Latin alphabet 〉 . You are the Salt of the Earth.
• 2. A Taint or Defect therein supposed; in the next, 〈 in non-Latin alphabet 〉 : But if the Salt have lost his savor.
• 3. Grave & horrible judicium, as Calvin calls it, a most heavy Sentence of a most horrible Judgment against such denounced, as being,

First, Most hopeless and irrecoverable in those words, 〈 in non-Latin alphabet 〉 , Wherewith shall it be salted?

Secondly, Most useless and unprofitable; in those 〈 in non-Latin alphabet 〉 . It's thenceforth good for nothing.

Thirdly, Most rejectaneous and contemptible; in the last, 〈 in non-Latin alphabet 〉 , but to be cast out and trodden under-soot of Men.

A word spoken to the Apostles themselves, and therefore may be to the highest Officers in the House of God: So that S • lmeron's collection from that Clause [Wherewith shall it be salted?] viz. That their Prelates (as such) may neither be instructed nor corrected (hand saliuntur) savoreth only of Popish Tyranny; otherwise is insipid, and (as Spanhem adds) in regard of them ominous, portending according to the tenure of the Text, that they are irrecoverably unsavory. Whatever theirs do, ours will challenge no such Exemption, nor did theirs in former Times. Or else Bernard much transgressed, that, when but an Abbot, could so barely propound so many things to a Pope's consideration, and Stella since, who, though but a Minorite, yet in his Comments upon the parallel place in Luke (Chap. 14. 34) even pouders the chiefest of their then Spanish Clergy. But I here profess myself to have neither their Ability nor other fitness for such a Task; and it is I hope here needless, seeing our reverend Diocesan comes now this second time, either to cure or cast out our unsavory Salt, as he did some of it the last time.

And therefore, right Reverend, I being at this time appointed to be your Mouth, and so to speak for you and not to you; please you to lend your favorable Patience, whilst in God's Name and yours, I speak not so much to the rest of my Brethren of the Clergy, as to myself the most insipid of many; and that Verbum diei in die suo, a seasonable word in a fit time, when much speech is of an inquiry to be made after scandalous Ministers, as so much unsavory Salt to be cast out by others. By your care, and God's blessing upon his own Word, that work may be either furthered or prevented, that when they seek for Iniquity, they may find none, whilst we all hear and fear; Hear that we are the Salt of the Earth, and fear the losing of our savor, lest being profitable for nothing, we be cast out by God, and trodden underfoot of Men.

1. I begin with the first part in the first words, You are the Salt of the Earth.

〈 in non-Latin alphabet 〉 , you]; That is, you Apostles, and (reserving to you your peculiar) in you, all you Ministers.

Are] many of you really are, and all of you (even Judas himself) by your Calling should be: But what? 〈 in non-Latin alphabet 〉 , Salt]. No Popish Priest, I hope, will Transubstantiate himself, as Lot's Wife, into a Pillar of Salt, because of this phrase, as they will do the Bread and Wine into Christ's Body and Blood upon a like expression. It's Propositio impropria disparati de disparato, and holds out a Similitude, that what Salt is and doth to Flesh and other Food, that the Ministry is: To what?

The last word 〈 in non-Latin alphabet 〉 tells you, you are the Salt of the Earth;] which is the same with that in the following Comparison, of their being the Light of the World, (that is) of all the Earth, and whole World; in which (as Chrysostom observes, and others after him) was the Apostles Prerogative, whose Episcopacy was Oecumenical, sent to season and enlighten the whole World, Mat. 28. 19. when Prophets only to Palestine, and other Ministers now to their Plats and Angles. But take the Ministers in general; so it's the Salt of the Earth now, as the Apostles (our Savior here saith) were then. Not so much in regard of their Persons as their Office, Quae verbi propria, &c. As Chemnitz saith, that being transferred to them, which was proper to the Word; they by reason of it, and it by reason of Jesus Christ held out in it, who as he is the true Light that lightens everyone that comes into the World, John 1. 9. So he is the true Salt of the whole Earth; which, as of old, had quickly grown corrupt, Gen. 6. 12. So having been rotting ever since, is now grown far more unsavory: for if we, as Ministers, are the Salt of the Earth, it followeth that the whole Earth is but an unsavory Lump, that of itself, without us, wants seasoning: So that although some of us should lose our savor, we have but lost that which they want; and therefore they may pity us, as being like to them in our sin. But if otherwise we be the Salt of the Earth, they should honor and reverence us being far above them in our Office. That Comparison (as Pareus observes) holds forth Officium & Officii dignitatem, as well our Dignity as our Duty.

First, I say, the Ministers dignity and worth, because withal its profitable and necessary use. It's the salt of the earth; and when our Savior in the next verse adds the light of the world, could he have said anything more to be esteemed, as more useful and necessary, than light and salt? If you say bread; they break it too. But I cannot follow those other comparisons: This of salt is sufficient, quo nihil utilius, saith the Proverb, sine quo vita humana nequit degere, without which man cannot live, saith Pliny: Not keep house in time of peace, nor hold out siege in time of war; of which the poorest, that have least, will have a little, and all some: useful to all, and so prized by all, that the spilling of it with some is superstitiously ominous, and Homer can give it no less than 〈 in non-Latin alphabet 〉 , Divine, for its Epithet, they using (as Plutarch observes) to honor such things as were of general and necessary use with the title of Divinity. Divines we are by our calling, and if we be but ourselves (the salt of the earth) as necessary as they that are called the shields of it: sine quo (saith Austin of our Ministry) non possunt homines vel fieri vel vivere Christiani, without which we can as little be, or live Christians, as Pliny said without salt we can live men; so that take it away, and you take salt off o'th' board, and bread out of the house, and horsinan and chariot out of the camp, even the Sun and light out of heaven: and what then but fames & faetor, unsavouriness and famine, and darkness and confusion would be left behind?

Let not therefore our people grudge us our double Honor, 1 Tim. 5. 17. by whom they have such a multiplied and universal [Use.] blessing.

Of Repute and Respect. Let not us be to your as unsavory, unless you love your own unsavouriness. Ministers that are salt of the earth should not be as sale empta mancipia, like refuse st • ff, as they are usually esteemed by the insipid earth-woe • m qui centum mystas • urto centusse licetur. To spill this salt, let it ever be ominous, • ecause it • ill never be superstitious.

Of Maintenance: if we season you, its but right that you • eed us. If Salary, as Pliny showeth, hath its name from salt, then here esp • cially by all right its due to it:

From the poor, who of this seasoning may have as great a share as the rich:

And from the rich, whose greatest dainties without this salt will be but like Job's white of an egg, cap. 6. 6. and greatest estates and honors but like Jericho's tall palm-trees, which grow upon barren earth, and by bad waters, as long as Elisha's salt is not cast into them, 2 King. 2. 19, &c. whatever your fare is, it will never make good cheer: fat bodies, but leaness will be sent into the soul, as long as there's neither bread nor salt on the board, nor word to bless it, and no Minister to say grace to it.

But it may be we should in both these respects have more of our [Use.] own, if we were more ourselves, and that is, the salt of the earth: Not Freshmen from the University which of late have grown barren, as Naturalists tell us the earth, where salt pits are, usually is: Nor Mechanics from the Loom or Last, insipid insulse animals, quibus anima est pro sale, ut suibus, whose souls are only as salt to keep their bodies from stinking, whilst they can season neither themselves nor others with either wisdom, or grace, and yet of these we have too great a sprinkling: like Varro's salt, which he saith in some parts upon the Rhine in his time the country people made ex lignorum quorundam combustis carbonibus. And so here, carbo quoque in salem vertitur. It were well if Colliers prove not Salters. As clothes that are so spotted and spoiled, as that they will not take any other color, are usually died black; which hides the spots; but burns the cloth; so too often in the Church, when men are so blemished in body, mind, carriage as that they are fit for no other employment, they are by their parents or friends or themselves died black: for such-coloured salt Theoprastus speaks of, but it is unsavory, as such are whilst they stain the cloth and defile the Priesthood, But I would be salt not to fret, but to season rather.

2. And therefore I pass on from our Dignity, which such dishonor, to our Duty, which I desire we may all make conscience of, which this comparison of the salt also puts us in mind of, and that in two particulars. 1. What we are to be in ourselves. 2. And what to others. And in both, as we go along, we shall note the contrary unsavouriness, when the salt hath lost its savor, which is the second part of the Text, that when we come to it, we may the less insist on it.

1. And first what we are to be in ourselves: if salt to others, then its presupposed we must be seasoned and savoury ourselves: Have salt 〈 in non-Latin alphabet 〉 in yourselves, saith our Savior, Mark 9. 50. have it and keep it, for the Verb 〈 in non-Latin alphabet 〉 there signifieth both: and this in yourselves, as ever you would season others, for nil dat quod non habet. There must be Oil in the Vessel or else it will not shine long in the Lamp, Mat. 25. 4. There must be waters in our own Cisterns, yea living, running waters in our own Well, if we would have them run over so, as that our Fountains be dispersed abroad, and rivers of waters in the streets, Prov. 5. 15, 16. Ezra that ready Scribe herein writes us a perfect copy, who prepared his heart first to seek the Law of the Lord; and then secondly to do it; and then thirdly to teach it, Cap. 7. 10. This, this is rectissima methodus concionandi, the right method of Preaching, with the Priests in the Law to have a Sea, in which they first wash themselves, as well as Lavers, in which afterward they wash the sacrifices; which we should labor to offer up as an holy and sweet smelling savor to God in Christ (Rom. 15. 16.) washed in the Laver; but then we ourselves first should be washed in the Sea of Christ's blood: salted with salt, Mark 9. 49. And therefore we had need have the salt of wisdom and grace, of integrity and incorruption in ourselves; be ourselves savoury if ever we would season them.

And therefore on the contrary, as our Savior in that place elegantly expresseth it 〈 in non-Latin alphabet 〉 , the Salt is unsalted. The Minister is not himself, if become either insipid or insulse.

Insipid, having no savor of grace, his spirit in regard of any spiritual life dry, arid. But is there any taste in such a white of an Egg?

Especially if withal insulse and of an unsavory spirit, qui crapulam olet, that smells strong of vomit, and drunkenness, and uncleanness, as some did of old, Isai. 28. 8. and such filth is not swept wholly out of the house of God to this day. But I spare your ears in not naming that, with which too many pollute both themselves and all beholders eyes. If Constantine in that Council would cover such filth with his robe. I may well in this Synod with silence; and only add with Bernard speaking of the great multitudes of scandalous Clerks in his time, aliuding to that Isai. 9. 3. Multiplicâstî gentem, sed non magnificásti laetitiam, Lord Jesus, by multitudes of such thy retinue is increased, but thy Name is no way magnified, nor thy people seasoned, because they have not salt in themselves, which was the first part of their duty, but not all.

2. For in that they are the salt of the earth, it's required that they should have so much savor in themselves, as whereby they may season others. (And therefore Chrysostom very fitly observes that the graces, which in the foregoing part of the Chapter he commends to his Disciples, were such as were of common use, by which not only we are good, but are means to make others better: God's Deputies, and in this like him, in being good and doing good, Psal. 119. 68.) Oil, not only in the Vessel, but so as to shine forth in the Lamp to others; Water, not only in the Cistern or Well, but so as to pour forth Rivers in the streets, as Theophylact rightly paraphraseth this expression, when he saith, a Minister (that must be the salt of the earth,) must be 〈 in non-Latin alphabet 〉 . as Paul speaks in another case, 1 Tim 6. 17. 18. not only rich themselves, but so as to be rich in good works, 〈 in non-Latin alphabet 〉 ready to distribute, willing and able to communicate: Not only Men, but Fathers to beget others to God after their own likeness: not only living stones, but Builders to edify and build up others a spiritual house to God: Pipes not to keep the water they receive from the fountain in themselves, but to convey it to empty Cisterns: Light in the next verse, not only bright in itself, but so as to make others see: Salt in this, ut sals • intús sint, & etiam alios saliant, as Calvin expresseth it, to be as savoury themselves, so to season their people. And this two ways, both in life and doctrine; both should be edifying, both seasoning.

And here now for both, viz. Wherein Christ meaneth that we should be like salt. When he calleth us the salt of the earth, we must not think he means in the worse sense, that as salt makes the earth barren, so they should their hearers; which yet too many do. Its (sure) in some good effect and property of salt in which he makes the come • arison; and now for it we must not have reference to what Poets in their fancies, or Phiologists in their Hieroglyphics, or Philosophers in their disputes, or Physicians in their receipts, or what some Divines in their Friar-like allusions will suggest, that salt in its whiteness commends to us the candour that should be in Ministers; or because its made the emblem of Hospitality and Love, that therefore they should be loving and hospitable; it durable, and therefore they constant; it obvious, which everyone hath use of, the poor as well as the rich, and that therefore Ministers should be equally facile and loving to all, yea to spend themselves for their people's good, as the salt doth itself on the meat it seasons, and almost a score more of such like applications, which you shall meet with in some Postillers and other Interpreters: which playing with Allegories is only the froth of wanton wits and vain hearts, the mispense of time, and too often the leading of us quite away from the true meaning and understanding of most precious Scriptures, which, like some windows, yield less light for such vain paintings. This be sure of, that Christ here, in calling his Ministers the salt of the earth here, did not mean all that which deep Philosophers or learned Physicians can say salt is good for, or Poets, or Critics could resemble salt by: but what plain Fisher-men could understand, and what in ordinary use salt was commonly known to be put to, and that is to the seasoning of things salted with it, and that is his plain meaning, that they in their life and doctrine should be, God therein as it were sprinkling the whole earth and body of mankind, which was in itself a most unsavory lump, with salt, to season it with his saving knowledge and grace, and thereby to make it savoury and pleasing to himself and his holy Angels and to whoever else savoured the things of God. So Bucer, and after him Brugensis plainly and simply and genuinely, and (I conceive) for the main, fully. But yet because this salt will not so season sinners, unless it withal do something, which both goeth before, accompanieth, and followeth it, I think I shall not either stretch the Allegory, or strain my Text, if I take Christ's meaning to be, that his Disciples are like salt in these five particulars; in its biteing, healing, cleansing, seasoning, preserving nature and quality; all which are in a conscionable able Minister's holy doctrine and life, and take up all from first to last, which in his dispensations and Ministry he is appointed to, even so to wound, and heal, and cleanse, and season the hearts of his people, as to preserve them to immortality.

1. First, salt having in it much heat and acrimony, searcheth and pierceth to the very midst of the flesh, (& subigit totam massam) and if it meet with a raw wound, or a putrid sore, bites and makes all smart: 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . It's the proper work of salt, to bite and cause smart; and so Coelius observes out of Plutarch, that sal & lens erant Romanis inter 〈 in non-Latin alphabet 〉 , that salt and lentiles were accounted as the bread of sorrow among the Romans.

Which is the very first bread, which the Minister as the Steward of God's house, breaks to his people, whether by preaching the Law, which more harshly frets, or the Gospel, which more sweetly wounds; but both are salt, that searcheth to the very quick, and pierceth to the very heart, quovis gladio ancipiti, sharper than any two-edged sword; and such swords wound both ways, and often are wielded with both hands, and therefore wound deeper, and yet not so deep as the Word of God: that other sword may be to the dividing asunder of joints and marrow: but this of the Word, only of the soul and Spirit to be 〈 in non-Latin alphabet 〉 , Heb. 4. 12. to sit as Judge and Critick in the inward tribunal of the heart, and to take cognizance of all priviest matters there. This is salt indeed that searcheth far, pricks some at the very heart more kindly, Act. 2. 37. and cuts others to the heart, and makes them rage more desperately, Acts 7. 54. And no wonder, seeing it was salt that was applied animis crudis to raw flesh, in the one place besmeared with the blood of the Prophets, and in the other yet reeking with the blood of Christ: And accordingly whilst the Word, like spiritual Doctrine, is spiritually delivered (for Spirit passeth, where flesh sticketh) our sins and Christ's sufferings, the doctrine of Faith and Repentance, of self-denial and mortification, of cutting off right hands and plucking out of right eyes (Mark 9. 43, to 49.) is plainly and powerfully preached, and people told that they must be salted with such unpleasing salt to flesh and blood here, or else be salted with fire, namely with unquenchable flames hereafter, verse. 49. This, this is salt, and in preaching this, Ministers are salt, and good salt too, verse. 50. as here also in the Text they are so called, when called to express Poverty of spirit, Mourning, Meekness and such other graces in the former verses. Which kind of doctrine is indeed as fretting salt to proud flesh, invisa putrescenti mundo, as Musculus expresseth it.

And therefore no wonder, as Chrysostom observes, nor should we be discouraged, if in our Ministry we find the World fret, whilst our Word smarts; it's a sign that it meets with raw corrupt flesh, and that it's good Salt: So that at once their corruption and the integrity of our Ministry are discovered together; (for if the Flesh be whole, though you sprinkle Salt on it, yet it smarts not) as Chemnitz rightly observes, that our Savior having made mention of Revilings and Persecutions, which they were likely to meet with, in the two foregoing Verses, Mox subjicit quasi causam, presently adds in this, You are the Salt of the Earth, as the Cause or Occasion of it.

And therefore on the contrary, for this first Particular, the Salt hath lost his savor, when the Preacher in his Ministrations,

1. Is wholly insipid, so flat and dilute, without the least 〈 in non-Latin alphabet 〉 , or Acrimony, or Spirit, or Strength, that it's altogether not only toothless, but also to any right Palat wholly savourless: The Iron so blunt as it will not enter though it strike often, unless it had more strength. Such kind of frequent Teachers Plutarch compares 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , to such as snuff the Lamp oft, but put no Oil to it. In such, according to the expression of the Text, the Salt 〈 in non-Latin alphabet 〉 without a Trope, properly and simply Sal infatuatus est, the Salt is become foolish, as the Word signifieth, in such foolish Shepherds handling of it.

2. When he is too affected in preaching vain Froth of carnal • loquence, human Learning, Postillers Conceits, Philosophers b •• e Morality, or the Schoolmens Divinity, who use to make Aristotle's Ethics their Bible: But, Nomen hoc Philosophorum daemonia non fugat, said Tertullian, this name of Philosophers dispossesseth not Devils, nor will any such Philosophizing season Souls. The Apostles, that were the Salt of the Earth (Paul tells us) took another course in their Preaching, to season it.

3. When he is too base. When for fear or favor, profit or preferment he will claw and not bite, flatter, and daub with untempered Morter, and with them, Isa. 30. 10. only speak placentia. But what is to adulterate, nay, to abjure the nature of Salt, if this be not? As Sugar is called the Indian Salt in Rhodiginus, which is indeed Colore Sal, but Sapore Mel, as Stenchius saith: Salt only in Colour, but Honey in taste; and yet Sugar more like Salt, (for both cleanse) than these corrupt and corrupting Ministers, like this Salt the Text speaks of. Sal insulsum est, qui principatum amat, & qui increpare non audet, saith Jerome. He is unsavory Salt, who, that he may have his better Fee, will apply Lenients to proud flesh, which calls for a C • rrosive. Such Trencher-Salts are too often found in Kings Courts, and great Men's Houses. But God (in the Text) cast them out of his, as most unsavory. Salt, if it were good, should make even an Emperor's cut-finger smart. Objurga montes, & corripe colles, Contend with the Mountains, and let the highest Hills hear thy Voice, was given in charge to the Prophets, Mic. 6. 1. And the Apostles this Salt of the Earth (in the Text) took the like course to season it, 〈 in non-Latin alphabet 〉 , not by clawing and flattering, but by pulling down of strong holds, and bringing every proud thought into Captivity, to the obedience of Christ, 2. Cor. 10. 4, 5.

4. I might add, when either too negligently careless, or cruelly pitiful, or sinfully indulgent; as Eli in his gentle breath, Do no more so my Sons, 1 Sam. 2. 23. Which was a sprinkling not of Salt, but of Sugar, a casting Oil rather than Water on the flame. When we are ashamed to make sinners blush; and swoon ourselves, when we should make others bleed, Crudelis haec misericordia, this is cruel pity, which will rather let such rot, than make them smart, save the Salt, and not save the Soul.

A fault which is more ordinary, than the contrary extreme of too much Tartness, (as Learned Spanhemius judiciously observes) because our Savior speaks only of the Salts wanting saltness, Mark 9. 50. Yet because in the excess of sharpness and harshness all may, and some too often do offend; know we, that as Salt bites and smarts, so

2. It cures and heals; which was the second Particular of the resemblance; namely, that as Salt after heals what before it made smart, (as we often see in a cut-finger) it having 〈 in non-Latin alphabet 〉 , a restringent quality, whereby it makes the wide-gaping Lips of the bleeding Wound close, and so it heals:

So also a Minister, especially of the Gospel, in this should indeed be like Salt, never to make any Wound, but with desire and endeavor to heal it; and therefore, as the Proverb wills that we should, Salem & oleum emere, buy Oil as well as Salt: And Physicians in their use, are wont to join the one with the other: And as Pliny showeth, how Salt is helped with sweet Water; So such a temper, a Scribe rightly instructed to the Kingdom of Heaven, should aim at; that his word may be not more like Salt to pierce and bite a corrupt Sore, than like Oil to sink into and supple a wounded Conscience: Or, to keep to the comparison of the Text, not more like Salt for smarting, than for healing and binding up bleeding Wounds. What unmeasurable abundance of this suppling Oil was poured upon our Savior in his Ministry, to bind up broken hearts, Isa. 61. 1.? Which like that good Samaritan, he poured into our deadly Wounds, Luke 10. 34. And how would he have Salt and Peace, joined in his Disciples Ministrations together, Mark 9. 50.? which some froward ones would ever keep asunder. How did Peter ply those with Lenients, whose hearts he had pricked, Acts 2. 37. with 38. 39.? And how shall you observe (with Austin) Paul in his Epistles, joining Paternam authoritatem, & maternum affectum, to a Father's authority over stubborn wantons, the tenderest bowels of a Mothers pity? Thus when we have this 〈 in non-Latin alphabet 〉 , healing Tongue, Prov. 15. 4. We are indeed as God's Mouth, Jer. 15. 19. This, this is to be right Salt indeed, not more to prick with a sense of sin, than to refresh and heal with application of mercy; as Pliny saith of Sal Terentinus, that Physicians most esteemed of it; of which he withal saith, that it was Suavissimus omnium atque candidissimus, of all the whitest and sweetest. Oh how truly medicinal is this Oxymel, this 〈 in non-Latin alphabet 〉 , this candor and sweetness in this Ministerial Salt, far hereby exceeding the best of all the natural? For Ille carnem ligat, hic conscientiam; That heals the wounds of the Flesh, this binds up the bleeding wounds of the Soul.

And therefore here again the Salt hath lost his savor, when the Minister in his Dispensations is,

1. Pitilesly careless: Lets the poor man bleed to death, whilst with the Priest and Levite, he passeth by on the other side, Luke 10. 31, 32. or with the chief Priests and Elders, puts off a deadly wounded Judas with a 〈 in non-Latin alphabet 〉 , What is that to us? Look thou to it, Mat. 27. 4. Sure, if we will not, for certain God will look to it one day, and mean while he is Pastor stultus, a foolish Shepherd, that heals not the broken, Zech. 11. 15, 16. And it's Sal infatuatus, unsavory Salt, that takes no more care of binding up broken hearts.

2. Passionately froward and furious, when the Spirit is sour and all Vinegar: Only galling and fretting Sermons, Satyrs and Invectives at all times; but, if offended, Thunder-claps: With those Sons of Thunder, will fetch Fire from Heaven at every affront, Luke 9. 54. our Savior tells such, that they knew not what spirit they were of, ver. 55. Not Elias 's, as they pretended, much less of the Spirit of the Gospel, which came down in the form of a gall-less Dove, and would have those Ministers, on whom it sits, instruct with meekness, even Gain-sayers, 2 Tim. 2. 25. The wrath of Man here never working the Righteousness of God, James 1. 20. Ever inflaming the Wound rather than healing it, and so sprinkling on it not Salt, but Poison.

3. Especially if he fret and gall sound Flesh most: As the guise of some is to inveigh against the soundest Hearts bitterliest, Making the hearts of the Righteous sad, whom God would not have grieved, Ezek. 13. 22. This is Carnificinam, non Medicinam exercere. That which thus frets the whole skin, I must again say, is not Salt but Poison.

3. Salt, that it may thus heal, cleanseth; being of an abstersive nature. Mordet quidem sal, sed purgat, saith Brenz, and so keeps from putrefaction; partly by its heat, and dryness, and acrimony, attenuating and spending superfluous Humours, and so, Pliny saith, cures Dropsies; and partly by consolidating the flesh, that it lie not open to corrupting Air: Therefore the new-born Infant used to be salted, Ezek. 16. 4. And Jericho's corrupt Waters, by casting in of Salt, though miraculously, yet so as in a natural way (as Vallesius showeth) were healed, 2 Kings 2. 20, 21.

And so it is with our Salt also. No savoury Ministry ever either wounds in the Doctrine of Humiliation, or healeth in the Doctrine of Justification and Adoption, but cleanseth too in the Doctrine of Mortification; wounds and cleanses with the Threat of the Law; whilst he tells us, if we live after the flesh, we shall die, Rom. 8. 13. And withal, healeth and purgeth by the sweet Promises of the Gospel; whilst he makes this inference, that if we have such Promises, of being Sons and Daughters of the Lord Almighty, we should cleanse ourselves from all filthiness, 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting, that those, which must sit on the Throne, should be grovelling on the Dung-hill. Thus it eats out the very Core of the Plague-sore, the inwardest lust of the heart, the original spawn and fomes and first taint of Nature, will have the Spirit savoury, words seasoned with salt, Coll. 4. 6. cuts off the unclean foreskin both of heart and lip. In this sense like salt, and that with a blessing makes the earth barren, whilst it kills the sinful weeds of our natures and hearts, as Bede observeth: nay herein far above all salt, for it only prevents putrefaction, and doth not recover it; flesh already tainted will take no salt. But this Diviner Salt with God's blessing recovers the most corrupt of all flesh; a Manasseh, a Mary Magdalene, the bloodiest Murderer, the horridest Blasphemer, the uncleanest Drunkard and Lecher, that hath given himself over to all lasciviousness, to work all uncleanness with greediness, so filthy as you would be ready to say, let him be filthy still, and forever. But yet, as the Proverb useth to say, in such a desperate case sale perunctus hic adjuvabitur. Nor doth Lactantius despair of that, but that there is enough in this salt to make such a lazer sound. Da mihi iracundum, &c. Give me whom you will, though as mad and furious, as though he were possessed with a Devil, I will tame him with a word; though as filthy, as if possessed with an unclean spirit, when Exorcists superstitious salt will do him no good, I will with this other salt cleanse him. What admirable cures might this salt work, if it did not lose its savor? By this Gregory (who might well be surnamed Thaumaturgus) Bishop of Neo-Cesarea coming thither finding but seventeen Christians, dying left but seventeen Infidels. What other salt prevents, this cures, and then after prevents the like corruption 〈 in non-Latin alphabet 〉 that in such seasoned flesh, or spirits rather, such worms may never breed that will never die.

And therefore here again the salt hath lost his savor, when in matter of Doctrine and Carriage putredinem non impedit, sed provocat, it doth not hinder, but rather provoke corruption in both.

1. Suffers worms and vermin to breed in Doctrine, and lets it be corrupted; in Manners, and lets it be winked at, hath lost that acrimony of salt, that energy of the Spirit, (as Beza expounds it) which might oppose against such corruptions. Such the Scripture calls dumb Dogs that cannot bark, Isa. 56. 10. not salt, or sure such as hath lost its saltness, for else it would not endure such taint and rottenness. Although in nature they say salt water doth not wash so well as sweet, yet in a way of grace and a gracious Ministry, we see where it comes, it is very abstersive and cleansing.

2. Especially if they be such as breed vermin in both, whilst they sinfully corrupt both; the savoury Doctrine of God's Truth with Errors and Heresies, which they broach or maintain; and the holy Way of God with ungodly practices which they countenance and justify; there being never such abominable Heresies and Doctrines of Devils, which they had not Chaplains enow to propugne; nor any so desperate and loathsome practices, which have wanted some Clergy-men to defend them; Korah, Rebellion; The Pope, King-killing; his Valentia Idolatry; acutely to distinguish and to affirm that some Idolatries are not abominable, because the Apostle gives that Epithet of abominable indeed to them all; and his Cardinal, even Sodomy itself, which at least his Humanity might have blushed at, when his Scarlet could not. How often do some pipe to their great Master's dance, and their song is an unison to others lusts, that they may glut themselves therewith with more mirth and security. But if this be to be cleansing salt, I know not what is to be poison.

4. But in the fourth place (and that which I said our Savior chiefly intends) Salt hath a special seasoning quality, whereby as it prevents corruption (it prevents ill savor to the smell); so it makes meats so seasoned savoury to the taste, and more wholesome to the whole body, as he expresseth it 〈 in non-Latin alphabet 〉 , and therefore by Plutarch called 〈 in non-Latin alphabet 〉 , the Sauce of all our food, and of all the pleasingest, by Humanists called even 〈 in non-Latin alphabet 〉 [Col. 4. 6.] quasi quarta gratiarum; and which therefore the Egyptian Priests, that were severe in their Asketicks, abstained from; so that for our use of it, what light is to color, that Salt is to savor, neither without either delightful. Plut. Sympos. lib. 4. cap. 4. nay not only so, but as Jotham in his parable said of Oil, that by it they honor both God and Man, Judge. 9. 9. And so Conditura incensi appellationem habet à sale, Exod. 30. 35. (Chemnit.) so salt by Plato in his Timaeus is called 〈 in non-Latin alphabet 〉 , Deo amicum corpus; so pleasing to God, as that no sacrifice without salt to him was savoury, Levite. 2. 13. from whence (the Devil being God's Ape) amongst the Heathens it grew into custom, that nulla sacra conficiuntur sine molâ falsâ, that Salt was always in their Sacrifices also, as Pliny witnesseth.

And the like good office the Ministers of the Gospel do or should do in their Ministrations: for in Ezekiel's Evangelical Temple, I find the Priests sprinkling salt on their Sacrifices, Ezek. 43. 24. implying, that we now are as well to season our Sacrifices, as they did theirs; as Gregory expresseth it, si sal sumus, condire mentes fidelium debemus. If we be Salt, then, although in our public Ministry or private converse we come to such a people or company so loathsomly unsavory and profane, as that God's soul abominates, or so sinfully luke-warm, as that he is ready to vomit out of his mouth; yet we should endeavor so to besprinkle them with this blessed seasoning, that they may learn to savor the things of God, and be themselves savoury and well-pleasing to God in Christ. How much flesh doth a little salt season? and how many many souls before rotting away in their sins with God's blessing might an holy savoury Ministry (if we were indeed godly and withal prudent and diligent) so alter and change, that they may be as so many meat-offerings and drink-offerings unto God, which he might relish and take pleasure in? ut non sapiant modo sed & in deliciis habeantur, whilst in his Doctrine and Practice he commends to them, yea and works them to Faith, by which they please God, Heb. 11. 6. brings them to Jesus Christ, in whom God is well-pleased, and with them in him; to obedience, prayer, alms-deeds and works of mercy and the like, which the Scripture holds forth to be such sacrifices, in which God is well-pleased, Rom. 12. 1. Heb. 13. 16.

And withal, whilst in his private Converse, Conference and Carriage, he is ever sprinkling of this Salt where ever he comes. I blush at our negligence in this kind, when I read in Plato's Apology, how Socrates bestirred himself, and what pains he took to work upon the People of Athens: And in Peter Martyr, making mention of his seventeen days being at Bucer's House, and how savoury he was in his Carriage, and what seasoning he found at his Table; from which he professeth, he every time rose up either more Learned or Godly. Such Salt in Doctrine and Carriage in public and private Ministers should be, which may make those they preach to, and converse with, pleasing to God, and acceptable to Men; even such as may minister Grace to hearers, and beholders, Ephes. 4. 29. Col. 4. 6. Cajetan adds, and extends this wholesome seasoning of the Minister's Word and Doctrine, to Omnia appetibilia terrae; that they are the Salt of the Earth, by their Word seasoning and making all the blessings of the Earth, Posterity, Prosperity, Estate, Health and Pleasure itself, all wholesome and comfortable.

The contrary unsavouriness, in a former particular I quickly passed by, and therefore here now stop my Nose at, and only say; that in this kind 〈 in non-Latin alphabet 〉 , the Salt hath lost its saltness: It's not itself, when though unsavory itself, yet it seasons not others: But that 〈 in non-Latin alphabet 〉 , it's become most loathsome, and quite contrary to itself; whilst Ministers are not only corrupt, but Corrupters, of such an unsavory spirit themselves, as that they infect the air where they breath; and so make the Disease contagious and Epidemical.

5. Lastly, Salt by the former healing, cleansing, seasoning, hath a preserving quality, so that things may be kept as well in saltest Brine, as sweetest Sugar. And this is another respect (Plutarch thinks) why Homer called it 〈 in non-Latin alphabet 〉 , Divine, from its long lasting: as also why it's made Symbolum amicitiae, which should last always, Heb. 13. 1. and why in Scripture-phrase a Covenant of Salt is put for an everlasting Covenant, Numb. 18. 19. 2 Chron. 13. 5.

Sure I am such a Covenant of Salt, such an everlasting Covenant of Grace and Love it was, which Christ's Apostles then preached, and his Ministers yet dispense; in which their care and duty is so to wound, and heal, and cleanse, and season, as to preserve their Peoples Souls to immortality; So at first to humble them, and then to comfort them, and then so to cleanse them from the corruption of sin, and to season them with the sweet savor of God's Grace, that they may carry them on in a way of perseverance to everlasting Glory; so at first to espouse them, as that at last they may present them as a chaste Virgin unto Christ, 2 Cor. 11. 2. Sal ad diuturnitatem, Ministerium ad immortalitatem: Salt makes things last; the Word and Ministry of it, our Grace and Peace everlasting.

That Salt therefore is herein unsavory, that hath indeed lost its savor, for Life or Doctrine is not himself what he was, and so neither is the one like to the other: That Ecebolius may well cast himself down at the Threshold, and say, Calcate me insipidum salem, O tread on me as so much unsavory Salt, when proved an Apostate. So a Minister, not only when he Apostatizeth himself, but also when he preacheth such Doctrine, as either will admit, or doth maintain Apostasy. If but Morality, it will admit of it; and if Arminian novelty, it will justify it. Neither of which savors of that Pactum salis, the everlasting Covenant of Grace, which keeps the Elect of God 〈 in non-Latin alphabet 〉 , Ephes. 6. 24. in sincerity unto Immortality.

Now in all these respects, we should labor to be as the Salt of the Earth, which was the first part of the Text; and take heed of losing our savor in the contrary particulars, which was the second: For else, O nos omnium miserrimos! For how heavy a sentence is denounced against such in the third: Where-with shall it be salted? Most useless and unprofitable: It's thence-forward good for nothing, most rejectaneous and dispicable, but to be cast out and trodden underfoot of Men. Quod omen avertat Deus per Jesum Christum unicum nostrum salvatorem.

SERMON XXVI.

IF the question be, (as once) Whose Image and Superscription is this? The answer is now, as then: It's Caesar's. God's and the King's. That the Lord Christ is here meant, none but a Jew will deny: But whether Christ only, as St. Jerome, and Procopius, and Junius conceive, or rather Christ under the Type of Hezekiah, or some other godly King, as Thomas, and Hugo, and Deodate, and Vatablus conjecture, I list not now to dispute. This all conclude on, that of Christ all is meant most fully. He, that Melchizedek in the Epistle to the Hebrews (and Cuneus thinks there was no other in Genesis) who is here the 〈 in non-Latin alphabet 〉 , the King that Reigneth in Righteousness; yea, and (as the word is) for the Righteousness of his People. His Apostles and Ministers, those Princes that are here said to Rule in Judgment. He, He only (saith the poor troubled tossed thirsty weary soul) that is the safe shelter from the Wind, and a Covert from the Tempest, even as Rivers of Water in a dry place, and the shadow of a great Rock in a weary Land. And here —Juvat usque morari. I should (otherwise than Peter) know what I said, if I should say it were good to be here, to stay (as it were) on this holy Mountain, and thence to take a view of Christ's Glory under these Figures, though not in his Transfiguration. But because it's most likely that it's here spoken in Type of some King, so as from Christ to be a pattern of all Kings and Governors; our present occasion will rather require so to consider it; and so we have in the Text these two particulars.

• 1. A good Magistrate's good Government. Ver. 1. A King shall Reign in Righteousness, &c.
• 2. The good Blessing that comes to God's People by it. Such a Man shall be as an hiding place, &c.

In the former, three Pairs we have in their several subordination, 1. A King, as Supreme, and Princes under him. 2. The one Reigns, the other Rules. 3. He in Righteousness, they in Judgment.

In the latter is promised and elegantly expressed a double Blessing to God's People thereby.

• 1. Safest Protection from less, yea from greater Evils. He is not only a Shelter from the Wind, but also a Covert even from the Tempest.
• 2. Fullest Refreshments in lesser, yea in greater greatest Languishings and Faintings, as Rivers of Waters in a dry place, and as the shadow of a great Rock in a weary Land.

I begin with the first; and thence in the three Pairs may it please you to note with me three particulars.

1. That it's here promised as a blessing, that there shall be a Reign and Rule in the World, else what would become of it? No more a 〈 in non-Latin alphabet 〉 , but a 〈 in non-Latin alphabet 〉 , if no Governor, or at least Government. Time was when there • was no King in Israel, Judge. 17. 6. & 19. 1. But when there was none to put them to shame, but every man did that which was right in his own eyes, would you know how crooked and shameless it was they did then? Read but over those Chapters, and you shall see what cursing and stealing and cozening, chap. 17. and 18. yea what most prodigious and unnatural filthiness, and murder upon it, came thereby, chap. 19. And then come home to my Text, and say whether it may not well be here promised as a blessing to have a Governor, especially and if with him Government too. Else better under a Nero, than under a Nerva, sub illo nihil, sub hoc omnia, under the one nothing was lawful, and under the other anything, and the last the worst: for they that have so much liberty, that they may do anything, will certainly be so licentious as they will do nothing. Away then first with Anabaptistical Anarchies, which behead Common-wealths, and make them walk like spirits without heads.

Away secondly with such dangerous Tenants, that in commands of things otherwise lawful the interposing of a Magistrates Authority is the intercepting of a Christians liberty. Such leave heads, but no brains in them as able and fit to direct the body.

Away lastly with all rebellious murmurings against Government and your more strict Judicatures as too strait a curb. Corrupters of youth in the University use this Engine first to bring the Tutor with them into distaste, and so they know the plaster is poisoned, and therefore will do no good. It's the foot swelling that often makes it complain of the shoes nipping of it; and its the headstrong horse that stamps and fomes and bites the bridle, because it reins him in from running headlong. But how much better for him to be backed by Authority? Sober and thankful spirits I am sure will acknowledge this a bl • ssing, that Reign and Rule is promised to be in the world.

2. Especially, which is a farther blessing, when Kings reign and Princes rule. Blessed art thou O Land, when thy King is the son of Nobles, said noble King Solomon, Eccles. 10. 17. Such standing high on the top of the Rock with an Eagles eye can spy farther, than such Batts that see no danger, or want wings to fly from it. Such the Hebrews call 〈 in non-Latin alphabet 〉 as ingenuous as great, who can graciously condescend to a generous ingenuity, which Pesants, though lifted up on their fellow-bores shoulders, cannot rise up unto. The one's honor is engaged, which he will not have blemished, whilst the other that hath no worth hath little to lose by unworthiness. Plutarch observes that the Judges in Areopagus were 〈 in non-Latin alphabet 〉 , of the chief men of the City: and when Valerian was chosen Censor, the people's vote was, Is de nobis omnibus judicet, qui omnibus est melior, which they therefore are as happy that have, as they miserable which are without.

Either in such Democraties, in which the common crowd shall bear the sway, and the confused noise of the ruder rout shall be instead of Imperial Edicts; Plebiscita instead of Senatus-consulta; and the bellua multorum capitum is head without brains, whilst everyone that is more eminent either for place or worth must be cast out by their goodly Ostracismes.

Especially if in such Anarchies and Confusions, in which Princes go on foot, and Pages ride on Hors-back, Eccles. 10. 7. When Robert Ket, a Norfolk Tanner, will prove a General, and John à Leyden no less than a King of Munster, and Goodman Krechting and Knipperdolling his worthy Counselors; when every sorry Mechanic will be a 〈 in non-Latin alphabet 〉 , and not a Sutor under his bulk but can more freely control Prince and State, and censure their actions, and tell how they should have done better, than any either dare or can at the Council-Table. Yea, friend, but move before the 〈◊〉 , unless you would fall into quick-sands. Aristotle gives it for one rule of household-ordering in his Economics, that everything be set and kept in its place, that at any time you may readily go to it though at midnight. It will hold and should obtinere in Christian Politicks; In which everyone knowing and keeping his own place would either prevent a midnight, or at least not be in such darkness and confusion; but to know what to do in it, and then acknowledge, that its a blessing promised, if Kings reign and Princes rule.

But did not the Prophet forget himself think we, that he did not add by the Pope's license? No. That is a point of new Learning, which this Seer (it may be) foresaw not: and which our Ancestors here in England (as well as we) believed not. One of your late deceased Worthies (Honorable Lord's) hath fully reported it; and although F. Parsons hath labored after his railing manner to disprove it, yet the answer was well returned to him, that his was a Writ of Nihil dicit, for this was but a Crutch to hold up the Pope's Supremacy, which as it was first helped up by Phocas a Traitor to his Lord, so it hath delighted to be maintained by Treason ever since. But leave we them together by the ears amongst themselves about his direct or indirect Power in this kind; Bellarmine and other Jesuits holding the latter, and Carerius calling them no better than Heretics and impious Politicians for it, whilst he stands for the former. In the mean while (with the Pope's leave) we shall bless God, that Kings reign and Princes rule without it.

3. Above all, as it is here added as the top of all, if in Righteousness and Judgment: of which two, Righteousness is that Point or Port, which such Pilots are bound for, and Judgment is that which stears to it in a right course. For Righteousness in the Hebrew Text is Justice: and Judgment in Scripture phrase amongst other things implieth Wisdom, Psal. 119. 66. 1 King. 3. 28. and Moderation, Jer. 10. 24. Yea so, when Justice is so maintained, that neither for want of Strength and Wisdom the Bow is too slack on the one side, nor for want of Moderation over-bent on the other, is a King's Honor, his Princes and Judges Duty, and the Peoples Happiness that live under them.

1. First then for the Ground-work of all, and the Magistrates Master-piece, it's Justice. If Kings reign in Justice, and Princes rule in Judgment: In Justice, in Judgment. Nay that's not enough to express all that's here said, its 〈 in non-Latin alphabet 〉 for Justice, and for Judgment, as though to reign and rule were only for to do Justice. Thus Prov. 8. 16. Kings reigning and Princes decreeing of Justice are put as terms equivalent; so that fiat justitia is the fundamental Maxim of State: and they on whom others wait must themselves attend on Justice 〈 in non-Latin alphabet 〉 , Deut. 16. 20. Justice, Justice shalt thou follow or pursue. What! Justice, Justice! nothing but Justice? yes, Piety and Mercy, Peace and Bounty too, and yet Justice Justice especially; because Justice is a general Virtue, as Arostotle hath observed.

〈 in non-Latin alphabet 〉 .

In one branch or other of it as communicative, or distributive, it will reach and command and regulate all: and so it's Piety's bulwark, Mercy's guide, Bounties storehouse, and the very sinews of Peace; without stirrage of which Peace itself would corrupt, as still waters without moving, and the Blood in the Veins without the Spirits in the Arteries moving under them: yea without which Peace would be no Peace; for it, (if St. Austin rightly defines it) is Ordinata hominum concordia, an orderly Concord; but when no Justice, there will be no Concord, or at least not an orderly one, but such a Peace instead of Concord would beget War, and instead of Order at last would end in Confusions, according as it was said of them of old, Pacem vocant, & solitudinem faciunt. And therefore Justice for Peace let every Justice of Peace maintain and execute.

Justice say you! but what then saith Justice? Suum cuique, let everyone have his own. That in general; in particular bonis been, malis male. Let them that do well have well, and let bad men's doom answer their crime, 〈 in non-Latin alphabet 〉 , Matth. 21. 41. Let them be Conjugates, and drink as they brew. Evil will, evil have. It's the brief abstract of God's judicial proceedings, Isai. 3. 10, 11. and therefore should be the Platform of his Deputies. Bonis been. Let the virtuous be encouraged, at least the innocent acquitted; for it was but Pilate's vaunt to Christ, Knowest thou not that I have power to crucify thee? John 9. 10. But what Pilate! power to crucify him, whom thine own mouth before verse. 6. had prounced innocent; dum potentiam tuam effers, justitiae laude teipsum privas, as Brugensis upon the place, that men may know that thou art a great man, thou carest not to tell them, that thou stickest not at it to prove an unjust Judge: and much I wis to thy commendation: He that condemneth the just is an abomination to the Lord: for bonis been: and because malis male, he is no better that justifieth the wicked, Prov. 17. 15. In God's Name and fear let men at least have Justice: and to this end let it be dispensed without, 1. Passion. 2. Corruption. 3. Acceping of persons. 4. Protracting of time.

1. Passion. Else Pilate, whilst he falsely thinks that Christ slights him, will be ready to take a snuff, and the Sword together, and in a blind rage strike him, whom he should have with his dearest Blood defended. But Judges do Sedere pro Tribunali. That site of sitting on the Judgment-seat puts them in mind of that sedateness of mind and Passion which should be in them, notwithstanding all Persons or Causes that come to the Bar. Else Anger will bloodshot the Eye, that it cannot discern the Cause, and Fear will put a trembling Palsy into the Hand, that it either cannot hold the Sword, or at least not strike an even stroke with it. To prevent this in Areopagus their Judicatures were in the night, that they might not be moved with the Malefactors sad looks and tears; and their Advocates were commanded to open the Case in plain simple words, without the fucus of either Gesture or Speech, that it might not be 〈 in non-Latin alphabet 〉 to blind or mislead them with Passion.

2. Without corruption of Gifts, or Bribes. For else as Passion would bloodshot the Eye, so a Bribe will be a Pearl in it; both hinder from seeing clearly, even the clearest Eye, (it blindeth the Wise, Exod. 23. 8.) and is too unworthy for an honest heart: For methinks Philo Judaeus his distinction here comes home in his Book de Judice. It's either 〈 in non-Latin alphabet 〉 : A Gift is either to carry out a bad Cause, and that he justly calls 〈 in non-Latin alphabet 〉 , altogether wicked and most abominable; or to help out a good Cause (which too often stands in too much need of help) and that some-what too gently he saith is, 〈 in non-Latin alphabet 〉 , it's half Unrighteousness. He is 〈 in non-Latin alphabet 〉 a Mungrel, betwixt just and unjust; nay, it's down-right Injustice; and he is absolutely unjust, that makes an honest Man pay for that which is his own; and Gifts must be the Key, to open that door, which God and Right would have stand open, as your free Courts, for every honest Man to come into freely.

3. Without Partiality and Accepting of Persons, which the Word forbids, Prov. 28. 21. the Judge's seat on the Bench denieth, as usually sitting in the midst, to teach him to carry Matters with an indifferent hand; and ancient Hieroglyphics, condemn, whilst they paint Justice without hands to receive Bribes, and Eyes to look upon, and accept Persons; as though an Ear and a Tongue were sufficient; the one indifferently to hear the Cause, and the other impartially to pronounce Sentence,

First, Whether upon Friends or Foes: For they are conditions, which come not into Justice's cognizance. Thy Foe, though without thee, may be in the right; and therefore, if by Christ's Right he cannot have thy Love, yet by his own he may exact Justice. And then, in public Causes, private respects are not to be regarded: And in Justice's quarrel, Friends not to be befriended. Chilo in Gellius, when upon his Death-bed (Good Man, if you believe him) he could find nothing to repent of: At last, he stumbled on this, that •• in a Friends trial, though he would have Justice done, yet himself being Judge would not be seen in it; which some-what troubled him, and not undeservedly; for Justice should be executed without respect of Friend or Foe.

Secondly, Or Rich or Poor. Pity of the Poor in a bad Cause may seem to have a show of Piety: But it's not more unusual than unlawful, and therefore expressly forbidden, Exod. 23. 3. A thing which Philo Judaeus makes almost a wonder of, that Moses, who had otherwise and else-where filled his Books with provision for the Poor, should there deny them Pity: But he well satisfieth himself from the consideration of the nature of Pity, that it's 〈 in non-Latin alphabet 〉 , hath an Eye that looks with Compassion upon Misery, but winks not at Iniquity. And indeed, it's not just Pity, when Pity of such is Cruelty against Justice. In this case Job saith, he was Eyes to the blind, and Feet to the lame, Chap. 29. 15. but not a Staff too, to beat their Neighbor with. In this kind your Laws must not be like Statute-Nets, so wide as to let little Fishes get out: But more care is to be had, that they be not like Cobwebs, which great Flies will break through. For we do not so usually lean upon the left Elbow towards weaker Persons and Clients; and therefore herein there needs less caution: A greater care is to be taken, that we lean not too much toward the stronger hand. Jupiter in Plato is brought in complaining of Judicatures in the World, that Men were now judged with their clothes on: But he would have a time, he said, when he would have all judged naked. Such a time will our Jehovah have (Beloved) to judge us all in one day naked. A fit pattern for his Vice-gerents now, as much as they may, not to consider matters invested with the Persons Clothes, that a gay Coat may carry the Cause, but that the naked Truth may appear, though it be on the half-naked Beggar's side: and therefore to this purpose it is, that God in Scripture takes special care of four sorts of weak ones to be upheld in a right Cause, which of all were most likely to be born down and trodden underfoot, the Poor, Strangers, Widows, and Orphans.

1. The Poor, which often have but poor Help. It's usually but a cold Suit that's in Forma Pauperis; and yet God takes order that his Cause shall not be perverted, Exod. 23. 6. nay, nor neglected neither, though he be but 〈 in non-Latin alphabet 〉 only an Asker or Desirer, as his Hebrew name signifieth; yet if he do but ask for Justice, though he have nothing to give for it, it's his own, and therefore we had best let him have it.

2. The Stranger. Alas, he is far from Home, and it may be farther from Friends, and yet God would not have him further for it from having Justice. Judge righteously between every Man and his Brother, and the Stranger also that is with him, Deut. 1. 16. Even the Stranger, though he cannot have an Inheritance, a place in thy Kingdom, yet let him have room to come to thy Bar to call for, and to have Justice.

Thirdly, The poor Widow. She, it may be, is in some-what a worse case. Her name in Hebrew, is 〈 in non-Latin alphabet 〉 , which betokens Dumbness. Her Husband, who did once bespeak her, is now wanting to speak for her; and she cannot speak for herself, at least cannot call (lowdness not becoming that Sex's modesty) yea, but when she hath not a Tongue to speak, God commands his Deputies to have an Ear to hear the poor Widows sighing for Justice; whilst he pronounceth a Curse, which all the People should say Amen to, against him that perverteth the Stranger's, and Fatherless, and Widow's Judgment, Deut. 27. 19.

Fourthly, And it's well that the poor Fatherless Orphan, which everyone forgets, (you hear) is not there forgotten of God, nor would he have him of his Deputy: Thou shalt not pervert the Judgment of the Fatherless, Deut. 24. 17. The Hebrew word 〈 in non-Latin alphabet 〉 , as some derive it, signifieth such an one as is quite undone, and all whose Friends are quite consumed: And so the Lxx. in a manner always translate it by 〈 in non-Latin alphabet 〉 , an Orphan. Now Orphanus and Pupillus the Civilians use thus to distinguish, that Pupillus is one that hath lost his Parents, but yet hath a Tutor or Guardian left him: But Orphanus is one that's deprived of all; that hath neither Father, nor Mother, nor Guardian, nor any to stand for him; yet even such a desolate Orphan God would have the highest Judge to sit for, so that he that is deprived of all, should not withal be deprived of Justice. And thus every way God would have it administered without Partiality, or Accepting of Persons.

4. And lastly, Without Delays and Protracting of Causes. For it must not only be an Executing, but also a Speeding of Justice: For if putting off a poor Man but a day, the Scripture notes as a defrauding him of his own, Prov. 3. 27, 28. though only in a matter of Bounty: What then is it in a point of Justice, which he may more justly challenge as his due? And it may be, of such importance, as that one Assizes, or Terms, or Days put off may put him quite beside his Right; or at least his Surgeons long and lingering Blood-letting, long Suits, may as certainly end him, as his Adversaries more sudden and violent Thrust. Praestat semel cadere quam semper pendere. Many a Man's sad experience (and it may be, on both sides) tells him it's too true here; it had been better for both of them at first to have been cast in the Cause, than to have hung so long in the Suit. But Christ our Judge and King, gives a better President, of whom it's said, Isa. 16. 5. 〈 in non-Latin alphabet 〉 Judging, and seeking Judgment, and hasting Righteousness, without delay. But yet not with more haste than good speed; for he seeks Judgment. And so I am led from the first and chief White that's to be shot at, and that's Justice to the right Levelling at it, and that is in Judgment, which among other things contains,

1. Wisdom and Prudence in a through ability and care of a wise considering and discerning of Persons and Causes; as it was in Solomon in the case of the two Harlots, when by his 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , his quick and sharp discerning in that cause (by the Sword he called for) he did so dextrously cut asunder that knot, which otherwise could not be well untied: It's said that all Israel feared the King, because they saw the Wisdom of God was in him to do Judgment, 1 Kings 3. 28. And therefore indeed a Judge should have judgment, that so a crafty Knave's packing of Businesses may not shuffle a plain honest Man out of his Right: But that he may see he is Sub oculo Catonis, and that Justice's Eye neither winketh nor is blind: For although indeed (as was said) it was wont to be Pictured without Eyes, it was only to express, that it was blind only for accepting of Persons: But yet Eagle-eyed, both for care and ability of discerning of both Persons and Causes. So Prov. 7. 6, 7. wise Solomon stands watching in his Casement, to see a Fool and a Harlot meet (for Wickedness will be sure to walk bare-faced in the street, if the Magistrate's Casment be shut) and its Signanter dictum by Nehemiah, Neh. 13. 15. In those days I saw them that profaned the Sabbath. It was ill that they did it, but well that he saw it, to take order about it. Dan. 8. 5. It's spoken of a bad Man, but yet as containing an emblem of a very good Governor, that the Goat had an Horn betwixt his eyes. His Horn is his strength, but it's between his eyes to see that he push down not Men, but Disorders. In a word, as Aristotle told us, that Justice is an universal Virtue; so we learn from the same Master, that Prudence is the general guide, 〈 in non-Latin alphabet 〉 : And therefore pity that they should not go hand in hand together, or the one follow the other, and that in Solomon's order; who was the best Herald, and exactly knew how to rank them, to recive the instruction first of Wisdom, and then of Justice and Righteousness, Prov. 1. 3. Then Justice is a good Judge, when Wisdom as the Sheriff, goes before him to the Bench. It's the Wild-fowl that steers its course with its train. Here next after a good God, and a good Heart, a good Headpiece, must be direction. 〈 in non-Latin alphabet 〉 . So the Lxx translate the the 21 Verse of the same Chapter, Wisdom sits at the great Man's door. Now happy he, if such a Porter were never from his Gate, to welcome those that come to him for Justice, that he ever did execute it with Judgment; that is, first with Wisdom, that Justice might not be blind.

2. With an 〈 in non-Latin alphabet 〉 and moderation that it do not look through P •• sons and Causes with too keen and sharp an eye, or else we know what summum jus may soon prove: for Judgment in Scripture-phrase signifieth not only severity of wrath, but also a moderation of it, according to that, O Lord correct me not in anger, but with judgment, Jer. 10. 24. Such a Judge is God, although absolute Lord over us, yet his judgment is ever with moderation. He rewards ultra meritum, and punisheth citra delictum. Christ's Scepter is a right Scepter indeed, Psal. 45. 6. not a Leaden one to bow to everyone's humor, and yet not an Iron one, unless it be to break flinty hearts, Psal. 2. 9. No, but like Ahasuerus 's, a Golden one, heavy, but healing; and like himself would he have his Deputies, upright in a golden mediocrity, but if any way (for the general carr • age of matters) propending rather to the more benign extreme. Even in Areopagus, which I have often spoken of, and accounted most severe, yet when voices to quit and to condemn were equal, the accused person ever went away absolved, as indeed in doubtful cases its better to let a concealed fault go away unpunished, than to suffer over-veiled innocence to be wronged: and in plain cases its the goodness of gracious Princes to carry the Sword in the left hand, and the Scepter in the right, as more ready to protect the good than to smite the bad, and them not with a right-hand-blow, but with a sparing stroke: and therefore are called Nursing-fathers of God's people, Isa. 49. 23. Cornelius a Lapide expounds the place of the Spaniards suckling the Indies, Cruel Nurses, when it was with their own blood, enough to keep them from ever taking the breast of the Church. But gracious Princes, I say, are Nursing-fathers indeed, that suckle their people with their own milk; and though sometimes they must take the rod in hand, yet they give fewer and lighter strokes, than the fault deserveth: Forty stripes mayest thou give him, and not exceed, that thy Brother may not seem vile unto thee, was God's command to Judges in those days, Deut. 25. 3. The command so strictly observed by the Jews (who were otherwise crabbed enough) that they always bated one of the forty. Of the Jews five times received I forty stripes save one, saith Paul, 2 Cor. 11. 24. when they made no Conscience (as too many nowadays do not) of abusing a Minister of the Gospel, yet they would bear show of a conscientious care of the Law, and when so cruel as five times to scourge an innocent, yet they will be so merciful, as every time to bate him one of the account: but as the command was superst • tiously observed by them, so the argument that back's it is to be weighed by all the Judges of God's people, that thy brother may not seem vile to thee; as poor or bad as he is, yet he i • thy brother: and therefore as Pliny to his friend that was too rigid in his Sons correction memineris & te hominem esse & hominis patrem: thou art but a man that strikest, and he is a man that is stricken, and therefore a common nature requireth a common equity and humanity, especially seeing he is one that shall with thee stand at the same last Judgment-seat, where all judgments here shall be judged over again: and then take heed that just sentence be not then objected, which is already pronounced, James 2. 13. He shall have judgment without mercy that hath shown no mercy. I deny not but times and cases may be so otherwise irrecoverably corrupt, that the Magistrates sword must have of necessity a sharp edge on it, to cut off rotten members, that will endanger the whole body. An Iron Age may call for an Iron Rod, and malo nodo malus cuneus, a hard knot and as hard a wedge must meet sometime and in some particular case.

But in general course of proceeding (Honorable and Reverend) I hope God will be your guide. It was his infinite Wisdom in redeeming us guilty Malefactors to find out a way wherein strictest Justice and tenderest Mercy might meet and kiss, Psal. 85. 10. At your best you will fall short of your Copy, but I persuade myself that you will do your best to write after it, that so in his Sacred Majesty's Reign and by your Judicatures this Text may more and more be fulfilled, a King shall reign in Righteousness, and his Princes shall rule in Judgment.

And therefore for Application, what a mercy in this kind we [Use. 1] enjoy were not 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 too near a kin, Ephraim and Manasseh Brethren, (that is, plenty begetting forgetfulness) we should all (as we have cause) acknowledge with thankfulness. I confess although the Sun goes on in a steady even course, yet the resemblance of it in the waters seemeth as much to waver as they do. Multitudes in Scripture-phrase are Waters, Rev. 17. 15. and yours and other Governors actions and judicatures, though steady and even, may appear crooked, as a straight staff in the waters, whilst refracted and perverted in their tumultuous apprehensions: but its your comfort that been facere & male audire Regium est, to do well and hear ill is no less than a Royalty. And mean while for my part as long as I consider, how in other Countries, and now Aceldama 's fields of blood, there is it may be no Magistrate, but an Enemy, and no Law, but Martial, and withal cast mine eye homeward, and see Justice in our Kingdom ride circuit, and Judges in this respect prove feet to the lame in coming as it were to their doors, who it may be could not go out in long journeys to seek for Justice, let ever, what's here God's promise, be matter of my praise; that as Christ our King doth reign in Righteousness, so Princes and Judges as his Deputies do rule in Judgment.

And in this (Honorable Lord's) for the continuance of all [Use. 2] our happiness, without flattery let me according to the old verse commend you in commending to you that, which you are commended and honored for, Justice guided by Wisdom and sweetened by Mercy 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 as he speaks, that from you as from main Streams under our highest Well-head such sweet streams of Justice and Equity may flow, as may be for the refreshing of all that thirst after Righteousness.

Many things I might commend it to you for, and urge it with.

1. A just God, for whom you judge, and by whom yourselves must be judged one day.

2. A gracious Prince, whose person here you represent; so that what violence is now done to you, his Laws make as Treason against himself. Those Laws that honor you, I know will be honored by you, nor will you profane his chair, who in some respect hath made you sacred.

3. The worth of Justice and your own benefit by it, a Grace that makes you like God, and a Virtue, as universal in itself, so hath this peculiar to it, that whereas some other Virtues are distasted by many, this hath universal approbation from all, though most unjust themselves. Every man will kiss his lips that gives a right answer, Prov. 24. 26. The Scripture makes it your Diadem, Robe, Girdle; and so tells you that it is comely, safe, honorable. Your businesses and distractions cannot but be many, and it may be often tumultuous; but as Aristotle made Pleasure Virtues, page, so the Conscience of your steering point-blank on Justice through the most troublesome Seas and Tempests will be as the pleasant air of a sweet Instrument, that sounds well even after it hath been well handled. This for your comfort; and for your safety, it's wrapped up in the public weal, as particulars are in generals: and therefore sometimes it is the safest way to lay up our treasure in the common Town-house, nor to think that ours will stand, whilst our Injustice ruins others, unless a man could in wisdom hope, that his house would be safe, when he hath set on fire all his neighbors about him. Thus self-love may plead for another's right, but yours are more generous and public Spirits. Nor did Pacatus mistake, when in his Panegyric of Theodosius he expresseth his thoughts thus: Nullam majorem crediderim esse Principum felicitatem, quam fecisse felicem, Princes and great men's happiness is to make others happy; and this is done by a wise and moderate executing of Justice, which leads me directly to the second part of the Text in the second Verse, which, had I time to handle, I should from those comparisons and expressions show you.

1. What an universal blessing a just Judge and a right Justice of Peace is to a Common-wealth and State, 〈 in non-Latin alphabet 〉 as he calls him, a common Benefactor. Such are Abimelech's Patres Patriae, such careful Fathers and Patriots as every way provide for the people's safety and welfare. If they stand in a sore blast they are 〈 in non-Latin alphabet 〉 , ut tectum adversus ventum, as a Roof to cover them; if in a storm at Sea, or in danger of an inundation, they are 〈 in non-Latin alphabet 〉 ut portus adversus tempistatem, an H •• ven to harbor them; if • ain • ing with inward thirst, 〈 in non-Latin alphabet 〉 ut rivus adversus sitim, as full Rivers of waters sully to cool them, or with outward drought, 〈 in non-Latin alphabet 〉 ut umbra adversus aestum, as the shadow of a great rock in a weary land to refreth them. The greater the person the greater the shade. If a Supr • me Monarch, as our Gracious King; he a great rock, under whose shade we all sit down in Peace: but every Judge and Justice, especially if chief, yea under officers, Pleaders, Clerks, Jurors, &c. according to their several places, may be greater or less hills, whose shelter and shade the innocent lamb may lie in. For although I have spoken all this while to Magistrates and Judges, yet it was not to spare or neglect inferior Officers, but only in hope that the great wheels going right would make all the less move accordingly. For you inferior Officers and Country-men must not be like the lesser and inferior Orb • , which, though carried about with the motion of the Primum mobile, yet have a sly contrary motion of their own. No, you are but as hands and feet, which must work and go according as the head directs: you cannot be exempted from this charge of Righteousness and Justice in your pleadings, writings, verdicts, oaths, testimonies, if your betters cannot plead immunity, but even Kings must reign in righteousness and Princes rule in judgment, and so prove a general universal good, which may help at every hand. Which is the first thing observable from these comparisons.

2. The second expresseth what protection they are, in lesser and greater dangers, to whole States and Kingdoms never so overflowen with misery and mischief, as long as a stream of Justice runs in a strong and clear current: as Fens and low grounds not drowned, if their out falls keep right and open; in particular to bad ones, in stopping up and cutting off their wickedness, which would else drown them; to good ones, in defending them against their unjust oppressions, who else would over-run them. Thus