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 A  N" 
 
 PROPER    LESSONS, 
 
 Appointed  by  the  Liturgy  of  the 
 
 CHURCH  of  ENGLAND, 
 
 To  be  Read  on  Sundays  and  Chief  Festivals, 
 
 throughout  the  Year, 
 
 As  they  are  directed  by  her  table  of  Proper  Lessons. 
 
 To  which  are  prefixed, 
 
 PREFACES. 
 
 Pointing  out   the  Defign  of  the  refpedlive  Lessons„ 
 
 Together  with 
 Such   Reflections   on   the    feveral    paflages   contained 
 therein,  as  may  ferve  to  enforce  the  Duties  and  Doctrines 
 propounded  to  our  Faith  and  Practice. 
 
 AND     ALSO 
 
 Some  Explanatory  NOTES. 
 
 The  Whole 
 
 Intended  for  aflifting  the  Judgment  and   Devotion  of  the  ferious 
 Members  of  our  Church  in  Hearinc^rffid  Reading  the  faid  Leflbns. 
 
 By  W I L  L  I A  M  W  O  G  A  N,  Efq  i 
 
 Late  of  Ealing  in  Middlefex. 
 
 In  FOUR  VOLUMES. 
 
 VOL.     IV. 
 
 THE  THIRD  EDITION. 
 
 He  that  bath  an  Ear,  let  him  hear  what  the  Spirit  faith  unto 
 
 the  Churches.     Rev.  iti.  22. 
 Hear  the   Church.     Matt,  xviii.   17. 
 To  the  Law,  and  to  the  Prophets.  Ifa.  viii.   20. 
 
 DUBLIN: 
 
 Printed  by  Samuel    Watson,    at  VirgilVHead    in 
 Dame-Jireet. 
 
 M,DCC,LXVffi, 
 
2  Tie  Seventh  SUNDAY  Pref. 
 
 Thirdly,  That  no  pretence  of  -zeal  for  the  Church,  nor 
 any  other  good  end,  may  diffolvc  the  obligations  of  jufiice, 
 or  of  charity,  towards  thofe,  who  happen  to  differ  from 
 us  in  religious  opinions,  or  modes  of  worfhip  ;  much  lefs 
 will  it  juflify  any  breach  of  the  laws  of  nature  and  nati- 
 ons, or  the  violation  of  fclemn  compatis,  mutually  entered 
 into  and  confirmed  by  oath. — This  we  learn  from  the  ex- 
 ample and  penal  effebls  of  Saul'*  fiery  zeal  againjl  the 
 Gibeonites,  in  favour  of  the  children  <?/Ifrael ;  and  are 
 therefore  taught,  what  judgment  we  are  to  make  of  the 
 like  doclrine  and  pratlice  of  thofe,  who  maintain,  "  That 
 "  no  faith  is  to  be  kept  with  Proteflar.ts  ;  and  that  it  is 
 **  lawful,  yea,  meritorious,  to  extirpate  fuch  as  they  are 
 •'  pleafed  to  call  hentics.,i — The  venge.mce  which  pur- 
 fued  Saul  and  his  poflerity  for  the  like  pratlice,  JJjews  like- 
 wife  the  folly,  as  well  as  gui't,  of  thofe  who  think  they 
 may  "  do  evil,  that  good  may  come" 
 
 Fourthly,  We  may  obferve,  that  the  public  crimes  of 
 princes,  and  chief  governors  of  a  Jlate,  efpecially  the 
 /bedding  of  innocent  blood,  become  national,  and  derive 
 a  guilt  upon  the  whole  community.  How  neeejfary  there- 
 fore is  it,  that  all  fubj eels,  who  have  any  love  or  regard 
 for  the  good  of  their  country,  fhould  refrain  from  being 
 the  agents,  or  inftruments,  of  a  prince'' s  impious  or  illegal 
 will,  leff  they  partake  in  his  guilt  and  puniflmtv.l. — In 
 fuch  a  cafe  a  paffive,  rather  than  an  aclive,  obedience  is 
 to  be  paid  to  all  iniquitous  commands. 
 
 The  extraordinaiy  moicrmng  of  Rizpah  for  her  chil- 
 dren i  the  pious  regards  fliefoewcd  them  after  their  den 
 and  her  wutchful  care  to  fecure  their  bodies  from  tl  c 
 beajls  of  the  field,  and  fowls  of  the  air,  is  an  exemplary 
 injlance  both  of  maternal  affection,  and  of  piety  to- 
 wards the  dead.  To  this  the  Holy  Ghofl  is  pleafed  to 
 do  honour,  ly  recording  this  atlion  of  Rizpah'.*,  as  a 
 good  work,  and  a  thing  acceptable  to  God.     To  confirm 
 
 God,  and  the  dreadful  imprecation.-;  wherewith  they  were  gene- 
 rally dedicated  by  the  donors.  See  Hooker,  book  5th,  of  obla- 
 tions, endowments,  Vc.  p.  551.  Spe/man's  hillory 
 and  fate  ©f  facrilegc. 
 
 US 
 
Pref.  after    TRINITY.  3 
 
 us  in  this  fentiment,  the  like  generous  refpecl  of  Mary, 
 towards  our  blejfed  Lord,  in  pouring  on  his  head  the  box  of 
 fpihenard  very  precious,  for  his  burial,  is  tranfmitted  to 
 pojlerity,  where- ever  the  go/pel  is  preached;  both  as  a 
 memorial  of  her,  and  a  pattern  to  us.     See  Mark  xiv.  o. 
 
 The  for  row  of  Rizpah  is  like  wife  an  emblematical 
 figure  of  that  int^nfe  forrow,  and  deep  mourning,  ex- 
 preffed  by  the  Church  (the  primitive  b  efpecial'y)  on  the 
 cutting  off  any  of  her  children  by  a  judicial  fentence,  from 
 her  communion  -,  on  which  occafion  it  was  a  cudomary  fo- 
 lemnity,  to  put  on  mourning  habr.s,  and  to  bewail  them  as 
 pcrfons  dead c.  This  pious  concern  for  perfons  excommu- 
 r.icaied^  is,  by  St.  Paul,  called  mourning  more  than  once, 
 and  thus  defcribed  by  him,  2  Cor.  vii.  1 1.  "  This  felf- 
 "  fame  thing  that  ye  for  rowed  after  a  godly  fort,  what 
 "  carefulnefs  it  wrought !  &c." 
 
 The  motive,  or  principle,  whence   this   holy  concern 
 
 fprings,  being  afuuere  charity,  a  pious  fympathx,  a  tender 
 
 and  affetlionate  benevolence,  is  a  virtue  highly  pleafing  to 
 
 God,  a  ficrifice  of  a  fweet-fmelling  favour,  and  therefore 
 
 a  mojt  worthy  pattern  for  our  imitation. 
 
 The  Church's  faithful  care,  and  confer vat ion,  of  the 
 bodies  of  her  children  after  their  natural  deceaje,  in  her 
 repofitorics  provided  for  that  ufe  [which  are  therefore 
 called  Cocmeteries  d  ;  i.e.  Jleeping  places,  where  they 
 may  refl  till  the  lafi  day),  is  alfo  reprefented  to  us,  in 
 the  example  of  Rizpah. 
 
 And  David'j  piety,  in  befiowing  a  grave  on  Saul  and 
 his  children,  was  not  only  an  humane  aclion,  a  charity 
 and  honour  paid  to  the  dead;  but  was  highly  ennobled  by 
 that  genercftty  which  appeared  in  it,  towards  one,  who 
 
 in  life,  had  been  his  bitter  and  implacable  enemy. // 
 
 warns  us  alfo,  not  to  extend  our  rcfentments  beyond  the 
 grave. 
 
 b  See  Hammond'*  note  on  i  Cor.  v.  z.  c  *fi«  "*f*f  TmSScn, 
 
 faith  Orig    con/.  Cet/um,  1.  3.  «•  Ketpi^fia. 
 
 B  2,  The 
 
4  The  Seventh  S  U  N  D  A  Y       2  Sam.  21. 
 
 The  Seventh  Sunday    after   TRINITY. 
 Proper  Leffon  for  Morning  Prayer. 
 
 2  Sam.  Chap.  xxi. 
 
 SauYs  cruelty  to  the  Gibeonites  is  punt P;ed  by  a  public 
 judgment,  and  expiated  by  the  death  of  feven  of  his 
 jons. — Rizparw  kindnefs  to  the  dead. — David  bitrieth 
 the  bones  of  Saul  and  Jonathan. — The  three  years 
 famine  ceafeth,  and  God  is  intreated  for  the  land. — 
 David'j  wars  with  the  Philiftines;  their  giants  Jlain 
 in  fundry  battles. 
 
 i.cr'HEN  there  -was  a  HpHOUGH  private  fuf- 
 famine  in  the  days  ■*-  ferings  are  not  always 
 of  David>  three  years,  year  marks  of  divine  judgment, 
 after  year  ;  and  David  in-  and  the  difpleafure  of  hea- 
 quired  of  the  LOR  D.  ven  •  yet  we  may  profitably 
 And  the  LORD  anfwercd,  believe,  that  public  judg- 
 It  is  for  Saul,  and  for  his  ments  are  the  fcourges  of 
 bloody  houfeybecaufe  he  flezu  heaven  for  public  crimes: 
 the  Gibeonites.  That  we  are  therefore  not 
 
 to  afcribe  them  to  fecond 
 caufes,  much  lefs  to  chance,  but  to  the  immediate 
 hand  of  God. — David  himfelf  (though  a  prophet) 
 law  not  the  caule  of  the  famine,  till  he  inquired  of 
 God  -,  nor  was  the  punifhment  removed,  till  this  was 
 known,  and  due  iatisfacYion  made. — David  might 
 think  his  own  lin,  in  rebelling  againfl  God,  in  the 
 cafe  o^Uriah,  or  his  people's  crime  in  rebelling  againft 
 himfelf,  might  have  drawn  down  this  fevcrejudgment ; 
 and  therefore  enquires  not  the  firft  or  fecond  years. — 
 No  doubt  but  private  and  public  intercellions  had 
 been  made  for  averting  God's  anger  •   but  when  thele 
 
 availed 
 
M.  P.  after    TRINITY.  5 
 
 availed  not,  the  pious  king  applies  the  third  year  to 
 inquire  of  the  Lord,  what   might  be  the  caufe  of  fo 
 
 heavy,  and  fo  continued  a  vifitation. This  teaches 
 
 us,  that   in   all  calamities,    public    and   private,  we 
 fhould  not  only  look  up  to  God  for  help,  but  judge 
 and  examine  ourfelves ;  that  we  mould  confider  our 
 ways,  and  fearch  out  the  particular  fin,   which  may 
 have  provoked  his  wrath  and  indignation  againft  us ; 
 firft,  reform  it  in  ourfelves ;  and  then,  as   far  as  in 
 us  lies,  in  others.     "  Let  every  man  examine  him- 
 "  felf"  (faith  the  Apoitle)  ;  for  if  we    would  judge 
 '*  ourfelves,  we  fhould  not  be  judged  ;  but  when  we 
 "  are  judged,  we  are  chaftened  of  the  Lord,  that 
 "  we  fhould  not  be  condemned  with  the  world'" — 
 How  facred  the  obligations  of  public  oaths  are,  hath 
 been  elfewhere  f  obferved,  and    how  dangerous   the 
 violation  of  them  \ — not  only  Saul  and  his  houfe,  but 
 every  age,  affording  examples  of  divine  vengeance, 
 for  the  like  contempt  of  religious  fanctions,  though 
 bound  on  the  confeience  of  pofterity,  by    the   moft 
 folemn  ties  of  oaths  and  imprecations.     This,  I  fay, 
 hath  been  obferved,  and  cannot   be  remarked    too 
 often,  becaufe  it  is  one   of  thofe  national  fins,  which 
 is  the  moft  of  all  crying,  yet  the  leait  likely  to   be 
 reformed. — There  is  another  part  of  SV?///'s  character, 
 which    well   deferves  our   notice ;    and   that  is,  the 
 ftrange  irregular   temper  of  that   unhappy   prince: 
 He   deftroys   the   innocent,  and   flares   the   guilty ; 
 through  excefs  of  zeal  he  exterminates  thofe  he  was 
 obliged,  by   the  oath  of  God,  to  protect;  and,  for 
 want  of  zeal,  he  fhews  mercy  to  the  Ama 'aki:csy  whom 
 
 God  had  commanded  him  to  deftroy. But   how 
 
 faulty  foever,  and  ftrange,  this  may  feem   in   him, 
 
 the  cafe  is  too  common  amongft  us  all. How  apt 
 
 are  we  to  gratify  our  pafllons,  at  the  expence  of  our 
 duty!  How  earneft  to  lerve  the  world,  our  lufts,  or 
 our  interefts  •    but  how  cold,  languid,  and  partial, 
 
 •  i  Cor.  xl  (  See  the  Preface,  &c. 
 
 B  3  i:i 
 
6  The  Seventh  SUNDAY     2  Sam.  21. 
 
 in  obeying  the  mod  pofitive  commands  of  God  ! — 
 How  often  do  we  Sacrifice  the  Gibeonites,  and  fpare 
 Amcikk !  How  often  fhew  more  favour  to  the  ene  • 
 mies,  than  the  friends  of  God1 — How  apt  to  be  mer- 
 ciful, where  we  fhould  be  fevere,  and  fevere  and 
 cruel,  when  we  ought  to  be  merciful ! — A  conduct 
 and  fpirit,  from  which  the  more  ferious  profeflbrs  of 
 religion  are  not  wholly  free. 
 
 Note  here  the  awful  and 
 inviolable  nature  of  divine 
 juftice !     Satisfaction    muft 
 be  made  for  every  wrong 
 done  ;  and  that  without  re- 
 fpeCt  of  perfons.     No   re- 
 gard is  had  to  the  greatnefs, 
 or  meannefs,  of  the  parties 
 concerned  ;  Even  the  lfrael- 
 ites,  the    chofen    people   of 
 God,  yea,   the  chief  head, 
 the  king  of  that  people,  muft 
 make  reparation  for  the  in- 
 jury  done  to  the   poor  defpifed  Gibeonites.     Public 
 good  was  the  pretence,  and  religion  the  cloak  :    But 
 let  all   ftatefmen  know,    who   imitate  Saul  in   fuch 
 worldly  maxims,  and  violate  religion  for  the  good  of 
 the  ftate,  that  they  are  to  expect   the  fame  rruit  of 
 their  wicked  policy,  even  the  reverie  of  what  their 
 impious  fchemes  purfue  ;  to  wit,  diftrefs  and  mifery 
 on  the  public  ;  deftrudtion  and  unhappinefs  on  them- 
 selves. 
 
 Dai  id,  though  a  king, 
 does  not  take  upon  him  to 
 dictate  to  them  the  nature, 
 or  degree,    of  recompence 
 
 1.  And  the  king  called  the 
 Gibeonites,  and  faid  unto 
 them  (now  the  Gibeonites 
 were  not  of  the  children  of 
 Ifraely  but  of  the  remnant 
 of  the  Amorites,  and  the 
 children  of  Ifrael  had  f ■worn 
 ■unto  them  :  and  Saul  fought 
 to  flay  them,  in  his  zeal  to 
 the  children  of  Ifrael  and 
 Judah.) 
 
 3.  Wherefore  David  faid 
 unto  the  Gibeonites,  What 
 frail  I  do  for  you  ?  and 
 wbertvjitb  Jball  I  make  the 
 atonement,  that  ye  may  blcfs 
 the  inheritance  oj  the 
 LORD? 
 
 which  fhould  be  made  them 
 for  the  injury  received  •,  but 
 leaves  it  to  themfelves  to 
 make  their  demand,  and 
 name  the  fatisfadtion  they  required.     Jn  ail  cafes  of 
 
 op- 
 
M   P.  after    TRINITY.  7 
 
 opprefTion,  where  no  certain  eftimate  of  the  damage 
 can  be  had,  this  example  of  David  is  much  the 
 fafeft  way  of  making  a  proper  and  adequate  repara- 
 tion.  Without  reititution,  divine  juflice   will   not 
 
 acquit  the  offender  •,  and  no  man  is  to  be  judge  in 
 his  own  caufe.  To  take,  therefore,  our  terms  of  re- 
 concilement rather  from  the  perfons  we  have  injured, 
 than  from  our  own  opinion,  is  mod  agreeable  to  the 
 wifdom  from  above;  and  to  comply  therewith,  is 
 the  iureft  way  of  appeafing  the  wrath  of  heaven,  as 
 well  as  pacifying  our  offended  brother,  and  turning 
 his  complaints  into  bleflings  and  good-will. 
 
 The  Gtbeenites  fecm  to 
 have  been  truly  profelyted  to 
 the  Jetviih  religion  (they  are 
 called  Nethenim  in  Ezra  vii. 
 7.) :  therefore  Sau/'s  crime 
 was  the  greater,  in  feeking 
 to  deftroy  them.  Again, 
 the  modefty  exprefled  in 
 their  demand  [no  filver  or 
 gold,  nor  any  man's  life]  fhews 
 them  to  have  been  a  vir- 
 tuous and  modeft  people. 
 Neither  do  we  read,  that 
 they  ever  attempted  to  re- 
 fill, or  rebel  againft  Saul, 
 for  his  oppreflion  of  them ; 
 nor  yet  applied  to  David  for 
 revenge.  Even  the  atone- 
 ment, now  to  be  made,  is 
 required  with  a  feeming  un- 
 willingnefs  ;  David  putting 
 the  queflion  again  and  again 
 to  them,  what  fatisfaclion 
 they  demanded.  And  they  feeing  it  was  the  will  of 
 heaven,  that  Saul's  houfe  mould  liilfer  for  his  bloody 
 perfection  of  them,  and  the  law  of  God  requiring 
 blood   for    blood,  they   rightly    concluded,    that  the 
 
 "  4  proper 
 
 4.  And  the  Gibeonites 
 faid  unto   bim,     We    will 
 
 have  no   filver  nor  gold  of 
 
 Saul,  nor  oj  his  houfe,  nei- 
 ■  ther  for   us  /bait  thou  kill 
 
 a?iy  man  in  Ifrael.  And  he 
 faid,  What  you  pall  fay, 
 
 that  will  I  do  for  you. 
 
 5.  And  they  anfvjered  the 
 king,  The  man  that  confumed 
 us,  and  that  devifed  againfl 
 us,  that   iv e  pjould  be  de- 
 
 Jlroyed  from  remaining  in 
 any  of  the  coafs  of  Ifrael ; 
 
 6.  Let  feven  men  of  his 
 fons  be  delivered  unto  us, and 
 
 ive  -will  hang  them  up  unto 
 the  LORD  in  Gibeab  of 
 Saul,  whom  the  LORD 
 did  cbiofe.  And  the  king 
 faid,  I  will  give  them. 
 
8  The  Seventh  SUNDAY     2  Sam.  21. 
 
 proper  atonement  for  fuch  a  crime,  would  be  the 
 life  of  fome  of  his  family,  rather  than  filver  ox  gold. 
 And  even  herein  they  afk  not  for  the  death  of  all 
 his  children  and  defendants,  but  only  a  certain 
 number  of  them,  and  leave  the  choice  to  the  king. 
 — Which  is  an  example  of  moderation,  plainly  teach- 
 ing us  not  to  be  exorbitant  or  unreafonable  in  our  de- 
 mands ofjuftice  from  our  offending  brethren  ;  nor 
 even  too  forward  to  take  the  iatisfadion  that  is  law- 
 ful and  allowed. — As  to  banging  up  the  feven  fons  of 
 Saul,  'tis  moft  likely  the  Gibeonites  were  direded  here- 
 in, or  influenced,  by  God  himfelf,  "  that  fo  thefe  fuf- 
 "  ferers,  being  thus  publicly  expofed  to  the  view  of 
 "  all  that  pailed  by,  the  difpleafure  of  God  againft 
 "  truce-breakers  and  tyrants  might  be  the  more  con- 
 t:  fpicuous  and  remarkable  "  "  That  all  might  fee, 
 41  and  fear,  and  do  no  more  fo  wickedly  :" — lt  That 
 "this  public  execution  might  the  more  fignally  vin- 
 "  dicate  the  honour  of  God,  both  as  avenger  of  per- 
 "  jury,  and  protector  of  thofe  who  embrace  his  true 
 "  religion:"  And,  laflly,  "That  neither  his  own 
 "  people  might  ever  prefume  to  violate  the  lacred 
 "  bonds  of  oaths,  nor  unbelievers  be  difcournged 
 "  from  embracing  the  faith." 
 
 Nor  is  an  oath  only,  but 
 7.  But  the  king  /pared  friendfhip  alio,  to  be  held 
 Mephibojheth  the fon  of  Jo-  facred  and  inviolable.  Both 
 nathan  the  fon  of  Saul,  be-  thefe  bands  enfured  the  life 
 caufe  of  the  LORD's  oath  of  Mephibojheth. — David  had 
 that  was  between  them,  be-  too  imi-h  piety,as  well  asfin- 
 tvjeen  David  and  Jonathan  cere  aftedion  for  his  friend's 
 the  fon  of  Saul.  family,  not   to  Ipare  the  Ion 
 
 of  his  beloved  'Jonathan  — 
 Thus  the  friendfhip  of  good  men  is  continued  beyond 
 the  grave;  and  the  virtues  of  a  righteous  parent 
 prove  oftentimes  a  defence  to  his  children,  even  after 
 death  :  And  may  we  not  here  add,  that  David  makes 
 Mepbibofbetb  more  than  amends,  for  relioring  him' 
 but  to  half  his  eftate  ?  ch.  xix. 
 
 Michal 
 
M.  P. 
 
 after    TRINITY. 
 
 8.  But  the  king  took  the 
 two  fans  oj  Rizpah,  tie 
 daughter  of  Aiab,  whom  fl)e 
 bare  unto  Saul,  Armoni  and 
 Mephibojljetb,  and  the  five 
 fons  of  Micbal  the  daughter 
 of  Saul,  ivh$m  foe  brought 
 upjor  Adriel  the  [on  ofBar- 
 zillai  the  Meholathitc. 
 
 g.  And  he  delivered  them 
 into  the  hands  of  the  Gibeo- 
 nites,  and  they  hanged  them 
 in  the  hill  before  tbeLORD: 
 and  they  fell  all  feven  toge- 
 ther, and  were  put  to  death 
 in  the  days  of  harvefi9  in 
 the  fir fl  days,  in  the  begin- 
 ning of  barley-harvefi. 
 
 Muhal  had  no  children  of 
 her  own,  being  curfed  with 
 barrennefs  for  her  contempt 
 of  David's  pious  humility, 
 ch.  vi.  23.  but  fhe  brought 
 up  thefe  children  of  her 
 hlter  Merab  as  her  own  -, 
 her  filter  probably  being 
 dead  (fee  Patrick).  Yet  even 
 thele  are  taken  from  her. — 
 So  dangerous  is  it  to  defpife 
 religion  ! — The  time  of  their 
 hanging,  fome  think,  was 
 fix  months ;  but  we  are  fure 
 it  was,  //'//  water  dropped  upon 
 the  in  cut  of  heaven  ;  that  is, 
 until  God  was  pleafed  to 
 fend   rain,   and    fhew    him- 
 
 felf  appealed,  by  putting  an 
 end  to  the  famine.  Nevertlielefs,  their  hanging 
 night  and  day,  was  contrary  to  the  letter  of  the  law 
 {Dent,  xxi.  ver.  22,  23.)  :  But  this  cafe  was  extra- 
 ordinary, and  the  execution  wholly  committed  to  the 
 Gtbeoniies,  who  might  not  be  bound  by  that  law. — ■ 
 The  reafon  of  this  kind  of  death,  and  their  hanging 
 up  (o  long,  hath  been  remarked  before ;  but  we  may 
 further  obierve  a  fpecial  retribution  of  divinejuftice, 
 in  retaliating  on  Saul's  polterity  the  meafure  he  me- 
 ted to  others. — He  had  deprived  the  Gibeonites  of  the 
 benefit  of  the  laws  for  their  protection  ;  his  children 
 are  deprived  of  the  fame  benefit  in  their  death. 
 
 Rizpah  is  a  remarkable  in- 
 fuir.ee  of  maternal  affection  •, 
 her  love  to  her  children  con- 
 tinues the  fame,  even  after 
 death. — Their  bodies, which 
 are  now  no  more  than  the 
 mi  ierable  re  mai  ns  ofa  Ihamc- 
 ful  death,  yet  are  guarded 
 
 wit 
 
 10.  And  Rizpah  the 
 daughter  of  Aiab  t^ok  fuck- 
 cloth,  and  f pre  ad  it  fr  her 
 upon  the  rock,  from  the  be- 
 ginning oj  harvefl  until  wa- 
 ter dropped  upon  them  out 
 oj  heaven,  and fufferfd  nei- 
 
io  *Ibe  Seventh 
 
 ther  the  birds  of  the  air  to 
 refl  on  them  by  day,  nor  the 
 beajls  of  the  field  by  night. 
 
 1 1 .  And  it  <was  told  Da  • 
 vid  what  Rizpah  the  daugh- 
 ter of  Aiab  the  concubine  of 
 Saul  had  done. 
 
 SUNDAY     2  Sam.  2r. 
 
 with  the  fame  watchfulnefs 
 and  care,  as  me  had  expref- 
 fed  towards  them  in  life. 
 How  well  were  it,  if  Chrif- 
 tian  mothers  would  imi- 
 tate the  example  ! —  That 
 they  would  do  that  for  their 
 living   children,    which   (he 
 
 did  for  her  dead  !  That  they  would  watch  night  and 
 day  to  guard  thofe  rich  treafures,  which  God  hath 
 committed  to  their  care,  their  childrens  fouls  !  That, 
 while  they  wait  for  the  dropping  of  the  rain  on  them 
 out  of  heaven  (I  mean  the  divine  grace),  they  would 
 neither  fufFer  the  birds  of  the  air,  that  is,  the  vanity  and 
 ambition  of  this  world,  to  reft  on  them  by  day  •,  nor 
 the  beajls  of  the  field,  that  is,  carnal  lulls,  and  brutifh 
 paffions,  to  deftroy  them  by  night  b  i.  e.  through  ig- 
 and   want  of  inflrudion,    and   a  virtuous 
 
 norance, 
 education ! 
 
 12.  And  David  went 
 and  took  the  bones  of  Saul, 
 and  the  bones  of  Jonathan 
 his  fon,  from  the  men  of 
 Jabefj-gilead,  which  had 
 flolen  them  from  the  flreet 
 of  Bctbfoan,  where  the 
 Philiflines  had  hanged  them, 
 when  the  Philifines  had 
 [lain  Said  in  Gilboa. 
 
 13.  And  he  brought  up 
 from  thence  the  bones  of  Saul, 
 and  the  bones  of  Jonathan 
 his  fon  ;  and  they  gathered 
 the  bones  of  them  that  were 
 banged. 
 
 14.  And  the  bones  of 
 Saul  and  Jonathan  his  fon, 
 buried  they  in  the  country  of 
 
 When  David  heard  of  the 
 pious  refpecls  of  Riz/ah  to- 
 wards the  dead,   he  was  not 
 only  pleafed  with  the  action, 
 but  thought  it  an  example 
 worthy  or  imitation.  There- 
 fore  he   gave  directions  for 
 taking  the  bones  of  Saul  and 
 Jonathan,    as    well    as    the 
 bones  of  them    that    were 
 hanged,  and  burying  them 
 in  the  fepulchre  of  their  an- 
 ceftors. And  by  the  im- 
 mediate remark  which   fol- 
 lows, that,   after  this,  God 
 was    intreated  for   the  land, 
 it  feems  plainly  intimated  to 
 us,  that  God  approved  thefe 
 honours  which  were  done  to 
 the  dead  :  '  That  therefore 
 
 the 
 
M.  P.  after   TRINITY.  n 
 
 Benjamin  in  Zelah,  in  the     the  place  and  manner  of  our 
 
 fepulcbre  of  Kip  his  father ; 
 and  they  per  for  vied  all  that 
 the  king  commanded:  and 
 after  that,  God  was  en- 
 treated for  the  land. 
 
 burial  are  not  fo  wholly  in- 
 different, as  our  modern 
 Sceptics  pretend.  The  light 
 of  grace,  as  well  as  nature, 
 mews,  in  this  inftance,  and 
 likewife  in  that  of  Jacob, 
 Jofeph,  and  others,  that  to  be  buried  near  our  friends, 
 yea,  to  be  decently  buried,  is  a  thing  lawfully  de- 
 ferable •,  and  that  an  honourable  interrment  is  a  real 
 act  of  kindnefs  to  the  dead,  and  highly  acceptable 
 to  God. 
 
 David,  though  now  above 
 fixty  tyears  old,  ftill  keeps 
 his   courage,    and    declines 
 no  danger  in  defence  of  his 
 people  i    but  leads   out  his 
 army  in  perfon,   and  fights 
 their    battles.     The    moral 
 of  this  hiftory  fets  a  prece- 
 dent to   all  pallors,  all  go- 
 vernors and  heads  of  fami- 
 lies, to  go   before,  and   fet 
 the   like   good  example  to 
 thofe  who  are  under  their 
 charge  :    But,  befides  this, 
 there  is  alfo  a  myftical  and 
 fpiritual  fenfe,  which  every 
 Chriltian  is  concerned  in. — 
 Thefe  wars  of  David,  and 
 combating  with  giants  in  his 
 old  age,   warn  ifs  to  expect 
 continual   battles   with  our 
 fpiritual  enemies,  while  we 
 are  in  this  world  ;  yea,  more 
 dangerous  ones,when  grown 
 old,  than  in  our  youth.  For, 
 though  in  youth,  when  we 
 firft  engage  in  this  warfare,  we  may  prevail  againft 
 
 Goliath, 
 
 1 5 .  Moreover,  the  Phi- 
 liflines  had  yet  war  again 
 with  Ifrael,  and  David 
 went  down,  andhisfervants 
 with  him, and fought  againft 
 the  Philifines ;  and  David 
 waxed  faint. 
 
 \6.  And  IJhbi-benob,whicb 
 was  of  the  fons  of  the  giant, 
 (the  weight  of  whofe  fpear 
 weighed  three  hundred  fhe- 
 kels  of  brafs  in  weight),  he 
 being  girded  with  a  new 
 fword,  thought  to  have/lain 
 David. 
 
 17.  But  Abijlmi  the  fon 
 of  Zeruiah  fuccoured  him, 
 and  Jmote  the  Philifline,  and 
 killed  him.  Then  the  men 
 of  David  Jware  unto  him, 
 faying,  "Thou  fhalt  go  no 
 more  out  with  us  to  battle, 
 that  thou  quench  not  the  light 
 of  Ifrael. 
 
12  The  Seventh  SUNDAY       2  Sam.  21. 
 
 Goliath,  there  will  (till  remain  more  of  the  fons  of  the 
 %iant  ;  an  Ifhbi-benob  of  the  fame  race  will  arife,  and 
 let  upon  us  to  flay  us,  when  we  wax  faint,  with  age 
 
 and  infirmities. 'Tis  then  a  time  therefore,  rather 
 
 to  retire  from  temptations,  than  adventure  beyond 
 our  ftrength,  left,  by  too  great  forwardnefs,  we 
 quench  the  light  of  our  Ifrael ;  that  is,  left  we  forfeit 
 the  reward,  and  fully  the  brightnefs,  of  our  former 
 
 fuccefs,  and  good  example. The  people's  advice 
 
 to  David,  to  go  no  more  cut  with  thtm  to  battle,  was 
 no  lefs  wife,  than  afFe&ionate  and  kind  :  And  happy 
 were  it  for  all  perfons  in  years,  to  make  a  timely 
 retreat  from  the  world  ;  to  lay  afide  their  ftruggles 
 and  cares  about  all  temporal  affairs  ;  not  to  think  of 
 fighting  giants,  when  they  are  old  -7  but  to  fecure  only 
 that  whereunto  they  have  already  attained;  and  fo 
 to  have  done  with  this  world,  as  to  make  fure  of  hea- 
 ven. 
 
 The   victories   over    the 
 
 18.  And  it  came  to  pafs,  fons  of  the  giant,  by  David's 
 after  this,  that  there  was  men,  is  typical  of  the  con- 
 again  a  battle  with  the  Phi-  quefts  of  Chriftians  over 
 Hfitnes  at  Gob:  then  Sibbe-  their  fpiritual  enemies:Chrift 
 chat  the  Hupafhite  fleiu  flays  Goliath  ;  his  followers, 
 Saph,  which  was  of  the  and  farthfulfervants,  deftroy 
 fans  of  the  giant.  the  brethren  of  the  giant. 
 
 19.  And  there  ivas  again  a  battle  in  Gob  with  the  Pbiliflines, 
 where  Elbanan  the  f on  of  faare-eregim,  a  Bethlemile,  flew  the 
 brother  of  Goliath  the  Gittite,  the  fluff  of  wh of e  f pear  was  like 
 a  weaver's  beam. 
 
 20.  And  there  was  yet  a  battle  in  Gath,  where  was  a  man  of 
 great  jlature,  that  had  on  every  band  fix  fingers,  and  on  every 
 
 jootftx  toes,  four-and-twenty  in  number ;  and  he  alfo  was  born 
 to  the  giant. 
 
 21.  And  when  he  defied  Ifrael,  Jonathan  ihefon  ofShimea  the 
 brother  of  David  flew  him. 
 
 22.  Thefefour  were  born  to  the  giant  in  Gath,  and  fell  by  the 
 hand  of  David,  and  by  the  hand  of  his  fervent s, 
 
 The 
 
Pref.  after  TRINITY.  13 
 
 The  Seventh   Sunday    after  TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 2  S  a  m.  Chap.  xxiv. 
 
 PREFACE. 
 
 ON  a  motion  of  pride  and  vanity,  David  caufts  his 
 people  to  be  numbered. — Gcd  is  difpleafed  and  fends 
 a  pejlilence  ;  which,  in  three  days  time,  /wept 
 away  feventy  thoufand  of  his  fubjetls. — Here  then  we  fee 
 another  lapfe  of  David,  to  warn  us  once  more  of  the  very 
 great  infirmity  of  human  nature,  even  in  the  befl  of  men: 
 That  man,  how  righteous  fever  he  may  be,  is  (till  but 
 man  •,  continually  expofed  to  frtfh  temptations,  and  new 
 falls. 
 
 Before,  he  was  tempted  by  his  lufl,  and  fell  into  the 
 grievous  fins  of  adultery  and  murder.  But  that  tempta- 
 tion was  from  thefefh,  from  a  vicious  and  corrupted  na- 
 ture, and  common  to  man  ;  yet  (as  Nathan  reprefented  it) 
 was  but  a  traveller,  that  is,  a  Jlranger,  to  David  •,  not 
 an  inmate,  not  a  familiar  bofom-friend ;  much  lefs  his 
 Lord  and  Mafter. 
 
 The  prefent  temptation  is  from  Satan  ;  for  he  is  the 
 author  of  vanity  and  pride.  And  p>ide  is  a  vice  to  be 
 always  feared,  even  by  the  mofil  per  feci,  being  a  corruption 
 of  the  mind  which  mo  ft  intimately  cleaves  to  man.  It  was 
 the  fir fl  that  tainted  the  foul,  and  is  the  la  (I  that  is  fub- 
 dtted. — Let  DavidV  pride  teach  us  humility. — IVhen  fo 
 
 great 
 
14  The  Seventh  SUNDAY      2  Sam.  24. 
 
 great  a  faint  falls ,  well  may  we  fear  ;  and  [bould  never 
 forget  the  Afoftle 's  warning  • — "  Let  him,  that  thinketh 
 "  heftandeth,  take  heed  left  befall  V 
 
 Seventh    Sunday  after  TRINITY. 
 
 Proper  LelTon  for  Evening  Prayer. 
 
 2  Sam.  Chap.  xxiv. 
 
 r. 
 
 yjN  D  again  the  an- 
 "  geroftheL  ORD 
 was  kindled  againfl  Ifrael, 
 and  he  moved  David  again  ft 
 them,  to  fay,  Go,  number 
 Ifrael  and  Judab. 
 
 2.  For  the  king  faid  to 
 Joab  the  captain  of  the  hofi, 
 which  was  with  him,  Go 
 now,  through  all  the  tribes 
 of  Ifrael,  from  Dan  even 
 to  Beer-peba,  and  number 
 ye  the  people,  that  I  may 
 know  the  number  of  the  peo- 
 ple. 
 
 T-TE  moved  David,  &c.  ] 
 that  is,  the  devil  tempt- 
 ed him.  In  1  Cbron.  xxi.  1.  he 
 is  called  Satan,  here  he  is  cal- 
 led the  anger  of  the  LORD. 
 —  This  adverfary  watches 
 all  opportunities  to  do  us 
 evil.  If  he  obferve  God  an- 
 gry with  us,  he  then  takes 
 occafion  to  tempt,  as  the 
 mod  likely  time  to  fucceed. 
 
 He  had  tempted  David 
 
 before  to  the  fin  of  luft  ;  but 
 David  rofe  again  from  that 
 fin,  and  recovered  redoubled 
 
 flrength.     He   now  tempts 
 
 him  to  the  more  fecret  and  fpiritual  fin  of  pride. 
 
 David  had  repented,  and  hitherto  fubmitted  with  ad- 
 mirable patience,  and  penitential  humiliation,  to  the 
 chaftening  of  God's  hand  for  his  former  fall  ;  and 
 might  feem  to  grow  more  and  more  humble  every 
 day.  And  yet,  in  this  very  juncture  it  is,  that  he  is 
 lifted  up  with  pride,  and  forgets  himfelf  •,  falling  into 
 fuch  a  blindnefs,  as  was  plainly  vifible  toothers,  but 
 not  to  himfelf. — He  might  imagine,  that,  in  defiring 
 to  know  how  the  people  of  Ifrael  were  increafed,  he 
 had  in  view   the  glory  of  God  only,  who  was  the 
 
 *   i   Cor.  x.   12. 
 
 prime 
 
E.  P.  after    TRINITY.  15 
 
 prime  caufe  of  fuch  a  blefTing  ;  while,  at  the  fame 
 time,  he  fought  chiefly  his  own. —  Thus  lelf-compla- 
 cency  fills  us  with  a  thoufand  illufions  •,  info  much 
 that  what  we  fancy  we  are  offering  up  to  God,  as  due 
 to  him,  is  only  a  facrifice,  which  we  offer  to  the  idol 
 of  our  own  felf-will  and  vanity. 
 
 Though  pride  be  fo  fecret 
 and  imperceptible  to  our- 
 felves,  'tis  commonly  very 
 obvious  to  others.  Even 
 Joab  fees  it  in  David:  A 
 wicked  man  difcerns  it  in  a 
 faint. —  Jcab's  reproof  was 
 juft,  but  not  accepted  ;  be- 
 caufe  he  was  an  ill  man.  Ad- 
 vice from  a  wicked  man, 
 though  never  fo  good,  lofes 
 its  effect. — But  it  is  pride  that  fhuts  our  eyes  to  our 
 faults,  and  our  ears  to  the  reproof  of  others  :  Yea,  hu- 
 mility itfelf,  if  we  have  not  a  care,  will  betray  us  to 
 pride  :  And  this,  of  all  kinds  of  pride,  is  the  moft 
 dangerous,  becauie  the  leafl  iiifpec'tcd. 
 
 Joab  (hews  a  good  exam- 
 ple in  obeying  the  king's 
 command,  although  he  did 
 not  approve  it. Subjects 
 
 3.  And  Joab  faid  unto 
 the  king,  Now  the  LORD 
 thy  God  add  unto  the  people 
 (how  many  foever  they  be) 
 an  hundred-fold,  and  that 
 the  eyes  of  my  hrd  the  king 
 may  fee  jit  :  but  why  doth 
 my  lord  the  king  delight  in 
 this  thing  P 
 
 4.  Notwitbfianding,  the 
 king' sword  prevailed  again/1 
 Joab,  and  againjl  the  cap- 
 tains of  the  bofl :  and  J  cab 
 and  the  captains  of  the  hojl 
 went  out  from  the  pre  fence 
 of  the  king,  to  number  the 
 people  of  Jfrael. 
 
 5.  And  they  pajjed  over 
 Jordan,  and  pitched  in  Aro- 
 er,  on  the  right  fide  of  the 
 city  that  lieth  in  the  midfl  of 
 the  river  of  Gadyand  toward 
 Juzer. 
 
 6.  Then  they  came  to  Gi- 
 lead,    and  to   the   land    of 
 
 and  Servants  may  modertly 
 remonftrate  againft  orders, 
 which  are  liable  to  objection ; 
 but  their  diilike  will  notjuf- 
 tify  their  dilobedience.  The 
 king's  command  mult  al- 
 ways prevail,  where-ever  the 
 lubject-matter  is  in  itfelf  in- 
 different, and  not  plainly 
 contrary  to  the  word  of 
 God.  We  fee  by  this,  that 
 errors  in  government  are 
 lometimes  from  God,  as  a 
 judgment 
 
16  The  Seventh  SUNDAY    z  Sam.  24. 
 
 Tahtim  hodpi  ;    W  they    judgment    on    the   people ; 
 
 came  to  Dan-jaan,  and  about 
 to  Zidon  ', 
 
 7.  And  came  to  thejlrong 
 hold  of  Tyre,   and  to  all  the 
 
 therefore  fubjecls  are  not  to 
 murmur,  or  cenfure  fuch  er- 
 rors, much  lefs  rebel  or  re- 
 fill. The  beft  remedy  for 
 cities  of  the  Hhites,  and  of  removing  public  grievances, 
 the  Canaanites  :  and  they  is  a  public  repentance  :  — 
 went  out  to  thefouthofju-  Remove  the  caufe,  and  the 
 dah  even  to  Beer-fieba.  effect  will  ceafe  of  courfe. 
 
 8.  So  when  they  had  gone  through  all  the  land,  they  came  to 
 ferufalem,  at  the  end  of  nine  months  and  twenty  days. 
 
 9.  And  Joab  gave  up  the  fum  of  the  number  of  the  people  unto 
 the  kino- :  and  there  were  in  Ifrael  eight  hundred  thoufand  vali- 
 ant men  that  drew  the  fword  j  and  the  men  ofjudah  wtv&five 
 hundred  thoufand  men. 
 
 to.  And  David's  heart  fmote  him,  after  that  he  had  numbered 
 the  people:  and  David  faid  unto  the  LORD,  I  have  finned 
 vreatly  in  that  I  have  done  :  and  now  1  befeech  thee,  O  LORDr 
 take  away  the  iniquity  ofthyfervant  ;  for  I  have  done  very  fool- 
 
 ifhly. 
 
 II.*  For  when  David  was  up  in  the  morning,  the  word  of  the 
 LORD  came  unto  the  prophet  Gad,  David's  feer,  faying, 
 
 12.  Go  and  fay  unto  David,  Thus  faith  the  LORD,  I  offer 
 thee  three  things  ;  choofe  the  one  of  them,  that  I  may  do  it  unto 
 thee. 
 
 i".  So  Gad  came  to  Da-  There  is  not  another  in- 
 vid,  and  told  him,  and  faid  •  fiance  in  Scripture  of  man's 
 
 unto  him,  Shall  feven  years  being   left   to   the  choice  of 
 
 of  famine  come  unto  thee  in  his   own    punifhment  :   The 
 
 thy  land?  or  wilt  thou  flee  man  after  God's  own  heart  is 
 
 three   months  before  thine  the  only  one  this  Angular  fa- 
 
 cnemies,  while   they  purfue  vour  is    fhewn  to  ;     and  the 
 
 thee  ?  cr  that  there  be  three  divine  Condefceilfion  was  not 
 
 days  peflilence  in  thy  land?  lofl     upon    him,    or  abufed. 
 
 nowadvife,    and  fee  what God,   who,    through   a 
 
 anfwer  I  fiall  return  to     cloud  of  human  frailty,   dip 
 him  thatfent  me.  cerned  the  generous  difpofi- 
 
 b  Heb.  And. 
 
 ti  on 
 
E.  P.  after  T 
 
 1 4.  And  David  /aid  un- 
 to Gad,  I  am  in  a  great 
 Jlrait :  let  us  fall  novj  into 
 the  band  of  the  LORD 
 (for  bis  mercies  are  great)  ; 
 and  let  me  not  fall  into  the 
 
 band  of  man. 
 
 15.  So  the  LORD  fent 
 a  pefi ' Hence  upon  lfrae!,frsm 
 the  morning  even  to  the  time 
 appointed :  and  there  died  of 
 the  people  from  Dan  even  to 
 Beer-Jbeba,feventy  thovfand 
 men. 
 
 16.  And  when  the  angel 
 Jlretched  out  his  hand  upon 
 
 Jerufalcm  to  deflroy  it,  the 
 LORD  repented  him  of  the 
 evil,  and  faid  to  the  angel 
 that  deflroyed  the  people,  It 
 is  enough:  flay -now  thine 
 band.  And  the  angel  of  the 
 LORD  was  by  the  tbre/b- 
 ing-place  of  Araunah  tbeje- 
 bufite. 
 
 I  7.  And  David  [pake  un- 
 to the  LORD,  wbenbefaw 
 the  angel  that  f mote  the  peo- 
 ple, and  faid,  Lo,  I  have 
 finned, and  1 have  done  wick- 
 edly :  but  thefe  /beep,  what 
 have  they  done  P  let  thine 
 band,  1  pray  thee,  be  again/l 
 me,  and  again  ft  my  father's 
 boufe. 
 
 1 8.  And  Gad  came  that 
 day  to  David,  and  faid  un- 
 to bim,  Go  up,  rear  an  altar 
 nnto  the  LORD,    in    the 
 
 Vol.  IV. 
 
 R  I  N  I  T  Y.  17 
 
 tion  of  David's  fpirit  and 
 had  fo  frequent  experience, 
 as  it  were,  of  the  goodnefs 
 of  his  heart,  faw  clearly  that 
 the  indulgent  offer  might 
 be  fafely  made  him.  And 
 what  can  give  a  brighter 
 evidence  to  the  lincerity  of 
 this  great  and  holy  man,  in 
 oppolition  to  thefpiteful  and 
 impious  alperfions,  which 
 fomc  men  thiow  on  his  cha- 
 racter, than  this  testimony 
 that  God  could  truit  hisioulj 
 this  confidence  \nDavia9ihat 
 he  would  make  a  wife  and 
 pious  choice  ?  His  frailty  in- 
 deed appeared  in  his  fall 
 (and  let  him  caft  the  firffc 
 ftone,  that  hath  not  fallen)  ; 
 but  his  repentance  and  hu- 
 mility, his  benevolence  and 
 charity,  derive  a  new  luftre 
 from  his  fall  ;  and,  from  that 
 cloud,  break  forth  like  the 
 fun  with  greater  fplendor, 
 and  more  diltinguifhed  rays. 
 — This  wife  and  good  prince 
 c  nfidered,  That,  in  a  fa- 
 ;/7w,the  mifery  falls  heavieft 
 on  thecommon people, while 
 the  rich  and  the  great  efcapc: 
 Thar,  in  aw,  princes  are  lefs 
 expofed  than  their  (ubje&s  ; 
 but  that  the  peftilence  re- 
 fpecls  not  one  more  than  an- 
 other ;  the  rich  and  the 
 poor,  thegreatand  the  fmall, 
 being  equalJy  and  alike  ex- 
 C  pofed 
 
U  N  D  A  Y      2  Sam.  24. 
 
 pofed  to  the  common  dan- 
 ger. He,  therefore,  choofes 
 this  judgment,  not  as  the 
 lead  or  lighted  of  the  three, 
 with  refpect  to  himfelf ;  but 
 as,  in  all  likelihood,  molt 
 favourable  to  his  people  :  A 
 judgment,  which,  being  im- 
 mediately directed  by  the 
 hand  of  a  jud  God,  might 
 rather  fall  with  lefs  feverity 
 on  the  people,  and  the  hea- 
 vier on  himfelf,  as  principal 
 
 and  fole  offender. How 
 
 humble,  how  generous,  and 
 benevolent,  a  choice  was  this; 
 and,  therefore,  how  pious 
 and  wife !  It  difarmed  the 
 dedroying  angel  ;  brought 
 the  Lord  himfelf  to  repent, 
 and  flay  his  hand. —  When 
 we  meekly  fubmit  ourfelves 
 to  the  divine  correction,  not 
 only  mercy,  but  juftice  it- 
 felf,  will  fay,  It  is  enough. 
 — And,  O  my  foul,  doft  not 
 thou,  in  this  whole  tranfac- 
 tion,  behold,  as  in  a  pic- 
 ture, the  emblem  and  re- 
 prefentation  of  the  date  of 
 fallen  man,  and  his  redemp- 
 tion by  Jefus  Chrid?  The 
 anger  of  God  was  kindled 
 againd  man  •,  thededroying 
 angel  was  gone  forth  to  cut 
 us  off  by  the  fword  of  di- 
 vine judice.  But  when  it  was  dretched  out  upon 
 Jerufalem  (on  the  Church)  to  dedroy  it,  then  ap- 
 peared the  Son  of  God,  and  Son  of  David,  to 
 make  interceflion  for  us  ;  and  fay  to  the  avenger, 
 
 ««  Let 
 
 18  The  Seventh  S 
 
 threjbing-floor  of  Araunah 
 the  Jebujite. 
 
 19.  And  David y  accord- 
 ing to  the  faying  of  Gad, 
 went  up  as  the  L  O  R  D 
 commanded. 
 
 20.  And  Araunah  looked 
 and  favj  the  king  and  his 
 jervants  coming  on  toward 
 him  :  And  Araunah  went  out 
 and  bowed  himfelf before  the 
 king  on  bis  face  upon  the 
 ground. 
 
 21.  And  Araunah  faid, 
 Wherefore  is  my  lord  the  king 
 come  to  his  fervant  9  And 
 David  faid,  To  buy  the 
 tbrejhing-foor  of  thee  to  build 
 an  altar  unto  the  LORD, 
 that  the  plague  may  be  Jlayed 
 from  the  people. 
 
 22.  And  Araunah  faid 
 unto  David,  Let  my  lord  the 
 king  take  and  offer  up  what 
 kemeth  good  unto  him  :  be- 
 hold, here  be  oxen  for  burnt- 
 facrifice,  and  threfbing  in- 
 ftrumentSy  and  other  inflru- 
 ments  of  the  oxen  for  wood. 
 
 23.  All  thefe  things  did 
 Araunah,  as  a  king,  give 
 unto  the  king,  and  Araunah 
 faid  unto  the  king,  The 
 LORD  thy  God  accept  thee. 
 
1  P.  after    TRINITY.  i9 
 
 "  Let  thy  hand  be  againft  me  :  Let  me  fuffer  in- 
 "  (lead  of  thefe  fheep  :  Let  all  that  they  have  done 
 "  to  offend,  be  laid  on  my  head  :  Let  me  be  the 
 "  victim  of  divine  vengeance  ;  but  le:  thefe  fheep  be 
 "  fpared." — David's  prayer  and  interceflion  for  his 
 people  was,  in  truth,  but  the  edio  of  (Thrift's  medi- 
 ation with  his  Father  on  behalf  of  his  Church.  And 
 it  was,  in  virtue  thereof,  that  Jerufalem,  which  then 
 was,  obtained  a  gracious  reprieve;  and the  Jefufa km9 
 which  now  is,  is  admitted  to  peace  and  falvation. 
 
 7w/;/furely  buy  it  of  thee] 
 It  is  too  often  the  practice 
 of  fome  men,  under  pretext 
 of  religion,  to  make  them- 
 felves  matters  of  what  be- 
 longs to  others  :  But  David 
 will  offer  nothing  to  God, 
 but  what  he  could  call  his 
 own  •,  he  will  notoffrr  burnt- 
 offerings  to  the  Lord  his  God 
 of  th;ii  which  ioJI  hitnnotbiWi 
 — Tim  mould  teach  us,  that 
 the  love  of ju  ft  ice  mufl  ever 
 accompany  our  works  of 
 charity  towards  men,  and  of 
 piety  towards  God. — To  be 
 liberal,  at  the  expence  of  an- 
 other, is  no  better  than  rob- 
 bery.— David,  we  fee,  would 
 not  accept  what  was  freely 
 offered,  for  even  the  fervice  of  God  ;  how  much  lefs 
 ought  we  to  take  by  violence,  or  fraud,  the  goods  of 
 another  to  our  own  u(e  ! 
 
 On  the  hiftory  of;  David's  life,  a  pious  and  attentive 
 reader  cannot  but  obferve  and  confefs,  that  it  is  the 
 work  of  Heaven  :  It  contains  a  treafure  of  divine  in- 
 ftruclions,  worthy  that  blefled  Spirit,  by  whom  it  is 
 recorded.  We  herein  fee,  not  only  an  admirable 
 pattern  of  obedience  ;  but,  at  the  fame  time,  the  na- 
 
 C  a  tural 
 
 24.  And  the  kingfaid  un- 
 to Araunah,  Nay  ;  but  I  will 
 
 furely  buy  it  of  tbee  at  a 
 price  :  Neither  will  I  offer 
 bur  tit  -  offerings  unto  the 
 LORD  my  God,  of  that 
 which  doth  cojl  me  nothing. 
 So  David  bought  the  threff- 
 ing-flcOr  and  the  oxen,  for 
 ffty  /Jjekels  of '  filver. 
 
 25.  And  David  built 
 there  an  altar  unto  the 
 LORD,  and  offered  burnt  - 
 offerings,  and  peace-offer- 
 ings :  fo  the  LORD,  was 
 intreated  for  the  land,  and 
 the  plague  was  flayed  fro?n 
 Ifrael. 
 
20  The  Seventh  SUNDAY     2  Sam.  24. 
 
 tural  frailty  of  man,  as  well  as  the  goodnefs  and  mercy 
 of  God,  are  reprefented  to  us  in  a  moft  lively  and  af- 
 fecting manner. We  cannot  but  obferve  in  David 
 
 fuch  virtues,  as  may  well  be  called  miracles  of  grace. 
 — He  conquers  a  giant,  yet  continues  humble  :  He 
 is  perfecuted  with  the  greateft  inveteracy,  yet  retains 
 his  charity  :  He  fuffers  innumerable  afflictions,  yet 
 keeps  his  patience  :  He  mounts  a  throne,  yet  lofes 
 not  his  virtue  :  A  crown  had  no  power  to  leiien  his 
 moderation  :  The  fceptre  makes  him  not  forget  his 
 crook ;  nor  profperiry,  the  great  adverfuies  he  had 
 undergone. 
 
 And  yet  after  all,  when  temptation  comes,  and 
 God  thought  fit  to  leave  him  to  himfelf,  all  thefe  ex- 
 traordinary  virtues  difappear  at  once  ;  and  we  fee  no- 
 thing but  man  :  The  great  faint  is  turned  at  once  in- 
 to a  great  fmner.  Neverthelefs,  no  fooner  is  his  heart 
 touched  with  a  fenfe  of  his  fin,  but  we  behold  him 
 arife  again  from  his  fall  in  a  more  admirable  manner, 
 and  his  virtues  lhine  out  with  more  advantage  and 
 brightnefs,  than  if  he  never  had  tranfgrelTed. 
 
 As  then  the  Chriftian  life  (according  to  St.  Au- 
 gufline)  is  nothing  elfe  but  a  continual  exercife  of  hu- 
 mility, we  find  in  the  hiftory  of  David*  not  only  the 
 moft  illuftrious  example  of  piety,  but  one  of  the  mod 
 ufcful  leffons  we  any  where  meet  with  in  Scripture  for 
 inculcating  this  important  truth  •,  to  wit,  That  "  man 
 
 "  is  nothing  of  himfelf :"   "  That  GOD  is  all." 
 
 "  That,  in  the  greateft  faints,  there  is  a  remainder  of 
 "  corruption,  a  latent  propenfity  to  fin,  which  dwells 
 "  in  the  flefh  ;  and  that  a  confcious  fenfe  of  this  fhould 
 "  ever  oblige  us,  while  we  are  in  this  mortal  body,  to 
 "  keep  our  ears  and  mouths  fhut  to  our  own  praifes, 
 "  and  open  only  to  the  praifes  and  glory  of  God." 
 
 In  this  chapter  there  are  two  or  three  feeming  contradictions, 
 which  require  reconciling.  Firft,  It  is  faid,  Ver.  i.  He  [the  Lord] 
 moved  David,  &c.  ;  but,  in  i  Ckron.  xxi.  i.  where  the  fame  hif- 
 tory is  related,  'tis  faid,  Satan  flood  up  againjl  Ifrael,  and  provoked 
 David  to  number  Ifrael.  This  may  be  folved  two  ways ;  either  taking 
 
 the 
 
E.  P.  after  TRINITY.  2t 
 
 the  anger,  or  fury,  of  the  Lord,  here  in  our  Leffon,  to  fignify  the  fame 
 as  Satan  does  in  Cbron.  ;  and  then  the  verb  *,  which  is  the  fame  in 
 both  places,  will  have  the  fame  nominative  (tho'  in  one  place  not 
 expreffed  ;  fcil.  Sedutlor  feduxit  ;  according  to  the  rule  of  Junius 
 and  Iremellius,  "  Nomina  conjugata,  verbis  fuis  ;  at  contra,  verba 
 "  nominibus  inclufa  Jatent,  ex  linguae  proprietary,  ut  Gen.  xviii. 
 21.  ;"  <vid.  not.  in  locum  : — Or,  Secondly,  If  we  confider  the  two 
 principles  of  good  and  evil  ;  namely,  God,  as  Author  of  the  firft  ; 
 Satan,  of  the  other  ;  we  may  obferve,  there  are  actions,  both  good 
 and  evil  in  themfelves,  as  well  as  indifferent,  which  God  and  Sa- 
 tan may  incite  men  to  ;  but  in  a  different  manner,  snd  to  a  dif- 
 ferent end  -3  even  as  different  as  the  principle  from  whence  the 
 action  flows.  If  God  move  to  evil  (as  he  tempted  Abraham)  it  is 
 to  try  and  improve  our  virtue  :  If  the  devil  move  us,  even  to  good 
 (as  -to  alms  deeds,  zeal,  cjj>.)  it  is  to  etifnare  us  into  piide,  bitter- 
 jiefs,  &C.  Hence  it  appears,  that  it  is  not  always  in  our  power  to 
 diftinguifh  the  principle,  which  moves  us  to  attion  ;  but  it  is  ever 
 in  our  power,  through  God's  grace,  to  direct  it  to  a  right  end,  the 
 glory  ot  God,  and  the  falvation  of  our  own  and  orherr.  fouls  : — hi 
 a  word,  it  is  God  that  leads  us  to  be  tempted  of  the  devil,  as  he 
 did  Chrift,  Matt.  Hi.  ;  but  God  himfelf  tempteth  no  man  (accord- 
 ing to  St.  James's  fenfe)  to  do  evil ;  but,  that  he  may  bring  good 
 out  of  evil. 
 
 2.  The  next  difficulty  is  to  reconcile  the  difference,  as  to  the 
 number  of  the  people  given  in  here,  and  in  Cbron.  Here  they  are 
 faid  to  be  800,000  of  lfrad,  and  500,000  of  Judab:  Whereas  in 
 Cbron.  die  account  is  1 , 1 00,000  of  Ifrael,  and  470,000  ofjudah. — 
 The  difference  of  the  two  accounts  is  great ;  but  theconfequence 
 is  not  great. — Neverthelefs,  in  honour  of  God's  word,  many  iblu- 
 tions  are  offered. —  If  we  obferve  what  is  faid,  1  Cbron.  xxvii.  24. 
 and  chap.  xxi.  6.  that  the  tribes  of  Benjamin  and  Levi  were  not 
 numbered,  it  mews  how  fuch  a  difference  might  probably  happen. 
 — Others  were  employed,  as  well  as  Joab,  in  taking  the  numbers: 
 He,  as  captain-general, delivered  inone  account ;  and  they  another  : 
 The  veracity  of  the  SciipHireis  not  concerned  in  the  truth  o;-  false- 
 hood of  the  numbers  returned  ;  but  in  relating  (as,  no  doubt,  it 
 truly  doth)  that  fuch  and  fuch  returns  were  made.  And  we  may 
 pioufly  prefume,  that  the  difference  in  the  numbers,  though  feem- 
 ingly  accidental,  or  through  fome  milteke,  happened  by  the  over- 
 ruling difpofal  of  Providence  ;  not  only,  through  the  uncertainty 
 of  the  returns,  to  punilh  the  vain  cuuofity  of  David ;  but  in  con- 
 fequence  of  that  divine  promife  made  to  Abraham;  That  "  his 
 "  leed  mould  be  as  the  ftars  for  multitude,  which  no  man  can 
 "  number  f."  According  alio,  to  that  faying  which  God  put 
 in  the  mouth  of  Balaam  ;  "  Who  can  count  the  liuft  of  Jacob,  and 
 "  the  number  of  the  fourth  part  of  Ifrael  %  ?  Hence,  we  may  well 
 conceive,  arofe  the  uncertainty,  and  confufed  account  of  the  num- 
 
 *  Jafeth,  moved.       f  Gen.  xv.  5.        %  Numb,  xxiii.  10. 
 
 C  3  bers 
 
22         The  Seventh  SUNDAY,^.  2  Sam.  24. 
 
 bers  returned.  And,  it  is  natural  to  fuppofe,  that  Joab  declined 
 be'rtq;  very  exaft  in  taking,  or  delivering  in,  the  returns  ;  becaufe, 
 as  It  is  laid  in  Chren.  'The  king's  <word  was  abominable  to  Joab. 
 And,  who  knows,  but  Ms  confufion  and  uncertainly  was  the  very 
 thing  thai  opened  Da<via?z  eyes  to  fee  his  folly,  and  made  his  heart 
 to  limte  him. 
 
 Here  likewife  it  feems  necefiary  to  add,  That,  upon  numbering 
 the  people  at  any  time$  every  man  was,  by  the  law,  to  pay  a  ran- 
 fom  for  his  fcul  ;  that  io  the  plague  Jhould net  break  forth  upon  them  ; 
 fee  Exo,i.  xxx.  12.  This  ranfom,  which,  without  refpect  of  per- 
 fons,  was  the  fame  to  all  (ver.  14.),  was  called  the  atonement-money, 
 and  dedicated  to  the  'ervice  of  the  tabernacle  (ver.  16.)  The 
 omifuon  of  requiring  this  atonement  money,  on  his  numbering  the 
 people,  was  an  high  aggravation  of  David's  fin.  See  Dr.  Greyj 
 Cofm.  Sacra   p,  273  ;  and  Dr.  Delany'm  Life  of  David: 
 
 3.  A  third  difficulty  arifes  from  the  difference  in  the  price, 
 which  was  paid  Araunah  for  his  floor  and  oxen.  In  our  Leilbn  it 
 is  faid  to  be  fifty  fhekels  of  filver  ;  which,  at  is.  ^d.  each,  make 
 but  $/.  2.f.  6  d.  :  But  in  Chron.  'tis  called  600  fhekels  of  gold, 
 which  come  to  450  /.  Expofitors  reconcile  thefe  two  places  thus  : 
 — The  latter  fum  was  given  for  the  ground  j  the  other,  only  for 
 the  floor  and  oxen.     See  alfo  Dr.  Delany. 
 
 The 
 
Pref.         The  Eighth  SUNDAY,     &c         23 
 
 The  Eighth    Sunday    after  TRINITY. 
 
 r>  t    rr       r    ?  M.  P.  I  Kings,  Chap.  Xlil. 
 
 Proper  Leiions  ror>  ^  D  Vi 
 
 r  J  E-  P.  — —  Chap.  xvii. 
 
 PREFACE. 
 
 /N  the  former  fart  of  chap.  xiii.  we  are  taught  many 
 injlruclive  Leffons  concerning  the  nature  and  perni- 
 cious effetls  of  fchifm. 
 
 i .  Tojhew  how  very  heinous  and  detefiabie  the  guilt  of 
 fchifm  is,  God  not  only  fends  his  prophet  to  Bethel,  to  de- 
 nounce his  judgment  and  difpleafure  againji  the  fchifma- 
 Sical  and  fa  If e  nvorfhip  of  the  ten  tribes,  but  forbids  him 
 fo  much  as  to  eat  or  drink  with  that  people  ;  or  even  to 
 accept  the  feemingly  innocent  accommodation  of  returning 
 home  by  the  fame  t;oad  that  he  went. — By  this  fever  e  in- 
 terdiction, we  may  prefume,  is  meant,  that  we  ought,  as 
 far  as  in  us  lies,  to  avoid  the  fociely  and  converfation  of 
 thofe,  who  have  renounced  communion  with  the  Church  : 
 — IVith  fuch  no  not  to  eat ;  much  lefs  to  walk  in  their 
 ways,  and  follow  their  examples. 
 
 2.  Secondly,  JVe  are  taught  the  fatal  confequence  offe- 
 paration  from  the  true  Church.  As  fuch  feparation  is 
 founded  in  the  breach  of  charity  with  our  brethren,  fo  it 
 generally  terminates  in  a  de feci  ion  from  God,  by  herefy, 
 idolatry,  or  atheifm.     It  firft  dejlroys  love ;    then,  faith 
 
 C  4  and 
 
<24  ?be  Eighth  SUNDAY  Pref. 
 
 and  piety.  In  a  word,  it  renders  all  alls  of  religion  and 
 faith  u fiefs  and  unprofitable  a. 
 
 Jeroboam  firfi  rebels  againft  his  king  ;  then  for  fakes 
 his  God.  His  revolt  from  the  houfe  of  David  tempts 
 him  to  divide  alfo  from  the  Church  of  Jerufalem  :  And 
 his  impious  policy  proceeds  to  efiablifh  idolatry  by  law,  as 
 a  neceffary  expedient  for  fecuring  his  new  acquijition,  and 
 jll-g  often  power. 
 
 Thus  irre'igious  princes  do  often  prefer  reafons  of  flat 'e 
 to  the  concerns  of  religion  ; 
 
 Thus  prejudice  ana  pride  are  the  firfi  Jleps  to  fchifm  ; 
 and  worldly  inter -efts  confirm  and  efiablifh  it. 
 
 3.  We  may  hkewi/  obferve  in  the  char  abler  of  Jero- 
 boam, that  men  of  proud  hearts,  although  they /mart 
 under  the  vifible  tokens  of  God's  difpleafiure,  yet  have  not 
 grace  to  repent,  and  to  for  fake  the  fin  that  has  provoked 
 him  to  pumlh  thm. — Jeroboam  felt  both  the  wrath  and 
 the  goodne/s  of  God,  in  the  withering,  and  then  re  faring, 
 his  arm  :  He  had  gratitude  enough  to  offer  the  prophet  a 
 reward  for  the  mercy  received,  yet  ft  id  per  filled  in  his  fin  ; 
 (till  remaining  ungrateful  to  that  God,  whofe  favour  had 
 raifed  him  to  a  throne,  whofe  vengeance  he  had/en/ibly 
 experienced,  and  whofe  mercy  he  had  fo  unde/ervedly  ob- 
 tained. 
 
 4.  The  rending  of  the  altar,  and  pouring  off  the 
 afhes,  may  admonifh  us,  that  God  will  not  accept  /uch  Jd- 
 crifices  as  are  offered  bxfichifmatical  hands.  The  rent  b 
 was  a  fignificant  emblem  both  of  their  fin,  and  of  their 
 pumfhment. 
 
 5.  The  prophecy  againfi  the  altar,  and  its  completion, 
 about  three  hundred  years  after,  in  the  perjon  of  Jofiab, 
 feem  to  intimate,  that  although /chi/ra  and  her  /y  may 
 prevail  for  a  time  in  the  Church  of  God,  thro?  the  encou- 
 ragement or  connivance  of  evil  princes,  and  corrupt  ma- 
 gijtrates,  yet  (hall  they,  at  length,  be  brought  to  an  end; 
 
 a  See  1  Cor.  xiii. 
 b  Vx^a,  a  rent,  a  divifion.    Hence  our  EngUfh  word  Schifm 
 
 is  formed.  .  . 
 
 either 
 
PreF.  after   TRINITY.  25 
 
 cither  by  a  reformation,  or  elfd  the  definition  of  their 
 abettors.  Our  Lord  bath  alfo  declared  the  fame  : 
 "  Every  plant,  which  my  heavenly  Father  hath  not 
 "  planted,  Ik  all  be  rooted  c."  J  he  tares  are  indeed  fu f- 
 fered  for  a  lime  to  giow  in  the  field  of  the  Church  ;  but 
 when  the  day  of  harveft  comes,  then  /halt  ibey  be  Separa- 
 ted from  the  good  corn,  and  burnt. 
 
 6.  We  fee  the  danger  of  putting  forth  our  hantis 
 againfl  the  miniilers  and  mejfengers  of  God  ;  of  whom  he 
 has  /aid,  "■  Touch  not  mine  anointed,  and  do  my  prophet 
 
 "  no  harm6." Thar  perfons,  as  well  as office,  are 
 
 f acred  ;  and  the  hand  of  the  mightieft  king,  whey 
 Jiretchsd  out  to  fight  againfl  God  and  his  Church,  {hall 
 be  blafted,  and  wither. 
 
 II.  The  fecond  part  of  this  Leffvn,  wherein  are  related 
 the  faulty  conduct,  and  unhappy  fate,  of  the  prophet,  wbs 
 was  difobedient  to  the  word  of  the  Lord,  effords  alio 
 many  ufeful  injlrutlions. 
 
 ill:.  Thai  no  man,  especially  the  minifter  of  God,fr?ouhl 
 pre  fume  to  difpenfe  with  any  part  of  the  pofitive  wftitu- 
 tions  of  God  and  his  Church  ;  much  lefs  allow  himflf  in 
 a  plain  breach  of  his  commandments  {or  the  moral  law), 
 ■on  any  pretence  whaif'.ever. 
 
 2dly.  //  teaches  us  the  great  folly  and  danger  of  a 
 partial  obedience.  To  cxecu  e  one  part  of  our  )iun  flre- 
 nuoufly  and  welt,  and  to  fail  in  another,  winch  is  equally 
 binding  and  neceffary,  is  but  undoing  what  we  had  dune  ; 
 and  thereby  becoming  guilty  of  the  whole  law  e,  by  thus 
 wilfully  offending  in  one  material  point. 
 
 3dly.  Some  of  the  Fathers  conceive  it  probable,  that 
 .this  man  of  God  had  entertained  a  fecret  pride,  and  too 
 great  felf  complacency,  in  the  great  things  he  had  done  ; 
 and  poffihly  n-eglecled  to  give  the  whole  glory  to  Gnd ; 
 and  that  this  provoked  the  Lord  to  withdraw  his  gr„ce, 
 and  to  fuffer  him  to  fall. 
 
 ■c  Matt.  xv.  13.         <  PCcv  e  jami;    10# 
 
 4thly, 
 
z6  The  Eighth  SUNDAY  Prcf. 
 
 & 
 
 4thly.  Another  reafon  may  o.lfo  be  a/fgned  of 'his fall !; 
 to  wit,  /elf- indulgence ,  and  yielding  too  much  to  the 
 cravings  of  his  bodily  appetite.  This  lujling  of  the  flefb 
 cgainft  the  Spirit,  though  of  a  lefs  malignant  nature  than 
 pride,  is  yet  the  common  and  mo/t  prevail  tng  temptation  to 
 difobedience,  or  failure  in  matter  of  duty  •,  rf pea  ally  with 
 refpetl  to  tho/e  duties,  which  are  chiffly  founded  on  the 
 pofitive  hijli  utions  of  religion  ;  and  in  fuch  cafes,  as  was 
 this  of  our  prophet. — To  be  fent  a  long  journey  without 
 the  leafi  refrefhment  \  nay,  to  be  charged  not  fo  much  as 
 to  tafle  a  morfel  of  bread,  or  draught  of  water,  mttjl  needs 
 fecm,  toflefh  and  blood,  a  very  bard  faying  :  Who  can  bear 
 it  ? — The  prophet,  we  fee,  had  the  courage  to  rifque  his 
 life,  in  delivering  a  difpleafwg  meffage  to  a  wicked  king  ; 
 had  virtue  enough  to  re/ft  the  offer  of  a  roval  reward, 
 and  yet  wanted  ftrength  of  re/olutton  to  with/land  the  fe- 
 licitations of  his  own  fit 'fh. — Thisfhews  how  much  eajier  it 
 is  to  overcome  the  world  and  the  devil,  than  to  fubdne  the 
 lody,  and  to  bring  it  into  fu/jeclicn.—r-tP'e  cannot  wellfup- 
 pofe  he  would  fo  readily  have  yielded  to  the  invitation  of  a 
 flranger,  had  there  not  been  a  firong  party  in  his  own 
 brealt  to  fecond  the  temptation.  Had  the  old  prophet* s 
 fiory  been  as  true  as  he  pretended,  yea,  had  an  angel  from 
 heaven  brought  him  fuch  a  contradictory  tneffage,  he 
 could  hardly  have  been  induced  to  believe  and  obey  it,  ex- 
 cept his  own  lujl,  and  carnal  defire,  had  fir fl  impofed  upon 
 him,  and  obfeured  his  faith.  The  aggrevation  of  his 
 crime  is  therefore  very  emphatically  expreffed  by  the' old 
 prophet,  Forafmuch  as  thou  haft  difobeyed  the  mouth 
 of  the  Lord  •,  that  is,  haft  difobeyed  the  pofitive  com- 
 mand of  God  ;  a  command  delivered  by  bis  own  mouth, 
 iSc. 
 
 This  left  him,  and  all  fuch  as  fall  into  the  like  act  of 
 difobedience,  without  excufe.  And  who  can  expetl  im- 
 punity in  fuch  a  cafe,  when  he  fees  that  God /pared  not 
 his  own  /ervant,  his  own  prophet,  for  tranfgr effing  a  po- 
 fitive and  exprefs  command  ? — Tet  who  is  there  (and  I 
 may  appeal  to  the  moff  /erious  profeffors  of  religion)  that 
 
 finds 
 
Prcf.  after  TRINITY.  27 
 finds  not  more  difficulty  in  obferving,  with  due  flriclnefs, 
 fome  of  the  minute  offices  of  pofttive  duty  (at  their  tables, 
 in  the  Church,  or  in  their  families),  than  they 
 do  in  greater  matters  ? — They  that  keep  a  narrow  watch 
 over  their  hearts  and  affions,  will,  too  often,  find  this 
 to  be  very  true.  It  likewife  Juggejls  to  us  another 
 truth,  which  deeply  concerns  us  all,  That  no  man  can  be 
 [educed  into  error,  or  any  negletl  of  duty,  but  by  him f elf ^ 
 and  through  his  own  fault.  No  cne  would  fall  from  the 
 true  faith,  or  the  unity  of  the  Church,  did  not  fomj  fe- 
 etet  deceit  of f elf-love,  or  a  falfe  heart,  betray  him. 
 
 9 lis  our  own  luft,  at  St.  James  f  ajfures  its,  that  de- 
 ceives us,  and  not  another. 
 
 'Tis  aljo  much  to  be  noted,  how  great  the  guilt,  and 
 how  fatal  the  effiecJ,  of  lying  is. Not  only  the  com- 
 mand of  God  is  here  violated  by  a  bold  lye  ;  but  the  life 
 of  one  prophet  is  deflroyed  by  its  means,  and  the  fouls  of 
 both  the  deceiver  and  deceived  are  expo  fed  to  the  danger  of 
 
 eternal  death  ; of  the  one,  for  his  lye  ;  of  the  other, 
 
 for  believing  it.  >  This  ffiews  the  great  reafon  our 
 
 Lord  had  for  joining  the  lyar  and  the  murderer  in  the 
 character  of  the  devil,  John  viii.  44.  Satan's  lye  be- 
 trayed all  mankind  to  death,  as  the  old  prophet's  did  his 
 
 too  credulous  brot  her. This  latter  indeed  had  not  the 
 
 fame  malice,  yet  it  had  the  fame  unhappy  effeel  ;  even 
 fhe  death  of  him  that  was  deceived  thereby  ! 
 
 '  Chap.  i.  14. 
 
 The 
 
28 
 
 fbe  Eighth  SUNDAY 
 
 i  Kings  13. 
 
 7be    Eighth    Sunday    after    TRINITY. 
 
 Proper  LelTon  for  Morning  Prayer. 
 
 1  Kings,  Chap.  xiii. 
 
 Scbifm  from  the  true   Church  is  punifhcd,  even  in    a 
 kin*  ;  and  partial  obedience,  even  in  a  true  prophet. 
 
 1. 
 
 A  N  D  behold,  there 
 came  a  mart  of  God 
 out  ofjudah,  by  the  Word 
 of  the  LORD  unto  Beib-el : 
 and  Jeroboam  flood  by  the 
 altar  to  burn  incenfe. 
 
 g  C  H  I  S  M  ever  borders 
 
 upon  apoftafy : J"T°- 
 
 boam  firfb  leaves  the  true 
 Church,  and  then  the  true 
 God  ;  firft  he  turns  fe- 
 paratift,  next  idolater  ;  yet 
 God  Tends  a  prophet  to  re- 
 claim him.—  God  does  not  immediately  forfake  thofe 
 that  forfake  him  ;  but  long  affords  the  means  and  op- 
 portunities of  grace  :  He  fends  his  prophets;  calls  of- 
 ten to  repentance  -,  and,  by  his  miniflers,  intreats  and 
 befeeches  us  to  be  reconciled  f. 
 
 Stones  are  lefs  obdurate 
 than  a  proud  finner's  heart ! 
 The  prophet  therefore  ad- 
 drefTes  his  divine  meffage  to 
 the  altar,  rather  than  to 
 him  that  was  offering  there- 
 on. We  do  not  fiad  that 
 the  king,  and  his  idolatrous 
 congregation, 
 
 2.  And  he  cried  again/I 
 the  altar  in  the  Word  of  the 
 LORD,  andfaid,  O  altar, 
 altar,  thus  faith  the  LORD, 
 Behold  a  child  Jball  be  born 
 unto  the  boufe  of  David, 
 fofiah  by  name,  'and  upon 
 thee  /hall  he  offer  the  pr lefts 
 of  the  high  places  that  burn 
 incenfe  upon  thee,  and  mens 
 
 were  moved 
 at  the  thunder  of  God's 
 vengeance  -,  but  the  flones 
 
 s  2  Cor.  v.  19. 
 
 hear 
 
M.  P. 
 
 bones  pall   be  burnt    upon 
 thee. 
 
 3.  And  be  gave  a  fign  the 
 fame  day,  faying,  This  is 
 the  fign  which  the  LORD 
 hath  fpoken  ;  Behold,  the 
 altar  Jhall  be  rent,  and  the 
 apes  that  are  upon  it  pall 
 be  poured  out. 
 
 after   TRINITY. 
 
 29 
 
 hear  and  obey  the  will  of 
 Heaven :  The  altar  was  rent; 
 but  we  hear  not  of  one  heart 
 that  rent  at  the  mefiage,  or 
 the  miracle. No  fin  ob- 
 
 dures  more  than  fchifm. 
 The  very  ftones  cried  out 
 againft  there  feparatifts,  for 
 their  defection  from  God's 
 Church  ;  but  they  remain- 
 ed infenfible. 
 
 So  far   from    repentance 
 was  he  that  made  Ifrael  to 
 fin,  that  his  pride  and  re- 
 the  faying  of  the  man  of    fentment  overcame  ail  con- 
 God,  which badcriedagaw/i     vidion  of  confcience,  and  all 
 
 fear  of  God's  judgments  : 
 He  rather  meditates  war  a- 
 gainft  Heaven,  andpreiumes 
 to  lift  up  his  hand  againft 
 that  God,  who  had  given  him 
 his  being  and  his  crown. 
 But  his  impiety  and  ingra- 
 titude, his  folly  and  mad- 
 nefs,  are  rebuked  by  the  wi- 
 thering  of  his  hand. A 
 
 to  the  fign  which  the  man  of  gentle,  but  flgniftcant,  re- 
 God  bad  given  by  the  Word  proof  !  to  convince  the 
 of  the  LORD.  proudeft    (inner     of  God's 
 
 power,  and  his  own  weak- 
 nefs— Did  ever  any  contend  with  God,  and  profper  ? 
 The  fame  Almighty  power  might  have  blafted  him 
 quue,  and  withered  him  up  to  the  root,  as  it  after- 
 wards did  the  barren  fig-tree  h  :  But  man  he  firft  ad- 
 monifhes,  before  he  ftrikes  : — He  is  patient,   as  well 
 
 s  A  fignificant  emblem  that  God  accepts  not  any  devotions  that 
 are  offered  up  contrary  to  the  orders  and  constitutions  of  his  own 
 Church. 
 
 h  Matt.  xxi.    19. 
 
 4.  And   it  came  to  pafs 
 when  king  "Jeroboam  beard 
 
 the  altar  in  Beth-el,  that  be 
 put  forth  bis  hand  from  the 
 altar,  faying,  Lay  bold  on 
 him.  And  his  hand  which 
 be  put  forth  againfi  him, 
 dried  up,  fo  that  be  could 
 ?iot  pull  it  in  again  to  him. 
 
 5.  The  altar  alfo  was 
 rent, and  the  afoes  poured  out 
 from  the  altar  %,  according 
 
 as 
 
3o  The  Eighth  SUNDAY       i  Kings  13. 
 
 as  righteous  and  flrong :    He  corrects,  but  with  judg- 
 ment. 
 
 This  wicked  prince  is 
 compelled  to  own  the  power 
 of  God,  and  to  fue  for  his 
 mercy  ;  yet  too  proud  to 
 give  glory  to  either.  He 
 feels  the  ftroke  cf  God's 
 juflice,  yet  will  notfubmit;. 
 he  receives  the  favour  he  pe- 
 titioned for,  yet  will  not  be 
 thankful.  His  faith  is  that 
 of  devils  •,  he  believes,  and 
 trembles. — None  but  a  true 
 and  faving  farth  can  call  the 
 Lord  our  God ;  therefore  the  king  faid  not  unto  the 
 prophet,  Intreat  my,  but  thy  God.  It  is  plain  he  be- 
 lieved him  to  be  the  true  God  ;  but  he  owned  him 
 not  for  his. — Thus  his  hand  is  amended,  his  foul  is 
 not  :    This  continued  ftill  dry,  ftill  inflexible,    and 
 
 ftretched  out  againft  God. In  the  prophet's  ready 
 
 intercellion  for  him,  we  fee  the  benign  temper  and 
 fpirit  of  a  true  man  of  God;  and  how  very  different 
 >  it  is  from  that  of  the  wicked,  or  the  men  of  the 
 world.  A  good  man  is  kinder  to  his  enemy,  than  ill 
 men  are  to  their  friends.  He  prays  for  his  perfecutor, 
 and  intreats  for  the  hand  that  was  ftretched  out  for  his 
 
 man   is  like  his   Matter  ; 
 
 6.  And  the  king  anfwered 
 and  faid  unto  the  man  of 
 God,  Intreat  now  the  face  of 
 the  LORD  thy  God,  and 
 fray  for  me,  that  my  hand 
 may  be  refiired-  me  again. 
 And  the  man  of  God  he- 
 fought  the  LORD,  and  the 
 kings  hand  was  refiored 
 him  again,  and  became  as 
 it  was  before. 
 
 ruin. 
 
 In  a  word,  a  good 
 
 merciful,  as  he  is  merciful :  He  hates  no  enemies, 
 but  thofe  of  his  foul ;  he  fears  no  power,  but  that 
 of  God. — He  pities,  rather  than  refents,  the  ill  ufage 
 of  men  ;  and  fees  no  danger,  while  God   is   on  his 
 
 fide. 
 
 Tho'  Jeroboam  is  unthank- 
 ful to  the  author  of  his  re- 
 covery, he  is  thankful  to  the 
 inftrument.  He  now  kindly 
 invites,  whom  before  he  had 
 threatened;  offers  him  a  gift, 
 whom 
 
 7.  And  the  king  faid  un- 
 to the  man  of  Gcd,  Come 
 home  with  me,  and  rejrejl) 
 tbyfelf  and  I  will  give  thee 
 a  reward. 
 
M.  P-  after    TRINITY.  31 
 
 whom  he  had  endeavoured  to  punifti.  Thus  none 
 are  Co  bad,  but  are  fenfible  of  bodily  favours  ;  but  if 
 you  offer  to  cure  their  fouls,  'tis  counted  an  unpar- 
 donable injury.  Civil  refpecls  do  often  confift  with 
 want  of  grace;  and  many  a  one  is  liberal  of  his  purfe 
 and  good  words,  who  is  niggardly  of  his  duty   and 
 
 obedience  to  God. Pofiibly  this  evil  prince  might 
 
 hope  to  pacify  the  anger  of  God  by  the  civilities  he 
 paid  to  his  meflenger. — Thus  wicked  men  think  God 
 and  his  minifters  to  be  fuch  as  themftlves;  that  they 
 are  to  be  won  with  gifts,  and  appealed  with  compli- 
 ments, and  fair  fpeeches.  It  is  ftill  a  practice  too 
 common  among  worldly  men,  to  try,  by  careiles,  to 
 bribe  the  preachers  of  God's  word  to  fpeak  to  them 
 fmooth  things  j  to  abate  of"  the  rigour  of  their  doc- 
 trine, the  menaces  of  judgment  to  come,  cr*;  to 
 foothc  them  in  their  liberties,  and  Matter  them  in  their 
 crimes ;  "  which  fay  to  the  feers,  See  not,  and  to 
 lt  the  prophets,  Prophefy  not  to  us  right  things ; 
 "  Speak  unto  us  fmooth  things;  prophely  deceits  h." 
 The  anfwer  to  fuch  we  may  find  in  the  Gofpel  for  this 
 day,  **  Not  every  one  that  faith  unto  me,  Lord, 
 t4  Lord,  fhall  enter  into  the  kingdom  of  heaven ; 
 "  but  he  that  doth  the  will  of  my  father,  which  is  in 
 "  heaven. i" 
 
 The  true  man  of  God  has 
 fortitude  enough,  when  God 
 commands,  to  reprove  a 
 great  man  in  the  midfl  of  his 
 grandeur,  and  to  be  biailed 
 neither  by  intercft  nor  fears, 
 threats  or  promifes.  How- 
 beit  he  forgets  not  good 
 manners  and  refpecl. — Tho' 
 he  boldly  cry  out  againfl  the 
 great   man's    altar,  that  is, 
 
 8.  And  the  man  of  God 
 faid  unto  the  king,  If  thou 
 wiltgive  me  half  thine  houfet 
 I  will  not  go  in  with  thee, 
 neither  will  I  eat  bread,  nor 
 drink  water,  in  this  place  : 
 
 9.  Fur  fo  was  it  charged 
 me  by  the  fVord  of  the 
 LORD,  faying,  Eat  no 
 bread,  nor  drink  water,  nor 
 
 k  Pf  xxx.   10. 
 
 1  Matt,  vii. 
 
 his 
 
32  The  Eighth  SUNDAY      i  Kings  i$ 
 
 turn  again  by  the  fame  way     his  favourite  vice,  yet  he  ne- 
 
 tbat  thou  camefl.  gleets  not  the  honour  due  ta 
 
 10.  So  be  went  another     his  perfon  and  ftation.     For 
 
 way,  and  returned  not  by  fo  here  our  prophet  IS  not 
 the  way  .that  be  came  to  rough  and  uncivil  in  his  re- 
 Beth-el  fufal  of  the   king's    favour, 
 
 how  unlawful  loever  for  him 
 to  accept  *,  and  tho'  offered  by  a  wicked  man.  He 
 returns  indeed  a  peremptory  denial ;  but  withal  ren- 
 ders a  good  and  lutrkient  reafon  why  he  could  not 
 comply  ;  namely,  vt  God  had  charged  him  to  the 
 "  contrary." — This  is  a  LeiTbn  to  the  clergy,  that  the 
 rninifter  of  God  is  not  to  proceed  on  human  and  car- 
 nal motives,  in  the  difcbarge  of  his  function  :  He 
 may  not  act,  but  by  a  Divine  warrant :  The  will  of 
 God  mud  ever  be  the  rule  of  his  conduct,  and  direct 
 his  mod  common  actions.  He  is  not,  as  other  men 
 are,  at  liberty  to  eat  and  drink,  or  to  take  prefentsj 
 that  is  to  fay,  to  enter  into  familiarities,  or  accept 
 obligations  from  the  profeffcd  enemies  of  God  and 
 Religion. —  "  Do  not  I  hate  them  that  hate  thee  ?" 
 faith  the  man  after  God's  own  heart ;  "  Yea,  I  hate 
 '*  them  right  fore,  as  tho'  they  were  mine  enemies  V' 
 
 This  is  not  a  want  of  charity,  as  the  world  may 
 
 call  it,  but  the  loving  and  obeying  of  God  rather 
 than  man ;  yea,  this  holy  hatred  and  auflerity  towards 
 fuch  men  is  the  bed  fign,  and  pureft  act,  of  friend- 
 fhip  and  love ;  becaufe  the  molt  likely  means  to  work 
 a  reformation l. 
 
 What 
 
 k  Pf  cxxxix. 
 1  It  is  evident  enough,  that  the  command  of  God,  in  relation  to 
 the  prophet's  not  eating,  &c.  was  to  {hew,  that  the  Ifraelites,  by 
 their  compliance  with  the  king's  command,  had  made  themfelves 
 unworthy  of  any  communication  with  the  fervants  of  the  living 
 God.  And  as  to  the  not  turning  again  by  the  fame  ivay  that  he  came, 
 it  was  a  proverbial  fpeech  at  that  time,  and  in  that  country,  That 
 a  man  ivent  the  fame  ^xay  he  came,  when  he  failed  of  fuccefs  in  any 
 undertaking.  Wherefore,  to  (hew  that  he  had  not  failed  in  what 
 he  went  about, but  that  all  he  had  threatened, fhould  furely  come  to 
 
 pafs, 
 
M.  P.  after    T 
 
 1 1 .  Now  there  dwelt  an 
 old  prophet  in  Beth-el,  and 
 his  fans  came  and  told  him 
 all  the  vjorks  that  the  man  of 
 God  had  done  that  day  in 
 Beth-el  :  the  words  which 
 be  hadfpoken  unto  the  king, 
 them  they  told  alfo  to  their 
 father. 
 
 1 2.  And  their  father  faid 
 unto  them,  What  way  went 
 be  ?  for  his  fons  hadfeen 
 what  way  the  man  of  God 
 went,  which  came  from 
 fudah. 
 
 13.  And  he  faid  unto  his 
 fons,  Saddle  me  the  afs.  So 
 they  faddled  him  the  afs, 
 and  he  rode  thereon. 
 
 14.  And  went  after  the 
 man  of  God,  and  found  him 
 fttting  under  an  oak  ;  and  he 
 jaid  unto  htm,  Art  thou  the 
 man    of   God   that   camejl 
 
 from  fudah  ?  And  he  faid, 
 /am. 
 
 15.  Then  he  faid  unto 
 him,  Come  borne  with  me, 
 and  eat  bread. 
 
 16.  And  he  faid,  I  may 
 not  return  with  tbee,  nor  go 
 in  with  thee :  neither  will  I 
 eat  bread,  nor  drink  water, 
 'with  thee  in  this  place. 
 
 17.  For  it  zuas  faid  to 
 me    by    the  Word    of  the 
 
 R  I  N  I  T  Y. 
 
 S3 
 
 What  fhall  we  think  of 
 this  old  prophet  that  dwells 
 at  Beth-el,  within  the  air  of 
 jferoboam's  idol  ;  that  lives 
 where  the  man  of  God  dares 
 not  eat  ?  —  If  he  was  a  pro- 
 phet of  God,  why  did  he 
 wink  at  the  fin  of  Jeroboam  ? 
 why  did  he  not  reprove  him  ? 
 what  needed  a  feer  to  come 
 out  of  fudah  for  the  reproof 
 of  a  fin  that  was  acled  under 
 his  nofe  ?  why  did  he  differ 
 his  family  to  be  prefent  at 
 an  idolatrous  feaft  ?  Why 
 did  he  lye  ? — And  yet,  if  he 
 was  not  a  prophet  of  God, 
 how  had  he  true  vifions  ? 
 how  had  he  true  meflages 
 from  God  ?  Why  did  he 
 confirm  the  menacing  word 
 of  that  prophet  whom  he 
 feduced  ?  Doubilefs  he  was 
 a  prophet  of  God,  but  cor- 
 rupt ;  held  the  truth,  but 
 in  unrighteoufnefs  ;  had 
 knowledge,  but  without 
 zeal. — Prophecy  (or  the  mi- 
 nifterial  function;  doth  not 
 neceffarily  infer  fanftity. — 
 Many  a  one  hath  had  viiions 
 from  Gcd,  who  fhall  never 
 behold  the  beatific  prefence 
 of  God.  u  Have  we  not 
 "  prophefied  in  thy  name?" 
 will  many  wicked  men  plead 
 
 pafs,  the  prophet  was  bid  to  return  another  way  than  that  by 
 which  he  came  to  Beth- el ;  which  accordingly  he  did.  Campbell's 
 Hif.  of  the  Bib.  p.   338. 
 
 V  o  l.  IV.  D  at 
 
34 
 
 The    Eighth 
 
 Thou  ft  alt  eat   no 
 
 o 
 LORD_ 
 
 bread,  nor  drink  water, 
 there,  nor  turn  again  to  go 
 by  the  way  that  thou  cameji. 
 
 18.  He  J "aid  unto  him,  I 
 am  a  prophet  alfo  as  thou 
 art,  and  an  angel  fpake  unto 
 vie,  by  the  Word  of  the 
 LORD,  faying,  Bring  him 
 back  with  thee  into  thine 
 houfe,  that  be  may  eat  bread, 
 and  drink  water.  But  he 
 lied  unto  him. 
 
 19.  So  he  went  back  with 
 him,  and  did  eat  bread  in  his 
 houfe,  and  drank  water. 
 
 SUNDAY     1  Kings  F.3. 
 
 at  the  laft  day  ;  but  it  fhall 
 not  acquit  them.  A  Balaam^ 
 a  Saul,  a  Caiapbas^  may  pro- 
 phefy,  and  yet  have  no 
 grace.  A  little  holinefs  is 
 more  worth  than  much  illu- 
 mination. The  gifts  of  the 
 Spirit,  and  the  gift  of  the 
 Spirit,  are  widely  different, 
 tho'  lb  much  alike  both  in 
 found  and  appearance :  A 
 man  may  have  the  firfl,  and 
 yet  be  quite  deflitute  of  the 
 other.  Which  made  St. 
 Paul  fay,  "  Tho'  I  have  the 
 "  gift  of  prophecies  and  un- 
 
 "  derftand  all  myfteries,  and 
 "  all  knowledge,  and  though  I  have  all  faith,  fo  that  I 
 "  could  remove  mountains,  and  have  not  charity, 
 "  I  am  nothing1"."  We  may  indeed  covet  thefe  ex- 
 traordinary gifts,  for  the  greater  glory  of  God  ;  but 
 the  ordinary,  i.  e.  his  grace,  or,  as  the  apoftle  calls 
 it,  "  The  way  of  charity,"  excels  them  all.  n 
 
 Whatever  the  old  prophet's  motive  might  be  in 
 fetching  the  other  back,  'tis  plain  the  femblance  of 
 piety  deceived  him.  There  is  no  temptation  fo  dan- 
 gerous as  that  which  comes  veiled  under  the  mafic  of 
 religion.  Joroboam  threatens,  but  the  prophet  flands 
 undaunted  ;  Jeroboam  fawns  and  promifes,  the  prophet 
 holds  conftant :  But  an  old  grey-headed  feer  feigns  a 
 counter- me flage  from  God,  and  the  prophet  yields, 
 and  tranfgreifes. — Thus  Satan  difguifes  his  tempta- 
 tions, and  hides  his  cloven  foot ;  he  affrights  not  as 
 a  fiend,  but  feduces  as  an  angel  of  light. — Carnal 
 reafon  alfo  might  urge  many  plaufible  arguments  ; 
 and  the  flefh  doubtlefs  was  not  wanting  to  plead 
 ftrongly  her  wants,  pinching  hunger,  burning  thirft, 
 
 m   1   Cor.  xiii. 
 
 Cor. 
 
 xii.  31. 
 
 and 
 
M.  P.  after   TRINITY.  35 
 
 and  extreme  wearinefs.  But  no"  pretences  can  war- 
 rant the  violation  of  a  divine  command. — A  word 
 from  God  is  pleaded  on  both  fides.  But,  in  every 
 conteft  between  the  flefh  and  the  fpirit,  thefafeft  and 
 the  furefl  way,  is  ever  to  take  part  againit  ourfelves; 
 and  he  can  never  err  dangeroufly,  who  follows  that 
 command,  which  ferves  molt  to  humble  and  mor- 
 tify his  corrupt  nature  :  Fur  this,  infallibly,  is  the 
 will  of  God,  that  we  fhould  "  deny  ourfelves,  and 
 "  take  up  the  crofs  daily." An  angel  from  Hea- 
 ven, if  he  preach  any  other  doctrine,  is  to  be  looked 
 on  as  a  deceiver.  But  God's  will  is  one,,  as  his  nature 
 
 is  :  He  cannot  deceive,  and  will  not  be  mocked. ■ 
 
 But  although  the  prophet  was  to  blame,  in  that  he  re- 
 jected not  the  pretended  revelation  of  another  prophet, 
 and  for  hi3  difobedience  was  worthy  of  punifhrnent, 
 yet  St.  Auguftine  °  conceives,  his  fin  was  not  damn- 
 able, being  rather  a  fin  ot  furprize,  than  of  contuma- 
 cy or  malice. — But  beware  we  of  fuch  miflaken  obe- 
 dience ;  efpecially  in  thefe  perilous  times,  when  fo 
 many  counter-meilages  from  God  are  brought  us  by 
 lying  prophets,  and  pretenders  to  the  Spirit. 
 
 Fatal  welcome  !  deceitful 
 
 20.  And  it  came  to  pajs  meat!  while  the  bread  was 
 as  they  fat  at  the  table,  that  yet  in  his  mouth,  he  hears 
 the  IVord  of  the  LORD  the  fentence  of  death  ;  while 
 came  unto  the  prophet  that  he  is  feeding  his  body,  he  is 
 brought  him  back.  told  of  his  carcafe  and  fe- 
 
 21.  A'id he  cried  unto  the  pulchre.  And  all  this,  for 
 man  of  God  that  came  from  laving  his  life,  as  he  imagin- 
 Judah,  faying,  Thus  faith  ed.  And  this  lentence  of 
 the  LORD,  Forafmuch  as  death  he  hears  from  the  very 
 thou  haft  difobcyed  the  mouth  man  who  had  tempted  him 
 of  the  LORD,  and  haft  not  to  the  fin.  —  We  may  won- 
 kept  the  commandment  which  der  that  God    would  inlpire 
 
 °  Non  fua  cmtumacia  fpreverat  pr&ceptum  Dei  imp/ere,  fed  aiiena 
 decipiente  fallacia  :  Obedire  fe  credtdit,  quando  von  obedi-v;t.  See 
 alfo  this  compared  to  the  deception  of  Adam  in  Paradife.  Dean 
 Youngs  fermons,  vol.  II.  p.  20* 
 
 D  2,  the 
 
manded  thee, 
 
 22.  But  came/i  back,  and 
 hajl  eaten  bread,  and  drank 
 •water ;  in  the  place  of  the 
 which  the  LORD  did  fay 
 to  thee.  Eat  no  bread,  and 
 drink  no  water  ;  thy  carcafe 
 Jhall  not  come  unto  thefepul- 
 chre  of  thy  fathers. 
 
 36  The  Eighth  SUNDAY      1  Kings  13, 
 
 the  LORD  thy  God  com-     the  author  of  the  fault  to 
 
 pronounce  the  punifhment. 
 But,  as  St.  Gregory  remarks, 
 "  It  was  agreeable  to  the 
 "  order    of  Divine  juftice, 
 "  that    his    fervant   fhculd 
 "  hear  his  doom  from  the 
 "  mouth  which  had  betray- 
 "  ed  him" — In  thisalfo  we. 
 may  fee  the  danger  of  world- 
 ly  friendships  :  Such  compa- 
 nions, as  by   fair  fpeeches,  and  extraordinary  civili- 
 ties, tempt    us  to  undue  compliances,  are  often  the 
 firft  that  turn  our  accufers. — 'Tis  certain  this  is  the 
 infidious  conduct  of  Satan  ;  he  betrays  us  by  falfe  ap- 
 pearances into  the  commiflion  of  fin,  and  then  is  the 
 firft  to  accufe  us  to  God. — Before  commiflion,  he  pal- 
 liates the  action  as  neceflary  or  innocent ;  afterwards, 
 he  aggravates  the  guilt  as  horrid,  and  unpardonable. 
 — But  neither  the  one  nor  the  other  is  to  be  believed  ; 
 becaufe,  as  we  faid  of  the  old  prophet,  He  lies  un- 
 to us. 
 
 A  poor  amends  for  an  ir- 
 reparable injury  !  to  betray 
 his  life  by  a  lye,  and  then 
 lend  him  his  afs  to  ride  on  ; 
 to  wrong  his  foul,  and  fliew 
 courtefy  to  his  body!  But 
 this  is  the  common  way  of 
 the  world  ;  their  refpeds  are 
 only  to  the  outward  man  :  The  foul's  intereft,  the 
 true  happinefs  of  man,  they  have  no  concern  or  re- 
 
 23.  And  it  came  to  pajs 
 after  he  had  eaten  bread, 
 and  after  he  had  drunk ,  that 
 he  /addled  for  him  the  afsr 
 to  wit,  for  the  prophet  whom 
 he  bad  brought  back. 
 
 gard  for  at  all. 
 
 24.  And  when  he  was 
 gone,  a  lion  met  him  by  the 
 way,  and  flew  him  :  and 
 his  carcafe  was  cafi  in  the 
 way,  and  the  afs  food  by  it, 
 
 The  man  of  God  returns 
 alone,  penfive,  no  doubt, 
 for  his  offence,  when  a  lion 
 out  of  the  wood  meets  him, 
 and  flays  him. —  O  the  j'uft 
 and  awful  judgments  of  the 
 Almighty, 
 
M.  P.  .-afar    TRINITY.  37 
 
 Abe  lion  alfi  flood   by  the     Almighty,  who  brought  this 
 carcafe.  fierce   beaft  out  of  his  wild 
 
 25.  And  behold,  men  ranges,  to  be  the  execu- 
 paffed  by,  and  jaw  the  car-  tioner  of  his  offending  fer- 
 cafe  cajl  into  the  way,  and  vant ! — Surely  this  prophet 
 the  lionfianding  by  the  car-  was  a  man  of  fome  virtue 
 cafe  .-  and  they  came  and  and  piety,  elfe  he  would  not 
 told  it  in  the  city  where  the  have  carried  a  threatnino1 
 old  prophet  dwelt.  meflage   to  that   idolatrous 
 
 king,  nor  fo  boldly  reproved 
 him  for  the  midft  of  his  guards  and  attendants  :  And 
 yet  for  varying  but  from  one  circumftance  of  God's 
 command,  he  is  given  for  a  prey  to  the  lion.  Learn 
 we  hence,  that  our  interefl  in  God  is  fo  far  from  ex- 
 cufing  a  wilful  fin,  that  it  aggravates.it:  And  of  all 
 others  the  fin  of  aprcpbetfa  profefledminifter  of  God, 
 
 fhall  not  pafs  unpunimed.- We   fee  too,  the  very 
 
 wild  beafts  are  led  by  a  Providence;  their  wife  and 
 powerful  Creator  knows  how  to  ferve  himfelf  of  them. 
 The  lions  fave  one  prophet  (Dan.  vi.  22.),  and  kill 
 another,  according  to  the  commifiion  received  from 
 their  Maker. —What  good  man  then  need  fear,  that 
 has  'God  for  his  guard  ?  What  finner  can  hope  to 
 efcape  unpunimed,  when  every  creature  of  God  is 
 ready  to  be  an  avenger  of  evil  ?  The  beafts  of  the 
 field  were  made  to  ferve  us ;  we,  to  ferve  our  Creator : 
 But  when  we  forfake  our  homage  to  him  that  made 
 rus,  it  is  no  marvel  if  the  beafts  forget  their  duty  to 
 us,  and  deal  with  us,  not  as  mafters,  but  as  rebels. 
 —St.  Augufiine  indeed  (as  we  before  obferved)  made 
 no  doubt,  but  that  this  prophet  died  in  the  favour 
 of  God,  though  rby  the  teeth  of  the  lion.  His  death 
 atoned  for  his  fault  j  and  the  lion  had  no  further 
 power  over  his  body,  when  fatisfadion  was  made  to 
 the  Divine  juftice.— We  ought  therefore  to  fufpend 
 our  judgment  in  fuch  cafes:  Violent  deaths  do  not 
 always  argue  the  anger  of  God.  —  Even  fuch  a  death 
 is  to  his  iervants  a  fatherly  caftigation,  a  loving  cor- 
 reclion. 
 
 D  2  How 
 
The  Eighth  SUNDAY 
 
 38 
 
 26.  And  when  the  pro- 
 phet that  brought  him  back 
 from  the  way, heard  thereof, 
 be  /aid,  It  is  the  man  of 
 God,  who  was  dif obedient 
 unto  the  V/ord  of  the 
 LORD  :  therefore  the 
 LOkO  hath  delivered  him 
 unto  the  Hon,  which  hath 
 torn  him,  and  [lain  him,  ac- 
 cording to  the  IVord  of  the 
 LORD,  which  he  fpake 
 unto  him. 
 
 27.  And  he  fpake  to  his 
 fons,  faying,  Saddle  me  the 
 ofs.     And  they  fail  I '  ~d  h  i  m . 
 
 28.  And  he  went,  and 
 found  his  car  cafe  cafl  in  the 
 way,  and  ike.afs  and  the 
 lion  fiandingby  the  car  cafe : 
 the  lion  had  not  eaten  the 
 car  cafe,  nor  torn  the  ofs. 
 
 29 .  And  the  prophet  took 
 up  the  car  cafe  of  the  man  of 
 God,  and  laid  it  upon  the 
 afs,  and  brought  it  back  : 
 and  the  old  prophet  came  to 
 the  city,  to  mourn,  and  to 
 bury  him. 
 
 30.  And  he  laid  his  car- 
 cafe  in  his  own  gvave,  and 
 they  mourned  over  him,  fay> 
 
 1  Kings  13^ 
 
 How  unfearchable  are  the 
 ways  of  the  Almighty  !  The 
 man  of  God  fins,  and  dies 
 fpcedily  :  The  lying  prophet 
 that  feduced  him,  furvives, 
 Nay,  the  wicked  Jeroboam 
 enjoys  his  idolatry,  and 
 treads   on  the  grave  of  his 
 
 reprover.  We  may  not 
 
 judge  then  of  God's  favour 
 by  the  delay  of  ftripes,  nor 
 of  his  difpleafure,  by  the 
 hafte. — Rather,  whom  God 
 loves,  he  chafhfeth,— fharp'*- 
 lv  and  fpeedily  ;  while  he 
 permits  the  wicked  to' go  on 
 and  profper  in  their  fins— ~ 
 But  how  much  happier  is  it 
 even  to  die  foon,  that  we 
 may  live  for  ever  ■,  than  that 
 we  mould  live  long,  to  die 
 for  ever  ? — Had  the  lion  fet 
 upon  the  prophet  for  hunger, 
 why  did  he  not  devour,  as 
 well  as  kill  ?  Why  did  he 
 not  rather  flay  the  beaft  than 
 the  man  ?  firice  we  are  told, 
 it  is  the  nature  of  the  lion, 
 not  to  aflail  man,  except  in 
 the  want  of  other  prey. 
 Certainly  the  fame  power 
 that  employed  thofe  fangs, 
 retrained  them  ;  that  fo  the 
 world  might  fee,  it  was  not 
 appetite  that  provoked  the  bead  to  this  violence,  but 
 the  over-ruling  command  and  providence  of  God. 
 • — Even  fo,  O  Lord,  thy  powerful  hand  is  over  that 
 roaring  lion,  that  goes  about  continually,  feeking 
 whom  he  may  devour.  Thine  hand  with-holds  him, 
 ...  that 
 
 ing 
 
 Ala.i 
 
 'j 
 
 broth 
 
 er. 
 
M.  P.  after    TRINITY.  B9 
 
 that,  although  he  be  fuffered  to  fhed  the  blood  of 
 thine  elect,  yet  he  cannot  hurt  their  fouls,  nor  utterly 
 deftroy  their  bodies.  While  he  doth  thofe  things 
 which  thou  permitted:,  in  order  to  thy  own  wife  and 
 juft  ends,  yet  he  cannut  do  lefler  things,  which  he 
 defires  to  do,  but  thou  permitted:  not. 
 
 This  old  feducer  hath  yet 
 fo  much  truth  as  to  make  a 
 right  comment  upon  what 
 had  happened  :  He  fhews 
 the  danger  of  difobedience, 
 and  confirms  the  certainty 
 of  thatjudgment  which  his 
 late  gueft  had  denounced 
 againft  Ifrael.  Thus  it  pleafes 
 the  wifdom  of  God  fome- 
 times  toexprefshiswill,  and 
 juflify  his  proceedings,  by 
 the  tongues  of  evil  men. — 
 We  fee  alio  he  had  fo  much 
 faith  and  courage,  as  to  fetch 
 the  carcafe  from  the  lion  ;  fo 
 much  piety  and  companion, 
 as  to  weep  for  the  man  of 
 God,  and  to  inter  him  in  his  own  fepulchre  ;  fo 
 much  love,  as  to  wifh  himfelf  joined  in  death  to  that 
 
 body,  whofe   death  he   had  procured.- Few  men 
 
 are  fo  abfolutely  wicked,  as  not  to  mew  fome  marks 
 of  grace,  fome  tokens  of  humanity.  But  it  is  a  cruel 
 courtefy,  to  betray  a  man  to  death,  and  then  to  be- 
 dew him  with  tears  !  and  yet  how  common  !  Do  not 
 fond  parents  fo  deftroy,  and  then  bewail  their  chil- 
 dren ?  Do   not  friends  often  kill  with  kindnefs,  and 
 
 then  lament  ? "  The  very  mercies  of  the  wicked 
 
 !*'  are  cruel." 
 
 After    fo   remarkable     a 
 
 33.  After  this  thing  Je~     vicifiitude  of  judgment  and 
 
 roboam  returned  not  from     mercy,  who  would  not  ex- 
 
 D  4  pect 
 
 3 1 .  And  it  came  to  pafs, 
 after  he  had  buried  him, 
 that  he  fpake  to  bis  fans,  fay- 
 ing, When  I  am  dead,  then 
 bury  me  in  the  fepulchre 
 iv herein  the  man  of  God  is 
 buried;  lay  my  bones  befide 
 his  bones. 
 
 3  2.  For  the  faying  which 
 he  cried  by  the  Word  of  the 
 LORD  again)}  the  altar 
 in  Beth-el,  and  againfl  all 
 the  houfes  of  the  high  places 
 'which  are  in  the  cities  of  Sa- 
 maria, JJjall  furely  come  to 
 pafs. 
 
4o  The  Eighth  SUNDAY     i  Kings  13. 
 
 his  evil  way,  but  made  again  pect  that  Jeroboam  fhould 
 ef  the  loweji  of  the  people,  immediately  turn  penitent, 
 priejls  of  the  high  places :  and  fay,  "  Lord,  thou  hall 
 whomever  -would,  he  confe-  u  ftricken  me  in  Juflice  ; 
 crated  him,  and  he  became  "  thou  haft  healed  me  in 
 one  of  the  priejls  of  the  "  mercy  ;  I  will  provoke 
 high  places.  lt  thee  no  more  :  This  hand 
 
 34.  And  this  thing  be-  "  which  thou  haft  reftored, 
 came  fin  unto  the  houfe  of  Li  fhall  be  confecrated  to  the 
 Jeroboam,  even  to  cut  it  ojf,  "  fervice  of  thy  true  reli- 
 and  to  deflroy  it  from  off the  "  gion,  in  pulling  down 
 face  of  the  earth.  "  thofe  abominations  it  hath 
 
 "  fet  up."  And  yet  we 
 find  he  goes  on  in  his  old  courfe,  as  if  nothing  had 
 happened,  and  lives  and  dies  a  rank  idolater. — No 
 marble  is  fo  hard  and  infenfible  as  a  graceleis  heart  1 
 The  interchanges  of  judgment  and  favour  do  but  ob- 
 dure  it  the  more:  Which  made  the  prophet  fay, 
 "  Why  fhould  ye  be  ftricken  any  more  ?  Ye  will 
 "  revolt  more  and  more  p." — How  happy  then,  and 
 merciful,  are  thofe  temporal  afflictions,  which  are  fent 
 to  foften  thefe  hearts  of  ours,  and  at  once  allure  us  of 
 our  heavenly  Father's  love,  and  our  own  future  blifs! 
 But  how  terrible  is  that  indulgence,  which  reprieves 
 the  finner  from  the  evils  of  this  life,  to  plunge  him 
 the  deeper  in  eternal  mifery  ! — The  foreft  judgment 
 in  this  world,  is  impunity  in  fin:  It  is  a  mark  and 
 earneft  of  reprobation. — "  The  very  profperity  of 
 u  fools  fhall  deflroy  them,"  faith  Solomon  ^  :  But, 
 il  Thy  loving  correction  fhall  make  me  great,"  faith 
 David  \ — Correct  us  therefore,  O  Lord  -,  but  with 
 judgment. — Let  us  have  our  punifhment  here ;  our 
 evil  things  with  Lazarus  in  our  life-time  ;  that,  after 
 death,  our  portion  may  be  with  him,  that  is,  with 
 thee,  for  ever. 
 
 p   [fa,  i.  5,  1   Psov.  132.  r  Pf.  xviif. 
 
E.  P. 
 
 after    TRINITY. 
 
 41 
 
 fbe  Eighth    Sunday  after  TRINITY. 
 
 Proper  LefTon  for  Evening  Prayer. 
 
 i    Kings,  Chap.  xvii. 
 
 Elijah,  wbofe  biftory  begins  at  this  chapter,  denounces 
 a  judgment  of  dearth,  which  fhould  laft  three  years 
 and  an  half  and  be  attended  with  a  grievous  famine. 
 He  is  fent  to  Cherith,  and  there  fed  by  a  raven  ; 
 then  to  Zarephath,  and  there  entertained  by  a  widow 
 woman.  He  encreafes  her  oil  and  meal,  and  raifelh 
 her  f on  to  life. 
 
 l.  J  N  D  Elijah  the 
 Tefhibite,  who  was 
 of  the  inhabitants  of  G  Head, 
 faid  unto  Ahab,  As  the 
 LORD  God  of  Jfrael 
 liveth,  before  whom  Ifland, 
 there  fh all  not  be  dew  nor 
 rain  thefe years,  but  accord- 
 ing to  my  word. 
 
 2.  And  the  word  of  the 
 LORD  came  unto   him, 
 
 fay'ng, 
 
 3.  Get  thee  hence,  and 
 turn  thee  eafl-ward,  and 
 bide  thyfelfby  the  brookChe- 
 ritbf    that  is  before  Jordan. 
 
 After  reading  the  whole 
 chapter. 
 JN  the  chara&er  and  con- 
 duct of  Elijah,  we  be- 
 hold a  more  perfect  example 
 of  obedience,  than  what  the 
 Morning  Leflbn  fet  before  us. 
 The  fidelity  and  courage 
 of  both  prophets,  in  de- 
 livering their  melTages  to 
 the  two  idolatrous  kings, 
 were  much  the  fame ;  but 
 the  famnzk  of  Elijah's  faith 
 and  fortitude  was  the  more 
 remarkable,  as  his  fuffer- 
 ings     were     more    lading, 
 
 and 
 
4&  The  Eighth  S 
 
 4.  And  it  fi all  be,  that 
 tboujhalt  drink  of  the  brook, 
 and  I  have  commanded  the 
 ravens,  to  feed  thee  there. 
 
 5.  So  he  went,  and  did 
 according  unto  the  word  of 
 the  LORD  :  for  he  wait 
 and  dwelt  by  the  brook  Che- 
 rith,  that  is  before  Jordan. 
 
 6.  And  the  ravens  brought 
 him  bread  and  Jlejh  in  the 
 morning,  and  bread  and  fief  j 
 in  the  evening  :  and  he  drunk 
 of  the  brook. 
 
 7.  And  it  came  to  pafs 
 after  a  while,  that  the  brook 
 dried  up,  becaufe  there  had 
 been  no  rain  in  the  land. 
 
 8.  And  the  word  of  the 
 LORD  came    unto  him, 
 
 9.  Arife,  get  thee  to 
 Zarephatk,  which  belong- 
 eth  to  Zidon,  and  dwell 
 there  :  behold,  I  have  com- 
 manded a  widow  woman 
 there  to  fu (lain  thee. 
 
 I  o.  So  he  arofe,  and  went 
 to  Zarephath  :  and  when  he 
 came  to  the  gate  of  the  city, 
 behold,  the  widow  woman 
 was  there  gathering  of 
 flicks,  and  he  called  to  her, 
 and  f aid,  Fetch  me,  J  pray 
 thee,  a  little  water  in  a 
 veffel,  that  I  may  drink. 
 
 II.  And  as  f)e  was  go- 
 ing to  fetch  it,  he  called  to 
 her,    and  fai'd  Bring  me, 
 
 UNDAY      1  Kings  17, 
 
 and  the  danger  he  incurred 
 both  great  and  foreknown. 
 For  as  Abatfs  impiety  ex- 
 ceeded that  of  Jeroboam,  or 
 any  other  of  his  predeceilors, 
 fo  washisrefentmentagainft 
 God's  prophet  more  invete- 
 rate. See  ch.  xviii.  ver.  10. 
 
 Our  morning  prophet,  af- 
 ter a  fhort  trial  of  impofed 
 abflinence  and  felf-denial, 
 yielded  to  the  folicitation  of 
 the  rkfh,  and  fell  into  an  a& 
 of  difobedience,tho'  exprefly 
 forewarned  and  forbidden  of 
 God.  But  Elijah  confults 
 not  with  fiefTi  and  blood,  but 
 commits  himielf  wholly  to 
 Providence  ;  retires  where 
 he  was  ordered,  into  a  lone- 
 ly defart ;  and  lives  folitary 
 by  the  brook's  fide,  until  God 
 commands  his  remove. 
 
 Thus  the  true  Chriftian 
 gives  himfelf  up  to  the  con-, 
 dud  and  appointments  of  the 
 divine  will  ;  he  retires  from 
 the  world  by  a  fpiritual  re- 
 treat, by  an  actual  abrenun- 
 ciation  of  the  vain  pomps, 
 and  empty  enjoyments  of 
 life  ;  he  Jives  out  of  the 
 world,  or  rather,  above  it, 
 while  he  is  in  it  ;  according 
 to  that  of  the  Apoftle,  "The 
 "  time  is  fhort ;  it  remain- 
 tc  eth  that  both  they  that 
 "  have  wives,  be  as  though 
 ."  they  had  none  ;  and  they 
 "  thai: 
 
in  thine  band. 
 
 12.  And  fie  fa  id,  As  the 
 LORD  thy  God  liveth,  I 
 have  not  a  cake,  but  an 
 handful  of  meal  in  a  barrel, 
 and  a  little  oil  in  a  crufe  : 
 and  behold,  I  am  gathering 
 two  flicks,  that  I  may  go  in,, 
 and  drefs  it  for  me  and  my 
 fori,  that  vjc  may  eat  it  and 
 die. 
 
 E.  P.  after  TRINITY.  43 
 
 I  pray  thee,  a  morfel  of  bread      "  that  weep,  as  though  they 
 
 "  wept  not  ;  and  they  that 
 "  rejoice,  as  though  they 
 "  rejoiced  not  ;  and  they 
 "  that  buy,  as  though  they 
 ""poflTefled  not  ;  and  they 
 "  that  ufe  this  world,  as 
 "  not  abufing  it  •  for  the 
 "  fafhion  of  this  world  paf- 
 tc  feth  away."      1  Cdr.v\\. 
 
 An  holy    indifference   to 
 the  pleafures  of  fenfe,  and  a 
 13.  And Elijah  J "aid  unto     pjous  difre^ard  to  the  things 
 
 her,  Fear  not;  go,  and  do  0f  trie  VVo7ld,  is  the  belt 
 as  thou  baft  faid :  but  make  kind  otafcet;c\\fc,  and  the 
 me  thereof  a  little  cakefrjl,  on]y  courfe  to  'femrt  us  from 
 •and  bring  it  unto  me,  and  being  deje&ed  b\  adverfity, 
 after  make  for  thee  and  for     or  corrupted    by  '  profperi  ty! 
 
 —He  is  the  only  true  her- 
 mit, that  thus  forftkes  the 
 world ;  and  hath  his  con- 
 vention in  heaven,  while 
 he  lives  upon  earth. 
 
 From  this  fpiritual  recefs 
 froiT^  the   world,  Christians 
 are  ai(o  called  the    "  fecret 
 tc  ones  of  God  ;"  and  while 
 did  according  to  the  faying     they  herein  imitate  this  holy 
 
 of  Elijah:  and  foe  and  he,      prophet    (who   is,    by   fome, 
 
 called  the  firft  founder a  of 
 the  eremitical,  or  monadic, 
 life)  they  imitate  him  like- 
 wife  in  his  dwelling  and 
 place  of  abode.  They  alfo 
 tng  to  thewordoftheLORD,  dwell  by  the  brook  Chtritb, 
 which  befpake  by  Elijah.  which  is  before  Jordan  ;  that 
 
 17.  And  it  cametopaf,     is  to  fay,  they  keep  clofe  to 
 
 thy  fon. 
 
 1 4.  For  thus  faith  the 
 LORD  God  ofljrael,  The 
 barrel  of  meal fhall  notwafle, 
 neither  fly  all  the  crufe  of  oil 
 fail,  until  the  day  that  the 
 
 LORD  fendeth  rain  upon 
 the  earth. 
 
 1 5 .  And  fhe  went,  and 
 
 and  her  houfe,  did  eat  many 
 days. 
 
 1 6.  And  the  barrel  rf 
 meal  vjafed  not,  neither  did 
 the  crufe ■  of  oil  fail,  accord 
 
 a  See  Annotation  at  the  end. 
 
 the 
 
 lr 
 
44  Ike  Eighth    S 
 
 after  thefe  things,  that  the 
 Jon  of  the  woman,  the  mi f- 
 trejs  of  the  bouje,  fellfick, 
 and  his  fttknefs  was  fojore, 
 that  there  was  no  breath  left 
 in  him. 
 
 I  8.  And  Jhe  [aid  unto 
 Elijah,  What  have  I  to  do 
 with  thee,  O  thou  man  of 
 God  ?  art  thou  come  unto 
 me  to  call  my  /in  to  remem- 
 brance, and  to  flay  my  fan  P 
 
 19.  And he  J aid  unto  her 
 Give  me  thy  fon.  And  he 
 took  him  out  of  her  bofom, 
 and  carried  him  up  into  a 
 loft,  where  be  abode,  and 
 laid  him  upon  his  own  bed. 
 
 20.  And  he  cried  unto 
 the  LORD,  and  faid,  0 
 LORD  my  God,  hafl  thou 
 alfo  brought  evil  upon  the 
 widow,  with  whom  I  fo- 
 journ,  by  flaying  her  fon  P 
 
 21 .  And  be  jlretcbed  him- 
 felf  upon  the  child  three 
 times,  and  cried  unto  the 
 LORD,  and  faid,  0 
 L0  RDmy  God,  I  pray 
 thee  let  this  child'' s  Joul come 
 into  bim  again. 
 
 22.  And  the  LORD 
 beard  the  voice  of  Elijah, 
 and  the  foul  of  the  child  came 
 into  him  again,  and  be  re- 
 vived. 
 
 23 .  And  Elijah  took  the 
 child,  and  brought  him  down 
 
 UNDA  Y     1  Kings  17. 
 
 their  vow  in  baptifm,  where- 
 of Jordan  is  the  noted  em- 
 blem. —  While  they  dwell 
 here,  and  make  their  abode 
 by  the  brook  Cherjtb  (whofe 
 literal  interpretation  [of flay- 
 ing] may  very  aptly  denote 
 alfo,  the  falutary  difcipline 
 of  mortification  and  repent- 
 ance),no  powers  of  the  world, 
 no  fpiritual  enemies,  lhati 
 difturb  their  refting  place, 
 nor  ever  prevail  to  hurt  theme 
 — The  only  fecure  ftate,  in 
 the  Chriftian  life,  is  that  of 
 mortification. — Ahab  fought 
 Elijah  all  the  world  over, 
 but  found  him  not  :  So,  if 
 we  keep  clofe  to  God,  by  a 
 mortified  and  divine  life,  we 
 cannot  but  be  fafe. 
 
 Many  inftru&ive  leflbns 
 may  be  drawn  from  Elijah's 
 being  fed  in  his  retirement, 
 by  the  ravens.  — If  we  ferve 
 him,  who  is  the  Lord  of 
 all  created  nature,  we  never 
 fhall  want  our  daily  food, 
 while  employed  in  his  fer- 
 vice.  His  clouds  fhall  drop 
 manna  for  us  in  the  wilder- 
 nefs ;  or,  the  very  birds  of 
 the  wxfuflain  us.— Why  then 
 mould  we  be  anxious  for  the 
 neceflaries  of  life  ?  Why 
 mould  we  take  thought  for 
 the  morrow  ? — His  hand  is 
 not  fhortened : — "The  earth 
 
 "  is 
 
E.  P.  after  TRINITY.  45 
 
 out  of  the  chamber  into  the  li  is  the  Lord's,  and  the  ful- 
 
 houje ,  and  delivered  him  un-  <c   nefs  thereof." 
 to  bis  mother  :  and  Elijah         If,  from  hence,    we  pafs 
 
 faid,  See,  thy  f on  Uvetb.  to   the    myftical  and  more 
 
 24.  And  the  woman  faid  fpirituaV  intent  of  this  hifto- 
 
 to  Elijah,   Now  by  this  I  ry,  the  fathers  direct   us  to 
 
 know  that  thou  art  a  man  of  turn     our    faith    to  J  F.  S  u  s 
 
 God,  and  that   the  word  of  CHRIST,   figured    in  the 
 
 the  LORD  in  thy  mouth  is     perfon  of  the  prophet  :  In 
 truth,  this   type,    we   fee   him  re- 
 
 jected by  the  Jews,  and 
 driven  from  his  own  people,  to  the  wildernefs  of  the 
 world.  But  here  he  is  entertained  by  the  ravens,  a 
 lively  emblem  of  the  Gentile  church  ;  black  as  the 
 raven,  by  nature  and  fin,  but  made  comely  through 
 grace  (fee  Cant.  i.  5.)  "  The  Gentile  church,  as  St. 
 "  Augufline  fpeaks,  was  indeed  like  the  raven,  while 
 "  it  defpifed  the  living  lord  -,  and,  before  grace  receiv- 
 "  ed,  took  delight  in  dead  carcafes,  even  dumb  idols." 
 
 Another  emblem  of  the  Gentile  church,  is  the  wi- 
 dow of  Zarephatb.  When  Jordan  was  dried  up  for 
 want  of  rain  from  heaven  ;  that  is,  when  the  Jews 
 infidelity  had  flopped  the  currents  of  divine  grace, 
 the  preachers  of  the  gofpel  turned  to  the  heathen,  as 
 our  prophet  did  to  Zarephatb,  which  belonged  to  Zidon, 
 Yea,  they  were  commanded  to  dwell  there,  to  take 
 up  their  abode  with  us  Gentiles,  and  fettle  amongft 
 us,  until  tbe  day  that  the  Lord  fh  a  1 1' fend  rain  upon  If- 
 rael. — O  may  this  prove  a  true  intimation,  that  God 
 will,  at  length,  fend  a  gracious  rain  on  his  antient  in- 
 heritance, and  refrefh  it  when  it  is  weary  ! 
 
 The  famine,  inflicted  as  a  judgment  on  Ifrael,  had 
 
 extended  itfelf  to  other  lands. The  fins  of  God's 
 
 people,  like  the  fin  of  Adam,  affect  the  whole  World 
 with  a  curfe  :  But  the  fin  of  ignorance  is  more  ex- 
 cufablc  than  the  fin  of  thofe,  who  have  the  light  of 
 God's  word,  yet  follow  it  not.  —  Hence  it  came  to 
 pafs,  that  the   widow   of  Zarephatb  found  fo  much 
 
 more 
 
46  7  be  Eighth  SUNDAY     i  Kings  1 7. 
 
 more  favour  than  any  of  the  widows  of  Ifrael  \- — She 
 had  fome  meal  and  fome  oil  left ;  fo  had  the  wifer  fort 
 of  the  Gentile  world  •,  that  is,  their  flock  of  virtue, 
 and  the  ordinary  gifts  of  grace  were  not  quite  fpent  : 
 They  had  fome  remains  of  goodnefs  left.  And  our 
 Lord  faith,  tc  To  him  that  hath  fhall  be  given." 
 Thefe  ordinary  gifts,  of  natural  goodnefs  and  honefty, 
 [our  bread  and  our  oil]  fhall  never  wafte  nor  fail,  if  fo 
 be  we  receive  ihz  prophet  into  our  houfes  ;  that  is,  if 
 we  entertain  the  gofpel  in  our  hearts  by  faith. 
 
 We  cannot  but  oblerve,  how  noble,  how  generous 
 a  faith  this  was  of  the  poor  widow  !  She  had  but  one 
 handful  of  meal  in  a  barrel,  and  but  a  little  oil  in  a 
 crufe  ;  and  yet  is  hofpitable  to  the  flranger  :  Nay,  on 
 his  bare  requelr,  ferved  the  prophet,  out  of  that 
 fmall  pittance,  even  before  herfelf,  yea,  before  her 
 own  fon  :  And  that  without  money,  and  without 
 price. — Such  is  the  faith,  and  fuch  the  obedience, 
 that  moil  recommends  us  to  God.  If  we  fo  truft 
 him.  as  fhe  did,  and  even  part  with  our  all,  for  his 
 fake,  we  fhall  be  no  lofers,  but  infinite  gainers  :  We 
 may  not  only  be  affured  of  more  grace,  but  depend 
 on  his  kind  providence,  for  the  fupply  of  all  our  ne- 
 ceifary  wants  :  Our  bread  and  our  oil  fhall  never  fail. 
 Our  alms  and  liberalities  fhall  not  leffen,  but  increafe 
 our  (tore. 
 
 We  are  further  told,  this  widow  had  a  fon,  and 
 that  he  died. — So  the  Gentile  church,  before  the 
 coming  of  Chrift,  brought  forth  children  indeed,  but 
 they  died  by  a  premature  death. — The  difeafe  of  lapfed 
 nature  is  mortal  and  incurable,  for  we  bring  it  with 
 us  into  the  world.  Die  we  muff,  at  the  appointed 
 time  ;  for  fo  the  divine  fentence  hath  decreed.  Our 
 parents,  with  all  their  care  and  tendernefs,  cannot  fave 
 us.  But  there  is  a  life  of  grace,  the  ipiritual  and 
 divine,  which,  by  the  threefold  energy  of  the  bleiled 
 Trinity  in  baptifm  (reprefented  here  by  the  prophet's 
 
 l»  See  Luke.  iv.   26. 
 
 ftretch- 
 
E.  P.  after    TRINITY.  47 
 
 firetching  himfelf  three  times  on  the  child)  is  conferred 
 on  all  the  Tons  of  the  Church,  by  the  adt  and  office 
 of  her  minillry.  And,  at  the  refurrection,  death  it- 
 felf  (hall  be  fwallowed  up  in  vidtory  ;  not  only  the 
 foul  coming  into  us  again ,  and  prefer ved  for  ever  from 
 the  death  fpiritual,  but  the  body  alfo  fhall  revive 
 from  death  temporal  ;  fhall  again  be  raifed  from  its 
 grave,  and  this  mortal  put  on  immortality.  So  that 
 the  whole  of  man  %  body,  lbul,  and  (pirit,  fhall 
 then  be  reftored  to  a  life  ever  happy,  ever  lafling. 
 Amen  !  So  be  it. 
 
 Elias,  reputed  the  firft  founder  of  the  monadic  life.]  Aheferrat 
 in  his  book  concerning  the  original  of  it,  tells  us,  in  his  firft 
 chapter,  that  the  monks  themfelves  derived  the  origin  of  their 
 order  from  Elias,  Elifaus,  the  Rechabites,  Sec.  and  cites  Jerom  as 
 of  the  fame  opinion  ;  but  concludes,  that,  properly  fpeaking,  the 
 firft  beginning  of  the  monaftic  life,  was  rather  occafioned  by  the 
 times  or  perfecution,  when  great  numbers  of  Chriftians  fled  into 
 the  wildernefs,  and  folitary  places,  to  avoid  the  rage  of  their 
 enemies. 
 
 c  The  whole  of  Man.]  So  St.  Paul,  according  to  the  original 
 {oXoxMyov  vfjLuv,  i.TkeJf.  v.  23.]  defines  man,  as  confiding. of 
 body,  foul,  and  fpirit, — Ste  this  more  largely  explained  in  Vol. 
 Ill,  p.  321. 
 
 The 
 
48  ffa  Ninth  SUNDAY  Pref. 
 
 The  Ninth  Sunday   after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 i  Kings,  Chap,  xviii. 
 
 PREFACE. 
 
 'TT/  HE  RE  AS  the  Proper  Lejfons  on  the  great 
 l/ff  feflivals  of  Chriftmas,  Wc.  exhibit  to  us  the 
 articles  and  myjleries  of  ¥  Ann,  chiefly,  as 
 they  are  objecls  of  our  contemplation  and  belief -,  we  are 
 now  to  confider  faith  as  an  atl  of  Obedience,  and  to 
 improve  our  /peculation  Into  practice. 
 
 To  excite  and  diretl  us  herein,  the  Church  has  hither- 
 to, fince  the  Trinity  feafon  began,  fet  before  us,  in  fun- 
 dry  Lejfons,  the  examples  of  thofe  Saints  in  the  Old  Tejla- 
 ment,  who  lived  by  faith  more  than  fight,  who  manijejled 
 their  faith  by  their  works,  and  proved  the  reality, 
 force,  and  glorious  fruits  of  it,  in  their  lives  and  con- 
 verfations. 
 
 To-day,  we  have  once  more  the  noble  example  of  the 
 Prophet  Elijah  propounded  to  our  imitation,  whofe  faith, 
 as  it  Jlands  compared  with  Obadiah*j,  andoppofed  to  the 
 infidelity  of  Agag,  appears  not  only  genuine  and  true, 
 flrong  and  aclive,  but  elevated  to  a  full  aflurance  %  even 
 to  a  degree  of  certainty  and  knowledge ;  as  appears  by 
 
 •    IlA»!fO^Opt«  7T»f£Wf,    Htb.    X.    22. 
 
 that 
 
Pref.  after   TRINITY.  49 
 
 that  confident,  but  humble,  appeal  of  his  to  God, — Lord 
 God  of  Abraham,  let  it  be  known  this  day,  that 
 thou  art  God  in  Jfrael,  and  that  I  am  thy  fervant, 
 and  that  I  have  done  all  thefe  things  at  thy  word. 
 Hear  me,  O  Lord,  hear  rne,  &c. 
 
 The  great  eminency  of  his  faith  appears  alfo  in  his 
 firm  trufl  in  God,  his  ready  obedience,  unfiaken  fortitude, 
 and  contempt  of  death  ;  not  only  boldly  appearing  and 
 prefenting  himfelf  before  an  enraged  king,  who  had  vowed 
 his  deftruclion,  and  ufed  the  utmojl  diligence  to  apprehend 
 him  •  but  reproving  him  to  his  face,  and  challenging  him 
 with  all  his  people  and  prophets,  to  enter  into  a  fair 
 trial  with  him,  concerning  their  true  God  ;  they,  for  their 
 B  a  a  l,  he,  Jingly  and  alone,  far  the  LORD  his  God. — By 
 this  we  learn,  that  true  faith%  as  well  as  perfecl  love+ 
 ca/feth  out  fear. — True  faith  is  invincible,  yea,  omnipo- 
 tent :  "  If  ye  have  faith,  faid  Chrifi,  and  doubt  not, 
 "  nothing  fhall  be  imp  Jfible  untoyou^." — No  difficulty 
 fhall  be  too  great  to  Jurmount.  See  alfo  St.  Paul'j  ac- 
 count of  the  virtue  and  power  of  faith,  Heb   ch.  xi. 
 
 But  what  is  it  gives  this  flrength,  this  afjitred  con- 
 fidence, this  heroic  courage  to  faith  ?  Even  the  fame  that 
 made  the  Prophet  Elijah  Jo  undaunted  in  the  caufe  of 
 God,  and  fo  victorious  ;  namely,  the  repeated  experience 
 cf  the  pref ence  of  God  to  our  fouls,  the  frequent  fenfe  of 
 his  grace,  his  power,  his  goodnefs  ;  the  communion  and 
 intimate  converfe  of  the  Holy  Spirit,  comforting,  chear- 
 ing,  and  bearing  witnefs  with  our  fpirits,  that  we  are 
 the  children  of  God-,  the  frequent  and  fenfible  anfwers  and 
 returns  to  our  prayers ;  the  mountains  of  difficulties  raifed 
 in  our  way,  by  pnde,  paffion,  or  the  world,  but  removed 
 by  faith,  and  cafi  into  the  fea  of  the  divine  mercy. — Thefe 
 excellent  effecls,  thefe  miracles  of  divine  grace,  and  a  true 
 faith,  which  every  fmcere  Chrijlian  doth,  or  may,  feel 
 and  know,  and  fee  performed  in  his  own  heart,  cannot 
 but  produce  the  fame  courage  and  rejolution^  the  fame 
 
 b  Matt.  xvii.  20, 
 Vo  L.  IV.  E  zeal 
 
5o  The  Ninth  SUNDAY  Pref. 
 
 "zeal  and  unjhaken  affiance  in  God,  which  the  Church,  this 
 day,  celebrates  in  the  example  and  charafttr  cf  Elijah. 
 
 But  as  all  are  not  arrived  to  this  per  feci ion ,  this  full 
 Jlature  in  Chrifl  ;  as  fome  are  yet  babs,  and  weak  in 
 faith  ;  for  the  encouragement  of  fuch,  we  may  olferve  in 
 Obadiah  a  Jincere,  though  timorous,  faith  -,  /'/  bad  not 
 
 yet  fubdued  the  fear  of  death, What  have  I  finned, 
 
 faith  he,  that  thou  wouldft  deliver  thy  fervant  into  the 
 
 hand  of  Ahab  to  flay  me  r Thus  Obadiah  ;  thus 
 
 Peter  alfo  began  to  fink,  when  his  faith  began  to  fail c  ; 
 Tet  both  found  acceptance  with  God  -,  becaufe  their  love 
 was  Jincere,  though  their  faith  but  little. — Charity,  thete- 
 fore,  is  the  fitteji  foil  for  faitb  :  And  if  it  light  here, 
 though,  at  ftrjl,  as  f mall  as  a  grain  of  muflard  feed,  it 
 will  foon  (hoot  forth  great  branches,  and  become  a  large 
 
 tree. Faith  has  fome  thing  of  the  nature  of  vegetables  ; 
 
 from  a  fmall  feed  it  grows  and  increafes,  till  it  come  to 
 its  full  perfeclion  ;  not  inflantaneoufly,  and  all  at  once,  as 
 fome  imagine,  for  that  is  contrary  to  th?  common  courfe  both 
 of  grace  and  nature,  but  by  flow,  and  a'.mofl  imperceptible 
 degrees.  And  when  it  is  come  to  its  full  growth^  then, 
 by  a  kind  of  anticipation  of  the  heavenly  Jlate,  it  is  loft 
 
 in  certainly,  and  f wallowed  up  in  love  : As  it  begins 
 
 in  charity,  its  consummation  is  to  terminate  there.  So  that, 
 after  a  frequent  experimental  conviftion  of  the  great  truths 
 of  the  gofpel,  and  when  the  fire  from  heaven  is  well  kind- 
 led in  our  hearts,  we  become  fo  confirmed  in  knowledge,  fa 
 rooted  and  grounded  in  love,  as  not  only  to  believe,  but  to 
 know  offuredly,  that  the  Lord  (even  the  Lord  Jesus 
 Crrist)  is  the  God. 
 
 Let  us  confider  next,  the  properties  and  marks  of  a 
 true  faith  :  Firft,  It  follows  not  numbers,  but  truth: — 
 We  find  four  hundred  and  fifty  prophets  on  the  fide  of 
 error,  and  but  one  only  a  champion  for  the  true  religion. 
 Secondly,  It  judges  not  of  truth,  by  fafhionable  and  popu- 
 lar opinions,  by  favour  or  fear,  by  court-encouragements 
 or  oppofitions  ;  but  by  the  rule  of  God's  word.    Thirdly, 
 
 c  Matt.  xiv.  30. 
 
 It 
 
Pref.  after    TRINITY.  5l 
 
 //  rejecls  all  novel  tenets  in  religion,  and  adheres  clofely  to 
 the  antient  arid  primitive  doclrines  of  the  Church.  "  Stands 
 "  in  the  ways.,  and  fees,  and  afks  for  the  Old  -paths \ 
 il  where  is  the  good  way,  and -walks  therein  K" — So  that 
 the  true  and  orthodox  faith  is  to  be  found  only  in  the 
 unity  and  communion  with  the  true  and  orthodox  Church. 
 This  is  clearly  fignified  to  us,  in  the  example  of  the 
 holy  Prophet ;  who,  in  offering  his  facrifice,  chofe  net  the 
 fame  altar,  which  Schematics   and  ldolators  had  ujed, 
 but  repaired  tbe-sXxzx  of  the  Lord,  that  was  broken 
 down  ;  the  altar,  which  his  fore-fathers,  in  the  firfl 
 and  purer  ages  of  religion,  had  erecled  to  the  true  God, 
 for  offering  their  facrifices  upon  ;  but  was  now  difufed  and 
 overthrown. 
 
 The  objetl  of  a  true  faith,  is  the  mojl  holy  and  un- 
 divided Trinity  :  And  this  is  likewife  intimated  to  ust 
 not  only  by  that  trine  invocation,  which  the  Prephet 
 ufed  in  his  prayer*,  Lord  God  of  Abraham,  Ifaac,  and 
 of  Jacob  ;  but  alfo  by  that  command  of  a  threefold  effu* 
 fion  of  water  upon  his  altar  and  facrifice  :  That  number, 
 .joined  with  the  pouring  on  of  water,  not  obfeurely  repre- 
 fenting  the  myjiery  of  the  bleffed  Trinity,  in  whofe  name 
 
 we  are  baptized. The  tire  alfo  of  the  Lord,  which 
 
 defcendd  upon  it  from  heaven,  may  not  improperly  fignify 
 the  baptifm  of  the  Holy  Ghofl,  which  is  called  the  baptifm 
 of  fire e.  And  it  is  by  faith  alone,  that  we  are  qualified 
 to  be  thus  born  again  of  water  and  the  Holy  Ghofi. 
 For  fo  the  gofpel  runs  ;  "  He  that  believeth  and  is  bap- 
 "  tized,  fljall  be  faved."  Mark  xvi.  16. 
 
 Another  effential  property  of  a  true  faith  is,  that  it 
 
 be  built  on  the  doclrineof  Chrijt  and  his  apofiles. -This 
 
 alfo  is  prefigured  to  us  by  the  holy  Prophet ;  wboh  in 
 repairing  the  altar,  Took  twelve  ftones  according 
 to  the  number  of  the  twelve  tribes  of  the  fons  of 
 Jacob,  unto  whom  the  word  of  the  Lord  came,  fay- 
 ing, Ifrael  (hall  be  thy  name.  For  fo  the  heavenly 
 Jernfalem,  we  read,  »•  Had  twelve  foundations^  and 
 
 d  Jer.  vi.  17.  «  Matt  ill.  11. 
 
 E  2  u  in 
 
St  The  Ninth  SUNDAY  Pref. 
 
 "  in  them  the  names  of  the  twelve  Apojiles  of  the  lamb  f." 
 
 To  which  alfo  agrees  St.  Paul, "  Te  are  built  upon 
 
 ■'  the  foundation  of  the  Apffks  and  Prophets,  Jefus 
 "  Chrijl  himfelf  being  the  chief  corner  Jione  g." — This  is 
 the  foundation,  thefe  the  ft  ones  (though  dif allowed  and 
 rejecled  of  too  many  builders)  which  true  fui.h  cboofes 
 for  building  and  repairing  the  altar  of  God  -f  i.  e.  the 
 true  religion. 
 
 A  further  property  is  Prayer  : — by  this  the  propb  t 
 brought  fire,  and  afterwards  rain,  from  heaven.  *'  The 
 "  effectual  fervent  prayer  of  a  righteous  man  avai'eth 
 "  much,"  faith  St.  James  h,  alluding  to  the  powerful 
 influence  of  Elijahs  prayer  ;  and  fuch  a  prayer  is,  by 
 the  fame  Apoflle,  called  the  prayer  of  faith  ;  it  having 
 this  peculiar  eminence  above  common  and  ordinary  prayer, 
 that  it  affuredly  believes,  that  what  is  afeed,  jhall  be 
 granted.  'Tis  therefore  filed  by  the  Apoflle  operative  * 
 and  effetlual ;  not  on<y  afking,  but  effecting,  the  thing 
 
 we  aj%^ This,  by  the  fame  infpired  author,  is  called 
 
 *'  AJking  in  faith,  nothing  wavering." And  this  is 
 
 the  faith,  which  our  Lord  requires  us  to  have  in  God, 
 when  he  faith,  "  Verily  I  fay  unto  you,  that  whofoever 
 "  jhall  fay  to  this  mountain,  Be  thou  removed,  and  be 
 "  thou  caft  into  the  fea,  and  Jhall  not  doubt  in  his  heart, 
 "  but  (Id all  believe  that  thofe  things  which  he  faith, 
 li  fiatt  come  topafs,  he  Jbail  have  whatfoever  he  faith. 
 "  Threfcre  1 fay  unto  you,  whatfoever  ye  de fire,  whn 
 "  ye  pray,  beleve  that  ye  receive  th.m,  and  ye  fhall 
 "  have  them  b. 
 
 To  conclude  ;  there  are  ihefe  other  properties  ex- 
 emplified to  us  in  the  faith  and  prayers  of  this  gnat  pro- 
 phet •  Firfl,  A  ready  obedience,  to  execute  the  commands 
 cf  Gcd,  though  employed  in  the  mo  ft  difficult  and  hazard- 
 ous enterprize,—FA\y<\h  went  to  fhew  himfelf  to  Ahab, 
 r-cer^  2 — Secondly,.  Humility  in  office,  yielding  freely  the 
 
 1  Rei>.  xxi.  14.  g   $ph\  ii.  20.  h  Ch.  v.  ver.  16. 
 
 i  'E»£fy«p,s»».  k  Mak.  xi.  22,  &c.  See  Annotation  at  the 
 
 end. 
 
 pre- 
 
Pref.  after    TRINITY.  53 
 
 precedence  to  others  \  Drefs  it  firft,  for  ye  are  many 
 ver.  25. — Thirdly,  Humility  in  prayer  ;  Elijah  caft  hi m- 
 ielf  down  upon  the  earth,  and  put  his  face  between 
 his  knees,  ver,  42 — Behjld  the  greateft  prophet  in  the 
 humble jlpojlure,  when  he  approaches  the  throne  of  grace  ! 
 
 And  it  is  ever  fo  with  a'l  the  truefervants  of  God. 
 
 The  mere  lively  our  faith,  the  prof  ounder,  of  courfe,  wilf 
 be  our  Humility  -,  the  more  we  know  of  God's  maiefty, 
 the  greater  will  he  our  reverence  of  him,  and  the  greater 
 abatement  of  our f elves,  confequently  the  greater  will  be 
 the  fenfe  of  cur  unworthinefs,  when  we,  poor  worms  of 
 
 the  earth,  come  to  appear  in  his  prefence. Fourthly, 
 
 Perfeverance  in  prayer  :  Although  fo  great  a  miracle  had 
 been  wrought  on  his  fir/l  prayer,  and  the  anfwer  im- 
 mediately returned  in  fire  from  heaven,  yet  we  do  not 
 find  the  prophet  impatient  at  the  fecond  or  third  repulje 
 of  his  prayer  for  rain.  Go  again  and  again,  even  (even 
 times  ;  defifl  not,  till  God  be  pleafed  to  grant. — Fifthly, 
 Charity  to  our  neighbour.  Elijah  pravs  for  his  enemies, 
 that  God  would  p'eafe  to  remove  his  fever e  judgment  of 
 
 a  three  years  famine,  and  fend  rain. This  charity  he 
 
 exprejjed  flill  more  praclically,  in  his  loyal  and  fubmiffive 
 demeanour  towards  his  king,  though  an- enemy,  though  a 
 perfecutor -,  running  before  his  chariot  as  cifrvant,  even 
 to  the  walls  of  Jezreel. 
 
 E  5  Tbt 
 
54  tffc  Ninth  SUNDAY       i  Kings  18, 
 
 fbf  Ninth  Sunday    after    T  R  INJT  Y. 
 
 Proper  Leflfon  for  Morning  Prayer. 
 
 1  Kings,  Chap,  xviii, 
 
 The  Triumph  of  faith  and  piety,  over  error  and  infide- 
 lity, in  the  hijlory  of  Elijahs  reproving  Ahab  ;  his 
 challenging,  convitling,  and  de/lroyingy  the  prophets 
 of  Baal. — By  prayer  he  obtaineth  rain,  and  putteth 
 an  end  fo  the  three  years  famine. 
 
 1.    JND  itcametopafs     POD    keepeth    not    his 
 after  many  days,  that  anger    for    ever  :     Af- 
 
 tbe  -word  of  the  LORD  ter  a  judgment  of  three 
 came  to  Elijah  in  the  third  years  famine,  he  relents,  and 
 year,  faying,  Go  fhew  thy-  thinks  of  mercy,  even  to  an 
 f elf  unto  Ahab  ;  and  I  will  idolatrous  and  impenitent 
 fend  rain  upon  the  earth.  people  ;  for   we   hear  of  no 
 
 repentance  in  nhab,  nor  re- 
 formation in  his  fubjects.  But  God's  ways  are  all 
 mercy  and  truth :  Whom  he  cannot  humble  by  a  fa- 
 mine, he  now  prepares  to  convince  of  his  power,  his 
 goodnefs,  his  godhead,  by  a  miraculous,  as  well  as 
 moll  feafonable  removal  of  that  judgment. 
 
 Behold  the  courage  of  a 
 
 2.  And  Elijah  went  to     true  fervant  of  God  !  The 
 
 Jhew  himfelf  unto  Ahab:     ftrongerour  faith,  the  weaker 
 
 and  there  was  a  fore  famine     will  our  fears  be,  and  fo  on 
 
 in  Samaria.  the  contrary. — No  creature 
 
 was  fo  odious  to  Ahab,  and 
 his  people,  as  Elijah  :  To  him  they  afcribed  all  their 
 mifery;  they  railed  on,  and  curfed  the  prophet  for 
 denouncing  that  judgment  ■,  but  none  fell  out  with 
 their  fins,  which  had  dcferved  and  brought  it  upon 
 them. — But  in  the  embaffy  of  his  prophet  to  Ahab, 
 God  provides  for  the  honour  of  his  fervant,  as  well 
 
 as 
 
M.  P.  after   TRINITY.  53 
 
 as  his  own  glory  : No  rain   mud  fall,  till   E'ijab 
 
 comes.  The  king,  and  his  whole  kingdom,  (hall  be 
 witnelTes,  that  God  will  make  good  the  word  of  his 
 prophet.  Nor  is  his  prophet  flack,  though  at  the 
 peril  of  his  life,  to  carry  a  meffage  of  mercy  to  his 
 bittereft  enemies — Which  mall  we  mod  admire,  in 
 the  holy  man,  his  faith  and  ready  obedience,  or  his 
 charity  ?  Every  virtue  is  heroic  •,  but  the  beft  effect 
 of  our  admiration  will  be,  to  imitate  fo  noble  an 
 example. 
 
 Here  we  fee  it  pollible  to 
 
 3.  And  Abab  called  Oba-    preferve  our  virtue,  in  the 
 
 diah  which  was  tbe governor      worft    of    times,      and     the 
 
 of  his  honje :  (now  Oba-  moil  corrupt  company :  Yea, 
 
 diah  feared   the  LORD  to  maintain  the  truth  of  re- 
 
 greatly :  ligion  in  the  midft  of  a  pro- 
 
 4.  For  it  was  fo,  when  fane  and  idolatrous  court. 
 Jezebel  cut  off  the  prophets  — It  is  a  great  happinefs  to  a 
 of  the  LOR D,  that  Oba-  nation,  when  God  is  pleafed 
 diah  took  an  hundred  pro-  to  raife  the  virtuous,  yea, 
 phets,  and  hid  them  by  fifty  one  virtuous  man,  to  honour 
 in  a  cave,  and  fed  them  and  dignity  in  the  flate. — ■ 
 with  bread  and  water.)  But  fome   he   calls    out,     to 
 
 appear  and  fhine  in  public  ; 
 others  are  his  fecret  ones,  whom  he  referves  and  em- 
 ploys in  private.  Elijah  did  not  lie  more  concealed 
 in  Zarepbatb,  than  Obadiab  did  at  court.  Nor  could 
 he  have  done  fo  much  fervice  to  the  Church,  if  he 
 had  not  been  as  fecret,  as  he  was  good  :  Policy  and 
 religion  do  as  well  together,  as  they  do  ill  afunder  : 
 The  dove  without  the  ferpent,  is  eafily  caught :  The 
 ferpent  without  the  dove,  will  fling  or  deceive.  Reli- 
 gion, without  difcretion,  is  too  fimple  to  be  fafe  •, 
 but  cunning,  without  religion,  is  too  fubtile  to  be 
 good.  A  conjunction  of  them  makes  a  good  man 
 fecure,  and  others  happy.  And  we  need  not  doubt, 
 but  the  removal  of  the  famine  was,  in  great  meafure, 
 owing  to  the  fervent,  though  fecret,  prayers  and  in- 
 tercellions  of  Obadiab. 
 
 E  4  Ob 
 
and  unto  all  brooks  :  per  ad- 
 venture we  may  find  grajs 
 to  fave  the  borfes  and  mules 
 alive,  that  we  leefe  not  all 
 the  beafls. 
 
 6.  So  they  divided  the 
 land  beHveen  them  to  pafs 
 throughout  it :  Ahab  went 
 
 56  The  Ninth  SUNDAY       i  Kings  1 8 
 
 5.  And  Ahab  faid  unto  Obferve  the  blindnefs,  and 
 Obadiah,  Go  into  the  land,  vain  cares,  of  worldly-mind- 
 unto  all  fountains  of  water,     ed   men!   How    very    folici- 
 
 tous  is  Ahab  to  fave  his 
 beafls,  how  little  careful  to 
 fave  his  foul  !  He  takes 
 thought  for  grafs,  but  none 
 for  mercy  :  He  fears  to 
 leefe  his  beafls,  but  he  is  not 
 afraid  to  deftroy  God's  pro- 
 phets. Carnal  hearts  are 
 one  way  by  himfelf,  and  ever  grovelling  on  the  earth, 
 Obadiah  went  another  way  or  delving  into  it  ;  no  more 
 by  himfelf.  regarding    God,     or     their 
 
 fouls,  than  if  they  either 
 were  not  at  all,  or  were  not  worth  their  care.  They 
 will  compafs  fea  and  land  for  worldly  wealth,  but 
 have  no  concern  to  be  rich  towards  God. 
 
 £///^prefentshimfelffirft 
 to  Obadiah,  before  he  meets, 
 Ahab  ;  Here  prudence  is 
 mixed  with  courage,  and 
 wifdom  with  faith  !  He  pre- 
 pares the  kingfor  hiscoming, 
 by  a  previous  notice,  to  fhew 
 that  he  was  not  afraid  -,  he 
 does  it  by  the  hand  of  a 
 good  man,  and  out  of  Jeze- 
 bel's hearing,  that  he  might  obviate  the  danger  that 
 threatened  his  life,  and  the  better  provide  for  his 
 fafety. — Obadiah  meet  the  prophet,  knows  him,  and 
 (as  if  he  had  (ecn  God  in  him)  falls  on  his  face  to 
 him,  whom  he  knew  his  mailer  perfecuted. — Though 
 a  great  peer,  though  a  prime  minifter  of  ftate,  yet 
 he  had  learned  to  honour  a  prophet,  and  to  pay  the 
 refpect  that  was  due  to  the  preiident  of  the  facred 
 college. — My  lord  Elijah,  is  not  thought  too  high  a 
 title  ;  nor  proftration  itlelf  too  great  an  honour,  to 
 an  holy  man  of  God,  from  the  great  high  fteward 
 
 of 
 
 7.  And  as  Obadiah  was 
 in  the  way,  behold,  Elijah 
 met  him  :  and  he  knezv  him, 
 and  fell  on  his  face,  and  faid, 
 Art  thou  that  my  lordElijah? 
 
 '8.  And  he  anfwered  him, 
 1  am  :  go  tell  thy  lord,  Be- 
 hold,   Elijah  is  here. 
 
M.  P. 
 
 t 
 
 «fur    TRINITY.  57 
 
 of  Ifrael. — Tliofe,  who  are  truly  gracious,  can  never 
 be  wanting  of  their  obfervance  of  the  minifters  of 
 God.  Nor  does  Elijah  refute  the  reverence,  which 
 he  knew  was  paid  to  his  office,  rather  than  to  his 
 perfon  ;  and  for  the  fake  of  God,  more  than  his 
 .own. 
 
 Obadlah  finds  the  burden 
 of  this  mefTage  too  heavy  for 
 him.  It  feemed  to  him  no 
 lefs  unkind,  than  it  was  bcld. 
 For  thus  he  thinks  j  "  If 
 u  Elijah  appear  before  Ahafr, 
 "  He  dies  ;  if  it  be  known 
 "  that  I  met  him,  and  bring 
 "  him  not,  I  die. — If  I  fay, 
 "  he  will  come  voluntarily, 
 "  and  God  fhall  alter  his 
 "  intention,  it  may  cofl  me 
 "  my  head,  that  I  did  not 
 u  apprehend  him,  and  bring 
 44  him  by  force.  How  un- 
 "  happy  them  am  I,  that 
 "  mutt  either  betray  Elijah's 
 "  life  or  my  own  !  And  what 
 "  have  I  done,  that  I  fhould 
 "  be  fingled  out,  to  expofe 
 "  my  friend,  or  myfelf,  to 
 "  apparent  danger?" — Such 
 difficulties  is  a  man  reduced 
 when  I  come  and  tell  Abab,     t0}  that  ferves  an  ungodly 
 
 and  he  cannot  find  thee,  he  pr{nce  .  So  hard  is  it  to 
 flail Jlay  me :  but  I  thy  fer-  keep  a  good  place,  and  a 
 want  fear  the  LOR  D  from  good  conscience,  in  a  wicked 
 my  youth.  court. 
 
 13.  Was  it  not  told  my  lord,  What  1  did  when  Jezebel  few 
 the  prophets  of  the  L  O  R  D  ?  how  I  hid  an  hundred  men  of 
 the  LO  RD's  prophets,  by  fifty  in  a  cave,  and  fed  them  with 
 bread  and  water  „ 
 
 i^'And 
 
 9.  And  he  faid,  What 
 have  1  finned,  that  thou 
 wouldfi  deliver  thy  fervant 
 into  the  hand  of  Abah,  to 
 flay  me  ? 
 
 10.  As  the  LO  RD  thy 
 God  liveth,  there  is  no  na- 
 tion or  kingdom,  whither 
 my  lord  hath  fent  to  feek 
 thee  :  and  when  they  faid, 
 He  is  not  there  ;  he  took  an 
 oath  of  the  kingdom  and  na- 
 tion, that  they  found  thee 
 not, 
 
 1 1.  And  now  thou  fayefi 
 Go  tell  thy  lord,  Heboid, 
 Elijah  is  here. 
 
 I  2.  And  it  fhall  come  to 
 
 pajs,  as  foon  as  /  am  gone 
 
 from  thee,   that  the fpirit  of 
 
 the  LO  R  D  fhall  carry  thee 
 
 vj  hit  her  I  know  not :  and  fo 
 
58  The  Ninth  SUND  AY      i  Kings  1 8. 
 
 1 4.  And  now  tbou  fayejl,  Go  tell  thy  lord,  Behold,  Elijah  is 
 here  :  And  he  jhallflay  me. 
 
 15.  And  Elijah  faid,  As  •  But  as  piety  is  not  over 
 the  L  0  R  D  of  hojls  liveth,  credulous,  fo  neither  is  it 
 before  whom  I /land,  I  will  diffident,  or  too  diftruftful. 
 furelyjhew  myfelf  unto  him     A  folemn  AiTeveration,  efpe- 
 
 to  day.  cially  from  a  good  man,  re- 
 
 16.  So  Obadiah  went  to  moves  its  fears,  and  filences 
 
 meet  Ahab  and  told  him:  and  all  fufpicion. Charity    is 
 
 Abab  went  to  meet  Elijah.  not    apt    to    be    fufpicious  •, 
 
 it  thinketh  no  evil :  Charity 
 believeth  all  things, — without  mifgivings,  or  jealoufy  j 
 hopeth  all  things, — as  for  the  beft  ;  and,  if,  deceived 
 and  betrayed  into  fufferings, — endureth  all  things, — 
 with  patience  and  meeknefs. 
 
 Ahab,     no     doubt,     was 
 
 17.  And  it  came  to  pafs  ftartled  to  hear  of  Elijah's 
 ivbenAhabfaw  Elijah,  that  coming  to  meet  him,  but 
 Abab  faid  unto  him,  Art,  his  hand  was  reftrained  from 
 tbou  be  that  troubleth  If-  touching  the  prophet,  though 
 rail?  his  heart  retained  the  fame 
 
 inveteracy  againft  him.  — 
 The  prophet's  courage  and  virtue  over-awed  the  ty- 
 rant's revenge,  and  turned  his  malice  and  fury  to  a 
 gentle  export  ulation.  He  only  fmites  with  the  tongue  ; 
 he  dares  not  ftrike  with  the  fword. — '.How  impotent 
 is  the  moft  enraged  envy,  where  Almighty  Power  has 
 fet  a  guard  !-^How  ftupidly  blind  are  world'y  irre- 
 ligious men,  who  miftake  their  cure  for  the  difeafe, 
 their  phyfician  for  an  enemy  !  What  fhould  be  for 
 their  wealth  and  true  happinefs,  they  efteem  as  their 
 only  misfortune  •,  and  the  bell  means,  and  only  hand, 
 that  can  relieve  them  from  their  mifery,  they  count 
 the  troubler  of  their  Ifrael.  Thus,  in  the  firit  ages  of 
 Chriftianity,  if,  by  the  overflowing  of  the  Tiber,  the 
 city  were  in  danger,  or  by  the  not  overflowing  of  the 
 Nile,  a  dearth  were  occasioned  ;  if  a  famine  or  pefli- 
 
 lence 
 
|i|.  p.  after    TRINITY.  59 
 
 lence  happened  ;  it  was  the  heathen's  ufual  cry 
 [Cbriftianos  ad  hones'],  "  Away  with  thefe  Chriftians, 
 "  to  the  lions;"  as  if  they  were  the  caufe  of  thofe 
 misfortunes,  who  were  the  only  meflengers  of  true 
 happinefs,  and  brought  them  the  glad  tidings  of  peace 
 and  falvation. 
 
 We  fee  not  here  the  pro- 
 18.  And  he  anfwered,  I  phet  throwing  himfelf  at  the 
 have  not  troubled  Ifrael,  but  king's  feet,  fuing  for  rner? 
 thou  and  thy  fathers  houfe,  cy,  or  making  mean  fub- 
 in  that  ye  have  forfaken  millions,  but  boldly  and  un- 
 tbe  commandments  of  the  dauntedly  delivering  his  mefr 
 LORD,  and  thou  hafi  fage,  as  the  ambalTador  of 
 followed  Baalim.  a  fuperior  power,  a  greater 
 
 king,  the  Lord   of  Hofts. 
 He  preferves  the  dignity  of  his  office  and  character, 
 and,  with  as  much  freedom  as  truth,  charges  the  king 
 himfelf,  and  his  idolatrous   family,  as  the   true  au- 
 thors  of  all  the  troubles  which  the  nation  groaned 
 under.     He  is  not  afraid  to  tax  their  crimes,  as  the 
 real  cauie  of  all   their   fufferings  : — So  far  was  the 
 holy  prophet  from  judging  vice  to  'be   a   public  be- 
 nefit, as  fome   modern    prophets  of  Satan  have  the 
 impious  aflurance  to  maintain,  that  he  roundly  pro- 
 nounces the  public  calamity,  to  be  owing  to  the  vio- 
 lation of  God's  commandments. — With  him  therefore 
 we  may  afluredly  conclude,  that  the  only  difturber  of 
 men,   of  families,  cities,  kingdoms,  worlds,   is  fin  : 
 That  there  is  no  fuch  troubler,  no  fuch  traitor  to  any 
 flate,  as  the  wilfully  wicked  man  :  No  fuch  enemy 
 to  the  public,  as  the  enemy  of  God. 
 
 19.  Now  therefore  fend,  and  gather  to  me  all  Ifrael  unt a 
 mount  Carmel,  and  the  prophets  of  Baal  four  hundred  and  fifty, 
 and  the  prophets  of  the  groves  four  hundred,  which  eat  at  Jeze- 
 bel's table. 
 
 20.  So  Ahab  fent  unto  all  the  children  of  Ifrael,  and  ga- 
 thered the  Prophets  together  unto  mount  Carmel. 
 
 "  Thefe 
 
60  The   Ninth    SUNDAY       i  Kings  1 8. 
 
 21.  And  Elijah  came  un-  "   Thefe  Ifraelites"  faith 
 
 to  all  the  People,  and  f aid,  an  antient  interpreter1,  "  a- 
 liow  long  halt  ye  between  "  dored  God,  and,  at  the 
 two  opinions  ?  if  the  LORD  tc  fame  time,  offered  facri- 
 be  God,  follow  him :  hut  if  "  fices  to  Idols.  This  made 
 Baal,  then  follow  him.    And     "  Elijah  fay,  IVhy  halt  ye  be- 
 
 li  twejn  two  opinions  f  If  the 
 "  LORD  be  God,  follow  fith, 
 "  (that  is,  follow  him  Only,) 
 M  but  if  Baal,  then  follow 
 44  kirn,  and  quite  renounce 
 "  the  Lord.    For  the  worfhip 
 
 the  people  anfwered  him  not 
 a  word. 
 
 2 2 .  Then  fa  id  Elijah  un- 
 to the  people,  I,  even  /  only 
 remain  a  prophet  of  the 
 LORD  ;  but  Baal's  pro- 
 phets are  four  hundred  and     "of  both    is   incompatible, 
 
 fifty  men. 
 
 23.  Let  them  therefore 
 give  us  two  bullocks,  and 
 let  them  choofe  one  bullock 
 for  tbemfelves,  and  cut  it  in 
 pieces,  and  lay  it   on  wood, 
 
 no  j 
 
 ■fs 
 
 4  and   approved   of  neither 
 u  by  the  falfe  gods,  nor  by 
 "  the    true  :    To   reconcile 
 44  both    is   impofiible  ;    ac- 
 "  cording  to  that  faying  of 
 44  our   Saviour's,  Ye  cannot 
 \nd  put  no  fire  under  .•  and     "  ftrve  two  mafiers,  nor  love 
 1  will  drefs  the  other  bullock,     "  both  at  the  fame  time."— 
 and  lay  it  on  wood,  and  put     This  expofition  of  Theodcret 
 no.fire  under  ;  IS  c,ted   bY    a    PoPl(h    com" 
 
 24.  And  call  ye  on  the  mentator.  But  how  direcV 
 nnme  of  your  gods,  and  1  \  ic  condems  the  practice 
 will  call  on  the  name  of  the  of  PoPerY  (which  allows  of 
 LORD:  and  the  God  that  ^s,  in  conjundion  w.th 
 anfxvereth  by  fire,  let  him  the  worfhip  of  God),  IS  too 
 be  God.  And  all  the  people  P1^11  to  be  denied.— And 
 anfwered  and  faid,  It  is  yet,  alas  !  we  that  pretend 
 wellfpoken.  t0  a  Purer  worfhip,  are  not 
 
 free  from  the  like  abomina- 
 tion. For  whoever  fets  up  the  things  of  this  world, 
 money,  power,  pleafure,  &V.  in  competition  with 
 heaven,  and  thinks-  to  make  an  alliance  betwen  God 
 and  mammon,  to  ferve  and  to  love  two  fuch  contrary 
 mailers,  is  guilty  of  as  great  and  as  abfurd  idolatry, 
 
 1  Theodoret, 
 
 as 
 
M.  P.  after  TRINITY.  (n 
 
 as  the  Romanifts  or  Heathens.  For  although  fuch  a 
 one's  external  iervice  may  be  addreiTed  to  God,  yet 
 the  affections  of  the  heart  (and  thete  are  the  chief  fa- 
 crifice)  are  offered  up  to  the  idol,  which  he  hath  fet 
 up  there. 
 
 25.  And  Elijah  faid  unto  the  prophets  of  Baal,  Chooje  you  one 
 bullock  for  yourfelvesy  and  drefs  it  firjl ;  for  ye  are  many  ;  and 
 call  on  the  name  of  your  gods,  but  put  no  fire  under. 
 
 26.  And  they  took  the 
 bullock  which  was  given  them 
 and  they  drejfed  it,  and 
 called  on  the  name  of  Baal, 
 from  morning  even  until  noon, 
 faying,  O  Baal,  hear  us. 
 But  there  was  no  voice,  nor 
 any  that  anfwered.  And 
 they  leapt  upon  the  altar 
 which  vjus  made. 
 
 — "There  was  no  voice,  nor 
 any  that  anfwered.'] — Let  this 
 teach  all  that  break  the  firft 
 of  God's  Commandments, 
 and  make  to  themfelves  any 
 gods  befides  him,  that  all 
 their  labour  and  pains,  all 
 their  offerings  and  iervice, 
 all  their  prayers,  and  all 
 their  hopes  of  happinefs 
 from  any  other  than  him, 
 mall  be  vain  and  ineffectual. — No  anjwer  is  to  be  ex- 
 peeled,  nor  will  any  return  be  made,  but  what  is  the 
 j uft  reward  of  their  folly  and  extravagance  ;  even  the 
 cutting  and  wounding  themfelves  with  their  own 
 knives  and  lancets  ;  that  is  they  hurt  themfelves,  and 
 are  their  own  enemies. 
 
 We  are  not  to  blame  this 
 raillery  of  the  prophet,  but 
 rather  commend  it,  asjuftly 
 due  to  that  bold   and    im- 
 pious   competition,     which 
 thefe  idolaters  prefumed  to 
 enter  into,  on  behalf  of  their 
 Baal,  againft  the  Almighty 
 God   of   Jfrael — The   moft 
 High  himfelf  is  often  repre- 
 fented,  in  his  word,  as  mock- 
 ing and  deriding  fuch  vain 
 rivals, 
 
 27.  And  it  came  to  pafs 
 at  noon,  that  Elijah  mocked 
 them,  and  faid,  Cry  aloud  : 
 
 for  be  is  a  god,  either  he  is 
 talking,  or  he  is  purfuing, 
 or  he  is  in  a  journey,  or 
 peradventure  hefleepeth,and 
 muft  be  awaked. 
 
 28.  And  th'y  cried  aloud, 
 and  cut  themfelves  after  their 
 manner    with    knives    and 
 
6z 
 
 7he  Ninth  SUNDAY 
 
 lancets,  till  the  blood  gujhed 
 cut  upon  them. 
 
 29.  And  it  came  to  pafs 
 when  mid  day  was  pafl, 
 and  tbey propbtfted  until  the 
 time  of  the  offering  of  the 
 evening  factifice,  that  there 
 "was  neither  voice,  nor  any 
 to  anfwer,  nor  any  that  re- 
 garded. 
 
 I  Kings  i§i 
 
 rivals,  fuch  profane  and  im- 
 potent pretenders  (feeGen.  iifr 
 22.  Pfalm  ii.  Prov.  i.  26.)  y 
 and  a  wife  antient  tells  us, 
 [congruitVcritati  ridere,  Sec.] 
 "  That  it  belongs  properly 
 "  to  truth,  to  rally  and 
 "  laugh  at  her  enemies^  be-'. 
 *'  caufe  (he  is  always  fare  of 
 "  victory."  Where  a  due 
 decorum  is  preferved,  and 
 we  exceed  not  the  bounds  of  gravity,  an  irony  is  of 
 excellent  fervice  in  the  defence  of  religion,  by  turn- 
 ing upon  vice  and  impiety  the  laugh  and  fhame 
 it  deferves.  And,  "  where  fatire  and  ridicule  is  dif- 
 *'  creetly  employed  in  the  caufe  of  truth,  it  becomes 
 "  a  duty m." — And  who  fo  like  thefe  Baalites,  in 
 their  fuperftitious  and  bloody  rites,  as  the  poor  de- 
 luded Romanifts  ?    See  Captain  Carlton's  Memoirs, 
 
 P-  l85* 
 
 This  miraculous  facrifice 
 
 reprefents  to  us,  not  only 
 the  Chriflian  Baptifm  of  wa- 
 ter and  the  Holy  Ghoft  (as 
 hath  been  already  obferved) 
 that  it  muft  alio  be  admn 
 niftred  in  the  name  of  the 
 ever-bleflfed  Trinity,  and  by 
 the  hands  of  God's  own  fer- 
 vant,  a  minifter  duly  com- 
 miflioned  and  authorized,  as 
 Eltas  was  ;  but  the  pouring 
 on  of  the  water,  may  like- 
 wife  figure  to  us  (as  St.  Am- 
 brofe  obferves)  another  very 
 neceflary  ingredient-  name- 
 ly,    the    tears    of    repent- 
 
 30.  And  Elijah  faid  un- 
 to all  the  people,  come  near 
 unto  me.  And  all  the  people 
 came  near  unto  him,  and 
 he  repaired  the  altar  of  the 
 LORD,  that  was  broken 
 down. 
 
 31.  And  Elijah  took 
 twelve  Jlones,  according  to 
 the  number  of  the  tribes  of 
 the  Sons  of  Jacob,  unto  whom 
 the  word  of  the  LORD 
 came,  faying,  Ifraelfhall  be 
 thy  name. 
 
 32.  And  with  the  Jlones 
 be  built  an  altar  in  the  name 
 
 m  Vbicuvqut  dignus  rifus,  officium  eft,        Te  r  t  u  l. 
 
 ance  : 
 
M.  P.  after  TRINITY.  63 
 
 oj  the  LORD:  and  be  ance :  which,  if  poured  on 
 made  a  trench  about  the  al-  all  our  facrifices,  whether 
 tar,  as  great  as  would  con-  of  prayer,  alms,  or  facra- 
 tain  two  meafures  of  feed.       merits,    will  not  only  render 
 
 33.  And  he  put  the  wood  them  highly  acceptable  to 
 in  order,  and  cut  the  bullock  God,  but  be  afluredly  dried 
 in  pieces, and laidhim  on  the  up  by  the  fweet  illapfe  of 
 wood,  and  faid,  Fill  four  the  holy  Paraclete.  His  hea- 
 barrels  with  water,  and  venly  fire  will  undoubtedly 
 pour  it  on  the  burnt-facri-  defcend,  and  lick  up  all  the 
 fee,  and  on  the  wood.  water  in  the  trench,  and  all 
 
 34.  And  be  faid,  Do  it  that  ran  about  the  altar.  It 
 the  fecond  time  :  and  they  mall  alfo  Confume,  not  only 
 did  it  the  fecond  time.  And  our  facrifice  and  good  works, 
 he  faid,  Do  it  the  third  as  it  is  the  nature  of  fire  to 
 time :  and  they  did  it  the  convert  all  things  into  it- 
 tbird  time.  felf ;    but  our   very    drofs, 
 
 35.  And  the  water  ran  our  duft,  yea,  the  very  ftonesy 
 round  about  the  altar,  and  the  hardnefs  and  obduracy 
 he  filled  the  trench  alfo  with  °f°ur  hearts,  (hall  be  consu- 
 med and  done  away. — The 
 kingdom  of  heaven  is  ever 
 near  at  hand,  but  repent- 
 ance muft  be  our  firft  flep 
 towards  it :  Repentance  muft: 
 
 tvater. 
 
 36.  And  it  came  to  pafs, 
 at  the  time  of  the  offering 
 of  the  evening  facrifice, 
 that  Elijah  the  prophet  came 
 
 near,  and  faid,  LORD  prepare  the  way  to  faith,  and 
 
 Godof  Abraham,  Ifaac,  and  tU™  our   feet   mto  the   waY 
 
 of  Ifrael,  let  it  be  known  of  Peace  :  Repentance  muft 
 
 this  day,  that  thou  art  God  Precede  comfort  -,— "  Blefled 
 
 in  Ifrael,  and  that  /  am  thy      "   are   theY  that   mourn,   for 
 fervant,    and  that  /   have      "   they  mal1  be  Comforted." 
 done  all  tbefe  things  at  thy      MatL  V'  4- 
 word. 
 
 37.  Hear  me,  O  LORD,  bear  me,  that  this  people  may 
 know  that  thou  art  the  LORD  God,  and  that  thou  hafi  turned 
 their  heart  back  again. 
 
 38.  Then  the  fire  of  the  LOR  Dfell,  and  confume  d  the  burnt- 
 facrifice,  andthewocd,  and  the  jiones,  andthedujl,  and  licked 
 up  the  water  that  was  in  the  trencb. 
 
 We 
 
?4  The  Ninth  SUNDAY       i  Kings  iff. 
 
 39.  And  when  all  tbepeo-  We  may  alfb  obferve  a 
 pie  Jaw  \x,  they  fell  on  their  further  myftery  in  this  fa- 
 faces:  and  they  f aid,  The  crifice  of  Elijah,  that  as 
 LO  RDi  he  is  the  God;  the  he  fuftained  the  perfon  of 
 LORD,  he  is  the  God.  Chrift,  fo  the  burnt-offering 
 
 40.  And  Elijah  /aid  uri-  and  altar  was  an  emblem  of 
 to  them,  Take  the  prophets  the  Law.  This,  when  the 
 of  Baal,  let  not  one  of  them  great  High-prieft,  our  Lord 
 efcape :  and  they  took  them,  and  Saviour  Jefus  Chrift, 
 and  Elijah  brought  them  came  to  offer  up  his  facri- 
 down  to  the  brook  Kifion,  fice,  was  confumed  by  the 
 and  few  them  there.  fire  which  fell  from  heaven. 
 
 The  Gofpel,  which  is  called 
 a  fiery  law,  put  an  end  to  the  Mofaic  inftitutions, 
 and,  as  it  were,  fwallowed  up  the  Jewi/h,  both  facri- 
 fice  and  altar  :  As,  by  his  dying,  death  was  fwal- 
 lowed up  in  victory,  fo  was  the  Jewifb  in  the  Chrif- 
 tian  Religion. — Secondly,  The  precife  time  when  this 
 was  done,  is  alfo  prefigured.  After  three  years  and  fix 
 months  famine,  the  myfterious  facrifice  was  offered 
 by  Elijah-,  fo  at  the  end  of  three  years  and  a  half's 
 preaching  to  an  obftinate  and  perverfe  people  (whofe 
 incredulity  reje&ed  the  bread  of  life,  and  created  a 
 more  grievous  famine  amongfl  themfelves)  our  bleffed 
 Lord  aboliihed  the  Law,  by  the  facrifice  of  himfelf.— 
 Again,  the  effe&s  of  his  death,  and  the  glorious  bene- 
 fits of  the  Gofpel,  are  likewife  forefhewn  :  For  fo  the 
 general  confellion  of  the  people  [the  LORD  he  is 
 jhe  God,  the  LORD  he  is  the  God]',  together  with 
 the  flaying  the  priefts  of  Baal,  and  the  great  abundance 
 of  rain  which  followed  that  act  of  faith  and  holy  zeal, 
 are  mod  expreflive  types  of  the  converfion  of  the 
 -world  to  Chriftianity,  the  fuppreffion  of  idolatry,  and 
 the  plentiful  effufion  of  the  gifts  of  the  Holy  Spirit, 
 —See  St.  Aug.  de  Helia,  Vol.  X.  p.  201. 
 
 The  four   hundred     and 
 
 41.  And  Elijah  f aid  unto     fifty  prophets  of  Baal,    re- 
 Abab„  Get  thee  up,  eat  and    prefent  the  great  multitude 
 
 and 
 
M.  P.  after   T 
 
 drink,  for  there  is  a  found 
 of  abundance  of  rain. 
 
 42.  So  Ahab  went  up  to 
 eat  and  to  drink,  and  Elijah 
 went  up  to  the  top  ofCar- 
 tnel,  and  he  cajl  himfelf 
 down  upon  the  earth,  and 
 put  bis  face  between  his 
 knees. 
 
 43.  And  he  faid  to  his 
 fervant,  Go  up  now,  look 
 toward  the  fea.  And  be 
 went  up,    and  looked,   and 
 
 faid,  There  is  nothing. 
 And  be  faid,  Go  again  j even 
 times. 
 
 44.  And  it  came  to  pafs 
 at  the  feventh  time,  that  he 
 
 faid,  Behold,  there  arifeih 
 a  little  cloud  out  of  the  fea, 
 like  a  man's  hand.  And  he 
 faid,  Go  up,  fay  unto  Ahab, 
 Prepare  thy  chariot,  and 
 get  thee  down,  that  the  rain 
 flop  thee  not. 
 
 45.  And  it  came  to  pafs 
 in  the  mean  while,  that  the 
 heaven  was  black  with  clouds 
 and  wind,  and  there  was  a 
 great  rain.  And  Ahab  rode, 
 and  went  to  fezreel. 
 
 4  6.  And  the  hand  of  the 
 LORD  was  on  Elijah:  and 
 he  girded  up  his  loins,  and 
 ran  before  A  bah,  to  the  en- 
 trance of  fezreel. 
 
 offered  up  on  the  top  of 
 Vol.  IV. 
 
 R  I  N  I  T  Y.  65 
 
 and  diverfity  of  errors  and 
 falfe  opinions,  which  all  are 
 fubject  to,  that  forfake  the 
 true  Church.  Elijah  oppo- 
 fing,  Tingle  and  alone,  and 
 at  lalt  flaying  them,  is  as 
 lively  an  emblem  of  the 
 unity  of  faith,  and  the  pre- 
 valence, at  length,  of  truth 
 over  falfhood  and  impiety. 
 — The  ways  of  opinion  are 
 by-ways,  as  various  and 
 wandering,  as  the  heart  has 
 paffions,  or  the  world  temp- 
 tations to  miflead  or  de- 
 ceive, and  therefore  gene- 
 rally wrong.  While  we  fol- 
 low thefe,  the  heavens  are 
 fhut  up  ;  no  mowers  from 
 thence,  no  graces,  no  com- 
 forts, to  fructify  or  refrefh 
 the  foul  :  All  is  dry,  all  is 
 
 barren. Slay  thefe  falfe 
 
 guides,  and  receive  the  truth, 
 \mmed\ate\yxhe found  of abun- 
 dance  of  rain  is  heard. — The 
 found  is  the  gofpel  of  peace  ; 
 the  rain  is  the  merits  and 
 mercies  of  Chrift. —  But  ftill 
 the  prophet,  and  his  fervant, 
 muft  pray,  before  this  fhower 
 can  fall.  And  firft,  The 
 prayer  muft  be  that  of  faith, 
 this  only  hears  the  found, 
 and  can  affure  us  of  plenty, 
 the  found  of  abundance. — Se- 
 condly, It  muft  likewife  be 
 Carmei,  the  mount  of  God  ; 
 F  i.  e. 
 
66.  <The  Ninth  SUNDAY     1  King*  18. 
 
 1.  e.  in  his  Church. — Thirdly,  With  humility,  on 
 our  knees.— Fourthly,  With  hope,  looking  toward 
 
 tbejfea,  of  infinite  goodnefs  : Fifthly,  With  per- 
 
 feverance,  /even  times,  yea,  never  ceafe  till  we  fee  the 
 
 little  cloud  arifing  out  of  that  ocean  of  love  : But 
 
 this  cloud  mud  refemble  the  hand  of  a  man. The 
 
 cloud  was  the  law,  the  hand  is  the  gofpel  j  the  firft 
 gave  but  a  fhadow  ;  the  latter,  the  real  and  vifible 
 humanity  of  Jefus  Chrift.  The  coniequence  of  all 
 is,  the  heavens  are  toon  covered  with  clouds  and  rain ; 
 the  little  hand  is  extended  over  all  the  earth  ;  the  de- 
 fired  blefling  defcends,  and  there  is  a  great  rain. 
 And  as  this  figures  to  us  the  manner,  the  plenteouf- 
 nefs  and  univerfality  of  our  redemption,  with  the 
 progrefs  and  blefled  effects  of  faith  in  general  ;  fo 
 every  true  believer  will  experimentally  find  the  fame 
 holy  fcene  transacted  in  his  heart,  of  faith,  hope,  hu- 
 mility, perfevering  and  efficacious  prayer. — But  the 
 firft  ftep  he  takes  in  this  fpiritual  progrefs,'  muft  be 
 to  imitate  the  prophet,  and  begin  with  flaying  all  the 
 teachers  of  error  j  that  is  to  fay,  his  finful  paflions 
 and  deceitful  lufts.  ...<....■ 
 
 Fref.  And  ye  Jhall  have  them.']  To  obviate  an  obje&ion,  that 
 this  promffe  of  our  Lord  is  not  to  be  taken  in  the  literal  fenfe, 
 becauie  it  feems  too  prefumptuous  to  expect  fo  extraordinary  a 
 completion  ;  it  muft  be  confidered,  that  th-*  prayer  or  faith,  which 
 Chrift  here  fpeaks  of,  is  to  be  unde.ftood  not  only  of  the  faith  of 
 every  true  believer  in  him,  but  chiefly  of  fuch  a  faith  as  is  founded 
 on  an  inward  lenle,  and  full  aflurance,  of  God's  will  to  effecl; 
 what  is  prayed  for. — This  kind  of  faith  we  find  exemplified  to  us 
 in  our  Lord  himfelf,  when  he  was  about  to  raife  Lazarus  from  the 
 dead  ;  he  introduces  the  miraculous  action,  in  words  full  of  that 
 aflurance  we  are  here  fpeaking  of: — Father.,  1  thank  thee,  that  thou 
 haft  heard  me,  and  I  knew  that  thou  hear  eft  me  always  *.  He  knew 
 beforehand,  that  the  miracle  he  intended  to  work,  would  certainly 
 
 follow  his  requeft  to  his  Father. In  like  manner  we  read  of  the 
 
 Apoftles  and  firft  Chriftians,  that  they  attempted  not  any  miracu- 
 Jous  aft,  except,  by  fouie  fenfible  impreflion  of  fuch  a  faith,  thej 
 perceived,  in  their  fpirit,  that  it  was  God's  will  to  efteft  the  fame : 
 
 *  John  xi. 
 
 Hence 
 
M.  P. 
 
 after    TRINITY. 
 
 61 
 
 Hence  fuch  a  faith  is  called  tn^ya^n,  operative,  or  rather,  ope- 
 rated, fee  Hammond's  note  on  Gal.  v.  6.  on  the  word  mgytTOcu, 
 which  he  well  obferves,  is  to  be  underftood  in  a  pajfwe,  rather 
 than  an  ogive  fenfe  ;  that  is  to  fay,  as  an  act  wrought  by  God  in 
 us,  rather  than  in  us  by  ourfehes.  In  fuch  cafe  therefore,  and 
 through  fuch  a  faith  only,  are  we  to  expett  that  Chrift's  pro- 
 mife  will  be  made  good,  and  the  thing  we  pray  for,  come  t& 
 pafs. 
 
 F  2 
 
 fbe 
 
68  fhe  Ninth  SUNDAY      i  Kings  ig. 
 
 The    Ninth   Sunday     after  TRINITY, 
 
 Proper  Leflbn  for  Evening  Prayer, 
 
 i  Kings,  Chap.  xix. 
 
 Elijah  through  fear  of  Jezebel,  flies  into  the  wildernefs  f 
 is  comforted  and  fed  by  an  angel :  Comes  to  Horeb. 
 God,  appearing  to  him  there,  finds  him  to  anoint 
 Hazael,  Jehu,  and  Elifha.  Elifha  takes  leave  of 
 his  friends,  and  follows  Elijah. 
 
 i.jND  Ahab  told  Je-  p  EVENGE    has   not 
 
 zebel  all  that  Elijah  v  always  power  equal  to 
 
 bad  done,  and  withal,  bow  its  rage  :  This  gave  occafion 
 
 he  had  fain  all  the  prophets  to    that     proverbial    faying, 
 
 with  theftoord.  "  Curft  cows  have  but  fhort 
 
 2.  Then  Jezebel  fent  a  "  horns."  Envy  has  often 
 tnejfenger  unto  Elijah,  Say-  more  malice  than  wit. — Je- 
 ing,  So  let  the  gods  do  to  zebel  might  have  fent  an  ex- 
 me,  and  more  alfo,  if  1  ecutioner  to  the  prophet  in- 
 make  not  thy  life  as  the  life  ftead  of  a  threatening  mef- 
 efone  of  them,  by  to-morrow  fage,  had  her  cunning  been 
 about  this  time.  as  great  as  her  fury.  But  by 
 
 the  over-ruling  will  of  God, 
 in  favour  of  his  fervant,  her  folly  gave  him  notice  to 
 efcape,  whom  her  malice  intended  to  deftroy. 
 
 If,  in   the  Morning  Lef- 
 
 3.  And  when  he  J 'aw  that,  fon,  the  character  of  Oha- 
 h    arofe,     and  for    bis    diah  was  a  contrafl  to  fet  off 
 
 that 
 
E.  P.  after  T.RIN.IT  Y.  6g 
 
 life,  and  came  to  Beer-Jbeba,      that    of  Elijah ,  il>    this,  we 
 
 which  belongeth  to  judab, 
 and  left  his  fervant  there. 
 
 4.  But  he  bimfefivent  a 
 days  journey  into  the.  wilder- 
 nefs,,  and  came  atidfat  d-jivn 
 under  a  juniper- tree  :  and 
 be  requejled  for  hi mj "elf  that 
 be  might  die,  and  faid,  It 
 is  enough,  now,  0  LORD, 
 take  away' my  life  :  Jor  I  am 
 not  better  than  my  fathers. 
 
 may  fay,  the  prophet's  con- 
 dud  is  a  kind  of  fhadeto  his 
 own  example.  How  changed 
 do  we  find  him  here !  How 
 different  is  the  great  El  jab 
 from  himfelf  !  the/n,  his  faith 
 feared  not  a  king;  and  all 
 his  guards  •,  a  king  who  had 
 fworn  his  deftru&ion  :  Here, 
 he  is  frighted  at  the  threats 
 of  a  woman,  and  riies/or  bis 
 life.—  Here  then  we  fee  the 
 
 e 
 Frailty  .of  human  nature  in  the  beft  and  greateft  of 
 men,  when  left  to  itfelf ;  and  may  learn,  by  the  fenfe 
 of  our  own  weaknefs,  to  afcribe  our  ftrength  wholly  to 
 God's  grace  and  fupport  ;  and,  at  the  fame  time,  not 
 to  faint  or  defpair,  when  he  fuffers  us  to  fall.  Such 
 falls  are  the  neceffary  prefervatives  of  humility,  that 
 fo  both  he,  who  (lands,  may  take  heed  left  he  fall ; 
 
 and  he,  that  is  down,  may  hope  to  rife. St.  Paul 
 
 was  caught  up  into  the  third  heaven  ;  but  brought 
 down  again  to  be  buffeted  of  Satan,  that  fo  he  might 
 not  be  exalted  above  m.eafuxe  a. 
 
 Tho'  the  righteous  have 
 $.  And  as  he  lay  and ftpt  troubles,  yet  their  troubles 
 under  a  junipcr-iree,  behold  are  of  a  different  kind  from 
 then  an  angel  touched. him,  thofe  of  the  wicked  :  They 
 and  [aid  unto  him,  Arife  may  give  them  prefent  (br- 
 and eat-  row,  but  not  anxiety  or  tor- 
 ment of  mind. -As  the  caufe 
 of  their  troubles  Is  not  the  fame,  fo  neither  is  the  ef- 
 fect. Their  afflictions,  "are  only,  external,  a  "  thorn  in 
 "  the  $$  •''  this  they  cannot  but  feel,  and,  perhaps, 
 fo  fharply  feel,  as  to  pray  to  be  delivered  from  it,  with 
 a  feeming  impatience ;  but  it  enters  not  into  the  foul ; 
 neither  does  it  break  their  reft.     Though   Elijah  re- 
 
 a  2  Cor.  xil 
 
 quefts 
 
70  The  Ninth  S  U  N  D  A  Y     i  Kings  19. 
 
 quefts  that  he  may  die,  yet  he  lays  him  down,  and  fleets: 
 And  the  great  St.  Paul,  when  buffeted  by  the  mef- 
 fenger  of  Satan,  though  he  prays  thrice  to  be  relieved, 
 he  contents  himfelf  with  the  anfwer  of  God,  "  That 
 *'  his  grace  fhould  be  fufficient  for  him  y*  and  then 
 acquiefces  in  the  divine  will. — Both  good  and  bad 
 men  defire  to  reft  from  their  troubles  :  This  is  natu- 
 ral to  all :  But  the  latter  feek  it  through  an  evil  impa- 
 tience, and  thinking  to  fly  from  the  rod.  The  other 
 may  be  as  defirous  to  be  diflblved  ;  but  it  is,  "  That 
 "  they  may  be  with  ChrinV'  This,  both  faith  and 
 reafon  allure  them,  *c  is  far  better  b,"  than  to  conti- 
 nue in  a  miferable  aad  finful  world. 
 
 By  this  we  fee  the  truth 
 of  what  the  Pfalmift  faith, 
 "  The  Lord  forfaketh  not 
 "  his  that  be  godly,  but  they * 
 "  are  preferved  for  ever  V* 
 — While  we  are  employed 
 in  his  iervice,  he  will  cer- 
 tainly provide  for  us  the  ne-- 
 cefTai  ies  of  life  :  Either  feed 
 us  with  food  convenient  for 
 us,  or  even  enable  us  to  live 
 without  food.  —  What  need 
 we  then  to  fear  ;  or  why 
 fhould  we  give  way  to  anxi- 
 ous cares?  Elijah,  before,had 
 been  fupplied  with  a  daily 
 provifion  of  bread,  by  the 
 miraculous  increafe  of  the  oil 
 and  meal ;  now  he  is  as  mi- 
 raculouily  fubfifted,  by  two  meals  only,  for  the  fpace 
 of  forty  days  and  forty  nights.  The  fame  almighty 
 power  effects  the  fame  end  by  different  methods,  as 
 his  wifdom  and  providence  fees  fit.  Firft,  He  fed 
 his  prophet  by  a  raven,  who  had  no  fuch  intention, 
 
 6.  And  he  looked,  and  be- 
 hold there  was  a  cake  baken 
 on  the  coals,  and  a  cruje  of 
 water  at  bis  head  :  and  be 
 did  eat  and  drink,  and  laid 
 him  down. 
 
 7.  And  the  angel  of  the 
 LORD  came  again  the  fe- 
 cond  time,  and  touched  him, 
 andfaid,  Arife  and  eat,  be- 
 cauje  the  journey  is  too  great 
 for  thee. 
 
 8.  And  be  arofe,  and  did 
 eat  and  drink,  and  went  in 
 tbtflrength  of  thatmeat forty 
 days  and  forty  nights,  unto 
 Horeb  the  mount  of  God. 
 
 *  Phil.  I 
 
 *  Pfalm  xxxvii.  28. 
 
 and 
 
E.  P.  after    TRINITY.  71 
 
 and  adled  contrary  to  its  own  nature ;  next,  by  a 
 poor  widow,  who  had  nothing  of  her  own,  but  her 
 charity,  and  a  willing  mind   ;    and  here  by  an  angel. 
 
 If,  by  the  firft,  we  under  Hand  the  world  ;  even  the 
 
 worldly  and  carnal  (hall,  by  the  over-ruling  influence 
 of  God,  be  compelled  to  fupport  and  maintain  his 
 minifters,  and  faithful  fervants.— By  the  widow,  may 
 be  typified  the  Church,  who  feeds  us  with  the  spiri- 
 tual food  of  grace  and  mercy  -,  with  the  bread  of  life 
 to  ftrengthen   man's  heart;  with  the  oil  of  gladnefs 
 
 and  peace,  to  make  him  achearful  countenance. 
 
 By  the  angel,  as  aptly,  is  represented  our  Holy  Jesus, 
 who  feeds  us  with  the  bread  of  Heaven  ;  and  who, 
 by  the  lading  and  fupernatural  efficacy  of  that  bread, 
 which  fupported  his  prophet  for  lb  long  a  fpace,  and 
 (6  long  a  journey,  did  foreftiew  that  truth  which  he 
 fince  has  taught  us  in  his  Gofpel ;  That  he,  thajt  eat- 
 eth  this  Bread,  mall  never  hunger  ;  he,  that  drinketh 
 of  this  water,  (hall  never  third.  In  a  word,  we  are 
 here  taught,  that  the  faithful  fervants  of  God  are  fed 
 by  him,  according  to  their  refpe&ive  wants,  with  the 
 animal,  facramental,  and  heavenly,  food  :  That  the 
 necefllties  of  our  bodies  and  fouls  are  duly  and  feafon- 
 ably  fupplied  :  And  that  all  thefe  bleflings,  both  tem- 
 poral and  fpiritual,  are  conferred  by  his  hand,  who 
 filleth  all  things  living  with  plenteoufnefs  d.  Where 
 he  fees  Life,  efpecially  the  fpiritual,  there  he  never 
 
 fails  to  feed. 
 
 What  dojl  thou  here  Elijah  ? 
 
 9.  And  he  came  thither  un-  This  queftion  of  God  feems 
 
 to  a  cave,  and  lodged  there  ;  to  carry  in  it  a  gentle  reproof 
 
 and  behold,  the  word  of  the  for  his   too  haft y   flight  and 
 
 LORD  came  to  him,  and  fears.     It  was  a  weaknefs  to 
 
 he  J  aid  unto  him.  What  dojl  be  terrified  at  the  threats  ot 
 
 thou  here,  Elijah  ?  Jezebel,  to   place  his  fafety 
 
 10.  And  be  /aid,  I  have  in  flight  ;  and,  much  more, 
 
 been  very  jealous    for    the  to  Wifh  for  death.    Yet  God 
 
 *  Pfidm  cxlv. 
 
 F  4  indulge^ 
 
72 
 
 The  Ninth  SUNDAY      i  Kings  19. 
 
 LORD  God  of  bofts:  for  the 
 children  of  Ifrael  have  for - 
 faken  thy  covenant ,  thrown 
 down  thins  altars,  and 
 Jlain  thy  prophets  with  the 
 fword  ;  and  I,  even  /,  only 
 am  left,  and  they  feek  my 
 life,  to  take  it  away. 
 
 1 1 .  And  he  faid,Go  forth, 
 end  Jland  upon  the  mount 
 before  the  LORD.  And 
 behold,  the  LORD  pajfed 
 by,  and  a  great  and  flrong 
 wind  rent  the  mountains, and 
 brake  in  pieces  the  rocks  be- 
 fore the  LORD  ;  but  the 
 LORD  was  not  in  the 
 wind  :  and  after  the  wind 
 an  earthquake  ;  but  the 
 LORD  was  not  in  the 
 earthquake  : 
 
 12.  And  after  the  earth- 
 quake afire;  hut  the  LORD 
 was  not  in  the  fire  :  and  af- 
 ter the  fire,   a  fill  fmall 
 
 voice. 
 
 13.  And  it  was  fo,  when 
 
 Elijah  beard  it,  that  be 
 wrapped  his  face  in  his  man- 
 tle, and  went  out,  and  flood 
 in  the  entering  in  of  the 
 cave  :  and  behold,  there 
 came  a  voice  unto  him,  and 
 faid,  What  dofil  thm  here, 
 Elijah  ? 
 
 14.  And  he  faid,  1  have 
 been  very  jealous  for  the 
 LORD  God  ofbofis  :  be- 
 caufe  the  children  of  Ifrael 
 
 indulges  his  fervant's    infir- 
 mity, and  fortifies  him  with 
 miraculous  food  for  his  jour- 
 ney :  Neverthelefs  he  taxes 
 him  with   a  defect  of  faith, 
 and  for  deferring  his  proper 
 ftation  •, — What  dost  thou  ? 
 "  Is  this  the  bufinefs  I  fent 
 "  thee  about  V'—What  dojl 
 thou    here  ?    "  Is  this  the 
 u  Place  I  fent  thee  to,  when 
 "  I  charged  thee  with  a  com- 
 "  million   to  the  people  of 
 "  Ifrael t — See  we  herein 
 the  gentleneTs  and  mercy  of 
 the  Divine  Nature,  and  the 
 frailty   and    frowardnefs    of 
 our  own.     Every  ac~l  of  im- 
 patience or  fear,  in  the  dif- 
 charge  of  our  duty,  argues 
 an  imperfection  in  our  faith. 
 u  Where  is  your  faith  ?"  faid 
 Chrift  to  his  difciples,  when 
 perifhing  (as  they  thought) 
 in  a  florm. —  A  juft  rebuke 
 of  their  fears,  when  they  had 
 their  Saviour  with  them  ! — 
 See  we  alfo  the  benefits  and 
 advantage  which  a  good  and 
 gracious  God  draws  out  of 
 thefe  our  fears,  and  natural 
 imperfections.       Here  God 
 takes  occafion  to   mew  his 
 Almighty  Power  to  Elijah, 
 by  rending  the  mountains, 
 and  breaking  in  pieces  the 
 rocks,  making  the  earth,  and 
 after  the  earthquake,  a  fire  ; 
 to  teach  him,  That  he  alone 
 
 is 
 
E.  P.  after    TRINITY.  73 
 
 have  forfaken  thy  covenant,  is  to  be  feared  ;  that  he  alone 
 thrown  down  thine  altars,  can  protect  us,  or  deftroy  : 
 andjlain  thy  prophets  with  That  if  we  fear  him,  we  have 
 thejword;  and  I,  even  /,  nothing  elfe  to  fear:  That, 
 only  am  left,  and  they  feek  if  he  defend,  no  other  power 
 my  life,  to  take  it  away.         can  do  us  harm.     This  is  a 
 
 Lefibn  always  necefiary,  but 
 moft  effectual  and  feafonable,  while  any  worldly  dan- 
 ger alarms  our  fears.     Then   is  the  mod  proper  time  . 
 to  learn  both  fpi ritual  fortitude  and  humility,  when  we 
 feel  the  moft  lively  fenfe  of  our  own  weaknefs,  and 
 God's  omnipotence.     "  When  I  am  weak,  then  am 
 "  I  ftrong,"  faid  St.  Paul t ;  or,  as  St.  Gregory  fpeaks 
 of  our  prophet,    "The   great  fecurity  of  his  ftrength 
 "  was  the   infirmity   of  his  fear."— ^Another  Leflon 
 (and,  O  my  foul,  thou  art  too  confcious  of  the  great 
 importance  of  fuch  a  Lefibn,  and  how  very  imperfect 
 thou  art  herein,  from  that  hafty  warmth,  that  bilious 
 zeal  wherewith  thou  art  wont  to  reprimand  the  faults 
 of  others;  and  the  two  pattionate  reproof  I  this  very 
 day  f  ufed,  as  churchwarden,  to  fome  that  caufed  a 
 diforder  in  the  Church)  ;  a  leflon  which  God  taught 
 his  prophet,  and  us,  in  him,  That  a  fiery  zeal,  in  the 
 very  fervice  of  God,  is  not  agreeable  to  his  own  pro- 
 ceedings with  mankind,  nor  acceptable  to  him. — By 
 the  terrible  effects  of  the  wind,  the  earthquake,  and  the 
 fire,  he  (Views,  how  eafy  it  were  for  him  topunifh  and 
 deftroy  the  wicked  ;  but   that  this  is  not  his  method, 
 nor  has  he  any  hand  therein,  when  we  make  this  me- 
 thod ours  :  It  is  therefore  plainly  declared,  and  ofter 
 repeated,  that   the  Lord  was  not  in  the  wind,  was  no: 
 in  the  earthquake,  was  not  in  the  fi re  j  but,  intheftii: 
 fmall  voice  ; — in  a  mild,  calm,  gentle,  admonition,  as 
 free  from  all  heat  and  paflion,  as  from  pride,  or  ill 
 will. — To  fpeak  like  him,  and  do  the  good  we  intend, 
 or  he  requires^  our  voice   rauft  be  like  his,  Jtill  and 
 fmall. — So  the  fame  Lord,  when  he  afterwards  con- 
 vened amongft  men,  expreffed,  in  his  whole  eondudt, 
 *  2  Cur.  xii  10.  f  zzjuly,.  1733. 
 
 the 
 
74  The  Ninth  SUNDAY      i  Kings  19. 
 
 the  fame  tender  and  meek  fpirit  ;  he  brake  not  the 
 bruifed  reed,  nor  quenched  the  fmoking  flax ;  neither 
 was  his  voice  heard  in  the  ftreets. — We  are  alfo  af- 
 fured,  and  (hall  ever  find  it  by  experience  true,  that 
 '*  the  wrath  of  man  worketh  not  the  righteoufnefs  of 
 *'  God."  O  grant  us,  Lord,  thy  dove-like  Spirit, 
 to  be  always  mild,  always  innocent. 
 
 Elijah  difcharged  but  one 
 
 15.  And  the  LO  RD  of  thefe  commiflions  :  How 
 faid  unto  bim,  Go,  return  then  did  he  obey  the  com- 
 onthywaytothevoildernefs  mand  of  God?  It  may  be 
 of  Damafcus :  and  when  anfwered  (as  it  is  by  one  of 
 thou  comeji,  anoint  Hazael  the  Fathers),  he  in  efFedr, 
 to  be  king  over  Syria.  difcharged  them  all,  by  per- 
 
 16.  And  Jehu  the  f on  of  forming  that  one :  By  anoint- 
 Nimjhijhalt  thou  anoint  to  ing  Eh(ha,  to  fucceed  him 
 be  king  over  Ifrael :  and  as  prophet,  he  provided  for 
 EVJha  the  fon  of  Sbaphat  the  anointing  of  the  two 
 *f  Abel-mebolaby  fhalt  thou  kings,  Hazael  and  Jehu, 
 anoint  to  be  prophet  in  thy  Elifha,  who  received  a  dou- 
 room,  ble  portion  oV  his  Spirit,  ex- 
 ecuted thofe  two  commiflions 
 
 after  the  departure  of  Elijah. — Thus  a  good  man,  in 
 the  eye  of  God,  is  faid  to  do  that,  which  another  per- 
 forms through  his  means.     The  good  that  is  done  by 
 virtue  of  his  advice,  his  example,  or  his  writings,  is 
 placed  to  his  account :  He  being  dead,  yet  fpeaketh. 
 r-Another  remark,  we  may  make,  is  this,  that  God's 
 nominating  a  king  of  Syria,  as  well  as  for  Ifrael,  is 
 a  proof,  not  only  of  his  general  providence  extending 
 to  all  the  kingdoms  of  the  earth,  but  that  all  kingly 
 power  is  derived  from  him  :  That,  not  only  good 
 kings  hold  of  him,  but  that  heathen  or  wicked  princes 
 receive  their  power  and  titles  from  him  that  made 
 them  :  "  He  alone  is  the  Author  of  their  power,  who 
 *'  is  the  Author  of  their  being 1"  faid  Tertullian  K 
 
 «  Inde  eft  imperattr,  unde  eft  homo  antequam  imperator  ;  inde  po~ 
 teftas  Mi,  unde  eft  jpiritus. — To  the  very  fame  purpofe  fpeaks  Ire- 
 neut\  Cujusjujju  homines  nafcuntur,  hujus  juftu  &  reges  conftituuntur , 
 
 How 
 
E.  P.  ^TRINITY.  75 
 
 1 7 .  And  it  Jhall  come  to  How  this  was  accomplifh-  - 
 pafsy  that  him  that  efcapetb  ed,  with  regard  to  Hazael 
 the  /word  of  Hazael, pall  and  Jehu,  is  eafy  to  appre- 
 Jehu  flay:  and  him  that  hend,  by  the  fequel  of  the 
 tfcapeth  from  the  fword  of  hiftory  :  But  what  was  the 
 Jehu,  jhall  EUfha  flay.  fword  of  EUJha  ?  Whom  did 
 
 hzflay? — The  anfwer  to  this 
 is,  that  of  the  great  Apoftle,  "  His  warfare  was  not 
 44  carnal,  but  fpiritual  •,  his  weapon  not  worldly,  but 
 "  heavenly  :"  His  fword,  therefore,  was  the  fword  of 
 the  fpirit,  the  word  of  God.     With  this  he  flew  the 
 wicked,  by  converting  them  to  the  truth  ;  not  deftroy- 
 ing  the  ftnnery  but  his  /?».— Thefe  are  the  arms  of  the 
 true  minifter  of  God.     u  Though  they  walk  in  the 
 "  flelh,  they  do  not  war  after  the  flelh :  The  wea- 
 w  pons  of  their  warfare  are  not  carnal,  but  mighty, 
 "  through  God,  to  the  pulling  down  of  ftrong-holdis, 
 **  catting  down  imaginations,  and  every   high  thing 
 *'  that  exalteth  itfelf  againft  the  knowledge  of  God  ■, 
 u  and  bringing  into  captivity  every  thought  to  the 
 *«  obedience  of  Chrift  V  ,    Their  weapons  are  the  in- 
 ftruments  of  peace  and  love :  They  are  minifters, 
 not  of  divifioh,  but  of  reconciliation  :    *'  Their  ar- 
 "  rows  are  very  marp,  and  the  people  (hall  be  fub- 
 u  dued  unto  them." — Even  all  that  are  wife,  all  that 
 love  God^  or  themfelves,  will  be  glad  to  be  fo  fub- 
 dued  -,  yea,  to  be  fo  (lain  :  For,  "  O  Lord,  by  thefe 
 "  things  men  live;  and,  in  all  thefe  things,  is  the 
 "  life  of  our  fpirit  •,  fo  wilt  thou  recover  us,  and  make 
 u  us  to  live  *  as  Hezekiah  fpeaks,   7/ixxxviii.  16. 
 
 Elijah  had  faid,  /,  even  /, 
 18.  Tet  have  1  left  me  only  am  left ;  as  if  he  were 
 feven  thoufand  in  Ifrael,  all  the  only  one  that  truly  ferved 
 the  knees  which  have  not  God  in  all  Ifrael.  This,  as 
 bowed  unto  Baal y  and  every  St.  jiugujline  has  remarked 
 mouth  which  hath  not  kiffed  before  us,  was  a  fpice  of 
 kim,  pride  and  cenforioufnefs  in 
 
 *  2  Cor.  x.  4,  5, 
 
 this 
 
76  The    Ninth  SUNDAY       i  Kings  19. 
 
 this  great  prophet,  which  God  is  here  pleafed  to  cor- 
 rect by  a  gentle  rebuke;  yet  have  I  left  me,  &c.  as 
 much  as  to  fay,  "  You  imagine  yourfelf  to  be  the 
 "  only  good   man,  the  only  true  fervant  I  have  in 
 "  Ifrael  •,  but  you  are  miftaken  ;  1  have  left  me  f even 
 "  thoufand as  faithful  as  yourfelf:  You  judge  too  rafhly 
 "  of  others,  too  favourably   of  yourfelf." — This  ex- 
 ample affords  a  moft  ufeful  caution  to  religious  per- 
 fons,  not  to  be  too  forward  in  palling  a  cenfure  upon 
 others,  becaufe  it  betrays,  or,  at  leaft,  leads  to,  pride, 
 and  felf-applaufe. — When  they  look  at  the  wickednefs 
 of  the  times,,  the  general  corruption  of  the  world,  the 
 infidelity  of  the  age,  or  the  failings  and  infirmities  of 
 their  brethren,  they  are  too  apt  to  condemn  all  but 
 themfelves  :  7,   even   /,  is  the   fentence  they  pafs  on 
 their  own  goodnefs,  when  they  make  the  comparifon 
 between  others  and  themfelves. — This  is  a  dangerous 
 liberty,  which  the  beft  of  men,  though  holy  as  the 
 <?reat  Elijah,  ought  to  be  aware  of,  and  avoid. — This 
 made  St.  Augujline  fay,    "  Take  heed  this  pride  be 
 "  not  worfe  than  the  very  wickednels  you  blame  :" 
 Say  not,  "  I  alone"  \>ioli  folum  te  dicere].     And   the 
 faint  tells  us,  "  There  is  but  one  remedy  againfl  this 
 "  fecret  felf-j  unification,  and  that  is,  not  to  entertain 
 "  any  diladvaqtageous  fentiments  of  our  brethren  : 
 "  But  rather  to'  look  into  ourfelves,  and  ftrive  to  be 
 "  what  we  wifh  in  others,  and  then  we  fhall  not  fo 
 u  much  think  of  their  being  what  we  are  not1.''-— It 
 is  indeed  a  virtue  to  be  fingulur,  when  the  fervice  of 
 God  is  grown  out  of  fafhion  ;  but  it  is  a  vice  to  reflect 
 on  it  as°a  virtue  peculiar  to  ourfelves. — The  Gofpel- 
 fpirit  is   more  candid  and  ingenuous  than  the  Law. 
 Hence  it  is,  that  we  find  St.  Paul  (the  greater  St.  Paul) 
 fay  k     "  Let  not  him  that  eateth,  defpife  him  that 
 "  eateth  not,  &V."—tt"  Let  us  not  judge  one  another 
 "  any  more."     And,  dfewhere,   he  faith,   "  Yea,  I 
 "  judge  not  mine  own  felf,  fc?f.  l."  "  But,  forgetting 
 
 1  Aug.  in  Pj.  xxx.  *  Rem,  xlv.  ^  \  Cor-  iv-  3- 
 
 «  thofc 
 
E.  P.  after    TRINITY.  77 
 
 "  thofe  things  which  are  behind,  and  reaching  forth 
 "  unto  thofe  things  which  are  before,  I  prefs  toward 
 "  the  mark  for  the  prize  of  the  high  calling  of  God 
 **  in  Chrift  Jefus  m." — "  Let  us  therefore,  as  many 
 "  as  be  perfect,"  [or  who  think  themfelves  fo,]  "  be 
 "  thus  minded  j"  as  he  advifes  n. 
 
 As  both  our  Proper  Lef- 
 fons  for  this  day  feem  to 
 point  out  to  us,  the  nature 
 and  properties  or  practical 
 faith  ;  or  faith,  as  it  is  an 
 act  of  moral,  as  well  as  fpe- 
 culative,  duty,  we  may 
 draw  from  this  paffnge  fome 
 inftructions  of  the  great- 
 eft  importance,  concerning, 
 Firft,  The  doctrine  of  inftan- 
 taneous  faith  ;  and,  Second- 
 ly, Of  impulies,  or  ipiritual 
 fenfations.  Firft,  As  to  the 
 firft, we  fee  fomerefemblance 
 of  what  is  called  inftantane- 
 ous  faith  in  the  fudden  and 
 furprifing  effect  of  Elijah's 
 calling  his  man-tie  upon  Eli- 
 Jba\ — He  faid  nothing ;  he 
 called  him  not  :  It  is  only 
 faid,  Elijah  pajjed  by,  and c aft 
 his  mantle  upon  him  ;  and  then 
 it  follows,  He  left  the  oxen, 
 and  ran  after  Elijah,  -Sec. 
 Whence  could  this  powerful, 
 this  wonderful,  virtue  pro- 
 ceed .  ?  Was  it  owing  to  any  fecret  charm  in  the 
 mantle,  1  or  the  extraordinary  holinefs  of  the  prophet, 
 that  wrought  this  fudden  change  in  Eli/ha  \  that  made 
 ;him  quit  his  plow,  leave  his  oxen,  and  run  after  the  pro- 
 
 19.  So  he  departed  thence 
 and  found  Elijha  the  [on  of 
 Sbaphat,  who  was  plowing 
 with  twelve  yoke  of  oxen  be- 
 fore him,  and  he  with  the 
 twelfth  :  and  Elijah  paffed 
 by  him,  and  cafl  his  mantle 
 upon  him. 
 
 20.  And  he  left  the  oxen, 
 and  ran  after  Elijah,  and 
 faid,  Let  me,    I  pray  thee, 
 
 kifs  my  father  and  my  mo- 
 then,  and  then  /  will  follow 
 the).  And  be  faid  unto  bim, 
 Go  back  again  ;  for  what 
 have  I  done  to  thee  f 
 
 2 1 .  And  he  returned  back 
 from  him,  and  took  a  yoke  of 
 oxen,  and  flew  them,  and 
 boiled  their flcJJj  with  the  in- 
 flruments  of  the  oxen,  and 
 gave  unto  the  people,  and 
 they  did  eat :  then  he  arofe, 
 and  went  after  Elijah,  and 
 miniflred  unto  bim. 
 
 >  Phil,  iii,  13,  14. 
 
 Ver. 
 
 »5- 
 
 phet  ? 
 
78  The  Ninth  SUNDAY     i  Kings  19.' 
 
 phet  ?  His  fervants,  no  doubt,  were  amazed  at  their 
 mailer's  behaviour  ;  fome  of  them,  poffibly,  might 
 think  him  mad,  to  run  away  all  on  a  fudden,  and  leave 
 his  people,  and  his  work.  But  this  adl  of  his  may 
 exemplify,  and  explain  to  us,  that  hidden  operation 
 of  the  fpiritual  life,  which  fome  have  called  inftanta- 
 neous  faith  ;  and,  becaufe  it  is  not  commonly  felt,  is 
 
 therefore  lefs  commonly  underftood. That  there 
 
 is  fuch  a  thing,  we  mud  not  deny  :  This  inftance  of 
 Elijha  (and  many  others  of  the  like  kind,  fuch  as  the 
 Apoftles  immediate  compliance  with  the  call  of  Chrift, 
 and  leaving  all  to  follow  him  ;  the  fudden  converfion 
 of  Zacckus,  and  of  many  great  finners,  at  an inflant)  *, 
 are  undoubted  proofs  of  the  powerful  effects  of  Di- 
 vine converting  grace,  which  raifes  at  once,  the  dead 
 in  trefpalles  and  fin,  to  a  life  of  righteoufnefs  ;  and  of 
 that  divine  illuminating  grace,  whereby,  in  an  inftant, 
 the  Love  of  God  is  fhed  abroad  in  the  heart. — Of  this 
 laft  effect,  the  carnal  part  of  the  world  can  have  no 
 apprehenfion  or  fenfe  ;   becaufe  they  have  no  feed 
 or  principle  in  their  hearts  for  this  divine  illapfe  to 
 kindle  upon  :  They  have  not  the  Spirit,  nor  any  thing 
 analogous,  or  congenial  °,  thereto  in  their  complex- 
 ion ;  and  therefore  remain  unmoved  and  infenfible  ; 
 yea,  becaufe  they  feel  not  this  Divine  Fjre  themfelves, 
 they  deride  it  in  others.     Even  many  ferious  and  re- 
 ligious people  are  ftrangers  to  thefe  extraordinary  fep- 
 fations,  which  they  perceive  to  be  in  others,  and  not 
 in  themfelves. — Again  ;  Some  of  thofe  very  perfbns, 
 who  have  been  mddenly  touched  by  this  heavenly  in- 
 flux, who  indeed  feel,  and  cannot  but  feel,  it  j  yet, 
 through  inexperience,  or  mifapprehenfion  of  its  true 
 nature,  or  of  the  right  ufe,  and  true  end,  of  it,  are 
 carried  as  fuddenly   away  into  egregious  and   moft 
 dangerous  errors. — As  to  the  nature  of  it,  we  allow  it 
 (when  genuine)  to  be  a  ray  of  the  Divine  Spirit  *  and, 
 
 0  See  this  explained  by  Dr.  H.  Mort,  in  his  Treatife  of  Enthu- 
 Safm,  p.  44. 
 
 where- 
 
E.  P.  after    TRINITY.  19 
 
 where-ever  he  fhedsa  more  than  ordinary  flow  of  light 
 and  grace,  there  the  heart  cannot  but  feel  an  unuiuai 
 ravilhment  of  fpirit ;  which  tranfports  it  all  at  once  to 
 defpife  the  world,  its  profits,  and  its  pleafures  ;  to 
 run  with  Elijha  after  the  prophet  ;  to  forfake  father 
 and  mother ;  and,  with  great  zeal,  engage  in  the 
 ways  of  religion. So  far  is  well,  and  mult  be  com- 
 mended.— But,  for  want  of  attending  to  the  right  Ufe 
 of  this  Divine  Communication,  dreadful  are  the  falls, 
 and  deplorable  the  errors,  which  too  many,  who  have 
 begun  thus  well,  do  afterwards  plunge  themfelves  and 
 others  into. — Now  the  right  Ufe  of  this  fpiritual  gift, 
 as  the  Holy  Spirit  himfelf  informs  us,  i  Cor.  xii.  7. 
 is,  "To  profit  withal"  [n?k  ™  <«<f*psg<»],  for  the  ufe 
 and  end  of  profiting  ourfelves  and  others.  —  The  ufe 
 of  all  light  is  to  guide  us  in  the  way,  to  difcover  what 
 is  fit  to  choofe,  and  what  to  avoid  :  So  the  right  ufe 
 of  this  light  of  the  Spirit  is  to  guide  our  paths  in  the 
 ways  of  wifdom,  and  true  piety,  to  efchew  evil,  and 
 to  do  good. — Whoever  applies  it  not  to  this  ufe  of 
 fearching  out  his  fpirit,  and  the  corruption  of  his 
 heart,  the  nature,  the  kinds,  the  filth,  of  fin,  as 
 well  as  exploring  the  Word  and  Will  of  God,  but 
 falls  into  felf-complacency,  and  fondly  flatters  him- 
 felfj  that  he  has  got  into  a  ftate  of  aflurance,  and  in- 
 defectible grace  and  perfection  ;  fuch  an  one,  we  may 
 afTuredly  know,  abufes  the  facred  gift  to  a  purpofe 
 very  contrary  to  what  it  was  intended  for  •,  nay,  it  may 
 be  feared,  is  fallen  from  grace,  and,  without  repent- 
 ance for  fo  great  an  abufe  of  the  Divine  favour,  will 
 inevitably  perifh.  It  feems,  therefore,  of  the  greateft 
 moment,  though  not  fo  directly  pointed  out  by  our 
 LefTon  ;  yet,  as  enthuliafm  is  now  reviving  amongft 
 us,  it  behoves  us,  1  lay,  to  confider,  more  particularly, 
 
 the  caufe   of  fo  fatal  a  mifcarriage. Thecaufeis 
 
 plainly  this  :  Thefe  men,  who  fo  afTumingly  boaft  of 
 the  Spirit,  miflake  both  the  ufe  and  the  end  of  this 
 fpiritual  gift.  The  Holy  Spirit,  which  bloweth  where 
 it  lifleth,  divides  his  gifts  feverally  as  he  will  :  It  is 
 
 not 
 
8o  The  Ninth  SUNDAY      i  Kings  lg, 
 
 not  out  of  more  favour  to  one  than  to  another,  that 
 he  awakens  and  excites  the  fpiritual  life  more  in  one 
 perfon  than  in  another  (which,  in  the  modern 
 canting  phrafe  is  called  Regeneration,  New  Birth, 
 Inllantaneous  Faith,  Perfection,  &c.)  ;  but  for  the 
 uie  of  edifying  the  Church.  If  it  be  received,  as 
 
 it  ought  to  be,  with  fear  and  trembling  ;  and  ap- 
 plied to  the  exercife  of  humiliation,  felf- abhorrence, 
 and  a  fincere  repentance  (which  is  the  true  and  right 
 ufe  of  this  excellent  gift) ;  we  may  be  allured  it  is  the 
 firft  motions,  and  happy  beginning,  of  the  fpiritual 
 life.  But  if,  palling  by  our  fins,  and  neglecting  the 
 acts  of  mortification  and  contrition,  we  fiifYer  our 
 vain  hearts  to  be  carried  away  with  the  felf-pleafmg 
 notions  of  a  ftrong  faith,  and  a  mere  confident  af- 
 furance  of  impeccability,  and  unfailing  grace  ;  this 
 is  that  turning  away  of  the  fimple,  which  fhall  flay 
 them  p,  and  a  lore  and  unhappy  delufion  :  For  when 
 this  feed  of  the  Spirit  falls  into  fuch  bad  ground  ("the 
 weeds,  the  ftones,  the  thorns,  untaken  away),  it 
 comes  not  up  in  the  fruits  of  the  Spirit,  but  in  the 
 wild  fruits  of  nature  ;  yea,  it  depraves  the  very  Grace 
 of  God,  and  even  of  nature  itfelf,  and  makes  a  man 
 more  wicked,  and  more  the  child  of  hell,  than  he 
 was  before.  Every  vice,  that  before  was  natural,  be- 
 comes fpiritual,  and  every  one  of  the  deadly  fins  be- 
 comes more  deadly  than  ever.  Thus  the  corruption 
 of  the  bed  of  things  turns  to  the  ftrongeft  poifon  : 
 And  hence,  it  comes  to  pafs,  that  we  fo  often,  in 
 perfons  profefiing  religion,  fee  that  fpiritual  pride  and 
 contempt  of  others  ;  that  bitter  zeal,  and  implacable 
 perfecuting  fpirit  ;  that  detracting  and  cenforious, 
 that  unrelenting,  ungenerous,  yea,  cruel  and  unjuft, 
 temper  towards  thofe,  who  are  not  of  their  own  per- 
 fuafion.  This  was  that  leaven  of  the  Pbari/ees,  which 
 our  Saviour  fo  frequently,  and  fo  feverely,  condemns  ; 
 this  is  that  exterminating  zeal  of  the  Romanift,  and 
 
 p  Proz\  i,  32, 
 
 that 
 
E;P.  after  TRINITY.  8t 
 
 that  narrow  contracted  fpirit  of  the  Senary,  which 
 limits  the  mercy  of  God's  infinite  Goodnefs,  and  con- 
 fines election  and  grace  to  themfelves  only,  and  their 
 own  party. 
 
 Secondly,  It  is  of  great  ufe  toconfider  the  doctrine 
 of  impulfes,  and  fpiritual  (enfations,  that  we  may  know 
 How  to  diftinguiih  the  true  from  the  falfe  ;  and  how 
 to  be  aflured  of  the  truth  of  the  heavenly  illapfe,  when- 
 ever it  does  not  vifit  our  hearts.  Some  of  thele  marks 
 our  LeiTon  intimates  to  us  in  the  example  and  charac- 
 ter of  Eli/Jja.  Firft,  It  is  orderly  and  regular,  com- 
 porting with  our  ordinary  callings,  and  the  common 
 (if  honefl)  concerns  of  life.  It  conies,  while  we  are 
 employed  in  our  lawful  bufinefs ;  not  running  about, 
 from  place  to  place,  after  this  or  that  celebrated 
 preacher  i  but  in  the  way  of  our  profeffion,  and  while 
 we  are  engaged  in  the  neceflary  duties  of  that  date, 
 to  which  God  has  been  pleafed  to  call  us.  It  came 
 to  Eli/ha  as  he  was  driving  the  plow.  He  ran  not 
 firft  after  Elijah  :  Elijah  came  to  him  •,  threw  his  man- 
 tle upon  him  ;  and  then  indeed  he  followed  him. — 
 Secondly,  It  is  to  be  expected  only  from  themUiiOry 
 of  an  Elijah,  a  true  prophet,  a  minirter  duly  commif- 
 fioned  of  God. — 'Such  only  can  caft  upon  us  the  true 
 mantle,  the  robe  of  righteoumefs,  the  ornaments  of 
 Chrift. — They  only  Can  give  a  portion  of  the  Spirit, 
 who  are  employed  by  the  Spirit. — Thirdly,  It  not 
 only  moves  the  heart,  but  changes  it.  It  firft  fmote 
 Eli/ha  with  a  defire  of  heavenly  things,  then  made 
 him  leave  his  oxen,  and  his  flow,  his  temporal  and 
 Carnal  purfuits  :  His  paliibn  for  earthly  things,  which 
 in  themfelves  were  both  lawful  and  neceflary,  is  fud- 
 den'y  kindled  into  the  love  of  God. — Fourthly,  It 
 acts  not  rafhly  and  precipitately,  but  obferves  decency 
 and  prudence. — Let  me,  I  pray  thee,  kifs  my  ;atber, 
 and  my  mother,  and  then  I  will  follow  thee,  laid  Elifha. 
 — The  fpiritual  man,  as  he  is  not  immediately  puffed 
 up,  with  a  conceit  of  his  own  fanclity,  above  others, 
 fo  he  takes  an  handfbme  and  becoming  leave  of  the 
 
 Vol.  IV.  G  world. 
 
82       The  Ninth  SUNDAY,  lie.     i  Kings  i9. 
 
 world.     He  breaks  not  the  rule  of  civility  and  good- 
 manners,  much  lefs  of  natural  duties,  and  thofe  ob- 
 ligations, which  his  profefhon,  and  the  relation  he  bears 
 to   others,   efpectally  to  his  parents,    or  his   family, 
 have  laid  upon  him — He  kijjes-  them  at  parting  j  that 
 is,  he  leaves  them  not  abruptly,  or  for  want  of  love, 
 much  lels  out  of  a  proud  conceit  of  pre-eminence,  or 
 ielf-fufticiency. — He  leaves  them  indeed  (if  need  fo 
 require),  but  in  the  fpirit  of  benevolence  and  charity. 
 — EirCoa  firft  kijjes  his  father  and  mother,  before  he 
 goes  after  Elijah. — F'fthly,  On  the  part  of  the  minif- 
 ter,    whole   words,  or  whofe  example,   has   kindled 
 this  fpark  of  Divine  Love,  we  may  here  likewife  ob~ 
 ferve  the  character  of  the  true  man  of  God  :  He  af- 
 iumes  nothing  to  himfelf-,  he  regards  God  only  as  the 
 caufe,  and  efficient   principle  •,  himfelf  as  the  inftru- 
 ment  only,  and  the  channel,  through  whom  fo  great 
 a  blefling  is  conveyed.     What  have  I  dune  to  thee,  faith 
 Elijah  ?  "  What  am  I"  (faith  the  true  fervant  and  mi- 
 nifler  of  Chrift)  il  but  a  poor  inftrument  in  the  hand 
 "  of  God,  to  communicate  his  grace  to  others,  and 
 ct  to  profit  withal?  therefore  to  him  alone  be  all  the 
 '*  gl°ry5  and  all  the  praife."     He  never  afcribes  any 
 thing  to  himfelf,  as  of  himfelf;  never  gives  way  to 
 high  thoughts,  nor  takes  any  vain  complacence  in  the 
 act,  be  it  ever  fo  holy  ;  but  as  the  Apoitle  advifes, 
 "  As  he  hath  received,  even  fo  he  miniflers  the  fame 
 "  to  others,  as  a  good  fteward  of  the  manifold  grace  of 
 "  God  V— Another    inflruclive    mark    arifes   from 
 the  conduct  of  Elijba  :  When  he  changed  his  life  of 
 hufbandry  for  the  office  of  a  prophet,  the  bufinefs  of 
 earth  for  the  bufmefs  of  Heaven,  he  facrifked  his  oxen, 
 and  boiled  the  fieftj  with  their  inflraments  :  So  a  good 
 man,  that  dedicates  his  life  or  endeavours  chiefly  to 
 the  fervice  of  God,    turns  his  very  temporal  affairs 
 into  fpiritual  offerings ;  and  facrifices  every  intereft 
 of  pleafure  or  profit  to  the  love  of  God,  and  the  be- 
 nefit of  fouls. 
 
 i  i  Pet.  iv.   10. 
 
 the 
 
Pref.         ?he  Tenth  S  U  N  D  A  Y,  &rV.  83 
 
 the  Tenth  Sunday   after  TRINITY. 
 
 Proper  Lefibn  for  Morning  Prayer. 
 1  Kings,  Chap.  xxi. 
 
 PREFACE. 
 
 THIS  Leffonfets  before  us  the  nature,  and  dead'y 
 fruits,  of  the  fin  of  covetoufnefs. 
 
 This  vice  may  well  be  reckoned  among  the  mortal 
 fins a ;  Here,  it  flays  the  innocent  Naboth,  for  his  vine- 
 yard; and  guilty  Ahab,  for  his  yielding  toils  fugge (lions. 
 From  whofe  example  we  alfo  learn  the  evil  fruits,  and  un- 
 happy eff<  els,  of  it. — Fir  ft,  Dif quietude  and  rejllefnefs  of 
 mind  infeparably  attend  it  :  Ahab  grew  heavy  and  dif 
 pleafed  ;  fretted  himfelf  fick,  becaufe  he  cculd  not  have 
 the  vineyard  he  longed  for  -.  he  laid  himfelf  down  on  his 
 bed,  and  would  not  eat  b.  Covetous  men  deflroy  their 
 own  eafe,  and  lofe  every  present  comfort  of  life.  They 
 enjoy  no  fatisfaftion  in  what  they  have,  becaufe  of  the 
 abfurd  inclination  they  entertain  for  what  they  have  not. 
 —It  is  ready  to  embrace  the  firjl  temptation  the  devil  of- 
 fers for  gratifying  its  cle fires  :  It  lays  the  heart  open  to 
 every  other  fin,  though  mv&  fo  foul,  which  may  ferve  to 
 promote  its  ends.. — //  jiifies  and  deftroys  all  fentiments  of 
 
 a  It  is  conftantly,  by  divines,  counted  one  of  the  feven  deadly 
 fins.  b  yer   ^ 
 
 G  2  jujlice 
 
84  The  Tenth  SUNDAY  Fref 
 
 jujlice  and  honour,  humanity  and  religion  :  For,  where 
 avarice  reigns,  there  can  be  no  confcience  -,  and,  without 
 confcience,  there  can  be  no  religion,  or  common  honejiy. 
 Covetoufnefs  is  the  "  unjuji  judge  that  feareth  not  God, 
 "  neither  regardeth  man*."  It  often  proceeds  to  dels  of 
 violence,  oppreffion,  and  murder,  where  it  is  not  rejlrained 
 by  the  want  of  power. — And  always  ends  in  the  certain 
 perdition  of  the  unhappy  wretch  that  follows  its  Juggejli- 
 ens,  except  it  be  timely  prevented  by  repent  ancef  and  di- 
 vine grace. 
 
 Another  ufful  inflruclion  which  our  Leffon  points  out 
 to  us,  is  this,  That,  "  the  fear  of  man  bringeth  into  a 
 "  fnare,  but  the  fear  of  God  delivereth  from  Jin" — Na~ 
 both  Jleadily  adheres  to  the  Law  of  God,  which  forbad 
 him  to  alienate  his  patrimony  -,  and  dies  a  martyr  for 
 righteoufnfs  fake.  He  loft  indeed  his  life,  but  kept  his 
 innocence,  and  was  delivered  from  fin  :  He  loft  his  tem- 
 poral eftate,  but,  in  lieu  thereof,  gained  a  better  and  mere 
 enduring  inheritance  in  the  kingdom  of  Heaven.  Whereas 
 the  elders  of  Jezreel  facrificed  their  confcience  to  their 
 fears,  and  chnfe  rather  to  offend  God,  and  forfeit  the 
 hopes  of  glory,  than  incur  the  refentments  of  a  wicked  king. 
 
 Upon  comparing  thefe  two  examples  together,  we  may 
 alfo  lectn  the  true  nature  and  extent  of  that  obedience  which 
 is  due  to  kings,  and  fuperiors:  He  that  obeys  them  in  an 
 evil  thing,  is  dif obedient  to  God  \  He  rebels  againjl  his 
 fupreme  Lord  and  King,  and  incurs  the  danger  of  eternal 
 punifhment ; — He  that  fubmtts  tofuffer  for  confcience  fake, 
 and  obeys  God  rather  than  man,  exercifes  the  virtue  of 
 Naboth,  and  has  chofen  that  better  part,  which  fhall 
 not  be  taken  away  from  him :  He  follows  the  example  of  the 
 holy  martyrs,  and  will  receive  their  crown  ;  yea,  the  ex- 
 ample  of  Jefus  Chrift,  whofe  obedience  was  made  perfetl 
 through  fujfering*. — This  then  is  that  genuine  Passive 
 Obedience  which  every  true  Chrijiian  profeffes  ;  and 
 ought  to  praclife,  whenever  he  is  called  thereto. — But  the 
 declared  will,  andexprefs  command  of  God,  is  the  only  fur e 
 
 c  Luke  xviii.  z.  d  Hcb-  ii.   10. 
 
 and 
 
M.  P.  after    TRINITY.  g^ 
 
 and  authentic  rule  to  direct  cur  condutl,  when  fuch  in- 
 terefiing  trials  of  our  fincerity  happen  to  befal  us. 
 
 The  Tenth  Sunday    after    T  R  J  N  I  T  Y„ 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 i  Kikgs,    Chap.  xxi. 
 
 Ahab  covets  Naboth'j  vineyard :  By  the  wicked  contri- 
 vance of  his  queen  is  put  in  poffejpon  of  it :  Is  met  by 
 the  prophet  Elijah,  and  threatened  with  Divine  Ven- 
 geance for  his  fin.  He  expreffes  fome  repentance,  and 
 thereby  obtains  a  prefent  reprieve  from  the  judgment 
 denounced. 
 
 i.^ND  itcametopafs    ^FTER  the  fignal  and 
 after  thefe  things,  repeated     initance     of 
 
 that  Nabotb  the  Jezreelite  God's  goodnefs  to  Ahab,  in 
 Mad  a  vineyard,  which  was  two  complete  vi&ories  over 
 injezreel,  bard  by  the  pa-  the  king  of  Syria,  and  en- 
 lace  of Ahab  king  of  Soma-  larging  his  dominions  by 
 **'*•  new    conquefts,    as  weM  as 
 
 2.  And  Ahab  fpake  unto  recovering  the  ci ties,  which, 
 Naboth,  jaying,  Give  me  in  former  wars,  had  been 
 thy  vineyard,  that  I  may  taken  from  the  kings  of  If- 
 haveit  for  a  garden  of  herbs,  rael  (as  related  in  the  fbre- 
 becaufe  it  is  near  unto  my  going  chapter),  fo  far  was  he 
 boufe,  and  I  will  give  thee  from  true  contentment;  fo 
 for  it  a  better  vineyard  than  far  from  enjoying  the  abun- 
 it :  or,  //  it  Jeem  good  to  dance  he  pofleffed ;  that  here 
 thtt,  I  will  give  thee  the  we  find  this  mighty  monarch 
 worth  of  it  in  money.  turn  flave  to  his   impotent 
 
 defires,  and  fall  a  viclim  to 
 the  molt  abjeft  vice  of  covetoufnefs.  He  could  not 
 be  fansfied  with  all  the  plenty  that  royal  wealth  could 
 beftow,  or  conqueft  acquire,  while  one  poor  fpot  of 
 ground,  his  neighbour's  vineyard,  was  looked  upon 
 
 G  3  with 
 
86  The  Tenth  SUNDAY      i  Kings  2l. 
 
 with  a  longing  eye,  as  a  neceffary  addition  and  im- 
 provement to  his  eftate. — What  avails  it  then  to  in- 
 crea(e  our  ftore,  if  concupifcencealfo  increafe  ? — This 
 infatiable  paflion,  we  fee,  will  make  the  greateft  princes 
 poor  ;  fo  that,  not  he  who  has  much,  but  he  that  co- 
 vets little,  is  the  true  rich  man.  A  competency  there- 
 fore is  the  only  wealth  ;  and  the  belt  way  to  obtain  it, 
 is  rather  to  contract  our  defires,  than  to  enlarge  our 
 eftates  : — By  this  example,  we  may  alfo  learn  the 
 plaufible,  but  mod  infiduous,  nature  of  covetous  de- 
 fires  : — Their  firfb  birth  appears  with  infant  fmiles, 
 mild  and  innocent  i  fpeaks  fair,  pretends juftice,  and 
 even  generofny  ;  I  will  give  thee  a  better  vineyard ;  or, 
 atleaft,  an  equivalent :  Ifitjeemgoodtothee,  I -will  give 
 thee  the  worth  of  it  in  money. — But,  u  though  its  words, 
 
 "  be  (moother  than  oil,  it  hath  war  in  its  heart." • 
 
 As  will  appear  in  the  fequel  of  this  hiftory. 
 
 Naboth  refufes  to  fell,  or 
 3.  And  'Naboth  /aid  to  part  with,  his  inheritance  ; 
 Jbab,  the  LO  RD  forbid  ! — not  out  of  ftubbornnefs, 
 it  me,  that  I  fiould  give  pride,  or  obftinacy  ;  but  in 
 the  inheritance  of  my  fa-  regard  to  the  Law  of  God  ; 
 thers  unto  thee.  fuch   alienation    being    for- 
 
 bidden by  an  exprefs  law.e, 
 which  faith,  "  The  land  (hall  not  be  fold  for  ever  ;" 
 and  again,  "  Every  one  of  the  children  of  7//Wihall 
 u  keep  himfelf  to  the  inheritance  of  the  tribe  of  his 
 "  fathers." — By  this  honeit  refufal,  Naboth  appears  to 
 be  a  man  that  feared  God,  and  had  refpedr.  unto  his 
 commandments. — He  is  alfo  a  pattern  and  example 
 of  that  moderation  and  contentment  which  good  men 
 enjoy  in  a  fmall  fortune  ;  but  which  worldly  men  want 
 in  the  midft  of  the  greateft  affluence. — His  own  patri- 
 mony, though  fmall,  yet,  becaufe  it  was  his  own, 
 and  defcended  to  him  by  inheritance  from  his  anceftors, 
 he  prefers  before  a  larger  vineyard  eifewhere.  Nor 
 has  he  that  worldly  cunning  and  addreis  to  make  ad- 
 
 c   Lc-vit,  xxv.  Numb,  xxxvi. 
 
 vantage 
 
M.  P.  after  TRINITY.  87 
 
 vantage  of  a  king's  paffion  for  his  ground  ;  or  to  fet 
 an  exorbitant  price  on  his  land,  becaufe  it  lay  fo  com- 
 modious for  another's  ufe.  In  this,  how  fhort  was 
 he  of  the  notable  managers  of  thefe  our  days,  whofe 
 ikill  lies  in  the  art  of  extortion,  and  their  wildom  in 
 over-reaching  the  weaknefs  of  their  neighbours! — But 
 if  he  was  lefs  politic  in  driving  a  bargain,  he  was  far 
 more  wife  towards  God  and  himfelf,  in  fecuring  his 
 innocence. 
 
 How  precarious  and  rleet- 
 
 4.  And  Ahab  came  into  his     jng  Js   tjie   happinefs  of  the 
 
 houfe,  heavy  and  difpkafed,      greater!    and    wealthieft     of 
 
 becaufe  of  the  word  which  men,  if  founded  only  on  this 
 Naboth  the  Jezreelite  had  world's  enjoyments '  And 
 fpoken  unto  bim  :  for  he  had  yet,  how  real  and  fincere  is 
 faid,  I  will  not  give  thee  the  the  paiq  which  a  dilappoint- 
 inheritance  of  my  fathers:  ment  brings!  Here  a  mighty 
 and  be  laid  him  down  upon  king  counts  himfelf  mifera- 
 bit  bed,  and  turned  away  ble,  becaufe  he  cannot  have 
 his  face,  and  would  eat  no  his  garden  enlarged  :  This 
 bread.  one  crois  blaits  all  his  blei- 
 
 fings.— -He  does  not  indeed 
 break  out  into  rage  and  violence  -,  but  takes  pet,  like 
 a  wayward  child,  and  falls  lick  for  lofing  his  longing. 
 — Herein  alfo  we  may  remark  the  different  operation 
 of  covetoufnefs  upon  the  natural  tempers  of  thcie  it 
 poffefles.  The  proud  it  inflames  with  difdain  ;  the 
 envious,  with  malice  and  revenge;  the  wrathful,  with 
 fury  •,  and  the  melancholy  it  finks  into  fadnefs  and  de- 
 jection of  fpirit.  So  that  we  may,  from  hence,  form 
 a  judgment  of  Ahab\  natural  difpofmon  (confequently 
 of  our  own  by  the  fame  rule,  according  as  any  fin 
 works  upon  the  pafiions),  and  infer,  that  Ills  com- 
 plexion was  melancholy  and  phlegmatic.  Yet  his  tin, 
 though  lefs  outrageous,  was  not  lefs  in  degree  of 
 guilt  -,  becaufe  the  feerning  gentlenefs  of  his  relent- 
 ment  was  owing  more  to  the  temper  of  his  nature,  th  in 
 to  the  virtue  of  his  mind. — He  acted,  indeed,  more 
 like  a  child  than  a  man,  much  lets  as  a  Ling  (as  his 
 
 G  a  more 
 
88  The  Tenth  SUNDAY     i  Kings  a i: 
 
 more  hardened  wife  upbraided  him)  ;  yet  in  the  fight 
 of  God,  we  may  prefume,  his  forrOw  was  no  more  an 
 extenuation  of  his  crime,  than  it  was  a  mark  of  his 
 repentance.  Nay,  nothing  can  be  a  ftronger  fymp- 
 tom  of  a  confummate  habit  and  obduracy  in  vice, 
 than  grief  of  heart  for  want  of  power,  or  opportunity, 
 to  carry  it  into  execution. 
 
 How  impious  muft  that 
 
 5.  But  Jezebel  his  wife  fall  be,  which  is  kept  for 
 came  to  him,  and /aid  unto  lack  of  fuccefs  in  fin  !  And 
 bim,Whyisthyfpiritfofady  how  wretched  comforters 
 that  thou  eotejl  no  bread ?       are  they,  who,  Jezebel  \\ke, 
 
 aiTift:  the  wicked  man  in  the 
 perpetration  of  his  unjuft defigns! 
 
 St.  Ambrofe  draws  a  pa- 
 
 6.  And  he  /aid  unto  her,  rallel  between  Ahab  and  Nh- 
 Becaufe  I /pake  unto  Naboth  both,  and  (hews  that  the  king 
 the  Jezreelite,  and  J aid  un-  was  mucn  tne  poorer  man  of 
 1o  himi  Give  me  thine  vine-  tne  two"  :— For  thus  he  ar- 
 yardfor  money  ;  or  elf e  if  it  gues,— «  His  addre'fs  to  Na- 
 pleaje  thee,  I  will  give  thee  W»  both,  as  well  as  h is  cr avi ng 
 another  vineyard  far  it :  and  u  wanti  arc  p}ajn  indications 
 he  anfwercd,  I  will  not  give  «  0f  poverty.  Give  me,  faith 
 thee  my  vineyard.  a  he.— -What  language  is 
 
 "  this,  but  that  of  a  needy 
 "  Deggar-? — Give  me  thy  vineyard :  The  want  of  this 
 *'  vineyard  appeared,  to  his  vicious  defires,'  a  matter 
 "  of  as  great  neceffity,  as  want  of  bread  to  the  hun- 
 "  gry,  or  of  clothes  to  the  naked.  But  there  is  this 
 "  fhameful  difference  between  the  cravings  of  the  rich, 
 "  and  the  poor,  beggar;  the wants  of  the  firft  are  the 
 "  mod  abject  and  vile  of  the  two  •,  they  are  no  lefs 
 "  bafe,  than  they  are  criminal  and  unnecessary." 
 
 'Tis  obfervable,  that  Ahab,  in  his  relation  of  Na- 
 both's  refufal,  takes  no  notice  that  it  proceeded  from 
 confcience,  rather  than  wilfulnefs.  Had  he  regarded 
 that  true  reafon,  it  might  have  checked  his  unlawful 
 deiire,  and  juftified  Naboth's  refufal. — But  this  is  no 
 fatisfa&ory  anfwer  to  a  worldly  perfon  :  The  carnal 
 
 mind 
 
M.  ?o  tfttr   T  R  I  N  I  T  Y.  89 
 
 mind  fees  no  argument  in  any  plea  of  religious  duty  : 
 Tendernefs  of  confcience  to  him  is  an  idle  pretence, 
 a  vain  fcruple. — Ahab  had  egregioufly  violated  the 
 jfirft  table  of  the  law  by  his  idolatry  ;  No  wonder  then 
 that  he  pays  no  regard  to  any  part  of  the  fecond. — tie 
 that  is  falfc  to  God,  is  feldom  juft  to  his  neighbour. 
 
 Jezebel,  like  a  true  daughter 
 of  Eve,  inftead  of  being  an 
 help-meet  for  her  hufband, 
 ads  the  part  of  a  tempter, 
 of  a  ferpent,  of  a  devil,  to 
 him.  fcjhe  reproaches  not 
 his  vice,  but  his  want  of  cou- 
 rage, to  make  himfelf  mafter 
 of  his  defires.  And,  as  fhe 
 was  an  incendiary  to  his  un- 
 happy paffiori,  To  (he  proved 
 a  fkilful  midwife  to  bring 
 forth  that  death  which  luft 
 had  conceived.  Satan,  who 
 caufed  the  difeafe,  foon  fends 
 him  a  phyfician.  He  knew 
 of  old  how  to  make  ufe  of 
 fuch  helpers.  —  How  fatal 
 then  is  the  wedlock  that  cou- 
 ples us  with  an  agent  for  hell! 
 Ahab  wanted  riot  wit,  nor 
 wickednefs ;  yet  is  but  a  no- 
 vice to  this  Zidonian  dame  : 
 She  perfuades  him  his   go- 
 
 7.  And  Jezebel  his  wife 
 faid  unto  hint,  Dojl  thou 
 now  govern  the  kingdom  of 
 Ifrael  ?  arife,  and  eat  bread, 
 and  let  thine  heart  be  merry ': 
 I  will  give  thee  the  vineyard 
 of  Naboth  the  Jezreeltte. 
 
 8.  So  fhe  wrote  letters  in 
 Ababsname,  andjealedthem 
 'with  his  feal, ' and  fent  the 
 letters  unto  the  elders  and  to 
 the  nobles  that  were  in  his 
 'city  dwelling  with  Naboth. 
 
 9.  Andjhe  wrote  in  the 
 leters,  faying,    Proclaim   a 
 
 Jajl,  andfet  Naboth  on  high 
 1  among  the  people  : 
 
 10.  Andfet  two  men,fons 
 of  Belial,  before  him,  to  bear 
 witnefsagainfl  him ,  faying, 
 thou  didfl  blafpheme  God 
 and  the  king  :  and  then  car- 
 ry him  out,  and  Jlone  him 
 that  he  may  die. 
 
 vernment  cannot  be  free,  ex- 
 cept it  be  licentious  ;  that 
 there  fhould  be  no  bounds  to  fovereign  power,  but, 
 arbitrary  will. — But  whofe  indignation  rifes  hot  to 
 hear  Jezebel  name  a  fafi  .?— The  diiguife  of  holinefs 
 doubles  a  villainy.— This  murder  had  not  been  half 
 fo  foul,  if  it  had  not  been  mafked  with  a  fhew  of  re- 
 ligion, and  the  formality  of  jurtice. 
 
 It 
 
9o  The  Tenth  SUNDAY 
 
 11.  And  the  men  of  his 
 city,  even  the  elders  and  the 
 nobles  who  were  the  inhabit- 
 ants in  bis  city,  did  as  Je- 
 zebel bad  jent  unto  them, 
 and  as  it  was  written  in  the 
 letters  which  fie  had  fent 
 unto  them. 
 
 12.  They  proclaimed  a 
 fafl,  and  jet  Naboth  on  high 
 among  the  people. 
 
 13.  And  there  came  in 
 two  men,  children  of  Belial, 
 and  fat  before  him  :  and 
 the  men  of  Belial  witneffed 
 againjl  him,  even  agatnfl 
 Naboth,  in  the  prejence  of 
 the  people,  faying,  Naboth 
 did  blafpbeme  God  and  the 
 king.    Then  they  ca  rried  him 
 
 forth  out  of  the  city,  and 
 ftoned  bim  with  f  ones,  that 
 be  died. 
 
 14.  Then  they  fent  to  Je- 
 zebel, faying,  Naboth  is 
 ftoned,  and  is  dead. 
 
 I  Kings  21. 
 
 It  feems  not  a  little  ftrange 
 that  Jezebel  could  have  the 
 affurance  to  propofe  to  a 
 whole  body  of  magiflrates  fo 
 flagrant  an  iniquity,  To  bar- 
 barous a  defign.  But  it  ap- 
 pears much  more  furprifing, 
 that  a  grave  fenate,  even  all 
 the  elders  and  nobles  of  a  city, 
 fhould  fo  implicitly  com- 
 ply with  her  bloody  com- 
 mands, and  execute  a  corn- 
 million  fo  notorioufiy  cruel 
 and  unjufl.  But  Jezebel" 
 knew  her  men  ;  and  whom 
 fhe  wrote  to. — Evil  princes 
 never  want  wicked  inftru- 
 ments  to  execute  their  will. 
 As  their  example  fpreads  a 
 general  degeneracy  of  man- 
 ners among  the  people,  fo 
 it  is  their  accurfed  policy  to 
 fill  all  places  of  trull  and 
 power  with  none  but  men 
 of  profligate  and  corrupt 
 principles ;  whofe  conference 
 
 can  truckle  to  their  intereO, 
 and  their  obedience  and  loyalty  conform  to  the  mod 
 enormous  crimes. — Naboth,  it  feems,  was  too  upright 
 a  man  to  be  employed  ;  and,  for  the  fame  reafon,  too 
 good  to  be  let  live.  He  was  indeed /<?/  on  high  among 
 the  people,  and  advanced  for  the  time,  but  it  was  with 
 defign  that  his  fall  might  be  the  greater,  and  his  ruin 
 the  more  fure. — His  better  life  was  unfafhionable,  and 
 a  reproach  to  his  fellow  citizens  ;  therefore  a  con  P.  ant 
 eye-fore  to  them,  as  his  vineyard  was  to  the  king. 
 Covetoufnefs  robbed  him  of  the  one,  and  envy  of  the 
 other. — 'Tis  crime  enough,  in  bad  times,  to  be  a 
 good  man. 
 
 Nabotb 
 
M.  P.  after 
 
 1 5 .  And  it  came  to  pafs 
 when  Jezebel  beard  that 
 Naboth  was  ftoned,  and  was 
 dead,  that  Jezebel  /aid  to 
 Ahab,  Arife,  take  pojfeffion 
 of  the  vineyard  of  Naboth 
 the  Jezreelite,  which  he  re- 
 fufed  to  give  thee  for  money : 
 for  Naboth  is  not  alive,  but 
 dead. 
 
 j  6.  And  it  came  to  pafs 
 when  Ahab  heard  that  Na- 
 both was  dead,  that  Ahab 
 rofe  up  logo  down  to  the  vine- 
 yard of  Naboth  the  Jezreel- 
 ite,  to  take  piffejpon  of  it. 
 
 17.  And  the  word  of  the 
 LORD  came  to  Elijah  the 
 Tifibite,  faying, 
 
 18.  Arije,  go  down  to 
 meet  Ahab  king  of  Jfrael, 
 which  is  in  Samaria:  beheld, 
 he  is  in  the  vineyard  of  Na- 
 both, whither  he  is  gone  do  von 
 to  poffefs  it. 
 
 1 9.  And  thou  [halt  J "peak 
 unto  him  faying,  Thus  faith 
 the  LORD,  Hajl  thou  kill- 
 ed, andalfo  taken  pnffeffon  f 
 And  thou  fialt  fpeak  unto 
 him,  faying,  Thus  faith  the 
 LORD,  in  the  place  where 
 dogs  licked  the  blood  of  Na- 
 both, /hall  dogs  lick  thy  blood, 
 even  thine. 
 
 TRINITY.  91 
 
 Naboth  fuffers  for  ireafon ;  , 
 his  eftate  is  of  courfe  efcheat- 
 ed  to  the  king  — A  cheap 
 purchafe,   as   Ahab  and  his 
 wife  thought  ;  having  faved 
 by   the  attainder  the  whole 
 price  of  the  land.     And  this 
 ad  van  tagejezebel  forgets  not 
 to  congratulate  in  her  mef- 
 fage  to  the  king,  Arife,  take 
 pofjeffion    of  the   vineyard  of 
 Naboth,  which  he  refufed  to 
 give  thee  for  money.  As  much 
 as  to  fay,    "  I  wifh  youjoy 
 "  of  it  ;  you   have  it    now 
 "  for  nothing." — Thus  far, 
 this  icene  of    villainy    pro- 
 ceeds ;    thus  far,  God   per- 
 mits   their    wickednefs    to 
 profper,  and  feems  to  fit  Mill 
 as  an  unconcerned  fpeclator. 
 - — Ahab,    revived    with    the 
 fuccefs,  and  applauding  the 
 project,    as   if  Heaven   and 
 earth    favoured    his   defign, 
 throws  off  his  fjck  pet,  and 
 hailens  down  to  take    pof- 
 fellion. — But,  alas  !  the  very 
 profperity  of  fools  (hall  prove 
 their    ruin  :     The   greateft: 
 judgment  on   finners  is   to 
 fucceed  in  their  wickednels. 
 While    Ahab  is   felicitating 
 himfelf  on  his  new  acquifi- 
 tion,  juft  entering  upon  pof- 
 
 reflion,  and  highly  delighted 
 with  his  good  fortune,  in  comes  Elijah  with  an  er- 
 rand of  vengeance  from  God  •  with  an  heavy  reckon- 
 ing for   the  purchale  he  had  made;  even' blood  for 
 
 blood  ; 
 
9Z  The  Tenth   SUNDAY       i  Kings  21. 
 
 blood  ;  and  to  be  paid  on  the  very  fpot,  where  Na- 
 both's  had  been  fhed.— -Nor  is  one  life  fuffieient  atone- 
 ment for  the  life  of  an  innocent  and  good  man  :  No 
 Jefs  than  Ahab's,  though  a  king ;  no  lefs  than  his,  and 
 ^he  lives  of  his  whole  family,  ttiough  fo  numerous 
 and  powerful  (fee  2  Kings,  ch.  x.),  can  expiate  the 
 guilty  confequences  of  one  unbridled  paffion. — Sin  is 
 like  a  precipice  ;  nothing  fo  eafy  as  to  fall  ;  nothing 
 harder  than  to  ri(e.— Juftice  may  be  flow,  but  is  ever 
 fure. 
 
 20.  And  Ababfaid  to  Eli- 
 jah, Haft  thou  found  me,  0 
 mine  enemy?  And  be  an- 
 fwered,  I  bave  found  thee  .• 
 becaufe  thou  haft  fold  thy  f elf 
 to  work  evil  in  the  Jigbt  of 
 the  LORD. 
 
 2.1 .  Behold  I  will  bring 
 evil  upon  thee,  and  will  take 
 away  tby  pofterity,  and  will 
 cut  off  from  Ahab  bim  that 
 piffetb  againfl  the  wall,  and 
 him  that  is  fhut  up,  and  left 
 in  Jfrael. 
 
 22.  And  will  make  thine 
 houfe  like  the  boufe  ef  Jere- 
 boam  the  fori  of  Nebat,  and 
 like  the  houfe  of  Ba^fia  the 
 fon  of  Ahijab,  for  the  pro- 
 vocation wherewith  thou  bafl 
 provoked  me  to  anger,  and 
 made  Jfrael  to  fin. 
 
 23.  And  of  Jezebel  clfo 
 fpdke  the  LOR  D,  faying, 
 
 The  dogs  /ball  eat  Jezebel 
 by  tht  wall  of  Jezreel. 
 
 Haft  thou  found  me,  0  mine 
 enemy,  faith  Ahab  to  Elijah. 
 'Tis  the  way  of  wicked  per- 
 fons  to  count  them  for  ene~ 
 mies,  who  reprove  them. 
 u  He,  that  reproveth  a 
 H  fcorner,  getteth  to  himfelf 
 "  fhame ;  and  he  that  re- 
 "  buketh  a  wicked  man  get- 
 "  teth  himfelf  a  blot,"  iaith 
 the  wife  man f  ;  that  is,  will 
 be  branded  with  the  name  of 
 enemy  ;  or,  atleaij,  be  called 
 an  impertinent  and  bufy  bo- 
 dy. But  how  great  a  folly., 
 as  well  as  injuftice,  is  this  ! 
 — Did  we  but  rightly  con- 
 fider  this  thing,  we  fhould 
 foon.be  convinced,  that  who- 
 fo  hateth  our  faults,  (hews 
 the  trued  love  to  our  per- 
 fons  ;  but,  whofo  loveth  his 
 own  faults,  is  his  own  great- 
 eft  enemy.  Nor  can  there 
 be  a  furer  fign,  that  we  are 
 in  love  with  our  fins,  than 
 when  we  refent  admonition, 
 
 [  Pra<v,  ix.  7. 
 
 and 
 
M.  P.  after  TRINITY.  93 
 
 24.  Him  that  dieth  of    and  hate  them  that  reprove 
 Ahab   in  the  city,  the  dogs      us. 
 {hall  eat :  and  him  that  dieth  in  the  field,  Jhall  the  fowls  of  the 
 
 air  eat. 
 
 In  the  chara&er  of  Ahab 
 we  fee  a  raoft  enormous  cri- 
 minal ;  yet  a  pardon  is  ob- 
 tained on  a  (hew  of  repent- 
 ance. InGod's  dealings  with 
 him,  we  have  therefore  an 
 inftanceof  the  wife  meafures, 
 wherewith  his  mercy  and  his 
 according  to  all  things  as  did  j uftice  are  di fpen  fed. — Not- 
 the    Amorites    <whom    the     withstanding  the  heinoufnefs 
 
 of  Abab\  faults,  he  finds 
 mercy,  upon  his  humiliation 
 and  repentance.  But  then 
 this  mercy  bears  proportion 
 only  to  the  degree  of  that 
 repentance. — Now,  as  the 
 fole  motive  of  his  penitence 
 and  humiliation  wasthedread 
 of  thofe  judgments  he  had 
 been  threatened  with,  rather 
 than  any  forrow  for, or  hatred 
 of,  his  fins  ;  his  pardon,  for 
 that  reafon,  is  only  temporal, 
 and  merely  a  reprieve  for  the 
 term  of  his  own  life. — I  will 
 not  brin?  the  evil  in  his  days, 
 hut  in  his  f oris  days  will  1  bring 
 the  evil  upon  bis  boufe. — Had 
 his  repentance  been  perfect 
 and  fincere,  it  would  ha  e  prevailed  for  reverfing  the 
 whole  fentence,  as  well  as  refpiting  his  doom. — The 
 very  reprieve  is,  indeed,  an  Encouragement  to  the 
 greateft  finners  to  repent.  But,  at  the  fame  time,  fiich 
 a  mercy  ought  to  appear  terrible  to  thole  who  flop 
 
 (hurt 
 
 25.  But  there  was  none 
 like  unto  Ahab,  which  did 
 fell  himfelf  to  work  wicked- 
 
 nefs  in  the  fight  of  the 
 LORD,  whom  Jezebel  bis 
 wife  fir  red  up. 
 
 26.  And  he  did  very  abo- 
 minably  in  following  idols 
 
 LORD  caflout  before  the 
 children  of  Jfrael. 
 
 27.  And  it  came  to  pafs 
 when  Ahab  heard  thofe 
 words,  that  he  rent  bis  clothes , 
 and  put  fackcloth  upon  bis 
 flefb,  and  faffed,  and  lay  in 
 fackclotb,  and  went  fo/tly. 
 
 28.  And  the  word  of  the 
 LORD  came  to  Elijah  the 
 Tijhbite,  faying, 
 
 29.  Seefl  thou  bow  Ahab 
 bumbleth  himfelf  before  me  P 
 becaufe  be  bumbleth  himfelf 
 before  me,  I  will  not  bring 
 the  evil  in  his  days  :  but  in 
 bis  fans  days  will  I  bring  the 
 evil  upon  bis  boufe. 
 
94  The  Tenth  SUNDAY      i  Kings  $U 
 
 ftiort  in  their  courfe  of  penitence,  and  fufFer  it  not  to 
 have  its  perfed  work  !  Attrition  itlelf,  which  confifls 
 in  outward  acts,  fuch  as,  rending  the  clothes,  putting  on 
 Jackcloth,  fafting,  and  going  foftly,  is  a  good  beginning 
 of  repentance,  but  not  fufficiently  available  for  a  full 
 releafe  and  free  pardon  of  fin.  How  unwife  then  and 
 unfafe  mult  it  be  to  truft  thereto  ? — The  truth  is,  ex- 
 ternal forms  of  mortification,  affecting  chiefly  the  bo- 
 dy, may  atone  for  that  fhare  of  the  penalty,  which 
 the  body  has  incurred  :  But,  for  acquittal  of  the  foul, 
 fhe  alfo  muft  exert  thole  ads  which  are  proper  to  her 
 nature,  in  the  exercife  of  true  repentance  ;  for  that 
 no  humiliation,  but  fuch  as  extends  to  the  whole  man, 
 both  to  our  bodies  and  our  fouls,  can  fully  fatisfy  the 
 
 divine  juftice. In  order,  therefore,  to  this  plenary 
 
 ablolution,  repentance  ought  to  coniift  of  thele  four 
 parts,  Attrition,  Contrition,  Converfion,  and  Reno- 
 vation.— Thefe  are  like  fo  many  fteps,  which  lead  to' 
 an  effectual  pardon  and  peace.  And  they  ought  to 
 be  ranged  alfo  in  the  order  wherein  we  have  placed 
 them. — The  two  firft  are  neceffary  to  begin  with,  the 
 one  refpeding  the  difcipline  of  the  body,  the  other 
 of  the  fpirit;  the  one  outward,  the  other  inward  ;  and 
 both  holding  a  proportion  to  each  other,  as  well  as 
 founded  on  right  motives,  and  a  due  fenfe  of  the  mo- 
 ral turpitude,  as  well  as  danger,  of  fin. — The  third, 
 which  is  Converfion,  refpeds  God  only,  and  the  turn- 
 ing the  whole  ftream  of  our  affections  towards  him. — ■ 
 Fourthly,  Renovation  regards  both  God,  and  our- 
 ieives  ;  and  confifts  in  a  total  renewal  of  our  lives 
 and  actions,  and  is,  properly,  that  effed  of  the  pre- 
 ceding ads,  which  the  fcripture  calls,  "  The  fruits 
 *4  meet  for  repentance  s." The  two  firfl  (viz.  At- 
 trition and  contrition)  may  exift  in  a  carnal  man, 
 through  the  terrors  of  confcience,  and  a  fervile  fear 
 of  God's  wrath,  fuch  as  we  have  feen  in  <SWh,  and 
 here  in  Ahcb. But  then,  if  thefe  two  firft  parts, 
 
 '  Matt.  iii.  8.      h  See  fifth  Sunday  after  'Trinity,  on  i  Sam.  xt. 
 
 without 
 
M.  P.  after    TRINITY.  95 
 
 without  the  latter,  are  not  fufficient  to  fatisfy  for  the 
 fin  of  the  foul,  'tis  as  true,  that,  except  the  latter 
 have  been  preceded  by  the  former,  we  cannot  be 
 fure  that  they  are  fincere  enough  to  be  fafe.  If  ei- 
 ther be  wanting,  we  repent  but  by  halves  :  Our  pu- 
 nimment  may  be  lefifened,  but  will  not  be  wholly 
 forgiven. 
 
 fhe 
 
& 
 
 Sto' Tenth  SUNDAY     i  Kings  22. 
 
 The  Tenth   S  o  n  d  a  y  after  TRINITY. 
 
 Proper  LefTon  for  Evening  Prayer, 
 
 1   Kings,  Chap.  xxii. 
 
 Jehofhaphat  king  of  Judah  enters  into  alliance  witfc 
 Ahab  the  king  of  Ifrael,  againjl  the  Syrians.  Four 
 hundred  prophets  of  Baal  promife  good  fuccefs ;  but 
 Micaiah  the  true  prophet  of  Godforelels  the  defeat  of 
 that  expedition,  and  the  death,  of  Ahab.  He  is  cafi 
 into  prifon.  Ahab  is  killed  in  the  battle,  and  Jehofha- 
 phat narrowly  efcapes. 
 
 l.    JN  D  tbey  continued 
 three  years  without 
 war  between  Syria  and  If- 
 rael. 
 
 2.  And  it  came  to  pafs  in 
 the  third  year,  that  Jehop^a- 
 fhat  the  king  of  Judah  came 
 down  to  the  king  of  Ifrael. 
 
 3.  (And  the  king  of  If- 
 rael fold  unto  bisfervants, 
 Know  ye  that  Ramoth  in 
 Gilead  is  ours,  and  vje  be 
 
 Jiill,  and  take  it  not  out  of 
 the  hand  of  the  king  of 
 Syria  ?) 
 
 J  Am  as  thou  art,  arc]  Je- 
 hojhaphat  had  married  his- 
 fori  Joram  to  Athaltah,  the 
 daughter  of  Ahab  and  Jeze- 
 bel ;  and  upon  this  oecafion 
 (we  may  prefume)  made 
 this  vifit,  and  thefe  profef- 
 fions  of  friendfhip,  to  Ahab ; 
 but  the  fequel  of  the  hiftory, 
 both  in  what  befel  Jehojba- 
 pbat  himfelf,  and  afterwards 
 happened  to  his  family, 
 fhews  how  much  he  was  to 
 blame  in  this  part  of  his 
 conduct,  and  how  impolitic 
 
 it 
 
E.  P.  after  TRINITY.  o7 
 
 4.  And  be  J aid  unto  J 'eho-     it  is,  as  well  as  difpleafing 
 
 to  God,  for  any  one,  pro- 
 feffing  his  true  religion,  to 
 make  friendfhips  or  alliances 
 with  thofe,  who  are  noted 
 for  impiety,  as  Abab  and 
 Jezebel  were ;  or  even  to 
 enter  into  intimacies  with 
 fuch  as  differ  from  us  in  the 
 
 principles  of  true  religion. 
 
 Jebojhaphat,  in  propofmg, 
 
 jbapbat,  Wilt  thou  go  with 
 me  to  battle  to  Ramotb- 
 gilead?  And  Jebo/bapbat 
 /aid  to  the  king  of  Ijrael,  I 
 am  as  thou  art,  my  people  as 
 tby  people ,  my  borfes  as  thy 
 borfes. 
 
 5.  And  Jebojhaphat  /aid 
 unto  the  king  of  Ifrael,  In- 
 quire, I  pray  tbee,  at  the 
 Word  of  the  LORD  to-day. 
 
 6.  Then  the  king  of  If- 
 rael gathered  the  prophets  to- 
 gether, about  four  hundred 
 men,  and  faid  unto  them, 
 Shall  I  go  againjl  Ramoth- 
 gilead  to  battle,  or  fhall  I 
 forbear?  And  they  faid,  Go 
 up;  for  the  LO  RDJball 
 deliver  it  into  the  hand  of 
 the  king. 
 
 7.  And  Jebojhaphat  (aid, 
 Is  there  not  here  a  prophet 
 of  the  LOR  D  be  fides,  that 
 -Me  might  enquire  of  him? 
 
 8.  And  the  king  of  Ifrael 
 [aid  untoJebofhapbatfThere 
 is  yet  one  man  (Micaiab  the 
 
 fan  of  Imlah)  by  whom  we 
 may  enquire  of  the  LORD ; 
 but  I  bate  him,  for  he  doth 
 not  prophefy  good  concerning 
 me,  but  evil.  And  Jebo- 
 jhaphat faid,  Let  not  the 
 king  fay  fo. 
 
 Vol.  IV. 
 
 That  God's  will  mould  be 
 confulted,    before  they  en- 
 gaged in  this  war ;  and,  af- 
 ter   the  jour   hundred  falfe 
 prophets  had,  with  one  voice, 
 pronounced    a   happy    iflue 
 thereto,  his  requiring,  That 
 a  prophet   of  the   LORD 
 might  be  afked  concerning 
 the  event  -,  was  a  mark  and 
 exprefiion   of    piety        But, 
 at  the  fame  time,  it  is  not  a 
 little     furprifii.g,     that    he 
 couid,  without  a  holy  indig- 
 naiion,    fit    and    hear  '  the 
 prophets  of  Baal  delivering 
 their  predictions;   and    ftill 
 more  wonderful,  that,  after 
 he  had  heard  the  prophecy 
 of  Micaiah,  he  mould  ven- 
 ture to  accompany  a  man 
 who  was  doomed  to  deftruc- 
 tion;  and  engage  in  a  war, 
 that,  by  the  oracle  of  God, 
 was  condemned,    and  pro- 
 nounced unfortunate. — But 
 alas !  we  often  fee,  even  in 
 religious  perfons,  too  much 
 H  of 
 
$8  Tbe  Tenth  SUNDAY      i  Kings  22. 
 
 g.Tbenthekingoflfrael  of    this    faulty     compliance 
 
 called  an  officer,  and  /aid,  with  the  finful  cuftoms  and 
 
 Hajlen  hither  Micaiah  the  ways   of   the    world  ;    and 
 
 fon  of  Imlah.  affociating    themfelves     too 
 
 10.  And  the  king  of  If-  freely  with  perfons,  who 
 rael,  and  Jebojhapbat  the  fhew  no  regard  either  for 
 M"g  °f  Jud*b,  fat  each  on  God,  or  the  Chuch.  See 
 his  throne,  having  put  on  more  on  ver.  48. 
 
 their  robes,  in  a  void  place  in  the  entrance  of  the  gate  of  Sama- 
 ria, and  aH  the  prophets  prophefied  before  them. 
 
 11.  And  Zedekiab  the  fon  of  Chenaanah  made  him  horns  of 
 iron:  andhefaid,  Ihus  faith  the  LORD,  With  thefe jbalt 
 thou  tup  the  Syrians,  until  thou  have  confumed  them. 
 
 1 2.  And  all  the  prophets  propbefted  fo,  faying,  Go  up  to  Ra- 
 moth-gilead,  and  profper  :  for  the  L  0  RD  pall  deliver  it  into 
 the  king's  band. 
 
 13.  And  the  mejfenger  We  may  obferve,  in  the 
 that  was  gone  to  call  Mi-  condu&of  Micaiah,  that  cha- 
 caiah,  fpoke  unto  him,  fay-  rafter  of  integrity,  fortitude, 
 ing,  Behold  now,  the  words  and  zeal  for  truth,  which  all 
 of  the  prophets  declare  good  minifters  and  fervants  of  the 
 1*0/0  the  king  with  one  true  God  ought  to  exprefs 
 mouth :  lit  thy  word,  I  pray  in  their  words  and  beha- 
 tbee,  be  like  the  word  of  one  viour,  efpecially  when  con- 
 of  them,  and  /peak  that  fulted  concerning  the  will  of 
 which  is  good.  God. 
 
 14.  And  Micaiah  f aid,  As  the  LORD  livetb,  what  the 
 LORD  faith  unto  me,  that  will  I f peak. 
 
 15.  So  he  came  to  the  king,  and  the  king  [aid  unto  him,  Mi- 
 caiah, fhall  we  go  again  ft  Ramoth-gilead  to  battle,  or  fhall  we 
 forbear  ?  And  he  anfwered  him,  Go,  and  pro/per :  for  the 
 LORD  fhall  deliver  it  into  the  hand  of  the  king. 
 
 16.  And  the  kingfaid  unto  him,  How  many  times  fhall  I  ad- 
 jure thee,  that  thou  tell  me  nothing  but  that  which  is  true  in  tbe 
 name  of  the  LORD? 
 
 17.  Andhefaid,  I f aw  all  Ifrael fcattered upon  tbe  hills,  as 
 fheep  that  have  not  afhepherd:  and  tbe  LORD  J aid,  Thefe  have 
 no  mafler,  let  them  return  every  man  to  his  houfe  in  peace. 
 
 id.  And 
 
E.  P.  after  TRINITY.  99 
 
 1 8.  And  the  king  of  Ifraelfaid  unto  Jebopaphat,  Did  I  not 
 tell  thee,  that  he  would  prophefy  no  good  concerning  me,  but  evil. 
 
 19.  And  he  faid,  Hear  thou  therefore  the  Word  of  the 
 LORD:  If  aw  the  LOR  D  fitting  on  his  throne,  and  all  the 
 hojl  of  heaven  /landing  by  him,  on  his  right  hand,  and  on  his  left. 
 
 20.  And  the  LORDfaid,  Who  jball perfuade  Ahab,  that 
 be  may  go  up  and  fall  at  Ramoth-gilead?  And  one  faid  on  this 
 manner,  and  other  J  aid  on  that  mariner. 
 
 21.  And  there  came  forth  a  fpirit  and  fltod  before  the  LORD 
 and  faid,  I  will  pefuade  him. 
 
 22.  And  the  LOR  D  faid  unto  him,  Wherewith  P  And  be 
 faid,  I  will  go  forth,  and  I  will  be  a  lying  fpirit  in  the  mouth  of 
 all  his  prophets.  And  he  faid,  Thou  /halt  perfuade  him,  and 
 prevail  alfo :  go  forth,  and  dofo. 
 
 23.  Now  the  refo-e  behold,  the  LORD  hath  put  a  lying  fpirit 
 in  the  mouth  of  all  theje  thy  prophets,  and  the  LORD  hath 
 
 fpoken  evil  concerning  thee* 
 
 24.  But  Zedekiah  the  fan 
 of  Chenaanah  went  near, 
 and  fmote  Micaiab  on  the 
 cheek,  and  faid,  Which  way 
 went  the  Spirit  of  the 
 LORD  from  me  to  fpeak 
 unto  thee? 
 
 25.  And  Micaiab  faid, 
 Behold,  thou  (halt  fee  in  that 
 day,  when  thou  fh alt  go  into 
 an  inner  chamber  to  bide  thy- 
 /elf 
 
 In  the  treatment,  which 
 this  holy  prophet  met  with, 
 we  fee  not  only  the  ill  ufage 
 which  the  faithful  minifters 
 of  God  are  to  expect  from 
 falfe  prophets  and  evil  ma- 
 giftrates,  but  the  great  flight 
 of  their  admonitions  and 
 advice,  which  they  too  often 
 meet  with  from  perfons  pro- 
 felling  even  the  fame  re- 
 ligion. 
 
 26.  And  the  king  of  I fr  a  el  faid,  Take  Micaiab,  and  carry 
 him  back  unto  Amon  the  governor  of  the  city,  and  to  Joafh  the 
 kings  f on  : 
 
 27.  And  fay,  Thus  faith  the  king,  Put  this  fellow  in  tbe 
 prifon,  and  feed  him  with  bread  of '  affliflion,  and  with  water  of 
 affliclion,  until  I  come  in  peace. 
 
 28.  And  Micaiab  faid,  If  .thou  return  at  all  in  peace,  the 
 LORD  hath  not  fpoken  by  me.  And  he  faid,  Hearken,  O 
 People,  every  one  of  you. 
 
 H  2  29.  So 
 
ioo  The  Tenth  SUNDAY     i  Kings  22 
 
 29.  So  the  king  of  Ifrael,  and  Jehofbapbat  the  king  of  Judab, 
 went  up  to  Ramotb-gilead. 
 
 30.  And  the  king  of  If- 
 rael faid  unto  fehofiapbat, 
 I  will  difguife  myfelf  and 
 enter  into  the  battle ;  but  put 
 tbou  on  thy  robes.  And  the 
 king  of  Ifrael  difguifed  him- 
 felf, and  went  into  the 
 battle. 
 
 31.  But  the  king  of  Syria 
 commanded  his  thirty  and 
 two  captains  that  had  rule 
 over  his  chariots,  faying, 
 Fight  neither  withfmall  nor 
 great,  fave  only  with  the 
 king  of  Ifrael. 
 
 32.  And  it  came  to  pafs 
 when  the  captains  of  the 
 chariots  faw  febofhaphat, 
 that  they  faid,  Surely  it  is 
 the  king  of  Ifrael.  And 
 they  turned  aftde  to  fight 
 againfl  him :  And  fehoflm- 
 pbat  cried  out. 
 
 33.  And  it  came  to  pafs, 
 when  the  captains  of  the 
 cbariets  perceived  that  it 
 was  not  the  king  of  Ifrael, 
 
 We  may  hereby  fee,  that 
 ill  men,  however  they  feem 
 to  defpife  the  threatnings  of 
 God,  yet  are  timorous  and 
 daunted  when  they  come  in- 
 to danger.  Ahab  difguifes 
 himfelf  when  he  goes  into 
 the  battle — He  was  hardy 
 enough  to  defy  the  menaces 
 of  the  oracle,  but  had  nor 
 the  courage  to  fight  openly 
 
 in  the  field. He  thinks, 
 
 by  fuch  a  precaution,  to 
 conceal  himfelf  from  the 
 vengeance  of  Heaven,  and 
 efcape  the  danger  he  was 
 threatened  with ;  but  the 
 event  (hewed  both  the  im- 
 piety and  folly  of  firft  con- 
 temning, and  then  fencing 
 againfl,  the  almighty  power 
 
 of  God. Jehofhaphat  had 
 
 like  to  have  met  with  the 
 fame  fate ;  but  as  his  fault 
 had  in  it  more  of  indifcre- 
 tion  than  impiety,  his  life 
 was  fpared. 
 that  they  turned  back  from  purfuing  him. 
 
 34.  And  a  certain  man  drew  a  bow  at  a  venture^  and  f mote 
 the  king  of  Ifrael  between  the  joints  of  the  harnefs :  wherefore 
 be  faid  unto  the  driver  of  his  chariot,  Turn  thine  hand,  and 
 carry  me  out  of  the  bofi,  for  I  am  wounded. 
 
 35.  And  the  battle  increafed  that  day :  and  the  king  was  flayed 
 up  in  his  chariot  againfl  the  Syrians,  and  died  at  even :  and  the 
 blood  ran  out  of  the  wound,  into  the  midjl  of  the  chariot. 
 
 36.  And 
 
E.  P.  after  TRINITY.  IOI 
 
 36.  And  there  went  a  proclamation  throughout  the  haft,  about 
 the  going  down  of  the  fun,  faying,  Every  man  to  his  city,  and 
 every  man  to  his  own  country. 
 
 37.  So  the  king  died,  and 
 was  brought  to  Samaria, 
 and  they  buried  the  king  in 
 Samaria. 
 
 38.  And  one  wafhed  the 
 chariot  in  the  pool  of  Sa- 
 maria, and  the  dogs  licked 
 up  his  blood,  and  they  waft- 
 ed his  armour,  according  un- 
 to the  word  of  the  LORD 
 which  hefpake. 
 
 39.  Now  the  refl  of  the 
 afls  of  Abab,  and  all  that 
 be  did,  and  the  ivory  houfe 
 which  he  made,  and  all  the 
 cities  that  he  built,  are  they 
 not  written  in  the  book  of 
 the  chronicles  of  the  kings  oj 
 
 40.  So  Ahab  Jlept  with 
 reigned  in  his  Jlead. 
 
 41 .  And  Jebojhapbat  the 
 fon  of  Afa  began  to  reign 
 fiver  'fudah  in  the  fourth 
 year  of  Ahab  king  of  If- 
 rael. 
 
 42.  Jehofbaphat  was 
 thirty  and  five  years  old 
 when  he  began  10  reign,  and 
 he  reigned  twenty  and  five 
 years  in  Jerufalem  :  and  his 
 mothers  name  was  Azubah 
 the  daughter  of  Shilhi. 
 
 43.  And  he  walked  in  all 
 the  way  of Afa  his  father,  he 
 
 This  part  of  the  hiftoJy 
 fets  before  us  the  verifica- 
 tion of  thofe  judgments, 
 which  God,  by  his  prophets, 
 had  denounced  againft  the 
 idolatrous  and  rebellious 
 Ahab. — It  likewife  teaches 
 us,  That,  as  nothing  hap- 
 pens by  chance,  fo  nothing, 
 either  of  power,  or  cunning, 
 can  fecure  us  from  the  hand 
 
 of  God The  man  who 
 
 drew  his  bow,  and  flew  that 
 unhappy  king,  did  it  at  a 
 venture-,  but  it  was  God, 
 who  directed  both  the  hand 
 and  the  arrow. 
 '  Ifrael.P 
 
 his  fathers,  and  Ahaziab  his  fon 
 
 In  ver.  48.  it  is  faid,  that 
 Jehofhaphat  made  (hips  of  Tar- 
 fbifb  to  go  to  Ophir  for  gold ; 
 but  tbey  went  not,  for  the  fhips 
 were  broken  at  Ezion-geber.-— 
 This  part  of  the  hiftory  is 
 more  fully  related  in  z  Cbron. 
 xx.  And  the  reafon  of  that 
 mifcarriage  of  his  defign  is 
 there  afcribed  to  the  alliance 
 he  had  made  with  Ahaziab 
 ttje  wicked  and  idolatrous 
 king  of  Ifrael.  It  is  there 
 faid,  ver.  35. — "  After  this" 
 H  3  — (even 
 
The  Tenth  SUNDAY      i  Kings  22. 
 
 102 
 
 turned  not  afidefrcm  it,  do- 
 ing that  which  was  right  in 
 the  eyes  of  the  LORD  :  ne- 
 verthelefsy  the  high  places 
 were  not  taken  aivay  ;  for 
 the  people  offered  and  burnt 
 incenje  yet  in  the  high  places. 
 
 44.  And  Jehojbaphat  made 
 Peace  with  the  king  of  If- 
 rael. 
 
 45.  Now  the  rejl  of  the 
 afis  of  Jehojbaphat,  and  his 
 might  that  he  Jhewed,  and 
 how  be  warred^  are  they  not 
 written  in  the  book  of  the 
 chronicles  of  the  kings  of 
 Judah  ? 
 
 46.  And  the  remnant  of 
 the  Sodomites  which  remain- 
 ed in  the  days  of  his  father 
 Afa,  he  took  out  of  the  land. 
 
 47.  There  was  then  no 
 king  in  Edom :  a  deputy 
 was  king. 
 
 48.  Jehojbaphat  made 
 fhips  of  Tarfhijh  to  go  to 
 Ophir  for  gold  ;  but  they 
 went  not  j  for  the  flips  were 
 broken  at  Ezion-geber. 
 
 49.  Then  faid  Ahaziah 
 the  J on  of  Ahab  unto  Jeho- 
 jbaphat, Let  my  ftrvants  go 
 with  thy  fervants  in  the 
 fhips :  but  Jehofiapbat  would 
 
 not. 
 
 50.  And  Jehojbaphat flept 
 with  his  fathers,  and  was 
 buried  with  his  fathers  in 
 the  city  of  David  bis  father, 
 
 — (even  after  many  things 
 he  had   done   right   in    the 
 fight  of  the  LORD,  which 
 are  recorded  of  him  in  that 
 chapter)   "  he  joined  him- 
 4  (elf   with    Ahaziah    king 
 4  of    Ifrael,    who  did   very 
 '  wickedly  ;  and  he  joined 
 c  himfelf  with  him  to  make 
 4  fhips  to  go  to  Tarfhifh, 
 4  &c.     Then  Eliezer,  &c. 
 4  prophefied  againft   Jeho- 
 1  fhaphat,    laying,  Becaufe 
 i  thou    haft  joined   thyfelf 
 '  with  Ahaziah.  the  LORD 
 4  hath  broken  thy  works ; 
 '  and  the  fhips  were  broken, 
 '  that  they  were  not  able  to 
 4  goto  Tarfhifh."— Deter- 
 red by  this  prophecy,  Jeho- 
 fhaphat refilled,  on  Ahaziah 's 
 further  application,  to  pro- 
 ceed in  that  defign,  as  we  are 
 told  in  the  49th  ver.  of  our 
 Leffon.     He  was  Convinced, 
 by  that  difafter  which  hap- 
 pened to  his  fleet,  and  by 
 the  mefTage  from  God,  that 
 the   alliance   he    had   made 
 with  Ahaziah,  was  not  well 
 pleafing  to  the  Lord. 
 
 Upon  the  whole,  we  are 
 taught  the  fin  and  danger  of 
 afibciating  with  ill  company; 
 that  we  ought  to  fTiun  the 
 converfation  of  wicked  men, 
 and  keep  out  of  the  reach  of 
 bad  example.  "  Evil  com- 
 "  munication  corrupteth 
 *'  good 
 
E.  P.  after  T  R 
 
 and  Jehoram  his  f on  reigned 
 in  bisjiead. 
 
 5 1 .  Abaziab  tbe  fon  of 
 Ahab  began  to  reign  over 
 lfrael  in  Samaria,  tbe  fe- 
 venteentb  year  of  Jebofha- 
 fhat  king  of  Judah,  and 
 reigned  two  years  over  lf- 
 rael. 
 
 52.  And  he  did  evil  in 
 the  fight  of  tbe  LORD,  and 
 walked  in  tbe  way  of  bis  fa- 
 ther, and  in  tbe  way  of  his 
 mother,  and  in  tbe  ivay  of 
 "Jeroboam  the  fon  oj  Nebat, 
 who  made  lfrael  to  fin. 
 
 53.  For  he  ferved  Baal, 
 and  worfhipped  him,and pro- 
 voked to  anger  the  LORD 
 God  oj  lfrael,  according  to 
 all  that  his  father  bad  done. 
 
 I  N  I  T  Y.  103 
 
 "  good  manners :"  And 
 every  finful  compliance  with 
 the  children  of  this  world,  is 
 a  bafe  betraying  the  caufe 
 of  virtue,  and  expofmg  our 
 faith  to  the  influence  of  fe- 
 ducing  fpirits.  The  good 
 Spirit  of  God  is  grieved,  and 
 provoked  to  forfake  us,  when 
 we  give  ear  to  deceivers,  or 
 too    freely    converfe    with 
 
 them. If  we  choofe  the 
 
 company  he  diflikes,  we 
 mull  not  expect  he  will 
 vouchfafe  his  prefence,  to 
 blefs  and  profper  our  de- 
 figns. — He  warns  us,  by  our 
 confcience,  as  he  did  Jeho- 
 Jhaphat,  by  his  prophet, 
 againft  the  ill  confequences 
 of  fuch  criminal  friendfhips ; 
 and,  as  that  king's  example 
 fhews,  we  are  not  to  prefume  on  his  grace  or  wifdom 
 to  fecure  us,  if  we  rafhly  engage  in  finful  correspon- 
 dences, or  wicked  company,  it  is  more  his  goodnefs 
 than  our  own  merit,  if  we  efcape  immediate  punish- 
 ment.— If  he  inflidt  the  penalty  on  our  eftates,  and 
 fpare  our  perlbn,  it  is  a  mercy  ;  a  far  greater  mercy, 
 than  fuch  imprudence  deierves, 
 
 H4 
 
 Tbe 
 
IP4         fbe  Eleventh  SUNDAY  Prcf. 
 
 The  Eleventh  Sunday  after   TRINITY 
 
 Proper  Leflbn  for  Morning  Prayer* 
 
 %  K  I  n  q  s,  Chap.  v. 
 
 Naaman  the  Syrian  cured  of  his  leprofy  by  wafhing  in 
 the  river  Jordan  :  Gehazi  punifhed  with  leprofy  for 
 his  covetoufnefs. 
 
 PREFACE. 
 
 ^Tf1*""  H  E  injlruklions,  which  a  Chrijlian  audience  is  to 
 
 I        learn  from  this  Leffon,  are  couched  chiefly  in  the 
 
 fpiritual  fenje,  and  myjlical  meaning ,  of  the  hif- 
 
 tory  ;  and  may  he  fummed  up,  and  comprifd,  under  the 
 
 following  heads : 
 
 I. — i.  In  general,  we  are  taught,  that  fin,  which  is 
 the  leprofy  of  the  foul,  is  incurable  by  any  human  means, 
 and  without  ihrjacred  laver  cf  regeneration  in  the  Church. 
 —~—But  Naaman  was  a  Syrian. 
 
 2.  New  the  t.rm  Syrian,  here,  and  elfewhere  (fee 
 Deut.  xxvi.  5.)  is  the  emblem  of  man  in  tbejlale  of  na- 
 ture ;  as  yet  unbaptized,  and  an  alien  from  the  common- 
 wealth of  Ifrael. 
 
 3.  There  is  therefore  no  cure  for  original  fin  (that  le- 
 profy we  contracted  from  our  fir fl  parents)  but  Baptism  ; 
 — So  the  prophet  to  Naam,  Wafli  and  be  clean. 
 
 4.  And  no  wafhing  is  effetluai  to  that  end,  but  in  the 
 Church. — Abana  and  Pharpar  may  be  naturally  belter 
 
 than 
 
Pref.  after    TRINITY.  105 
 
 than  all  the  waters  of  Ifrael ;  yet  no  waters  but  thofe  of 
 Jordan,  no  element  but  that  which  is  fanclified  by  the 
 Word  of  God,  and  admini fired  by  a  prophet,  one  duly 
 commijfwned  by  him,  can  avail  to  the  myjlical  wafhing 
 away  of  fin. 
 
 5.  "The  coming  again  of  Naaman'j  flejh  like  unto  the 
 flefh  of  a  little  child,  does  very  fignificantly  reprefent  to 
 us  the  New  Birth  in  baptijm. — It  is  both  the  effecl  and 
 proof  of  regeneration,  that  we  become  as  little  children, 
 So  our  Lord  affirms,  "Except  ye  become  as  little  children, 
 "  ye  fhall  not  enter  into  the  kingdom  of  heaven*.'" — This 
 regeneration  is  often  fpoken  of  by  the  apo/tle,  under  the 
 characler  of  u  putting  off  the  old  man,  and  putting  on  the 
 "  new  man:" — "  The  new  creature  .-"  "  Renewing  of 
 "  the  Holy  Ghcft"  &c.  And  is  likewife  intimated  by  the 
 Pfalmijl  in  that  elegant  comparifon,  "  Making  me  young 
 "  and  lujly  as  an  eagle**." 
 
 6.  Naaman  taking  earth,  yea,  a  burden  of  earth, 
 doth  aptly  figure  to  us  that  humility,  wherewith  we  are  to 
 offer  up  our  facrifices  to  God. — When  water  hath  cleanjed 
 us,  we  are  not  to  forget  our  earth,  that  is,  ourf elves  ; 
 we  are  not  to  be  exalted  above  meajure  into  an  imaginary 
 conceit  of  an  inftantaneous  perfclion.  Though  the  guilt 
 of  original  fin  be  taken  off  by  baptifm,  yet  the  penalty  of 
 mortality,  and  the  frailty  of  our  lapfed  nature,  do  fiill 
 
 remain "  Dufi  thou  art,"  frail  and  referable  man, 
 
 ftill;  fubjetl  to  fall  again  into  Jin  :— "  And  to  duft  fhaJt 
 
 "  thou  return^ The  fting  indeed  of  death  is  taken 
 
 away,  but  the  fentence  of  death  continues  ft  ill  in  force, 
 and  unrepealed,  until  the  day  of  refurreclion  :  Then  but 
 not  before,  fhall  fin  and  death  be  both  deftroyed. 
 
 7.  But  the  earth,  as  well  as  water,  muji  be  holy-, 
 taken  from  the  Land  of  Ifrael,  the  Holy  Land,  the 
 Church  of  God.  For  hereby  the  human  nature  of  Chrifil 
 feems  to  be  reprefented;  the  holy  earth  being  a  fit  em- 
 blem of  hisfacred  body,  as  the  water  is  of  his  precious 
 blood. 
 
 a  Matt,  xviii.  3.  b  pf.  c;j;# 
 
io6  The   Eleventh    SUNDAY  Pref. 
 
 II.  We  have  afo,  in  this  Leffcn,  a  remarkable  fpeci- 
 wen  of  the  two  noted  degrees  of  faith  ;  namely ,  the  hif- 
 torical,  and  the  effetlual. 
 
 1.  The  hiftorical,  or  that  faith  which  is  grounded  en 
 credible  teflimony,  and  moral  evidence. — Naaman  hear- 
 ing a  report,  that  there  was  a  prophet  in  Ifrael,  who 
 could  cure  his  leprofy,  comes  to  him,  and  hears  the  word 
 of  God  ;  but  yet,  with  difficulty,  is  perfuaded  to  believe^ 
 and  comply.  To  a  natural  man  the  Divine  word  appear s, 
 at  firfl  hearing,  fimple,  unpleafant,  and  difgnfiful ;  be- 
 caufe  it  is  contrary  to  our  corrupt  nature,  and  worldly  ap- 
 frebenjions.  But  further  confide  rat  ion,  and  faithful  ad- 
 vice, zvill  reconcile  us  to  its  commands.  When  NaamanV 
 reafon  was  convinced,  and  had  got  the  better  of  his  paf- 
 
 fion,  be  went  down  and  dipped  himfelf  feven  times  in 
 Jordan,  and  was  made  clean. 
 
 2.  Efficacious  and  faving  faith  : — This  kind  of  faith 
 can  only  be  fubfiquent  to,  and  follow  after,  baptifm  •  fo 
 Naaman,  after  his  ckanfing,  returned  to  the  man  of 
 God,  and j 'aid,  NOW  I  know  that  there  is  no  God  in 
 all  the  earth,  but  in  Ifrael.  This  is  a  degree  beyond 
 mere  believing  -,  hath  a  mixture  of  experience,  and  is  im- 
 proved into  knowledge. Now  I  know,  &c.  He  faith 
 
 not,  Now  I  believe,  but,  Now  I  know,  &c. — /  know 
 now  what  I  never  knew  or  under  flood  before. — Of  this 
 kind  is  that,  "  full  affurance  of  faith,  that  evidence  of 
 "  things  not  feen,"  which  the  apoftle  fpeaks  ofc,  and 
 which  every  true  member  of  Chrifl  hath,  and  doth  feel, 
 when  he  ftirreth  up  the  gift  that  is  in  him  by  virtue 
 of  the  baptifmal  laver,  and  the  laying  on  of  hands. 
 Hence  it  is  aljo  called,  a  "  confidence  towards  God  d  ;" 
 and,  by  our  Church*,  a  "  knowing  and  feeling  that 
 4i  there  is  none  other  name  under  heaven  given  unto  man9 
 **  whereby  we  can  be  faved,  but  only  the  name  of  our 
 "  Lord  Jefus  Cbrijl."    Tea,  it  is  that  bleffed  teflimony, 
 
 e  Heb.  xi.  i,  fcff,  <*  i  John  iii.  21.  *  Office  for 
 
 &e  fick. 
 
 which 
 
Pref.  after    TRINITY.  107 
 
 which  the  Spirit  of  God  hearelh  with  our  fpirit,  that  we 
 are  the  children  of  God{. 
 
 To  confirm  us  in  this  mofl  ufeful  doclrine  {but  not  fufiji- 
 ciently  adverted  to)  of  the  two -fold  acceptation  of  faith, 
 we  have  it  often  exemplified  to  us  in  the  New  left  anient. 
 But  the  two  following  injlances  are  very  clear  and 
 exprefs. 
 
 In  the  account  given  by  St.  John  8  of  the  Samaritan'* 
 believing  in  Chrift,  we  read,  "  Many  believed  on  him, 
 "  for  the  faying  of  the  woman,  which  tejlified,  He  told 
 
 "  me  all  that  1  did." Bui,   as  it  follows,  "  Many 
 
 "  more  believed  on  him,  becaufe  of  his  own  word,  and 
 *'  /aid  unto  the  woman,  Now  we  believe,  not  becaufe  of 
 "  thy  faying,  for  we  have  heard  him  ourjelves." 
 
 hi  Acls  the  y\\\th  we  meet  with  a  parallel  cafe: 
 "  Philip  went  down  to  the  city  of  Samaria,  and  preached 
 "  Chrift  unto  them  :  And  when  they  believed  Philip 
 "  preaching  the  things  concerning  the  kingdom  of  God, 
 "  and  the  name  ofjefus  Chrijl,  ihey  were  baptized,  both 
 "  men  and  women-,  and  great  joy  was  in  that  city.'" — 
 Here  we  fee,  affent,  or  the  hijloncal  faith,  preceded 
 haptifm  ;  great  joy,  or  the  experimental  and  efficacious 
 faith,  fucceeded  it. 
 
 IVhnfo  is  deftrous  to  improve  this  fentimenl  may  confult 
 the  profound  Dr.  Jackfon  ;  who,  in  treating  of  experi- 
 ments in  ourf elves,  def cants  on  the  cafe  of  Naaman3  and 
 ethers,  to  the  jame  effeel,  vol.  I.  p.  140,  &V. 
 
 f  Rom-  viii.  10  g  Chap  h. 
 
 The 
 
io8         the  Eleventh  SUNDAY     z  Kings  5. 
 
 fbe  Eleventh  Sunday  after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer, 
 
 2  Kings,    Chap.  v. 
 
 1.  1SJ0W Naaman,cap-    POD    is    the   true   and 
 !*'    tain  of  the  bojl  of  only    fountain    of     ho- 
 
 the  king  of  Syria,  was  a  nour.  Naaman  had  been  his 
 great  man  with  his  majler,  inftrument  in  delivering  Sy- 
 and  honourable,  becaufe  by  ria  ;  and  therefore  was  a 
 him  the  LO  R.D  had  given  great  man  with  his  majler^  and 
 deliverance  unto  Syria  : —        honourable.      It  was   his  fuc- 
 
 cefs  gave  him  favour  and  in- 
 tereft  with  his  king;  that  favour  gave  him  honour; 
 but  God  was  the  iole  author  of  that  fuccefs. — God 
 is  the  firfl  and  only  caufe  of  all  our  Wettings  ;  and 
 therefore  principally  to  be  honoured  and  adored. 
 
 No  diftemper  incident  to 
 
 1 He  was  alfo  a  mighty     our   body    is   fo   filthy  and 
 
 man  in  valour,  but  he  was  loathfome  as  leprofy  ;  yet 
 a  leper.  this  great,    this    honourable, 
 
 man  is  afflicted  with  it. 
 
 Human  greatnefs  cannot  fecure  us  from  the  common 
 
 infirmities  of  human   nature. Here  was  valour, 
 
 dignity,  and  renown,  but  qualified  with  a  naufeous 
 difeafe  ;  but  this  was  to  prevent  the  more  noifome  le- 
 profy of  pride.  Here  was  an  odious  and  vile  dif- 
 temper, but  alleviated  by  the  glory  of  victory  and 
 fame. — Thus  Divine  Providence  tempers  his  bleflings 
 to  fecure  their  better  effect :  He  keeps  our  joys  and 
 our  fears  on  an  even  balance,  that  we  may  neither 
 prefume  nor  defpair.  By  fuch  compofitions  God  is 
 pleafed  to  make  both  our  croffes  more  tolerable,  and 
 our  enjoyments  more  wholefome  and  fafe. 
 
 This 
 
M.  P.  after   TRINITY.  io9 
 
 2.  And  the  Syrians  bad  This  example,  like  many 
 gone  out  by  cimpanies,  and  others  in  Scripture-hiftory, 
 bad  brought  away  captive  teaches  us,  that  thofe  things, 
 out  of  the  land  of  Ifrael  a  which  are  looked  upon  in 
 little  maid,  and  jbe  waited  the  world  as  the  pure  effects 
 on  Naaman's  wife.  of   chance,    are,    in    truth, 
 
 the  operations  of  an  eternal 
 andAll-wife  providence,  which  prefides  over  all,  and 
 often  draws  the  greateft  advantages  from  the  mod 
 common  and  ordinary  occurrences. — A  party  of  Sy- 
 rians had  made  an  inroad  into  the  land  of  Ifrael;  had 
 brought  away,  among  the  captives,  a  little  maid  ^  they 
 fold  her  ;  fhe  became  a  Have  to  a  great  lord  of  Sy- 
 ria, and  waits  on  his  lady. — What  was  there  extraor- 
 dinary in  all  this?  may  a  natural  man  fay. But  if 
 
 we  regard  this  (or  the  parallel  hiftory  of  Jofepb)  with 
 a  fpiritual  eye,  how  plainly  does  the  hand  of  infinite 
 Wifdom  and  Goodnefs  appear,  in  directing  and  con- 
 dueling  this  feeming  chance  to  the  greateft  good ! 
 Not  only  the  cure  of  Naaman's  leprofy,  but  the  health 
 of  his  foul,  in  the  cure  of  his  idolatry,  and  ignorance 
 of  the  true  God,  is  effected  by  the  means  of  this  lit- 
 tle maid : — A  poor  flave  brings  falvation  to  this  great 
 man's  houfe !  Thus  a  fmall  chink  may  let  in  great 
 light ;  and  very  (lender  beginnings  have  often  given 
 birth  to  the  mod  confiderable  events.  For  this  rea- 
 fon  little  things  are  not  to  be  defpifed  ;  becaufe,  in  the 
 weaknefs  of  worldly  caufes,  we  fee,  mod  clearly,  the 
 fuperior  wifdom  and  omnipotence  of  GOD,  who 
 often  "  chufes  the  foolifh  things  of  the  world,  on 
 "  purpofe  to  confound  the  wife,  and  the  weak  things 
 "  of  the  world,  to  confound  the  things  that  are 
 "  mighty,  &VA" 
 
 This,  as  bifhop  Hall  de- 
 
 3.  And  fhe  faid  unto  her     fcants,  was  a  true  daughter 
 
 miflrefsy    Would  God  my     of  Abraham  :  Tho'  fhe  had 
 
 lord  were  with  the  prophet     loft  her  liberty,  fhe  loft  not 
 
 h  1  Cor.  i.  27. 
 
 her 
 
no  the   Eleventh  SUNDAY     %  Kings  5. 
 
 that  is  in  Samaria  ;  for  he  her  faith  :  She  knew,  and 
 would  recover  him  of  his  believed,  there  was  a  God 
 leprofy.  in  Ifrael,  whofe  prophet  had 
 
 power  to  work  the  mira- 
 culous cure.  Nor  had  her  captivity  imbittered  her 
 fpirit  towards  the  family  fhe  ferved  Tho'  deprived 
 by  them  of  her  freedom,  tho'  her  perfon  was  inflaved, 
 yet  her  mind,  and  her  charity,  were  free.  Her  good 
 will  to  her  mafter  appears  in  her  good  wifhes :  She 
 fpends  none  on  herfelf:  We  hear  her  not  pining  after 
 home;  fhe  wifhes  not  herfelf,  but  her  mafter,  in  Sa- 
 maria, and  that  for  the  benefit  of  a  cure.  She  is 
 more  folicitous  for  his  good,  than  her  own  releafe. 
 A  noble  generofity !  a  mod  difinterefted  bene- 
 volence! How  few  fervants,  how  few  friends,  are 
 there  now  a  days,  who  follow  this  rare  and  excellent 
 example  !  How  few  Chriftian  fervants  fo  faithful  to 
 their  Chriftian  mailers,  as  this  Jew,  this  little  flave, 
 to  her  heathen  lord  I 
 
 By  the  general  concern  ex~ 
 
 4.  And  one  went  in,  and    prefTed  by  all  Naamarfs  fer- 
 
 told  his  lord,  faying,  Thus    vants  for  their  lord's  welfare 
 
 and  thus  faid  the  maid  that     and   recovery    (as   firft,    in 
 
 is  of  the  land  of  Ifrael.  the  little  maid's  wifh  ;  then 
 
 another  fervant's  readinefs  to 
 report  what  fhe  faid  ■,  and  afterwards  (ver.  13.)  the 
 feafonable  advice  of  his  attendants  to  comply  with 
 the  prophet's  order,)  we  have  reafon  to  judge  him 
 happy  in  the  love  and  fidelity  of  his  domefticks  ^ 
 and  may  alfo  prefume  this  happinefs  was  the  confe- 
 quence  of  fome  virtues,  which  endeared  him  fo  much 
 to  his  family. — For  otherwife,  as  the  poet  obferves, 
 "  Nor  wife  nor  child  will  for  your  welfare  care1." — 
 The  affection  of  mafters  and  fervants  ought  to  be  reci- 
 procal. For  the  only  fure  bond  and  cement  of  domeflic 
 peace  and  happinefs,  is  a  mutual  benevolence,  and  a 
 
 1  Horace.  Nan  uxorfalvum  te  'vult,  non  filius. 
 
 faithful 
 
M.  P.  after   TRINITY.  1It 
 
 faithful  difcharge  of   our    refpeclive  duties   towards 
 each  other. 
 
 To  obviate  all  imputation 
 5.  And  the  king  of  Syria  of  credulity  in  Naaman,  or 
 faid,  Go  to,  go,  and  1  will  the  king,  it  is  neceffary  and 
 fend  a  letter  unto  the  king  of  natural  to  fuppofe  there  were 
 Ifrael.  And  he  departed,  many  more  particular  cir- 
 cumstances than  are  here  re- 
 lated ;  fuch  as  Naamans  dif- 
 courfins:  the  maid  •,  hearing 
 from  her  the  relation  of  Eli- 
 /has  many  wonderful  mira- 
 cles -,  his  reporting  thefe 
 things  to  the  king  (at  this 
 x\m<zBenbadcd,  who  had  been 
 himlelt  a  prifoner  in  Jfrae\ 
 and  might  very  probably 
 have  heard  of  the  prophet's 
 fame  0  and,  above  all,  the 
 fpecial  work  of  God's  fpirit, 
 in  difpofing  both  Naaman  and  the  king  to  give  ear  to 
 the  words  of  a  fimple  maiden,  and  to  believe  her  re- 
 port. Thefe  reafonable  preemptions  will  fecure  the 
 credibility  of  the  hiftory  ;  and  then,  if,  with  St.  Am- 
 broje,  we  penetrate  into  the  allegory,  'tis  obvious  to 
 remark  how  lively  an  emblem  and  type  this  was  of 
 that  ready  faith,  which  the  Gentile  world,  even  kings 
 
 and  took  with  him  ten  tale?its 
 of  fiver  ,  and  ftx  thoufand 
 pieces  of  gold*,  and  ten 
 changes  of  raiment. 
 
 6.  And  he  brought  tlie 
 letter  to  the  king  of  Ifrael, 
 faying,  Now  when  this  let- 
 ter is  come  unto  thee,  behold, 
 1  have  therewith  fent  Naa- 
 man my  fervant  to  thee,  that 
 thou  mayfl  recover  him  of  his 
 leprofy. 
 
 k  The  Syrian  talent  was  46  /.    1 7  s.  6  d.  of  our 
 money ;    at    which    computation,    ten    talents 
 
 made 
 
 The  6000  pieces  of  gold  made  1000  drachms,  and 
 a  drachm  was  as  much  as  an  Hungarian  ducat ; 
 which,  in  our  money,  is  7  s.  6  d.  The  piece  of 
 gold  then,  being  1  s.  3  d.  each,  the  whole  6000 
 amounted  to         
 
 468   15 
 
 375 
 
 So  that  the  whole  prefent,  exclufive  of  the  ten 
 
 changes  of  raiment  made  —  —     843   1  5 
 
 <L 
 
 and 
 
j  12         The  Eleventh  SUNDAY     2  Kings  s. 
 
 and  their  princes,  fhould  yield  to  the  Gofpel  in   th 
 firft  and  earlieft  ages  of  Chriftianity.     The  Church 
 was  then,  like  this  little  maid,  fmall,  and  of  no  repir 
 tation  ;  young,  a  captive,  and  in  a  ftate  of  fervitude 
 — On  the  other  hand,  as  Naaman  takes  with  him  great 
 prefents,  and  the  king  writes  a  letter  by  him,  &c.   fo 
 we  find,  that  worldly  men,  and  fuch  whofe  faith  is 
 weak  and  imperfect,  have  always  recourfe  to  worldly 
 means  to  accomplifh  their  ends ;    even  in    fpiritual 
 things,    and    the   concerns   of    religion.      Howbeit, 
 when  this  flows  from  a  pious,  but  uninftructed,  zeal, 
 God,  though  he  rejects  the  means,  accepts  the  ready 
 mind  :  For  fo  the  prophet,  tho'  he  refufes  Naaman' & 
 prefent,  yet  (ver.  19.)  difmifles  him  with  the  vale- 
 diction   of    peace,     and    (ends    him    away    with    a 
 
 blefling. 
 
 The  wicked  fear,  where 
 7.  And  it  came  to  pafs  no  fear  is:  Nor  are  they 
 when  the  king  of  Jfrael  had  capable,  in  any  emergency, 
 read  the  letter,  that  he  rent  of  railing  their  thoughts 
 his  deaths,  and /aid,  Am  /  above  the  pitch  of  natural 
 God,  to  kill  and  to  make  caufes.  The  king  of  Ifrael 
 dive,  that  this  man  doth  (who  then  reigned)  had  for- 
 fend  unto  me  to  recover  a  faken  the  true  God  ;  and 
 manof  his  leprofy?  Where-  therefore  never  thought  of 
 fore  confider,  I  pray  you,  his  almighty  power,  nor  of 
 and  fee  'how  be  feektth  a  his  prophet.  For  this  rea- 
 quarrel  againft  me.  fon  he  cannot  read  the  let- 
 
 ter, without  amazement  of 
 heart,  without  rending  his  elbaths,  and  crying  out, 
 Am  I  God,  &c.  He  was  not  indeed  fo  infatuated 
 Hike  later  princes,  who  idolized  themfelves')  as  to 
 fancy  himfelf  a  God  ;  and  in  this  his  modefty  de- 
 ferves  fome  praife.  For  although  God  vouchfafes  to 
 call  kings  gods,  it  belt  becomes  kings  to  call  them- 
 felves  men ;  and  to  difdain  all  flattering  titles  from 
 others,  left  they  meet  with  the  fate  of  Herod1,  and, 
 
 1  A8s  xii. 
 
 bv 
 
M.P.  after    TRINITY.  „3 
 
 by  the  remarkablenefs  of  their  deftrudion  confefs  the 
 
 diftance  wherein  they  ftand  to  their  Maker. Man 
 
 may  kill,  but  man  cannot  make  alive  a^ain.-     And   if 
 leprofy   be  a  death  (as  it  is  here  and  elfewhere  m  inti- 
 mated to  be,  i.  e.  an  incurable  difeafe),  what  human 
 power  can  either  inflid  or  cure  it?    This  was  the  fum 
 of  the  king's  argument ;  and,  if  the  reafoning  be  at- 
 tended to,  it   mud  lead  us  to  the  acknowledgment  of 
 the  divine  power  of  (Thrift.     The  voice  of  natural  rea- 
 (on  will  didate  this  truth,  That  he  who  cures  a  le- 
 profy by  his  word,  can  be  no  other  than  God. — Eli- 
 jha, as  the  fervant  of  God,  fends  the  leper  to  the  wa- 
 ters of  Jordan  ;  but  our  Lord  cured  that  difeafe  with 
 a  touch,  by  a  word,  by   his  will :  "  I  will,  faith  he, 
 ct  be  thou  clean  ;  and  immediately   his  leprofy   was 
 «  cleanfed  n." 
 
 One  thing  we  may  plainly 
 obferve  in  this  incident,  is, 
 the  difference  between  the 
 civil  and  ecclefiaflical  pow- 
 er ;  between  the  regal,  and 
 the    pontificate ;    the  king, 
 and  the  church  :    The  tem- 
 poral authority  extends  only 
 to  temporal  things,  and  in- 
 terpofes    (of  right;  no  far- 
 ther  in    fpirituals  than   the 
 external  government  of  the 
 Church,    and   its  minifters. 
 But   as   to  the   power    and 
 office    of    the   clergy,    tho' 
 in   point   of  outward  difcipline,  and  for  the  fake  of 
 regularity  and  order,  they  are,  and  ought  to  be,  fub- 
 ject   to  the  civil  magiftrate;  yet,  in   the   exercife  of 
 their  function,    and    all  acls    purely  fpiritual,    they 
 are    wholly   independent   on    the  ftate       The  king 
 or  Ifrael  was   confcious    he    was   no    prophet  ;    that 
 he  had  no   fupernatural    powers ;  therefore  rents  his 
 
 m  Numb.  xil.    it.  »  Matt    vj;j 
 
 V0L'IV-  I  deaths, 
 
 8.  And  it  was  fo,  when 
 Elijha  the  man  of  God  had 
 heard  that  the  king  of  Ifrael 
 bad  rent  his  cloatbs,  that  be 
 fent     to   the    king,    faying 
 therefore  haji  thou  rent  thy 
 cloatbs  ?  let  him  come  now  to 
 me,  and  he  ft  all  know  that 
 there  is  a  prophet  in  Ifrael, 
 9.  So  Naaman  came  with 
 bis  horfes,  and  with  his  cha- 
 riots, and  food  at  the  door 
 of  the  ho  ufe  of  Elijha. 
 
1 1 4  Tbet  Eleventh  SUNDAY      2  Kings  5. 
 
 ckatbs,  and  complains  of  mal-treatment,  when  appli- 
 ed to  in  a  matter  that  belonged  not  to  his  province. 
 But  Elif>ji?<,  who  was  duly  invetled  v/ith  thofe  fuper- 
 natural  powers,  deiires  the  cafe  might  be  turned  over 
 to  him.  The  king  lends  the  leper  to  the  prophet  to 
 be  healed  -,  that  was  all  he  could  do.  It  is  the  pre- 
 rogative and  honour  of  the  regal  office  to  maintain 
 and  defend  the  Church ;  to  point  out,  by  their  laws, 
 which  is  the  true  %  together  with  the  way,  and  the 
 guides,  that  lead  thereto  5  but  to  admit  into  this 
 heavenly  kingdom,  to  make  us  members  of  Chriil 
 by  baptifm,  and  cure  the  leproiy  of  fin,  is  a  privilege 
 that  belongs  only  to  the  prieflly  office. 
 
 The  number  of  /even,  as 
 so.  And  Elijha  fent  a  interpreters  obferve,  is  often 
 ueffenger  unto  him,  faying,  myftical  in  the  Scripture- 
 C-3  and  wa/b  in  Jordan  language:  Here  Elifba  bids 
 [even  times,  and  thy  flejb  Naaman  go  and  wafh  in 
 fh all  come  again  unto  thee,  Jordan  /even  times.  This 
 and  thou  (bait  be  clean.  number  denoting  perfection, 
 
 either  fignifies  the  perfect 
 cleannefe  he  mould  obtain,  both  in  flefh  and  in  fpirit ; 
 or  it  may  allude  to,  and  typify,  the  fevenfold  gifts'of 
 the  Holy  Ghoft,  which  the  waters  of  baptifm  are  to 
 fit  and  prepare  us  for ;  or  the  fevenfold  corruption  of 
 
 fin,  which  they  are  intended  to  cleanfe  us  from. 
 
 And  as  pride  is  the  firft  of  all  the  deadly  fins,  and 
 fource  of  all  the  reft,  the  prophet  takes  a  proper 
 courfe  to  mortify  that  vice,  without  which  the  waters 
 of  Jordan,  the  baptilmal  font,  can  be  of  little  ufe. — 
 Elifba  therefore  takes  (late  upon  him,  that  he  may 
 humble  the  proud  Syrian  :  He  doth  not  fay,  as  the 
 great  man  expected  he  would,  1  will  come  to  bim  •, 
 but,  Let  him  come  to  me.  And  yet,  when  he  comes 
 to  the  prophet's  door,  he  vouchlafes  not  to  fee  him. 
 — This  had  proved  too  hard  a  trial  for  Naaman,  had 
 he  liflened  only  to  the  advice  of  pride :  Had  pride 
 prevailed,  he  had  never  been  cleanfed.  But,  after 
 much  ftruggle,  he  humbles  himfelf  to  the  voice  of 
 
 the 
 
M.  P.  after    TRINITY.  n5 
 
 the  prophet ;  he  wifely  fubmits  to  the  prudent  coun- 
 fel  of  his  own  fervants,  and  finds  a  cure   in  the  con- 
 
 quefl  of  his  pride. In  this  procedure  we  may  alfo 
 
 obferve,  the  prophet  a&ed  as  the  type  and  reprefenta- 
 tive  of  Chrift,  who  fends  all  that  are  yet  without  the 
 pale  of  his  Church,  to  the  waters  of  baptifm:  none 
 muft  come  within  his  gates,  until  they  wafb  and  are 
 
 clean. Naaman,  with  his  horfes  and  his  chariot, 
 
 flood  at  the  door  of  the  houfe  of  Eli/ha  ;  he  mioht  not 
 enter. — No  human  grandeur,  no  wealth  nor  honours, 
 no  worldly  confiderations,  nor  means  whatfoever,  but 
 baptifm,  fhall  procure  admiffion  into  the  houfe  and 
 family  of  Chrift. — "  He  that  believes,  and  is  bap- 
 "  tized,  fhall  be  faved  V"  And,  "  Except  a  man  be 
 "  born  again  of  water  and  the  Holy  Ghoft,  he  can- 
 44  not  enter  into  the  kingdom  of  God  p." 
 
 ii.  But  Naaman  was 
 wroth,  and  went  away,  and 
 [aid,  Behold,  I  thought,  He 
 will  furely  come  out  to  me, 
 and  (land,  and  call  on  the 
 name  of  the  LORD  his 
 God,  andjlrike  his  handover 
 the  place,  and  recover  the 
 leper. 
 
 12.  Are  not  Abana  and 
 Pbarpar,  rivers  of  Damaf- 
 cus,  better  than  all  the  wa- 
 ters of  Ifrael  ?  may  I  not 
 wajh  in  them  and  be  clean  f 
 fo  he  turned,  and  went  away 
 
 in  a  rage. 
 
 13.  And  his  fervants  came 
 near,  and  fpake  unto  him, 
 and /aid,  My  father,  if  the 
 prophet  had  bid  thee  do  feme 
 
 0  Mark  xvi.  16. 
 
 On  the  behaviour  of  Naa- 
 man, before  and  after  his 
 warning,  we  have  already 
 noted  the  two  kinds  of  faith 
 obfervable  in  his  cafe.  Here, 
 if  we  take  it  in  another  light, 
 we  may  as  clearly  difcern 
 the  different  workings  of  the 
 flefh  and  the  fpirit ;  of  na- 
 ture and  grace,  Natural 
 men  look  no  further  than 
 natural  caufes  :  They  fee 
 not,  nor  exped  any  other 
 effe&s,  than  what  the  ordi- 
 nary courfe  and  event  of 
 things  are  wont  to  produce. 
 Their  views  reach  no  higher 
 than  to  fecond  caufes ;  the 
 firft  caufe  of  all  things,  they 
 want  both  eyes  and  light  to 
 fee  ;    namely,    the   eye  of 
 
 *  John  lit.  5. 
 
 faith 
 
r  1 6  The  Eleventh   SUNDAY      2  Kings  5. 
 
 great  thing,  wiuldejl  thou  faith,  and  the  illumination 
 not  h'iveMne  it  f  bow  much  of  the  Holy  Ghoft  :  They 
 rather  then,  when  h^  faith  lee  the  creature  only  ;  the 
 tath^eyWajh  and  be  dean?     Creator  they   fee  not-,    and 
 
 nature  is  their  only  rule. 
 This  is  that  phiiofophy,  which  the  apoftie  deiervedly 
 calls  vain  \  How  right  foever  phiiofophy  may  be  in 
 defining  the  operations  of  nature,  it  is  (lark  blind  as  to 
 thofe  of  grace  *  therefore  vain  and  unprofitable,  if  it 
 proceed  no  further  than  its  own  power  and  extent. 
 The  w idiom  of  this  world  is  but  a  falfe  or  incompetent 
 guide  in  heavenly  things:  it  treats  with  contempt  the 
 iuperior  efficacies  of  grace;  or  thinks  itfelf  affronted, 
 when  any  thing  is  oilered  that  is  above  its  fphere  :  It 
 is  wroth,  and  turns  away  in  a  rage  from  the  prophet, 
 that  recommends  any  fpiritual  matter-,  and  rejects 
 ail,  as  foolifli  and  impertinent,  which  iuits  not  with 
 its  own  pfejudicate  opinions — This  is  what  the  men 
 of  the  world,  the  fine  Athenian  wits  of  the  age,  call 
 reafon  :  This  is  what  they  (tick  to  :  And  this  attach- 
 ment is  the  great  ftumbling-biock  and  rock  of  of- 
 fence, at  which  they  (tumble,  when   the  doctrines  of 
 
 faith  are  propofed  to  them. But  if  the  conduct  of 
 
 Naaman,  before  his  warning,  reprefent  to  us  the  com- 
 mon practice  of  all  carnal  men  ;  the  example  of  his 
 better  advifed  obedience,  and  the  happy  fruit  of  it, 
 mould  convince  them  of  the  folly  of  fuch  behaviour, 
 and  that  the  wifdom  of  this  world  is  indeed,  what  the 
 Apoftie  calls  it,  but  "  foolifhnefs  with  God  r."  That 
 we  mult  therefore  firft  become  fools,  in  going  counter 
 to  the  mere  reaibn  of  man,  in  the  great  myileries  of 
 faith,  if  we  would  be  truly  wife. 
 
 How  appofite  an  emblem 
 
 14.   Then  went  be  down,      this  is  of  the  Chriftian  bap- 
 
 and   dipped  himfelf  /even     tifm,    hath    been    obferved 
 
 times  in  Jordan,  according     more  than  once.     We  mall 
 
 to  the  faying  of  the  man  of    therefore  only   note  the  un- 
 
 «  Col.  ii.  8.  *  1  Cor.  i.  25. 
 
 happy 
 
M.  P.  after  TRINITY.  117 
 
 God:  and  bis  fe/b  came  happy  prejudice  of  thofe, 
 again,  like  unto  the fiejb  of  who  under  the  full  light  of 
 a  little  child,  and  be  was  the  Gofpel,  rejec~t  or  neglect 
 dean.  the   inestimable  benefits  of 
 
 this  divine  inftitution.  To 
 this  purpofe  our  Lord  applies  this  miraculous  cure 
 of  a  heathen  and  ftranger,  and  remarks  the  great 
 blindnefs  and  perverfenefs  of  thofe  J(ivs9  who  re- 
 mained refractory  and  infenfible  to  all  the  offers  of 
 his  grace,  while  others  who  were  as  aliens  (the  pub- 
 licans and  finners)  came  in,  and  took,  as  it  were,  the 
 kingdom  of  heaven  by  violence.  "  Many  lepers," 
 faith  he,  "  were  in  1/rael,  in  the  time  of  Eh feus,  the 
 "  prophet,  and  none  of  them  were  cleanfed,  faving 
 "  Naaman  the  Syrian*" — Hence  it  likewife  follows, 
 as  St.  Ambrofe  remarks,  that  the  grace  of  God  is  al- 
 together free  -,  that  it  is  due  to  none ;  much  lefs  tied 
 to  a  place,  or  any  natural  relation  ;  but  is  difpenied 
 only  to  the  good  difpofition  of  the  will,  and  the  fin- 
 cerity  of  the  heart. 
 
 Gratitude  is  a  mod  natural 
 virtue,  a  mod  rational  duty, 
 and  ought  to  bear  propor- 
 tion to  the  favour  received. 
 Yet  nothing  is  rarer  to  be 
 found,  efpecially  towards 
 God  ;  and  that,  too  often, 
 among  thofe  who  are  of  the 
 houfhold  of  faith.  Of  ten 
 lepers,  whom  our  Lord 
 cured,  but  one  returned  to 
 acknowledge  his  cure,  and 
 give  glory  to  God  -,  and  he 
 was  a  itranger.  And  here, 
 a  Syrian  ftranger  is  thankful 
 for  his  double  cure,  his  le- 
 profy  and  idolatry ;  but  we  hear  not  of  one  Ijraelits 
 
 15.  And  he  returned  to 
 the  man  of  God,  he  and  all 
 his  company,  and  came  and 
 flood  before  him :  and  he  fa  id, 
 Behold,  now  I  know  that 
 there  is  no  God  in  all  the 
 earth,  but  in  Ifrael :  now 
 therefore,  1  pray  thee,  take 
 a  blejpng  of  thy  fervant. 
 
 16,  But  he  j aid,  As  the 
 LORD  liveth,  before  %vbom 
 I  /land,  I  will  receive  none. 
 And  be  urged  him  to  take  it, 
 but  he  refufed. 
 
 s  Luke  iv.  27. 
 
 1  3 
 
 profited 
 
1 1 8         Tbs  Eleventh  SUNDAY      %  Kings  5. 
 
 profited  by  the  miracle,  or  the  example. — Not  even 
 
 the  prophet's  own  fervant. On  the  contrary,  we 
 
 may  rather  obferve,  whom  mercy  and  pardon  of  fin 
 does  not  melt  into  thankfulnefs  and  praile,  it  com- 
 monly hardens  They,  to  whom  much  is  forgiven, 
 will  indeed  love  much  ;  but  then  they  mult  firft  have 
 been  fenfible  how  much  their  guilt  was,  before  they 
 can  feelingly  know  the  greatnefs  of  the  mercy. — Hu- 
 mility mult  fhew  us  the  one,  and  faith  will  mew  the 
 other. — Both  thefe  mud  go  together,  otherwife  we 
 fhall  never  be  truly  thankful. — In  a  word,  he  cannot 
 be  thankful  to  God,  who  is  not  truly  penitent. 
 
 In  this  requeft  of  Naamany 
 we  fee  in  him  a  thorough 
 conviction  of  the  unlawful- 
 nefs  of  idolatry,  and  a  good 
 intention  to  worfhip  none 
 but  the  true  God.  His  de- 
 fire  of  Ifraelilijh  earth  for 
 erecting  his  altar  upon,  tefti- 
 fied  the  one,  and  his  peti- 
 tion to  be  excufed  when  he 
 went  with  his  mailer  into  the 
 houje  of  Rimmon,  proved  the 
 other.  At  the  fame  time 
 there  is  a  weaknefs  of  faith 
 difcernable  in  both  thefe  re- 
 quells  (as  expofitors  ob- 
 ferve)-, but  as  the  prophet 
 doth  not  condemn  it,  neither 
 ought  we. — The  prophet's 
 anfwer,  Go  in  peace,  and  our 
 Lord'cs  faying,  on  a  like  oc- 
 cafion,  "  New  wine  is  not 
 "  to  be  put  into  old  bottles, 
 u  &V. V  fhews,  that  in- 
 dulgence fhould  be  ufed  to- 
 
 17.  And  Naatnan  fa  id, 
 Shall  there  not  then,  I  pray 
 tbeey  be  given  to  thy  fervant 
 two  mules  burden  of  earth  ? 
 for  thy  fervant  will  hence- 
 forth   offer   neither   burnt- 
 
 offeringy  nor  facrifice  unto 
 ether  godsy  but  unto  the 
 LORD. 
 
 18.  In  this  thing  the 
 LORD  pardon  thy  fervant , 
 that  when  my  mafter  goeth 
 into  the  houfe  of  Rimmon  to 
 ivarfoip  therey  and  he  lean- 
 eth  on  my  handy  and  I  bow 
 my  [elf  in  the  houfe  of  Rim- 
 mon :  when  I  bow  down 
 tnyfelf  in  the  houfe  of  Rim- 
 mony  the  LORD  pardon 
 thy  fervant  in  this  thing. 
 
 19.  And  he  faid  unto 
 himy  Go  in  peace.  So  he 
 departed  from  him  a  little 
 way. 
 
 1  Matt.  ix.  17. 
 
 wards 
 
M.P.  after    TRINITY,  139 
 
 wards  young  converts,  If  the  intention  be  fincere, 
 the  fame  God,  who  touched  the  heart  with  the  love 
 of  truth,  will  by  degrees,  and  in  due  time,  lead 
 them  into  all  truth.  "  No  man  is  made  a  faint  at 
 once.  Both  the  natural  and  fpiritual  growth  advances 
 to  perfection  by  degrees. —  The  modern  doclrine  of 
 instantaneous  perfection  is  an   abfurdity,  both  in  na- 
 
 ture and  grace. 
 
 20.  But  Gehazi  the  fer- 
 vant  of  Elifoa  the  man  of 
 God  J aid,  Behold,  my  wafer 
 bath  J pared  Naaman  this 
 Syriariyin  not  receiving  at  his 
 hands  that  which  be  brought: 
 but  as  the  LORD  livetb, 
 I  will  run  after  him,  and 
 take  fomeivhat  of  him. 
 
 21.  So  Gehazi  followed 
 after  Naaman  :  and  when 
 Naaman  Jaw  him  running 
 after  him,  be  lighted  down 
 frttn  the  chariot  to  meet  him, 
 and  f aid,  Is  all  well  P 
 
 22.  And  be  J  aid,  All  is 
 well:  my  majler  batbfent 
 me,  faying,  Behold,  even 
 now  there  be  come  to  me 
 from  mount  Ephraim  two 
 young  men  of  the  fons  of  the 
 prophets :  give  them.  I  pray 
 thee,  a  talent  offtlver,  and 
 
 '  two  changes  of  garments. 
 
 23.  And  Naaman  faid, 
 Be  content,  take  two  talents. 
 And  he  urged  him,  and 
 bound  two  talents  of  fther 
 in  two  bags,  with  two 
 changes  of  garments,    and 
 
 In  this  action  of  Gehazi \ 
 and  the  punifhrnent  that  at- 
 tended it,  we  may  learn 
 in  general  the  nature  and 
 effect  of  that  fort  of  cove- 
 toufnefs  which  is  properly 
 called  avarice,  or  the  love 
 
 of  money. As  the  heart 
 
 is,  fuch  are  the  manners. — 
 The  prophet  looked  with 
 contempt  and  indifference  on 
 the  Syrian's,,  wealth  •,  Gehazi 
 with  admiration,  and  a 
 greedy  eye.  The  prophet 
 refufes  a  prefent,  that  he 
 may  do  the  greater  honour 
 to  God  and  his  religion  : 
 Gehazi  thinks  of  nothing 
 but  himfeif,  and  his  own  in- 
 tereft,  of  olive-yards  and  vine- 
 yards, &c.  And  as  the 
 mifer  thinks  not  of  God,  no 
 wonder  he  forgets  that  God 
 fees  and  obferves  him.  He 
 can  lie,  and  fwear  too  [As 
 the.  LORD  livetb],  to  gain 
 his  knavifh  ends,  without 
 the  lead  thought,  that  the 
 God  he  fwears  by,  hears  his 
 falfe  oath,  and  will  avenge 
 the  fraud.— Avarice  never 
 I  4  lodges 
 
120        The  Eleventh  SUNDAY     2  Kings  5 
 laid  them  upon  two  of  his     lodges  alone   in  any  heart 
 
 fervanis,  and  thry  bare  them 
 before  him. 
 
 24.  And  -when  he  came  to 
 the  tower,  he  took  them 
 from  their  hand,  and  be- 
 ftoived  them  in  the  houfe  ; 
 
 and  he  lei  the  men  go,  and 
 they  departed. 
 
 25.  But  he  ivent  in,  and 
 food  b'ejore  his  wafer  :  and 
 
 EHfiafaid  unto  him,  Whence 
 comeft  thou,  Gehazi  ?  And 
 he  /aid,  Thy  Jervant  ivent 
 no  whither. 
 
 26.  And  be  fa  id  unto 
 him,  Went  not  mine  heart 
 with  thee,  when  the  man 
 turned  again  from  his  cha- 
 riot to  meet  thee:  is  it  a 
 time  to  receive  money,  and 
 to  receive  garments,  and 
 olive-yards,  and  vineyards, 
 and  fheep,  and  oxen,  and 
 men-fervants,  and  maid- 
 fervants  ? 
 
 27.  The  leprofy  therefore 
 of  Naaman  foall  cleave  unto 
 thee,  and  unto  thy  feed  for 
 ever.  And  he  went  out 
 from  his  pre  fence  a  leper  as 
 white  as  f now. 
 
 All  the  pofle  of  fins  that  can 
 ferve  its  turn  are  ever  pre- 
 fent  and  attendant  upon   it. 
 Firft  Gehazi  breaks  the  tenth 
 commandment;  immediate- 
 ly we  find  him  breaking  all 
 the  reft.    Both  the  tables  of 
 the  law  are  facrificed  to  his 
 accurfed    defire  of  wealth  : 
 So  that  in  him   we  fee  that 
 faying  verified,  "  The  love 
 u  of  money  is  the  root  of 
 "  all  evil." The  judg- 
 ment, which  fell  upon  him 
 for  his  wickednefs,  ought  to 
 warn   us,    not    only  of  the 
 curfe,  which  cleaves  to  ill- 
 gotten  gain,  and  commonly 
 defcends   from    parents    to 
 their   children ;    and  above 
 ajj,  of  the  Divine  vengeance, 
 which  purfues  all  thofe,  es- 
 pecially,    who,     for    filthy 
 lucre-fake,   bring  a  flander 
 and  reproach  upon  religion ; 
 but  alfo   it  teaches  us  this 
 terrible    leflbn,    that   every 
 wilful  and  presumptuous  fin, 
 and  more  efpecially   all  co- 
 vetous   practices    of    fraud 
 and  injuftice,  robs  us  of  all 
 
 the  benefit  of  our  baptifmal 
 purgation  (when  we  exprelly  renounced  the  pomps 
 and  vanities  of  the  world),  and  cafts  us  back  again 
 into  that  flate  of  nature,  pollution,  and  death, 
 tc  from  whence  we  were  once  clean  elcaped,  through 
 "  the  knowledge  of  the  Lord  and  Saviour  Jefus 
 "  Chrift."     To  every  fuch  aooftate  from  grace,  it  is 
 
 flill 
 
M.  P.  after    TRINITY.  i2£ 
 
 ftill  faid,  by  the  jufl:  fentence  of  God,  as  it  was  faid 
 to  Gebazi,  The  leprofy  of  Naaman  (hall  cleave  to  thee, 
 and  to  thy  feed  (i.  e.  to  all  fuch  as  thee),  for  ever.  So 
 that  *'  it  happens  to  them,  according  to  the  true 
 "  proverb,  The  dog  is  turned  to  his  own  vomit 
 "  again  ;  and  the  fovv  that  was  warned,  to  her  wal- 
 Li  lowing  in  the  mire."     2  Pet.  ii.  22. 
 
 rtfi 
 
122 
 
 The  Eleventh  SUNDAY    2  Kings  9. 
 
 The  Eleventh  Sunday   after    TRINITY. 
 Proper  Leflbn  for  Evening  Prayer. 
 
 2  Kings,  Chap.  ix. 
 
 DivineVengeance, though  flow,  yet  fure.  "This  verified  in  the 
 hiftory  of  the  dejirutlion  of  Ahab'j  family  by  Jehu  : 
 And  the  downfal  cf  pride,    in  the   tragical  end  of 
 
 .     Jezebel. 
 
 i-  J  N J)  Elifha  tbepro- 
 ~^  pbet  called  one  of 
 the  children  of  the  prophets, 
 andfaid  unto  him,  Gird  up 
 thy  loins,  and  take  this  box 
 of  oyl  in  thine  hand,  and  go 
 to  Ramoth-gilead. 
 
 2.  And  -when  thou  comefl 
 thither,  look  out  there  Jebu 
 the  fan  ofjebojhapbat,  the 
 Jon  of  Nimjbi,  and  go   in, 
 
 and  make  him  arife  up  from 
 among  his  brethren,  and 
 carry  him  to  an  inner  cham- 
 ber. 
 
 3.  Then  take  the  box  of 
 oyl,  and  pour  it  on  his  head, 
 and  fay,  Thus  faith  the 
 LORD,  I  have  anointed 
 
 WE  read  before,  1  Kings 
 xix.  15,  &JV.  that 
 God  commanded  Elijah  to 
 anoint  Hazael  to  be  king 
 of  Syria,  Jehu  to  be  king 
 of  Ifrael,  and  Eli/ha  to  be 
 
 prophet   in   his  room. 
 
 Of  ihefe  three  commands, 
 Elijah  executed  but  one,  and 
 that  the  Jaft  v  namely,  he 
 appointed  Eli/ha  to  iucceed 
 himfelf;  but,  in  fo  doing, 
 he,  in  effect,  executed  all 
 the  reft.  What  by  him  was 
 left  undone,  was  perfected 
 by  Elifha,  who  inherited  the 
 fame  fpirit  and  power.  But 
 even  Elifha  anointed  notjebu 
 in  perfon,  but  by  a  proxy  : 
 Afpe- 
 
E.  P.  after    TRINITY.  123 
 
 thee  king  over  Ifrael:  then      A  fpecial  meffenger  was  fent, 
 
 open  the  door,  and  flee,  and 
 tarry  not. 
 
 to  whom  he  delegated  that 
 power  and  commhiion  :  This 
 teaches  us  in  general,  that 
 the  power  and  authority  lodged  in  the  Church  by  the 
 Holy  Ghoft,  is  flill  the  fame,  though  veiled  in  dif- 
 ferent hands.  Perfons  may,  and  mud  change,  by 
 reafon  of  mortality,  or  other  natural  impediments  i 
 but  the  power  and  office  remain. — Thus  the  apoftles 
 of  Chrifi  derived  their  power  from  him,  as  he  did 
 from  his  Father,  and  then  committed  the  fame  to  other 
 faithful  men.  So  that  flill,  through  all  the  fucceflions 
 of  men  and  times,  from  that  firfl  conftitution  of  the 
 Chriftian  clergy  (who  are  the  prophets  of  the  gofpel) 
 the  power  continues  the  very  fame.  And  herein  alfo 
 is  verified,  that  faying  of  our  Lord's,  "  Lo  I  am 
 "  with  you  alway,  even  unto  the  end  of  the  world." 
 Matt,  xxviii.    20. 
 
 4.  So  the  young  man, 
 even  the  young  man  the  pro- 
 phety  went  to  Ramotb-gi- 
 lead. 
 
 5.  And  when  he  came, 
 heholdy  the  captains  of  the 
 hofl  were  fitting  ;  and  he 
 [aid,  1  have  an  errand  to 
 thee y  0  captain.  And  Jehu 
 faidy  Unto  which  of  all  us  ? 
 And  he  faidy  To  tbeef  O 
 captain. 
 
 6.  And  he  arofe,  and 
 went  into  the  houfey  and  he 
 poured  the  oyl  en  his  head, 
 and  /aid  unto  hlmt  Thus 
 faith  the  LOR  D  God  of 
 Ifrael,  1  have  anointed  thee 
 king  over  the  people  of  the 
 LORD,  even  over  Ifrael. 
 
 The  feverejudgmenthere 
 pronounced  againil y^i;^  and 
 his  houfe,  had  been  de- 
 nounced before  by  Elijah 
 (i  Kings  xxi.  2i .)  •■>  and  is 
 now  to  be  executed  in  full 
 meafure,  becaufe  that  fa- 
 mily did  not  take  warning 
 and  repent.  Thus  God  fuf- 
 fereth  long,  and  is  kind  ; — 
 in  forbearing  he  waits  to 
 be  gracious.  But  if  the 
 wicked  will  not  turn  from 
 his  evil  way,  when  he  has 
 been  warned,,  repeatedly 
 warned,  divine  juflice  will 
 not  be  mocked ;  God  will 
 whet  his  fword,  he  hath 
 bent  his  bow,  and  made  it 
 ready. — By  his  CpanngJbab, 
 on  his  outward,  though  not 
 genuine, 
 
The  Eleventh  SUNDAY      2K 
 
 124 
 
 7.  And  tbou  JJjalt  fmite 
 the  houfe  of  Ahab  thy  mafler, 
 that  I  may  avenge  the  blood 
 of  my  fervants  the  prophets, 
 and  tfo  blood  of  alt  the  fer- 
 vants  of  the  LORD,  at 
 the  hand  of  Jezebel. 
 
 8.  For  the  whole  bouje 
 if  Ahab  fvall  perifh,  and  I 
 will  cut  off  from  Ahab,  him 
 
 mgs  9. 
 
 genuine,  humiliation,  and 
 iu i pending  the  punifhment 
 fo  long,  we  are  taught  how 
 ready  and  defirous  God  is 
 to  pardon  and  forgive  the 
 greateit  of  finners,  if  they 
 repent :  But  if  they  do  not, 
 the  judgment  that  has  been 
 deferred,  will  fall  Co  much 
 
 the  heavier. 
 that  piffeth  againfl  the  wall,  and  him  that  is  flout  up  and  left  in 
 
 jfraei 
 
 9.  And  1  zvill  make  the  houfe  of  Ahab,  like  the  houfe  of  Jero- 
 boam the  fin   of  Nebat,  and  like  the  houfe  of  Baafha,  the  fan 
 
 of  Ah  fab. 
 
 10.  And  the  dogs  fo  all  eat  Jezebel  in  the  portion  of  Jezreel, 
 and  there  fliall  be  none  to  bury  her.  And  he  opened  the  door, 
 and  fled. 
 
 This  mad  fellow .]  The 
 operations  of  the  Spirit, 
 though  not  real  frenzy,  yet 
 are  fo  different  from  thofe 
 of  nature,  and  the  ways  of 
 the  world,  and  efpecially  of 
 ill  men,  fuch  as  thefe  ido- 
 laters were,  it  is  no  wonder 
 they  counted  the  prophet  a 
 madman.  So  David  faith, 
 ••  He  was  become  a  mon- 
 "  iter  unto  many."  So  our 
 Lord    was    thought    to    be 
 
 11.  Then  Jehu  came  forth 
 to  the  fervants  of  his  lord, 
 and  one  /aid  unto  him,  Is 
 all  well?  wherefore  came 
 this  mad  fellow  to  thee? 
 And  he  f aid  unto  them,  Ye 
 know  the  man,  and  bis  com- 
 munication. 
 
 12.  And  they  faid,  It  is 
 falfe,  tell  us  now.  And  he 
 faid,  Thus  and  thus  Jpake 
 he  to  me,  faying,  Thus  faith 
 the  LORD,  I  have  anoint- 
 ed thee  king  over  Ifrael. 
 
 "  befide  himfelf,"  (Markm. 
 
 21.)  and  every  religious  and 
 Spiritual  Chriftian  is  now-a-days  reckoned  a  fool  and 
 a  madman,  for  adhering,  with  any  ftridtneis,  to  the 
 rules  and  discipline  of  an  holy  life,  which  are  fo  con- 
 trary to  the  fafhions  of  a  wicked  and  profane  world. 
 
 Jehu 
 
E.  P.  after  TRINITY.  125 
 
 1 3.  'They  then  bafled,  and  Jehu  is  king.']  The  He-brew 
 took  every  man  bis  garment,  is,  Jehu,  reigneth ;  the  Church 
 and  put  it  under  him  on  the  renders  it,  is  king.  To  rcigni 
 top  of  the  fain,  and  blew  then,  and  to  be  a  king,  are 
 with  trumpets, faying,  Jehu  fynonymous  terms,  and  bear 
 is  king.  a  fenfe  equivalent  to  each 
 
 14.  So  Jehu  the  fin  of  other. -This  is  Chriftian 
 
 Jebofiapbat,    the  fan    of  politics  •,  this  the  dottrine  of 
 
 Nimfii,   confpired  againfl  Scripture,  and  of  our  Church 
 
 Joram:  (Njwjoram  bad  in  particular  ;  that  the  reg- 
 
 kept  Ratnoth-gilead,  be  and     mnt  king   is    the    Power   or" 
 
 all Ifrael,  becaufe  of  Hazael    dained  of  God,  becaufe  he 
 
 king  of  Syria:  «■    the    "..  Power    in     bcmS' 
 
 {Rom.  xiii.  1.)  The  fleps  by 
 which  fuch  become  invefled  with  the  right  of  divine 
 government,  are  generally  the  fame,  in  effecl,  with 
 what  happened  to  Jebit. — Firft,  God's  delignation, 
 fignified  by  the  prophet's  anointing — Secondly,  The 
 party  defigned,  accepting  the  office — Thirdly,  The 
 people'r-  recognizing  and  proclaiming  him,  accord- 
 ing to  what  we  read  in  this  verfe,  They  hafled,  &c. 
 and  b'ew  with  the  trumpet,  faying,  Jehu -is  king. — This 
 indeed,  in  the  next  verfe,  As  called  confpiring  againfl 
 Joram  ;  and  fb  it  was  :  And  if  Jehu  took  the  crown 
 on  any  other  views,  than  in  pure  obedience  to  God's 
 will,  and  as  his  minifter,  he  was  no  doubt  guilty 
 of  treafbn,  notwithstanding  the  divine  melTage  and 
 anointing.  How  much  more  guilty  are  they,  who 
 not  only  without  any  divine  commifiion,  but  on  the 
 mere  impulfe  of  pride  and  ambition,  confpire  againfl 
 the  powers  in  being.— -But  if  it  be  enquired,  What 
 are  the  people  to  do,  when  (by  the  befl  evidences 
 that  can  be  obtained  of  God's  will)  the  divine  right 
 of    government   appears   to  be   actually  transferred 
 
 from  one  king  to  another  ? Surely,  to  follow  the 
 
 example  of  Jehus    followers,    and    fubmit    to    the 
 
 change  as  to  the  ordinance  of  God Refill  until  it 
 
 be  eftablifhed,  we  may  ;  to  refill  ojter  a  due  eflablim- 
 meut,  is  what  is  threatened  with  the  penalty  of  dam- 
 nation. 
 
126         The  Eleventh  SUNDAY     2  Kings  9. 
 
 nation,  Rom.  xiii.  This  Teems  the  firmed  bafis  of 
 government,  and  the  fured  rule  of  allegiance  and 
 loyalty. 
 
 Obferve  we  here,  in   the 
 
 1 5.  But  king  "J or  am  was 
 returned  to  be  healed  in  Jez- 
 reel,  of  the  wounds  which 
 the  Syrians  had  given  him, 
 when  he  fought  with  Hazael 
 ki?ig  of  Syria.)  And  Jehu 
 faid,  If  it   be  your  minds, 
 
 then  let  none  go  forth  nor 
 efcapc  out  of  the  city,  to  go 
 to  tell  it  in  Jezreeh 
 
 16.  So  Jehu  rode  in  a 
 chariot,  and  went  to  JtZ- 
 reel,  (for  Joram  lay  there) 
 and  Ahaziah  king  of  Judah 
 was  come  down  to  fee  Jo- 
 ram. 
 
 1 7.  And  there  flood  a 
 watchman  on  the  tower  in 
 Jezreel,  and  he  fpied  the 
 company  of  Jehu  as  he  came, 
 and  faid,  I  fee  a  company. 
 And  Joram  faid,  Take  an 
 horfeman,  and  fend  to  meet 
 them,  and  let  him  fay,  Is  it 
 peace  f 
 
 I  8.  So  there  'went  one  on 
 horfeback  to  meet  him,  and 
 faid,  Thus  faith  the  bipg, 
 Is  it  peace  f  And  Jehu  faid, 
 What  hafl  thou  to  do  with 
 peace  ?  turn  thee  behind 
 me,  and  the  watchman  told, 
 faying,  the  meffenger  came  to 
 them,  but  be  cometh  not 
 a?  am. 
 
 in 
 
 dory  of  Joram's  rafh  con- 
 duel  and  unhappy  fate,  the 
 unerring  fuperintendency  of 
 divine  providence,  the  vera- 
 city of  God's  word,  the  ex- 
 acl  meafures  of  his  judice, 
 and  moll  punctual  accom- 
 plishment of  his  will,  in 
 every  the  minuted  circum- 
 dance  both  of  time  and 
 place. — It  was  not  chance, 
 but  the  over-ruling  power  of 
 heaven,  that  directed  this 
 whole  tranfaclion  ;  that  fent 
 Jebitj  that  brought  Joram  to 
 that  very  plat,  which  had 
 been  decreed  to  be  the  place 
 of  execution. The  pur- 
 chafe  of  Ahab\  covetouf- 
 nefs  and  murder,  was  the 
 theatre  of  his  punifhment, 
 and  of  his  fon's  death.— — 
 This  Jehu  called  to  mind, 
 and  remembred,  as  the  bur- 
 den laid  upon  Ahab,  I  will 
 requite  thee  in  this  plat,  faith 
 the  Lord.  Had  Joram  re- 
 membred, or  minded,  that 
 prophecy,  he  might  have 
 efcaped. — There  is  no  way 
 to  prevent  the  droke  of  di- 
 vine juftice,  but  by  taking 
 heed  to  the  word  of  God, 
 and  a  timely  repentance. 
 
 19. 
 
 Then 
 
E.  P.  ■after    TRINITY.  127 
 
 19.  Then  hefent  out  afecondon  borfeback,  which  came  to  them, 
 -and/aid,  Thus  faith  the  king,  Is  it  peace-?  And  Jehu  anfwered9 
 What  hajl  thou  to  do  with  peace  ?  turn  thee  behind  me. 
 
 20.  And  the  watchman  told,  faying,  He  came  even  unto  them, 
 and  cometh  not  again  :  and  the  driving  is  like  the  driving  of  J  elm 
 the  f on  of  Nimfii-,  for  he  driveth  furioufly. 
 
 21.  And  J oram  f aid,  Make  ready.  And  bis  chariot  was  made 
 ready.  And  Joram  king  of  Ifrael,  and  Ahaziah  king  of  Judab 
 went  out,  each  in  bis  chariot,  and  they  went  out  againfljebu* 
 and  met  him  in  the  portion  of  Naboth  the  Jezreelite. 
 
 22.  And  it  came  to  pafs  when  J  or  am  f aw  Jehu,  that  he /aid, 
 Is  it  peace,  Jehu  ?  And  be  anfwered,  What  peace,  fo  long  as  the 
 'whoredoms  of  thy  mother  Jezebel,  and  far  witchcrafts  are  fo 
 
 many  ? 
 
 23.  And  "Joram  turned  his  hands,  and  fled,  and  faid  to  Aha- 
 
 ziab,  There  is  treachery,  0  Ahaziah. 
 
 24.  And  Jehu  drew  a  bow  with  his  full  Jlrength,  and  fmole 
 Jehoram  between  his  arms,  and  the  arrow  went  out  at  bisheart9 
 and  he  funk  down  in  his  chariot. 
 
 25.  Then  faid  Jehu  to  Bidkar  his  captain,  Take  up,  and  cafl 
 him  in  the  portion  of  the  field  of  Naboth  the  Jezreelite:  for  re- 
 member, how  that  when  I  and  thou  rode  together  after  Abab  bis 
 father,  the  LO  RD  laid  this  burden  upon  Mm. 
 
 26.  Surely,  I  have  feen  yeflerday  the  blood  of  Naboth,  and 
 the  blood  of  bis  fons,  faith  the  LOR  D,  and  I  will  requite  thet 
 in  this  plat,  faith  the  LORD.  Now  therefore  take  and  cafl 
 him  into  the  plat  of  ground,  according  to  the  word  of  the 
 LORD. 
 
 27.  But  when  Ahaziah  This  account  of  the  vio- 
 the  king  of  Judab  faw  this,  lent  untimely  end  0$  Aba- 
 be  fled  by  the  way  of  the  ziah,  confirms  the  obferva- 
 garden-boufe :  and  Jehu  fol-  tion  made  on  i  Kings  xxii. 
 lowed  after  him,  and  faid,  ver.  I,  &c.  That  extermi- 
 Smite  him  alfo  in  the  cha-  nating  judgments  are  the 
 riot:  And  they  did  fo,  at  ufual  confequences  of  mar- 
 the  going  up  to  Gut;  which  riages,  or  alliances,  contrad- 
 \$bj  Ibleam:  and  he  fled  to  ed  with  ungodly  perfons. — 
 Megiddo,  and  died  there.         This  was  exprefly  forbidden 
 
 by 
 
The  Eleventh  SUNDAY      %  Kings  9. 
 
 by  the  law  of  God  (fee 
 Deut.  vii.  3.)  And  the  un- 
 happy effects  which  our  Lef- 
 
 128 
 
 28.  And  bisfervants  car- 
 ried him  in  a  chariot  to  Je- 
 rufalem,  and  buried  him  in 
 bis  fepulchre  with  his  fa- 
 thers in  the  city  of  David, 
 
 29.  And  in  the  eleventh 
 year  of  Joram  the  [on  of 
 Ahab,  began  Ahaziah  to 
 reign  over  Judah. 
 
 Tons,    about   this   time,    fet 
 
 before  us  in  the  hiftory  of 
 Ahab,  and  the  intermarriage 
 of  the  king  of  JudaFs  fa- 
 mily, with  that  impious 
 houfe,  do  abundantly  teftify, 
 yet   who    lays   it  to  heart  ? 
 
 — See  more  on  our  next  Sunday   LeiTon,  chap.  x. 
 
 ver.  12. 
 
 30.  And  when  Jehu  was 
 come  to  Jezreel,  Jezebel 
 heard  of  i  t,  and  fie  pa  in  ted 
 her  face,  and  tired  her  bead, 
 and  looked  out  at  a  window. 
 
 3 1 .  And  as  Jehu  entred 
 in  at  the  gate,  fie  faid, 
 Had  Zimri  peace,  who  few 
 his  majler? 
 
 3:2.  And  he  lift  up  his 
 face  to  the  window, and  faid, 
 Who  is  on  ?ny  fide,  who  f 
 And  there  looked  out  to  him 
 two  or  three  eunuchs. 
 
 33.  And  he  faid,  Throw 
 her  dozvn.  So  they  threw 
 ber  down  ;  and  fome  of  her 
 blood  was  fprinhled  on  the 
 wall,  and  on  the  horfes  :  and 
 be  trade  her  under  foot. 
 
 34.  And  when  he  was 
 come  in,  he  did  eat  and 
 drink,  and/aid,  Go  fee  now 
 ibis  curfd  wcmzn,  and  bury 
 ber  :  jor  fie  is  a  kings 
 daughter. 
 
 The  calling  down  of  Je- 
 zebe>',  out  of  her  own  win- 
 dow, into  the  ftreet,  her 
 being  trampled  under  foot, 
 and  devoured  of  dogs,  is  not 
 only  a  lively  emblem  of  the 
 downfal  of  pride,  but  a 
 flanding  monument  of  God's 
 particular  hatred  of  this  fin  ; 
 and  of  that  eternal  truth, 
 which  our  Lord  teaches  us, 
 in  the  Gofpel  for  this  day, 
 — "  He  that  exalteth  him- 
 "  felf  (hall  be  abated."  No 
 eminence  of  flation  can  pri- 
 vilege pride,  nor  prevent 
 its  fall. — The  manner  of 
 this  queen's  fate  teaches  us 
 alio, what  fhould  make  every 
 proud  heart  tremble  to  think 
 of,  that  the  more  eminent 
 our  condition,  or  date,  is  in 
 this  world,  the  more  terrible 
 and  ihameful,  as  well  as 
 great,    will    be    the   fall   of 
 
 pride. The  cafling  her 
 
 down,  out  of  her  own  win- 
 dow, 
 
TRINITY. 
 
 129 
 
 E.  P.  after 
 
 35.  And  they  "Went  to 
 bury  her,  but  they  found  no 
 more  of  her  than  the  fkull, 
 and  the  feet,  and  the  palms 
 of  her  hands. 
 
 36.  Wherefore  they  came 
 again,  and  told  him :  and 
 he  f aid,  This  is  the  word  of 
 the  L  0  RDy  which  he 
 fpake  by  his  fervant  Elijah 
 
 the  Tifibite,  faying,  In  the 
 portion  of  J ezr eel  ft) all  dogs 
 eat  the  fleflj  of  Jezebel  : 
 
 37.  And  the  cat  cafe  of 
 Jezebel  fhall  be  as  dung  upon 
 the  face  of  the  field,  in  the 
 portion  of  Jezreel,  (o  that 
 they  fball  not  fay,  This  is 
 Jezebel. 
 
 ing  down, 
 then  fhall  be  the  lead  ;  the  highefl,  (hall  be  the  mod 
 low,  mod  defpifed,  mod  fcorned,  and  infulted,  by 
 men  and  devils  ;  their  flaves  fhall  then  be  exalted 
 above  them,  and  tread  them  under  foot ;  the  dogs, 
 that  is,  the  moil  abjecl,  and  mod  malicious,  fhall 
 come  about  them,  and    tear  them  in  pieces,  while 
 
 there  is  none  to  help. This  is  the  fate  of  pride, 
 
 which  expofes  to  the  hatred  of  God,  and  contempt  of 
 men.' — But  what  fhall  we  fay  to  Jezebel's  painting  and 
 drefling  herfelf  out  at  fueh  a  time  ?  Did  fhe  expedt 
 to  charm  Jehu  with  her  beauty,  or  awe  him  with  her 
 finery?  The  upbraiding  fpeech  fhe  made  him,  Had 
 Zimri  peace,  -who  flew  his  majier  ?  was  too  provoking 
 to  merit  any  favour  from  him  :  And  paint,  on  an 
 old  face,  ferves  only  to  make  it  the  more  hideous 
 and  deformed. — Will  the  infidel  fay,  It  was  magna- 
 
 dow,  and  by  her  own  fer- 
 vants,  fhews  the  nature  of 
 it,  that  it  is  indeed  a  deadly 
 fin,  and  moll  commonly 
 brought   to  deflru&ion,  by 
 
 its  own    lufts. But    the 
 
 trampling  of  her  underfoot, 
 by  her  own  fubjecls,  and  the 
 devouring  of  her  by  dogs, 
 is  a  fearful  prefage  of  that 
 curfe,  which  mail  be  the 
 portion  of  the  proud  in  the 
 next  world. — One  extreme 
 mifery  of  hell  is,  the  inver- 
 fion  of  all  order  :  This  curfe 
 will  fall  moft  fenfibly  on  the 
 proud :  The  higher  they 
 were  advanced  in  life,  the 
 lower  then  will  be  their  caft- 
 The    greatefl 
 
 nimous  and  great,  in  an  article  of  iuch  danger,  to 
 fhew  fo  little  concern,  and  with  more  than  female 
 courage,  a  fpirit  worthy  of  a  queen,  to  maintain  her 
 
 Vol.    IV. 
 
 K 
 
 cha- 
 
1 30    The  Eleventh  SUNDAY,^.    2  Kings  9# 
 
 character  to  the  laft,  and  appear  undaunted  at  the 
 prefence  of  death  ? — Let  who  will  admire  fuch  cou- 
 rage :  The  believer,  who  knows  there  is  a  juft  and 
 holy  God,  trembles  at  fuch  intrepidity,  as  the  effect 
 of  a  defperate  obduracy  of  heart,  a  feared  confcience, 
 a  ftupid  infenfibility. — What  can  be  more  horrid  than 
 to  die  impenitent,  and  to  out-brave  damnation  ? 
 What  can  be  a  more  defperate  cafe,  except  it  be  hell 
 itfelf,  to  which  it  inevitably  configns  ? — And  this  is 
 another  fatal  effect  of  pride,  that  it  not  only  pro- 
 vokes the  juftice  of  God,  but  defpifes  and  '"rejects 
 his  mercy. — Abab  had  fome  relentings  of  heart,  and 
 was  indulged  a  reprieve  for  life  -,  his  wife,  as  more 
 proud,  fcorned  to  fubmit,  bore  it  out  to  the  laft,  and 
 met  with  an  exit  fuitable  to  her  crimes. 
 
 The 
 
Pref.       The  Twelfth  S  U  N  D  A  Y,  tec.         13 1 
 
 The  Twelfth  Sunday   after  TRINITY. 
 
 Proper  Leffbn  for  Morning  Prayer. 
 2  Kings,  Chap.  x. 
 
 PREFACE. 
 
 THIS  Leffon  relates  the  final  excifion  of  AhabV 
 family  i  according  to  the  prophecies  foregoing-,  and 
 therein  teaches  us  the  certainty  andfeverity  of  Di- 
 vine Juftice,  which,  early  or  late,  will  take  hold  of  all 
 impenitent  fmners  -,  and  often  extends  to  their  pojlerity, 
 efpecially  when  their  crimes  have  been  notorious,  and  op- 
 prejfive :  That  enormous  wickednefs  proves  oftentimes 
 its  own  avenger  -,  and  that  matching  into  ungodly  fami- 
 lies is  generally  attended  with  unhappinefs. In  Jehu 
 
 we  behold  that  kind  of  partial  obedience,  which  is  too 
 
 common  in  the  world,  even  among  religious  perfons  : 
 
 A  great  zeal  to  punifh  the  faults  of  others ;  but  as  great 
 remiffnefs  in  correcling  our  own. 
 
 K  2  The 
 
1 32        The  Twelfth   SUNDAY      2  Kings  io. 
 
 The  Twelfth  Sunday  after  TRINITY. 
 
 Proper  LelTon  for  Morning  Prayer. 
 
 2   Kings,  Chap.  x. 
 
 I.  jND  Ahab  bad  fe- 
 -**■  venty  fons  in  Sa- 
 maria :  and  Juda  wrote 
 letters,  andfent  to  Samaria, 
 unto  the  rulers  of  Jezreel, 
 to  the  elders,  and  to  them 
 that  brought  up  Ababs  chil- 
 dren, faying, 
 
 2.  Now  affoon  as  this  let- 
 t  er   cometh    to  you,  feting 
 
 our  maflers fons  are  with 
 
 ou,  and  there  are  with  you 
 chfiriots  andhorjes,  a  fenced 
 city  alfo,  and  armour  : 
 
 3.  Look  even  out  the  befl 
 and  meetejl  of  your  mafl.ers 
 
 fons ,  and  fet him  on  his  fa-  how  forbearing,  are  thy 
 tbers  throne,  and  fight  for  judgments,  O  God!  The 
 your  majlers  houfe.  flendereft  motions  of  godly 
 
 forrow,  and  mod  imperfect 
 fymptoms  of  repentance,  are  not  rejected  of  thee  : 
 The  bruifed  reed,  and  fmoaking  flax,  (hall  flay  thy 
 
 hand  awhile ;  for  thou   waited  to  be  gracious. 
 
 But  juftice  will  not  always  be  mocked :  Whom 
 mercy,  by  fparing,  does  not  reform,  judgment, 
 without  mercy,  fhall  finally  deflroy. 
 
 In  theie  rulers,  and  their 
 
 4.  But  they  were  exceed-  putting  to  death  the  chil- 
 ingly  afraid,  and  f aid,  Be-  dren  of  Ahab,  whom  they 
 hold,  two  kings  flood  not  be-    had  under  their  charge,  we 
 
 c*n- 
 
 THE  time  was  now 
 come  that  the  fentence 
 of  God's  judgment  mould 
 be  executed  on  the  wicked 
 Ahab  and  his  pofterity. 
 It  had  been  refpited  during 
 his  own  life,  in  regard  to 
 that  humiliation  he  had 
 fhewn  on  the  hearing  it  de- 
 nounced (1  Kings  xxi.  27.), 
 but  is  now  inflicted,  in  full 
 weight,  by  the  hand  of  Jehu, 
 who  flew  all  that  remained 
 of  the  houfe  of  Ahab,  until 
 he  left  him  none  remaining. 
 ■How  terrible,  and  yet 
 
M.  P.  afkr    TRINITY.  igg 
 
 fore  bim :  bow  then  fiall    cannot  but  fee  the  hand  of 
 
 we  Jland? 
 
 5.  And  he  that  was  over 
 the  bouje,  and  be  that  was 
 tver  tbe  city,  the  elders  al- 
 fo,  and  tbe  bringers  up  of 
 the  children,  Jent  to  Jebu, 
 faying.  We  are  tbyfervants, 
 end  will  do  all  that  tboufialt 
 hid  us  ;  we  will  not  make 
 any  king :  do  thou  tll4t 
 which  is  good  in  thine  eyes. 
 
 6.  Then  be  wrote  a  letter 
 ibe  fecojid  time  to  them,fuy- 
 ing,  Jf  ye  be  mine ,  and  if 
 ye  will  hearken  unto  my 
 -voice,  take  ye  tbe  beads  of 
 the  men  your  maflers  fens, 
 and  come  to  me  to  fezreel  by 
 to-morrow  this  time  (now 
 the  kings  fans  being  feventy 
 perfons,  were  with  tbe  great 
 men  of  ibe  city,  which 
 brought  them  up). 
 
 7.  And  it  came  to  fafs 
 when  the  letter  came  to  them, 
 that    they    took    the    kin*s 
 
 fans,  and  Jkw  feventy  per- 
 fons, and  put  their  heads  in 
 bafkets,  and  feat  bim  them 
 to  fezreel. 
 
 Divine  retributive  juftice : 
 Thefe  were  the  men  who, 
 thro'  fear  of  wicked  Jezebel, 
 had  condemned  and  ftoned 
 the  innocent  Naboth :  Thefe 
 are  now  the  executioners  of 
 God's  vengeance  for  that 
 barbarous  murder,  on  the 
 devoted  family  of  Ahab, 
 -—But  in  neither  of  thefe 
 ad  ions  were  they  governed 
 by  conscience,  or  the  fear 
 of  God  :  They  were  moved 
 only  by  the  fear  of  man. — 
 We  will  do  all  that  thoufljalt 
 bid  us,  fay  thefe  men.  They 
 are  alike  difpofed  to  execure 
 the  good  or  bad  Jaws  of  their 
 new  king  —Such  aElive  obe- 
 dience to  the  will  of  any 
 prince,  fuch  unlimited  fub- 
 miiTion,  is  inconfiftent  with 
 the  duty  We  owe  to  God. 
 But  none  are  fb  fit  for  wicked 
 and  Woody  work,  as  wicked 
 and  bloody  men.  God  in- 
 deed often  employs  fuch  in- 
 ftruments,  as  he  does  the 
 evil  angels,  to  be  the  minif- 
 ters  and  executioners  of  his 
 
 jttftice  ;  but  thofe  men  who 
 employ  fuch  perfons,  as  the  fitted  inftruments  to  ef- 
 fect their  wicked  and  unjuft  defigiis,  may  expect  to 
 receive  the  like  return  ;  evil  agents  being  often  per- 
 mitted of  God  to  vifit  the  mifchief  they  Were  fet  80 
 do,  on  the  heads  of  thofe  who  employed  thera.-^Oh- 
 ferve  we  Iikewife  the  variity  and  folly  of  accumulating 
 wealth  by  unrighteous  ways  and  means. Naholb*% 
 
 K  3  vine* 
 
134         fbe  Twelfth  SUNDAY      2  Kings  10. 
 
 vineyard  proved  a  canker  to  the  reft  of  AbaVs  fub- 
 flance  ;  like  the  lean  kine  of  Pharaoh,  it  fwallowed 
 up  all  the  fat  ones,  and  deftroyed  that  unhappy  king, 
 with  all  his  family. — We  herein  alfo  fee  the  truth  of 
 that  faying,  "  He  that  buildeth  his  houfe  by  iniquity, 
 "  is  like  a  man  than  gathereth  himfelf  (tones  for  the 
 "  tomb  of  his  burial a." — By  the  means  of  a  wicked 
 letter  was  Naboth  put  to  death  ;  by  the  like  means  is 
 effe&ed  the  deftrudtion  of  Ahab,  and  his  pofterity. 
 
 8.  And  there  came  a  mef- 
 fenger  and  told  him,  faying, 
 They  have  brought  the  heads 
 of  the  kings  fons.  And  he 
 fa  id,  Lay  ye  them  in  two 
 heaps  at  the  entring  in  of  the 
 gate  until  the  morning. 
 
 9.  And  it  came  to  pafs  in 
 the  morning,  that  he  went 
 cut,  and  food,  andfaid  to  all 
 the  people,  Te  be  righteous : 
 behold,  I  confpired  againf  my 
 inajler,  and  few  him  :  hut 
 who  flew  all  theje  ? 
 
 10.  Know  now  that  there 
 /hall  fall  unto  the  earth  no- 
 thing of  the  word  of  the 
 LORD,  which  the  LORD 
 fpake  concerning  the  houje  of 
 Ahab :  for  the  LORD  hath 
 done  that  which  he  fpake  by 
 hisfervant  Elijah. 
 
 11.  So  Jehu  few  all  that 
 remained  of  the  houfe  of 
 Ahab  in  Jezreel,  and  all  bis 
 great  men,  and  his  kinsfolks, 
 
 That  the  hand  of  God 
 might  the  more  vifibly  ap- 
 pear in  this  dreadful  judg- 
 ment, Jehu  commands  the 
 heads  of  the  feventy  young 
 princes  to  be  laid  at  the  city 
 gates,   and  expofed   in    the 
 mod  public  manner ;    that 
 fo,  all  being  ftruck  with  fo 
 horrible  a  fpeclacle,  might 
 revere  the  juftice,  and  con- 
 fefs  the  truth,  of  God,  who 
 had  denounced   this  judg- 
 ment,   as  well  as  be  him- 
 felf acquitted,  in  the  eye  of 
 the  world,  from  the  impu- 
 tation of  any  private  revenge 
 or  cruelty,  in  the  execution 
 of  it.     And   as  this  ought 
 to  be  a  warning  to  princes 
 againft   encouraging    irreli- 
 gion  and  vice  among  their 
 fiibjecls,  left  they  prepare  a 
 fcourge  for  themfelves,  and 
 pave  the  way  for  their  own 
 deftru&ion  ;  fo  we  may  all 
 learn  how  little  it  avails  to 
 
 a  Eccluf.  xxi.  S. 
 
 have 
 
M.  P.  after  TRINITY.  I$5 
 
 andhisfriejls,  until  he  left     have  a  numerous  ifTue,  large 
 hhn  none  remaining.  dependencie.s,mighty  wealth, 
 
 or  even  royal  power  itfelf, 
 without  virtue,  and  the  blefling  of  God. — When  fin 
 gets  poflefiion  of  the  throne,  it  fpreads  its  poifon  far 
 and  near ;  it  foon  blafts  the  faireft  hopes,  overturns 
 the  (Irongeft  foundations,  and  brings  down  the  proud- 
 eft  tyrant  to  the  ground. — So  true  is  that  faying  of  the 
 Wife  man,  "  He  that  purfueth  evil,  purfueth  it  to 
 "  his  own  death  V 
 
 That  the  brethren  of  Aha- 
 ziah  mould,  at  fo  critical  a 
 juncture,  fall  in  Jehu's  way, 
 and  be  ignorant  of  the  fate 
 of  Ahaziah7    and   of  thofe 
 they  were  going  to  Jalute, 
 was  another  remarkable  act: 
 of  Divine  Providence,  which 
 gathered,  as  it  were,  toge- 
 ther all  that  bore  any  rela- 
 tion to  Ahab  ;  that  they  alfo 
 might  meet  the  doom  pro- 
 nounced againft  that  whole 
 family.  Thefe  young  princes 
 were   not    ftrictly  brethren, 
 but  kinfmen,  of  Ahaziah  • 
 and  related  to  the  houfe  of 
 Ahab  by  that  unhappy  alli- 
 ance made  with  his  family, 
 by  the  marriage  of  his  filler 
 Athaliah  to  the  king  of  Ju- 
 dah   (chap.   viii.    20.)  — So 
 fatal  is  it  to  match  into  wicked  and  ungodly  families. 
 — Ruin,  deftruclion,  and  a  curfe,  are  the  ufual  dow- 
 ries which  fuch  wives  as  Jezebel  and  Athaliah  bring 
 with  them,  and  entail  upon  their  pofterity.     Never- 
 thelefs,  tho'  nothing  is  of  greater  concern  in  life  than 
 
 1 2.  And  he  arofe  and  de- 
 parted, and  came  to  Sa- 
 maria. And  as  he.  was  at 
 the  floearing-houfe  in  the 
 way, 
 
 13.  Jehu  met  with  the 
 brethren  of  Ahaziah  king  of 
 Judah,  and /aid,  Who  are 
 ye  f  And  they  anfwered,  We 
 are  the  brethren  of  Ahaziah ', 
 and  we  go  dsvon  tofalute  the 
 children  of  the  king,  and  the 
 childrm  of  the  queen. 
 
 14.  And  he  faid,  Take 
 them  alive.  And  they  took 
 them  alive,  and  Jlevu  them 
 at  the  pit  of  the  Jbearing- 
 boufe,  even  two  and  forty 
 men  ;  neither  left  he  any  of 
 them. 
 
 b  Prov. 
 
 K 
 
 XI. 
 
 4 
 
 iq. 
 
 the 
 
136  The  Twelfth  SUNDAY      2  Kings  10. 
 
 the  eftablifhment  of  families,  nor  any  thing  more  de- 
 fired,  yet  nothing  is  generally  lefs  minded  by  parents, 
 in  the  difpoial  of  their  children,  than  the  virtue  and 
 piety  of  the  (lock  into  which  they  ingraft  and  marry 
 them.  Intereft  and  riches  are  thought  the  only  con- 
 fiderable  things :  Religion  is  but  feldom  regarded  as 
 any  (tho'  the  chief)  ingredient  of  happinefs.  No 
 wonder  then  to  find  happy  marriages  fo  very  rare  and 
 uncommon  ;  and  fo  many  noble  families,  fome  quite 
 extinct,  others  finking  into  decay. 
 
 Rechab  was  defcended  from 
 Jetbro  the  father-in-law  of 
 Mofes ;  and  being  a  perfon 
 eminent  for   his   piety   and 
 great  ftri&nefs  of  life,  gave 
 name  to  the  Rechabites,  of 
 whom  the  prophet  Jeremiah 
 makes  mention  (ch.  xxxv.) 
 His    fon    Jehonadab,     here 
 fpoken  of,  was  he  that  pre- 
 ferred that  afcetic  and  fe- 
 vere  life  to  his  children,  and 
 defendants,     "  Never     to 
 "  drink    wine,    nor    build 
 "  houfes,   &c." — The  con- 
 stant and  . Uriel;  obfervance 
 of  this  their  anceftor's  com- 
 mand, is  highly  commended 
 of  God  by  the  prophet,  as  a 
 worthy  pattern  of  filial  duiy 
 and  obedience. — The  refpect 
 wherewith  Jehu  treated  Je- 
 honadab, and  the  particular 
 regard  he  paid  to  his  appro- 
 bation of  the  meafures  he 
 was  taking  to  extirpate  idolatry,  not  only  mews  the 
 eftabliftied  character  of  that  good  man,  but  fets  be 
 fore  us  an  amiable  view  of  the  intrinfic  excellence, 
 and  real  worth,  of  true  virtue  ■,  that  it  attracts  vene- 
 ration 
 
 15.  And  when  he  was 
 departed  thence,  he  lighted 
 on  Jehonadab  the  fon  of  Re- 
 chab coming  to  meet  him,  and 
 he  faluted  him,  and  /aid  to 
 him,  Is  thine  heart  right  as 
 my  heart  is  with  thy  heart? 
 And  Jehonadab  anfwered, 
 It  is.  If  it  Be,  give  me 
 thy  hand  :  and  he  gave  him 
 his  hand:  and  he  took  him 
 up  to  him  into  the  chariot. 
 
 16.  And  he  faid,  Come 
 with  me  and  fee  my  zeal  for 
 the  LORD:  fo  they  made 
 him  ride  in  bis  chariot. 
 
 1 7 .  And  when  be  came  to 
 Samaria,  he  flew  all  that 
 remained  unto  Aliab  in  Sa- 
 maria, till  he  bad  defrayed 
 him,  according  to  the  faying 
 of  the  LORD,  which  he 
 fpake  to  Elijah. 
 
M.P.  after    TRINITY.  137 
 
 ration  and  efteem,  even  from  fuperiors. — Good  men 
 indeed  are  content  with  the  honour  that  cometh  from 
 God,  and  need  not  court  the  applaufe  of  men  :  It  of- 
 ten follows  them  of  its  own  accord,  and  without  their 
 feeking.  But  bad  men,  and  hypocrites,  are  forced 
 to  blow  their  own  trumpets  :  It  :hey  do  any  good 
 thing,  they  cannot  forbear  applauding  themfelves  ; 
 their  piety  lets  itfelf off  in  Jehus  vaunting  ftile,  Come 
 and  fee  my  'zeal  for  the  Lord. — Rut  a  zeal  that  calls  for 
 witneffes,    and   proclaims   its  own    praifes,    has   too 
 
 much  oftentation  to  be  fincere. Whatever  rigour 
 
 fuch  men  exprefs  againft  Abab  and  Baa',  that  is  to 
 fay,  againft  fome  particular  fins,  if,  with  J  -hit,  they 
 fpare  the  calves  in  Dan  and  Betb-eJ,  that  is,  if  they  re- 
 tain their  own  favourite  vices,  it  plainly  Ihews,  that 
 all  their  zeal  is  rather  a  zeal  for  themfelves,  than  for 
 the  Lord.  Whatever  they  profefs  in  word,  their  heart 
 (like  that  of  Jehu)  is  not  right,  ver.  29,  &c. 
 
 Some    of    the    antientsc 
 
 18.  And  Jehu  gathered     have  exculed,  and  even  de- 
 
 fll  the  people  together,  and     fended,  this  lie  of  Jehu,  on 
 
 faid  unto  them,  Abab  fervid      account  of  the  goodnefs   of 
 
 Baal  a  little,  but  Jehu  foull     his  intention.     But  this  opi- 
 
 ferve  him  much.  nion    is    flrongly     oppofed, 
 
 j 9.  Now  therefore  call     and  refuted,  by  St.  Augufiim 
 
 unto  me  all  the  prophets  of     (Epift.  viii.   9,  19.);   where 
 
 Baal,  all  his  ferv ants,  and     he    invincibly    proves,     that 
 
 all  his  priefls,  let  none  be     no  fort  of  fiction  or  lie  ought 
 
 wanting:  for  I  have  a  great     ever    to    be    ufed  :   That,   to 
 
 facrifice  to  do  to  Baal ;     admit  it  as  a  thing  approved 
 
 whofoever  f hall  be  wanting,     of  God,  or   to  juftify  it  on 
 
 be/hall  not  live.     But  Jehu     the    practice    of    any    good 
 
 diditinfubtilty,  to  the  in-     man   in  tcripture  is  of  dan- 
 
 tent  that  he  might  deflroy  the      geJOUS   conlequence    to    the 
 
 worjhippers  of  Baal.  truth   and  authority  of  the 
 
 20.  And  Jtjbu  faid,  Pro-     Sacred  Writings. — Howbeir 
 
 shim  a  folemn  ajfembly  for     others  among  the  primitive 
 
 Tbeodoret,  Jerom. 
 
 Chriftians 
 
j 38  The  Twelfth 
 
 Baal.    And  they  proclaimed 
 
 it. 
 
 21.  And  Jehu  fent  thro" 
 
 all  Ifracly  and  all  the  vDar- 
 fjippers  of  Baal  came,  Jo  that 
 there  •was  not  a  man  left 
 that  came  not:  and  they 
 came  into  the  houfe  oj  Baal', 
 and  the  houfe  of  Baal  was 
 full  from  one  end  to  another. 
 
 22.  And  hefaid  unto  him 
 that  was  ever  the  veflry, 
 Bring  forth  ve {Intents  for  all 
 the  worpippersofBaal.  And 
 he  brought  them  forth  veft- 
 
 ments. 
 
 25.  And  Jehu  went,  and 
 Jehonadab  the  fon  of  Re- 
 chdby  into  Voe  houfe  of 
 Baal,  and  fa  id  unto  the 
 nvorjhippers  of  Baal,  Search, 
 and  lock  that  there  be  here 
 with  you  none  ofthefervants 
 t>f  the  LORD,  but  the  wor- 
 jhippers  of  Baal  only. 
 
 24.  And  when  they  went 
 in  to  offer  facrifices,  and 
 burnt  offerings,  Jehu  ap- 
 pointed four  f  core  men  with- 
 out, andjaid,  If  any  of  the 
 men  whom  I  have  brought 
 into  your  hands,  ejeape,  he 
 that  letteth  him  go,  his  life 
 Hi  all  be  for  the  life  of  him. 
 
 25.  And  it  came  to  pajs 
 as  foon  as  he  had  made  an 
 end  of  offering   the   burpt- 
 
 SUNDAY  2  Kings  10. 
 Chriftians  carried  this  ex- 
 ample of  Jehu  Co  far,  as  to 
 take  pattern  by  it  in  their 
 difputes  with  heretics,  feign- 
 ing themfelves  to  be  of  their 
 party  in  order  to  diforder 
 and  confute  their  erroneous 
 
 tenets. But  waving   the 
 
 queftion,  whether  this  was 
 right,  or  whether  Jehu  was 
 to  blame  or  no ;  and  leaving 
 fuch  things  to  God,  who 
 alone  judgeth  the  heart,  let 
 the  Gofpel  be  our  rule  ;  by 
 which  it  is  plain,  that  we 
 are  "  not  to  do  evil,  that 
 "  good  may  comeV  This 
 divine  precept  is  a  much 
 furer  guide,  than  any  hu- 
 man precedent  can  be.  Ne- 
 verthelefs,  every  fi&ion  is 
 not  a  lie ;  nor  is  every  thing 
 to  be  literally  underftood, 
 as  it  is  fpoken.  For  in- 
 fiance,  in  the  cafe  of  para- 
 bles, fables,  or  metaphors, 
 it  is  fufficicnt  that  the  moral, 
 or  thing  intended,  be  true. 
 — Befides,  ironies  (of  which 
 this  declaration  of  Jehu 
 feems  to  be  a  fort),  as  alfo 
 that  advice  of  Solomon  to  the 
 young  man  (Ecclef.  xi), 
 cC  Rejoice,  O  young  man,  in 
 "  thy  youth,&V."  are  known 
 to  bear  a  quite  contrary 
 fenfe   to    what    is    literally 
 
 d  Rom.  iii.  8. 
 
 expreffed  ^ 
 
M.  P-  4ter  TRINITY.  139 
 
 offering,  that  Jehu  faid  to  exprefTed  ;  and  fuch  as  are 
 the  guard,  and  to  the  cap-  deceived  thereby,  may  thank 
 tains,  Go  in,  and  flay  them,  their  own  inadvertency, 
 let  none  come  forth.  And  more  than  the  fpeaker's  de- 
 ibey  /mote  them  with  the  figtl. The  emperor  Con- 
 edge  0/  the  J  word,  and  the  Jiantius  made  ufe  of  a  ftra- 
 guard  and  the  captains  cafl     tagem  fomewhat  like  to  this 
 
 of  Jehu,  to  difcover  and  re- 
 move all   fuch  officers  and 
 fervants  as   were  heathens, 
 from   his  court  and  fervice. 
 — But  we  are  to  confider, 
 that   although    example   be 
 fironger  than   precept,    yet 
 precept    is   fafer    to    follow 
 than    example,     as     much 
 as    the    word    of    God    is 
 a  furer  rule,  than   the  lives 
 or  practice  of    the   bed  of 
 mere  men.     Chrift  alone  is 
 our  grand  exemplar ;  and  we  are  to  be  followers  of 
 others,  no  further  than  they   are   of  him.     So  the 
 apoftle  advifes  (1  Cor.  xi.  1 .)  "  Be  ye  followers  of  me 
 "  as   I  am  of  Chrift."     The   practice   therefore  of 
 men,  how  holy  foever  they  be,  as  St.  Augu/iim  rightly 
 obferves,  is  not  to  be  tranfcribed  into  life,  without 
 diftinclion  e. 
 
 Jehu  had  done  well  in  cut- 
 29.   Howbeit   from   the     ting  off  the  houfe  and  pof- 
 ftns  of  Jeroboam  the  /on  of    terity  of  Abab,  and  deftroy- 
 Nebat,  who  made  I/rael  to      jng    the    worfhip   of    Baal  ; 
 fin,  Jehu  departed  not  from     yer,  as  we  here  read,  he  de- 
 af ter  them,  to  wit,  the  golden     parted  not  from  the  fin  of  Je- 
 calves  that  were  in  Beth-el ,     roboam  ;    he  continued    the 
 and  that  were  in  Dan.  fame    ichifm    and   idolatry, 
 
 them  out,  and  went  to  the 
 city  of  the  hou/e  0/  Baal. 
 
 16.  And  they  brought /orth 
 the  images  cut  of  the  hou/e 
 of  Baal,  and  burnt  them. 
 
 27 .  And  tbey  brake  down 
 the  image  o/Baal,  and  brake 
 down  the  hou/e  0/  Baal,  and 
 made  it  a  draught-hou/e  un- 
 to this  day. 
 
 28.  Thus  Jehu  dejlroyed 
 Baal  out  0/  I/rael. 
 
 e   Non  omnia  qua1  in  fantlis  <viris  legimus  facia,  transferre  del/emus 
 
 in  mores.     Contr.  Mend.  cap.  ix. See  alio  Sander/on.  Preelecl. 
 
 de  piorum  exemplis. 
 
 which 
 
i4o  The  Twelfth  SUNDAY      2  Kings  10. 
 
 30.  And  the  LORD  f aid  which  that  king  had  fet  up  5 
 unto  Jehu,  Becaufe  thou  and  for  the  fame  political 
 haft  done  well  in  executing  reafons. — The  golden  Calves 
 that  which  is  right  in  mine  he  worshipped  ftill,  in  oppo- 
 tyesy  and  haft  done  unto  the  fition  to  the  exprefs  law  of 
 houfe  of  Ahab  according  to  God.  Whence  it  plainly 
 all  that  was  in  mine  heart,  appears,  that  the  zeal  he 
 tby  children  oj 'the fourth  ge-  boafted  of,  proceeded  not 
 iteration  fball  fit  on  the  from  the  love  of  God,  but 
 throne  of  Ifrael.  was  the  effect  of  his  own 
 
 31.  But  Jehu  took  no  heed  private  views  and  worldly 
 to  walk  in  the  law  of  the  interefts.  This  warns  us  to 
 LORD  God  oj  IJraet,  with  beware  of  all  felf-refpett, 
 all  his  heart:  {ox  be  depart-  which  ever  cramps  and  de- 
 ed not  from  the  fins  of  Je-  praved  our  acts  of  obedience, 
 roboam,  which  made  Ifrael  caufmg  us  to  do  the  Work  of 
 tofin.  the  Lord   deceitfully,  more 
 
 for  our  own  fakes,  than  the 
 Lord's  -,  employing  our  utmofl  vigour  in  his  fervice, 
 when  it  is  to  promote  our  own  private  ends  ;  but  de- 
 ferring his  caufe,  when  it  thwarts  our  paflions,  or 
 croffes  our  ambition.  Howbeit,  no  good  thing  that 
 we  do  (ball  lofe  its  reward  :  Nothing  fhall  go  unre- 
 compenfed  that  is  right  in  the  eyes  of  the  Lord.  But 
 then  the  rewards,  as  well  as  punifhments,  of  Divine 
 Juftice,  are  commonly  in  kind,  and  proportioned  to 
 
 the   action. Here   we  fee  Jehu's  obedience   was 
 
 grounded  chiefly  on  a  principle  of  worldly  intereft ; 
 a  worldly  crown  is  therefore  awarded  him  for  his 
 feivicef.  Whence  we  may  likewife  obferve,  that  there 
 are  two  forts  of  righteoulnefs ;  one,  external,  which 
 good  men  and  hypocrites  are  equally  capable  of;  the 
 other,  internal,  which  is  peculiar  to  the  true  fervants 
 of  God.  The  righteoulhefs  external,  is  that  which 
 Jehu  exercifed  in  cutting  off  the  houfe  of  Abab,  and 
 
 f  Pro  nonnulla  obedientia,  quam  tk  dorm  Ahab  omnim  delettda  pr* 
 tufiditate  fine  dominations  exbibuit ,  aliquantam  mercedem  tranfitoria", 
 regni  temporalis  accepit.     Auguft. 
 
 aboli  filing 
 
M.  P.  after   TRINITY.  Hi 
 
 abolifhing  the  worfhip  of  Baal,  whereby  he  executed 
 that  which  was  right  in  the  eyes  of  God ;  while,  at 
 the  fame  time,  his  chief  principle  for  fo  doing  was  to 
 ierve  the  ends  of  his  own  ambition. — The  interior 
 righteoufnefs  is  fuch  as  was  that  of  David,  who  loved 
 the  law  of  God  for  its  own  fake,  and  its  own  intrinfic 
 excellence,  without  regard  to  any  temporal  advan- 
 tages. The  reward  of  the  firft  kind  of  juftice  is,  like 
 itfelf,  temporal  and  of  this  world  •,  fo  God  recom- 
 penfed  the  obedience  of  Jehu  with  the  kingdom  of 
 lfrael  to  him  and  his  heirs  to  the  fourth  gencra'.ion  :  But 
 the  reward  of  internal  piety  is,  like  its  object^  eternal 
 and  heavenly.  David  therefore,  and  ail  who  are  after 
 God's  own  heart,  propofe  no  other  treafure  or  happi- 
 nefs  to  themlelves,  in  this  world,  or  the  next,  but 
 God  alone.  And  it  is  the  conftant  thought  of  every 
 good  and  truly  pious  man,  "  Whom  have  I  in  hea- 
 '*  ven  but  thee  ?  and  there  is  none  upon  earth  that  I 
 **  deflre  in  comparifon  of  theeg!" 
 
 32.  In  tbofe  days  the  LORD  began  to  cut  lfrael  port :  and 
 flazaelfmote  them  in  all  the  coafls  of  lfrael: 
 
 33.  From  Jordan  eajl-ivard,  all  the  land  of  Gilead,  the  Gad. 
 ites,  and  the  Reubenites,  and  the  Manajfites,  from  Aroer  (which 
 is  by  the  river  Arnon),  even  Gilead  and  Bafhan. 
 
 34.  Noiu  the  refl  of  the  afis  of  Jehu,  and  all  that  be  did, 
 and  all  his  mighty  are  they  not  written,  in  the  book  of  the  chro- 
 nicles of  the  kings  of  lfrael? 
 
 35.  And  Jehu  flept  with  his  fathers,  and  they  buried  him  in 
 Samaria^  and  Jeboqljaz  his  f on  reigned  in  his  /lead. 
 
 36.  And  the  time  that  Jebu  reigned  over  lfrael  in  Samaria, 
 was  twenty  and  eight  years. 
 
 £  Pf.  Ixxii. 
 
 The 
 
H2  Tbe  Twelfth  SUNDAY         Pref. 
 
 The  Twelfth   Sunday    after  TRINITY, 
 
 Proper  Leflbn  for  Evening  Prayer, 
 2  K-iNGs,  Chap,  xviii. 
 
 PREFACE. 
 
 T*  H I S  Leffon  (as  it  were  by  way  of  contrajl)  fets 
 before  us  the  biftsry  of  Hezekiah'j  good  reign,  in 
 oppofition  to  that  of  Ahaz,  and  the  wicked  kings 
 of  Ifrael.  He  begins  it  with  a  reformation  of  the  Church, 
 and  total  fupprefjion  of  idolatry  :  For  this,  God  is  pleafed 
 to  blefs  him  with  victory  and  fuccefs  ;  while,  at  the  fame 
 time,  he  fcourges  the  Ifraelites,  who  had  forfaken  his 
 Church,  with  all  the  miferies  of  a  foreign  invafion,  de- 
 fdlaticn,  and  captivity.  He  f offers ,  indeed,  Sennacherib 
 to  make  an  inroad  into  Hezekiah'j  dominions,  even  up 
 to  the  walls  of  Jerufalem  ;  but  there  he  puts  an  hook  in 
 his  nnfe,  reflrains  his  fury,  and  turns  him  back  again  a. 
 Thus  God  is  often  pleafed  tofhew  his  people  their  danger, 
 that  Jo  they  may  the  more  fenfibly  feel  his  goodnefs,  and 
 the  mercy  of  their  deliverance. 
 
 Upon  the  whole,  we  may  obferve,  that  the  Church  of 
 England,  by  her  choice  of  this  Lejfon,  does  very  plainly 
 declare  her  own  judgment,  That  it  belongs  to  kings,  and 
 thofe  who  are  invefied  with  thefupreme  civil  power,  to 
 reform  the  dijorders  and  abufes  which  have  crept  into  the 
 
 a  Ch.  xix.  28. ;  and  Ifa.  xxxvii.  29. 
 
 public 
 
E.  P.  after  TRINITY.  143 
 
 public  worfhip  of  God :  She  arrogates  not  this  power  to 
 herfelf  alone,  and  exclufive  of  the  regal  authority,  as  doth 
 the  corrupted  church  of  Rome. 
 
 'The  cap'ivitv  of  the  Ten  Tribes,  for  their  irreclaimable 
 fchifm  and  idolatry,  is  a  warning  to  all  nations,  who 
 pcrfifi  in  their  fins  without  reformation,  that  God's  judg- 
 ments, though  p  iv,  becaufe  of  his  mercy 3  are  yet  Jure, 
 becaufe  of  his  juftice. — Whom  his  goodnefs  and  forbear- 
 ance cannot  reclaim,  his  vengeance,  at  length,  will  af- 
 Juredly  punijh. 
 
 The  Twelfth  Sunday  after  TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 2  Kings,    Chap,  xviii. 
 
 1.  "\fOW  it  came  to  pafs  TJIS   mother's  name  was 
 
 ■+■*    m  the  third  year  of  **    Abif\  Moft  of  the  kings 
 
 Hojheafon  of  Elah  king  of  0c^udah  are  defcribed  by  the 
 
 Jfrael,  that  Hezekiab  the  J on  names  0f  their  mothers,  as 
 
 cf  Ahaz  king  of  Judah  be-  weu  as  fathers :  Which  is  not 
 
 gan  to  reign.  done  without  great  reafon  and 
 
 2.  Twenty  and  five  years  wifdom.  For  to  this,  as  one 
 eld  was  he  when  he  began  to  efpecial  caufe,  may  be  alTign- 
 reign,  and  he  reigned  twenty  ed  the  character  of  their  good 
 and  nine  years  in  Jernfalem:  or  bad  reigns.  That  the 
 his  mothers  name  alfo  was  virtuous  Or  vicious  lives  of 
 Abi,  the  daughter  of  Zacha-  children  arechiefly  imputable 
 ri'ah.  to  the  mother,  is  intimated  to 
 
 3.  And  he  did  that  which  us  by  the  Wife  man,  Prov. 
 was  right  in  the  fight  of  the  xxix.  15.  where  he  tells  usv 
 LO RD,  according  to  all  "  A  child  left  to  himfelf 
 that  David  bis  Father  did.  "  bringeth    his   mother    to 
 
 "  fhame." — Ahaz,  the  fa- 
 ther of  Hezekiab,  had  been  a  moft  egregious  idolator 
 beyond  any  of  his  predeceflbrs :  The  very  different 
 character  therefore  and  conduct  of  the  fon,  we  may 
 
 well 
 
!44  The  Twelfth  SUNDAY     2  Kings  18. 
 
 well  prefume,  was  owing  to  the  pious  education,  and 
 orthodox  principles,  which  had  been  early  inftilled 
 into  him  by  his  mother  b. 
 
 The  firft  thing  Hezekiab 
 
 4.  He  removed  the  high  did,  was  to  reftore  religion, 
 places,  and  brake  the  images,  and  the  worfhip  of  God,  to 
 and  cut  down  the  groves,  and 
 brake  in  pieces  the  brazen  fer- 
 pent  that  Mofes  had  made  : 
 for  unto  thoje  days  the  chil- 
 dren of  Jfrael  did  burn  in- 
 cenfe  to  it :  and  he  called  it 
 Nehufitan  c. 
 
 5.  He  trufcd  in  the 
 LORD  God  of  Ifrael,  fo 
 that  after  him  ivas  none  like 
 him  among  all  the  kings  of 
 fudah,  nor  any  that  ivere 
 before  him. 
 
 6.  for  he  clave  to  the 
 LORD,  and  departed  not 
 from  following  him,  but  kept 
 his  commandments, which  the 
 LORD  commanded  Mofes 
 
 7.  And  the  LORD  was 
 with  him,  and  he  projpered 
 whitherfoever  he  went  forth: 
 and  he  rebelled  againfl  the 
 king  of  Ajjyria,  and  Jerved 
 him  not. 
 
 8.  He  fmote  the  Pbilif 
 
 us  primitive  purity,  accord- 
 ing to  the  law.     This  he  did 
 in  xhzfirfl  year  of  his  reign, 
 yea,  the  very  firfi  month  of 
 that  year. — Firft,  He  opened 
 the  doors  of  the  houfe  of  the 
 Lord,  which  had  been  long 
 Hun  up,  and  repaired  them. 
 — Secondly,     He     cleanfed 
 the  temple  of  all  filthinefs. 
 — And,    Thirdly,    He   ap- 
 pointed the  priefts  and  mi- 
 nifters  of  God  to  officiate  in 
 their  courfes. — In  Chronicles, 
 ch.  xxix,  xxx,  and  xxxi,  we 
 have  a  particular  and  very 
 affecting    relation    of     this 
 whole  tranfaclion,    and  the 
 means   ufed    by    this  pious 
 prince  for  effecting  this  re- 
 formation j  which  are  there- 
 fore very  proper  and  ufeful 
 to  be  read,  together  with  our 
 Leffon. — "  Now,   when  all 
 "  this  was  finifhed"  (as  t<ke 
 
 t>  His  mother.']  Abi  was  daughter,  or  rather  grand-daughter,  of 
 Zechariab,  the  fon  of  Jehoiadah  the  prieft,  who  was  (lain  by  Joas, 
 king  of  jfudah,  for  reproving  his  wickednefs.  Jofepbus  alfo  faith, 
 It  was  Zecbariah  of  Jerufakm:  So  that  fhe  being  descended  of  a 
 good  ftock,  and  a  good  woman  herfelf,  had  taken  care  to  give  her 
 Ion  a  pious  education. 
 
 c  Nehujhtan  ;]  i.  e.  Brafs,  mefe  brafs,  now  of  no  virtue,  but 
 rather  an  occafioi  of  fcandal  and  offence,  and  therefore  fit  to  be 
 abolHhed. 
 
 hiftorv 
 
E.  P.  after  TRINITY.  145 
 
 flmes,  even  unto  Gaza,  and  hiftory  proceeds,  chap.  xxxi. 
 the  borders  thereof  from  the  \ .)  «'  all  Ifrael  that  were  pre- 
 tower  of  the  watchmen  to  the  «■  fent,  went  out  to  the  cities 
 fenced  city.  «  of  Judab,  and  brake  the 
 
 "  images  in  pieces,  and  threw 
 **  down  the  high  places  and  altars  out  of  all  Judab  and 
 **  Benjamin,  in  Ephraim  alfo  and  Manajfeb,  until  they 
 "  had  utterly  deftroyed  them  all." — Then  our  Leflbn 
 relates  what  is  omitted  in  Chronicles,  That  Hezekiah 
 brake  in  pieces  tbe  brafen  ferpent  that  Mofes  had  made  ; 
 and  the  reafon  is  added,  For  unto  thofe  days  the  children 
 of  Ifrael  did  burn  incenfe  unto  it. 
 
 We  may  obferve  then,  that  this  hiftory  not  only 
 prefents  us,  in  this  religious  king,  with  an  excellent 
 example  of  fincere  piety,  and  holy  zeal,  for  the  fer- 
 vice  of  God,  but  an  admirable  and  molt  inftruftive 
 model  of  reformation.  And  whoever  is  acquainted 
 with  the  ftory  of  our  own  reformation  in  this  king- 
 dom, and  is  a  lover  of  the  Church  cc  England,  cannot 
 but,  with  great  pleafure  and  delight,  reflect  on  the 
 parallel  fleps  taken  by  thofe  excellent  princes  of  our 
 nation,  King  Edward  and  Queen  Elizabeth  ■,  who, 
 copying  after  the  pious  Hezekiah,  reflored  the  purity  of 
 religion  in  this  our  land,  and  opened  the  doors  of  our 
 Church,  after  a  long  night  of  ignorance,  fuperftition, 
 and  idolatry. — Both  hidories  are  fo  alike  in  the  manner 
 and  matter  of  fact,  that,  if  we  compare  them  toge- 
 ther, the  firft  will  feem  a  moft  appofite  type  of  our 
 reformation  from  the  errors  and  profanations  of  po- 
 pery ;  and  our  proceedings  appear  to  be  a  perfect  imi- 
 tation and  tranlcript  of  Hezekiaf/s.  But  let  it  fuffice 
 to  inflance  only  in  one  particular. — The  brafen  ferpent 
 had  been  made  by  Mofes  himfelf,  even  by  God's  own 
 command  ;  had  been  the  inftrumental  caufe  of  health 
 and  life  to  fuch  as  were  bitten  by  fiery  ferpents  ;  was 
 alio,  on  this  account,  a  (acred  type  and  figure  of  our 
 crucified  Redeemer;  confequently,  delerved  juftly 
 fome  veneration  from  the Ifraeliies.  Neverthelefs,  this 
 very  image  is  broken  in  pieces  by  Hezekiah,  and  a  name 
 Vol.  IV.  L  of 
 
14S       The  Twelfth  SUNDAY     2  Kings  18. 
 
 of  odium  fet  upon  it ;  becaufe,  however  falutary,  in 
 its  firft  inflitution,  it  had  proved  to  the  people  in  the 
 wildernefs,  and  was  ftill  a  monument  of  thofe  mira- 
 culous cures  ;  yet  had  afterwards  been  abufed  by  their 
 idolatrous  poftenty  to  a  profane  and  fuperftitious  ufe. 
 In  like  manner,  the  very  crofs  of  Chrift,  on  which  the 
 falvation  of  mankind  had  been  tranfacled,  and,  for 
 that  reafon,  was  juftly  held  in  high  veneration  by  the 
 faints  of  the  moft  early  ages  of  Chriftianity,  gloried 
 in  even  by  St.  Paul,  reverenced,  and,  as  it  were,  car- 
 ried in  the  very  foreheads  of  Chriftians,  to  diftinguifh 
 them  from  unbelievers  ;  yet,  in  procefs  of  time,  not 
 only  the  fign  of  the  crofs  was  greatly  abufed  in  the 
 Church  of  Rome,  after  the  fuperftition  of  popery  had 
 once  poiTeiTed  it,  but  the  very  figure  and  image  of  the 
 crofs  was  made  an  object  of  worfhip  and  downright 
 idolatry.  For  thefe  reafons,  our  wile  reformers,  af- 
 ter the  example  of  good  Hezekiab,  abolifhed  all  ufe 
 of  crucifixes,  and  brake  in  pieces  thofe  crofTes,  which 
 had  been  erected  in  churches  and  elfewhere  for  idola- 
 trous purpofes  •,  that  fo  they  might  prevent  the  like 
 fuperftition  for  the  future  ;  retaining  only  the  lign  of 
 it  in  baptifm,  according  to  the  xxx.  Canon  of  our 
 Church,  and  her  rubric  in  the  baptifmal  office  con- 
 cerning the  ufe  of  the  crofs. — Herein  our  reformers 
 followed  the  pious  precedent  of  Hezekiab  :  And  their 
 conduct  is  clearly  juftified  by  the  example  of  that 
 good  king,  and  the  exprefs  teflimony  of  God  himfelf; 
 who,  for  this  particular  action,  this  deflroying  the 
 brafen  Jerpent,  among  other  acts  of  reformation,  has 
 honoured  him  with  the  character  of  one  of  the  Deft  of 
 all  the  kings  of  Judah.  And  this  a  popifh  expofitor  A 
 doth  not  fcruple  to  allow  as  an  action  truly  pious. 
 
 We 
 
 d  Popijh  expcfttor.']  Abbe  de  Saci  acknowledges,  from  St  Auguf- 
 tine,  that  this  was  one  of  the  things,  wherein  Hezekiab  outdid  Da- 
 *vid  himfelf  :  "  En  quoy,  felon  St.  Aug.  il  a  meme  furpafle  le  roy 
 *'  David,  d'avoir  mis  en  pieces  le  ferpent  d'airain." — And  if  wc 
 fuppofe  (as,  with  great  probability,  we  may),  that  this  hiftory  of 
 
 Hezekiab't 
 
E.  P.  after   TRINITY.  ,47 
 
 9.  And  it  came  to  pajs  in  We  have  here  the  hiftory 
 the  fourth  year  of  king  He-  of  the  fiege  and  taking  of  Sa- 
 zekiab  (which  was  the  fe-  maria  (which  was  the  capital 
 venthyearofHoJhea,fonof  of  the  kingdom  of  Ifrael), 
 Elah  king  of  Ifrael)  that  with  an  account  of  the  capti- 
 vity of  the  Ten  Tribes  •,  and 
 the  reafon  affigned,  why  this 
 judgment  befeJ  them,  to  wit, 
 Becaufe  they  obeyed  not  the 
 voice  of  the  LORD  their  God, 
 &c.  ver.  12. — The  cafe  of 
 (that  is  the  ninth  year  of  every  Chriftian,  who  tranf- 
 Hojhea  king  of  Ifrael)  6V    greflfes  his  holy  covenant,  and 
 
 will  not  hear  nor  do  the  com- 
 mands of  God,  is  ever  the 
 fame   with   thefe    Ifraelites, 
 according    to    the   fpiritual 
 fenfe,  which  is  the  fenfe  that 
 chiefly    imports    us.      The 
 enemy   of   our   fouls  never 
 fails  to  come   up,   and  lay 
 fiege  to  them,  when  we  for- 
 fake  God.    And,  except  we 
 repent,  and  obey  tjhe  voice 
 of  the  Lord  our  God,  he  is 
 permitted  to  take  our  capi- 
 tal, and  lay  waiteour  flrong 
 places  ;  to  lead  us  away  cap- 
 tive into  his  own  domini- 
 ons, and  there  make  us  his  vaflals  and  flaves.     This 
 is  the  fearful,  but  certain,  confequence  of  prefump- 
 tuous  fin,  and  living  in  the  wilful  breach  of  our  bap- 
 ti  final  vow.  r 
 
 Shal/nanezer  king  of  Affyria 
 came  up  again  ft  Samaria, 
 and  bejieged  it. 
 
 10.  And  at  the  end  of 
 three  years  they  took  it,  even 
 in  the  fixth  year  of  Flezekiah 
 
 maria  was  taken. 
 
 11.  And  the  king  of  Af- 
 fyria  did  carry  away  Ifrael 
 ■unto  AJfyria,  and  put  them 
 in  Halab  and  in  Hubor  by 
 the  river  of  Gozan,  and  in 
 the  cities  of  the  Medes  : 
 
 12.  Becaufe  they  obeyed 
 not  the  voice  of  the  LO  RD 
 their  God,  but  tranfgrejfed 
 his  covenant,  and  all  that 
 Mofes  the  fervant  of  the 
 LORD  commanded,  and 
 would  not  bear  them,  nor 
 do  them. 
 
 Hezekiahs  jeign  was  written  not  long  after  his  death,  either  by 
 ii«  °f  f°me,other  Prophet  in  thofe  times,  when  Manajfeh  or 
 Amn  reigned,  then  what  is  affirmed  of  Hezekiab,  that  none  of  the 
 
 Srfil  *  ^  "l"Z  !*"'  Were  like  hin1'  h  wiJI  "°l  neceflarily 
 Siftor    Vi°™J°ftab>  who  miSht  !ive  after  the  time  of  writing 
 
 L  2  The 
 
i48         The  Twelfth  SUNDAY      2  Kings  18. 
 1 3.  Now  in  the  fourteenth         The  reft  of  this  chapter, 
 
 and  the  two  following,  are 
 almoft  verbatim  the  fame 
 with  the  xxxvi,  xxxvii, 
 xxxviii,  and  xxxix.  Chap, 
 of  Ifaiab.  Probably,  the 
 writer  of  the  Book  of  Kings 
 Judabfent  to  the  king  ofjf-  took  that  part  of  the  hiftory 
 fyria  to  Lacbifb\  faying,  !     out  of    the  prophet  ;    who, 
 
 having  been  perlbnally  con- 
 cerned in  the  transaction, 
 may  well  be  fuppofed  to  be 
 the  firft  compiler. 
 
 The  reflections  that  offer 
 themfelves  hereon,  may  belt 
 be  referred  to  next  Sunday  s 
 Lelfon  :  Only,  for  our   hu- 
 miliation, it  may  be  proper 
 to  obferve,    how  very   im- 
 perfect the  obedience  of  the 
 greateft  faint  is,  when  a Sud- 
 den and  violent  temptation 
 comes.     We  are  too  apt,  on 
 the  fir  ft  aflault,   not  only  to 
 repent  of    our    having    re- 
 nounced the  world,  &c.  as 
 Hezekiah  did  of  his  having 
 rebelled  againft  the  king  of 
 Afjy>ia,  but  to  intrench  upon 
 God's  facred    rights ;    and, 
 as  he  did,  to  cut  off  the  gold 
 from  the  doors  and  pillars  of  the  temple. — Even   to  rob 
 God,    to  appeafe  our   enemies ;   and  to  offend   our 
 Maker,  that  we  may  make  friends  with  the  world. 
 
 If  (according  to  the  Spi- 
 ritual and  myftical  fenfe)  the 
 captivity  or.  the  Ten  Tribes, 
 mentioned  before,  repreient 
 the  fate  of  ftubborn  and  im- 
 penitent 
 
 year  of  king  Hezekiah,  did 
 
 Sennacherib  king  of  Affyria 
 
 come  up  againfl  all  the  fenced 
 
 cities   of  fudab,    and  took 
 
 them. 
 
 14.  And  Hezekiah  king  of 
 
 have  offended,  return  from 
 me  :  that  which  thou  puttejl 
 on  me,  I  will  bear.  And 
 the  king  of  A  [fyria  appointed 
 unto  Hezekiab  king  of  Ju- 
 dah,  three  hundred  talent! 
 offilver,  and  thirty  talents 
 of  gold. 
 
 I  5 .  And  Hezekiah  gave 
 him  all  the  ft  her  that  was 
 found  in  the  hertfe  of  the 
 LORD,  and  in  the  trea- 
 fures  of  the  kings  houfe. 
 
 16.  At  that  time  did  He- 
 zekiah cut  ojfihe  gold  from 
 the  doors  of  the  temple  of  the 
 LORD,  and  from  the 
 pillars  which  Hezekiah  king 
 of  Judah  had  overlaid,  and 
 gave  it  to  the  king  of  A  fy- 
 ria. 
 
 1 7.  And  the  king  cf  Af- 
 fyriafent  Tartan,  and  Rab- 
 faris,  aud  Rab-fjakehfrom 
 Lacbijby  to  king  Hezekiah, 
 
E.  P. 
 
 aper 
 
 TRINITY. 
 
 49 
 
 up  and  came  to  Jerufalem  : 
 and  when  they  were  come  up, 
 they  came  and  flood  by  the 
 conduit  of  the  upper  pool, 
 which  is  in  the  high  ivay  of 
 the  fullers  field. 
 
 with  a  great  hofl  againjl     penitent  Tinners,  who  are  led 
 Jerufalem  :  and  they  zvent      away  captive  of  the  Devil  at 
 
 his  will-,  the  cafe  of  Heze~ 
 kiab,  and  his  people,  is  a  no 
 lefs  true  and  fignificant  em- 
 blem of  the  condition  of  the 
 good  and  faithful  fervants  of 
 Chrifl. — The  Affyrian,  that 
 
 18.  And  when  they  had  is  to  fay,  the  enemy  of  our 
 called  to  the  king,  there  came  fbuls  (who,  in  our  propher, 
 out  to  them  Eliakim  the  fan  is  elfewhere  called  a  the  rod 
 of  Hilkiah,  which  was  over  "  of  God's  anger  c")  is  iuf- 
 thehoufiold,  andSbebnathe  fered  to  come  againft  them 
 fcribe,  and  Joah  the  fon  of  with  a  vaft  army,  even  to 
 Afaph  the  recorder.  their  very  gates  :   He  fends 
 
 19.  AndRab-fhakebfaid  his  emiffaries  to  threaten,  to 
 unto  tbem,  Speak  ye  now  to  blafpheme,  and  infill  t  their 
 Hezekiab,  Thus  faith  the  faith  and  truft  in  God.  But 
 great  king,  the  king  of  Af-  ^  they  keep  within  their 
 fyria,  -what  confidence  is  this  waUs,  within  the  holy  city 
 wherein  thou  truflefl  ?  of  God,  the  heavenly  Jeru- 
 
 2b.  Thou  fayjl  (but  they  falem^  the  true  Church  of 
 are  but  vain  words)  I  have     Chrift,  no  harm   mail  come 
 
 nigh  them. — u  God  is  in  the 
 "  midft  of  them,  therefore 
 "  (hall  they  nor  be  removed." 
 Their    only    weapons    are 
 
 prayers  and  tears  ; they 
 
 need  no  other  :  God  hirnfelf 
 mall  fight  for  them,  and 
 g)pt,  on  which  if  a  man  lean,  fend  his  angel,  the  holy  Je- 
 it  will  go  into  his  hand,  and  fas,  to  protect,  them,  and  to 
 pierce  it :  Jo  is  Pharaoh  king  deftroy  their  enemies. — And 
 of  Egypt  unto  all  that  iruft  this  he  will  do,  with  a  migh- 
 cn  bim.  ty  (laughter,  if  we  put  our 
 
 22.  But  if  ye  fay  unto     truft  in  him. 
 me,  Wc  trifl.in  the  LORD  our  God;  is  not  that  he  whofe  high 
 
 counfel  and  flrength  fir  the 
 war  :  now  on  whom  dofl  thou 
 trujl,  that  thou  rebcllefl 
 againfl  me? 
 
 21.  Now,  behold,  thou 
 truflefl  upon  the  fiaff 'of  'this 
 bruijed  reed,  even  upon  E- 
 
 Ifaiab  x.  5 
 
 plat 
 
i5o        The  Twelfth  SUNDAY     2  Kings  18. 
 
 places,  and  whofe  altars  Hezekiab  batb  taken  away,  and  bath 
 f aid  to  Judah  and  Jcrufalem,  Ye  flail  worfhip  before  this  altar 
 in  Jerufalem  ? 
 
 23.  Now  therefore,  1  pray  thee,  give  pledges  to  my  lord  the 
 king  of  Affyria,  and  I  will  deliver  thee  two  tboufand  hor/es,  if 
 thou  be  able  on  thy  part  tofet  riders  upon  them. 
 
 24.  How  then  wilt  thou  turn  away  the  face  of  one  captain  of 
 the  leafl  of  my  maflersfervants,  and  put  thy  trujl  on  Egypt  for 
 chariots  and  for  h'jrfmen  ? 
 
 2$.  Am  I  now  come  up  without  the  LORD  againfl  this  place 
 to  deflroy  it  ?  The  LORD  faid  to  me,  Go  up  againfl  this  land, 
 and  deflroy  it. 
 
 26.  Then  faid  Eliakim  The  firft  and  moft  ufual 
 thefonofHiliiahjandSheb-  ftratagem  of  our  fpiritual 
 na,  and  Joah,  unto  Rab-  enemies,  when  they  attack 
 Jbakeb,  Speak,  I  pray  thee,  the  Church,  istowoikupon 
 to  tbyfervants  in  the  Syrian      the    paffions,     efpecially    of 
 
 the   multitude  ;    to    terrify 
 their  minds  with  great  fwell- 
 ing  words,  and  fright  them 
 into  doubts  and  fears  con- 
 cerning the  grounds  and  fuf- 
 ficiency  of  their  faith. — This 
 is  the  very  artifice  of  the  Ro- 
 mi/h  emiflaries,  and  our  pre- 
 fent  fe&aries. — If  we  defire 
 them  calmly  to  argue  the 
 points  in  debate,  by  the  rule 
 of  Scripture,  or  reafon,  they 
 cry  out  fo  much  the  louder 
 to  the  men  that  fit  upon  the 
 wall ;  addrefs  themfelves  tt> 
 the  illiterate  croud  ;  and,  by  all  the  arts  of  fophiftry, 
 
 endeavour  to  draw  them  from  their  ftedfaflnefs. 
 
 Rab-fJjakd\  though  an  alien  and  an  enemy  to  the  Jews 
 religion,  can  yet  talk  in  the  Jews  language  ;  fo  can 
 thefe  falfe  Apoftles:  They  know  full  well,  how  to 
 apply  to  the  ears  of  the  vulgar  ;  and,  by  that  means, 
 
 too 
 
 language  (for  we  under  ft  and 
 it)  and  talk  not  with  us  in 
 the  Jews  language,  in  the 
 ears  of  the  people  that  are  on 
 the  wall. 
 
 27.  But  Rab- ftjakeh  faid 
 unto  them,  Hath  my  mafter 
 fent  me  to  tby  mafler,  and 
 to  thee,  to f peak  thefe  words? 
 hath  he  not  fent  me  to  the 
 men  which  ftt  on  the  wall, 
 that  they  may  eat  their  own 
 dung,  and  drink  their  own 
 pifs  with  you  P 
 
E.  P.  after    TRINITY.  i5I 
 
 too  often  feduce  the  unlearned,  and  beguile  unftable 
 fouls. 
 
 28.  Then  Rab-jhakehfood 
 and  cried  with  a  loud  voice 
 in  the  Jevjs  language,  and 
 
 fpake, faying,  Hear  the -word 
 of  the  great  king,  the  king 
 of  Affyria. 
 
 29.  Thus  faith  the  king) 
 Let    not  Hezekiah    deceive 
 
 you)  for  be  Jhail  not  he  able 
 to  deliver  you  out  of  bis 
 band  : 
 
 30.  Neither  let  Hezekiah 
 make  you  truji  in  the  LORD* 
 
 faying,  The  LORD  will 
 furely  deliver  us,  and  this 
 city  Jhall  not  be  delivered  in- 
 to the  hand  of  the  king  of 
 Affyria. 
 
 3  T .  Hearken  not  unto  He- 
 zekiah  :  for  thus  faith  the 
 king  of  Affyria,  Make  an 
 agreement  with  me  by  a  pre- 
 fent,  and  come  out  to  me, 
 and  then  eat  ye  every  man 
 of  bis  own  vine,  and  every 
 one  ofbisfg-tree,  and  drink 
 ye  every  one  the  waters  of  his 
 ciflern : 
 
 32.  Until  I  come,  and 
 take  you  away  to  a  land  like 
 your  own  land,  a  land  of  corn 
 and  wine,  a  land  of  bread  and 
 vineyards,  a  land of oy  I -olive, 
 and  of  honey,  that  ye  may 
 live  and  not  die  :  and  hearken 
 not  unto  Hezekiah  when  be 
 
 The  wiles  of  Satan,  in 
 tempting  fouls  to  fin,  and 
 drawing  them  away  from 
 God,  are  much  of  the  fame 
 kind  with  thofe  which  his 
 meifengers  employ  to  feduce 
 us  from  the  truth. — In  the 
 firft  place,  He  perfuades 
 them,  not  to  hearken  to  their 
 teachers  ;  and,  if  they  have 
 any  trouble  on  their  mind, 
 that  it  will  be  to  no  purpofe 
 to  open  their  grief  to  the  mi- 
 nifler,  or  expect  any  coun- 
 fel  or  comfort  from  thence. 
 
 In  the  next  place,    He 
 
 tempts  them  to  believe  "  they 
 "  will  never  be  eafy   in  the 
 "  ways  of  religion  ;"  "  they 
 "  will  for  ever  be  tormented 
 "  with  fears  and  fcruples  ;" 
 "  that  the  only  way  to  ob- 
 "  tain  peace  of  mind,  is  to 
 4<  make  an   agreement    with 
 "  him,  and  come  out  to  him; 
 "  that  is,  to  be  reconciled  to 
 "  him  and  the   world  ;    to 
 "  come  out  of,  and  forfake, 
 "  the  Church  ;  to  leave  oft' 
 "  the  means  of  grace,    the 
 u  rigours  of  repentance,  and 
 u  all    the   troublefome    re- 
 "  ftraints  of  religion  :""That 
 44  then  they  mail  eat  of  their 
 *  own  vine,    and  their  own 
 '*  fig'i} 'ee->  and  drink  every  one 
 "  the  waters  of  his  own  cij- 
 ;  4  "  tern, 
 
7 be  Twelfth  SUNDAY 
 
 152 
 
 perjuadetb  you,  faying,  The 
 LORD  will  deliver  us. 
 
 2  Kings  18. 
 
 "  tern,  &c.  ;"  that  is,  they 
 fhall  live  in  eafe  and  plea- 
 fure,  enjoy  profound  peace 
 and  compofure  of  mind,  without  any  terrors  of  con- 
 fcience,  or  fenfe  of  fin,  until  he  come,  and  take  them 
 away,  &c— And  take  them  away  he  will,  when  God 
 is  pleafed  to  permit  him.  He  will  indeed  come,  and 
 take  away  the  foul  of  the  deluded  finner  (after  it  has 
 enjoyed  the  deceitful  pleafures  of  fin  for  a  feafon,  or 
 ft i fled  the  fenfe  of  it  by  a  vain  pretence  to  ftnlefe  per- 
 fection) to  his  own  dominions.     But,  alas!  how  falfe 
 
 and  delufive  are  the  hopes  he  feeds  them  with  ! 
 
 That  the  land  he  will  carry  them  to,  (hall  be  like  their 
 own  land,  a  land  of  corn  and  wine,  of  bread  and  vine- 
 yards, &c  The  very  reverfe  to  this  will  be  the  mi- 
 ferable  ftate  of  thofe  fouls,  who  have  fufFered  them- 
 felves  to  be  fo  beguiled  ;.  when  in  hell  they  fhall  lift 
 up  their  eyes,  and  find  this  promifed  paradife,  thefe 
 flattering  hopes,  to  end  in  woes  that  fhall  never  end  •, 
 in  the  regions  of  defpair,  a  land  of  darknefs,  and 
 everlafting  burnings. 
 
 Another  artifice  of  Satan, 
 in  betraying  unwary  fouls, 
 is-  to  difcourage  them  from 
 perfevering  in  the  ways  of 
 holinefs,  by  reprefenting  the 
 falls  of  others,  and  how  un- 
 able they  were  to  ft  and  out 
 againft    him  ;     how    many 
 mightier  men  have  been  calt 
 down,  and  forced  to  yield  -9 
 that  fo,  by  weakening  our 
 confidence  in  God,  he  may 
 drive  us  to  quit  our  arms  of 
 faith  and  prayer,  and  caufe 
 us  to  fall,  by  our  very  fear 
 of  falling. 
 
 33.  Hath  any  of  the  gods 
 of  the  nations  delivered  at  all 
 his  land  out  of  the  hand  of 
 the  king  of  Affyria  ? 
 
 34.  Where  are  the  gods 
 of  Hamath,  and  of  Arpad? 
 where  are  the  gods  of  Se- 
 pharvaim,  Hena,  and  IvahP 
 have  they  delivered  Samaria 
 out  of  mine  hand  P 
 
 35.  Who  are  they  among 
 all  the  gods  of  the  countries, 
 that  have  delivered  their 
 country  out  of  mine  hand,tbat 
 the  LOR  Dflould  deliver 
 Jerufalem  out  of  mine  hand? 
 
 The 
 
E.  P.  after  TRINITY.  153 
 
 36  But  the  people  held  The  very  bed  precaution 
 their  peace,  and  anfwered  that  Chriitians  can  life,  efpe- 
 him  not  a  ivord:  for  the  cially  thole  of  the  laity,  when 
 kings  commandment  was,  they  are  tempted  by  Satan  to 
 faying,  Anfwer  him  not.         for  lake  God,  or,  by  hisemil- 
 
 faries,  to  forfake  the  Church 
 and  the  truth,  is  to  hold  their  p<ace,  and  make  no  an- 
 fwer.— This  was  a  wife  command  of  Hezekiah  to  the 
 Jews :  And  this   is  the  wifeft  advice  that  paftors  can 
 give  their  people  ;  namely,  Firft,  That  they  be  well 
 fettled  and  grounded  in  their  holy  faith  ;  then,  that 
 they  keep  within  the  pale   of  the  Church,  and  Glut 
 their  ears  to  all  infinuations  to  the  contrary. —  Eve  was 
 loll  by  admitting  of  a  parley  with  Satan. — Nor  can  any 
 thino-  be  a  greater  mortification  to  that  angel  of  pride, 
 than  the  contempt  of  not  liftening  to  his  wiles.     Dif- 
 dain  to  anfwer  him,  you  foon  put  him  to  flight :  Si- 
 lence baffles  his  prelent  aflault,  and  difcourages  him 
 from  renewing  an  attempt,  in  which  he  was  fhame- 
 fully  foiled. 
 
 Happy  the  Church,  happy 
 37.  Then  came  Eliakim  the  (late,  happy  the  lbuf, 
 the  Jon  of  Hilkiah,  which  that  has  an  Eliakim,  a  wile 
 was  over  the  houfiold,  and  fpiritual  guide  to  anfwer  for 
 Shebna  the  fcribe,  andjoah  him! — This ;  is  that  Eliakim, 
 the  Jon  of  Afaph  the  recr-  whom  the  prophet  Ifaiab 
 der,  to  Hezekiah  with  their  (chap  xxii.  2 1.)  calls  "  a 
 clothes  rent,  and  told  him  the  "  father  to  the  inhabitants 
 words  of  Rab-Jhakeh.  »  0f  Jernfalem,  and  to  the 
 
 "  houl'e  of  Judith.'' — Such 
 a  father  of  his  country  is  a  public  blefling.  And, 
 when  our  enemies  of  any  kind,  make  attempts  againll 
 us,  we  may  fit  on  our  wall,  and  fee  what  paflfes,  but 
 need  not  be  careful  to  anfwer  them.  If  we  keep  within 
 our  walls,  that  is,  within  the  precincls  and  commu- 
 nion of  our  Church,  under  fuch  guides,  fuch  faithful 
 pallors,  we  cannot  but  be  fafe. — Such  good  men  can- 
 not indeed  forbear  to  rent  their  clothes,  and  to  mourn 
 with  deep  concern,  when  they  hear  the  facred  name 
 
 of 
 
154    Me  Twelfth  SUNDAY,^.     2  Kings  1 8. 
 
 of  G  o  d  blafphemed,  and  his  holy  religion  difho- 
 noured  ;  but  they  are  not  terrified  with  the  enemies 
 threats :  Nay,  they  rather  encourage  themfelves  the 
 more  in  God,  and  hope,  the  more  afluredly,  that  he 
 will  take  the  matter  in  hand,  and  maintain  his  own 
 caufe,  even  becaufethe  foolifh  people  have  blafphemed 
 him.'  Such  mourning  proceeds  from  the  love  of 
 God,  and  not  from  any  fear  or  concern  for  ourfelves  -y 
 it  is  therefore  an  holy  forrow,  a  generous  indignation. 
 
Pref.     The  Thirteenth   SUNDAY,  Gfc     155 
 
 the  Thirteenth  Sunday    after   TRINITY. 
 
 Proper  Leflbn  for  Morning  Praye*. 
 
 2.  Kings,  Chap.  xix. 
 
 PREFACE. 
 
 r  HE  fear  of  man  bringeth  afnare *"  faith  the 
 Wife  man  ;  but,  "  Whofo  Uufieth  in  the  Lord, 
 ' '  happy  is  beh:y     the  difference ,  and  inequa- 
 lity, that  appears  in  the  condutl  of  Hezekiah,  affords 
 us  a  remarkable  example  of  both  thefe  axioms. — In  one 
 and  the  fame  Perfon  we  behold,  an  in/lance  of  that  en- 
 fnaringfear,  and  this  bappy-trv.fi  \  His  mean  andabjeel 
 jubmifficn  to  the  king  of  AiTyria,  'as  r eland  in  the  fore- 
 going chapter,  and  especially  the  facrilegious  price  he  paid, 
 to  pur  chafe  peace,  plainly  argued  too  great  pufilhnmity, 
 for  one'who  profeffed  the  true  religion,  and  had  the  God 
 of  Jacob  for  his  refuge.     But  the  meafures  he  now  takes, 
 upon  the  blafphemovs  mffage  of  Sennacherib,  is  a  pat- 
 tern worthy  of  imitation :  Firfi,  He  confults  the  pro- 
 phet-, then,  repairs  to  the  temple,  and  commends  the  whole 
 affair  into  the  hand  of  God,  in  a  prayer  full  of  pious 
 zeal,  and  profound  humility. 
 
 His  meffage  to  the  prophet  is   an   example   and  in- 
 ftrutHon  to  all  that  are  in  trouble,  to  confult  the  word 
 
 a  Prov.  xxix.  35.  b  Ihid.  ch.  xvi.  zo. 
 
156  The  Thirteenth  SUNDAY        Pref. 
 
 cf  God  for  advice  and  relief:  His  repairing  to  the  houfe 
 of  the  L  ord,  and  fpreading  the  blafipheming  letter  before 
 God,  may  teach  us,  that  a  recourje  to  prayer,  and  the 
 public  ivor (hip  of  God,  is  the  bejl  fecuriiy  againfi  public 
 evils  •,  efp'c tally  in  a  concern  of  religion,  where  the  ho- 
 nour of  Gcd  is  blafiph,  med,  and  his  enemies  are  too 
 migbh  for  us  to  deal  with  :  lnfuch  an  exigence  the  mo  ft 
 tffellual  means  to  prevail  againfi  them,  is,  to  commit  the 
 whole  to  Gcd,  in  devout  and  humble  prayer. 
 
 From  this  part  of  Hezekiah'j  example  we  may  alfo 
 
 'learn,  wherein  true  Chriflian  fortitude  conjijls 'Tis 
 
 true  he  rent  hii  clothes  ;  he  covered  himfelf  with  fack- 
 
 cloth,  &c. And  fuch  a  conducl  may  fieem,  to  worldly 
 
 people,  to  be  a  mark  of  fear  and  cowardice.  But  if  lie 
 confult  the  fame  hifiorx,  as  related  2  Chron.  xxxii.  we 
 there  find,  that  he  atled  a  prudent  and  courageous,  as 
 well  as  a  pious  and  religious  part.  It  is  there  f aid,  "  He 
 "  took  counjel  with  his  frinces ;— flopped  the  waters  ; 
 — fortified  the  city ; — gathered  an  army  -, — Jet  captains 
 cf  war  over  the  people  ;  /pake  comfortably  to  them, 
 and  /aid,  Befirong  and  courageous,  be  not  afraid,  nor 
 difmayed  for  the  king  cf  AiTyria,  nor  for  all  the  mul- 
 "  titude  that  is  -tilth  him,  &c." — This,  we  muft  allow, 
 fhewed  both  prudence  and  courage  -,  but  what  is  further 
 related,  and  pa; liculariy  in  this  L'ffon,  (hews  us  what 
 was  the  true  ground  of  courage  -,  it  was  a  firm  trujt  and 
 reliance  upon  God. — '—  He  rent  his  clothes  indeed,  and 
 covered  himfelf  with  fackcloth  ;  but  this  was  to  propi- 
 tiate God,  by  repentance,  for  thofe  fins  which  had  pro- 
 voked the  Lord  to  find  fo  formidable  an  armf  againfi 
 him  •,  and  very  probably,  for  his  unbecoming  fears.  The 
 effeel  of  this  repentance,  accompanied  now  with  a  greater 
 ■zeal  for  the  honour  of  God,  was  a  firm  and  unfijaken 
 reliance  on  the  ajfiflance  and  protection  of  the  Almighty  % 
 fo  that  he  could  boldly  (ay,  in  his  fpeech  to  his  army, 
 "  Be  not  difmayed  fcr  the  king  of  Affyria,  nor  for  the 
 ".multitude  that  is  with  him,  for  there  be  more  with  us 
 *•  than  with  him:  with  him,  is  an  arm  of  flefh ;  but 
 "  with  us  is  the  Lord  our  God,  to  help  us,  and  to  fight 
 
 "  our 
 
Pref.  after    TRINITY.  157 
 
 "  our  bat  ties.'"  And  then  it  follows  (as  a  proof  of  the 
 mighty  efficacy  of  Juch  a  divine  confidence)  "  "The  people 
 "  refted  themfelves  upon  the  words  of  Hezekiah,  king 
 «  of  Judah." 
 
 Fortitude  then  is  not  fo  properly  a  cardinal  virtue  (as 
 fome  moralifls  affecl  to  call  it)  hut  the  refult  of  many 
 united  virtues  ;  particularly  of  humility,  and  a  juji  dffi- 
 dence  of  our f elves  ;  a  confcience  purified  by  repent ana ,  and 
 without  offence ;  a  pious  dependence  upon  God,  grounded 
 on  a  juft  knowledge  of  ourf elves,   and  a  due  fen fe  of  his 
 Almighty  Power  and  Mercy  ;  fo  that  a  true  faith  is  alfo 
 a   neceffary  ingredient  in  the  compojition  of  true  forti- 
 tude.    This  is  finely  defer ibed  and  exemplified  (ver  21. 
 of  our  Leffon)  in  the  charatler  of  a  virgin,  the  daughter 
 of  Zion,  laughing  at  the  hearty  threats  of  the  Aflvrian 
 king  ;  not  terrified,  though  a  virgin,  but  defpfng  himy 
 while  fhe  placed  her  truft  in  God.     This  made  the  JVife 
 man  fay,  "  The  righteous  are  bold  as  a  lion*.1'     This 
 alfo  infpired  the  Pfalmift  with  fuch  undaunted  refolution 
 and  triumph,  lt  The  Lord  is  my  light  and  my  fa/vation, 
 "  whom  then  Jhall  1  fear  ?  The  Lord  is  the  Jlrength  of 
 **  my  life,  of  whom   then  Jhall  1  be  afraid?  &c.     See 
 alfo  Pfalm  xlvi.  Ads  iv.  29,  &V.  6JV. 
 
 IV e  fee  then,  in  this  Leffon,  the  powerful  influence,  and 
 happy  effetl,  of  humility,  of  prayer,  and  a  pious  recourfe 
 to  the  word  of  God,  in  all  times  of  trouble  :  That  faith 
 and  trufii  in  him  is  the  true,  and  only  Jure,  foundation  of 
 fortitude  and  courage.  At  the  fame  time  the  deft  r  utile  n 
 of  the  Aflyrian  king,  and  his  army,  fheivs  us  the  juji  re- 
 ward of  blajphemy,  and  the  downfai  of  pride. 
 
 f  Prov.  xxviii.  I. 
 
 The 
 
158      The  Thirteenth  SUNDAY     2  Kings  19. 
 
 Tbt  Thirteenth  Sunday  after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 2  Kings,  Chap.  xix. 
 
 1 .  s/ND  it  came  to  pafs 
 •when  kin?  Hezekiuh 
 heard  it,  that  he  rent  his 
 clothes,  and  covered  himfelf 
 ivttb  [ackcloth,  and  -went  in- 
 to the  houfe  of  the  LORD. 
 
 HEN  the  blafphe- 
 mous  meflage  of 
 Rab-fhakeb,  related  in  the 
 foregoing  chapter,  was  re- 
 ported to  Hczekiab,  the  firfl 
 thing  this  good  king  did, 
 was  to  humble  himfelf  for 
 his  own  fins,  and  the  fins  of  his  people,  and  to  de- 
 precate the  juft  anger  of  Almighty  God,  by  private 
 and  public  prayer. 
 
 Next, he  confulted  the  will 
 and  word  of  God,  by  fend- 
 ing, in  a  moft  folemn  and 
 humble  manner,  his  princi- 
 pal minifters  of  flate,  and 
 the  chief  of  the  priefts,  to 
 Jfaiab  the  prophet  the  fon  of  the  prophet  Ifaiah,  with  the 
 Amoz.  following  mefTage ; 
 
 2.  And  he  fent  Eliakim, 
 which  was  over  the  houjhold, 
 and  Shebna  the  fcribe,  and 
 the  elders  of  the  priefts, 
 covered  with  fackcloth,    to 
 
 3.  And  they  faid  unto 
 him,  'Thus  faith  Hczekiab, 
 This  day  is  a  day  of  trouble, 
 and  of  rebuke  and  blafpbe' 
 my  :  for  the  children  are 
 come  to  the  birth,  and  there 
 is  not  flrengtb  to  bring 
 forth. 
 
 4.  //  may  be  the  LORD 
 thy  God  will  bear  all  the 
 words  of  Rab-fhakeh,  whom 
 ibe  king  ofAffyria  bis  mafler 
 
 As  if  he  had  faid,  This 
 is  a  time  of  great  diitrefs  ; 
 not  only  the  flate  in  immi- 
 nent danger  from  the  inva- 
 fion  of  a  potent  enemy, 
 whom  we  are  in  no  condi- 
 tion to  withftand  ;  but  the 
 moft  holy  name  of  God  is 
 blafphemed  ;  and  we,  his 
 fervants,  reproached  and  re- 
 viled for  our  truft  and  de- 
 pendence on  his  protection. 
 
 So 
 
M.  P.  after  TRINITY.  i5g 
 
 bath  fent  to  reproach  the  So  that  we  may  well  be  com- 
 pared to  a  woman,  who  is 
 come  to  the  full  time  of  her 
 labour,  but  has  not  Jlrengtb 
 to  bring  forth. — Ver.  4.  It 
 may  be  the  Lord  thy  God  will 
 hjar,  &c.  i.  e.  We  have  no 
 confidence  in  ourfelves;  our 
 too  weak  to  fecure  us,  and 
 by  the  conlcioufneis  of  our 
 guilt ;  but  though  our  ftrength  be  fmall,  and  our 
 fins  cry  aloud  for  vengeance,  why  mould  the  honour 
 of  God  be  vilified  and  blafphemed  ?■— If  therefore  not 
 for  our  fakes,  yet  for  his  own,  it  may  be  the  Lord 
 will  avenge  the  infolent  and  profane  meflage  of  the 
 Jjfyrian  king,  which  God  hath  furely  heard,  but  we 
 tremble  to  repeat. 
 
 5 .  So  thefervants  of  king  Hezskiah  came  to  Ifaiab. 
 
 living  God  ;  and  will  re- 
 prove the  words  which  the 
 LORD  thy  God  hath 
 heard;  where fore  lift  up  thy 
 prayer  for  the  remnant  that 
 are  left. 
 
 arms,  or  our   walls,  are 
 our  fears  are  increafed 
 
 6.  And  Ifaiab  faid  unto 
 them,  Thus  fhall  ye  fay  to 
 your  mafter,  Thus  faith  the 
 LORD,  Be  not  afraid  of 
 the  words  which  thou  haft 
 heard,  with  which  the  fer- 
 vants  of  the  king  of  Affyria 
 have  blafphemed  me. 
 
 7.  Behold,  I  will  fend  a 
 
 How  ready  is  the  Lord 
 to  fhew  mercy  !  How  quick 
 in  his  anfwers  of  grace  and 
 favour !  He  had  furnilh- 
 ed  his  prophet  with  an  im- 
 mediate reply  to  the  king's 
 humble  and  pious  addrefs. 
 He  calms  their  fears,  he 
 affures  their  hopes,  he  ani- 
 biajl  upon  him,  and  be  f jail  mates  their  courage,  and 
 bear  a  rumour,  and  pall  re-  takes  the  caufe  into  h'S  own 
 turn  to  his  own  land,  and  I  hands,—/  will  fend  a  blaft, 
 will  caufe  him  to  fall  by  the  &c.  will  blaft  all  his  proud 
 /word  in  his  own  land.  defigns  ;  blaft  his  ftrength, 
 
 and  all  the  mighty  power 
 that  he  glories  in  •,  blaft  the  blafphemer  himfelf,  by 
 a  fhameful  flight,  and  ignominious  fall ; even  in 
 
 bis  own  land. 
 
 If 
 
i6o       ?be  Thirteenth  SUNDAY     2  Kings  19. 
 
 8.  So  Rab-fljakeh  return-  If  we  attend  to  the  efHca- 
 ed,  and  found  the  king  of  cy  of  the  irnall  particle/?  d, 
 Affyria  warring  againfl  it  expreffes  both  the  power 
 Libnah :  for  he  had  heard  and  goodnefs  of  God,  and 
 that  he  was  departed  from  is  equivalent  to  that  faying 
 Lachijh.  of  the  Pfalmift,  "  He  fpake 
 
 "  the  word,  and  it  was 
 "  done :"  For  the  oracle  he  had  pronounced  by  the 
 prophet  was  immediately  verified,  and  took  effect. 
 
 Here  we   iee  how    God 
 
 9.  And  when  he  heard  ^^  UD  gn  enemy  to  Sen- 
 fay   of    Tirhakah   king    of     mcberfo    to    draw     hjm     0ff 
 
 from  his  defign  againll  Je- 
 rufalem.  And  interpreters 
 obierve,  that  to  finifh  this 
 Ethiopian  war,  it  took  him 
 up  a  whole  year.  The  in- 
 telligence he  received  of  the 
 Ethiopians  coming  agamit 
 him,  was  an  accomplifhment 
 of  the  prediction,  that  be 
 fhould  hear  a  tumour  and  re- 
 turn, ver.  7.  This  obliged 
 him  fir  ft  to  go  home  to  de- 
 fend his  own  dominions 
 againfl  this  new  enemy,  be- 
 
 fyria  have  done  to  all  lands ,      fore  [le   could  purfue  his  at- 
 
 by  defraying  them  utterly  :  tempts    againfl   Jerusalem  ; 
 
 and  jhalt  thou  be  delivered  ?  and  gave  the  Jeivs  a  favour- 
 
 12.  Have  the  gods  0/ the  aDle   refpite    and    breathing 
 
 nations  Ueliveredthem -which      time. This   part   of  the 
 
 my  fathers  have  deflroyed ;  hiftory    does  not  indeed    fo 
 
 as  Gozan,  and  Haran,  and  clearly  appear,  efpecially  by 
 
 Rez--pb,  and  the  children  of     our    tranflation  ;    but    what 
 
 Eden  which  were  in  Tbela-     we  render,   He  fen t  meffen- 
 far  ?  gers   again    to   Hezekiah   in 
 
 A  So.]  The  like  expreflive  fignification  of  this  little  particle  oc- 
 curs in  fundry  other  places  in  Scripture  ;  where  it  demands  the 
 !  anie  pious  attention  as  here,  and  is  not  to  be  lightly  paifed  over. 
 
 the 
 
 Ethiopia,  Behold,  he  is  come 
 out  to  fght  againf  thee  :  he 
 fent  mrffengers  again  unto 
 Hezekiah,    faying, 
 
 10.  Thus  Jball  ye  fpeak 
 to  Hezekiah  king  of  fu- 
 dah,  faying,  Let  not.  thy 
 God  in  whom  thou  truflefl, 
 deceive  thee,  faying,  feru- 
 falem  (hall  not  be  delivered 
 into  the  hand  of  the  king  of 
 Affyria. 
 
 1  1 .  Behold,  thou  hafl 
 heard  what  the  kings  of  AJ~ 
 
M.  P.  after    TRINITY.  ,6l 
 
 13.  Where  is  the  king  of     the  Hebr£w   ;_      m  ntUrmd 
 Hamath,   and  the   king   of     aU&    Wr0,e^      gy    v/h;ci]     wg 
 
 Arpad,  and  the  king  of  the  may  underhand  the  motions 
 city  of  Sepharvaim,  of  He-  (>f  his  army,  in  returning 
 na,andlvah?  firft    t0    jffiria,     and    then 
 
 back  again  to  Palefiinc  ,  for 
 fd  Jqfiphus,  and  others,  relate  the  hiftory.  And  this 
 opens  the  fenfe  of  another  place,  where  God  promifes 
 a  miraculous  crop,  which  the  earth  mould  produce  of 
 itfelf e;  it  being  during  this  and  the  fucceedjng  year, 
 that  this  fign  took  effect  — And  how  great  was  fuch 
 a  mercy!  becaufe  there  could  be  no  opportunity  of 
 plowing  or  fowing  the  ground,  while  the  Affyrian 
 army  was  traverfing  the  country. 
 
 Htzdiab  had   before   re- 
 
 14.  And  Hezekiah    re-     ceived  an  aflurance   of  pro- 
 
 ceivrd  the  letter  of  the  hand      fcftfa  ;nft    Se„nacberib  . 
 
 of  the  tne   enrers,   and  read      ,._,.  ua,.^  „„  r,    j  ,        , 
 
 i        ,  d'    *.*.  *  Vet  hei  e  we  nnd  he  does  not 
 
 it:  ana    liezekiab  went  up      (\;nu*.   t-u^rx  j     1 
 
 •■*■**-*    /•-/*/    /no/     I*'Sht  thefe  repeated  threat- 
 
 :nyheh»ufeof  the  LORD        ^^         on  £        ^ 
 
 7n™  °  of  his  bereft  in^odj  but, 
 
 with   a  becoming  modefty, 
 .        _ .  .  arid  an  humble  fear,  he  lays 
 
 the  affair  again  before  God,  and  betakes  himfelf  to 
 prayer.  I  his  teaches  us,  in  every  emergency,  be 
 our  profpect  of  fucceis  never  fo  promifing,  not  to  be 
 too  lecure;  not  to  prdume,  but  fear;  much  lefs  to 
 truit  to  any  former  ads  of  pietv  or  devotion  ;  but  dill 
 
 to   commit   all   to    God    by  humble  prayer- No 
 
 danger  is  too  fmall  to  be  feared;  no  affair  too  incon- 
 liderable  to  be  prayed  for. 
 
 „    .  TT        ■■  All  the  attributes  of  God 
 
 l$.  And  Hezehah  pray-      are    ecual}       2reatand       jf)_ 
 
 MO. LORD    God  of     addrefres     him     a,w^s     . 
 
 IfraeU  whtch  dvellefl  be-  thofe  names  and  titles,  which 
 tween  the  cberubims,   thou      poft   aptly  fait  ^  ^  ^ 
 
 c  See  ver.  29. 
 
 Vol.  IV.  M  ture 
 
i62       The  Thirteenth  SUNDAY 
 art  the    God,     even    thou 
 
 even 
 
 alone,  of  all  the  kingdoms  of 
 the  earth,  thou  haft  made 
 heaven  and  earth. 
 
 1 6.  LORD,  bow  down 
 thine  ear,  and  hear  :  open, 
 LORD,  thine  eyes,  and 
 fee:  and  hear  the  words  of 
 
 Sennacherib  ywhich  hathfent 
 him  to  reproach  the  living 
 God. 
 
 17.  Ofatruthy  LORD, 
 the  kings  of  Affyria  have  de- 
 frayed the  nations,  and  their 
 land. 
 
 1 8.  And  have  cafl  their 
 gods  into  the  fire:  for  they 
 were  no  gods,  but  the  work 
 of  mens  hands,   wood   and 
 
 Jlone :  therefore  they  have 
 deflroyed  them. 
 
 19.  Now  therefore,  O 
 LORD  our  God,  1  befeech 
 thee,  fave  thou  us  out  of  his 
 hand,  that  all  the  kingdoms 
 of  the  earth  may  know  that 
 thou  art  the  LORD  God, 
 even  thou  only. 
 
 2  Kings  19 
 
 ture  and  tenor  of  his  peti- 
 tion. So  here,  Hezekiab 
 firfl;  mentions  the  glorious 
 relation  which  God  bore  to 
 Jfrad-y  that  he  was  Their 
 God  •,  They  his  peculiar 
 people.  Next,  he  fblicits 
 the  mercy  of  God  in  the 
 time  of  difficulty,  by  aptly 
 mentioning  the  mercy-feat, 
 which  was  between  the  Cberu- 
 hims-y  and  his  dwelling  there, 
 as  his  conflant  refidence  ;  to 
 flgnify  the  readinefs  of  the 
 divine  goodnefs  to  give  a 
 prefent  and  eafy  accefs  to 
 ail  that  pray  to  him.  Then, 
 he  afferts  his  univerfal  do- 
 minion and  fovereignty  over 
 all  the  world, — Thou  art  the 
 God,  even  thou  alone,  of  all 
 the  kingdoms  of  the  earth; 
 hereby  juftifying  his  addrefs 
 againft  Sennacherib  a  mighty 
 and  foreign  king,  yet  equal- 
 ly fubject  to  God.  Laftly, 
 to  confirm,  his  own  faith  in 
 the     almighty    power    and 
 
 providence  of  God,  he  ac- 
 knowledges him  the  creator  of  heaven  and  earth. 
 
 And  if  God  before  was 
 ready  to  give  the  melTengers 
 of  Hezekiah  (ver.  6.)  an 
 immediate  anfwer  by  his 
 prophet,  here  he  fhews  flill 
 greater  forwardnefs  to  hear 
 and  relieve  his  faithful  fer- 
 vant  :     The   king   is  now 
 
 pre- 
 
 20.  Then  Ifaiah  the  fon 
 of  Amoz  fent  to  Hezekiah , 
 fayingfthus faith  theLORD 
 God  of  Ifrael,  That  which 
 thou  hall  prayed  to  me  againft 
 Sennacherib  king  of  Affyria ? 
 I  have  heard. 
 
M  P.  after    TRINITY.  163 
 
 prevented  with  an  anfwer  to  his  prayer  \  he  fends  not 
 
 to  the  prophet,  but  the   prophet  fends  to   him. 
 
 O  the  energy  of  pious  and  repeated  prayer !  O  the 
 fweetnefs  of  divine  mercy !  God  verifies  his  attributes, 
 in  relieving  his  people  that  pray  to  him ;  and,  by  a 
 fpeedy  and  appofite  return  to  their  prayers,  not  only 
 confirms  their  faith,  but  improves  it  into  that  know- 
 ledge, and  full  affurance,  of  his  favour  and  goodnefs 
 towards  us,  which  the  Apoftle  calls,  "  the  evidence 
 44  of  things  not  feen,  the  fubftance  of  things  hoped 
 *<  for."  Heb.  xi.   1. 
 
 The  faithful  part  of  God's 
 Church  is  often  compared 
 to  a  virgin,  becaufe  uncor- 
 rupt  before  God  :  And  what 
 could  expofe  the  weaknefs, 
 as  well  as  folly,  of  Senna- 
 cherib in  more  lively  colours, 
 than  here  to  reprefent  this 
 mighty  monarch  fo  far  from 
 being  the  terror,  that  he  is 
 the  fport  and  contempt  even  of  a  virgin !  And  in  this 
 we  fee  the  power  and  confidence  of  a  true  faith. 
 Lions  and  bears,  if  flrongly  chained,  we  can  behold, 
 not  only  without  fear,  but  even  with  pleafure  :  So 
 faith  regards,  without  concern,  the  bitterefl  enemies, 
 the  dreadfulleft  dangers,  becaufe  (he  regards  them  as 
 chained  up  by  the  lure,  though  invifible,  chain  of 
 divine  power  and  goodnefs, 
 
 The  fubftance  of  Senna- 
 cherib's infolent  and  blaf- 
 phemous  menaces  againft 
 God  and  his  people,  is  here 
 rehearfed. — By  mountains, 
 and  fides  of  Lebanon,  are 
 meant  the  ftrongeft  and  bed 
 fortified  places  of  Judea  ; 
 by  the  tall  cedars  and 
 
 21.  This  is  the  word  that 
 the  LORD  bath  fpoken 
 concerning  him,  The  virgin, 
 the  Daughter  of  Zion  hath 
 defpifed  thee,  and  laughed 
 thee  to  [corn,  the  daughter  of 
 Jerufalem  hath  fiaken  her 
 bead  at  thee. 
 
 22.  Whom  haft  thou  re-* 
 proached  and  blafphemed  ? 
 and,  againft  whom  haft  thou 
 exalted  thy  voice,  and  lift 
 up  thine  eyes  on  high  ?  even 
 againfl  the  holy  One  of  If- 
 rael. 
 
 23.  By  thy  mejfengers 
 thou    haft    reproached   the 
 
 choice  fir-trees,  may  here,  as 
 M  2  in 
 
164        7be  Thirteenth  SUNDAY     2  Kings  19. 
 
 LORD,  and  haji  [aid,  in  many  other  places,  be 
 With  the  multitude  of  my  underftood,  the  nobility  and 
 chariots  am  I  come  up  to  the  great  men  ;  may  al(b  fignify 
 height  of  the  mountains ;  to  the  temple,  which  was  built 
 the  ftdes  of  Lebanon,  and  of  cedar  of  LibantlS. 
 will  cut  down  the  tall  cedar-trees  thereof,  and  the  choice  fir-trees 
 thereof:  and  I  will  enter  into  the  lodgings  of  his  borders,  and 
 into  the  forefl  of  his  Carmel. 
 
 24.  /  have  digged  and  drunk  flrange  waters,  and  with  the 
 fole  of  my  feet  have  I  dried  up  all  the  rivers  of  bejieged places. 
 
 25.  Hafl  thou  not  heard 
 long  ago,  how  /  have  done 
 it,  and  of  ancient  times,  that 
 I  have  formed  it?  now  have 
 I  brought  it  to  pafs,  that 
 thou  fjouldjl  be  to  lay  wafle 
 
 fenced  cities    into    ruinous 
 heaps. 
 
 26.  Therefore  their  inha- 
 bitants were  of  f mall  power, 
 they  were  difmayed and  con- 
 founded, they  were  as  the 
 grafs  of  the  field,  and  as 
 the  green  herb,  as  the  grajs 
 on  the  houfe  tops,  and  as 
 com  blafled  before  it  be 
 grown  up. 
 
 27.  But  I  know  thy  abode, 
 and  thy  going  out,  and  thy 
 coming  in,  and  thy  rage  a- 
 *ainfl  me. 
 
 28.  Becaufe  thy  rage 
 againjl  me,  and  thy  tumult  is 
 come  up  into  mine  ears,  there- 
 fore /will put  my  book  into  thy 
 nofe,and  my  bridle  in  thy  lips, 
 and  I  will  turn  thee  back  by 
 the  way  by  which  thou  camefl. 
 
 After  repeating  the  arro- 
 gant boaftings  of  the  Afjy- 
 rian  king,  God  returns  the 
 anfwer,    but    in   a   manner 
 like  himfelf ;  notacling,  like 
 a  man,  for  the  prefent  occa- 
 fion  only ;  but  as  acting  on 
 a  fcheme  concerted  long  ago, 
 even  from  the  beginning  of 
 the  world  -,    and    oppofing 
 the  mod  true  words   of  al- 
 mighty power  and  wifdorn 
 to  the  vain   and   audacious 
 vauntings    of    an    impious 
 man,  confront*ng   his  ble(- 
 phemies  witluhe  certain  evi- 
 dence of  fa  els,  and  the  force 
 of  truth.     For   fo   St.    Je- 
 rom  paraphrafes  this  place : 
 "  Knoweft  thou  not,    that, 
 "  in  all  thefe   great   things 
 "  thou  haft  done,  thou  were 
 "  no  more  than  the  executor 
 "  of  my  will  ?  that  I  fore- 
 "  law,  ordained,   and  fore- 
 "  told  them  all,  before  they 
 "  came  to  pafs? — thatlrais'd 
 "  thee  up  to  accomplish,  my 
 "  dc- 
 
M.  P.  after    TRINITY.  165 
 
 "  defign  ;  to  be  the  inftrument  of  my  providence,  and 
 44  of  my  juflice,  in  punifhing  many  wicked  nations, 
 "  and  laying  wajle  their  fenced  cities  into  ruinous  heaps? 
 "  This  was  the  caufe  why  they  had  neither  ftrength 
 "  nor  courage  to  refill:  thee. — But,  feeing  thy  pride 
 "  affumes  the  glory  of  thofe  fucceiTes  to  thyfelf,  and 
 "  inftead  of  honour  and  gratitude  to  me  the  donor, 
 "  thou  repayeft  my  favours  with  blafphemy  againft 
 *'  me,  and  rage  againft  my  people,  I  will  put  my 
 u  hook  in  thy  nofe,  &c.  i.  c.  I  will  ufe  thee  as  thou 
 "  deferveft,  like  a  wild  beaft,  a  ranging  bear,  and 
 *'  turn  thee  back  by  the  way  by  which  thou  cameft!' — 
 The  application  to  all  proud  and  prefumptuous  men, 
 25  obvious  and  plain. 
 
 But  if  God's  juftice  fpare 
 not  his  enemies,  efpecially 
 when  they  confpire  the  ruin 
 of  his  Church,  how  rich  is 
 his  goodnefs  to  his  people  , 
 how  abundant  his  mercy  to 
 them  that  fear  him  ! — Here 
 he  not  only  fights  for  his 
 antient  people,  and  deftrays 
 their  enemies  ;  but  confirms 
 his  promife  of  mercy,  by 
 another  extraordinary  mer- 
 cy :  Not  only  laves  them 
 from  the  mifery  of  death,  or 
 captivity,  but  alfo  from  fa- 
 mine and  want ;  reftoring 
 the  harveft,  which  the  AJfyrian  invafion  had  intercept- 
 ed, and  giving  them  two  years  crop  for  the  lofs  of 
 one ;  as  a  fign  and  a  pledge  of  his  future  protection 
 and  favour. 
 
 The  literal  fenfe  of  this 
 gracious  promife,  carried  in 
 it  an  immediate  comfort, 
 and  a  feafonable  relief  againft 
 their  prefent  fears  -,  that, 
 M  3  although 
 
 29.  And  this  fhall  be  a 
 fign  unto  tbee,  Te  foall  eat 
 ibis  year  fitch  things  as  grow 
 cftbetnj elves,  and  in  the  fe- 
 cond  year  that  which  fpring- 
 etb  of  the  fame,  and  in  the 
 third  year  fsw  ye  and  reap, 
 a  ndp  I  ant  vineyards,  and  eat 
 the  fruits  thereof. 
 
 30.  And  the  remnant  that 
 is  efcaped  of  the  bouje^  of 
 Judab,  jb all  yet  again  take 
 root  downward,  and  bear- 
 fruit  upward. 
 
 31.  For  out  of  Jerufa- 
 lem  fhall  go  forth  a  rem- 
 nant, and  they  that  efcape, 
 tut  of  mount  Zion  :  the  zeal 
 
1 66     "The  Thirteenth  SUNDAY      2  Kings  19. 
 of  the  LORD  of  hofts  pall     although  they  were  now  (hut 
 
 do  this. 
 
 32.  Therefore  thus  faith 
 the  LORD  concerning  the 
 king  of  Ajfyria,  He  pall  not 
 come  into  this  city,  nor  fooot 
 an  arrow  there,  nor  come 
 before  it  with  fjield,  nor 
 cafi  a  bank  againfl  it. 
 
 33.  By  the  way  that  he 
 eaine,  by  the  Jame  fhall  he 
 
 up  within  their  walls,  for 
 fear  of  the  enemy,  yet  they 
 mould  foon  be  delivered  from 
 that  danger,  and  that  con- 
 finement, and  be  at  free  li- 
 berty to  go  forth  again  ;  to 
 go  in  and  out,  to  plow,  and 
 to  fow,  and  to  reap,  as  in 
 former  times.  But  the  fpi- 
 ritual  meaning  extends  this 
 
 return,  and  Jhall  not  come  meffage  of  grace  and  mercy 
 into  this  city,  faith  the  to  far  more  noble  and  en- 
 LORD. 
 
 34.  For  I  will  defend 
 this  city  tofave  it,  for  mine 
 own  fake,  and  for  my  fer- 
 vant  David's  fake. 
 
 during  bleffingsj    even  the 
 bleflings  of  the  gofpel,  and 
 the   glad    tidings  of   falva- 
 tion.     And   as  our  greater 
 redemption   from    fin     and 
 Satan,  by  Jefus  Chrift,  was 
 then  typified  by  this  deliverance  from  Sennacherib,  and 
 therefore  could  not  but   prove  an  inviolable  fecurity 
 to  Hezekiah  and  his  people  for  the  certain  accomphfh- 
 ment   of  that   temporal    benefit    (even   as,  in  a  like 
 cafe,    the   future  incarnation   of  Chrift    had     been 
 foretold   to   Ahaz,  as  an   undoubted  fign  of  prefent 
 fafety  f),  how  can  we,  who  live  to  fee  the  accomplish  • 
 merit  of   both   thefe  events,  have  the  leaft  doubt  of 
 the  veracity  and  goodnefs  of  God  ?  His   promife  to 
 Hezekiah   was  a  lure   word  of  prophecy   to  us :  We 
 had  an  interefl  in  his  deliverance ;  he  a  fecurity,  as 
 well  as  intercft,  in  Ours.  'Twas  impoflible  the  earthly 
 Jeiujalem  fhould  be  totally   destroyed,    till  Jerufahm, 
 which   is   from   above,    was   come   to  fucceed    her. 
 And  the  heavenly  Jerufalm,  the   true  2Aon   of  God, 
 fhall  never  be  removed,  till    heaven  itfelf  fhall  take 
 her   place,  and   the  kingdom  of  grace  be  wholly  ab- 
 sorbed in  the  kingdom  of  glory. — In  the  mean   time 
 
 Jfaiajp  vii-    14. 
 
 the 
 
M.P.  after    TRINITY.  167 
 
 the  gates  of  hell  mall  not  be  able  to  prevail  againft 
 the  Church  ;  fo  that,  out  of  her,  and  Her  only,  fhall 
 go  forth  the  remnant  which  is  to  be  faved  and  all 
 they  that  are  to  efcape. —  The  zeal  of  the  Lord,  i.  e, 
 the  great  love  of  God  to  mankind,  fhall  do  this, — 
 fhall  accomplifh  our  faivation.  And  this  city  of  re- 
 fuge he  will  defend,  to  fave  it ;  yea,  therefore  defend 
 it,  even  Now  from  all  its  enemies,  that  he  may  fave 
 it  for  ever: — And  that  for  his  own  fake,  as  God,  the 
 Saviour  of  men  •,  and  for  his  fervant  David's  fake,  as 
 the  Son,  as  well  as  Lord,  of  David-,— as  fon  of  God, 
 and  fon  of  man. 
 
 When  they  ar of e,  &c]  That 
 is,  when  they  who  furvived 
 this  dreadful  (laughter,  arofe 
 in  the  morning,  &c.  for  all 
 were  not  (lain  ;  a  fmall  num- 
 ber were  referved  to  be  the 
 witnefTes  of  a  judgment  fo 
 terrible,  of  a  power  fo  in- 
 vincible ;  a  power,  fo  fupe- 
 rior  to  Sennacherib,  who  had 
 blafphemed  the  true  God  ; 
 a  power,  fo  mighty  to  fave 
 the  good  Hezekiah,  who  had 
 trufted  in  him. — The  pro- 
 digious number  of  the  (lain 
 were  fo  many  monuments  of 
 mercy  to  his  people  -,  of  juf- 
 tice  to  his  enemies  •,  of  his 
 eternal  power  and  godhead 
 to  both. — The  few  that  re- 
 mained were  not  only  eye- 
 witnefies  of  this  great  victo- 
 ry of.  the  true  God,  and  the 
 triumph  of  his  people,  but 
 were   fent  back  into  their  own   land,    to  proclaim 
 
 and  preach  it   there, So,  "  the  fiercenefs  of  man 
 
 *c  did  turn  to  his  praife,   the   remainder  of   wrath 
 M    4  "  did 
 
 35.  And  it  came  to  pafs 
 that  night,  that  the  angel  of 
 the  LORD  went  out,  and 
 ftnote  in  the  camp  of  the  Affy- 
 rians,  an  hundred  fourfcore 
 and  five  thouf and :  and  when 
 they  arofe  early  in  the  morn- 
 ing, behold,  they  were  all 
 ■dead  corpfes. 
 
 36.  So  Sennacherib  king 
 of  Affyria  departed,  and 
 went  and  returned,  and 
 dwelt  at  Nineveh. 
 
 37.  And  it  came  to  pafs 
 as  he  was  worjloipping  in  the 
 houfe  of  Nifrocb  his  god, 
 that  Adrammelech  and  Sha- 
 rezer  his  fons  fmote  him  with 
 the  f word:  and  they  efcaped 
 into  the  land  of  Artnenia; 
 and  Efarhaddon  his  fon 
 reigned  in  his  (lead. 
 
168      The  Thirteenth  SUNDAY     2  Kings 
 
 "  did  he  retrain  g." — Howbeit,  Sennacherib,  though 
 confounded  and  put  to  flight,  yet  owns  not  the 
 power  of  him  who  did  it :  He  is  terrified  and  flies, 
 but  is  not  converted.' — We  often  hear  of  blafphemers 
 ptifcifhed,  but  feldora  penitent :  Blafphemy  is  pro- 
 perly the  fin  of  hell,  an  outrageous  defiance,  an  in- 
 veterate hatred  of  God,  which  none  can  be  capable 
 of  committing,  till  they  are  pad  all  grace,  and  con- 
 iiimmated  in  all  wicked  nefs;  like  infernal  fiends  they 
 rage  againft  God  5  they  may  feel  and  fmart  under 
 the  fcourge  of  his  judgments,  but  will  not  under- 
 hand, nor  ever  be  reclaimed.  Such  are  vefiels  of 
 wrath,  fitted  for  deltruclion  ;  they  ferve  for  examples 
 of  divine  vengeance,  to  warn  others,  but  commonly 
 perifh  themfelves.  Sennacherib  had  proofs  fufficient 
 of  the  fupreme  power  and  pre-eminence  of  the  Al- 
 mighty God  of  Jacob,  and  yet  returns  to  the  idolatrous 
 worfhip  of  Nifroch  his  God,  and  there  he  meets  his 
 fate  •, — not  from  the  hand  of  an  angel ^  but  of  his  own 
 fons.  He  had  defpifed  and  blafphemed,  in  the  height 
 of  his  pride,  the  Author  of  his  being,  and  only  fource 
 of  his  fovereign  power ;  for  this  he  loft  his  mighty 
 army,  and  the  flrength  he  relied  on  :  He  obftinately 
 perfifts  in  his  idolatry,  and  rejects  the  God  that  fpared 
 
 him;  for  this  he  lofes  his  crown  and  his  life. 
 
 From  blafphemy  and  obduracy  of  heart,  the  reigning 
 fins  of  thefe  perilous,  irreligious  times,  good  Lord 
 deliver  us ! 
 
 £  Pfnlm  Ixxvi.  This  deliverance  from  Sennacherib  is  conceived 
 to  have  been  the  occafion  of  penning  this  Pfalm. — So  Archbifhop 
 leighton,  Serni.-  XIth.  and  Bifhop  Patrick  in  locum. 
 
 The 
 
Pref.  after    TRINITY.  169 
 
 The  Thirteenth  Sunday    after  TRINITY. 
 
 Proper  LefTon  for  Evening  Prayer. 
 2  Kings,  Chap,  xxiii. 
 
 PREFACE. 
 
 XING   Jofiah  is  fet  forth ,    in  this  Leffon,    as  an 
 example  of  early  and  fwcere  piety.  At  eivht  years 
 old  he  began  to  reign,  and  even  at  that   age,   he 
 did  that  which  was  right  in  the  fight  of  the  Lord, 
 chap.  xxii.  2. 
 
 The  firfl  thing  he  did,   was  to  repair  the  houfe  of  the 
 
 Lord. Here  he  finds  the  book  of  the  law  ;  rents  his 
 
 cloaths,  upon  hearing  the  contents  ;  fends  to  enquire  of  the 
 Lord  for  him/elf  and  the  people,  concerning  the  words  of 
 the  law  ;  receives  an  anfwer  by  Huldah  the  propbetefs, 
 denouncing  judgments  againjl  the  nation,  but  a  prom  if e  of 
 peace  to  himfelf,  becauje  his  heart  was  tender  and  pe- 
 nitent. 
 
 His  next  care  was  tofummcn  the  people  together  to  hear 
 the  word  of  God:  He  reads  it  to  them  in  the  temple,  and 
 there  makes  a  covenant  before  the  Lord,  to  which  the 
 people  agreed.  Then  be  proceeds  to  put  this  covenant  in 
 execution  :  Firfl,  he  cleanfes  the  temple  of  all  the  veffels 
 and  utenfils  that  had  been  made  for  Baal,  &c.  puts  down 
 the  idolatrous  priefis,  and  deflroys  the  groves  and  altar  s^ 
 which  his  predecefjors  had  erefied,  or  left  fianding  there, 
 
 and 
 
1 70      The  Thirteenth  SUNDAY,      2  Kings  23. 
 
 and  burnt  them.  'Then  he  goes  on  to  make  a  general  re- 
 formation in  all  parts  of  the  kingdom,  even  in  Ifrael 
 (which  was  now  fubjeel  to  him),  as  well  as  in  Judah, 
 and  leaves  no  monuments  of  idolatry  (landing.  — An  ex- 
 ample, not  only  for  kings  and  magiflrates,  where  any  no- 
 torious error  or  abufes  have  crept  into  the  Church  or 
 State,  but  even  for  every  private  Chrijlian  to  follow, 
 •when  we  make  or  renew  our  baptifmal  covenant.  The 
 fir/t  thing  we  undertook  and  promifed,  and  therefore  the 
 firjl  which  ought  to  be  put  in  execution^  is  renouncing  and 
 defiroying,  as  much  as  in  us  lies,  all  corruptions  of  the 
 heart,  all  filihinefs,  both  of  the  fle(h  and  Spirit,  and  all 
 the  enemies  of  our  falvation  ;  fo  carrying  on  the  great 
 work  of  our  redemption  in  conjunilion  with  our  Lord  and 
 Mafler  Jefus  Chrifl,  who  came  into  the  world  on  pur- 
 pofe  that  he  might  deftroy  the  works  of  the  devil.  Chrifl 
 cleanfed  the  temple,  as  Jofiah  had  done?  of  pollution  and 
 frofanemfs  ;  fo  ought  we  thefe  temples  of  our  bodies,  from 
 all  uncleanncfs,  by  a  fincere  and  thorough  repentance,  and 
 reformation  of  life. 
 
 7he  Thirteenth  Sunday  after  TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 2  Kings,    Chap,  xxiii. 
 
 Hiflory  of  the  Reformation  by  king  Jofiah,  &c. 
 
 1.   JND  the  king  fent,  T  N  Hezekiah,  Jofiah,  and 
 
 "**    and    they    gathered  •*■  Other  good  kings  of  Ju- 
 
 unto  him  all  the  elders  of  dah,  we  fee  the  great  influ- 
 
 Judah,  and  of  Jerufalem.  ence  of  royal  power  and  au- 
 
 2.  And  the  king  went  up  thority  in  reforming  the  re- 
 
 into  tkehoufe  of  the  LORD,  ligion  or  manners  of  a  na- 
 
 andallthe  men  of  Judah,  tion.  By  the  prefent  hiflory 
 
 and  all  the  inhabitants  of  of  Jofiah's  pious  zeal  in  abo- 
 
 JemfaUm,  with  him,  and  liming  idolatry,  and  reftonng 
 
 ■     :  the 
 
E.  P.  after  TRINIT  Y.  171 
 
 the  priejis,  and  the  prophets,      the  worfhip  of  God,  we  ob- 
 
 ferve,   that  not   only  the  el- 
 
 and all  the  people  both  fmall 
 and  great:  and  he  read  in 
 their  ears  all  the  words  of 
 the  book  of  the  covenant 
 which  was  found  in  the 
 houfeoftheLORD. 
 
 3.  And  the  king  food  by 
 a  pillar,  and  made  a  cove- 
 nant before  the  L  0  R  D, 
 to  walk  after  the  LORD, 
 and  to  keep  his  command- 
 ments, and  bis  teflimonies, 
 and  his  Jlaiutes,  with  all 
 their  heart  and  all  their  foul, 
 to  perform  the  words  of  this 
 covenant,  that  were  written 
 in  this  book :  and  all  the  peo- 
 ple food  to  the  covenant. 
 
 4.  And  the  king  command- 
 ed Hilkiah  the  high  Priefl, 
 and  the  Priefs  of  the Jecond 
 order,  and  the  keepers  of  the 
 door,  to  bring  Jorth  out  of 
 the  temple  of  the  LO  RD, 
 alltheveffels  that  were  made 
 for  Baal,  and  for  the  grove, 
 and  for  all  the  hofl  of  hea- 
 ven :  and  be  burnt  them 
 without  ferufalem  in  the 
 fields  of  Kidron,  and  carried 
 the  afoes  of  them  unto  Beth- 
 el. 
 
 5.  And  he  put  dozvn  the 
 idolatrous  priefls,  whom  the 
 kings  of  Judab  had  ordained 
 to  burn  incenfe  in  the  high 
 places,  in  the  cities  ofjudah, 
 end  in  the  places  roundabout 
 
 ders   and   rulers  of  the  peo 
 pie   concurred   therein,  but 
 all  the  -people,   both  great  and. 
 fmall,  came  to  hear  the  book 
 of  the  law :   And  after  the 
 king    had    made  a  lblerrm 
 vow,    to     walk    after    the 
 L  O  R  D,  and  to  keep  his 
 commandments,    and   his  tes- 
 timonies, and  his  fteUnies,   it 
 is  added,    that  all  the  people 
 alfo  flood  to    the    covenant. 
 Thus   the  outward   face  of 
 religion  was  reftored.     Eut 
 if   we  confult  the  writings 
 of  Jeremiah,    who  lived   at 
 the  fame  time,  we  (hall find, 
 that  this  reformation  of  the 
 people  was  but  hypocritical, 
 a    mere    external  fhew,  in 
 compliance  with  the  king's 
 command,    but   no    fincere 
 converfion  to  God.     For  fo 
 the  prophet  teftifies  againft 
 them<ch.  v.),  that  they  had 
 "  dealt    very    treacheroufly 
 lt  againft    the    Lord  ;    that 
 "  they  had  broken  the  yoke, 
 "  and    burft  the  bonds  [of 
 "  the  covenant);  that   they 
 "  had  revolted  and  gone." 
 — And  this  is  the  reafon  of 
 what  we  afterwards  read  in 
 this  Leflon,  ver.   26.    That 
 notwithstanding  all  that  Jo- 
 fiah  had   done,     the  Lord, 
 turned  not  from  thefiercenefs  of 
 
 his 
 
iy2         'The  Thirteenth 
 
 Jerufalem,    them  alfo   that 
 burnt  incenfe  unto  Baal,  is 
 
 SUNDAY     2  Kings  23, 
 bis  great   wrath,  &c.    and 
 
 the  fun,  and  to  the  moon, 
 and  to  the  planets,  and  to 
 all  the  hojl  of  heaven. 
 
 threatened  to  remove  Judab 
 alfo  out  of  his  fight,  as  he 
 had  removed  Ifrael,  &c. — 
 Whence  we  may  learn,  that 
 although  it  be  a  great  bleiT- 
 ing  to  have  religious  princes,  and  the  true  Church  re- 
 formed and  eftablifhed  by  laws  among  us,  yet  the 
 bare  profeflion  of  the  true  religion  will  not  avail  to 
 avert  the  judgments  of  God.  The  form  of  Godli- 
 nefa  without  the  power,  will  rather  haften  on  our 
 ruin,  than  prevent  it  ;  according  to  the  words  of  the 
 fame  prop!. et,  ch.  xvi.  ig.  u  O  earth,  behold  I  will 
 "  bring  evil  upon  this  people,  even  the  fruit  of  their 
 "  thoughts,  becaufe  they  havenot  hearkened  unto  my 
 "  words"  [which  had  been  read  to  them],  "  nor 
 "  to  my  law"  [which  they  had  covenanted  to  keep], 
 "  but  rejected  it." 
 
 6.  And  he  brought  out  the 
 grove  from  the  houfe  of  the 
 LORD,  without  Jerufa- 
 lem, unto  the  brook  Kidron, 
 and  burnt  it  at  the  brook  Ki- 
 dron, and  flam pt  it  fmall  to 
 powder,  and cafl  the  powder 
 thereof  upon  the  graves  of 
 the  children  of  the  people. 
 
 7.  And  he  brake  down  the 
 houfes  of  the  fodomites  that 
 were  by  the  houfe  of  the 
 LORD,  where  the  wo- 
 men wove  hangings  for  the 
 grove. 
 
 8.  And  he  brought  all  the 
 priejls  out  of  the  cities  of 
 fudab,  and  defied  the  high 
 places  where  the  priefls  had 
 
 He  brought  out  the  grove ', 
 &c]  This  was  the  graven 
 image  of  a  grove,  which 
 Manaffes  had  made,  and  fet 
 up  in  the  temple,  as  we  read, 
 ch.  xxi.  7.  And,  the  hangings 
 for  the  grove,  which  the  wo- 
 men wove,  were  a  kind  of 
 curtains  to  be  thrown  over 
 the  groves,  for  the  greater 
 privacy  of  thofe  fhameful 
 fcenes  of  lewdnels,  which 
 were  to  be  acted  there. 
 Hence  the  Hebrew  calls  them 
 [Bat him]  houjes. 
 
 So  great  and  general  had 
 been  the  apoftacy  and  falling 
 away  from  the  true  religion, 
 in  the  preceding  reigns, 
 that  the  very  priejls  had 
 joined 
 
TRINITY. 
 
 the  high  places  of  the  gates 
 that  were  in  the  cntring  in 
 of  the  gate  of  fofloua  the  go- 
 vernor of  the  City,  which 
 were  on  a  mans  left  hand  at 
 the  gate  of  the  city. 
 
 9.  Neverthelejs  thepriefls 
 of  the  high  places  came  riot 
 up    to    the    altar     of    the 
 
 E.  P.  after     1   K  1  in  1    1    1.  173 
 
 burnt  incenfe,  from  Geba  to     joined  in    the   corruption    of 
 Beer-fieba,  and  brake  dozvn      the    times,     and     not     only 
 
 burnt  incenfe  in  the  high 
 places,  contrary  to  the  law 
 of  Mo/es,  but  even  officiated 
 in  the  moll  impious  rites  of 
 idolatry  ;  and  lb,  of  miniflers 
 of  the  moil  high  God,  made 
 themfelves  the  miniflers  of 
 devils.  Thefe  Jofiab  did  not 
 put  to  death,  but(as  it  is  faid) 
 LORDinJerufalem,  but  brought  them  away  from  7 be 
 they  did  eat  of  the  unlea-  cities  of  Judab.  He  took 
 vened  bread  among  their  them,  as  it  were,  captive, 
 brethren.  and   brought   them  to  Jcru- 
 
 falem.  Then  it  is  added, 
 They  came  not  up  to  the  altar  that  was  there,  i.  e.  they 
 were  not  admitted  to  that  honour,  nor  reflored  to  the 
 full  exercife  of  their  functions,  but  only  to  the  mod 
 inferior  parts  of  their  office,  that  fo  they  might  bear 
 their  iniquity,  as  Ezekiel  expreffesit  *;  that  is,  might 
 bear  that  mark  of  degradation  as  a  punifhmentof  their 
 crime,  and  a  perpetual  badge  of  their  infamous  fall ; 
 but  they  did  eat  of  the  unleavened  bread  among  their  bre- 
 thren. God  fhews  an  act  of  mercy  and  indulgence  to- 
 wards them;  degrading  them  indeed,  yet  continuing  a 
 maintenance  to  them.  See  this  more  fully  explained 
 in  that  determination  of  God  in  Ezek.  ch.  xliv.  con- 
 cerning apoflate  priefls,  ver.  x,  &c.  "  And  the  f,e« 
 "  vites  that  are  gone  away  from  me  after  their  idols, 
 "  they  fhall  even  bear  their  iniquity.  Yet  they  (hall 
 "  be  miniflers  in  my  fancluary,  having  charge  at  the 
 "  gates  of  the  houfe,  &c.  Becaufe  they  minitlred  to 
 "  them  before  their  idols,  they  fhall  not  come  near 
 "  unto  me,  to  do  the  office  of  a  prieft  unto  me,  &V, 
 "  They  fhall  bear  their  fhame,  C5V," — And  by  the 
 hiftory  of  the  primitive  Church  we  find,  that  the  like 
 
 *  Chap  xKv.  12. 
 
 penalty 
 
1 74         The  Thirteenth  SUNDAY     2  Kings  23. 
 
 penalty  was  inflicted  on  thofe  of  the  priefthood,  who, 
 in  times  of  perfecution,  had  lapfed  into  idolatry,  and 
 been  guilty  of  the  like  apoftacy :  They  were  reduced 
 to  the  (late  of  mere  laicks  ;  might  eat  indeed,  among 
 their  brethren,  of  the  unleavened  bread  ;  that  is,  they 
 were,  on  due  repentance,  admitted  to  the  commu- 
 nion, but  not  allowed  to  confecrate,  or  offer,  the 
 holy  elements,  as  priefts,  any  more.  So  fpeaks  St. 
 Cyprian,  Epift.  5.  concerning  fuch  lapfed  priefts. 
 "  They,  who  bring  fuch  heavy  fins  along  with  them, 
 "  as  thofe  of  facrificing  to  idols,  do  but  offer  to  God 
 "  a  profane  oblation,  when  they  facrifice  to  him  •,  nor 
 "  can  they  be  intituled  to  a  (hare  in  his  priefthood, 
 "  or  duly  perform  their  office  of  interceding  for  their 
 "  brethren  before  him,  &c." — But,  in  the  20th  ver. 
 of  our  Leffon,  we  read,  that  Jofiah  flew  Cor  facrificed) 
 all  the  priefts  of  the  high  places  upon  the  altar,  &c.  that 
 is,  thofe  priefts,  who  had  been  ordained  by  the  ido- 
 latrous kings  of  Jfrael,  and  were  not  of  the  tribe  of 
 Levi;  thefe  he  flew. — Is  not  this  a  j unification  of  the 
 Church  of  England,  which  receives  the  priefts  of  the 
 idolatrous  Church  of  Rome,  on  their  converfion,  but 
 not  the  minifters  of  feclaries,  becaufe  they  are  not 
 of  the  tribe  of  Levi,  that  is,  never  were  duly  or- 
 dained? Thefe  (he  flays,  that  is,  deprives  of .  al! 
 prieftly  character. 
 
 Note,  The   valley  of  the 
 
 10.  And  he  defiled  To-  fons  of  Hinnom  was  a  plea- 
 pbeth,  which  is  in  the  valley  fant  place  nigh  unto  Je- 
 of  the  children  of  Hinnom,  rujalem,  dedicated  to  the 
 that  no  man  might  make  his  idol  Molech,  where  they 
 fon  or  his  daughter  to  pafs  ufed  to  make  their  chil- 
 through  the  fire  to  Molech.      dren  pafs  through  the  fire. 
 
 11.  And  he  took  away  the  The  fpot  where  this  was 
 horfes  that  the  kings  of  done  was  called  Tophet,  fig- 
 Judah  had  given  to  the  fun,  nifying  Tympanum,  a  ta- 
 attbe  entring'moftbebouje  bor,  or  kind  of  drum,  be- 
 of  the  LORD,  by  the  caufe  the  priefts  of  that  idol 
 chamber  of  Natban-melecb        ayed   upon   tabors  at  the 
 
 pl  time 
 
E.P.  .     after    T  R  I  N  I  T  Y.  175 
 
 the  chamberlain,  which  was  time   of  facrificing,    that   (6 
 
 in  the  fuburbs,  and  burnt  the     children's     cries    and 
 
 the  chariots  of  the  fun  -with  fhrieks  might  not  be  heard. 
 
 fire-  — Hence   Tophet,    in   other 
 
 12.  And  the  altars  that  places  of  Scriptures,  is  fet  to 
 were  on  the  top  of  the  upper  lignify  hell  (fo  Jfaiah  XXX. 
 chamber  of  Max,  which  the  33.)and,  from  the  Hebrew 
 kings  of  Judah  had  made,  \Ge~hiinnom,  which  fignifies 
 and  the  altars  which  Ma-  the  valley  of  Ilinnom,  came 
 naff  eh  had  made  in  the  two  the  word  Gehenna,  which  our 
 courts  of  the  houfe  of  the  Lord  llfes  {Matt.  v.  30.)  to 
 LORD,  did  the  king  beat  denote  hell,  and  by  Chriflian 
 down,  and  brake  them  down  writers  is  generally  ufed  to 
 from   thence,    and  cafl   the  fignify    that    place    of    tor- 
 
 dujl  of  them  into  the  brook     ment,  to  which  the  damned 
 Kidron.  are  configned.  See  Lee,  Crit. 
 
 13.  And  the  high  places  Sacra,  on  the  world  Tim*. 
 that  were  before  Jerufaletn,  which  were  on  the  right  hand  of  the 
 mount  of  corruption,  which  Solomon  the  king  of  Ifrael  had  builded 
 for  AJhtoreth  the  abomination  of  the  Zidonians,  and  for  Chemojh 
 the  abomination  of  the  Moabites,  and  for  Milcom  the  abomination 
 of  the  children  of  Ammon,  did  the  king  defile. 
 
 14.  And  he  brake  in  pieces  the  images,  and  cut  down  the  groves, 
 *nd  filled  their  places  with  the  bones  of  men. 
 
 15.  Moreover,  the  altar 
 that  was  at  Beth-el,  and 
 the  high  place  which  Jero  ■ 
 boam  the  fon  of  Nebat,  who 
 made  Ifrael  to  fin,  had  made, 
 both  that  altar  and  the  high 
 place  he  brake  down,  and 
 burnt  the  high  place,  and 
 flampi  it  finall  to  powder,^ 
 and  burnt  the  grove. 
 
 16.  And  as  fofiah  turned 
 him f elf,  he  fpied  the  fepul- 
 cbres  that  were  there  in  the 
 
 This  verified  the  prophe- 
 cy (  1  Kings  xiii.)  which  the 
 prophet  pronounced  con- 
 cerning that  altar,  and  the 
 burning  of  men's  bones 
 thereon,  about  300  years 
 before.  And  in  this  event, 
 fo  verified,  we  behold  an 
 awful  type  of  the  judgment 
 of  the  laft  day,  when  the 
 bodies  of  the  wicked  mall 
 be  raifed  out  of  their 
 graves   to  be    burnt  ;     but 
 
 the 
 
1 76  The  Thirteenth  SUNDAY  2  Kings  23. 
 mount ;  and  fent,  and  took     the   righteous   fhall  reft   in 
 
 the  bones  out   of   the  fepul-      peace. 
 
 chres,  and  burnt  them  upon  the  altar,  and  polluted  it,  according 
 to  the  word  of  the  LOR  D,  ivhich  the  man  cf  God  proclairncd, 
 -juho  proclaimed  thcfe  words. 
 
 17.  Then  he  /aid,  What  title  is  that  that  1  fee  ?  And  the  men 
 of  the  city  told  him,  It  is  the  fepulchre  of  the  man  of  God,  which 
 came  from  Judab,  and  proclaimed  thefe things  that  thou  hajl  done 
 againjl  the  altar  of  Beth-el. 
 
 iS.  And  he  faid,  Let  him  And  if  this  tranfaclion  re- 
 
 alone,   let  no  man  move  his  prefent  to  us  the  ftate  of  re- 
 
 bones :  fo  they  let  his  bones  wards  and  punifhments  after 
 
 alone,  with  the  bones  of  the  death,  even  a  ftate  of  God's 
 
 prophet    that   came  out  of  fiery  indignation  againft  the 
 
 Samaria.  wicked,  but  of  reft  and  peace 
 
 19.  And  all  the  houfes  to  thofe  who  die  in  peace 
 alfoof  the  high  places  that  with  him  -,  the  regard  which 
 were  in  the  cities  of  Sa-  Jofiah  paid  to  the  fepulchres 
 maria,  which  the  kings  of  of  the  two  prophets,  is  alto 
 Ifrael  had  made  to  provoke  a  leflon  to  Chriftians  not  to 
 the  LORD  to  anger,  Jofiah  violate  the  graves  of  thofe 
 took  away,  and  did  to  them  who  have  died  in  the  fame 
 according  to  all  the  afls  that  faith  and  hope  with  them. 
 he  bad  done  in  Bcth-cl.  Thefe    profanations    of  the 
 
 20.  And  he  pew  all  the  deaa\  which  even  heathens 
 priejls  of  the  high  places  that  abhorred,  are  not  only  to  be 
 
 were  there,  upon  the  altars,  found  among  PaP,fts  aga,Ilft 
 and  burnt  mens  bones  upon  ProteftantS,  but,  in  thelc  de- 
 them,  and  returned  to  Je-  generate  times  we  live  in, 
 rufalem.  Protectants    themfelves    are 
 
 not  afraid  to  defecrate  the 
 places  of  burial  •,  to  caft  out  the  bones  of  their  an- 
 ceftors  out  of  their  graves;  to  build  their  houfes, 
 and  creel  proud  man  lions  on  the  monuments  of  the 
 dead. — A  fubjeel  too  fhocking  to  bear  a  long  defcant 
 upon  •,  but  alas  !  grown  too  common,  to  excite  that 
 horror  it  deferves,  or  the  leaft  hope  of  that  amend- 
 ment it  calls  for ! 
 
 Thus 
 
E.  P.  after    T  R 
 
 21.  And  the  king  com- 
 manded all  the  people,  fay- 
 ing, keep  the  paffover  unto 
 the  LO  RD  your  God,  as 
 it  is  written  in  the  book  oj 
 this  covenant. 
 
 22.  Surely  there  was  not 
 holjenfuch  a  paffover,  from 
 the  days  of  the  judges  that 
 judged  Ifracl,  nor  in  all  the 
 days  of  the  kings  of  Ifrael, 
 nor  of  the  kings  of  Judab : 
 
 23.  But  in  the  eighteenth 
 year  of  king  Joftah,  wherein 
 
 this  paffover  was  holden   to 
 the  LORD  in  Jerujalem. 
 
 24.  Moreover,  the  work- 
 ers with  familiar  fpirits, 
 and  the  wizards,  and  the 
 images,  and  the  idols,  and 
 all  the  abominations  that 
 were  fpied  in  the  land  of 
 fudah,  and  in  Jerufalem, 
 did  Joftah  put  away,  that 
 he  might  perform  the  words 
 t)f  the  law,  which  were 
 vjritten  in  the  book  that 
 Hilkiab  the  prieji  found  in 
 the  bouje  of  the  LORD. 
 
 25.  And  like  unto  him 
 that  turned  to  the  LORD 
 with  all  bis  heart,  and  with 
 all  his  foul,  and  with  all  bis 
 viivbt,  according  to  all  the 
 law  of  Mofes  ;  neither  after 
 him    arofe   there    any   (ike 
 
 hi 
 
 int. 
 
 Vol.  IV. 
 
 I  N  I  T  Y.  i77 
 
 Thus  alfo  ought  all  Chrif- 
 tians  to  do,  and  thisjs  the 
 order  we  fhould  obferve ; 
 firft,  put  away  and  deftroy 
 all  the  corruptions  of  our 
 lives,  all  abominations  of 
 falfe  worfhip,  and  immoral 
 practices  ;  that  is,  renew  and 
 put  in  execution  our  bap- 
 til  mal  vow,  before  we  ap- 
 proach the  Lord's  table,  and 
 come  to  keep  the  paffover ; 
 Laflly,  as  he  (ver.  24.)  put 
 away  the  workers  with  fami- 
 liar fpirits,  &c.  fo  muft  we 
 forfake  all  evil  company  : 
 not  only  renouncing  Satan 
 and  his  works,  but  all  vain 
 and  wicked  converfation 
 with  the  world,  after  our 
 return  to  God,  and  refolu- 
 tions  of  obedience.  As  to 
 fuch  asqueftion  the  reality 
 of  fpirits  and  witchcraft,  let 
 them  compare  this  Scrip- 
 ture, and  man y  other  paflages 
 in  Holy  writ,  with  the  opi- 
 nion of  our  modern  Sad- 
 ducees,  who  deny  both,  and 
 then  choofe  which  they  will 
 believe. — Good  Jofiab,  we 
 fee,  made  a  law  to  punifh 
 and  extirpate  the  workers 
 with  familiar  fpirits,  and  the 
 wizards,  for  which  he  Hands 
 
 here  approved  of  God 
 
 We  too  had  once  fuch  a 
 law.— What  fliall  we  fay  to 
 its  repeal > 
 
 N  The 
 
178     'The  Thirteenth   S 
 
 26.  Notwitbflanding,  the 
 LORD  turned  not  from  the 
 
 far  cenefs  of  bis  great  -wrath 
 wherewith  bis  anger  was 
 kindled  againfi  Judab,  be- 
 cauje  of  all  the  provocations 
 that  Manaffeh  had  provoked 
 him  witbaL 
 
 27.  And  theLO  RD 
 faid,  I  will  remove  fudah 
 alfo  out  of  my  fight,  as  I 
 have  removed  Jfrael,  and 
 will  cafl  off  this  city  feru- 
 falem,  which  I  have  chofen, 
 and  the  boufe  of  which  I 
 have  f aid,  My  name  fh all  he 
 there. 
 
 28.  Now  the  refl  of 
 the  ads  of  fofiab,  and  all 
 that  he  did,  are  they  not  , 
 written  in  the  books  of  the 
 chronicles  of  the  kings  of 
 yudah  ? 
 
 29.  In  his  days  Pharaoh^ 
 necbob  king  of  Egypt  went 
 up  againfi  the  king  of  Affy- 
 ria  to  the  river  Euphrates  :  . 
 and  king  fofiab  went  againfi 
 him,  and  be  flew  him  at  Me- 
 giddo,    when  he   had  Jeen 
 
 him. 
 
 30.  And  bis  ferv ant?  car- 
 ried him  in  a  chariot  dead 
 from  Megiddo,  and  brought 
 him  to  ferufalem7  and  bu- 
 ried him  in  his  own  fepul- 
 chre:  and  the  people  of  the 
 land  took  Jehoabaz  the  fan 
 
 U  N  D  A  Y  2  Kings  23: 
 
 The  reafon  had  already 
 been  obfervedr  why  the 
 Lord  turned  not  away  from 
 the  fiercenefs  of  his  great 
 wrath  againfi  Judab,  not- 
 withftanding  the  piety  and 
 zeal  of  the  good  fofiab  m 
 reforming  the  Church,,  and 
 reftoring  the  profeflion  of 
 the  true  religion. — But  an 
 objection  may  arife,  Why, 
 although  the  people  conti- 
 nued ftill  unreformed  irr 
 their  hearts,  and  therefore 
 ftill  deferved  the  heavy 
 judgments  of  God,  for  their 
 hypocrify,  why  (may  fome 
 fay)  mould  the  good  fofiab 
 be  cut  off  by  a  violent  and 
 untimely  death  ?  We  may 
 anfwer:  That  one  part  of 
 the  punifhment  of  that  peo- 
 ple was  the  untimely  lofs  of 
 fo  excellent  a  king. — His 
 death  made  way  for  thofe 
 judgments,  which  their  im- 
 penitence and  mock  conver- 
 fion  deferved,  when  the  mea- 
 sure of  their  iniquities  was 
 filled  up. — But  ftill,  was  not 
 fofiab  punifhed  alfo  by  fo 
 fudden  an  end,  an  end  in- 
 deed not  unlike  that  of  the 
 wicked  Abab  t  For  it  is  faid, 
 in  Cbron.  "  The  archers 
 "  fhot  at  king  fofiab,  who 
 "  had  difguifed  himfelf, 
 "  that  he  might  fight  with 
 "  Pharaoh- 
 
E.  P.  after  T  R 
 
 efjoftah,  and  anointed  bim, 
 and  made  bim  king  in  bis 
 fathers  /lead. 
 
 3 1 .  Jehoahaz  was  twenty 
 and  three  years  old  when  be 
 began  to  reigni  and  be 
 reigned  three  months  in  Je- 
 rufalem :  and  his  mother s 
 name  was  Hamutal  the 
 daughter  of  Jeremiah  Qf 
 Libnab. 
 
 32.  And  be  did  that 
 which  was  evil  in  the  fight 
 of  the  L  0  R  D,  according  to 
 nil  that  his  fathers  bad  done. 
 
 33.  And  Pbaraob-necbob 
 Put  bint  in  bands  at  Riblah 
 in  the  land  of  Ha  math,  that 
 be  might  not  reign  in  Jeru- 
 falem,  and  put  the  land  to 
 a  tribute  of  an  hundred  ta- 
 lents of  fifoer,  and  a  talent 
 of  gold. 
 
 34.  And  Pbaraob-necbob 
 made  Eliakim  the  fon  of 
 Jojiab  king  in  the  room  of 
 Jofiab  bis  father >  and  turn- 
 ed his  name  to  Jehoiakim>  and 
 took  Jehoahaz  away :  and 
 be  came  to  Egypt ,  and  [died 
 there. 
 
 3  5 .  And  Jeboiakim  gave 
 the  filver  and  the  gold  to 
 Pharaoh,  but  he  taxed  the 
 land  to  give  the  money  ac- 
 cording to  the  commandment 
 of  Pharaoh  ;  be  exacted  the 
 
 h2  Cbron.  xxxv.  23 
 
 INITY.  179 
 
 "  Pbaraob-necbob  V     It   is 
 confefled,  that  this  may  look 
 like   a  judgment,   and   his 
 end  to  be  like  Ahab\,   by  a 
 random  mot,    and  without 
 honour :  Yet  it   is  as  true, 
 that  he  died  in  peace,  as  it  had 
 been  promifed  him  ;  that  is, 
 if  we  underfland  that  beft  of 
 all   peace,    peace    with  his 
 God.   This  he  was  promifed 
 in  that  meffage  from  God  by 
 Huldah  the  prophetefs,  That 
 he    mould    u  be   gathered 
 4<  unto  his  grave  in  peace  c." 
 And  that  this  was  intended 
 a  bleiTing  appears  from  the 
 words  wherewith  that  mef- 
 fage   concludes,     '*  Thine 
 "  eyes  fhall  not  fee  all  the 
 "  evil   which   I   will  bring 
 "  upon    this    place." — He 
 was   taken    away   therefore 
 from    the    evil    to    come ; 
 which  furely  is  a  great  mer- 
 cy.—It  is  not  indeed  to  be 
 denied,  but  that  he  drew  this 
 difafter  upon  himfelfj   the 
 Scripture,  in  Chronicles,  tax- 
 ing him  with  fome  raftinefs 
 in  engaging   with   Pharaoh 
 without  any  jufl  caufe.   For 
 it    is    there    faid,     "    He 
 "  hearkened  not  unto  the 
 "  words  of  Nachob  from  the 
 a  mouth  of  God,  and  came 
 "to  fight,    &V."     Which 
 
 N2 
 
 c  Ch.  xxii,  20. 
 
 (hews 
 
1 80      The  Thirteenth  SUNDAY       2  Kings  2$. 
 
 fther  and  the  gold  of  the     fhews     that     the     warning 
 
 people  oj  the  'land,  of  every     given  by  Nechoh  to  forbear, 
 
 one  according  to  his  taxation,      was    from     God  ;      but     he 
 
 to  give   it    unto     Pharaoh-      flighted     it;      probably    for 
 
 nechoh,  fome  reafons  purely  politi- 
 
 36.  J 'shorakim\vzs twenty    eal ;  for  it  does  not  appear 
 
 and  five  years-  old  -when  he      that    he  confulted    the   ora^ 
 
 began    to    reign,     and    be      cle    of    God,    to  know    his 
 
 reigned    eleven    years  '  in      will    concerning    this    expe- 
 
 Jcrufalcm:  and  his  mothers      dition.      So    that,     in    truth, 
 
 name    was    Zebudab     the     this  was  a  falfe  ftep  of  that 
 
 daughter  of  Pedaiah  of  Ri*-     good    man,' and  he  fell   by 
 
 mah.  it.     But  it   was  the  will  of 
 
 37.   And  he   did   that     God  to  leave  him,   at  this 
 
 which  was  evil  in  the  fight    juncture,  to  himfelf,  that  he 
 
 of  the  LORD,  according     might  fall  and  be  gathered 
 
 to  all  that  his  fathers  had     to  his  grave,  and  fo  not  live 
 
 done.  to  fee  the  much  greater  evils, 
 
 which  were  to  fall  upon  that 
 abandoned  people.     Thus  we  fee,  in  the  courfe  of 
 Providence,    fometimes  a  people  are  punifhed  for  the 
 faults  of   their  princes;     fometimes  a  good   prince 
 fuffers  for  the  fins  of  a  wicked  people.     So  Mofes 
 was  punifhed  for  the  fake  of  Ifrael,  and  Ifiael  plagued 
 for  the  crime  of  David.     And  yet,  when  we  look 
 needfully  to  the  ways  of  Divine  Juitice,  we  always 
 find,  in  our  own  cafe  and  others,  that  in  ftrictnefs  no 
 man    fuflfers  unjuftly. — Mofes   was  punifhed, — And 
 why  ?  "  Becaufe  he  fpake  unadvifedly  with  his  lips." 
 And  here  Jofiah  falls,  becaufe  he  engaged  as  unad- 
 vifedly in  a  war.— Let  God  therefore  be  justified  in  his 
 faying,  and  clear' when  he  is  judged— It  may  teach 
 us  alfo  this  comfortable  lefTon,  That  fins,  which  de- 
 ferve,  and  may  fometimes  be  punifhed   with,  a  tem- 
 poral death,  do  not  always  exclude  from  the  peace  of 
 God.     Jofiah  dies  in  battle,  through  imprudence,  and 
 yet  dies  ill  peace.     Death,  though  a  penalty,   was  to 
 .  him,  as  it  is  to  all  good  men,   not  (b  much  the  end 
 as  the  beginning  of  life.     It  was  rather  the  atone- 
 ment, 
 
 I 
 
£.  P.  after    TRINITY.  r8f 
 
 ment,  than  a  punifhment  of  his  fault.  O  may  our 
 death  be  accepted  as  a  facrifice  and  fatisfaclion, 
 through  the  merits  of  Chrift,  for  all  the  fins  and 
 offences  of  our  life  paft ;  that  fo,  however  violent 
 and  painful  it  may  be,  we  alfo  may  die  irr  peace, 
 and  the  fpirit  be  faved  in  the  day  of  the  Lord  Jefus. 
 Amen ! 
 
 N  3 
 
 -lb i 
 
1 82  The  Fourteenth  SUNDAY        Pref. 
 
 The  Fourteenth  Sunday   after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 Jerem.  Chap.  v. 
 PREFACE. 
 
 T*H  E  late  Lejfons  out  of  the  Mfiorical  books  of 
 Scripture,  home  fet  before  us  a  lively  reprefentati- 
 on  of  the  corrupt  fiate  of  the  Jewish  .nation,  toge- 
 ther with  the  caufes  of  it. 
 
 The  evil  example  of  bad  princes  had'  done  more  to  cor- 
 rupt the  faith  and  morals  of  that  people,  than  all  the 
 ■good  examples  and  endeavours  of  fome  religious  kings  had 
 power  or  influence  to  reform. 
 
 The  pious  Jofiah  had  applied  himfelf  with  greater  zeal 
 than  any  of  his  predeceffors,  to  redrefs  the  general  corrup- 
 tion in  Church  and  State  \  but  with  fm all  Juccefs,  as  ap- 
 pears from  that  defer iption  of  the  great  wickednejs  of  thofe 
 times,  which  we  find  both  in  the  prophecies  of  Jeremiah, 
 and  in  the  remarkable  denunciation  of  God's  anger  againfl 
 the  Tewifti  nation,  which  we  read  in  one  of  the  lafl  Sun- 
 day'-f  Lejfons  (2  Kings  xxiii.  26.)*  where  it  is  faid, 
 «  Notwith/landing,  the  Lord  turned  not  from  the  fierce- 
 **  nefs  of  his  great  wrath,  wherewith  his  anger  was 
 «<  kindled  againfl  Judah,  &c.  And  the  Lord  faid,  J  will 
 «'  remove  Judah  alfo  out  of  my  fight,  &c." 
 
 King 
 
Pref.  after  T  -R  I  N  I  T  Y.  1&3 
 
 King  Johah  bad  done  all  he  could  to  fupprefs  idolatry, 
 and  to  rejlore  the  true  religion  and  purity  of  God's  wor- 
 Jhip  •,  but  was  not  able  to  work  any  reformation  in  the 
 hearts  ofhisfubjefts,  nor  to  remove  the  idols ,  which  they 
 hadfet  up  there*- ;  [0  that,  although  by  his  irrigation  and 
 example,  all  the  people  had"  made  a  covenant  before  the 
 "  Lord,  to  walk  after  the  Lord,,  and  to  keep  his  com- 
 **  mandments,  and  his  tejlimonies,  and  his  fiatutes,  with 
 €i  all  their  heart,  and  all  their  foul,  &cb  •*'  yet  no  fooner 
 was  he  dead,  but  they  univerfally  relapfed  into  idolatry^ 
 and  brake  the  folemn  engagement  they  had  Jo  lately  entered 
 into  with  the  Lord  their  God—- Even  his  own  children 
 proved,  every  one  of  them,  idolatrous  and prophane  per- 
 fons  ;  infomuch  that,  in  this  chapter  (which,  by  the  te- 
 nor of  it,  muji  have  been  written  very  J  con  after  the  death 
 of  Jofiah),  almighty  God  challenges  all  Jerufalem  to  pro- 
 duce one  good  man,  that  executed  judgment,  and 
 fought  the  truth,  and  he  would  pardon  it. 
 
 fVe  find  indeed  the  like  charge  in  Ifaiah,  ch.  i.  4,  5,  £. 
 that  then  the  corruption  had.  generally  fixed  the  whole 
 body  of  that  people,  "from  the  Job  of  the  foot  even  to  the 
 *'  head,  &c."  Never -thelefs,  a-  remnant  of  rightoous 
 per  fons  were  ftill  left c  tofland  in  the  gap,  and  avert  the 
 judgments  of  God. 
 
 But  here,  the  depravation  was  grown  univerfal ; . 
 
 not  fo  much  as  a  f mall  remnant  left  -,  none,  that  did  good, 
 no  not  one.  Ail  forts  of  people,  as  well  the  mojl  private, 
 as  thofe  that  were  in  public  Jlations,  both  great  and  J mall, 
 were  degenerated  into  a  more  profligate  and  notorious  de- 
 gree of  wickednefs,  than  they  were  in  the  days  of  Ifaiah. 
 Then  the  prophet  complained  chiefly  of  their-  immorality 
 and  hypocrify ;  but  he  acknowledges,  that  they  fill  re- 
 tained the  form  of  goodlinefs,  tho  they  denied  the  power 
 thereof-,  that  they  held  the  truth  and  outward  profejfwn 
 of  religion,  tho'  in  utvighteoufnefs  and  without  fine erity. 
 But  now,  they  were  come  to  that  pafs,  that  they  had  cajl 
 off  the  very  appearance  of  piety,    had  openly  and  pro- 
 
 a  Ezek.  xiv.  4.        b  2  Kings  xxiii.  3.         '  Ver.  9. 
 
 N  4  fgfedlf 
 
184  *be  Fourteenth  SUNDAY         Pref« 
 
 feffedly  renounced  the  worfhip  of  the  true  God :  That  both 
 priefis  and  people  "  had  altogether  broken  the  yoke,  and 
 "  bur  ft  tht \  bonds*"' 
 
 In  cvnf  quence  of  this  general  revolt  from  God,  and  of 
 their  other  enormous  crimes,  particularly  of  adultery, 
 i^hich  they  committed  openly,  without  the  leaft  fhame  or 
 remorfe-,  of  treachery  and  injuflice  in  their  dealings  \  of 
 iufatiable  avarice  and  opprefjion  -,  and  an  impenetrable 
 obduracy  and  profane  fcoffing  at  the  threatnings  of  Divine 
 judgments ;  not  only  rejecting,  but  menacing  again,  the 
 prophets  of  God,  who  denounced  fuch  heavy  judgments  ; 
 God  is  provoked  to  deliver  them  up  to  a  final  excifon,  re- 
 nouncing all  further  protection  of  them,  and  giving  their 
 enemies  a  comjnififion  "  to  go  up  upon  their  walls,  and 
 <c  take  away  their  battlements,  for  they  are  not  the 
 "  Lords.?'  ver.  iQ. 
 
 This  defperate  and  abandoned  condition  of  the  Jewifh 
 people,  is  but  too  true  a  piclure  of  the  epidemical  corrup- 
 tion of  this  finful  nation.  Nay,  it  may  too  truly  be  /aid 
 cf  us,  that  we  overpafs  their  deeds,  and  exceed  them  in. 
 all  manner  of  wickednefs.  And  from  fo  horrible  afcene 
 of  impiety,  profanenefs,  infidelity,  and  atheifm,  which  has 
 fo  generally  overfpread  all  ranks  and  degrees  of  people 
 amongfl  us,  denying  not  only  the  Lord  that  bought  us, 
 but  the  very  God  that  made  us,  may  we  not,  with  more 
 reafon,  expecl  the  like  deftruB  ion  from  the  Almighty  to  fall 
 v.pon  us,  as  happened  to  thofe  profligate  Jews  ?  and 
 juflly  imagine,  that  we  hear  our  offended  God  fay  of  us, 
 as  he  did  of  them,  Shall  I  not  vifit  for  thefe  things, 
 (hall  not  my  foul  be  avenged  of  fuch  a  nation  as  this  ? 
 ver.  9.  &  ver.  29- 
 
 In  this  Lejfon  therefore  we  are  efpecially  taught,  that 
 *'  right eoufnefs  exalt eth  a  nation,  but  fin  is  a  reproach  to 
 **  any  people  e  ;"  that  the  prof  per  ity  of  any  fate  is  be  ft 
 founded  on  national  virtue  \  but  that  a  general  corruption 
 of  manners  is  the  caufe  and  forerunner  of  general  and 
 piiblic  judgments  :  In  a  word,  that  private  Vices  unre- 
 
 d  See  remark  «n  v.  1 1.  e  Prov.  xiv.  34. 
 
 ftrained 
 
M.  P.  after   TRINITY.  185 
 
 ftrained,  muft  end  in  public  Mischiefs;  and  that,  not- 
 withjlanding  the  modern  opinion  of  Jome  pretending  cl> 
 fervers  of  times,  there  is  a  real  gradation  of  national^ 
 as  well  as  of  private  fins,  when  a  people,  as  welt  as 
 fome  particular  per  Jons,  grow  more  wicked  and  profligate 
 than  they  were. — 'That. "  no  man  becomes  conjummately 
 "  wicked  at  once,"  was  an  old  remark  of  an  heathen 
 poet  i :  And  the  fame  obfervation  holds  good  of  a  nation. 
 —Whoevn  compares  our  prefent  times  with  thofe  of  hut 
 forty  or  fifty  years  ago,  cannot  but  be  convinced,  that 
 this  generation  is  grown  far  more  corrupt  and  wit  ked  than 
 the  lafi  •,  if  not  in  immoralities,  yet  in  atheifm,  profane- 
 nefs,  and  infidelity  ;  which,  of  all  fins,  are  the  mojl 
 enormous  to  the  Divine  vengeance. 
 
 $be  Fourteenth    Sunday    after   TRINITY 
 Proper  Leflbri  for  Morning  Prayer. 
 
 Jerem,  Chap.  v. 
 
 j.jgUN  ye   to  and  fro  Q  I N  and  wickednefs  had 
 
 thro'  the  Jlreets  of  O  fo  univerfaljy  overfpread 
 
 Jerufalem,  and  fee  now  and  the  city  of  Jerufa/em,  that, 
 
 know,  and  Jeek  in  the  broad  in  appearance,  there  was  not 
 
 places  thereof,  if  ye  can  find  one  good  man  left  ;   no  flgns 
 
 a  man,  if  there  be  any  that  of  virtue   to    be    feen   in  the 
 
 executeth judgment, thai feeL  free!',    or   public    places   of 
 
 eth  the  truth,  and  I  will    concourfe,  courts  of  juftice, 
 pardon  it.  &c.  And  what  greater  mark 
 
 of  a  total  diilblution  of  man- 
 ners, than  when  vice  appears  in  public,  and  virtue 
 hides-  its  heed  !— When  wickednefs  keeps  the  Jlreets, 
 like  a  victorious  enemy  that  keeps  the  field,  and 
 piety  retires  into  holes  and  corners!    when  evil  ap- 
 
 f  Nemo  repente  fuit  turpiftmus, Juvek 
 
 pears 
 
1 86         The  Fourteenth    SUNDAY       Jer.  5. 
 
 pears  open  and  barefaced,  and  goodnefs  wants  courage 
 or  power  to  withftand  it  ?  Indeed,  when  the  one  tri- 
 umphs and  reigns,  having  gained  poiTeflion  of  all  polls 
 of  honour,  truft,  and  profit,  the  other  muff,  either  buf- 
 fer, or  lie  concealed.  Nay,  in  fuch  times,  how  hard 
 will  it  be  to  find,  a  truly  honeft  and  a  good  man  !  But 
 while  we  tremble,  and  (land  amazed,  at  the  fwift  pro- 
 grefs  of  fin,  which,  after  it  hath  once  gained  the  as- 
 cendant, fpreads  like  a  plague,  and  foon  infects  the 
 whole;  at  the  fame  time  we  have  reafon,  in  the  cafe 
 before  us,  to  admire  the  forbearance  of  Almighty 
 God,  in  (paring  a  vicious,  profligate  people,  and 
 offering  pardon,  on  Co  eafy  and  cheap  terms,  as- one 
 good  man ;  one,  that  had  intereft  or  resolution  enough 
 to  (land  in  the  gap  in  lo  critical  a  conjuncture. 
 
 As  the  Lord  livetb,  was 
 
 2.  Jnd  though  they  fay,  the  common  form  of  oath 
 The  L  0  RD  livetb,  furely  among  the  Jews  *  ;  but  now, 
 they  /wear  faljly .  the  only  ufe  they   made  of 
 
 this  facred  oath,  was  to 
 cheat  and  deceive  ;  the  only  ufe  they  made  of  that 
 holy  and  tremendous  name,  was  to  curfe  and  to  fwear 
 by.  The  firfl  is  perjury,  and  fhewed  confummate 
 villainy;  the  fecond  a  great  contempt  of  God,  or 
 downright  infidelity. — ^Both  ways  it  argues  the  higheft 
 degree  di' fhlfonod  ,— -1  ft,  Towards  man,  in  cheating 
 him  under  the  colour  of  religion.  2dly,  Towards 
 God,   in  calling  him  to  witnefs  a  lie. 
 
 The  eyes  of  man  are  ge- 
 
 3.  O  LORD,  are  not  nerally  on  his  profit,  or  his 
 thine  eyes  upon  the  truth?  pleafure.  Thefe  are  the  ends 
 thou  hajl  flricken  tbem,  but     which  wicked  men  ferve,  by 
 
 t  So  Marital, — Jura,  Verpe,  per  Anchialum.  The  poet  urges  a 
 Jeiv  to  fwear  by  Anchialum  (a  word  framed  from  the  Hebrew  [im- 
 cbaJgnellion.]\.  e.  /  <vi<vit  altifftmus,  or,  the  Lord  livetb*),  other- 
 wife  he  declares,  he  would  not  believe  him. 
 
 *  The  moft  folemn  oath  among  the  Jeivs,  whom  the  poet  call« 
 verpe,  i.  e.  circumcifed. 
 
 ufe 
 
M.  P.  after   T 
 
 they  have  not  grieved ;  thou 
 haft  confumed  them,  but  they 
 have  refufed  to  receive  cor- 
 rection ■:  they  have  made  their 
 faces  harder  than  a  rock, 
 they  have  refufed  to  return. 
 4.  Therefore  Ifaid,  Sure- 
 ly thefe  are  poor,  they  are 
 foolijb :  for  they  know  not 
 the  way  of  the  LORD,  nor 
 the  judgment  oj  their  God. 
 
 RINITY.  187 
 
 ufe  of  the  moft  facred  things, 
 fuch  as  God  and  religion, 
 oaths  and  facraments.  But, 
 as  to  God,  his  conftant  view 
 is  to  truth  and  virtue.  To 
 plant  thefe  in  us  is  his  aim, 
 in  all  his  favours,  and  the 
 defign  of  all  his  corrections* 
 — The  good  man  fees  this, 
 and  can  fay,    with   David* 
 
 Thy  rod  and  thy  ftafF 
 (both  thy  juftice,  and  thy 
 "  mercy)  comfort  me:"  But,  as  for  the  ungodly, 
 'tis  not  fo  with  them ;  the  very  means,  which  God 
 ufes  to  reclaim  them,  whether  gentle  or  fevere,  turn 
 ftill  to  their  greater  condemnation,  being  perverted, 
 Jike  wholefome  food  in  a  diftempered  itomach,  to  the 
 
 aggravation  of  their  mifery  and  ruin. — 1 -Profperity 
 
 iriakes  them  infolent  and  proud;  adverfity  cafts  them 
 either  into  difcontent,  inveterate  malice,  or  defpera- 
 tion  •,  infomuch,  that  though  the  Lord  Jlrike  them, 
 they  do  not  grieve,  or  repent  of  their  fin  ;  though  he 
 confume  them,  by  ficknefs,  by  poverty,  by  mortality, 
 they  refufe  to  receive  any  benefit  by  correction. — Habi- 
 tual fin  turns  to  open  defiance  againft  God  and  his 
 judgments,  grows  impenetrable  to  grace,  is  hardened 
 againft  reproof,  and  becomes  incapable  of  repent- 
 ance.— But  fuch  reprobates  as  thefe  one  would  only 
 expect  to  find  among  the  poor  and  the  foolijb  *  the  ig- 
 norant and  illiterate  vulgar,  whofe  want  of  inftru&ion 
 and  knowledge  had  betrayed  them  into  fo  defperate  a 
 depravity  of  life  and  manners. 
 
 Where  greater  knowledge 
 is,  one  might  well  exped  to 
 find  the  greater  virtue  ;  but, 
 alas !  'tis  too  often  quite 
 otherwife  :  For  knowledge, 
 without  grace,  ferves  only 
 to  puff  up  -,  and  too  much 
 learning 
 
 5.  1  will  get  me  unto  the 
 great  men,  and  will  Jpeak 
 unto  them  ;  for  they  have 
 known  the  way  of  the 
 LORD,  and  the  judg- 
 ment of  their  Cod-  hut  thefe 
 
% 
 
 iU        the  Fourteenth  SUNDAY        Jer.  5„ 
 
 have  altogether  broken  the     learning    (where     piety     is 
 yoke,  and  bur/i  the  bonds.         wanting)     will    make    one 
 
 truly  mad.  Ignorance  among 
 the  common  people,  is  fome  excufe  for  their  want  of 
 virtue ;  they  are  wicked,  even  becaufe  they  are  poor 
 and  foolijh ;  but  the  fins  of  great  men  have  the  ag- 
 gravation of  a  double  guilt-,  both  as  they  are  com- 
 '  mitted  againft  knowledge,  and  as  their  ill  influence 
 and  example,  are  the  chief  caules.of  that  general  cor- 
 ruption which  prevails  in  the  world.  Befides,  the 
 nature  of  their  crimes,  as  well  as  the  confequences, 
 are  far  more  heinous  than  thole  of  their  inferiors,  be- 
 ing committed  againft  greater  obligations,  as  well  as 
 light:  They  fin' with  a  high  hand,  break  the  yoke,  and 
 lurjl  the  bonds,  of  God's  laws,  and  of  their  own  fo- 
 iemn  engagements,"  prefumptuoufly,  audacioufly ;. 
 and,  by  their  authority,  give  a  fan&ion  to  wicked- 
 nels,  and  a -licence  to  fmh. 
 
 How  common  is  it,  when 
 6.  Wherefore  a  lipti  out  we  fall  into  trouble  and  af- 
 tf  the forefl JJjall  fay  them,  fliclion,  to  murmur  and 
 and  a  wolf  of  the  evening  complain,  but  never  tp 
 jball  fpoil  them,  a  leopard  fearch  into  the  real  caufes 
 Jball  watch  over  their  cities:  of  our  (ufferings!  We  look 
 every  one  that  goetb  out  at  the  lion  that  flays,  the 
 thence -Jball  be  torn  to  pieces:  ivof,  or  the  leopard,  that 
 hecaufe  their  tr anf.gr ejjions      fpoilsUS;     but  that  true  and 
 
 are  many,  and  their  back-     necefTary  reflection  we   are 
 ftidings  are  incrcafed.  too  apt  to  .neglect,  which  the 
 
 Holy  Spirit  here  puts  in  the 
 -mouth  of  his  prophet,  that  thefe  furious  beads  de- 
 vour us  not  but  for  our  difobedience ;  even  becaufe 
 our  tranfgrcffwm  are  many,  and  our  backjlidings  are  iri- 
 ereafed. — By  the  lion,  wolf,  and  leopard,  fome  inter- 
 preters underftand  Nebucbadtiezzar,  &c.  who  took 
 and  deflroyed  the  city  of  Jerufalem.     But  we  may  as 
 
 *  So  St.  Jerome,  Quanta  in  di<vitibus  inapt  autoritas,  tanto  maj?r 
 inf dentin  peccatorum. 
 
 truly 
 
M.  P.  after    TRINITY.  189 
 
 truly  and  more  fully  underftand,  by  them,  our  three 
 fpiritual  enemies,  the  world,  the  flefh,  and  the  devil. 
 — To  be  given  up  a  prey  to  thefe,  is  one  of  the  hea- 
 vier! judgments  that  can  befal  any  one  in  this  life.~ 
 In  baptifm,  we  renounced  and  efcaped  their  power; 
 by  revolting  from  God,  we  forfake  our  own  mercy, 
 and  fall  into  their  clutches  again. — The' devil  is  elfe- 
 where  called  a  roaring  lion'1 :  The  flefh  may  well  be 
 compared  to  a  wolf  of  the  evening  ;  becaufe  of  its  ma- 
 nifold lufts,  and  works  of  darknefs  ;  and  nothing  can 
 be  a  fitter  emblem  of  the  world  than  the  leopard, 
 whofe  beautiful  fpots,  and  fierce  nature,  do  aptly  re- 
 prefent  both  its  vanity,  and  its  danger ;  the  alluring, 
 but  deftruclive,  pleafures  wherewith  it  abounds; 
 and  which  pure  religion  and  undefiled,  warns  us  to 
 keep  ourfelves  unfpotted  from,  Jam.  i.   17. 
 
 How  Jhall  I  par  den,  &c] 
 7.  How  pall  I  pardon  Apoftacy  is,  in  its  nature, 
 thee  for  this?  thy  children  unpardonable:  and  we  are 
 haveforfaken  me,  and/worn  allured,  that  even  the  Gofpel 
 by  them  that  are  no  gods :  hath  no  more  facrifice  for 
 when  J  had  fed  them  to  the     fuch  a  fin,  but  a  certain  fear- 
 
 full,  they  then  committed  ful  looking  for  of  judg- 
 adultery tand off embled  them-  ment k.  Here  God  feems 
 felves  by  troops  in  'the  harlots      at  a  lofs  what  to  do  ;    willing 
 
 bonfes.  (thro'  the  impulfe  of  mercy) 
 
 8.Tbeywereasfedhorfs  to    forgive   his     backlliding 
 
 in  the  morning:   every  one  people;  but   with-holded  by 
 
 neighed  after  his  neighbours  his  juftice  : — How    ffjall    I 
 
 wife.  pardon  thee  for  this  ? — Re- 
 
 pentance, and  turning,  to- 
 God,  is  the  only  condition  of  pardon  ;  but  they  that 
 forfake   him,    do,    of  courie,    furfake  all  means  of 
 
 grace,  and  poflibility  of  falvation. The  firft  and 
 
 principal  caufe  of-    this   apoftacy,    and  falling  from 
 
 God,  is  here  afcribed  to  intemperance. This,  by 
 
 pampering  the  body,    and   feeding  the  lulls  of  the 
 
 1  l  Peter  <v,   8  k  Heb    vi.   4.  and  x.    26- 
 
 v  .  flefh, 
 
u 
 
 190  ^Fourteenth  SUNDAY         Jer.  5, 
 
 flefh,  betrayed  them  firft  to  luxury,  to  commit  all 
 acts  of  uncleannefs  with  greedinefs;  and  then  to 
 downright  irreligion,  and  a  total  alienation  from 
 God.— Gluttony  is  the  fewel  of  luft ;  and  nothing  is 
 more  contrary  to  the  fpirit  of  holinefs  than  impurity. 
 — The  flefh  and  the  fpirit,  are  two  oppofites  : — He 
 that  follows  the  one,  mud  neceflarily  relinquifh  the 
 other.— If  led  by  the  fpirit,  he  fhall  live  -,  if  by  the 
 flefh,  he  fhall  as  furely  die,  Rom.  viii.  1 3.  See  alfo  the 
 Epift.  for  this  Sunday. 
 
 "  Hear  ye,  ye  rich  men,  faith  St.  Jerome,  ye  that 
 "  are  filled  and  fed  to  the  full  with  the  good  things 
 U  of  this  world,  and  abandon  yourfelves  to  too  free 
 "  an  life  of  earthly  enjoyments:  What  is  it  that  men 
 '"  wifh  for,  when  they  defire  to  grow  rich,  but  to  fall 
 (as  St.  Paul  fays)  into  the  fnare  of  the  devil,  and  into 
 11  a  gulph  of  fin  ?  Did  fuch  confider,  what  is  here  faid 
 "  of  the  Jews,  that  by  high  feeding  they  fell  into  adul- 
 "  teries,  and  all  manner  of  brutal  lufts ;  became 
 u  lewd  and  rampant  as  pampered  borfes  ;  they  would 
 "  poflibly  be  more  moderate  in  the  ufe  of  their  riches  ? 
 "  they  would  be  afhamed  to  fet  fo  high  a  value  on 
 "  thofe  temporal  advantages,  which  too  liberal  an  ufe 
 "  of  turns  even  a  wife  man  into  a  beaft." 
 
 See  here  again  the  reluc- 
 9.  Shall  I  not  vi/tt  for  tance  of  a  gracious  God  to 
 tbefe  things  ?  faith  the  acts  of  punifhment !  What 
 LORD :  and  Jhall  not  my  can  be  more  provoking  to 
 foul  be  avenged  on  fuch  a  his  juftice,  than  fuch  enor- 
 nation  as  tbh?  mous  crimes,  and  fo  general 
 
 a  corruption  ?  Yet  mercy 
 feems  to  plead  that  he  would  fpare  them  ftill ;  and 
 juftice,  as  if  with-held,  puts  this  juft,  and  yet  mild 
 and  tender  queftion,  to  mercy  :  Sail  I  not  yt/it  for  tbefe 
 things?  See — O  the  depth  of  the  riches  of  the  love 
 and  the  mercies  of  God!  How  patient  and  forbearing- 
 to  the  greareft  of  fjnners^ How  much  more  gra- 
 cious then  will  he  be  to  the  poor  returning  penitent ! 
 yea,  where  he  fees  the  leaft  hope  of  virtue,  the  lead 
 
 fpark 
 
M.  P.  after  TRINITY.  191 
 
 fpark  of  love :  He  will  not  reject  the  weakeft  endea- 
 vours : — The  very  defire  of  virtue  fhall  be  accepted, 
 thro'  the  act,  though  inability,  be  wanting :  u  He 
 "  will  not  break  the  bruifed  reed,  nor  quench  the 
 "  fmoaking  flax  K  ' 
 
 After  a  long  fl  niggle, 
 10.  Go  ye  upon  her  walls,  juflice  prevails  for  punifhmg 
 ■and  dejlroy,  but  make  not  a  this  rebellious  and  impeni- 
 full end :take away ber bat-  tent  people;  yet  the  com- 
 tlementh  /or  they  are  not  million  is  limited  to  their 
 the  LORDs.  walls  and  battlements  ;  thefe 
 
 were  to  be  demolifhed ;  from 
 thefe  God  withdraws  his  guard  and  protection,  and 
 difowns  them  for  his  ;  but  his  people  he. does  not  fo 
 intirely  reject ;  a  remnant  is  refcrved  : — Her  walls 
 dejlroy,  but  not  make  a  full  end  m. — See,  fee  (till,  the 
 bright  footfteps  of  mercy  in  the  midft  of  judgments! 
 The  enemy  may  be  let  loofe  againft  us,  and  ours. — 
 Our  goods,  our  waits,  and  battlements,  the  things  we 
 place  too  great  a  confidence,  too  much  of  our  happi- 
 nefs  and  fecurity  in ;  thefe  may  be  taken  from  us, 
 becaufe  they  are  not  the  Lords,  they  are  not  of  him, 
 but  are  of  the  world.  Perhaps  our  material  Churches, 
 the  walls  and  buildings  of  thofe  facred  edifices,  may 
 again  be  taken  from  us,  or  profaned,  as  they  were  in 
 a  former  century;  but  our  remains,  our  precious 
 fouls,  he  is  too  tender  of,  to  deliver  up  to  the  will  of 
 our  enemies. — He  fets  them  their  bounds: — So  far 
 fhall  they  go,  and  no  further. — This  is  the  true  and 
 right  idea,  which  this,  and  fundry  other  Scriptures, 
 give  us  of  the  conduct  of  Divine  Providence,  in  all 
 the  troubles,  wars  or  perfections,  that  happen  to 
 his  people  in  the  world.  In  thefe  fevere  trials  the 
 wicked  are  only  the  minifters  of  God's  juflice  ;  from 
 him  they  receive  their  orders,  though  they  know  him 
 not;  and  in  fuch  a  manner,  as  is  only  viiible  to  the 
 eye  of  faith,  —  Let  not  then  fuch  instruments  of  wrath 
 
 1  Matt.  "xii.  20.  m  Ver.   18. 
 
 boa  ft 
 
1 92  The  Fourteenth  SUNDAY  Jer.  5. 
 
 boaft  themfelves  in  their  fuccefs  againft:  the  fervants 
 of  God. — The  rod,  when  done  with,  fhall  be  thrown 
 into  the  fire.  Neither  let  the  fervants  of  God  defpair  ? 
 "  They  that  bear  the  rod,  and  him  that  appointed 
 "  itn,'*  (hall  come  out  of  the  flames  purified  and  re- 
 fined, as  gold  out  of  the  furnace. 
 
 Dealt  treacheronjly,  not 
 xi.  For  the  houje  of  If-  only  in  a  notorious  breach 
 rael,  and  the  houfe  of  Ju-  of  their  folefnn  Vow  in  cir- 
 dah,  have  dealt  very  trea-  cumcifion,  but  of  that  which 
 cheroujly  againjl  me,  faith  they  had  fo  very  lately  re- 
 the  LORD.  newed,    ratified,    and  con- 
 
 ;  firmed,  in  the  reign,  and  at 
 
 the  inftance,  of  good  king  Joftah. 
 
 This  is  the  common  way 
 
 1 2.  They  have  belied  the  0f  hardened  finners;  fay  what 
 LORD,  and  faid,  It  is  you  will  to  them  of  God's 
 not  be,  neither  flail  evil come  judgments  and  threatnings 
 upon  us,  neither  pall  we  fee  againft  fin,  they  either  evade 
 /'word  nor  famine:  all  fuch  difcourfe,   by  deny- 
 
 13.  And  the  prophets Jt ball  ing  the  judgments  of  God, 
 become  wind,  and  the  word  and  afcribing  all  to  natural 
 is  not  in  them:  thus  pall  it  caufes,  or  mere  chance;  at 
 be  done  unto  them  °.  leaft,  they  apply   not    fuch 
 
 things  to  themfelves,  or  lay 
 them  to  heart. — Where  God  himfelf  is.  therefore  fo 
 belied,  or  fo  flighted,  no  wonder  his  fervants,  who, 
 prophefy,  or  reprefent  the  denunciations  of  his  wrath 
 againft  fin,  fhould  meet  with  fuch  ill  treatment  y 
 mould  be  fo  contemned,  or  perhaps  threatened,  for 
 their  moft  ferious  and  faithful  admonitions. 
 
 The  impious  acl  of  Je~ 
 
 14.  Wherefore  thus  faith     ho'iakim,  in  burning  the  writ- 
 
 the  LO  RD  God  of  hojis,     ten  roll  which  came    from 
 
 Becaufe  ye  fpeak  ibis  word,     J  eremiab  (tho'    not  menti- 
 
 n  Mich.   vi. 
 fl  Ver.   13.  is  fpoken  by  the  wicked  and  unbelievers  arid  tt- 
 prefTed  with  a  menacing  air  and  gefture. 
 
 onecf 
 
M.P.  after    T 
 
 beheld,  I  will  make  my  words 
 in  thy  mouth  fire,  and  this 
 people  wood,  and  itjhall  de- 
 vour them. 
 
 R  I  N  I  T  Y.  193 
 
 oned  till  afterwards,  chap, 
 xxx vl.)  we  may  prefume* 
 was  done  before  the  present 
 prophecy  was  delivered;  and 
 then  this  fore  threatning 
 againft  that  profane  king,  and  againft  his  people  ; 
 who,  it  is  (aid  (ver.  24.  of  that  chap.)  were  Hot  afraid 
 for  what  he  had  done,  nor  rent  their  garments,  as  the 
 heinoufnefs  of  the  fact  deferved,  feems  exactly  fuited 
 to  their  crimes. — As  they  had  confumed  that  roll  in 
 the  fire,  they  themfelves  mould  become  fewel  to  the 
 flames  :  That,  although  they  had  deftroyed  the  word 
 written,  the  words  in  the  prophet's  mouth  fhould 
 prove  as  fire,  and  themfelves  as  wood,  to  be  burnt  and 
 deftroyed.  Hence  learn  we,  that  thofe  whom  the 
 Scriptures  and  written  word  cannot  reform,  the  word 
 fpoken  (hall  condemn  and  deftroy  :  So  faith  the  judge 
 himfelf,  "  The  Word  which  I  have  spoken  unto 
 "  you,  it  fhall  judge  you  in  the  laft  day  p."  Then 
 will  all  obftinate  and  incorrigible  finners,  by  a  woful 
 and  too  late  experience,  find  the  oracles  of  God  to  be 
 true  ;  that  his  word  is  neither  to  be  fupprefled  in  this 
 world,  nor  evaded  in  the  next. 
 
 This  prediction  has  long 
 fince  been  accomplished  on 
 the  unhappy  Jews,  whom  it 
 immediately  concerned;  but 
 are  there  not  (till  fome  bit- 
 ter dregs  in  this  cup  of  God's 
 wrath,  for  all  ungodly  and 
 hardened  finners  to  drink  ? 
 Doubtlefs :  God  flill  has, 
 and  ever  will  have,  his  ar- 
 mies in  referve  to  deftroy  the 
 wicked. — Not  only  Chalde- 
 ans, men  like  ourfelves,  may 
 be  brought  upon  us,  when 
 
 p  John   xli.  48. 
 
 Vol.  IV.  O  he 
 
 15.  Lo  I  will  bring  a 
 nation  upon  you  from  far,  O 
 houfe  of  Jfrael,  faith  the 
 LORD:  it\sa  mighty  na- 
 tion it  is  an  ancient  nation, 
 a  nation  whofe  language  thou 
 knowefl  not,  neither  under- 
 flandefl  what  they  fay. 
 
 16.  Their  quiver  is  an 
 open  fepulchre,  they  are  all 
 mighty  men. 
 
 1 7.  And  they  flmll  eat  up 
 thine  harvefl,  and  thy  bread, 
 
i94  The  Fourteenth  SUNDAY  Jer.  5. 
 which  thy  Jons  and  thy  he  commands,  to  deftroy, 
 daughters  jtfouU  eat :  thiy  and  to  devour : — But  if  he 
 Jball  cat  up  thy  flocks  and  pleafe  to  let  loofe  our  very 
 thine  herds;  they  Jball  eat  lufts  and  pailions  ;  who  can 
 up  thy  vines  and  thy  fig-  refift  fo  numerous,  fo  terri- 
 trecs:  they  (ball  impweri/b  ble,  an  holt  ?  Thefe  are  our 
 thy  fenced  cities,  wherein  antient  enemies,  the  Abori- 
 thou  truftedfi,  with  the  gives  and  firft  natives  of  our 
 rwortit  '  wretched  nature,  the  Arno- 
 ld. Ncvcrihelefs  in  tho/e  tfh*  and  Aruikims  ;  who  can 
 days,  faith  the  LO  R  D,  I  fond  againft  them  2— Their 
 will  not  make  a  full  end  language  is  confufion  ';    their 
 
 With  you.  fiery    dartS     deV°^r.   llke    the 
 
 grave-,    their  infatiabie   ap- 
 petites eat  up  our  fubftance,  and  confume  our  wealth. 
 
 For  what  is  fo  expenfive  as  pride  ?    what  fo  wafte- 
 
 ful  as  luxury  and  excels?  what  brings  to  decay  like 
 idlenefs  and  floth  ?  And  even  tho'  riches  abound, 
 either  envy  will  not  fuffer  the  unhappy  owner  to  take 
 the  lead:  comfort  in  what  he  poifeffes,  or  avarice  fuffer 
 him  to  enjoy  it:  The  one  vice  makes  him  miferable, 
 and  the  other  poor,  even  in  the  midft  of  his  greateft 
 plenty. — And  thus  our  harve/is,  our  flocks*  and  herds, 
 our  vines  and  fig-trees,  prove  a  prey  and  a  fpoil  to  an 
 inteftine  enemy,  which  can  neither  be  numbered,  nor 
 oppofed,  when  God   gives  the  commiliion  to  invade 
 
 us; JSleverlhelefs  in  thofe  days  1  will  not  make  afull  end 
 
 with  you. — Here  Divine  mercy  enters  a  caveat,  and 
 makes  a  referve,  a  fecond  promife,  that  his  people 
 fhall  not  be  brought  to  a  full  end,  (hall  not  be  utterly 
 
 deflroyed. 
 
 God's  end  in  punifhing 
 19.  And  it  Jball  come  to  his  Church,  is  not  for  de^ 
 pajs  when  ye  Jhall  Jay,  ftru&ion,  but  for  edifica- 
 JVhereJore  doeth  the  LORD  tion  and  amendment,  that  fo 
 our  God  alltheje  things  un-  the  foul  may  be  faved  in  the 
 to  us  ?  then  Jbalt  thou  an-  day  of  the  Lord.  It  is, 
 Twer  them,  Like  as  ye  have     firft,   to  bring  us  to  a  fenfe 
 
 of 
 
M.  P.  after    TRINITY.  195 
 
 forfaken  me,  and  ferved  of  our  fins  ;  which  is  done 
 f range  gods  1  in  your  land;  by  feeling  the  fad  effects  of 
 fo ye jballferoe ftrangers in  them;  namely,  pain  and 
 a  land  that  is  not  yours.  punilhment ;  next,to  awaken 
 
 our  faith,  and  to  make  us 
 know  and  difcern  the  hand  that  fmite?. — This  is  the 
 defign  of  all  our  fufferings,  and  the  general  method 
 which  God  ufes  to  bring  all  finners  to  repentance. 
 This,  our  Leilbn  (hews,  was  the  courle  he  took  with 
 his  antient  people  the  Jews  -,  and,  as  he  forefaw 
 which  of  them  would  prove  true  penitents,  and  be  of 
 the  number  of  thofe  few,  which  mould  be  faved,  the 
 firfr  motion    to  a   true  converfion   is   here  foretold, 
 
 and  defcribed. A  time  mould  come,  when  they 
 
 mould  fay,  Wherefore  doth  the  Lord  our  God  all  thefe 
 things  unto  us  ?  And  this,  doubtlefs,  is  a  good  begin- 
 ning, a  neceffary  ftep  in  repentance,  firft,  to  fee  our 
 mifery,  and  then  to  know  the  author  and  inflicter  of 
 it  •,  namely,  that  it  is  the  Lord  our  God.  To  feel  our 
 fufferings  for  fin,  is  fome  fymptom  of  the  fpiritual 
 life ;  to  believe  them   to  be  from  God,  is  a  hopeful 
 fign  of  a  true  faith:  What  remains,  to  ripen   thefe 
 firft  fruits  of  grace,   and   bring  them  to  perfection, 
 but  to  underftand  the  caufe  of  our  fufferings  (where- 
 fore God  affliEfs),  that  is  to  fay,  to  have  a  right  fenfe 
 and   knowledge  of  fin,  its  nature,  its  guilt,  as  well 
 as  danger  ?  And  this  is  bell  learned  from  God's  pro- 
 phet [that  is,  his  word  ]  'Then  /halt  thou  anfwer 
 them,    &c.     All  which   degrees,    namely,    ill,  The 
 danger ;  2dly,  The  belief  of  God's  providence  and 
 juftice,  i.  e.  a  right  faith ;   3<dly,  The   conviction  of 
 our  guilt,  or  the  nature  and  demerits,  as  well  as  the 
 particular  kinds  of  fins  we  have  com  mitted,  do  effen- 
 tially  conftitute  a  true  repentance,    and  rauft  effectu- 
 ally work  in  us  that  godly  forrow,    which  alone  can 
 produce  a  repentance  not  to  be  repented  of. 
 
 9  Htb.  The  gods  of  the  flranger. 
 
 O  2  The 
 
1 96         The  Fourteenth  SUNDAY  Jer.    5 
 
 20.  Declare  ihii  in  the  The  fpiritual  life  has  its 
 houfe  of  Jacob,  and  publifi  fenfes  of  hearing,  feeing,  &c. 
 it  in  Jurfah,  faying.  as  well  as  the  animal  •,  and 
 
 21.  Hear  now  this,  0  'tis  with  thefe  fenfes  alone 
 foolijb  people,  and  without  that  we  can  hear  God  in  his 
 
 under fanding*,  -which  have  word,  or  fee  him  in  his 
 eyes  and  jee  not,  which  have  works.  But  the  Jewijh  peo- 
 ears  and  hear  net :  pie  .are  complained   of   by 
 
 the s  prophets,  by  our  c 
 Lord,  and  by  his u  apoftles,  as  meer  animal  men, 
 void  of.  all  fpiritual  life  and  fenfe,  who  had  faculties 
 only  to  difcern  natural  things,  none  to  receive  the 
 things  that  are  fpiritual  ;  men  who  had  eyes  in  their 
 
 heads,  but  none  in  their  hearts; none  to  fee  the 
 
 things  they  had  mod  need  to  fee  ;  had  ears  quick 
 enough  to  hear  worldly  things,  but  dead  to  all  the 
 functions  of  the  divine  life,  and  deaf  to  the  voice  and 
 motions  of  the  Spirit  of  God  And  what  can  be  a 
 greater  folly,  a  greater  ftupidity,  than  this,  to  be 
 alive,  and  quick  lighted  to  every  thing,  but  our  own 
 intereft  and  happinefs  ? — 0  foolifh  people,  and  without 
 an  heart !  having  neither  underflanding  nor  affections 
 for  the  one  thing  needful! 
 
 The  only  cure  for  this 
 22.  Fear  ye  not  me?  fpiritual  deadnefs,  is  faith 
 faith  the  LO  R  D:  will  ye  and  love;  faith  opens  the 
 not  tremble  at  my  prefence,  eyes  and  the  ears  of  the 
 which  have  placed  the  fand  foul,  to  receive  divine  ob- 
 for  the  bound  of  the  Jea  by  jefts,  their  reality  and  ef- 
 a  perpetual  decree  that  it  fence ;  love  difcovers  their 
 cannot  pafs  it ;  and  though  beauty  and  excellence,  and 
 the  waves  thereof  tofs  them-  unites  the  heart  unto  them  : 
 fives,  yet  cannot  they  pre-     Faith  gives  a  profpectof  the 
 
 vail:   though  they  roar,  yet      good    things   of  God  ;    love 
 
 can  they  not  pafs  over  it?       puts  us  in  poiTerTion  :  Faith 
 
 r  Heb.  Without  heart. 
 '  Ifa.  vi.   10,  &C.  l  Matt    xiii.    13.  u  Rom.  viii.   If. 
 
 (hews 
 
M.  P.  after     TRINITY.  i97 
 
 23.  But  this  people  bath  fhews  the  terrors  of  the 
 a  revolting  and  a  rebellious  Lord  \JFear  ye  not  me  ?  faith 
 heart :  they  are  revolted  and  the  Lord  :  will  ye  not  tremble 
 gone.  at  my  prefence  ?  &c]  :  Love 
 
 24.  Neither  fay  they  in  looks  at  the  many  mercies 
 their  hearts,  Let  us  now  and  bleflings  of  his  paternal 
 fear  the  LORD  our  God  care,  and  univerfal  provi- 
 that  giveth  rain,  both  the     dence,    in  giving  rain,  both 
 
 former  and  the  latter  in  his  the  former  and  the  latter  rain 
 feafon  :  he  referveth  unto  us  tn  hisfeafon  \  in  refervin?  un~ 
 the  appointed  weeks  of  the  to  us,  tho'  unworthy  of  any 
 harvejl.  favours,  the  appointed  zvseks 
 
 of  the  harvefi. O  thou, 
 
 who  art  the  giver  of  every  good  and  perfect  gift ! 
 thou,  who  art  tiie  refurre&ion  and  the  life !  give  us 
 this  fpiritual  life,  or  none:  reduce  our  revolting 
 hearts  to  thy  obedience ;  fet  bounds  to  our  difordered 
 paflions,  as  thou  doft  to  the  raging  fea ;  Give  us 
 the  light  of  faith,  to  fee  and  know  thee  ;  give  us  the 
 warmth- of  charity,  to  love  and  enjoy  thee  !  "  Give 
 "  us  thy  grace,   and  it  fufficeth  x." 
 
 The  want  of  thefe  things 
 is  ever  owing  to  our  unfit- 
 nefs  to  receive  them.  'Tis 
 not  God,  but  our  fms,  which 
 withhold  them  from  ns:  The 
 caufe  of  our  mifery  is  wholly 
 iji  ourfelves,  and  not  in  God.— "  O  Ifirael,  thou  hail: 
 "  deftroyed  thyfelf;  but  in  me  is  thy  help,"  faith 
 God  by  his  prophet  *. 
 
 From    thefe   words     we 
 26.  For  among  my  peo-     may  obferve,   that  nothing 
 pie  are  found  wicked  men  :     is    more    offenfive    to    the 
 they  lay  wait  as  he  that     goodnefs,  as  well  as  purity 
 
 fetteth  jnares,    they    fet   a      of   Gods's  nature,    than  that 
 
 trap,  they  catch  men.  common,   and  almoft  uni- 
 
 25.  Tour  iniquities  have 
 turned  away  thefe  things 
 and  your  ftns  have  vjith- 
 holden  good  things  from  you. 
 
 2  Or. 
 
 xii.  9. 
 
 o 
 
 y  Hofea  xiii.  9, 
 
 verfel 
 
I98         The  Fourteenth    SUNDAY  Jer.    5. 
 
 2).  As  a  cage  Is  full  of    verfal  pra&ice  of  out-  witting 
 
 birds,  jo  are  their  houfes  full 
 cf  deceit :  therefore  they  are 
 become  great,  and  waxen 
 rich. 
 
 28.  Tbey  are  waxen  fat, 
 they  pine :  yea,  they  over- 
 pafs  the  deeds  of  the  wicked', 
 they  judge  not  the  caufe,  the 
 caufe  of  the  fatherlefs,  yet 
 they  profper :  and  the  right 
 of  the  needy  do  they  not 
 judge. 
 
 29.   Shall  1  not  in  fit  for 
 thefe     things?    faith     the 
 
 LORD:  Jhall  not  my  foul 
 be  avenged  onfucb  a  nation 
 as  this  ? 
 
 and  over-reaching  one  an- 
 other in  fales  and  bargains. 
 — By  this  art  it  is  that  men 
 get  eft ates,  become  great,  wax 
 fat,  and  fhine.     But  however 
 notable    and    thriving  fuch 
 perfons  may  feem,  and  hug 
 themfelves  in  the  fuccefs  of 
 their  well  concerted  fchemes, 
 'tis  plain   that  their  guilt  is 
 far  more  heinous  in  the  fight 
 of  God,  than  the  open  vio- 
 lence of  rapine  and  oppref- 
 fion :  Tbey  overpays  the  deeds 
 of  the  wicked. 'Tis  alfo 
 
 the  common  fentiment  of 
 mankind,  that  fuch  under- 
 hand tricks,  fuch  traps  to 
 catch  men,  are  more  bafe  and  villainous  than  down- 
 right theft,  or   open  robbery  on   the   highway. 
 
 But  though  fuch  cunning  may  evade  the  laws  of 
 man^  and  fecure  both  wealth  and  impunity  in  the 
 world,  it  fhall  not  fo  elude  the  juftice  of  God,  or 
 efcape  his  vengeance.  Nay,  he  therefore  takes  it 
 into  his  immediate  cognizance,  becaufe   it  is  too  fub- 
 
 tile  for  human  laws  to  judge,  or  puniffi. Shall  not 
 
 J  v  fit  for   thefe  things?  faith   the  LORD  :  fhall  not 
 
 my  fold  be  avenged  on  fuch   a  nation  as  this  ? Bur, 
 
 *'  O  my  foul,  come  not  thou  into  their  fecret ;  unto 
 tC  their  afTembly  mine  honour  be  not  thou  united  ?." 
 'Tis  bafe  and  difhonourable  to  deceive  the  fimple  -, 
 and  a  fearful  thing  to    fall  into   the   hands  of  the 
 
 living  God. M  Envy     not    therefore    the  op- 
 
 "  preffor,  and  choofe  none  of  his  waysa." — He  that 
 is  referved  for  the  ftroke  of  Almighty  vengeance, 
 is  too  wretched  to  provoke  our  envy ;  too  great  a 
 
 2  Gen.  xlix.  6 
 
 *  Prov.  Hi.  3 1 , 
 
 cnmi 
 
 nal 
 
M  P.  after   TRINITY.  lgg 
 
 criminal  to  deferve  our  imitation. — He  that  injures 
 another,  injures  himfelf  moft:  He  is  more  the  object 
 of  our  pity,  than  of  anger  or  revenge. 
 
 After  fuch  a  declaration 
 
 30.  A  wonderful  and  [A  wonderful  and  horrible 
 horrible  thing  is  committed  thing\  one  would  exped  to 
 in  the  land.  hear   fome    very    monflrous 
 
 31.  The  prophets  propbefy  abomination,  fome  unheard 
 faljly,  and  the  priejls  bear  of  crime  ;  but  God's  jud^- 
 rule  by  their  means,  and  my      ment    of  things    is    not  like 
 
 people  love  to  have  it/a :  and  ours :  The  moft  horrible  and 
 what  will  ye  do  in  the  end  aftonifhing  fight,  which  he 
 thereof?  beholds  upon  earth,  is  that 
 
 unhappy  agreement    which 
 too  often  is  found  between  pallors  and  people,  to  de- 
 ceive, and  be  deceived.     Such  a  general  content  and 
 confpiracy    of  priefts,    prophets,  and    people,  mutu- 
 ally  to  cheat  and  impofe  upon  each  other  :    The  one 
 prophefying  falfly  ;    the  priefts  encouraging  and  ap- 
 plauding  what  they  ought  to    condemn  •,    and    the 
 laity  better  pleafed  with  fmooth  and  foft  lies,    than 
 with  honeft  and  impartial  truths !   Such  is  the  fubject, 
 if  we   may   fo  fpeak,    of  God's   aftonifhment,  and 
 may  well  be  the  caufe  of  our  dread  and  fear ;  feeing 
 it  too  often  happens,  within,,  the  very  church  herfelf, 
 that  the  people  of  God  take  greater  pleafure  m  falfe 
 doctrine,    which   tickles  the  ear,    than   in    found  in- 
 struction, which  feeds   the  foul ;  preferring  plaufible 
 falfhood  before  the  moft  facred  truths,  which  thwart 
 their  humour,  or  crofs  their  intereft. — To  fee  men, 
 in  full  day  light,  and  with  their  e\es  open,  fo  fond  of 
 delufion,  is  truly  wonderful !  to  confider  the  effects, 
 is  truly  horrible ! 
 
 O  4  The 
 
200  the  Fourteenth  SUNDAY  Pref . 
 
 The  Fourteenth  Sunday    after  TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer, 
 J  e  r  e  m.   Chap.  xxii. 
 
 P     R     E     F     A     C     E. 
 
 /N  the  morning  Leffon  was  repr Rented  the  great  and 
 general  corruption  of  the  Jewifh  people,  of  every 
 rank  and  dtgree.  In  this  chapter  the  prophet  is 
 charged  with  a  like  comni'ffwn  to  the  royal  family  of  Ju- 
 dah.  Their  particular  crimes  he  enumerates,  to  wit, 
 vanity  in  building,  oppreffion  and  violence,  fraud  and  ex- 
 tortion^ covetcufnefs  and  tnjujlice.  He  promifes  pardon 
 and  pro  I  peri  ty  on  their  r<  pint  ance  ;  and  threatens,  their 
 impenitency  and  di [obedience  with  extirpation,  and  the 
 utter  rejection  of  them  and  their  pojlenty  from  reigning 
 any  more  in  Judah.- 
 
 Particular  judgments  are  denounced  againfi  each  of 
 thoje  wicked  kings  ;  namely,  againfi  Shallum  or  Jehoa- 
 haz  that  he  (hould  be  carried  captive  into  Egypt,  and 
 die  there  ;  againfi  Jehoiakim  (who  impioujly  cut  in 
 pieces  the  roll,  which  conveyed  God's  m^ffage  to  him,  and 
 burnt  it  in  the  fire),  that  he  fhouid  die  an  unlamented 
 death  and  be  buried  with  the  burial  of  an  afs.  And 
 Coniah,  or  Jeconiah,  his/on,  is  threatened  with  capti- 
 vity to  Babylon,  and  never  to  return. — Ml  which  judg- 
 ments came  to  pafs,  as  bad  been  foretold. 
 
 The 
 
E.  P.  after  TRINITY.  201 
 
 The  refieftion  to  be  drawn  by  all  that  hear  tbefe  things, 
 is  plainly  this  :  If  J'uch  crimes  as  thefe  have  overthrown 
 the  thrones  and  families  of  the  might  iefl  princes,  how 
 fhall  finners  and  opprejjors,  of  inferior  quality,  think  to 
 efcape  the  punifhments  denounced  againft  allfuch  violati- 
 ons of  the  divine  law. 
 
 The  Fourteenth   Sunday    after   TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Jerem.  Chap.  xxii. 
 
 I.  CT'HUS  faith  the 
 LORD,  Go  down 
 to  the  boufe  oj  the  king  of 
 fudah,  and  fpeak  there  this 
 word, 
 
 2.  And  fay,  Hear  the 
 word  of  the  LO  RD,  O 
 king  of  fudah,  that  Jiitejl 
 upon  the  throne  of  David, 
 thou,  and  thy  fervants,  and 
 thy  people,  that  enter  in  by 
 tbefe  gates ; 
 
 3.  Thus  faith  the  LORD, 
 Execute  ye  judgment  and 
 rigbteoufnefs,  and  deliver 
 the  fpoiled  out  of  the  hand  of 
 the  oppreffor :  and  do  no 
 wrong,  do  no  violence  to  the 
 fir  anger,  the  father lefs,  nor 
 
 the  widow,  neither  {bed  in- 
 nocent blood  in  this  place. 
 
 4.  For  if  ye  do  this  thing 
 indeed,  then  Jhall  there  en- 
 ter in  by  the  gates  of  this 
 
 |^INGS     and 
 
 magif- 
 trates   are   God's  vice- 
 gerents; their  principal  bufi- 
 nefs  is  to  execute  judgment  and 
 juftice  in  the  earth.     If  they 
 pervert  or  neglect  this,  they 
 abufe  the  authority  they  have 
 received   of  God ;  they  re- 
 bel againft  their  own    Jiege 
 Lord    and    Sovereign,    and 
 violate  the    great   end  and 
 defign  of  their  office.     Yea, 
 by    degrees,    they   lap  and 
 weaken    the  foundation  of 
 their  own  power.     Forjuf- 
 tice,  in   the   diftribution  of 
 rewards  and  punifhments,  is 
 thefirmeft  balisand  eltablifh- 
 ment  of  authority,   as  well 
 as   moll  falutary  and  com- 
 fortable in  its  influences  to 
 the  people.     But  where  this 
 is  wanting,  there  that  order 
 and  relation  of  fuperiors  and 
 
 in 
 
202  The   Fourteenth     SUNDAY    Jer.    22. 
 
 houfe,  kings  fatting  a  upon     inferiors,    which  God  hath 
 the  throne  of  David,  riding     appointed  in  the  focieties  of 
 
 in  chariots,  and   on  horfes,      men,    for    their    good,     will 
 
 be,  and  his  fervuntst  and  inevitably  tend  to   the   de- 
 
 bis  people.  triment,  if  not  ruin,  of  both. 
 
 5.  But  if  ye  will  not     Kings  and    magiftrates 
 
 bear  the fe  words,  I  [wear  may    here  read  their  duty, 
 
 by  myj elf,  faith  the  LORD,  and  the  terms  on  which  they 
 
 that  this  houfe  fhall  become  are   to   expect  the    bleffing 
 
 a  deflation.  and  favour  of  God.     Their 
 
 duty  is  fpecified  in  the  third 
 verfe,  by  thofe  two  words,  judgment  and  right eoufnefs. 
 which  comprehend  a  faithful  and  impartial  exercife 
 of  all  acls  of  jullice,  particularly  the  two  great 
 branches  of  it,  pofitive  and  negative  jullice.  The 
 firil  is  contained  in  the  word  judgment,  being  the  ad- 
 minift ration  of  all  pofitive  jullice  and  equity  to- 
 wards others.  Namely,  Firfl,  In  making  good  laws : 
 Secondiv,  In  pronouncing  a  righteous  and  juft  fen- 
 tence  in  judgment,  purfuant  to  fuch  laws :  Thirdly, 
 In  a  flricl  and  impartial  execution  of  fuch  fentence 
 on  all  offenders.  And  this  adminiflration  of  pofitive 
 j uft ice,  is  here  exemplified  in  thefe  words,  Deliver 
 1  be  fpoiied  cut  of  the  hand  of  the  opprejfor. — The  fe- 
 eond  branch  of  jullice,  which  is  called  negative,  is 
 implied  in  the  word  righleGiifnefi,  and  concerns  more 
 immediately  a  man's  own  adions,  and  the  regula- 
 tion of  his  condud  and  dealings  towards  others,  lb  as 
 to  avoid  all  ads  of  fraud  or  violence:  And  this,  in 
 our  Leffon,  is  particularized  by,  Doing  no  wrong,  no 
 violence  to  the  Jlranger,  nor  the  widow,  neither  /bedding 
 innocent  blood.—  Note,  a  farther  and  more  particular 
 enumeration  of  the  duties  of  pofitive  and  negative 
 jullice,  is  contained  in  the  tenth  and  eleventh  chap- 
 ters of  the  whole  duty  of  man.  See  alfo  Dr.  Henry 
 Jllore's  ethics,  ch.  4,  5,  and  6. 
 
 Thou  art  Gileaa  unto  me, 
 
 6.  For    thus  fith  the     &c]  Gilead  was  a    fair  and 
 LORD,uuto  the  kings  houfe     fertile  province,  on  the  other 
 
 fide 
 *  lleb.  For  David  upon  his  throne. 
 
E.  P.  after 
 
 of  Judab,  Thou  art  Gilead 
 unto  me,  and  the  bead  of 
 Lebanon :  yet  furely  1  will 
 make  thee  a  wildernefs,  and 
 cities  which  are  not  inhabi- 
 ted. 
 
 7.  And  I  will  prepare  de- 
 foyers  againf  thee,  every 
 one  with  bis  weapons,  and 
 they  fall  cut  down  thy  choice 
 cedars ,  and  ca(l  them  into 
 the  fire. 
 
 8.  And  many  nations  Jhall 
 pafs  by  this  city,  and  they 
 Jljall  fay  every  man  to  bis 
 neighbour,  Wherejore  hath 
 the  LORD  done  thus  unto 
 this  great  city  ? 
 
 9.  Then  they Ji hall anfwer, 
 Becaufe  they  have  forfaken 
 the  covenant  of  the  LORD 
 their  God,  and  worfipped 
 Other  gods,  and  ferved  them. 
 
 TRINITY. 
 
 203 
 
 fide  Jordan ;  and  the  foreft 
 of  Lebanon,  beginning  there, 
 Gilead  is  called  the  head  of 
 Lebanon. — The  pafiage  con- 
 tains a  threatning  meflnge 
 againft  the  royal  family  of 
 Judab;  being  as  much  as  to 
 fay,  that  it  ihould  be  re- 
 duced to  as  defolate  a  con- 
 dition as  Gilead,  which  for- 
 merly had  been  a  moil  flou- 
 rifhing  and  pleafant  country, 
 but  now,  by  the  carrying 
 away  of  the  ten  tribes  into 
 captivity  by  Sbalmanezar^ 
 and  other  invafions,  wasquite 
 depopulated  and  reduced  to 
 a  "deiart.  The  like  judo-- 
 ment  is  denounced  againft 
 the  then  reigning  king  of 
 Judab  and  his  people,  be- 
 caufe they  followed  their 
 brethren  in  the  like  fins,  and 
 
 took  not  warning  by  their 
 punifhment. — Judab  and  ljrael  had  been  the  greateft 
 favourites  of  heaven  ;  diftinguifhed,  as  Gilead  had 
 once  been,  for  the  bleflings  of  peace  and  plenty, 
 and  exalted  above  other  nations,  like  the  bead  of 
 Lebanon.  But  now,  as  the  kingdom  of  Jfrael  had 
 already  been  rooted  out,  and  deftroyed,  for  their 
 wickednefs,  fo  ihould  the  tribe  of  Judab  alfoj  and 
 both  kingdoms  be  reduced  to  a  wildernefs,  and  as 
 cities  that  are  not  inhabited- — Hence  we  are  taught, 
 that  the  greater  privileges  any  Church  or  nation  en- 
 joys, the  forer  will  their  punifhment  prove,  if  they 
 abufe  the  favour  and  goodnefs  of  God.  The  fame 
 woes  fhall  fall  on  them,  as  are  here  pronounced  againft 
 the  Jews,  and  were  afterwards,  by  our  Lord,  againft 
 
 Caper- 
 
204  thi   Fourteenth    SUNDAY    Jer.   22. 
 
 Capernaum,  &c.  a :  And  what  may  not  we,  of  this 
 nation,  expect  and  fear,  who  are  like  them,  both  in 
 fins  and  mercies !  We  are  exalted  unto  heaven,  by 
 extraordinary  bleflings  ;  and  (hall  we  not  be  brought 
 down  to  hell,  for  our  neglect  and  abufe  of  them  ? 
 
 Weep  not  for  the  dead,  that 
 is,  for  the  good  fofiah,  who, 
 though  dead,  was  happy  and 
 in  peace  -,  but  weep  rather 
 for  his  wicked  fon  Shallum, 
 who,  after  a  very  fhort  and 
 impious  reign,  was  carried 
 captive  into  Egypt,  and  was 
 never  to  return,  or  fee  his  na- 
 tive country  any  more.  The 
 continuance  of  life,  to  the 
 wicked,  is  an  heavier  judg- 
 ment than  death  itfelf  is  to 
 the  righteous.  The  good 
 man  hath  hope  in  his  death, 
 how  fudden  or  violent  foever 
 it  may  be,  and  is  fare  to 
 find  reft ;  but  the  ungodly 
 are  banifhed  from  God's 
 Church  here,  and  will  be 
 driven  from  his  prefence  hereafter ;  therefore  their 
 end  is  without  hope.  In  the  perpetuity  of  this  ex- 
 pulfion  of  Sballum,  from  the  land  of  his  nativity,  lay 
 the  fling  of  his  punimment ;  efpecially  if  we  take  it 
 in  the  myftical  and  fpiritual  meaning.  According 
 to  thus  fenfe,  heaven  is  our  native  country,  and  the 
 ferujalem  which  is  from  above,  is  the  mother  of  us 
 all,  efpecially  of  them  that  are  of  the  houfhold  of 
 faith.  Of  this  our  heavenly  country,  Eden  was  the 
 emblem  before  our  fall :  The  Church  is  now.  From 
 Eden  indeed,  on  breach  of  our  firft  covenant,  man 
 was  driven  out,  never   to   return  or  fee  that  land  any 
 
 10.  Weep  ye  not  for  the 
 dead,  neither  bemoan  him, 
 but  weep  fore  for  him  that 
 goeth  away  :  for  he  pall  re- 
 turn no  more,  nor  fee  his 
 native  country. 
 
 1 1 .  For  thus  faith  the 
 LORD  touching  Shallum 
 the  fon  of  foftah  king  offu- 
 dah,  which  reigned  infead 
 of  foftah  his  jather,  which 
 went  forth  out  oj  this  place, 
 He  fljall  not  return  thither 
 any  more  : 
 
 1 1.  But  he  fhall  die  in 
 the  place  whither  they  have 
 led  him  captive,  dnd  fhall 
 Jee  this  land  no  more. 
 
 a  Matt.  xi. 
 
 more  5 
 
20; 
 
 E.  P.  after    TRINITY. 
 
 more ;  but,  on  the  terms  of  the  fecond  covenant, 
 and  faith  in  the  Redeemer,  he  is  reftored  to  the  hopes 
 of  a  return  to  a  better  country  b,  that  is,  to  heaven 
 itfelf,  by  a  new  birth,  and  re-admiffion  into  the  con- 
 gregation of  the  faithful.  But  if,  like  Sbalhim,  he 
 be  can:  out  of  this  holy  land  of  his  fecond  nativity  ; 
 that  is,  if  he  hath  been  juftly  excommunicated  and 
 cut  off  from  the  Church,  and  die  in  that  fearful  ftate, 
 he  (hall  never  return  thither  any  more  ;  he  fhall  for 
 ever  be  excluded  from  heaven,  that  place  of  our  firft 
 original,  and  final  reft :  Becaufe  "  there  remained! 
 *'  no  more  facrifice  for  his  fins,  no  further  covenant 
 "  of  grace ;"  u  but  a  fearful  looking  for  ofjudg- 
 **  ment  and  fiery  indignation,  which  fhall  devour  the 
 "  adverfaries."  See  Heb.  ch.  vi.  ver.  4,  5,  6,  7,  8. 
 and  ch.  x.  ver.  26. 
 
 The  prophet  next  ad- 
 drelTes  his  difcourfe  to  Je- 
 boiakim,  who  fucceeded  Sbal- 
 /um,  and  was  otherwifecalled 
 Jehoabas :  He  taking  no 
 warning  by  his  brother's  fall, 
 nor  forfaking  the  fins  which 
 had  caufed  it,  becomes  alfo  a 
 monument  of  divine  venge- 
 ance, and  a  fearful  example 
 to  warn  others.  To  his 
 fins  of  idolatry  and  pro- 
 fanenefs,  he  had  added, 
 violence,  opprellion,  and 
 bloodfhead:  Butitisobferve- 
 able,  that  thefe  ac~ts  of  in- 
 cedar  ?  did  not  thy  father  juftice  were  the  effects  of  his 
 eat  and  drink,  and  do  judg-  covet oufnefs.  This  vice  was 
 ment  and  juftice,  and  then  the  root  of  all  thofe  evils  ; 
 it  was  well  with  him  ?  from   hence    fprung     thofe 
 
 13.  Wo  unto  him  that 
 buildeth  bis  boufe  by  un- 
 righteoufnefs,  and  his  cham- 
 bers by  wrong  ;  that  ufeth 
 his  neigbours  fervice  with- 
 out wages,  and  giveth  him 
 not  for  his  vjork : 
 
 14.  That  faith  I  will 
 build  me  a  wide  houfe,  and 
 large  chambers,  and  cutteth 
 him  out  windows,  and  it  is 
 cieled  with  cedar,  andpainU 
 ed  -with  ver  mi  I  wn. 
 
 15.  Shalt  thou  reign,  be- 
 caufe thou  clofe/l  thyfelf   in 
 
 k  Heb.  xu  \6. 
 
 crimes 
 
of  the  poor  and  needy,  then 
 it  was  well  with  him  :  was 
 not  this  to  know  me  ?  faith 
 the  LOR  D. 
 
 17.  But  thine  eyes  and 
 thine  heart  are  not  but  for 
 thy  covetovfnefs,  and  for  to 
 fljetl  innocent  blood,  and  for 
 tppreffion,  and  for  violence 
 to  do  it. 
 
 206         The  Fourteenth  SUNDAY      Jer.    22. 
 
 16.  He  judged  the  caufe     crimes  of  cruelty   arid  op- 
 
 preilion,  which  violated  the 
 whole  fecond  table  of  the 
 law,  and  broke  through  all 
 the  foci  a  1  duties,  political 
 and  civil. — The  love  of  mo- 
 ney feems  to  have  been  that 
 prince's  natural  and  moft 
 predominant  vice.  But  that 
 which  gave  it  the  afcendant 
 over  him,  and  made  it  break 
 out  into  fuch  acts  of  violence 
 againft  his  neighbour,  was  his  open  violation  of  the 
 firft  table  of  the  law,  and  an  avowed  neglect  of  his 
 duty  towards  God  :  So  that  we  may  fay,  to  his  ido- 
 latry was  owing  the  breach  of  the  rirft  table  •,  to  his 
 covet  ovfnefs,  the  breach  of  all  the  fecond.  From 
 whence,  as  well  as  from  frequent  experience,  we 
 learn,  that,  without  true  religion,  no  man  -can  be 
 truly  virtuous  •,  and  that  he  who  is  not  juft  to  God, 
 will  not  be  juft  or  ftrictly  honeft  to  his  neighbour. 
 
 The  punifhment  here  de- 
 nounced againft  this  idola- 
 trous and  oppreflive  king,  is 
 a  punifhment  which  could 
 not  take  place  till  after  his 
 deceale ;  They  fhall  net  la- 
 ment for  him,  &c.  he  fhall 
 be  buried  with  the  burial  of 
 an  q/'-<,  drawn  and  cafl  forth 
 beyond  the  gates  of  Jerufalem. 
 — Our  modern  freethinkers 
 may,  if  they  pleafe,  deride 
 fuch  a  punifhment  as  this, 
 and  count  it  of  no  concern, 
 or  hgnification,  to  the  party 
 deceafed,  becaufe  the  body  is  quite  infenfible,  and 
 cannot  feel  what  is  done  to  it  after  death.  But  it  is 
 plain  from  this,  and  other  parts  of  Scripture,  that  what 
 
 the 
 
 lS.  Therefore  thus  faith 
 the  LORD,  concerning  Jc- 
 hoiakim  the  fan  of  J  oft  ah 
 king  of  Juduh,  They  pall 
 not  lament  for  him,  faying, 
 Ah  my  brother,  or  ah  ftfler  : 
 they  foall  not  lament  for  him, 
 faying,  Ah  lord,  or  ah  his 
 glory. 
 
 19.  He  fhall  be  buried 
 with  the  burial  of  an  afs, 
 drawn  and  cafl  forth  beyond 
 the  gates  of  "Jerufalem. 
 
E.  P.  after      TRINITY.  207 
 
 the  body  -fuffers  after  death   (although  itfelf  be  infen- 
 fiblc)  is  not  an   indifferent  thing  to  the  perfon  it  be- 
 longs  to.     It   appears,  from    many  paffages  in  holy 
 writ,  and  was  confonant  to  the  fentirnents  of  heathen 
 antiquity,    that  mourning  and    lamentation  for   the 
 death  of  friends,   as  well  as  decent  funerals,  was  not 
 only  a  cuflom  agreeable  to  the  dictates  both   of  rea- 
 fon  and    religion-,  but  that  the  want  of  fuch  funeral 
 rites  and  mourning,  was  accounted  fome  diminution 
 (at  leaft)  of  the  deceafed  perfon's  repofe  and   happi- 
 nefs,  if  not   a   real  difquiet. — That  this  was  agree- 
 able to  the  heathen  theology  c,  appears  from  the  cita- 
 tions we  have  noted  at  the  end.     But  the  paffages  in 
 Scripture,  befide  this  that  occurs  in  our  prefent  Lef- 
 fon,  are  very  numerous  and  exprefs,  where  the  want 
 of  burial,  when  threatened,  or  inflicted,  is  reprefent- 
 ed    as   a  curfe  and  heavy'  judgment  -,  which  it  could 
 not  be  to  the  deceafed,  if  the  departed  fpirit   were 
 not  fenfible  of,  nay,  were  it  not  fharply  affected  with, 
 the  indignity  (hewn  to  the  body. — To  good  men  in- 
 deed  this  could   be   no   grief,    becaufe   they  know, 
 whatever  difhonour  the  body  fuffers  in   life,  or  after 
 death,  it  will    be  raifed   again  in    glory.      But  the 
 wicked,  who  have   not  that  hope,  cannot  but  look 
 on  the  contempt,  or  indignities,  offered  to  their  dead 
 bodies,  as  the  earneft,  or  prelude,  of  thofe  fuffer- 
 ings,    which  their  bodies  alio   fhall   be  configned  to 
 when  they  are  raifed  again  at  the  laft  day.     Befides, 
 as  all  fenfe  of  the  body,  and  root  of  perception,  is 
 in  the  foul,  who  knows  what  immediate  lenfation  the 
 foul  hath  of   the   infuits,  or  injuries,  offered    to   its 
 body,  even   after  death,  and   after   all  its  organs  of 
 fenfe  are  broken  and  deftroyed  ? — That  this  fenfe  of 
 pain  may  remain   in  the  foul  (at  leaft  by  way  of  pu- 
 nifhment  to  an  ill  man,  who  had  placed  all  hishap- 
 pinefs  in    his  bodily  fenfes  and  appetites)   feems   not 
 improbable,  from  that  known  inftance,  that  a  perfon 
 
 c  See  Annotation  at  the  end. 
 
 whofe 
 
208         The    Fourteenth    SUNDAY      Jer.    22. 
 
 whofe  leg  hath  been  cut  off,  fhall  fbmetimes  feel  a 
 pain  in  the  foot  or  toe  of  that  very  leg.  And,  me- 
 thinks,  the  apprehenfion  of  this  fenfation  of  bodily 
 pain  after  death,  (hould  greatly  alarm  all  carnal  per- 
 fons,  who  too  freely  indulge  the  pleafures  of  fenfe  ; 
 it  being,  in  effect,  no  other  than  trailing  and  feeding 
 
 their  bodies  againft  the  day  of  Daughter. Of  this 
 
 fee  more  on  ch.  xxxvi.  ver.  30. 
 
 20.  Go  up  to  Lebanon, 
 and  cry,  and  lift  up  thy  'voice 
 in  Rafljan,  and  cry  from 
 the  paffage*  •  for  oil  thy 
 lovers  are  dejlroyed. 
 
 2 1 .  I  [pake  unto  thee  in  thy 
 profperity,  but  thou  faidfl, 
 I  will  not  hear  :  this  hath 
 been  thy  manner  from  thy 
 youth,  that  thou  obeyedjl  not- 
 my  voice. 
 
 22.  The  wind  fhall  eat  up 
 allthypaflors,  and  thy  lovers 
 pall  go  into  captivity,  fur -ely 
 then  fh alt  thou  be  aj, lamed 
 and  confounded  for  all  thy 
 wickednefs. 
 
 23.  O  inhabitant  of  Le- 
 banon, that  makejl  thy  neft 
 in  the  cedars,  hovj  gracious 
 
 Jbalt  thou  be  when  pangs 
 come  upon  thee,  the  pain  as 
 of  a  woman  in  travail  ? 
 
 24.  As  /  live,  faith  the 
 LORD,  though  Coniab  the 
 fan   of   fehoiakim    king  of 
 
 The  prophet  fpeaks  here 
 tojer  it  fa/em,  the  Hebrew  verb 
 being  of  the  feminine  gen- 
 der.  Or  may  it  not  refer 
 
 to  Jeconiah,  in  reproach  of 
 his  effeminacy  and  foftnefs, 
 as  our  Lord  calls  Herod 
 a  (he  fox  d,  for  his  fubtilty 
 and  mifchievous  temper  r* 
 That  this  was  the  character 
 of  Jiconiah,  appears  from 
 his  conduct.,  in  taking  more 
 after  his  mother,  than  after 
 his  father,  the  good  JoJiaby 
 and  acting  more  like  a  wo- 
 man than  a  man  :  effemi- 
 nacy in  man,  is  a  vice  which 
 God  abhors;  it  is  a  degra- 
 ding ourfelves  from  what  he 
 made  us,  and  changing  our 
 very  fex.  This  feems  for- 
 bidden in  that  law  of  Mofes 
 to  the  Jews,  c<  The  man 
 "  fnall  not  wear  the  drefs 
 "  of  the  woman."  Deut. 
 xxii.  5  — And  the  contrary 
 commanded   under    the 
 
 is 
 Jiidab  vuere  the  ftgnet  upon      Gofpel,   in  that  of  the  apo 
 
 d  See  Annotation  at  the  end 
 
 ftle, 
 
E.  P.  after    TRINITY.  209 
 
 my  right  hand, yet  would  I  ftle,  "  endure  hardnefs  as 
 pluck  thee  thence.  •'  a  good   foldier   of  Jefus 
 
 25.  And     I    iv ill  .give      "    Chi'iO:  e." 
 
 thee  into  the  hand  of  them  In  the  fame  flile  as  above, 
 that  feek  tby  life,  and  into  God  calls  Jeconiah,  inhabi- 
 the  hand  of  them  whofe  trefs  of  Lebanon,  ver.  23. 
 face  thou  fearefl,  even  in-  for  fo  the  original  imports  ; 
 to  the  hand  of  Nebuchad-  and  what  follows  [how  gra- 
 nezzar  king  of  Babylon,  cious  (Ijalt  thou  be  when  'pangs 
 and  into  the  hand  of  the  ccme  upon  thee,  the  pains  of 
 Chaldeans.  a  woman  in  travail]   is  not 
 
 only  a  keen  farcafm  againft: 
 all  affe&ed  foftnefs,  whereby  fuch  effeminate  men 
 think  to  make  themfelves  appear  gracious  in  the  eyes 
 of  the  world ;  but  a  commination  of  the  very  con- 
 trary erfecT,  which  will  certainly  happen  to  them. 
 That  as  they  delight  to  appear  as  women,  in  delicacy 
 and  tendernefs,  fo  fhall  they  fuffer  the  pains  which 
 women  are  doomed  to-,  pains  equally  grievous  and 
 infupportable,  as  the  pangs  of  a  woman  in  travail. — ■ 
 Nothing  contributes  to  render  afBicfiori,  of  any  ad- 
 verlc  turn  of  fortune,  more  exquifitely  painful,  and 
 truly  miferable,  than  an  habit  of  effeminacy  and  in- 
 dolence.— He  that  fo  maketh  provifion  for  the  flefh, 
 to  fulfil  the  luffs  thereof,  is  only  enfeebling  his  ftrength 
 for  temptation,  and  heaping  up  wrath  againft  the  day 
 
 of  wrath Man,  faith  the  apoftle,  "  is  the  image 
 
 "  and  glory  of  God  f." — But  he  is  fo  as  man,  and  of 
 the  nobler  fex  :  By  effeminacy  he  lofes  the  divine 
 image.  And  if  he  debafe  himfelf  to  the  image  of 
 woman,  he  muff  likewife  expect  the  curfe   that   was 
 
 laid  upon   woman,  fervitude,  forrow,  and  pain. > 
 
 But,  what  is  dill  more  dreadful,  the  fame  apoftle 
 hath  placed  the  effeminate  among  thofe,  who  "  mail 
 '*  not  inherit  the  kingdom  of  God  s." 
 
 Thy  mother  that  bare  thee.] 
 
 26.  And  J  will  cafl  thee     We  read  in  zKings, ch.  xxiv. 
 Hit,  and  thy  mother  that     That   a   her  name  was  Ne- 
 
 •    2  Tim.  ii.  3,         f   1  Cor.  xi.  7.  8  Ibid.  Ch,  vi.  9. 
 
 Vol,  IV,  P  "  bujkta, 
 
2io  The  Fourteenth    SUNDAY 
 
 bare  thee,  into  another  coun- 
 try, where  ye  were  not  born, 
 and  there  foall  ye  die. 
 
 27.  But  to  the  land 
 whereunto  they  defire  to  re- 
 turn, thither  Jhall  they  not 
 return. 
 
 28.  Is  this  man  Coniab 
 a  defpifed  broken  idol?  is 
 he  a  veffel  wherein  is  no 
 pleafure  ?  wherefore  are 
 they  cajl  out,  he  and  bis  feed, 
 and  are  cajl  into  a  land 
 which  they  know  not  ? 
 
 29.  O  earth,  earth,  earth, 
 hear     the     word    of    the, 
 LORD. 
 
 ZQ.Tbus  faith  the  LORD, 
 Write  ye  this  man  childlefs, 
 a  man  that  flmll  not  profper 
 in  his  days  :  for  no  man  of 
 his  feed Jhall  profper,  fitting 
 upon  the  throne  of  David, 
 and  ruling  any  more  in  fu- 
 dah. 
 
 Jer.    22. 
 
 "  huflota,    the   daughter  of 
 "  Elnathan  of  Jerufalem:^ 
 probably  an  ill  woman,  and 
 an  idolatrels.     She  certainly 
 bore  an  ominous  and  moft 
 inaufpicious    name h.     Her 
 fon  was  but  eighteen  years 
 old  when  he  began  to  reign, 
 and   "  did  evil  in  the  fight 
 "of  the  Lord:"  Which,   in 
 all  likelihood,  was  owing  to 
 the   education   he    had    re- 
 ceived under  fucb  a  mother. 
 In  the  hiftory  of  his  reign, 
 related  in  that  chapter,  we 
 find  him  twice  joined  with 
 his  mother :   Ver.  12-  it  is 
 faid,  "  He  and  his  mother 
 "  went  out   to   the  king  of 
 "  Babylon  •,"   and,  ver.    1 5. 
 That    u   he  carried   away 
 "  Jeboiacbin      to     Babylon, 
 u  and  the  king's  mother." 
 Which  feems  to  intimate  to 
 us,  that    his  weak    attach- 
 
 ment   to    a    fond  ungodly 
 mother  was  his  fin  and  his  punimment,  and  proved, 
 
 in  the  end,  to  be  the  ruin  of  them  both. A  loud 
 
 warning  this,  to  fuch  parents,  and  fuch  children! 
 But,  alas !  the  very  frequent  intlances  we  meet  with 
 of  the  unhappy  effedts  of  a  wrong  education,  fhew, 
 too  plainly,  what  little  attention  is  paid  to  this  part 
 of  our  Lefl'on. — This  king's  reign  proved  both  fliort 
 and  unhappy ;  having  fuch  a  tutorefs,  no  good 
 could    be  expected   of   him.     For   this  caufe   God 
 
 h  She  was  probably  named  Nehnjhta,  in  memory  and  honour  of 
 the  brazen  ferpent,  which  Hezekiah  had  fo  called  and  deftroyed, 
 becaufe  it  had  been  abufed  to  an  idolatrous  ufe. 
 
 threatens 
 
E.  P.  after   TRINITY.  21  r 
 
 threatens  to  pluck  him  thence,  though  he  were  the  fignet 
 on  his  right  hand,  &c.  A  prince  fo  early  corrupted, 
 and  fo  (poiled  in  his  youth,  is  alfo  pronounced  child- 
 lejs.  And  thus  is  fulfilled  that  faying,  "  Every  wife 
 lt  woman  buildeth  her  houfe,  but  the  foolifh  plucketh 
 4C  it  down  with  her  hands  \" — Not  that  Jeconiab  had 
 no  fon  ;  Salathiel  was  his  fon,  born  afterwards  in  Ba- 
 bylon. But  the  kingdom  of  David  (as  to  ruling  any 
 more  in  Judah)  was  extinct  in  him.  So  that  it 
 proved  literally  true,  That  Jeconiah  had  no  fon  to 
 Jit  upon  the  throne  of  David  after  him.  The  royal 
 family,  from  that  time,  was  reduced  to  a  private 
 condition,  until  the  time  of  Chrifl,  even  for  fourteen 
 generations k.  And  as  to  Chrifl's  kingdom,  though 
 he  was  lineally  defcended  from  David,  his  kingdom 
 was  not  of  this  world.  Neither  did  Chrift  fo  directly 
 defcend  by  Jeconiah,  as  by  Nathan's  line,  from  David. 
 — Nor  is  it  unworthy  our  notice,  that  what  we  render 
 here  and  in  the  4th  verfe,  fitting  upon  the  throne  of 
 David,  is  more  truly  rendered  in  the  margin,  fitting 
 for  David  upon  his  throne  ;  that  is  for  Christ  ;  for 
 he  is  "  King  of  kings,  and  Lord  of  Lords1;"  to 
 whom  all  power,  and  all  judgment,  is  committed  ; 
 who  alfo  is  often  ftiled  David™  All  kings,  there- 
 fore, are  but  his  fubftitutes;  their  throne  \shis  throne ; 
 they  reign  [Dei  gratia]  for  him,  and  by  his  grace 
 and  favour.  This  our  holy  Church  every  where  in- 
 culcates to  us,  as  well  as  gives  us  excellent  forms  of 
 prayer  according  to  this  doctrine ;  particularly  thofe 
 in  the  Communion  office,  which  immediately  follow 
 the  Commandments  — And  O  how  happy  were  it  for 
 the  world,  how  great  a  blefling  both  to  prince  and 
 people,  did  all  kings  confider,  "  Whofe  minifters 
 "  they  are:"  did  all  fubjecls  regard  them  as  the 
 minifters  of  God,  and  "  confider  whofe  authority 
 "  they  have !" 
 
 j  Prov.  xiv.  1.  *  Matt.  i.  17.  iRe<v.  xix.   1 6. 
 
 m  Ezek.  xxxiv.  23,  tSc 
 
 P2  On 
 
2i2     The  Fourteenth  SUNDAY,^,     Jer.  22- 
 
 On  ver.  18.  iq.  Agreeable  to  the  heathen  theology.']  That  this 
 was  fo,  appears  from  that  paflage  in  Homer,  Iliad  XXIII.  Wheie 
 the  ghoft  of  Patroclus  is  introduced  complaining  that  his  funeral 
 rites  had  not  been  performed  ; 
 
 -"  Thus  the  phantom  faid, 
 
 "  Sleeps  my  Achilles,  his  Patroclus  dead  ? 
 
 "  Living,  I  feem'd  his  deareft,  tend'reft  care  ; 
 
 "  But  now,  forgot,  I  wander  in  the  air, 
 
 "  Let  my  pale  corfe  the  rites  of  burial  know, 
 
 "  And  give  me  entrance  in  the  realms  below. 
 
 "  Till  then,  thefpirit  finds  no  refting  place, 
 
 M  But  here  and  there  th'  unbody'd  fpedtres  chafe, 
 
 •1  The  vagrant  dead  around  the  dark  abode, 
 
 "  Forbid  to  pafs  th'  irremeable  flood." 
 
 On  which  Mr.  Pope  remarks,  it  was  the  common  opinion  of  the 
 antients,  that  the  fouls  of  the  departed  were  not  admitted  into  the 
 number  of  the  happy,  till  the  bodies  had  received  the  funeral  rites. 
 They  fuppofed,  thofe  that  wanted  them,  wandered  about  an  hun- 
 dred years,  before  they  were  wafted  over  the  infernal  river.— Vir- 
 gil alfo  hath  the  fame  fentiment,  concerning  the  ftate  of  departed 
 fouls  >  at  leaft  had  in  his  view  the  above  paffage  of  Homer. 
 
 Hac  omnis  quant  cernis,  inops  inbumaiaque  turha  eft,  &C  * 
 
 Thus  Englijbed by  Dry  den, 
 
 "  The  ghofts,  rejected,  are  th' unhappy  crew, 
 
 "  Depriv'd  of  fepulchres  and  funeral  due. 
 
 "  An  hundred  years  the)?  wander  on  the  ihore, 
 
 "  At  length,  their  penance  done,  they're  wafted  o'er." 
 
 Ver.  zo.  A /he  fox.]  'AkSnrmu  rccvrv,  Luiexlv.  32.  which  is  puC 
 in  the  feminine  gender,  to  denote  Herod's  mifchievous  craft  and 
 fubtilty.  So  in  Homer,  the  Greeks,  in  reproach  of  their  cowardice, 
 are  called  women,  not  men,  'A^ai^e?  ex  it  'Ax^Tot,  perfons  degene- 
 rated from  all  manly  courage  and  virtue.  We  find  the  fame  figure 
 in  the  prophet,  Nahum  m.  13.  "  Thy  people  in  the  midft  of  thea 
 "  are  women." 
 
 *  See  the  reft  in  the  fiLm id,  Book  VI. 
 
 We 
 
Pref.         The  Fifteenth  SUNDAY,^".        213 
 
 The  Fifteenth  S  u  n  d  a  y   after  TRINITY. 
 Proper  Leflbn  for  Morning  Prayer. 
 
 J  E  R   EMIAH,    Chap.    XXXV. 
 
 PREFACE. 
 
 T/JT7   E  have*  in  this  chapter,  not  only  a  Leffon  of 
 yjf      ft  rift  temperance,  but  a  ftngular  example  of  obe- 
 dience to  paternal  authority. 
 
 'The  Rechabites  total  abftinence  from  wine,  and  the 
 common  conveniences,  as  well  as  luxuries,  of  life,  was 
 improved  into  a  more  exalted  degree  of  virtue,  by  their 
 pious  obfervance  of  it  in  obedience  to  the  command  of  their 
 father  Jonadab- 
 
 How  acceptable  fuch  a  dutiful  compliance  with  the  in- 
 juntlions  of  our  parents  is  to  God-,  appears  by  the  blejfmg 
 pronounced  and  intailed  on  this  family  (ver.  \g. ) :  That 
 it  fbould  not  only  be  prcferved  by  the  fpecial  protection  of 
 Providence,  but  be  fo  perpetuated,  as  not  to  want  a  man 
 to  (land  before  God  for  ever.  And  the  hijiory  of  this 
 family,  as  far  as  we  can  trace  it,  confirms  the  truth  of 
 this  promifed  bleffing.     See  remark  on  ver.  \g. 
 
 But  there  is  a  more  fpecial  ufe,   which  we  Gentile 
 Chrifiians  may  draw  from  this  example. 
 
 Tbefe  Rechabites  were  defended  from  the  Kenites  (i.  e. 
 from  Jethro,  the  father-in-law  of  Mofes,  who  was  a 
 Midianite),  andfo  not  naturally,  but  fpiritually,  of  the 
 
 P  3  feed 
 
2H  Xbc  Fifteenth  SUNDAY  Pref. 
 
 feed  of  Abraham  ;  being  of  the  fame  faith  and  Church, 
 as  Profelytes ;  but  not  of  the  fame  progeny,  with  the  Jews. 
 Herein  they  were  the  emblems  and  types  of  the  Gentile 
 Church,  even  of  Us  the  adopted  children  of  Abraham  •, 
 •whom  therefore  the  Apo/lle  calls,  *'  The  wild  olive  in- 
 "  grafted  into  the  true  V  -  Of  thefe  Kenites  we  read  in 
 Judges  i.  1 6.  'That  "  they  went  up  out  of  the  city  of 
 "  palm-trees  with  the  children  of  Judah,  into  the  wil- 
 "  dernefs  of  Judah." 
 
 Their  abflemious  and  aujlere  courfe  of  life  is  a  pattern 
 therefore  to  us,  cf  mortification  and  felf  denial.  They 
 lived  in  the  world,  as  ml  of  the  world ;  as  pilgrims  and 
 travellers,  expedite  and  dij 'engaged  from  all  its  plevfures, 
 as  well  as  incumbrances  •,  in  a  conjlant  readinefs  to  remove 
 their  fiation,  wherever  Providence  fhould  call  them. 
 Thefe,  probably,  or  fuch  as  thefe,  were  the  reafons  why 
 their  anceflor  Jon  ad  a  b  had  obliged  them  to  lead  fuch  an 
 afcetic  and  abflinent  life. — How  much  more  ought  we  to 
 live  foberly,  and  be  temperate  in  all  things,  whom  our 
 Majler  Chrijl,  whom  all  our  Jpirilual  anceflors,  the  Apo- 
 files,  Saints,  and  Martyrs,  who  have  gone  before  us,  have, 
 by  precept  and  example,  admonifhed,  "  To  keep  ourf elves 
 "  unfpotted  from  the  world ■,  not  to  love  the  world, 
 "  nor  the  things  that  are  in  the  world;  becaufe  the  love 
 "  of  the  world,  is  enmity  againfl  God ;  that  we  are 
 "  not  of  the  world,  even  as  Chrijl  was  not  of  the 
 *'  world ;  that,  though  we  live  in  the  flejh,  we  fhould 
 "  not  walk  after  thefiefh  ;  that  we  cannot  ferve  God  and 
 *l  mammon." 
 
 Thefe,  and  many  more  admonitions  of  like  import, 
 which  are  duly  repeated  to  us  by  our  fpiritual  parents, 
 the  Church,  and  her  teachers,  cannot  but  lay  us  under 
 much  flronger  obligations  to  obedience,  than  the  injuntlions 
 cf  a  mere  man  [Jonadab,  the  f on  of  Rechab]  did  his 
 houfe  and  defendants.  Efpecially  when  we  reflecJ  on  that 
 (olemn  promife  we  have  all  made  in  our  baptifm,  of  "  re- 
 ■"  nouncing  the  vain  pomps  and  glory  of  the  world,  with 
 
 *  Rom.  xi.  17. 
 
 "  all 
 
Pref.  after    TRINITY.  215 
 
 "  all  the  covetous  defires  of  the  fame,  and  carnal  de fires 
 *'  of  the  flejh^fo  as  not  to  follow,  nor  be  led  by,  them." — 
 When  we  alfo  confider,  that  it  was  upon  this  very  con- 
 dition we  were  admitted  into  the  houfe  and  family  of 
 Chrijl ;  and  that  all  our  right  and  title  to  the  privileges 
 and  blefiings  of  it  depends  on  a  faithful  dif charge  of  thofe 
 engagements. 
 
 That  the  Church  intended  to  recommend  this  ufe  of  the 
 example  before  us,  fecms  very  plain  from  her  choice  of  the 
 gofpel  for  this  day,  where  our  Lord  warns  us.  tC  To  take 
 "  no  thought  for  our  life,  what  we  fhall  eat,  or  what  we 
 u  Jhall  drink  ;  nor  for  cur  body  what  we  fhall  put  onb  ;" 
 but  to  leave  thefe  wordly  accommodations  to  the  wife  care 
 and  providence  of  our  heavenly  Father,  either  to  bejlow  or 
 with-hold  them,  as  he  fljall  fee  bejl. — And  whofo  defires  to 
 have  his  meditations  affiled  and  inlarged  on  this  mofi  ufe- 
 ful  dotlrine  of  felf -denial,  and  fitting  loofe  to  the  pleafures 
 and  the  cares  of  the  world,  may  read  what  Dean  Stan- 
 hope faith  in  his  comment  on  the  gofpel,  efpecially 
 what  falls  in  with  the  inllruclion  contained  in  the  Lef- 
 
 fon  now  before  us. "  We  are  not,   as  he  rightly  ob- 
 
 **  ferves,  by  any  exprefs  law  of  our  Lord,si  forbidden  the 
 "  ufe  and  enjoyment  of  the  conveniencies  or  comforts  of 
 c*  life"  (nor  was  the  inter  ditlion  of  wine,  &c.  impofed  on 
 the  Rechabites  by  a  divine,  but   only  by  an  human  law)  : 
 1    But,  as  be  proceeds,  there  is  a  great  deal  of  danger  in 
 "  indulging  even  a  lawful  regard  and  concern  for  the 
 "  things  of  the  world,  becaufe  they  are  too  apt  to  gain 
 "  upon  our  hearts,  and  engage  our  affeR ions  further  than 
 *'  is  confident  with  that  love  of  God,  and  heavenly-minded- 
 1  nefs,  zvhich  ought  to  be  the  fupreme  and  governing  prin- 
 *  ■  ciple  in  every  Cbritttan.     That,  without  a  perfetl  in- 
 difference to,  and  difengagement  from,  the  enjoyments, 
 "  and  even  the  neceffaries,  of  life,  we  fhall  never 'be  able 
 to  Hand  the  trial  when  temptation  arifes  ;  but  be  in  dan- 
 ''  ier  °f  falling  either  into  injuftice  or  covetoufnejs,  when 
 the  u  or  Id  puts  unlawful  advantages  within  our  reach; 
 
 *  Matt.  vi. 
 
 P  4  "  or 
 
ai6  The  Fifteenth    SUNDAY  Pref. 
 
 "  or  of  murmuring  and  difcontent,  ivhen  it  Jlrips  us  of 
 ci  thofe  we  were  formerly  pojfeffed  c/." 
 
 The  way,  therefore,  to  fecure  our  hearts  againji  the 
 hazards  of  any  fuch  experiment,  which  it  fjjall  pleafe  the 
 wifdom  of  providence  to  make  upon  us,  is,  feriaufly  to  at- 
 tend to,  and  imitate,  the  example  of  the  pious  Rechabites, 
 who,  when  pots  full  of  wine  Weups  were  fet  before 
 them,  and  the  prophet,  by  God's  particular  command, 
 had  them  drink,  they  refufed,  and/aid,  we  wijl  not  drink 
 wine. 
 
 The  temptation,  we  fee,  was  not  only  prefent,  with 
 every  circumflance  of  convenience,  as  well  as  plenty,  to 
 invite  a  compliance  ;  hut  was  inforced,  and  their  com- 
 pliance, as  it  were,  authorized  by  the  command  of  a 
 prophet  ;  yet,  we  find,  that,  as  the  temptation  itfelf 
 wade  no  imprejion  on  their  virtue  ;  Jo  neither  did  they 
 think,  that  even  a  permiffion,  andfeeming  command,  from 
 Heaven,  was  afufficient  warrant  for  dilpenfingwitb  their 
 obedience  to  the  pofitive  command  of  their  Father. 
 
 As  this  their  frmnefs  of  virtue  and  refolution,  their 
 remarkable  temperance,  and  inviolable  attachment  to  the 
 injunction  of  their  father,  minifteredjuft  caufe  of  reproach 
 againji  the  Jewifli  nation,  who  had  broken  through  all 
 the  pofnive  commands  of  God,  and  their  own  mod  folemn 
 engagements ;  much  more  ought  all  revolting  and  dif~ 
 obedient  Chriflians  to  expeel  that  thefe  fans  of  Rechaf> 
 will  rife  up  in  the  judgment  againji  fuch  a  faithlefs  an$ 
 perverfe  generation,  and  condemn  them. 
 
 The 
 
M.  P.  after    TRINITY.  zx7 
 
 The  Fifteenth  Sunday  after  TRINIT  IT. 
 Proper  Leffon  for  Morning  Prayer, 
 
 Jeremiah,  Chap.  xxxv. 
 
 An  example  of  Jiritt   temperance  : — The  praif*  and  re- 
 ward of  filial  obedience. 
 
 l.CT^HEvjord  which  came  TTER  E  Gocl  tempteth 
 unto  'Jeremiah  from  •*•  ■*-  the  Recbabites  :  lie  al- 
 the  LO  RD,  in  the  days  of  fo  tempted  Abraham,  Gen. 
 Jeboiakimthefonofjoftab,  xxii.  i.  And  yet,  St.  James 
 king  of '  Judab,  faying ;  afllires    US,      '*     That     God 
 
 2.  Go  unto  the  houfe  of  "  tempteth  no  ma'r;c."  How 
 the  Recbabites,  end  fpeak  is  this  to  be  reconciled?  — 
 unto  them,  and  bring  them  Why,  it  is  the  end  and  de- 
 into  the bfiufe of 'the  LORD,  fign,  by  which  the  tempta- 
 into  one  cf  the  chambers,  and  tions  ot  any  kind  are  to  be 
 give  them  wine  to  drink.  diftinguifhed. — The  action, 
 
 to  which  a  man  is  tempted, 
 either  by  the  good  or  evil  fpirit,  may  be  the  very 
 fame  (as  in  the  cafe  of  David's  numbering  the  people  ; 
 compare  2  Sam.  xxiv.  1.  and  i  Chron.  xxi.  i.)-,  but, 
 in  the  end  or  defign,  there  is  this  wide  and  ma- 
 terial difference  ;  God,  in  every  trial,  wills  our  vic- 
 tory ;  the  devij,  our  defeat :  The  one  acls  as  our 
 friend,  the  other  as  an  enemy.  God  leads  us  into 
 temptation  tas  he  did  his  own  Son  into  the  wildernefs 
 to  be  tempted),  that  fo  we  may  have  the  oppor- 
 tunity of  approving  our  virtue,'  and  winning  the 
 crown  ;  and  fo  be  delivered  from  evil,  even  the 
 greateft  of  all  evils,  eternal  death.  But  every  tempta- 
 tion of  Satan  is  a  trap  and  a  fnare  to  our  virtue,  that 
 we  may  fall  into  evil,  and  fo  be  undone.     This  di£ 
 
 c  Jam.  i.  13. 
 
 tinclion 
 
2 1 8       The  Fifteenth   SUNDAY  Jer.  35. 
 
 tinclion  folves  the  Teeming  difficulty  ;  Co  that  we  may, 
 from  hence,  the  better  apprehend  the  fcnfe  of  that 
 petition  in  our  Lord's  Prayer,  That  God  would  not 
 had  us  into  temptation;  and  likewile  of  that  feemingly 
 ftrange  advice  of  the  Apoille,  That  we  fhould  "  count 
 "  it  all  joy,  when  we  fall  into  divers  temptations  '." 
 Hence  then,  we  may  fee  two  reafons,  why  God  is  here 
 pleafcd  to  tempt  or  try  the  obedince  of  thefe  Recha- 
 bites :  The  one  was,  for  their  own  greater  advantage 
 and  improvement  ;  the  other  was,  that  their  fidelity, 
 and  firm  adherence  to  the  injunction  of  their  ancef- 
 tor,  might  be  rendered  more  confpicuous,  and  pro- 
 voke the  Jews  to  emulate  their  virtue. — To  conclude, 
 the  juftice  of  God  requires  the  trial  of  our  obedience, 
 in  order  to  prove,  whether  it  be  fmcere ; — therefore 
 temptation  is  neceflary  : — And  herein,  his  goodnefs 
 feek s  a  double  good  ;  Firft,  our  own  profit,  and  then 
 the  benefit  of  others ; — therefore  it  is  ufeful.  So  that 
 we  have  caufe,  with  St.  Paul,  to  '*  glory  in  tribula- 
 w  tion,  knowing  that  tribulation  worketh  patience ; 
 "  and  patience,  experience;  and  experience,  hope; 
 "  and  hope  maketh  not  afhamed,  becaufe  the  love 
 "  of  God  is  fhed  abroad  in  our  hearts  by  the  Holy 
 *'  Ghoft,  which  is  given  unto  us."  We  have  good 
 caufe  therefore  to  rejoice,  as  St.  James  advifes,  when 
 we  fall  into  fuch  temptations. 
 
 In   the    Morning  Proper 
 
 3.  Then  I  took  Jaazaniab  LefTon  for  the  twelfth  Sunday 
 the  fon  of  Jeremiah,  the  fon  a  fter  Trinity,  we  find  men- 
 0/  Habaziniab,  and  his  bre-  tion  of  Jonadab,  who  was 
 then,  and  all  his  font,  and  the  firft  inftitutor  of  this 
 the  whole  boufe  of  the  Re-  extraordinary  abftinence  ^ 
 chabites.  yet  his  defendants  are  not 
 
 4.  And  I  brought  them  in-  filled  from  him,  but  from 
 tothebou/eofthe  LO  RD,  his  father  Recbab  :  Which 
 into  the  chamber  of  the  Jons  feems  no  fmall  mark  of  his 
 cf  Hanan,  the  fon  of  Igda-     humility,    as  well  as  refpecl 
 
 d  Jam.  i.  2. 
 
 for 
 
M.  P.  after    T 
 
 liab  a  man  of  God,  which 
 was  by  the  chamber  of  the 
 princes,  which  was  above 
 the  chamber  of  Maajeiab  the 
 fon  o/Sballum,  the  keeper  of 
 the  door. 
 
 5.  And  I  fet  before    the 
 
 fons  of  the  honfe  of  the  Re- 
 
 chabites,  pots  full  of  wine, 
 
 and  cups,  and  I  faid  unto 
 
 them,  Drink  ye  ivine. 
 
 R  I  N  I  T  Y. 
 
 2x9 
 
 for  his  father,  in  that  he 
 chofe  to  have  them  diftin- 
 guifhed  by  his  father's  name 
 rather  than  his  own.  The 
 heads  of  new  feds  are  gene- 
 rally ambitious  of  impofmg 
 their  own  names  on  their 
 difciples  and  followers  :  So 
 all  heretics,  both  antient  and 
 modern.  But  Jonadab  feeks 
 no  fuch  diflindtion.  If  there 
 were  any  honour  in  fo  ftrict 
 and  holy  an  institution,  he  leaves  it  to  his  father  Re- 
 chab;  he  covets  not  to  perpetuate  his  own  name,  but 
 the  name  of  his  father,  and  the  virtue  of  his  pofteritv, 
 A  worthy  example  for  the  founders  of  any  new  im- 
 provements in  knowledge  or  virtue,  and  for  every 
 true  fervant  of  God  to  imitate.  The  Apoftles,  and 
 all  good  men,  have  fet  the  fame  pattern;  therein  pur- 
 fuing  the  precept  of  our  Lord,  "  Let  your  light  fo 
 "'  mine  before  men,  that  they,  feeing  your  good 
 '*  works,  may  glorify  your  Father,  &ce."  And 
 again,  "  Be  not  ye  called  Rabbi,  for  one  is  your 
 **  matter,  even  Chrift,  and  all  ye  are  brethren  f". 
 
 It  was  about  three  hun- 
 dred years  fince  Jcnadab  had 
 laid  this  inhibition  on  his 
 children  ;  and  we  here  fee 
 how  inviolably  they  had  ob- 
 ferved  it  for  io  long  a  time, 
 — A  great  reproach  this,  not 
 only  to  the  Jewijh  nation, 
 whom  God  in  this  Leflbn 
 upbraids  with  this  inftance 
 of  ftricl.  obedience  -,  but  to 
 us  Chriflians,  who  have 
 fhamefully  departedfrom  the 
 commands  of  our  Lord  and 
 f  Ch.  xxiii.  8. 
 
 Mailer, 
 
 6.  But  they  faid,  We  will 
 drink  no  wine :  for  Jonadab 
 the  fon  of  Rechab  our  father 
 commanded  us,  faying,  Ye 
 fhall  drink  no  ivine,  neither 
 ye,  nor  your  fons,  for  ever. 
 
 7.  Neither  ft ball  ye  build 
 bouf e, nor  fow  feed,  nor  plant 
 vineyard,  nor  have  any  : 
 but  all  your  days  ye  fiall 
 dwell  in  tents,  that  ye  may 
 live  many  days  in  the  land 
 where  ye  be  f  rangers. 
 
 *  Matt.  v.   16. 
 
220        The  Fifteenth  SUNDAY         Jer.  35. 
 
 8.  Thus  have  we  obeyed  Mafler,  a  greater  than  Jona- 
 the  voice  ofjonadab  the  f on  dab  the  fan  of  Rechab,  even 
 of  Recbab  our  father,  in  all  Jesus  Christ,  the  Son  of 
 tbathehatb  charged  us,  to  the  mofl:  High  God. —  And 
 drink  no  wine  all  our  days,  bow  comes  it  to  pafs,  that 
 ive,our  wives, curfons,  nor  the  infti  unions  of  a  man,  not 
 fur  (laughters;  only  of  the  good  Jonadab, 
 
 9.  Nor  *>  build  fctifes fir  but  a  falfe  Mahomet  8,  a  vain 
 
 us  to  dwell  in:  neither  have      philofopjier  \     a   Nftlor\    a 
 
 w<  wiq-W,  wrjSWrf,  «or     Calvin  \  (hall  be  fo  pun&u- 
 reejM  '  ally   obferved   by  their  fol- 
 
 io. But  we  have  dwelt     lowers  [in  their   touch  nor, 
 in  tents,  and  have  obeyed,     tafte  not,  handle  not],  and 
 
 end  done  according  to  all  that      yet,     the    moft    folemil    ap- 
 
 Jcnadab  our  father  csm-     pointmentsof  the  Great  God 
 manded  us.  of    Heaven,   and    his  molt 
 
 Bleifed  Son,  are  fo  foon,  fo 
 generally,  fo  lightly  infringed?  What  is  this  owing 
 to,  but  the  treachery  and  corruption  of  the  heart  of 
 man,  which  is  apter  to  fubmit  to  the  dictates  of  flefh 
 and  blood,  in  an  Equal  of  the  fame  nature,  than  to 
 the  laws  of  the  fpirit  of  life.  This  carnal,  propenfion, 
 to  which  all  men  are  fo  fubjedt,  was  the  caufe  of  thofe 
 frequent  lapfes  of  God's  own  people  into  idolatry ;  and 
 is  therefore,  by  fome  of  the  fathers, .  aiTigned  as  one 
 reafon,  why  Chrift  aiTumed  the  human  nature,  and  a 
 vifible  body,  that  fo,  appearing  as  man  amongft  men, 
 his  precepts  and  example  might  obviate  and  cure  that 
 wrong  bias  of  our  nature,  and  make  the  more  lading 
 imprellion  on  our  hearts,  by  condefcending,  in  fome 
 meafure,  to  the  infirmity  of  our  natural  defires. 
 
 It  might  be  objedted,  how 
 
 11.  But  it  came  to  pafs,     then  came  it  to  pafs,  that 
 
 when  Nebuchadnezzar  king     they  had  quitted  their  tents, 
 
 8  Mahomet  forbad  the  ufe  of  Wine. 
 
 h  Pythagoras of  Ffefli. 
 
 3  Head  of  the  Quakers  forbad  the  ufe  of  both  the  Sacraments. 
 k  CakAn      •—  ■■■-- .     •    of  Epilcopac}%  &e.  ' 
 
 and 
 
M.  P. 
 
 after   TRINIT  Y. 
 
 22.1 
 
 let  us  go  to  Jerufalem,  for 
 fear  of  the  army  of  the  Chal- 
 deans, and  for  fear  of  the 
 army  of  the  Syrians :  jo  we 
 dwell  at  Jerufalem. 
 
 of  Babylon  same  up  into  the     and  lived  at  JerufaUm?  Th  s 
 land,  that  we  [aid,  Come  and     objection  is   here  prevented 
 
 and  folved.  And  we  do  not 
 find  their  difpenfing  with 
 that  part  of  their  founder's 
 order,  in  relation  to  their 
 living.//*  tents  (feeing  it  was 
 for  the  fake  of  feif-preierva- 
 lion  in  a  time  of  war)  is  at  ail  imputed  as  a  fault,  or. 
 breach  of  rule.* — By  this,  we  fee  God  is  no  rigid  Jud^e 
 in  cafes  of  necellity  :  That  all  human  infti  tut  ions, 
 even  in  divine  things,  are,  in  their  nature,  mutable, 
 and  may,  by  a  like  or  competent  authority,  be  alter- 
 ed, or  difpenfed  with,  where  the  grounds  are  jufl:  and 
 reafonable.  Nothing  but  the  moral  laws  of  God  are 
 unchangeable,  and  admit  of  no  difpenfation. 
 
 12.  Then  came  the  zvord 
 of  the  LORD  unto  Jere- 
 miah,   faying, 
 
 it,.  Thus  faith  the  LORD 
 of  hofls,  the  God  cf  Ifraely 
 Go,  and  tell  the  men  of  Ju- 
 
 The  drinking  of  wine  is  a 
 thing,  in  its  nature  indiffe- 
 rent, nay,  £>metimes,  necef- 
 fary,  and  allowed  as  a  cor- 
 dial for  the  (lomach's  fake 
 (fee  1  Tim.  v.  25  j,  as  well 
 as   highly    grateful    to    the 
 
 dah,  and  the  inhabitants  of    taite,  and  making  glad   the 
 Jerufalem,  Will  ye  not  re-     heart  of  man.      bin,  on  the 
 
 ceive  infrutlion  to  hearken 
 to  my  ivords  f  faith  the 
 LO-RD. 
 
 14.  Tbeivordsofjona- 
 dah  the  fan  of  F.echab,  that 
 he  commanded  bis  fans  not  to 
 drink  ivine,  are  performed; 
 for  unto  this  day  they  drink 
 none,  but  obey  their  fathers 
 commandment  :  not-with- 
 flanding  I  have  fpoken  unto 
 you,  fifing  early,  and  fpeah- 
 ing,  but  ye  hearkened  not 
 unto  me. 
 
 contrary,  admits  of  no  indif- 
 ference •,  the  Law  of  God 
 hath  pofitively  forbidden  it : 
 In  its  nature,  it  is  deftructive 
 of  foul  and  body  ;  ruinous 
 to  our  peace,  our  comfort, 
 our  happinefs  both  temporal 
 and  eternal.  The  only  temp- 
 tation to  it,  is  it  gratefulnels 
 to  corrupted  nature,  to  a 
 vitiated  tafte,  an  irregular 
 appetite  :  Yet  for  the  fake 
 of  indulging  thefe,  the  fin- 
 ner   forfeits   all   the  advan- 
 
222 
 
 The  Fifteenth  SUNDAY 
 
 Jer-  35. 
 
 tages  and  rewards  of  virtue;  breaks  through  the  ftrict- 
 eft  ties  of  duty,  and  moft  folemn  engagements,  in  con- 
 tempt of  God,  his  promifes,  or  his  threatnings  ;  and 
 profanely  fells,  as  Efau  did,  his  very  birthright,  his 
 profped  of  Heaven,  and  eternal  felicity,  for  a  morfel 
 of  meat,  a  momentary  pleafure,  a  mere  trifle,  a  toy, 
 
 a  cheat Is  it  poilible,  that  men,  a  whole  body  of 
 
 men,  could  fo  unanimoufly,  fo  conftantly,  for  the 
 fpace  of  three  hundred  years  together,  renounce  the 
 tafte  of  an  innocent,  a  grateful  liquor,  in  obedience 
 to  a  man  ;  and,  that  Chriftians,  God's  own  people, 
 members  of  Chrift's  facred  body,  fhould  not  abftain 
 from  the  pleafures  of  fin  for  a  day,  for  an  hour  ! — O 
 itrange  perverfenefs  of  human  nature  !  O  moft  abufed 
 goodnefs  of  God  ' — How  ought  the  reflection  to  fling 
 our  conlcience,  and  fhame  us  into  obedience  ! 
 
 Nor  have  we  the  lead:  plea 
 or  excufe  to  offer  for  our  fin  : 
 The  only  allowable  one,  that 
 of  ignorance,  is  taken  away 
 by  the  frequent  remon- 
 ftrances,  the  repeated  ad- 
 monitions, the  continual  re- 
 proofs, which  God  makes 
 by  his  Holy  Spirit,  by  his 
 word,  by  his  minifters,  by 
 our  own  confciences ;  fo  that, 
 early  and  late,  the  finner.  has 
 the  knowledge  and  the  dan- 
 ger of  his  crimes  founded  in 
 his  ears.  What  a  madnefs 
 is  it  to  refill:  fo  many  calls!  How  juft  mufl  the 
 vengeace   of    God    be    for    fuch   obftinate    difobe- 
 
 15.  I  have  fent  alfo  unto 
 you  all  my  Jervants  the  pro- 
 phets, rijing  up  early ,  and 
 fending  them,  faying,  Re- 
 turn ye  now  every  man  from 
 his  evil  way,  and  amend  your 
 doings,  and  go  not  after  other 
 gods  to  ferve  them,  and  ye 
 fhall  dwell  in  the  land,  which 
 1  have  given  to  you,  and  to 
 your  fathers  :  but  ye  have 
 not  inclined  your  ear,  nor 
 hearkened  unto  me. 
 
 dience 
 
 16.  Becaufe  the  fons  of 
 Jonadab  the  fori  of  Rechab 
 have  performed  the  com- 
 mandment of  their  father, 
 
 Thepunifhment  of  fin  un- 
 re pen  ted  of,  will  not  only 
 bear  a  proportion  to  the  na- 
 ture of  it,  but  like  wife  to  the 
 opportunities  and  means  of 
 grace, 
 
M.  P.  after    T  R  I  N  I  T  Y.  223 
 
 which  he  commanded  them  ;  grace,  which  have  been  necr- 
 
 but    this    people    hath    not  lected  or   de/pifed. The 
 
 hearkened  unto  me  :  contempt  of  mercy  is  one  of 
 
 17 .  Therefore  thus  faith  the  higheil  aggravations  of 
 the  LORD  God  of  bojls,  guilt.  And  nothing  can  be 
 the  God  of  Ifrael,  Behold,  I  mcrejult  than  that  he  mould 
 will  bring  upon  Judah,  and  havejudgments  without  mer- 
 upon  all  the  inhabitant:  of  cy,  who  refufes  even  to  ac- 
 Jerujalem,  all  the  evil  that  cept  of  mercy;  who  will 
 /  have  pronounced  againft  fhew  no  mercv,  —  no,  not 
 them:  becaufe  I have Jpoken  to  himfelf. 
 
 unto  them,  but  they  have  not  heard,   and  I  haw  called  unto  them 
 but  they  have  not  anfivered. 
 
 18.  And  Jeremiah  /aid  Of  fo  great  price,  in  the 
 unto  the  boufe  of  the  Recha-  fight  of  God,  is  the  virtue 
 bites,Thus  faith  the  LORD  of  filial  duty  and  obedience, 
 of  hojis,  the  God  of  Ifrael,  that  it  (hall  not  mifs  its  re- 
 
 Becaufe  ye  have  obeyed  the  ward  even   in   this   world. — 
 
 commandment    of    Jonadab  The    law,    which    enjoins  it, 
 
 your  father,  and  kept  all  his  has  a    promife   of  long    life 
 
 precepts,  and  done  according  annexed  thereto:   And,  by 
 
 unto  all  that  he  hath  com-  this  hiflory  of  the  Recbabites, 
 
 manded  you :  we  may  learn,  that  the  fureft 
 
 19.  Therefore  thus  faith  way  to  intail  a  blefTing  on 
 the  LO  R  D  of  bo/Is,  the  our  children,  and  to  perpe- 
 God  of  Ifrael,  Jonadab  f on  tuate  our  names  and  families 
 of  Rechab  Jhall  not  want  in  a  numerous  and  virtuous 
 a  man  to  Jland  before  me  for  iffue,  is  to  reverence  and 
 ««■•  obey  our  own  parents. 
 
 Worldly  perfons  value  them- 
 felveson  the  Nobility  and  Greatnefs  of  their  anceftors  •, 
 but  the  fervants  of  God  place  their  glory  in  the  Vir- 
 tue of  their  predeceflbrs,  and  the  piety  of  their  de- 
 fendants. So  that  all  good  parents  are  more  foli- 
 citous  to  leave  a  good,  than  a  rich  and  powerful,  pof- 
 terity,  and  to  tranfmit  true  Piety,  rather  than  great 
 Eftates,  to  their  children  ;  efteeming  it  more  ho- 
 nourable to  perpetuate  virtue  in  their  families,   than 
 
 wealth 
 
224.  **e  fifteenth  SUNDAY  Jer.  35. 
 
 wealth  and  grandeur :  And  the  fear  of  God,  rather 
 than  their  own  names  and  memories  in  a  long  and 
 lafting  fucceiTion  of  defcendants.  Yet,  even  in  this, 
 God  is  often  pleafed  to  blefs  them  :  He  feldom  fuf- 
 fers  the  feed  of  the  righteous  to  fail  ;  his  providence, 
 for  the  moil  part,  taking  a  fpecial  care  to  continue  the 
 ilTue,  as  well  as  virtues,  of  thole,  who  have  taken 
 pains  to  propagate  thofe  virtues  to  their  children  and 
 families. — Jonadab,  the  [on  of  Reclab,  Jhall  not  want 
 a  man  toftand  before  me  for  ever.  1  his  aflurance  of  pro  • 
 teclion  to  him  and  his  posterity  was  remarkably  made 
 good  to  this  family,  amidfi:  all  the  confufions  and 
 judgments  which  foon  after  fell  upon  the  Jewifh  na- 
 tion :  For,  as  they  had  now  found  a  place  of  refuge 
 at  'jerufalem  from  the  danger  of  the  Chaldean  army  % 
 fo  afterwards,  in  the  general  defolation  of  that  coun- 
 try, and  captivity  of  the  people ;  it  is  certain  thefe 
 Recbabites  were  preferved,  though  we  know  not  the 
 particular  manner  of  their  deliverance.  For,  by  hif- 
 tory,  we  find  there  were  great  numbers  of  them  in 
 our  Saviour's  time  :  That  they  were  the  chief  hearer? 
 and  followers  of  Chrift,  the  fir'fr.  and  readieft  embracers 
 of  the  Gofpel.  They  were  then  called,  by  way  of  dii- 
 tinclion,  the  Poor,  from  their  profefled  poverty 
 [**  To  the  poor  the  Gofpel  is  preached,"  Luke  vii.  22.  J 
 They  were  alfo  called,  The  Good,  from  their  eminent 
 goodnefs  [**  For  a  good  man  one  would  even  dare  to 
 Ct  die,"  Rom.  v.  7.]  They  had  changed  their  names 
 indeed  from  Recbabites  to  Ebionites,  EJfeni,  ChnfJinu, 
 or  /.ffideans,  which  fignify  the  fame  as  poor  and  good 
 men.  But  thefe  new  names  (not  affumed  by  them- 
 felves,  but  given  by  others;  fhew,  that  their  virtue 
 was  the  fame  ;  and  continued  as  eminent  and  remark- 
 able as  ever.  And  as  thefe  were  the  firft  converts  to 
 Chriftianity,  and  in  general  received  the  Gofpel ;  it 
 is  much  to  be  noted  how  this  promife  of  God  by  his 
 prophet,  That  they  fhould  never  want  a  man  to  Jland 
 before  him,  was  performed,  and  made  good ,  to  this 
 family.     It   was  indeed  verified  both  in  a  literal  and 
 
 a  ff>i- 
 
E.  P.  after    TRINITY.  225 
 
 a  fpiritual  fenfe,  both  in  worldly  and  an  heavenly- 
 meaning,  the  race  being  preferved  until  the  time  of 
 Chrift,  and  then  incorporated  unto  him  as  the  Head 
 of  the  Church,  and  adopted  into  that  family,  againft 
 which  the  gates  of  hell  (hall  never  prevail,  nor  any 
 period  of  time  extinguish. 
 
 Vol.  IV. 
 
 Q- 
 
 The 
 
a26  Vbt    Fifteenth    SUNDAY  Pref. 
 
 The    Fifteenth    Sunday   after  TRINITY- 
 
 Proper  Lefibn  for  Evening  Prayer. 
 Jeremiah,   Chap,  xxxvi. 
 
 PREFACE. 
 
 yfS  all  things  are  beft  illujirated  by  their  contraries, 
 ^fi  'tis  obfervab'e  that  our  Church  takes  here  (as  of- 
 ten elfewhere)  the  like  method  in  the  choice  of 
 her  Proper  Lejfons  for  the  Morning  and  Evening  fervice 
 of  this  Day,  that  fojhe  may  the  better  fet  off  the  beauty, 
 <as  well  as  obligation,  of  obedience,  from  the  oppo/ite  Jhade 
 and  deformity  of  vice. 
 
 In  the  Morning  Lejfon  was  exhibited  to  us  a  pattern 
 of  the  mojt  uniform  obedience,  in  the  example  of  the 
 Rechabites  :  In  this  is  fet  before  us  the  very  reverfe,  in 
 the  conducl  and  character  of  the  king  and  people  of  the 
 Jews ;  that,  by  comparing  the  one  with  the  other,  we 
 may  be  the  more  flrcngiy  incited  to  efcbew  the  evil,  and 
 chafe  the  good. 
 
 fhe 
 
E.  P. 
 
 after    TRINITY. 
 
 227 
 
 The    Fifteenth     Sunday    after  TRINITY. 
 
 Proper  LeiTon  for  Evening  Prayer. 
 
 J  e  r  em  1  a  h.  Chap,  xxxvi. 
 
 N  D 
 
 \  Lmighty  God  omits  no 
 
 I .    yf  JS  L)  it  came  to  pafs 
 
 in  the  fourth  year  J~\^  means  for  the  reclaim- 
 
 ef  Jehoiakim  the  f on  of  Jo-  \Ug  0f  fmners  from  the  er- 
 
 ftah  king  of  Judah,    that  r0r  of    their  ways. The 
 
 this  word  came  unto  Jere-  fermons,  and  verbal  admo- 
 
 miah  from  the'LORD,  nitions  of  the  prophet  had 
 
 faying, 
 
 2.  "Take  thee  a  roll  of  a 
 book,  and  write  therein  all 
 the  words  that  1 have  fpoken 
 unto  thee  againfl  Ifrael,  and 
 again/1  Judah,  and  againfl 
 
 no  efFed :  God  commands 
 him  to  reduce  them  to  writ- 
 ing, and  to  caufe  the  book 
 fo  written,  to  be  read  in  the 
 ears  of  the  people,  and  that 
 too  on  a  public  fafting-day, 
 all  the  nations,  from  the  day  in  order  to  make  the  deeper 
 1  fpake  unto  thee,  from  the  -  impreflion  on  their  minds. 
 days  of  Jofah,  even  unto  — But  although  the  word  Co 
 this  day.  written  had  no  better  fuccefs 
 
 3.    It  may  be   that  the     than    it    had   when  fpoken, 
 houfe  of  Judah  will  hear  all     "   nor     profited       them     to 
 
 "  whom  it  was  preached, 
 "  becaufe  not  mixed  with 
 "  faith  in  them  that  heard 
 "  it ;"  and  though  God 
 doubtlefs  forefaw  that  it 
 would  fo  happen,  yet  was 
 not  this  procedure  of  di- 
 vine wifdom  without  its  due  effect;  not  only  as  it 
 magnifies  the  patience,  and  wonderful  mercy,  of  God, 
 in  effaying  all  poflible  methods  for  reforming  man- 
 kind, andjuftifies  his  vengeance  in  the  punifhment  of 
 that  ftubborn  people  ;  but,  as  the  committing  of  his 
 word  to  writing  hath  perpetuated  the  knowledge  of 
 
 0^2  his 
 
 the  evil  which  I  purpofe  to 
 do  unto  them  ;  that  they  may 
 return  every  man  from  his 
 evil  way,  that  1  may  for- 
 give their  iniquity,  and  their 
 Jin. 
 
S28  The  Fifteenth  SUNDAY  Jer.  36. 
 
 his  will,  by  the  Scriptures,  to  all  fncceeding  genera- 
 tions ;  even  to  us,  on  whom  the  ends  of  the  world 
 are  come  ;  that  To  both  a  fenfe  of  his  forbearance  and 
 long  fuffering,  as  well  as  the  dread  of  hisjuftice,  may 
 lead  us  to  repentance. 
 
 4.  'Then  'Jeremiah  called 
 Barucb  the  fon  of  Neriah; 
 and  Barucb  wrote  from  the 
 mouth  of  Jeremiah  all  the 
 wards  of  the  LOR  D, 
 whub  he  bad  fpoken  unto 
 him,  upon  a  roll  of  a  book. 
 
 5.  And  Jeremiah  com- 
 manded Barucb,  faying,  -I 
 am  Pout  up,  I  cannot  go  into 
 the  boufe  of  the  L  O  R  D. 
 
 6.  Therefore  go  thou  and 
 read  in  the  roll,  which  tbou 
 bafl  writen  from  my  mouth, 
 the  words  of  the  L  O  R  D  in 
 the  ears  of  the  people,  in 
 the  LORDs  houfe,  upon  the 
 
 fafling-day :    and  alfo  tbou 
 fbalt  read  tbem  in  the  ears  of 
 
 all  Judah,  that  fhall  come 
 
 out  of  their  cities. 
 
 7.  It  may  be  they  will  pre- 
 jent  their  fuppiication  before 
 
 the  LO  R  D,  and  will  re- 
 turn every  one  from  his  evil 
 way  ;  for  great  is  the  anger 
 and  the  fury  that  the 
 LORD  bath  pronounced 
 agairfl  his  people. 
 
 8.  And  Barucb  the  fon  of 
 Neriah  did  according  to  all 
 that  Jeremiah  the  prophet 
 commanded  bim,  reading  in 
 
 What  the  particular  im- 
 pediment was,  which  detain- 
 ed the  prophet  from  appear- 
 ing in  per  fon,  and  fpeaking 
 himfelf  to  the  people,  is  un- 
 certain. But  that  he  was 
 not,  at  that  time,  in  prifon, 
 as  the  words  feem  to  import, 
 is  plain  from  themeflage  fent 
 him  by  the  princes  (ver.  19  ) 
 That  he  and  Barucb,  fhould 
 hide  tbemf elves,  and  let  no  man 
 know  where  they  were ;  which 
 could  not  be,  had  he  been 
 now    in    confinement,    and 
 
 jhut  up  in  a  prifon. But 
 
 whatever  reftraint  the  pro- 
 phet was  under,  we  may  ob- 
 ferve  the  word  of  God  is  not 
 bound. — God  will  ever  find 
 a  way  to  declare  his  will  to 
 men,  "  that  he  may  be  juf- 
 u  tified  in  his  faying." — 
 He  will  make  known  his 
 pleafure  to  us,  whether  we 
 will  receive  it  or  no  ;  "  that 
 "  he  may  be  clear  when  he 
 "  is  judged." — He  fendeth 
 forth  his  commandment  up- 
 on earth,  and  his  word  run- 
 neth very  fwiftly  ;  nothing 
 can  flop  its  courfe. — Tho' 
 our  perverfe  paflions  may 
 hinder  its  effect,  they  fhall 
 
 not 
 
E.  P.  after   TRINITY.  229 
 
 the  book  the  words  of  the    not  obftrucl  its  found.     Its 
 
 found  therefore  is  gone  out 
 into  all  lands,  and  his  words 
 unto  the  end  of  the  world. 
 If  the   prophet,   or  apoftle, 
 be  flout  tip,  another  fhall  fup- 
 ply    his  place;  if  the  word 
 fpoken  be  hindered  or  con- 
 fined, the  word  written  fhall 
 find  a  way  •     if   the    word 
 written    be    deftroyed,    cut 
 in  pieces,  or  call  into  the 
 fire,  another  roll,  a  fecond, 
 a  third,  edition   fhall  come 
 forth,  to  convey   the   fame 
 contents  to  our  ears. — If  to 
 his  Scriptures  we  turn  a  deaf 
 ear,  or  fhut  our  eyes,  he  can, 
 when  he   will,  fpcak  to  our 
 hearts,  or  engrave  his  word 
 on  thofe  flefhly  tables.     But 
 if  our  confcience   refufe  to 
 hear     the     voice     of     the 
 charmer,    if    it    reject  the 
 flill  fmall    voice    of    peace,    and    the   overtures   of 
 mercy,  it  fhall  be  forced  to  hear  the  thunder  of  his 
 
 juftice. "  The  word  of  God  will  not  return  unto 
 
 "  him  void,  but  will  accomphfh  that  which  he 
 "  pleafeth,  and  will  profper  in  the  thing  whereto  he 
 "  fendeth  it*."— If  we  Will  not  hear  it  to  fave  us,  we 
 fhall  fureiy  hear  it  to  condemn. 
 
 The  word  of  God  hath  a 
 11.  When  Micbaiab  the  powerful  irrefiftible  force, 
 fonof Gemariah,  the  Jon  of  which  will  make  the  proild- 
 Shaphan,  had  heard  out  of  eft  heart  to  ftoop,  whenever 
 the  book  all  the  words  of  the  he  pleafes,  and  the  ftub- 
 LO  RD}  borneft  iinner  to  quake  with 
 
 LORD  in  the  LORDs 
 
 houfe. 
 
 9.  And  it  came  to  pafs  in 
 the  fifth  year  of  Jehoiakim 
 the  fon  of  Jojiab  king  of 
 Judahy  in  the  ninth  month, 
 that  they  proclaimed  a  fafl 
 before  the  LORD  to  all  the 
 people  in  ferufalem,  and  to 
 all  the  people  that  came 
 from  the  cities  of  fudah  unto 
 ferufalem. 
 
 1  o.  Then  read  Baruch  in 
 the  book  the  words  of  Jere- 
 miah in  the  houfe  of  the 
 LORD,  in  the  chamber  of 
 Gemariah,  the  fon  of  Sha- 
 phan  thefcribe,  in  the  higher 
 court,  at  the  entry  of  the 
 new  gate  of  the  L  O  R  Ds 
 houfe,  in  the  ears  of  all  the 
 people. 
 
 a  lfaiah  Iv, 
 
 Q-3 
 
 fear. 
 
230  The   Fifteenth 
 
 1 2.  Then  he  went  down 
 into  the  kings  houfe,  into  the 
 fcribes  chamber,  and  lo,  all 
 the  princes  fat  there,  even 
 Elijbama  the  firibe,  and 
 Delaiah  the  fin  ofShemaiah, 
 and  Elnathan  the  fin  of  Ab- 
 hor, and  Gemariah  the  fon 
 of  Shapban,  arid  Zedekiab 
 the  fin  of  Hananiab,  and 
 all  the  princes. 
 
 13.  Then  Michaiah  de- 
 clared unto  them  all  the 
 words  that  he  had  beard, 
 when  Barucb  read  the  book 
 in  the  ears  of  the  people. 
 
 14.  Therefore  all  the 
 princes  fint  Jebudi  the  fin 
 sf  Netbaniab,  the  fin  of 
 Sbelemiah,  the  fin  of  Cu- 
 fii,  unto  Barucb,  faying, 
 Take  in  thine  hand  the  roll 
 wherein  thou  hajl  read  in 
 the  ears  of  the  people,  and 
 come.  So  Barucb  the  fin  of 
 tferiah  took  the  roll  in  his 
 hand,  and  came  unto  them. 
 
 15.  Ar.d  they  faid   unto 
 ■  bi:n,    Sit  down  now,    and 
 
 read  it  in  our  ears.  So  Ba- 
 rucb redd  it  in  their  ears. 
 
 1 6.  Now  it  came  to  pafi 
 when  they  bad  heard  all  the 
 words,  they  were  afraid, 
 both  one  and  other,  and  faid 
 vnto  Barucb,  We  willfurely 
 tell  the  king  ofalltbeje  words. 
 
 produce  a  genuine  and 
 the  fin  itfelf,  as  well  as 
 
 SUNDAY  Jer.  36. 
 
 fear. — When  St.  Paul  rea- 
 foned  of  righteoufnefs,  tem- 
 perance,  and   judgment  to 
 
 come,  Felix  trembled. 
 
 The  Mene  7ekel  (hikes  Bel- 
 fbazzar  with   horror  in  the 
 midft  of  his  revels.     And 
 here,  the   whole  council  of 
 Jehoiakim  are  feized  with  fear 
 at  the  words  of  the  prop'.et ; 
 yet  we  do  not  find  that  any 
 of  thefe  returned  from  their 
 evil  ways. — There  is  no  man 
 fo  hardened, as  not  fometimes 
 to  feel  the  terrors  of  confei- 
 ence,  though  he  will  not  re- 
 pent.— The  word  of  God  is 
 a     two-edged     fword  :      It 
 wounds  the   carnal,  as  well 
 as  the  fpiritual  part  of  man. 
 But  if  our  fear  proceed  no 
 further   than   a   mere   con- 
 viction, 'tis  but  the  fear  and 
 faith  of   devils-, — they   be- 
 lieve,— and  tremble. — Fear 
 is   indeed  a  good  beginning 
 of  wifdom,  and  a  right  flep 
 towards,  it  -,    but   it   is    not 
 any  part  of  wifdom   itfelf: 
 It  ferves  to   condemn,   but 
 not    to    amend.     And    the 
 reafon  is,  becaufe  nature  it- 
 felf cannot  help  being  afraid 
 of  danger.     Like  a  Have,  it 
 hates  and  dreads  the  lafh, 
 tho'  it   hug  the  fault.      But 
 no  fear  of  punifhment  can 
 true  repentance,  'till  we  hate 
 its  effects;   'till  we  abhor  the 
 
 acts 
 
E.P.  after  TRINITY.  231 
 
 ads  and  habits  of  vice,  as  well  as  the  danger. — And 
 this  is  the  fole  gift  of  the  Spirit  of  God. 
 
 By  the  aniwer  of  Barucb, 
 
 17.  And  they  ajked  Ba-  we  may  fee  the  reafon  why 
 rucb,  faying.  Tell  us  noiv,  the  word  of  God  is  fome- 
 How  didfl  thou  write  all  timescalled  theScRi ptu re, 
 theje  tuords  at  his  mouth?       and  fometimes  the  Oracles 
 
 18.  Then    Barucb  an-     of  God. It  was  called 
 
 fwered  them,  He  pronounced  Scripture  [or  writing],  be- 
 alltbefe  words  unto  me  with  caufe  written  (as  it  is  here 
 his  mouth,  and  I  wrote  them  fa  id),  with  ink  in  a  book  ;  and 
 zvitb  ink  in  the  book.  oracles,   becaufe  pronounced 
 
 with  the  mouth  (  as  the  word 
 oracle  b  imports),  by  the  prophet,  or  perfon  infpired, 
 before  it  was  committed  to  writing.  So  we  read, — 
 "  The  Lord  fpake  unto  Mofes. — Mofes  to  the  people  ; 
 "  and   then   he  wrote  all  the  words  of  the  Lord  c." — 
 
 Here,  Jeremiah  fpeaks,  and  Barucb  v/rites. But  to 
 
 convince  us,  that  it  was  not  his   word,  the   word  of 
 Jeremiah,    who  fpake,    nor  of    Barucb,    who  wrote, 
 but  the  Lord's,  we   are  to  obferve,  that  the  Hebrew 
 word,  which  (ver.  the  18th  of  our  Leflbn)  we  render 
 pronounced,  doth   alfo   fignify  to  read.      Whereby  it  is 
 intimated  to  us,  that  what  the  prophet  uttered  with 
 his  mouth,  was  verily  and  indeed  oracular:  God  dic- 
 tating the  fame  unto  him,  and  his  mouth  being  but 
 the  organ  to  pronounce  the  Divine  infpiration.     Yea, 
 that  what  he  uttered  with  his  mouth  was  from  an  in- 
 ward   writing,    a  divine    impreftion    on    his    mind, 
 which  the  Holy  Ghoft  had  firft  charadered  and  im- 
 printed there.    And  this  internal  writing  was  fo  legible 
 to  the  prophet,  that  he  pronounced  it  as  readily,  as  if 
 he  was  reading  out  of  a  book  [loauebatur  auafi  hgens\ 
 "  He  fpake  as  one   reading,"  as  the  vulgar   Latin 
 moft   exprefhvely   renders  it. — And  may  we  not  fay, 
 that  this  manner  of  revelation  by  legible  characters  on 
 
 a  Oracle  takes  its  etymology  from  the  Latin  word  Os,  a  mouth. 
 b  Exod.  xxiv.  4 
 
 CL4  the 
 
232  *be  Fifteenth  SUNDAY  Jer.  36. 
 
 the  heart  (as  well  as  by  dreams),  gave  occafion  to 
 prophecies  being  called  vifions,  and  the  prophets  to 
 be  Riled  feers?  The  things,  which  God  was  pleafed  to 
 reveal  to  his  fervants  the  prophets,  being,  as  it  were, 
 vifibly  written  on  the  table   of  their  hearts,   (0  as  to 
 
 be  feen  by  them,  and  read. And  (hall  not  we,  if 
 
 we  give  ourfelves  up  to  be  taught  of  G  O  D,  fhall  not 
 we  alfo  have  his  holy  will,  that  fure  word  of  pro- 
 phecy, infcribed  by  his  finger  on   our  hearts,  fo  that 
 
 we  alfo  ftialL"  fpeak  as  the  oracles  of  Godd." 
 
 To  conclude,  what  regard  and  veneration  ought  we 
 not  to  pay  to  the  holy  Scriptures,  which  have  been 
 thus  dictated  by  the  very  Spirit  of  God  ;  thus  uttered 
 and  written  by  holy  men,  as  they  were  moved  by 
 him,  and  immediately  infpired  by  the  Holy  Ghoft  e! 
 
 Here  we  have  a  fad  ex- 
 ample of  infidelity  and  im- 
 penitence, in  every  rank  and 
 degree  of  an  abandoned  peo- 
 ple!— All  the  words  of  the 
 Lord  had  been  read  by  Ba~ 
 ruch  in  the  Lord's  hottfe  (ver. 
 8.)  The  fame  prophecy, 
 containing  a  dreadful  denun- 
 ciation of  judgments  againfl 
 the  whole  nation,  had  after- 
 wards been  read  by  him  in 
 the  ears  of all the  people  (ver. 
 10 .),  and  that  on  the  very 
 
 fcribes  chamber,  and  Jehudi     fafting-clay,    which   feems  to 
 
 read  it  in  the  ears  of  the     have  been  appointed  on  pur- 
 
 pofe  for  humiliation  and  de- 
 precating the  Divine  wrath. 
 And  yet  we  hear  of  no 
 awakenings  of  confcience, 
 no  figns  of  a  true  repent- 
 ance, amongft  any  of  them. 
 
 19.  Thenfaid  the  princes 
 unto  Barucb,  Go  hide  thee-, 
 thou  and  Jeremiah,  and  let 
 no  man  know  where  ye  be. 
 
 20.  And  they  went  in  to 
 the  king  into  the  court,  but 
 they  laid  up  the  roll  in  the 
 chamber  of  Elifbama  the 
 fcribe,  and  told  all  the  words 
 
 in  the  ears  of  the  king. 
 
 21.  So  the  king  fent  Je- 
 hudi to  fetch  the  roll,  andhe 
 took  it  out  of    Elifjama  the 
 
 king,  and  in  the  ears  of  all 
 the  princes,  which  flood  be- 
 ftde  the  king. 
 
 22.  Now  the  king  fat  in 
 the  winter-houfe,in  the  ninth 
 month :  and  there  -was  a  fire 
 
 *  I  Pet.  Iv.  1 1 . 
 
 Rtftt. 
 
 —It 
 
E.  P.  after    T  E 
 
 on  the  hearth  burning  before 
 him. 
 
 23.  And  it  came  to  faff, 
 that  when  Jehudi  had  read 
 three  or  four  leaves,  he  cut 
 it  with  the  penknife,  and 
 caji  it  into  the  fire  that  was 
 on  the  hearth,  until  all  the 
 roll  was  conjumed  in  the  fire 
 that  was  on  the  hearth, 
 
 24.  Tet  they  were  not 
 afraid,  nor  rent  their  gar- 
 ments, neither  the  king,  nor 
 any  of  his  fervants,  that 
 beard  all  tbefe  words. 
 
 25.  Neverthelefs,  Elna- 
 than,  and  Delaiah,  and  Ge- 
 mariah,  had  made  inter cef- 
 fion  to  the  king,  that  he 
 would  not  burn  the  roll,  but 
 be  would  not  hear  them. 
 
 I  N  I  T  Y.  233 
 
 — It  is  again  read  to  all  the 
 princes,  that  is,  the  king's 
 privy  council.   They  indeed 
 (hew    fome   concern,   fome 
 fenfe   of  fear,    and   confult 
 the  fafety  of  Baruch^  and  the 
 prophet.     But   the   impref- 
 fion  was  too  flight  to  pro- 
 duce any  reformation. — At 
 lafl  it  is  read  to  the  king 
 himfelf;    but  he   is  fo  far 
 from  exprefling  the  lead  fign 
 of  repentance,  that  he  has 
 not  patience,   to  hear  it  out, 
 cuts  the  roll  in   pieces,    and 
 
 throws  it  into  the  fire. 
 
 Monftrous  impiety !   defpe- 
 rate    wickednefs  ! And 
 
 what  could  infpire  this  evil 
 king  with  fuch  averfion  to 
 the  book  of  God,  but  his 
 hatred  of  the  truths  which 
 it  contained  ?  And  this  is  flill  the  caufe  of  that  pre- 
 judice and  contempt,  wherewith  the  Holy  Bible  is 
 treated  by  ill  men.  The  wicked  hate  it,  becaufe  it 
 condemns  their  wicked  deeds.  The  proud  defpife  it, 
 becaufe  it  contradicts  their  carnal  reafon,  as  foolifh, 
 or  incredible :  The  covetous  deride  it,  becaufe  it 
 reproves  their  darling  pailion,  the  love  of  money. — ■ 
 The  like  may  be  faid  of  other  fmners  ;  the  envious* 
 the  drunkard,  the  glutton,  the  unclean,  &c.  In  a 
 word,  the  men  of  falfe  religion,  as  Papifls,  Socinians9 
 &c.  and  men  of  no  religion,  as  Atheiits  and  Deifts : 
 All  thefe  are  againft  the  Scripture,  becaufe  the  Scrip- 
 ture is  againft  them.  For  this  reafon,  they  cut  it 
 with  their  penknives ;  that  is,  they  wound  its  autho- 
 rity, by  (harp  and  railing  invectives,  or  mutilate  its 
 facred  truths,  by  falfe  and  perverfe  conftructions. — 
 They  burn  it  in  the  fire  on  their  hearth;  that  is;  in 
 
 thofe 
 
234         STA?  Fifteenth  SUNDAY        Jer.  36, 
 
 thofe  fierce  difputes,  and  uncharitable  heats,  which 
 a  fiery  zeal,  without  knowledge,  has  kindled  in  the 
 Church. — But  it  is  the  letter  only  that  is  thus  torn 
 and  confumed.  The  word  itfelf,  the  fubftance  and 
 fpirit  that  is  in  the  Scriptures,  can  never  be  deftroyed. 
 One  jot,  or  one  tittle,  cof  this  mall  not  pafs  away,  'till 
 all  be  fulfilled. — The  written  word,  like  its  author, 
 the  eternal  and  co-eiTential  word,  hath  its  two 
 natures  i  the  outward  and  vifible,  the  inward  and 
 divine.  The  external  body  may  fuffer,  as  our  Lord's 
 humanity  did;  may  be  perverted,  tortured  crucified  ; 
 but  the  facred  truths  therein  contained  are  impaflible 
 as  his  divinity,  and  cannot  be  vacated,  and  made  of 
 none  effect,  by  all  the  malice  of  men,  or  devils. 
 
 Here  we  are    told,    that 
 
 26.  But  the  king  com-  when  the  king  fought  for  Je- 
 mandedjcrabmeel  the  fan  of  remiah  and  BarUth,  with  de- 
 fIammelech,andSeraiahtbe      fign,   very  probably,    to  put 
 
 Jon  ofAzriel,  and  Shelemiah  them  to  death,  God  is  pleafed 
 the  fen  of  Abdeely  to  take  to  hide  ihem  j  and  thereby 
 Barucb  the  fcribe^  and  Je-  fcreened  them  from  his  fury. 
 remiah  the  prophet :  but  the  But  afterwards  (ch.  xxxvii.) 
 LORD  bid  them.  we  read,  that   the   prophet 
 
 was  leized,  beaten,  and  put. 
 into  a  dungeon  ;  but  there  God  fupports  him  with 
 ftrength  and  patience  to  undergo  his  iufferings.  Such 
 is  the  mailer  that  good  men  ferve !  He  can,  when  he 
 lees  fit,  hide  them  from  the  malice  of  their  enemies; 
 or  enable  them  to  undergo  it :  He  can  iecure  them 
 from  danger;  or  fupport  them  under  it.  What  need 
 we  then  be  anxious  or  afraid,  if  we  have  him  for  our 
 friend  and  defender  ? 
 
 If   we    reflect    on    thefe 
 
 27.  Then  the  word  of  threatnings  of  God  againft 
 the  LORD  came  to  Jere-  Jehoiakim  for  his  impious 
 mi  ah  (after  that  the  king  malice  to  God's  word,  That 
 had  burnt  the  roll,  and  the  his  body  fhould  be  cafl  oat  in 
 words  which  Barucb  wrote     the  day  to  the  heat,  and  in  the 
 
 night 
 
E.  P.  after    T  R 
 
 at  the  mouth  of  Jeremiah), 
 
 fafing> 
 
 28.  Take  thee  aga:n  an- 
 other roll,  and  write  in  it 
 all  the  former  words  that 
 were  in  the  firjl  roll,  which 
 Jehoiakim  the  king  of  Judah 
 hath  burnt. 
 
 29.  And  thou  ft  alt  fay  to 
 Jehoiakim  king  of  Judah, 
 Thus  faith  the  LORD, 
 'Thou  hajl  burnt  this  roll, 
 
 Jaying,  Why  hafl  thou  writ- 
 ten therein,  faying,  the  king 
 of  Babylon  fall  certainly 
 come  and  defray  this  land, 
 and  fall  cauje  to  ceafe  from 
 thence  man  and  beafl  f 
 
 30.  Therefore  thus  faith 
 the  LO  R  D,  of  Jehoiakim 
 king  of  Judah,  He  fiall 
 have  none  to  Jit  upon  the 
 throne  of  David,  and  his 
 dead  body  J* hall  be  cajl  out  in 
 the  day  to  the  heat,  and  in 
 the  night  to  the  fro  ft. 
 
 31.  And  I  will  pun  if} 
 him   and  his  Jeed,  and. his 
 
 fervants,  for  their  iniquity  j 
 and  I  will  bring  upon  them, 
 and  upon  the  inhabitants  of 
 Jerufalem,  and  upon  the 
 men  of  Judah,  all  the  evil 
 that  I  have  pronounced 
 again/l  them,  but  they  heark- 
 ned  not. 
 
 32.  Then  took  Jeremiah 
 another  roll,  and  gave  it  to 
 Baruch  the  fcribe,  the  fon 
 
 INIT'Y.  235 
 night  to  the  frojf,  that  is,  be 
 deprived  of  burial  ;    or,  as 
 eliewhere  expreflTed(ch  xxii.) 
 be  "  buried  with  the  -burial 
 "  of   an  afs,    drawn,     and 
 "  caft    forth,    beyond   the 
 l<  gates  of  Jerufalem"  with-  • 
 out  any  lamentation  for  him, 
 or  the  lead  funeral  folemni- 
 ty  -,  we  may  be  allured,  that 
 the   treatment    our    bodies 
 (hall  meet  with,  after  death, 
 is  not   fo  indifferent  a  thing 
 as  our  modern  fceptics  pre- 
 tend.    Call    it,     fay    they, 
 where  you  pleafe  ;   a  ditch, 
 a  dunghill,  a  grave;  it  mat- 
 ters not. But  here  God 
 
 himfelf  denounces  this  very 
 cafe,  as  a  judgment  which 
 fhould  befal  this  wicked 
 king,  for  one  of  the  mod 
 enormous  crimes  ;  that,  af- 
 ter his  deceafe,  his  body 
 fhould  be  deprived  of  bu- 
 rial, and  lie  expofed  to  the 
 heat  by  day,  and  to  the 
 froft  by  night.  It  is  true, 
 the  body,  when  dead,  is 
 not  fenfible  of  fuch  indigni- 
 ties ;  but  what  mult  ne- 
 ceflarily  be  inferred  is,  that 
 the  foul,  in  which  exifted 
 all  the  principles  of  life  and 
 fenfe,  furvives  the  body, 
 and  confequently  is  affected 
 with  whatever  is  inflided 
 upon  it,  when  it  comes  as  a 
 judgment    from    God ;     it 
 
 being 
 
236       the  Fifteenth  SUNDAY,^.      Jer.  36, 
 
 of  Neriab,  who  wrote  being  an  earned  of  thofe  fu- 
 iherein  from  the  mouth  of  ture  torments,  which  it  (hall 
 Jeremiah,  all  the  words  of  be  doomed  to  undergo  after 
 the  book  which  Jehoiakim  its  refurrecYion.  The  foul, 
 king  of  Judab  had  burnt  in  which,  in  life,  had  placed 
 the  fire,  and  there  were  its  chief  happinefs  in  the 
 added '  befides  unto  them  many  pleafures  and  gratifications 
 like  words.  of  fenfe,  and  knows  it  mud 
 
 be  united  to  the  body  again, 
 cannot  but  look  on  thefe  beginnings  of  forrow,  and 
 tokens  of  Divine  vengeance  againft  it,  with  infinite 
 horror  and  concern. — As  for  any  indignities  offered 
 to  the  body  after  death,  if  they  happen  in  the  caufe 
 of  God,  and  for  his  fake,  it  is  not  to  be  doubted, 
 but  that  this  will  be  rather  caufe  of  joy  to  the  foul  •, 
 becaufe  a  blelling  is  promifed  to  all  that  fuffer,  and 
 are  perfecuted  for  righteoufnefs  fake  •,  and  that  there- 
 fore, when  this  corruptible  fhall  have  put  on  incor- 
 ruption,  and  this  mortal  part  hath  put  on  immor- 
 tality, the  body  fhall  receive  a  greater  and  more 
 exceeding   weight  of    glory    for   whatever   it   fhall 
 
 have  endured  for  the  fake  of  God  and  his  truth. 
 
 It  may  teach  us  alfo  the  reverence  that  is  due  to  all 
 bodies  when  dead,  efpecially  of  Chriftians ;  whofe 
 bodies  were  dedicated,  in  baptifm,  to  God,  and  were 
 made  the  temples  of  the  Holy  Ghoft.  So  that  they 
 are  no  longer  ours,  but  his,  who  purchafed  them  with 
 his  blood,  and  fan&ified  them  with  his  Spirit.  Whom- 
 ever therefore  defiles  thefe  temples,  while  living,  by 
 fins  of  uncleannels,  or,  after  death,  fhall  abufe  them, 
 by  any  indignity,  or  contemptuous  ufage,  him  fhall 
 God  deftroy.  *Tis  a  molt  heinous  facrilege,  a  profana- 
 tion, which  nature  itfelf  abhors,  and  the  word  of  God 
 moil  evidently  condemns.  We  may  therefore  mofl  af- 
 furedly  conclude,  that  fuch  fentiments  as  too  many 
 now-a-days  exprefs,  in  contempt  of  the  body,  when 
 deceafed,  are  not  only  rafh  and  inconfiderate,  but 
 highly  impious,  and  no  fmall  mark  of  infidelity,  and 
 a  profane  fpirit. — But  this  has  been  noted  before,  on 
 the  Evening  LefTon  for  lad  Sunday.  The 
 
Pref.        The  Sixteenth  S  U  N  D  A  Y,  &V.         237 
 
 fbi  Sixteenth    Sunday   after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Ezekiel,  Chap.  ii. 
 
 PREFACE. 
 
 4-f  H  E  prophet  Ezekiel  was  in  Chaldea  with  the 
 ^  g  Jews,  who  had  been  carried  captives  thither  with 
 king  Jehoiachin,  about  eleven  years  before  Ne- 
 buchadnezzar took  Jerufalern,  and  burnt  the  city  and 
 temple. 
 
 He  was  contemporary,  for  fome  time,  with  Jere- 
 miah -,  and  the  purport  of  his  prophecies,  with  refpetl  to 
 the  general  corruption  of  that  people,  and  the  judgments 
 which  were  to  befal  them,  is  much  the  fame  with  that 
 prophet's. 
 
 Divine  judgment  had  already  begun  to  take  hold  of 
 them-,  and  to  execute,  in  part,  thofe  fevere  commutations 
 of  Almighty  vengeance,  which  both  thefe  prophets  bad 
 denounced. 
 
 But  (as  appears  by  our  LeJJon,  and  what  fhould  warm 
 our  affeclions  towards  God  for  his  infinite  benignity)  in  the 
 midfi  of  judgment,  ws  fee  he  ft  ill  remembered  mercy.  Tbofe 
 whom  he  had  driven  into  captivity,  and  banifhed  into  a 
 flrange  land,  he  did  not  utterly  caft  off,  nor  difcontinue 
 the  offers  and  means  of  grace,  by  his  fervants  the  pro- 
 phets. This  fhould  teach  us,  neither  to  defpair  of  pardon 
 
 our 
 
238  The   Sixteenth    SUNDAY  Pref. 
 
 our  [elves,  after  the  commijfion  of  the  grea  'eft  crimes,  nor 
 of  the  converfton  of  others^  fo  as  to  d  afe  our  endeavours 
 for  their  reformation. 
 
 The  perverfenefs  of  mankind,  in  /landing  out  againjl  the 
 clear  eft  revelations  of  the  Divine  will,  and  threatnings 
 again d  fin,  is  indeed  furpnfing  :  But  the  great  and  un- 
 wearied goodnefs  of  God  is  no  lefs  wonderful,  in  folic  i ting 
 usflill,  by  his  miniflers,  to  return,  and  to  accept  of  par- 
 don and  mercy.  Nay,  as  St.  Paul  reprefents  his  own 
 office,  and  the  aflonifhing  condefcenfion  of  Divine  philan- 
 thropy, in  bejeeching  us,  by  his  ambaffadors,  to  be 
 reconciled  to  Godh. 
 
 But  we  may  fay,  the  full  ice,  as  well  as  benignity,  of 
 the  Divine  nature,  doth  neceffarily  require  fuch  a  proce- 
 dure with  men  ;  it  being  in  itjelf  moft,  highly  equitable, 
 that,  in  cafe  we  continue  obftinate,  there  may  be  no  room 
 left  for  excu/e :  So  "  that  God  may  bejuftijied  in  his  fay - 
 "  in%,  and  overcome  when  he  is  judged0." 
 
 Ihisjecus  to  be  the  reafon  of  his  /ending  Ezekiel  to  the 
 reprobate  Jews  at  Babylon  :  He  knew  they  were  moji  re- 
 bellious, and  would  not  hear  him ;   yet  this  reafon  of  the 
 
 mi£ion  is  affgned. That  they  may  know  there  has 
 
 been  a  prophet  among  them.  For  the  word  of  God 
 will  have  its  effetl,  and  prove  either  faint ary  or  deftruclive, 
 according  to  the  reception  we  give  it.  Whom  it  cannot 
 amend,  it  will  judge  and  condemn  :    Ll  For,    as  the  rain 
 
 a  Bejeeching  us,  &c]  This  fentiment  is  fo  well  and  fo  pioufly 
 exprefled  by  our  Britijh  poetefs,  that  we  hope  the  following  lines 
 will  not  be  unacceptable  to  the  reader. 
 
 O  what  a  defperate  load  of  fin  had  we, 
 
 When  God  muft  plot  for  our  felicity! 
 
 When  God  muft  beg  us  that  he  may  forgive, 
 
 And  die  himfelf,  before  mankind  could  live  ! 
 
 And  what  ftill  are  we,  when  our  king  in  vain 
 
 Begs  his  loft  rebels  to  be  friends  again  ! 
 
 What  floods  of  love  proceed  from  Heaven's  fmile, 
 
 At  once  to  pardon,  and  to  reconcile  \         Mrs.  A.  Phillips. 
 
 •  2  Cor.  V.  20.  c  Pf  U. 
 
 l<  cometh 
 
Pref.  after    TRINITY.  239 
 
 "  comet  h  down,  and  the  /now  from  heaven,  and  retumetb 
 44  not  thither,  but  wateretb  the  earth,  and  maketh  it 
 44  bring  forth  and  bud,  that  it  may  give  feed  to  thefower, 
 c<  and  bread  to  the  eater  -,  fo  /halt  my  word  be,  that  goeth 
 44  forth  out  of  my  mouth  \  it  /hall  not  turn  unto  me  void-, 
 '4  but  it  Jhall  accompliflj  that  which  I  pleafed,  and  prof- 
 "  per  in  the  thing  whereto  I  fend  it  *  ;" — either  to  convert 
 or  punifh  ;  to  fave  cr  to  defiroy. 
 
 The  particular  virtue  recommended  in  this  Leffon,  is  re- 
 li^ious  fortitude  ;  and  this  the  preachers  of  God's  word 
 have  fpecial  need  of,  both  in  the  dif charge  of  their  duty, 
 and,  if  called  thereto,  in  fuffering  for  it. — But  this  having 
 been  fpoken  to  elfewhere,  it  need  only  be  obferved,  that  this 
 part  of  our  Leffon  falls  in  with  the  Epiflle  for  this  day, 
 wherein  the  apoftle  encourages  his  Ephefian  converts  to 
 bear  up  undauntedly  under  the  perfections  they  were  ex- 
 pofed  to  for  the  fake  of  Chrfft  ;  and  earnejily  prays  Al- 
 mighty God  "  to  flrengtben  them  with  might  by  his  Spirit 
 "  in  the  inner  man  e." 
 
 By  the  roll  of  the  book,  which  was  fent  unto  the  pro- 
 phet, we  are  to  under/land  the  Holy  Scripture.  Fir/t, 
 That  it  is  the  word  of  God,  and  not  the  word  of  man  : 
 That  it  Was  delivered  to  ihe  prophets,  or  holy  penmen  of 
 the  Bible  (as  this  roll  was  to  Ezekiel,  and  as  the  little 
 book  was  delivered  to  St.  John,  Rev.  x.)  by  a  hand,  or 
 angel,  from  heaven  -,  that  is  to  fay,  was  given  by  infpi- 
 ration  f,  and  was  not  the  producl  of  their  own  brain  cr 
 invention. — "  for  the  prophecy  came  not  in  old  time  by  the 
 "  will  of  man  ;  but  holy  men  of  God  fpake  as  they  were 
 fi  moved  by  the  Holy  Gbof}*." 
 
 Secondly,  That  the  word  of  God  carries  in  it  a  two- 
 fold fenfe,  an  external  and  internal,  a  literal  and  fpiri- 
 tual.  This  is  fignified  to  us  by  the  xoVfs  being  written 
 within  and  without.  But  neither  0/  thefe  jenfes  can  be 
 under  flood,  except  it  be  unfolded  and  opened  by  a  dili- 
 gent and  careful  perufal. 
 
 d  Ha.  lv.  •  Eph.  in.  13.  *  2  Tim.  iii.  16. 
 
 s^  Pet.  i.  21. 
 
 Thirdly? 
 
240        Tbe  Sixteenth   SUNDAY  Pref. 
 
 Thirdly,  That  the  bare  reading  of  the  Scripture  is  fo 
 far  from  minijlring  any  (omfort  or  delight  to  a  carnal 
 liver,  that  it  rather  excites  his  fears,  and  terrifies  his 
 confcience. — Natural  reafon  can  fee  nothing  there  but  la- 
 mentation, and  mourning,  and  woe. 
 
 Fourthly,  That  it  is  faith  only  which  converts  it  into 
 wholfome  food  and  nouri/Joment . — Meditation,  like  the 
 mouth  of  the  foul,  finds  a  tafte  therein  as  fweet  as  honey. 
 So  that  what  appeared  to  natural  fenfe  like  Job'j  u.for- 
 •*  rowfui  meat  h,u  not  only  unfavoury,  but  difgujlful, 
 proves  to  the  fpiritual  man,  in  the  chewing  and  ruminat- 
 ing thereon,  to  be  mofi  ddighlful  and  pleafant. — Such  a 
 one  can  fay  with  David, — **  More  to  be  defired  are  they 
 "  than  gold,  yea,  more  than  much  fine  gold  ;  fweet er  alfo 
 "  than  honey,  and  tbe  honeycomb1." 
 
 To  conclude,  This  Sunday  falling  in  generally  with  one 
 of  the  Ember  Seafons,  which  the  Church  hath  appointed 
 for  the  ordination  of  her  clergy,  no  Leffon  could  be  more 
 proper  than  this.  And  then,  with  refpeel  to  the  occajion, 
 it  fets  before  her  candidates  for  holy  orders  the  feverai 
 virtues  and  qualifications  requifite  to  the  office  of  a  true 
 pafior,  and  faithful  minifier  of  God, 
 
 i .  A  divine  commijfion  ; 
 
 2.  The  co-operation  of  the  Holy  Spirit ; 
 
 3.  A  faithful  and  uniform  obedience  ; 
 
 4.  Holy  and  un/haken  fortitude  •, 
 
 5.  Diligent  Jludy,    and  meditation    of    the   Holy 
 Scriptures. 
 
 *  Chap.  vi.  7.  i  Pf.  x\x. 
 
 The 
 
M  P.  after    TRINITY.  241 
 
 He  Sixteenth  Sunday  after  TRINITY. 
 Proper  Leflbn  for  Morning  Prayer. 
 E  z  e  k  1  e  l,  Chap.  ii. 
 
 1.  jN D    he  /aid   unto     "Y  N  the  foregoing  chapter 
 
 me>    fin    of   man,     J^   the  prophet  had  feen  a 
 
 (land   upon   thy  feet,  and  I     moft    wonderful   vifion,   re- 
 
 will  /peak  unto  thee.  prefenting  the  providence  of 
 
 Almighty  God  in  the  go- 
 vernment of  the  world-,  and  concluding  with  that 
 more  admirable  fcene,  the  redemption  of  mankind 
 (ver.  26.),  in  which  all  the  other  defigns  of  Provi- 
 dence do  terminate  and  center.  He  was  fo  overcome 
 with  the  majefty,  the  glory,  the  goodnefs,  of  the  Di- 
 vine ceconomy,  that  he  falls  proftrate  on  the  ground, 
 in  a  holy  aftonifhment,  and  moll  profound  humility. 
 — This  humble  poilure  of  foul  and  body,  (this  felf- 
 abalement  of  the  whole  man)  as  It  was  the  mod  na- 
 tural and  proper  effect  of  thofe  high  and  rapturous 
 contemplations,  fo  it  moft  fitly  difpofed  him  for  the 
 facred  commiflion  and  office  of  a  prophet ;  for  a  due 
 reception  of  the  Holy  Spirit,  and  for  <c  hearing  the 
 "  voice  of  him  that  fpake  from  heaven."  (ver.  28) 
 —Note  we  alfb,  for  our  common  inllruclion,  that 
 the  view  of  God's  moll  glorious  works  of  provi- 
 dence arid  redemption,  as  difplayed  to  us  in  the  mir- 
 rour  of  divine  vifion,  the  word  of  faith,  and  not  in 
 the  dark  glals  of  our  own  reafon  and  opinions,  is  the 
 only  lure  way  to  know  him  aright ;  that  the  know- 
 ledge of  his  infinite  prefections  is  the  bell  and  only 
 fource  of  true  devotion,  and  true  humility :  His 
 greatnefs  fhews  our  littlenefs:  The  higher  our  con- 
 ceptions rife  of  bis  excellencies,  the  lower  and  jufter 
 will  be  the  conceit  of  our  own. — Here  then  are  we 
 to  fix  the  flandard  of  adoration  and  humility  ;  of  the 
 Vol.   IV.  R  right 
 
242  ^  Sixteenth  SUNDAY  Ezek.  2. 
 
 right  knowledge  of  God  and  ourfelves,  wherein  all 
 true    religion,      our    wifdom,     and    our     happinefs 
 
 coniift. 
 
 Son  of  man,  ftand  upon  thy  feet  and  I  will  /peak  unto 
 thee.\ — ksfon  of  man,  frail  fallen  man,  what  pofture 
 lb  fit  as  groveling  on  the  earth, — confounded  at  the 
 <y]ory  of  God's  prefence,  and  his  own  wretchednefs  ? 
 But  then,  whom  the  fenfe  and  awe  of  Divine  juftice 
 
 call:  down,  Divine  mercy  will  afluredly   lift  up. 
 
 "  He  that  humbleth  himlelf,  (hall  be  exalted  k." 
 
 "  Even  as  a  man  feareth,  fo  is  thy  difpleafure1." 
 
 But  if  proftration  be  the  proper  pofture  of  a  peni- 
 tent, we  may  obferve,  that  /landing  up  is  the  pofture 
 molt  fuitable  for  receiving  the  commands  of  God, 
 — for  action, — for  obedience. — Howbeit,  to  quit  the 
 ftations  of  penitents,  'till  God  fpeak  peace,  and  bid 
 us  rife,  is  not  fafe :    Yet,  when  he  has  accepted  our 
 humiliation,  and  calls  to  ftand  up  and  hear,  we  muft 
 no  longer  indulge  our  forrows,  or  fenfe  of  unworthi- 
 nefs,  left:  we  be  fwallowed  up  of  overmuch  grief. 
 Poverty  of  fpiiit  will  degenerate  into  bafenefs  and  ab- 
 jecYion  of  mind,  if  it  rife  not  up  when  God  com- 
 mands •,  and   mourning  will  turn  into  fullennefs  or 
 defpair,  if  it  refufe  to  be  comforted. — A  voluntary  hu- 
 mility is  as  difpleafing  to  God  as  pride ;  the  excefs  even 
 of  thai  virtue  having   no  fmall  fpice  of  its   contrary 
 extreme. — This  our  Church  alfo  teaches,  by  calling 
 on  us  to  kneel  at  our  confeflions  and  prayers,  and  to 
 ftand  upy  at  the  hearing  of  God's  word. 
 
 Though  Chrift  (for   he  it 
 2.  And  thefpirit  entered      was   that   fpake    to  the  pro- 
 
 into  me,  when  he  fpake  un-     phet,    as  appears  by  the  de- 
 
 to  me,  and  fet  me  upon  my  Icription  ill  the  foregoing 
 feet,  that  I  heard  bim  that  chapter,  ver.  26,  27.)  had 
 fpake  unto  me.  bidden  him  to  rife,  yet  here 
 
 we  find,  that  this  was  not  in 
 
 his  power  to  do,  until  the  Jpirit  had  entered  into  him.  But 
 
 k  Luke  xiv.   11.  '  Pf  xc.   1 1 . 
 
 then? 
 
M.  P.  after  TRINITY.  243 
 
 then,  we  obferve,  the  fpirit  entered  into  him,  at  the 
 inftant  the  Lord  ipake  :  There  went  a  Divine  energy 
 along  with  the  words  of  Chrift,  which  arifed  our 
 prophet  up,  and  fet  him  on  bis  feet. — Thus  the  word, 
 when  preached  or  heard,  profketh  not  without  the 
 fpirit.  It  is  the  fpirit  that  quickneth  ;  for  he  is  "  the 
 "  Lord  and  Giver  of  life  m,"  efpecially  the  fpiritual 
 and  divine.  It  is  he  alone  that  gives  that  life,  which 
 raifes  us  from  our  earth,  which  gives  us  ears  to  hear, 
 and  power  to  move,  and  to  walk  in  the  ways  of  God. 
 He  fet  me  on  my  feet,  that  1  heard  him  that  fpake  unto  me. 
 
 In  the  prefent  cafe  alfo,  with  refpedt  to  the  Em- 
 ber Seafon,  while  our  Church  is  choofmg  her  mi- 
 niftry,  and  fending  labourers  into  the  Lord's  vine- 
 yard (as  (he  doth  about  this  time).  It  is  the  peculiar 
 office  of  the  Holy  Ghoft  to  confecrate  and  impower 
 men  for  that  holy  fundion— Chrift  calls*  the  Holy 
 Ghoft  com  millions  and  confers  the  facred  powers  *. 
 — Who  then  fhall  prefume  to  intrude  into  that  holy 
 calling,  without  a  legal  miflion,  confecration,  and 
 the  Divine  ailiftance  thereby  conferred  ? 
 
 As   the  general  apoftafy 
 
 3.  And  be  faid  unto  me,  of  the  Jews,  and  their  confe- 
 ss of  man,  I  fend  thee  to  quent  captivity  by  the  king 
 the  children  of  Jfrael,  to  a  °  of  Babylon,  'was  a  lively 
 rebellious  nation  that  bath  figure  of  the  fall  and  de- 
 rebelled  againft  me  ;  they  fe&ion  of  mankind  from 
 and  their  fathers  have  tranf  God,  and  our  being  led 
 greffedagainfl  me,  even  un-  captive  of  the  devil  at  his 
 to  this  -very  iay.  '  will ;  fo,  in  the  character  of 
 
 the  prophet  inviting  to  re- 
 pentance, we  may  obferve  a  type  of  that  Lamb  of 
 God,  who  came  to  take  away  the  fins  of  the  world, 
 and  to  redeem  us  from  the  bondage  and  tyranny  of 
 Satan.  The  parallel  is  very  obvious,  not  only 
 in  the  fubftance  and  tenor  of  their  preaching,    which 
 
 m  Nicene  Creed,  n  See  Ads  xiii.  2  and  4.  1  Cor.  xii.  4. 
 
 8,  9.  \o,  °  Apoji  at  rices,  Vulgat. 
 
 R  2  confifted 
 
244  ^e  Sixteenth  SUNDAY         Ezck.  z, 
 
 confided  more  particularly  in  a  preffing  call -to  repent- 
 ance-, but,  in  the  appellation  o£  fon  of  man,  by  which 
 each  of  them  is  Co  frequently  (tiled.  This  is  St.  Jerome's 
 obfervation  •  "  The  reafon,  faith  he,  why  God  calls 
 "  this  prophet  fo  often  the  fin  of  man,  is,  becaufe  he 
 *'  appointed  him  to  fpeak  to  lf>  ael  in  the  perfon  of 
 "  him,  who  faid  of  himfelf,  The  fin  of  man  hath  not 
 "  where  to  lay  his  head  ;  and  fent  him  to  comfort  that 
 **  captive  people,  and  call  them  to  repentance." 
 
 How  difconraging  would 
 4.  For  they  are  impudent     it  be  to  a  natural  man,  how 
 children  and  fliff-bearted:     fetmingly  vain   and  inefFec- 
 /  do  fend   thee  unto  them,      tual  to  the  worldly   wife,   to 
 and  thou  fhalt  Jay  unto  them ,      be   fent    with   a  rneffage  to 
 Thus  faith  the  Lord  GOD,     fuch,  as  he  is   told  before- 
 k    5.  And  they,    whether     hand,    are  too  impudent  and 
 they  will  hear,  or  whether    Jiiff-bearted  to  be  moved  ei- 
 they  will  forbear  (for  they     ther  by  fhame  or  reproof.  Yet 
 are  a  rebellious  boufe),  yet     the  prophet  is  fent  on  this  for- 
 jhall  know  that  there  hath     lorn  embafify,   to  treat  with 
 been  a  prophet  among  them,      perfons  of  inveterate  and  ma- 
 lignant  fpirits,  mere   briars 
 and  thorns  %  where  he  was  to  expect  no  return  but  hatred 
 for  his  good  will,  and  perfecution,  rather  than  fuccefs. 
 The  like  profpeft  our  Lord  lets  before  his  diiciples, 
 when  he  commiffioned  them  to  preach  the  Gofpel, — 
 "  I  fend  you  forth  as  fheep  in  the  midft  of  wolves  p." 
 — But  how  hopelefs  and  difcouraging  foever  fuch  a 
 million  may  feem,  the  fervant  of  God  is  to  have  no 
 will  or  wifdom  of  his  own :  Where  God's  fervice 
 calls,  we  muft  think  of  no  difficulties ;  when  he  com- 
 mands, we  are  to  be  all    obedience;   muft   ditmifs 
 every  fear,  and  every  imagination,  that  (lands  in   op- 
 pofition  to  duty,  and,   as  St.  Paul  expreifes  it,  "  to 
 *'  yield  ourfelves  to  God  as  inftruments  %"   prepared 
 and  ready  to  perform  his  work. — Howbeit,  to  recon- 
 cile us  to  this  doctrine  of  abfolute  and  unreferved  obe- 
 
 P  Matt,  x.  16.  1  Rom.  vi.  13. 
 
 dience 
 
M.  P.  after   TRINITY.  245 
 
 dience  to  the  Divine  will,  when  fufficiently  made 
 known,  we  are  not  todefpair  of  fuccefs,  where  God 
 is  pleafed  to  command. — Thofe  wolves,  whom  the 
 apoftles  were  fent  amongft,  were  turned  into  lambs 
 by  their  preaching.  Nor  may  we  doubt,  but  that 
 the  labours  of  this  our  prophet  contributed  very  much 
 to  that  reformation  which  afterwards  appeared  among 
 the  Jews  upon  their  return  from  captivity. — Befides 
 this,  (as  hath  been  before  obferved)  the  infinite  recti- 
 tude and  holinefs  of  God's  nature  is  concerned  to  do 
 juftice  to  itfelf:  So  that,  whether  men  will  bear,  or 
 whether  they  will  forbear,  it  is  neceffary  they  mould  be 
 acquainted  with  the  will  of  God  -,  and  fo,  at  the  great 
 ■day  of  final  retribution,  it  may  appear  to  all  the 
 world,  "  That  he  is  pure  from  the  blood  of  all  men  :" 
 — That  he  was  not  wanting  to  afford  to  the  very  worft 
 of  men  fufficient  means  of  grace,  and  timely  warn- 
 ings for  repentance  :— That  his  juftice  is  impartial, 
 and  his  mercy  free  to  all  that  will  accept  it :  not 
 Jimited  by  any  predetermined  decree  of  his,  but  by 
 their  own  perverfe  rejection  or  neglect:.  So  that  we 
 may  well  fay,  O  mercy,  how  holy  and  juft !  O 
 juftice,  how  merciful  and  gracious!  fo  equally  tem- 
 pered, fo  lovingly  united,  that,  while  they  decide  the 
 different  fates  of  mankind,  the  worft  of  men,  in 
 this  life,  need  not  defpair ;  nor  mould  the  beft 
 pre  fume! 
 
 According  to  the  heathen 
 6.  And  thou,  fin  of  man,  moralifts,  fortitude  is  one 
 be  not  afraid  of  them,  net-  of  the  cardinal  or  principal 
 ther  be  afraid  of  their  virtues,  on  which  the  others 
 words,  though  briars  and  depend :  But,  by  a  much 
 thorns  be  tu.it b  thee,  and  truer  philofophy,  we  are 
 thou  doft  dwell  anting  for-  taught,  that  the  right  car- 
 pions :  be  not  afraid  of  their  dinal  virtue,  on  which  for- 
 worn//, nor  be  difmayed  at  titude  itfelf,  and  all  true 
 their  looks,  though  /%  be  a  courage,  is  grounded,  is  the 
 rebellious  boufe.  fear  of  God.     For  this,  of 
 
 R  3  courfe, 
 
246  ?be  Sixteenth  SUNDAY  Ezek.  2, 
 7.  And  thou  fialt  [peak  courfe,  excludes  all  other 
 viy  words  unto  tbem,  whe-  fears ;  and,  eonfequently, 
 tbertbey  will  bear,  of  wbe-  gives  that  undauntednefs  off 
 tber  tbey  will  forbear,  for  mind,  that  firmnefs  of  fpi- 
 tbeyzre  moji  rebellious.  rit,  which  neither  outward 
 
 pains  [briars,  thorns,  and 
 fcorpions]  can  fhake,  nor  inward  grief,  from  reproach- 
 ful words,  or  angry  looks,  can  teftify :  For,  by  fix- 
 ing the  paflion  of  fear  on  one  fingle  object,  the  one 
 thing  necefTary  to  be  feared,  it  draws  it  off  from  every 
 other  idea,  which  might  affrighten  or  diftrad. — So 
 our  blefled  mafter  Chrift,  "  Fear  not  them  which  can 
 "  kill  the  body,  &c.  But  I  will  tell  you  whom  you 
 ■ '  fhall  fear.  Fear  him,  who  can  caft  both  body  and 
 "  foul  into  hell :  yea  f  fay  unto  you,  Fear  him  *." 
 — This  is  that  fingle  eye,  which  our  Lord  recom- 
 mends5 as  the  fovereign  cure  of  all  worldly  care,  of 
 every  inordinate  paflion  or  concern.  Thefe  it  either 
 removes  or  fhortens,  fanclifies  or  deftroys,  by  re- 
 ducing them  to  one  point.  This  remedy  is  not  to 
 be  found  in  our  own  reafonings,  or  natural  courage  ; 
 not  in  the  writings  of  Arifiotle  or  Plato,  an  Epiftetus 
 or  a  Seneca-,  but  in  the  holy  Scriptures,  the  word,  of 
 GOD : — My  words Jhalt  thou/peak  unto  them. — Philo- 
 fophy  may  argue  well,  and  preach  patience  and  cou- 
 rage to  a  troubled  mind;  but  the  fuperior  excellence 
 of  the  fchool  of  Chrift  appears  in  this;  that  our 
 mafter,  who  teaches  virtue,  can  alfo  give  it. — His 
 precepts  can  as  foon  and  as  eafily  remove  our  cares, 
 as  rebuke  them ;  and  his  word  as  readily  infpire  our 
 hearts  with  courage,  as  command  it. — Thus,  in  his 
 Gofpel,  "  Why  are  ye  fearful,  O  ye  of  little  faith  ?" 
 And  then  it  immediately  follows,  u  He  rebuked  the 
 ttt  winds,  and  there  was  a  great  calm  V — A  calm 
 at  fea,  and  a  calm  in  his  difciples  breafts.  Thus  in  our 
 LefTon,  Be  not  afraid  of  them. — His  command  is  both 
 active  and  authoritative ;  at  once  requiring,  and  be- 
 
 -Matt.  x.  28.  s  Ch.  vi.  22.  f  Matt.  viii.  26, 
 
 flowing, 
 
M.  P.  after   TRINITY.  247 
 
 flowing,  the  grace  we  want :  So,  in  his  work  of  crea- 
 tion, "  Let  there  be  light,  and  there  was  light  tt." 
 ■ — "  He  fpake,  and  it  was  done  ;  he  commanded, 
 M  and  it  flood  fail x." 
 
 The  Fathers  have  other  ufeful  remarks  on  this 
 pafTage,  relating  to  our  converfation  among  evil  and 
 wicked  men  ;  with  inftruciions  how  we  are  to  behave 
 towards  them,  and  how  to  bear  with  patience  their 
 manners,  &V. — See  Abbe  Defacy  in  locum. 
 
 But,  as  the  diftemper  of 
 our  nature  is  internal,  in  the 
 heart  and  inner  man,  the  ap- 
 plication muft  be  there  alio. 
 — The  remedy,  we  have 
 faid,  is  the  word  of  God  : 
 This  applied  outwardly,  will 
 have  no  effect :  it  muft:  be 
 taken  inwardly,  received,  as 
 it  were,  at  the  mouth,  eaten 
 
 8.  But  thou,  fori  of  many 
 hear  what  I  fay  unto  thee., 
 Be  not  thou  rebellious  like 
 that  rebellious  hoafe :  open 
 thy  mouth,  and  eat  that  I 
 give  thee. 
 
 9.  And  when  I  looked, 
 behold,  an  hand  wasfent  un- 
 to me,  andlo,  a  roll  of  a  book 
 was  therein. 
 
 and  digefted,  before  it  can 
 
 reach  and  heal  the  difeafe. 
 So  in  the  Pfalms,  "  Open  thy  mouth  wide,  and  I  will 
 "  fill  ity. "— So  in  the  gofpel,  "  Take,  eat:— Drink 
 "  ye  all  of  this2." — The  meat  we  receive  from 
 God's  hand,  is  Spiritual  meat  •,  the  drink  we  receive, 
 is  fpiritual  drink,  whether  it  be  conveyed  to  us  in  his 
 word,  or  his  facrament.  So  muft  the  appetite  be 
 fpiritual  alfoj  elfe  no  effect  can  follow,  but  what 
 will  rather  hurt  than  benefit  the  foul. — "  The  letter 
 ^  killeth,  but  the  fpirit  giveth  life3." 
 
 The  fcriptures  (as  hath  al- 
 ready been  obferved)  carry 
 in  them  a  twofold  fenfe;  the 
 one  outward  and  literal,  the 
 other  inward  and  fpiritual ; 
 
 I  o.  And  be  fpread  it  be- 
 fore me,  and  it  was  written 
 within  and  without,  and 
 there  was  written  therein 
 
 u  Gen.  i.  3. 
 
 x  Pf.  xxxlii,  9. 
 
 y  PfAwxL  io. 
 
 f  Matt.  xxvi.  26. 
 
 a  2  Ccr.iii.  6. 
 
 R4 
 
 It 
 
248         ttbe  Sixteenth   SUNDAY         Ezek.  2. 
 
 lamentations,  and  mourning,     Jt  is  written  within  and  with- 
 and  woe.  cut. — Hence  a  curfory  view, 
 
 and  firft  reading,  of   God's 
 word,    to  the  natural  man,  is  apt  to  raife  melancholy 
 fear,    or   perhaps  a  fcornful  difguft ;    but   to  a  good 
 man,  who  enters  into  the  fpirit  of  them,  is  exceeding 
 pleafant  •,   it  is  as  honey  for  fweenefs b. — What  we  may 
 further  obferve,  is,  that  the  fame  hand,  which  holds 
 forth  the  roll,  muft  alfo  fpread  and  unfold  it  to  us ; 
 namely,  the  good  hand  of  God  ;  and   that  is  Chrilt : 
 For  he  is  the  hand  or  arm  of  God  c,  by  whom  all 
 Divine  power  and  wifdom  are  performed.     He  is  the 
 power  of  God,  and  the  wifdom  of  God  d, — to  fortify 
 and  inftrucl:  his  people,  as  well  as  the  word,  by  whom 
 the  Divine  will  is  revealed.     He  it  is  alfo  that,  by  his 
 fpirit,  "  opens  the  underfbinding,    that  we  may  un- 
 "  derftand  theStripturese." — Hence  alfo  the  Fathers 
 admonifh  us  to  obferve,  that  the  Scriptures  are  either 
 noxious  or  falutary,  bitter  or  fweet,  according  to  the 
 difpofition  and  tafte  of  the  reader.  To  the  pious  man 
 they  are  food  and  nourifhment ;  to  the  finner  they  are 
 medical  and  unfavoury  ;  but  to  the  reprobate  and  im- 
 penitent they  are  dead,   and  contain  nothing  but  de- 
 ftruction  and  woe.     To  the  firft  they   are  life  and 
 ftrength ;  to  the  fecond  they  are  medicine  and  means 
 of  health  ;  to  the  laft  they  are  deadly  poifon.     Thefe 
 different  effecls  are  owing  to  the  different  tempers  of 
 men. — And  this  may  intimate  to  us  what  care  and 
 caution  is  necefTary  to  prepare  ourfelves  for  the  worthy 
 reading   or   hearing   of  the  Holy  word,   as  well  as 
 worthy  receiving  the  Holy    Supper,    left  we  read, 
 or  hear,   as  well  as  eat  and  drink,   damnation  to  our- 
 felves.    That  therefore  we  ought  never  to  touch  the 
 Book  of  God  with  unwaflien,  that  is  to  fay,  with  de- 
 filed hands,  left  we  perifh  for  our  prefumption 
 
 God  indeed  defigned  his  Holy  Scriptures  for  our  good 
 
 *  Ch.  iii.  3.  •  Ifa.  liii.  j,  &c.  •*  ,  Cor.  i.  24. 
 
 *  Luke  xxiv.  45. 
 
 and 
 
M.  P.  after    TRINITY.  249 
 
 and  for  our  comfort  •,  and  in  themfelves  they  are 
 fpirit,  and  they  are  life f :  it  is  our  depravity  alone 
 that  converts  them  into  lamentations  and  woe,  Lee 
 us  therefore  often  and  often  pray,  when  we  hear  or 
 open  that  facred  book,  as  our  holy  church  hath  taught 
 USj — "  Bleffed  Lord,  who  haft  caufed  all  holy  Scrip- 
 44  ture  to  be  written  for  our  learning,  grant  that  we 
 u  may  in  fuch  wife  hear  them,  read,  mark,  learn,  and 
 "  inwardly  digeft  them,  that,  by  patience  and  com- 
 "  fort  of  thy  Holy  word,  we  may  embrace,  and  ever 
 a  hold  faft,  the  bleffcd  hope  of  everlalting  life,  which 
 *'  thou  hall  given  us  in  our  Saviour  Jelus  Chrift. 
 **  Amen." 
 
 f  "John  vi   63 
 
 The 
 
■z$o      ,      The  Sixteenth  SUNDAY  Pref. 
 
 The  Sixteenth  Sunday   after  TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Ez  e  k  i  e  l,  Chap.  xiii. 
 
 PREFACE. 
 
 OUR  Morning  Lejfon  inflrutled  us  in  the  character 
 and  commiffion  of  God's  true  prophets,  and  the 
 faithful  preachers  of  his  word:  The.  next  thing 
 neceffary,  was  to  apprize  us  of  the  marks  and  danger  of 
 impojlors  and  falfe  teachers.  And  this  is  the  fubjetJ 
 and  defrgn  of  our  prefent  Lejfon.  The  difiinguifling  tokens 
 of  each,  as  they  are  here,  by  our  excellent  Church,  fet  in 
 oppofi'ion  (and,  according  to  her  ufual  way  of  contrail) 
 the  one  to  the  other,  are  principally  thefe  three  : 
 
 Firft,  True  prophets  are  Called  of  God,  and  then  duly 
 Ordained  to  the  work  of  the  minijlry  :  But  Falfe  pro- 
 phets run  without  being  fent;  either  they  have  no 
 lawful  ordination,  and  follow  their  own  fpirit  •,  or,  if 
 called,  and  lawfully  ordained,  they  falfify  the  word,  and 
 pretend  a  meffage  from  God,  when  they  have  feen  no- 
 thing. 
 
 Secondly,  The  true  prophet  eonfults  nrt  his  own  plea- 
 fure  or  profit,  but  the  will  of  his  majler,  and  the  true 
 intereft  of  the  people  committed  to  his  charge.  Whereas 
 Falfe  teachers  are  rather  like  the  foxes  in  the  defart, 
 than  fhepherds  abiding  in  the  field.     They  feek  only  their 
 
 own 
 
Pref.  after    TRINITY.  251 
 
 own  advantage  ;  they  come  not  in  by  the  door  of  the  fold, 
 but  clandeftinely,  by  fome  oth.r  way  ;  and  {bat  (as  our 
 Lordfpeaks  of-  them)  "  for  to  fleal,  and  to  kill*."  They 
 are  crafty  to  deceive,  and  cunning  10  dejlroy  :  'They  come 
 cnly  for  prey  \  they  care  not  for  the  floeep,  but  for  tbem- 
 felves. 
 
 Thirdly,  The  faithful  minifler  makes  the  word  of  God 
 his  only  rule,  both  of  faith  and  doclrine ;  he  clofely  ad- 
 heres  to  the  Scriptures  •,  he  exercfes  himf elf  therein  by  day, 
 and  meditates  by  night :  He  reads  them  within  and  with  - 
 out,  i.  e.  Studies  both  the  literal  and  j'pir it ua I  meaning  ; 
 feeds  on  the  roll,  as  held  forth  to  him  by  the  hand  of 
 God.  Fh ft,  He  converts  it  into  nourifkment  for  bis*own 
 foul's  health  and  falvation ;  then,  as  a  tender  nurfe, 
 adminiftcrs  the  fincere  milk  of  the  word  to  his  hearers. — 
 IVhereas  the  feducers,  and  falfe  teachers,  either  with- hold 
 the  Scriptures  from  the  people  (as  our  modern  Papifts  do), 
 and  fubfiitute  lying  legends,  and  inventions  of  their  own, 
 in  the  room  thereof,  which,  like  walls  built  and  daubed 
 with  untempered  morter,  can  yield  no  fecurity  or  de- 
 fence. Or,  with  fome  enthufiajls,  they  pretend  to  a 
 particular  light  within,  which  is  no  other  than  a  vain 
 vifion  a  lying  divination  :  Or  elfe,  as  another  fort  of 
 them  do,  fet  up  for  extrordinary  Scriptures,  and  fay, 
 The  Lord  faith,  the  Lord  faith,  albeit  the  Lord  hath 
 not  fpoken.— Scripture  when  applied  to  deceive,  and 
 to  ejlabliftj  error,  is  no  Scripture  ;  it  changes  its  na- 
 ture, ceafes  to  be  a  divine  truth,  and  becom  s  a  lie  : — 
 God's  word,  in  the  mouth  of  a  falfe  teacher,  is  not  the 
 word  of  God. 
 
 *■  John  x.  10. 
 
 The 
 
252        The  Sixteenth    SUNDAY        Ezek.  13. 
 
 The    Sixteenth  Sunday  after  TRINITY. 
 
 Proper  LefTbn  for  Evening  Prayer. 
 
 E2eki.il  Chap.  xiii. 
 
 Falfe  prophets  and  prophcleffes  dejcribed  and  reproved. 
 
 the 
 
 of 
 
 H  O  was  this  word 
 of  the  LORD  which 
 came  to  the  prophet  but  the 
 eternal  word,  the  Son  of 
 God,  the  fame  word,  which 
 was  in  "  the  beginning, 
 "  which  was  with  God,  and 
 "  is  God  c :  The  fame  wordy 
 by  whom  all  things  were 
 made  that  were,  made  ;  who 
 was  alfo  the  great  angel  of 
 the  covenant,  who  conduct- 
 ed and  adminiftred  all  things 
 relating  to  the  Church,  un- 
 der the  Old  Teftament,  and 
 
 I.      rfND    the    iv  or  a 
 
 ^  the  LORD  came 
 nnt^me,  faying. 
 
 2.  Son  of  man,  prophefy 
 cgainfl  the  prophets  oj  If- 
 rael  that  prophefy,  and  fay 
 ■  hoit  unto  them  that  prophe- 
 fy out  of  their  own  hearts, 
 
 Hear  ye  the  word  of    the 
 LORD. 
 
 3.  Thus  faith  the  Lord 
 CODh,  Wo  unto  thefoolijh 
 prophets,  that  follow  their 
 own  jpirit,  and  have  jeen 
 nothing. 
 
 was  afterwards  made  flefh, 
 to  accompliih  and  fulfil  all  things  under  the  New  ? 
 And  that  this  word,  which  here  is  laid  to  come  to  Eze- 
 kiel,  and  who  often,  elfewhere,  is  faid  to  come  to  the 
 other  prophets,  was  not  a  mere  voice,  or  found,  fuch 
 as  our  words  are,  but  a  fubltantial  word,  a  teal  per- 
 fon,  the  very  Legos,  and  fecond  perfon  in  the  moil: 
 holy  and  undivided  Trinity,  appears  from  Genefts, 
 chap.  xv.  where  his  coming  is  firft  mentioned.  'Tis 
 there  faid,  u  He  came  to  Abram  in  a  vifion  :,' — Not 
 to  his  ears,  as  a  found  only,  but  to  his  eyes,  as  a 
 fubftance  -,   therefore  vifible,  and  a  real  appearance. 
 
 t>  See  Annotation  at  the  end, 
 
 John 
 
 But 
 
E.  P.  after  TRINITY.  253 
 
 — But  of  the  Father  our  Lord  affirms,  that,  "  He 
 "  hath  not  appeared  to  any  man  at  any  timed."— 
 Therefore  we  are  to  believe,  that  this  word,  which 
 at  any  time  came,  or  appeared,  was  the  Son.  This 
 is  the  true  faith,  by  which  alone  we  can  be  juftified, 
 as  was  Abraham  ;  even  the  faith  in  Jrfus  Cbriji. — ln- 
 creafe,  O  Lord,   this  faith  in  us  evermore.     Anten. 
 
 The  fox   is   a    timorous 
 
 4.  0  Ifraely  thy  prophets  animal,  and  crafty  :  It  hides 
 are  like  the  foxes  in  the  de-  itfelf  in  holes,  and  is  ex- 
 farts.  ceeding  cunning,  and  full  of 
 
 artifice  in  gaining  its  prey. 
 This  is  the  figure,  which  God  gives  us,  of  thofe 
 falfe  prophets,  and  evil  paftors,  which  are  here  fpoken 
 of.  They  have  their  holes  like  the  foxes,  becaufe 
 they  hate  and  fhun  the  light  of  truth,  which  con- 
 founds them  :  They  hide  themfelves,  or,  rather  feek 
 to  hide  and  difguife  their  lies,  the  better  to  deceive 
 the  fimple. — They  are  alfo  hungry  and  greedy,  as 
 the  foxes,  but  cover  with  great  art  and  addrefs  their 
 covetous  and  felf-interefled  defigns,  under  the  fpe- 
 cious  appearance  of  the  good  of  thofe  they  feek  to 
 deceive.  It  is  of  thefe  foxes,  who  feduce  the  unwary, 
 and  annoy  the  vineyard  of  Jefus  Chrift,  that  Solomon 
 fpeaks  in  his  Canticle,  "  Take  us  the  foxes,  the 
 "  little  foxes,  that  fpoil  the  vines6."  *'.  e.  Take  them 
 while  they  are  little,  before  they  do  more  mifchief, 
 before  they  grow  too  flrong,  or  too  wily  to  be 
 taken. 
 
 The  Church  is  always  re- 
 
 5.  le  have  not  gone  up  prefented,  in  Scripture/as  an 
 into  the  gaps,  neither  made  inclofure  ;  either  as  a  citv 
 up  the  hedge  for  the  bo  ufe  environed  with  walls;  era 
 of  Ifrael,  to  fiand  in  the  vineyard,  or  held,  taken  in 
 battle  in  the  day  of  the  from  the  common  of  the. 
 LORD.  world,     and    fenced    about 
 
 d  See  Jvbnvl.  46.  and  ch.  v.   37.  «=  Chap,  u.  15. 
 
 with 
 
254        &>e  Sixteenth  SUNDAY        Ezek.  13. 
 
 with  hedges. — The  clergy  are  the  proper  officers  ap- 
 pointed to  fecure  thefe  facred  inclofures  from  in- 
 vafion  or  furprife  •,  to  repair  and  make  up  the  breaches 
 where  any  are  made,  and  even  to  Jiand  in  the  gap,  and 
 boldly  oppofe  every  enemy  that  attempts  to  break  in 
 by  violence,  or  intrude  by  ftealth.  Or,  when  divine 
 juftice  hath  been  provoked  by  the  fins  of  the  Church, 
 to  vifit  her  offences  with  judgments,  and  to  fuffer 
 her  hedge  to  be  broken  down  ;  even  then  mould  the 
 priefts,  the  minifters  of  the  Lord,  (land  between  him 
 and  his  people,  as  Aaron  and  Mofes  flood  before  him 
 in  the  gap,  to  turn  away  his  wrathful  indignation, 
 left  he  mould  deftroy  them. — But  evil  minifters  for- 
 fake  their  charge  in  the  day  of  trial ;  they  fly,  when 
 the  leaft  danger  appears;  they  withftand  not  the  ene- 
 my, by  defending  thofe  facred  rites,  orders,  and 
 appointments,  which  are  the  fecurity  and  fence  of  the 
 Church. — They  mind  not  to  repair  the  breaches, 
 which  are  made  by  herefy  or  infidelity,  by  fchifm  or 
 neglect. — They  are  Gallios  in  religion,  and  care  for 
 none  of  thefe  things ;  much  lei's  do  they  hazard 
 their  lives  for  the  caufe  of  Chrift,  ftanding  in  the 
 gap,  to  hinder  the  adverfary  from  breaking  in,  or  to 
 Item  the  torrent  of  divine  wrath. — It  has  ever  been 
 the  diftinguifhing  character  of  falfe  prophets,  to  de- 
 cline all  fufferings  either  with  or  for,  the  Church : 
 They  make  not  up  the  hedge  for  the  boufe  of  Jfrael,  nor 
 ft  and  in  the  battle  in  the  day  of  the  Lord. 
 
 ft  hath  been  remarked  be- 
 
 6.  They  have  feen  vanity,  fore,  that  one  mark  of  a  falfe 
 and  lying  divination,  fay-      teacher,    is    want    of  lawful 
 
 ing,  The  LORD  faith-,     ordination  ;    running    wjtb- 
 and  the  LORD  hath  not     out  being 'fent,   having  no 
 
 fent  them  :    and  they  have  miffion,      no     authority      to 
 
 made   others  to  hope   that  preach,  &f<r.    Yet   thefe  un- 
 
 tbey  would  confirm  the  word,  commitlioned    prophets  are 
 
 7.  Have  ye  not  feen  a  laid  to  fee  ;  that  is,  may  in- 
 vain  vifton,  and  have  ye  not  deed  have  learning,  and  be 
 fpoken  a  hing  divination,  able  to  difccurfe  well :  Nay, 
 
 they 
 
E.  P.  after  TRINITY.  25 
 
 whereas  j*  fay,  The  LORD     they    may    divine,   that     is, 
 
 faith   it,  albeit  I  have  not 
 fpoken  P 
 
 3.  Therefore  thus  faith 
 the  Lord  GOD,  Becaufeye 
 have  fpoken  vanity,  and  feen 
 lies,  therefore  behold,  I  am 
 againfl  you,  faith  the  Lord 
 GOD. 
 
 9.  And  mine  band  fljall 
 be  upon  the  prophets  that  fee 
 vanity,  and  that  divine  lies  : 
 they  fhall  not  be  in  the  aj- 
 fembly  of  my  people,  neither 
 fldall  they  be  -written  in  the 
 'writing  of  the  houfe  of  If. 
 rael,  neither  fhall  they  enter 
 into  the  land  of  Ifrael,  and 
 ye  fhall  know  that  I  am  the 
 Lord  GOD. 
 
 read  and  preach  the  word  of 
 God :  Nevertheiefs,  what 
 they  have  feen,  or  learned 
 by  their  ftudy  and  pains,  is 
 a  vain  vifion,  mere  vanity  : 
 What  they  read  or  cite  out 
 of  the  book  of  God,  is  a 
 lying  divination,  mere  lies: 
 What  they  preach,  is  no 
 preaching;  for  how  can 
 they  preach,  except  they  be 
 fent? — Let  all  feparatifts, 
 as  well  as  their  unl'cenfed 
 teachers,  look  to  this. 
 
 How  dreadful  a  date  muft 
 it  be,  to  fit  under  the  mi- 
 niftry  of  fuch  as  are  no  mi- 
 nifters  ?  No  minifters  of 
 God !  In  whofe  hands  the 
 Sacraments,  though  the  vifi- 
 ble  pledges  of  mercy,  have  no  virtue,  or  fpiritual 
 effect ;  therefore  vain  and  unprofitable !  In  whofe 
 mouths  the  very  word  of  God  is  turned  into  a  //>,  a 
 lying  divination. — The  judgments  therein  threatened 
 mall  not  come  to  pafs,  in  confequence  of  the  applica- 
 tion made  by  them. — The  promifes  of  pardon  and 
 peace,  fhall  not  be  ratified  of  God,  as  pronounced  by 
 them. — They  may  make  others  to  hope  that  they  will 
 confirm  the  word;  but  all  in  vain.  And  why  r"  even 
 becaufe  the  Lord  hath  not  fent  them. 
 
 There  are  another  fort. of 
 falfe  teachers,  who  are  fent 
 indeed,  and  have  a  lawful 
 miflion  -,  but  they  falfify 
 their  meffage,  they  corrupt 
 the  good  word  of  God,  and 
 f educe  his  people. — The  peo- 
 ple under  their  care  are  (per- 
 haps) 
 
 10.  Becaufe,  even  be- 
 caufe they  have  J 'educed  my 
 people,  faying,  Peace,  and 
 there  was  no  peace  ;  and 
 one  built  up  a  wall,  and  lo3 
 others  daubed  it  with  union* 
 pered  morter: 
 
256        The  Sixteenth 
 
 1 1.  Say  unto  them  which 
 daub  it  tvith  untempered 
 mortar,  that  it  Jhall  fall : 
 there  JJoall  be  an  overflowing 
 ftower,  and  ye,  O  great 
 kailflones,  Jhall  fall,  and  a 
 flormy  wind  Jhall  rent  it. 
 
 12.  ho,  when  the  wall 
 is  fallen,  floall  it  not  be  faid 
 vnto  you,  Where  is  the  daub- 
 ing wherewith  ye  have  daub- 
 ed it  ? 
 
 l%i  Therefore  thus  faith 
 
 the  Lord  GO  D,  J  will  even 
 rent  it  with  a  (lor my  wind 
 in  my  fury:  and  there  pall 
 be  an  overflowing  fijow-er  in 
 mine  anger,  and  great  hail- 
 Jlones  in  ray  fury  to  con  fume 
 
 it. 
 
 14.  So  will  I  break  down 
 the  wall  that  ye  have  daubed 
 with  untempered  morter, 
 and  bring  it  down  to  the 
 ground,  fo  that  the  founda- 
 tion thereof Jljall  be  difcover- 
 ed,  and  it  Jhall  fall,  and  ye 
 floall  be  con  fumed  in  the  midfl 
 thereof:  and  ye  Jhall  know 
 that  I  am  the  LO  RD. 
 
 15.  77;?//  will  I  accom- 
 plijlj  my  wrath  upon  the 
 wall,  and  upon  them  that 
 have  daubed  it  with  un  - 
 tempered  morter,  and  will 
 fay  unto  you,  The  wall  is 
 no  more,  neither  they  that 
 daubed  it. 
 
 SUNDAY       Ezek.  13. 
 
 haps)  orthodox  profeflbrs  of 
 the  true  religion,  members 
 of  drift's  true  Church,  and 
 the  people  of  God.  But  the 
 doctrines  thefe  teachers  de- 
 liver, are  falfe  and  unfound. 
 Theyeither  pervert  the  right 
 ufe  of  the  keys,  and  vacate 
 the  orders  and  difcipline  of 
 the  Church,  faying  peace, 
 peace,  where  there  is  no  peace  ; 
 i.  e.  make  light  of  fchifm 
 and  diviflon  in  the  Church, 
 as  though  it  were  no  fin  ; 
 and  cry,  peace  and  unity, 
 where  there  is  no  union  or 
 agreement  in  principles  or 
 practice  ;  or  elfe  deceive 
 their  hearers,  by  indulging 
 toa  great  a  latitude  in  opi- 
 nions, or  the  rules  of  an 
 holy  life;  and  interpret  the 
 great  and  indifpenfible  du- 
 ties of  religion,  in  a  fenfe 
 too  favourable  to  the  cor- 
 ruptions, and  wrong  bias, 
 of  human  nature. — Thefe 
 are  like  deceitful  builders, 
 who  build  up  walls  with  bad 
 and  untempered  morter,  which 
 cannot  cement  the  (tones 
 together.  Such  morter  is 
 warned  with  the  firft  hard 
 fhower  -,  that  is,  fuch  loofe 
 and  unfound  doctrines  can 
 neither  abide  any  trial  of 
 temptation,  nor  fecurc  its 
 followers  from  the  force  of 
 divine 
 
 s. 
 
E.  P.  after    TRINITY.  25? 
 
 16.   To  wit,  the  pro-     divine juftice,  and  their  own 
 pbets  of  Ifrael,  which  pro-     eternal  ruin. 
 phefy  concerning  Jerufalem,  and  which  fee  vifions  of  peace  for 
 her,  and  there  is  no  peace,  faith  the  Lord  GOD. 
 
 17.  Likewife  thou  fonof 
 man,  fet  thy  face  againfl 
 the  daughters  of  thy  people, 
 which  prophefie  out  of  their 
 own  heart;  and  prophefie 
 thou  againfl  them. 
 
 18  And  fay,  Thus  faith 
 the  Lord  GO  D,  Wo  to  the 
 •women  that  few  pillows  ta 
 allarmholes,  and  make  ker- 
 chiefs upon  the  head  of  every 
 Jlature  to  bunt fouls  :  Will 
 ye  hunt  the  fouls  of  my  peo- 
 ple, and  will  ye  fave  the 
 fouls  alive  that  come  unto 
 you  ? 
 
 19.  And  will  ye  pollute 
 tne  among  my  people  for 
 handfuls  of  barley,  and  for 
 pieces  of  bread,  to  flay  the 
 fouls  that  fliould not  die, and 
 to  fave  the  fouls  alive  that 
 
 fhould  not  live,  by  your  lying 
 to  my  people  that  hear  your 
 lies? 
 
 20.  Wherefore  thus  faith 
 the  Lord  GOD,  Behold,  I 
 am  againfl  your  pillows, 
 wherewith  ye  there  hunt  the 
 fouls,  to  make  themfy,  and 
 I  w ill  tear  them  from  your 
 arms,  and  will  let  the  fouls 
 go  even  the  fouls  that  yt 
 bunt  to  make  themyfy. 
 
 Vol.  IV. 
 
 As  there  were  falfe  pro* 
 phets  among  the  Jews  at  Bd* 
 bylon,  lb  there  were  falfe  pro- 
 pheteffes  like  wife.  —  Thefe 
 female  pretenders  took  upon 
 them,  of  their  own  heads, 
 and  merely  for  filthy  lucre, 
 either  to  refoive  cafes  of 
 confcience,  flattering  the 
 rich,  that  brought  them  pre-* 
 fents,  in  their  vices,  and 
 fpeaking  to  them  fmooth 
 things,  prophefying  deceits 
 (as  ifaiah  i  peaks,  ch.  xxx. 
 10.)  but  treating  the  more 
 fimple,  if  empty-handed, 
 clients,  with  rough  and  ter- 
 rifying anfwers  •,  that  (o,  by 
 thefe  artifices,  they  might 
 make  the  better  hand  of  all 
 who  were  fo  unwife  as  to 
 come  to  them  for  advice. 
 The  rich  they  foothed  in 
 their  fins,  to  draw  from 
 them  the  more  liberal  gifts  : 
 The  poor  they  threatened 
 with  judgments,  to  extort 
 money  ar.d  prefects  from 
 them.  This  is  called  bunt" 
 ing  of  fouls,  raking  forne, 
 as  it  were,  with  fhares,  by 
 fair  fhev.'s  of  favour  and 
 compiallance;  and  purfuing 
 others  with  terrors,  as  it 
 S  were 
 
"Mill  I  tear  j  and  deliver  my 
 people  out  of  your  hand,  and 
 they  pall  be  no  more  in 
 your  hand  to  be  hunted, 
 and  ye  jJJall  know  that  I 
 urn  the  LORD. 
 
 22.  Becavfe  with  lies  ye 
 have  made  the  heart  of  the 
 righteous  fad,  whom  I  have 
 not  made  fad;  and  Jlrength- 
 ned  the  hands  of  the  wick- 
 ed, that  he  fiould  not  re- 
 turn from  his  wicked  way 
 *  hy  promiftng  him  life : 
 
 258  The  Sixteenth  SUNDAY       Ezek.   13. 
 
 21.  Tour  kerchiefs  alfo     were  with  hounds,  to  make 
 
 a  prey  of  them,  by  force 
 and  violence.  Thus,  for 
 the  poor  profit  of  handfuh 
 of  barley,  and  pieces  of  bread, 
 flaying  the  fouls  that  fhould 
 not  die,  and  faving  the  fouls 
 alive  that  mould  not  live, 
 by  lying  to  God's  people 
 who  heard  (/.  e.  who  gave 
 ear  to)  their  lyes.' — Or  elfe, 
 thefe  faife  prophetefTes,  like 
 fome  of  our  moderns,  pre- 
 tended to  tell  fortunes  ,  and, 
 the  better  to  ferve  their  in- 
 tereft,  had  anfwers  ready  to 
 pleafe  all  comers.  This,  by  a  figurative  fpeech,  is 
 called  fewmg  pillows  to  all  armholes,  and  making  ker- 
 chiefs upon  the  head  of  every  ftature  ;  i.  e.  of  every 
 fort  ar.d  condition  of  people  who  confulted  them. 
 Thus  lulling  them  afleep  in  a  falfe  fecurity,  amufing 
 fome  with  golden  dreams,  and  fond  expectations  of 
 good  fortune  and  bleflings  from  God,  where  there 
 werenojuft  grounds  of  hope;  and  affrighting  others, 
 the  much  honefter  perfons  (if  mean  and  poor)  with 
 falfe  predictions  of  judgment,  and  evil  dcftiny; 
 and,  by  fuch  impoftures,  for  the  fake  of  wicked  and 
 ungodly  gain,  making  the  heart  of  the  righteous  fad, 
 whom  God  hath  not  made  fad,  and  jlrengthening  the 
 hands  of  the  wicked,  that  he  fhould  not  return  from  hit 
 wickednefs,  by  promiftng  him  life. 
 
 The  great  end  of  Chrifl's 
 coming  into  the  world,  was 
 to  deftroy  the  works  of  the 
 devil  -,  one  of  which,  and 
 the  very  greateft,  was  for- 
 eery,  and  the  arts  of  magic, 
 which  our  Leffon  call^  di- 
 vising 
 
 23.  Therefore  ye  flail 
 fee  no  more  vanity,  nor  di- 
 vine divinations ;  for  I  will 
 deliver  my  people  out  of  your 
 frand,  and  ye  fhall  know 
 that  /arn  the  LORD. 
 
E.  P.  after    TRINITY.  259 
 
 inning  divinations.     A.  remarkable  inftance  of   this 
 prevailing  power  of  the   Gofpel   appeared  in  thqfe 
 Ephefian  converts,  who,  embracing  the  faith  of  Cnriit, 
 on  the  preaching  of   St.   Paul,  "  brought  all  their 
 "  books  of  magic  together,  and  burned  them  betore 
 "  all  men  •."— The  flory   alfo  related  by  Plutarch, 
 in  his  treatife  concerning  the  filence  of  oracles,  that  a 
 voice  was  heard,    declaring,  "  The   god    Pan  was 
 "  dead"  (/.  e.  filericed)  was  a  proof  hereof  and  a 
 literal  verification  of  this  prophecy —Another  end  of 
 his  coming  was,  to  build  a  Church  upon  earth,  which 
 mould  be  the  ground  and   pillar  of  truth,    and   to 
 eftablifti  therein  a  perpetual  priefthood,  and  conftant 
 fucceilion  of  faithful  men,    whofe   lips   mould    pre- 
 ferve  knowledge.     So  that  his  people  (*.  e.  all  true 
 Chriflians)  mould   no  more  fee  vanity,    nor  have  re- 
 courfe    to  fuch  divinations,    and  pretended  oracles* 
 wherewith  Satan  had  fo  long  bewitched  the  world  ; 
 but  mould  be  delivered  out  of  the   hands  of  all  fe- 
 ducers,  and  know,  that  Chrift,  who  here  fpcaks  by 
 the  prophet,  is  the  Lord  Jehovah,  the  very  and  eter- 
 nal God. 
 
 c  Atts  xvii. 
 
 Ver.  3.  ThPLord  God.]  The  Hebrew  reading  is  Adhonai  Jehavih, 
 which  our  tranflators  here,  and  where-ever  elfe  it  occurs,  (as  it 
 very  often  doth,  in  Ezek.  and  the  other  prophets)  render,  the  Lord 
 God  ;  but  I  humbly  conceive  not  fo  properly,  nor  indeed  ftri&ly 
 and  literally.  In  ftriftnefs  it  (hould  rather  be  tranflated  My  Lord, 
 my  Jehovah  ;  and  fo  correfponds  exactly  with  that  title,  which  St. 
 Thomas  gave  to  Jefus  Chrift,  when  convinced  of  his  refurreaion 
 and  divinity  (John  xx.  28.)  My  Lord,  and  my  God— But  this  is 
 fubmitted  to  the  confideration  of  the  candid  and  more  competent 
 reader,  who  (hall  be  difpofed  to  obfeive,  and  meditate  on,  thefe- 
 veral  names  and  titles  by  which  the  Holy  Ghoft  (efpecially  in  the 
 Hebrew  of  the  Old  Teftament)hath  been  pleafed  to  ftile  the  Diw 
 vine  Being.  The  ufe  of  this,  I  humbly  conceive  to  be  of  Angular 
 benefit,  and  moft  worthy  of  our  knowledge  and  information,  as 
 one  of  the  beft  means  for  confirming  our  faith,  and  improving  our 
 apprehenfions  of  the  being,  nature,  and  attributes  of  God.- 
 
 S  a  ?l>* 
 
260  The  Seventeenth  SUNDAY  Pref 
 
 The   Seventeenth    Sunday    after    TRINITY. 
 
 Proper  LeiTon  for  Morning  Prayer. 
 
 Ezekiel,  Chap.  xiv. 
 
 PREFACE. 
 
 /N  this  Leffon  there  are  two  things  principally  to  be 
 remarked: 
 
 Fir  ft)  That  nothing  is  more  detefted  of  God  than 
 hypocrify. 
 
 Secondly,  That  nothing  is  a  more  certain  often,  or  fort* 
 runner  of  ruin  to  a  nation,  than  epidemical  fin. 
 
 Under  the  character  of  the  Elders  coming  to  the  pro- 
 phet, and  fitting  before  him,  to  be  inftrufted  in  the  know 
 ledge  of  the  true  God,  but  having  their  idols  in  their; 
 heart,  is  reprinted  the  heinous  impiety,  as  well  as  bafe- 
 wfs  of  hypocrify.  It  not  only  loves  the  praife  of  men,  mors 
 than  the  praife  of  God,  but  is  a  virtual  idolatry,  and,  in 
 cffetl,  cajls  out  the  Holy  Spirit  out  of  his  temple,  andfets 
 up  in  his  room,  the  idols  of  pride  and  vanity,  the  fleflj  and 
 tije  world. 
 
 The  notorious  p-onenefs  of  the  Jews  to  the  worfhip  of 
 idols,  was  the  caufe  of  their  prefent  punijhment  and  cap* 
 tivity :  But  this  captivity,  in  the  event,  proved  the  cure 
 cf  their  Juperjlition.  After  this  we  never  find  them  ad- 
 dicled  to  thegroffer  acls  of  idolatry, 
 
 Tbs 
 
Pref.  after    TRINITY.  261 
 
 The  Elders  therefore,  who  now  came  to  the  prophet, 
 were  -probably  fuch  as  had  renounced  the  formal  fervice 
 of  the  idols,  and  profeffed  a  thorough  converfion  to  the 
 worfhip  and  obedience  of  the  true  God. 
 
 But  God,  who  looks  to  the  heart,  rejecled  thefe  mens 
 addreffes  as  injincere,  becaufc  they  had  not  cleanfed  their 
 hearts,  as  well  as  hands,  of  all  their  idols ;  that  is,  ei- 
 ther they  had  flill  loo  great  an  inclination  to  the  fuperfiiti- 
 ous  ceremonies  of  the  heathen  dettits,  which  [hey  pretend- 
 ed to  have  renounced,  retaining  the  love  of  their  former 
 corruptions,  although  they  forbare  the  commijfion  ;  and 
 confequently  had  only  afhew  of  godhnefs,  but  not  the  power 
 thereof: 
 
 Or  elfe,  notwith (landing  they  had  forfaken  both  the 
 praclice  and  love  of  tbofe  abfurd  fhperflitions,  which  they 
 and  their  forefathers  had  fo  f evenly  fmarted  for :  yet  flill 
 a  root  of  bitiernefs  remained  unmodified  in  their  hearts  : 
 Some  other  darling  lujl,  fome  other  idol  pr-ffeffed  their  af 
 feclions  •  fo  that  there  wanted  ft  ill  a  further  purgation 
 and  reform,  to  render  their  repentance  complete  and  accep- 
 table. 
 
 As  to  the  fecond  part  of  the  Leffon,  which  teaches  us 
 the  danger  of  epidemical  and  national  fins  ;  it  is  fufficicnt 
 only  to  mention  it  here,  and  to  refer  to  the  reflctlions  which 
 may  arife  upon  reading  and  meditating  on  that  part  of  the 
 chapter.  Only  it  may  be  of  ufe  to  obferve  here,  That,  of 
 all  the  various  reafons  which  interpreters  affgn,  why 
 Noah,  Daniel,  and  Job,  are  here  particularly  named,  ra- 
 ther than  Abraham,  or  ether  faints  of  the  Old  Teflaz 
 the  mojl  conclufive,  as  well  as  mojl  comfortable,  feems  to 
 be  this,  That,  although  fuch  good  men  as  thefe  may  not 
 be  able  to  avert  the  punifhment  of  a  land,  when  it  hath 
 filled  np  the  me  afar  e  of  its  fins,  and  is  ripe  for  judgment  ; 
 yea,  although  they  themf elves  may  be  involved  in  the  com- 
 mon calamity  (as  thefe  three  righteous  men  were,  one  in 
 the  deflruclion  of  the  whole  old  world,  the  other  in  that 
 of  his  country,  the  latter  in  that  of  his  family);  yet,  that 
 fuch  men  are  not  only  prefervedfrom  peri/hwg  in  the  pub- 
 he  ruin,  but  often  live  to  become,  like  them,  the  happy 
 
 S  3  injlrth 
 
*62  ffa  Seventeenth  SUNDAY      Ezek.   14. 
 
 inftruments,  in  the  bands  of  a  merciful  God  to  retrieve 
 a  wicked  world,  their  finking  country,  or  afflicled  friends, 
 from  titter  definition  ;  or,  at  leafi  to  mitigate  the  wrath 
 of  divine  juftice,  which  they  could  not  wholly  prevent  : 
 And  at  length,  to  reftore  that  peace  and  tranquility,  by 
 their  fufferings,  patience,  and  prayers,  which  neither  their 
 inflrucltons,  nor  examples,  had  efficacy  enough  to  pre- 
 Jerve. 
 
 The  Seventeenth  Sunday  after  TRINITY. 
 Proper  Lefibn  for  Morning  Prayer. 
 
 Ezekiel,  Ch.  xiv. 
 
 Hypocrify  odious  to  God :  Public  vices  the  cauje  of  pub- 
 lic Judgments. 
 
 1#   CjfHE  N  came  certain 
 
 f  of  the  elders  of  If  ad 
 
 unto  me,  and  fat  before  me. 
 
 2.  And  the  word  of  the 
 LORD  came  unto  me,fay- 
 
 3.  Son  of  man,  thefe  men 
 have  fet  up  their  idols  in 
 their  heart,  and  put  the 
 fumbling  block  of  their  in- 
 iquity before  their  face  : 
 fboutd  I  be  enquired  of  at 
 ttll  by  them  ? 
 
 4.  Therefore  /peak  unto 
 them,  and  fay  unto  them, 
 Thus  faith  the  Lord  GOD, 
 Every  man  of  the  houfe  of 
 Jfrael,  that fcttetb  up  his 
 idols  in  his  heart,  and  put- 
 lefbtheflunibling-blockofhis 
 
 Ypocrify  is  the  reverfe 
 to  the  truth  ;  a  com- 
 pound of  falfhood  and  pride-, 
 and  fo  not  only  contrary  to 
 the  very  nature  of  God,  who 
 is  truth  itfelf,  but  an  impi- 
 ous infult  upon  his  wifdom. 
 Ivlan  it  may  deceive  by  its 
 pretended  fanclity,  and  fair 
 outfide ;  but  God  will  not 
 be  fo  mocked  ;  he  fees  the 
 inmoft  recedes  of  the  foul : 
 The  hidden  man  of  the  heart 
 is  naked  and  open  before 
 him,  with  all  thole  ilnful  af- 
 fections and  lulls,  which  are 
 there  fet  up,as  fo  many  idols, 
 in  oppofition  to,  or  compe- 
 tition with,  him. — Now,  if 
 fuch  men  come  to  inquire  of 
 God, 
 
M.  P. 
 
 after    T 
 
 iniquity  before  his  face,  and 
 cometh  to  the  prophet,  I  the 
 LORD  will  anfwer  him 
 that  cometh,  according  to 
 the  multitude  of  his  idols, 
 
 5.  That  I  may  take  the 
 houfe  oflfraelin  their  own 
 heart,  becaufe  they  are  all 
 eft 'ranged from  me  through 
 their  idols. 
 
 R  I  N  I  T  Y.  263 
 
 God,  to  confult  his  will  by 
 his  word,  or  his  minifters, 
 'tis  no  more  poffible  for 
 them  to  profit  by  die  anfwer. 
 than  it  is  for  a  man  to  walk 
 or  fee  two  ways  at  once : 
 Thofe  objects  of  love,  which 
 rival  God  in  their  hearts,  are 
 like  fo  many  Jin  mbling-blocks 
 before  their  faces,  and  caufc 
 them  to  durable  a*t  every 
 truth,  that  is  counter  to  their  darling  paffion. — Con- 
 fequently  God  feems  to  have  no  way  to  deal  with 
 fuch  people,  but  by  a  declared  opposition  to  them, 
 and  anfwering and  avenging  their  concealed  contempt 
 of  his  majefty,  by  an  open  and  avowed  refiftance  ; 
 for  "  God  refifteth  the  proud,  and  giveth  grace  only 
 "  to  the  lowly." 
 
 There  is  no  ferving  two 
 maflers  of  quite  different  in- 
 terefts  and  purfuits :  "  Ye 
 "  cannot  ferve  God  and 
 <;  mammon."  To  follow 
 the  one  is  to  be  e/irangedfrom, 
 and  renounce  the  other.  He 
 therefore,  that  would  repent, 
 mufl  neceflarily  change  his 
 courfe,  and  quite  turn  back 
 again  from  the  broad  way, 
 before  he  can  enter  into  the 
 way  of  life  :  He  mufl  caft 
 putteththeflumbling-blochf    out  the  idoh(of  vanity,  plea- 
 
 fure,  &c.)  out  of  his  heart 
 before  he  ..  an  be  reconciled 
 to  God.  For  this  is  a  rule 
 in  religion  which  admits  of 
 no  exception  ; — Repentance 
 is  no  repentance  without  a 
 total  change,  a  thorough  re- 
 4  novation 
 
 6.  Therefore  fay  unto  the 
 houfeoflfra  l,Thusfaithihe 
 Lord  God,  Repent  and  turn 
 yourfelves/ro/tf  your  idols, 
 and  turn  away  your  faces 
 
 from  all  your  abominations. 
 
 7.  For  every  one  of  the 
 houfe  of  Ifrael,  or  of  the 
 
 flranger  that  fojourneth  in 
 ljrael which feparct ethhim- 
 
 f elf  from  me,  andfetteth  up 
 his  idols  in  his  heart,  and 
 
 his  iniquity  before  bis  face, 
 and  cometh  to  a  prophet  to 
 enquit  e  oj  him  concerning 
 me;  I  the  LORD  will  an- 
 fwer him  by  my f elf. 
 
 8.  And  I  willfet  my  face 
 aga'mfi  that  man,  and  will 
 
204  The  Seventeenth    SUNDAY     Ezek.  14. 
 
 make  him  aftgn  and  a  pro-  novation  and  real  turn  of 
 verb,  and]  will  cut  him  off  mind. — But,  en  thefe  terms, 
 from  the  midfi  of  my  people,  a  pardon  is  open  to  the  great- 
 *nd ye Jhal!  knoiv  that  1  am  eft  offender.  — Goa  is  too 
 the  LORD,  good  and  gracious  to  fcrike 
 
 without  warning,  without  a 
 can,  without  an  invitation,  to  repentance ;  and  yet 
 too  j nft  and  holy  to  accept  a  partial  converfion,  a 
 piece  of  the  heart :  Ke  will  have  the  whole,  or  none. 
 •«— Happy^and  wife. is  that  man,  who  can  fay  with  the 
 PfaJmift,  "  If  I  incline  unto  wickednefs  with  mine 
 heart,  the  Lord  will  not  hear  me.  But  God  hath 
 6  heard  me,  aid  eonfidered  the  voice  of  my  prayer. 
 *'  Praifed  bt  God,  who  hath  not  cad  out  my  prayer, 
 6i  nor  turned  his  mercy  from  me  \" 
 
 And  yet,  O  God  of  mer- 
 
 9.  And  if the  prophet  be  cy,  God  of  truth  !  who  art 
 deceived  when  hebatb  fpoken  righteous  in  ail  thy  ways 
 a  thing,  I  the  LORD  have  and  holy  in  all  thy  works, 
 deceived  that  prophet, and  I  can  it  be  true,  that  thou  dt- 
 vjilljiretchoutmyhandupon  ceiv eft  any  ?  Can  it  be  juft, 
 him,  and  will  dejlroy  him  that  thou  punilheft  any  that 
 from  the  midfi  of  my  pea-  is  10  deceived  ? — Were  it  not 
 fie  Ifracl.  thine  own  faying  of  thyfelf, 
 
 10.  And  they  pall  bear     who  would  prefume  to  affirm 
 the punifhment  of  their  ini-      Jt'f    Who,  without  impiety, 
 
 would  believe  it  ? — But,  as 
 nothing  can  be  true  of  thee, 
 that  is  not  confident  with  thy 
 holinefs  ;  nor  any  one  attrn 
 bute  interfere  and  clafh  with 
 another,  let  thy  word  be  its  own  interpreter.  The  fenfe 
 of  this  paffage  therefore,  which  feems  fo  harih,  and 
 difficult  to  conceive,  v/ill  be  beft  expounded  by  a  pa- 
 rallel place  in  the  hiflory  of  Ahah,  and  his  falfe  pro- 
 phets, as  reprefented  by  the  true  prophet  Micaiah^ 
 1  Kings  xxii.  20.  &c.     By  which  it  appears,    that 
 
 fuity :  the  puni foment  of  the 
 trophet  fljallbe  even  as  the 
 punifhment  of  him  that  feek- 
 cth  unto  him : 
 
 »  Pf.  hvi. 
 
 God 
 
M  P.  after    TRINITY.  ^65 
 
 God  is  rot  the  author- or  abettor  of       :eit,  but  the 
 judge  and  avenger  of  h  :  AcYwg  in  his  ial  capa- 
 
 city, he    punifhes  deceit  with  deceit,  th  of  one 
 
 man  with  the  like  fin  in  another. 
 
 This  was  the  very  cafe  of  thofe  falfe  prophet  s  whom 
 God  is  here  pronouncing  fentence  againft,  arid  of  the 
 people  who  confulted -them.  By  a  mutual  deception 
 the  prophet  and  people  feduced  each  other  ;  "  De~ 
 "  ceiving,  and  being  deceived  b."  And  this  heavy 
 fentence  (.than  which  nothing  in  this  life  can  be  more 
 terrible)  is  confirmed  by  the  Gofpe!-law,  in  thofe 
 words  of  the  Apoftle,  concerning  the  grand  importer, 
 that  wicked  one  who  was  to  be  revealed,  2  Tbeff.  ii 
 "  Whofe  coming  is  after  the  working  of  Satan,  with 
 "  all  power  and  figns,  and  lying  wonders,  and  with  all 
 "  deceivablenefs  of  unrighteoufnefs  in  them  that  pe- 
 "  rim,  becaufe  they  received  not  the  love  of  the  truth, 
 "  that  thev  might  be  faved.  And  for.  this  caufe  God 
 "  (hall  fend  them  ftrong  delufion,  that  they  mould 
 "  believe  a  lye,  that  all  might  be  damned,  who  bs- 
 "  lieve  not  the  truth,  but  had  pleafure  in  unrighteouf- 
 nefs." And  our  Lord  himfeif  declares,  That  u  if 
 "  the  blind  lead  the  blind,  both  fnall  fall  into  .the 
 "ditch6." — Kowjuft  then  is  this  doom  on  all,  who 
 prefer  falfhood  to  truth ! — And  yet,  how  common  is 
 this  cafe,  and  this  judgment,  inthefe  our  own  days! 
 
 It  hath   been  already  cb- 
 
 11.  Thaithehoufeoflf-  ferved  on  Jer.  xxxv.  ver.  r, 
 rael  may  go  no  more  ajlray  that  temptation  (or  trials) 
 from  me,  neither  be  polluted  may  arife  from  either  a  good 
 anymorewithalltheirtranf-  or  evil  agent ;  that  it  is  in 
 grejfons :  but  that  they  may  itfelf  indifferent,  and  only  to 
 be  my  people,  and  1  may  bs  be  diftinguifhed  by  the  mo- 
 their  God ',  faith  the  Lord  ral  end  or  defign  of  it.  Here 
 GOD,  (in  our  Leflbn)  we  may  fee, 
 
 That  the  defign  of  God   in 
 deceiving,  or  rather  fuflfering  his  people  and  their  pro- 
 
 >  2  Tim.  ii.  jj.  c  Matt.  %\.  14. 
 
 phets 
 
i66 
 
 The  Seventeenth  SUNDAY    Ezek.  14. 
 
 phetsto  deceive  each  other,  was  not  for  their  deftruc- 
 tion,  but  amendment ;  even  that  they  might,  by 
 their  own  experience,  be  convinced  of  their  folly  and 
 errors,  and  fo  go  no  more  a/lray  from  him,  &c. — Good 
 is  his conflant  and  unalterable  view  in  all  he  does; 
 and  mercy  his  only  end,  in  all  his  temporal  judgments. 
 He  puni (lies  here,  that  he  may  reform  ;  and  "  fcourg- 
 "  eth  every  fon  whom  he  receivethd;  dealing  with 
 us  in  this  world  as  a  Father,  rather  than  a  Judge  •,  as 
 a  Phyfician,  to  heal  our  backflidings,  rather  than  as 
 an  Enemy,  to  cut  off  and  deftroy. — And,  if  the  gra- 
 cious defign  of  his  chaflifement  fucceed,  what  greater 
 bleffing  can  there  be,  than  to  be  made  thereby  the 
 people  of  God?  What  greater  happinefs,  than  to  have 
 the  LORD  for  our  God  ? 
 
 1 2.  The  word  of  the  LORD  came  again  to  me,  faying, 
 
 T3.  Son  of  man,  when 
 the  landfmneth  againjl  me 
 byt  refpafpnggriev  o  ujly  ,then 
 •will  If  retch  out  mine  hand 
 upon  it,  and  will  break  the 
 Jlaffofthebread  thereof  and 
 will  fend  famine  upon  it, 
 and  will  cut  off  man  and 
 leaf  from  it, 
 
 -14.  Though  tbefe  three 
 men,  Noah,  Daniel,  and 
 Job,  were  in  it,  they  fiould 
 deliver  but  their  own  fouls 
 by  their  righteoufnefs,  faith 
 the  Lord  GOD. 
 
 15.  If  I  caufe  noifome 
 heafs  to  pafs  through  the 
 land,  and  they  fpoil  it,  fo 
 that  it  be  deflate,  that  no 
 
 St.  John  tells  us  (1  John 
 v.  16.)  "  There  is  a  fin, 
 "  which  a  man  may  com- 
 "  mit,"  that  is  "  not  unto 
 "  death,"  and  for  fuch  an 
 one  we  "  ma:;  pray  -"  that 
 there  is  alfo  a  fin  unto  death, 
 he  will  not  fay,  we  may  pray 
 for  fuch  as  are  guilty  of  it. 
 We  alfo  find  the  prophet  Je- 
 remy is  forbidden  to  pray  for 
 the  inhabitants  of  Jerufalem ; 
 for  that  God  would  not  hear 
 him. — Of  courfe  then,  there 
 is  a  time  when  interceflion 
 will  prevail,  and  a  time  when 
 it  iTiall  not,  though  offered 
 up  by  men  as  righteous  as 
 Noah,  as  beloved  as  Daniel, 
 
 4  lirb.  xii.  6. 
 
 as 
 
upon  that  land,  and  fay, 
 Sword, go  through  the  land; 
 fo  that  1  cut  off  man  and 
 beajl  from  it : 
 
 M.  P.  after    TRINITY.  267 
 
 man  may  pajs  through  be-     as  upright  as  Job.  —  There 
 caufe  of  the  beap :  is  a  time  of  mercy,  and  a 
 
 16.  Though  thefe  three  time  o£  punifhment,  a  day 
 men  were  in  it,  as  /  live,  of  grace,  and  a  day  of  vifi- 
 faitb  the  Lord  GOD,  they  tation  and  judgment  (fee 
 fialldclherneither pas  nor  Luke  six.  42,  &C  ) — When 
 daughters:  they  only  pall  '  a  nation  is  generally  corrupt- 
 be  delivered,  but  the  land  ed,  and  wicked nefs  grown 
 flj all  be  de folate.  fafhionable,  epidemical,  and 
 
 iCr'ifl 'bring a fvjord  univcrfal,  "  'Tis  time  fqr 
 "  thee,  Lord,  to  lay  to  thine 
 "  hand,  for  they  have  de- 
 "  ftroyed  thy  law." — The 
 truth   is,  judgment  in  fuch 
 
 18.  Tbougb  thefe  three  a  cafe,  is  thegreateft  mercy ; 
 men  were  in  it,  as  /  live,  and  a  longer  forbearance 
 faith  the  Lord  GOD,  they     would  be  the  greateft  judg- 
 
 Jball  deliver neither  fens  nor  ment.      To  fpare  the  rod,  at 
 
 daughter s, but  they  only  jhall  fuch    a   time,    would    be    to 
 
 be  delivered  themfelves.  give  all  over   to  reprobation, 
 
 19.  Or  if  f fend  a  pep-  andutterdeftro&ion.Where- 
 
 lence into  that  land,and pour      fore  God,   who   is   ftiil  infla- 
 
 out  my  fury  upon  itin  blood,  enced  by  goodnefs  in  the  fe- 
 
 tocut  off  from  it  man  and  vereft  difpenfations,  c<  creels 
 
 beafl:  all,  that  he  may  fave  fome  : 
 
 20.  Though  Noah,  Da-  Like  a  wife  phyfician,  when 
 niel,  and  Job  were  in  it,  as  the  wound  is  grown  incura- 
 /  livc,faith  the  Lord  GOD  ble,  he  ufes  amputation  ; 
 they  fb all  deliver  neither fon  that  fo  what  is  found  may 
 nor  daughter-,  they  ff all  but  not  alfo  perifh. 
 
 deliver  their  ovjn  fouls  by  their  right  eoufnefs. 
 
 2,1.  For  thus  faith  the 
 Lord  GOD,  How  much 
 more  when  I  fend  my  four 
 fore  judgments  upon  Jeru- 
 falem,  the  f word,  and  the 
 famine  ,andtbenoifome  beafl  t 
 
 Ail  judgments  are  from 
 God  ;  but  thefe  four  are  more 
 especially  called  his,  becaufe 
 they  are  the  more  apparent 
 frrokes  of  his  juftice,  and  the 
 certain  marks  of  his   anger. 
 
 In 
 
268  The  Seventeenth  SUNDAY     Ezek.  14. 
 
 and  the  peflilence,  to  cut  off    In  two  of  them,  he  ufes  the 
 from  it  man  and  beafi  ?         rage  of  creatures,  as  inftru- 
 
 ments  and  executioners  of 
 his  wrath  :  The  other  two,  famine,  and  pef  Hence,  are 
 immediately  from  himfelf.  But  all  of  them  are  fore 
 judgments,  being  the  fevered  which  can  befal  men  in 
 this  world.  They  are  alfo*  the  ufual  punifhments, 
 which  are  inflicted  upon  nations  and  communities 
 of  men,  when  they  have  tranfgrejfed  grievoujly,  and 
 filled  up  the  meafure  of  their  fins. — In  the  preceding 
 verfes,  God  fpeaks  of  fending  but  One  of  thefe  heavy 
 fcourges  at  a  time,  on  Other  nations  ;  but  on  Jeni- 
 falem,  on  his  own  people,  he  fends  them  all;  all  his 
 four  fore  judgment  s&t  once. — To  teach  us,  That  thofe, 
 who  have  once  been  enlightened,  and  received  the 
 knowledge  of  the  truth,  if  they  fall  away,  and  rebel 
 againft  him,  they  muft  expect  much  heavier  punish- 
 ment than  alliens  and  ftrangers  from  the  common- 
 wealth of  Ifrael, — Thus,  alfo,  our  Lord  allures  us, 
 '•  That  it  fhall  be  more  tolerable,  in  the  day  of  judg- 
 "  ment,  for  Tyre  and  Sidon,  Sodom  and  Gomorrah,  than 
 "  for  thofe    who    have  heard  his  word,  and  reject 
 
 "  it.' 
 
 All  thefe  four  fore  judgments  were  literally  exe- 
 cuted on  7 erufalem :  The  J '"word  of  the  Chaldeans  ;  fa- 
 mine in  the  fiege  ;  the  noifome  heafl  devouring  fuch  as 
 fled  to  the  defarts  and  fields  for  inciter  from  the  fword 
 or  famine;  and  the  -peflilence,  bringing  up  the  rear,  as 
 the  general  confequence  of  the  reft,  and  the  final 
 ftroke  of  Divine  Vengeance. — But,  are  we  of  this  na- 
 tion, who  equal,  if  not  furpafs,  thofe  Jews  in  their 
 wickednefs,  exempt  from  their  plagues  ?  From  thofe 
 corporal  punishments;  we  are  indeed  hitherto  fue  ; 
 at  leaft  have  fell  but  fome  of  them  %  and  that  in  the 
 gentle  ft  manner.  But  from  the  plague,  which  cor- 
 refponds  to  them  in  the  fpiiitual  fenfe,  we  are  not  free, 
 Thefe  have  taken  hold  of  us  long  fince,  although  we 
 
 e  Dearth  1740.      War  abroad.      Rebellion  at  home.  1745. 
 
 ft  lipid  ly 
 
M  P.  after     TRINITY.  26g 
 
 flupidly  perceive  it  not.   Our  fpiritual  life  is  flam,  and 
 
 generally  extinguifhed,  by  the  fwordot  Divine  Wrath; 
 the  fpirit  of  grace,  which  is  the  life  of  the  foul,  is  depart- 
 ed from  us ;  we  are  dead  in  trefpaffes  and  fin. — We  alfo 
 fufTer  a  grievous  famine, — not  of  bread, but  of  the  Word 
 cfGod;and  that  a  voluntary  one,  by  a  notorious  ne- 
 glect and  contempt  of  the  Holy  Scriptures ;  too  great  a 
 fcarcityof  vigilant  paflors,  faithful  difpenfers  of  the 
 word,  and  obedient  hearers.  —  And  while  the  noifome 
 leafs  of  herefy,  fchifm,and  infidelity,  flay  thofe  unhap- 
 py fouls,  who  wander  into  the  wiles  of  erroneous  opini- 
 ons,and  feparate  themfelves  from  the  unity  and  commu- 
 nion of  the  Church,  how  has  the  peftilence  of  corrupt  and 
 pernicious   examples   fpread    an   univerfal  contagion 
 amongft  thofe  who  take  delight  in  company  and   con- 
 verfation  ! — The  plague  is  gone  out  amongft  us  ;  the 
 whole  body  is   infected,  and  infecting  one   another. 
 — Thus,  in  fpirituals,  have  thefe  four  fore  judgment s9 
 too  truly,  taken   hold  of  us  ;  yet  no  man  layeth  it  to 
 heart.     And   how  foon  fome,  or  all  of  them,  may, 
 corporally,  and   in  full  meafure,  be   inflicted  on  this 
 finful  nation,  we  have,  indeed,  no  prophecy  to  fore- 
 tel,  but  toojuft  reafon  to  expect  :  1  had  alrnoft  faid, 
 todefireand  wifh  for,  that  fo,  by  the  fmart  of  God's 
 outward  rod,  we  may  be  awakened  from  our  fpiritual 
 lethargy,  into  a  lively  fenfe  of  our  fin  and  mifery  j 
 into  a  timely  repentance  and  amendment,  left  our  pre- 
 fer] t  fpiritual  death  confign  us  over  to  that   which  is 
 eternal. 
 
 But  if  God's  feverity  to- 
 22.  Tet  behold  therein  wards  his  own  people  be 
 Jball  be  left  a  remnant  that  greater  than  to  others,  fo  are 
 JJ; 'all  be  brought  forth ,both  his  mercies.  Yea,  his  judg- 
 fons  and  daughters :  behold \  ments  are  therefore  the  great- 
 they  Jhall comeforthuntoyoiiy  er,  that  they  may  make  way 
 and  ye  pall  fee  their  %vay,  for  his  mercy  :  That  fo  a 
 and  their doings:  end  yejhall  remnant  may  always  he  left, 
 be  comforted  concerning  the  — His  Church  (hall  be  cor- 
 cv/l  that  1 have  brought  up-     reded,  but  not  given  up    to 
 
 deft  ruction  j 
 
2*0  The  Seventeenth  SUNDAY     Ezefc.   14. 
 
 on  Jerufa!em,even  concern-  destruction  ;■ — a  remnant  Jh all 
 
 ing  all  that  1  have  brought  ft  ill  be  brought  forth    out  of 
 
 vpon  a.  the  fiery  tryal,  purified,  and 
 
 23.  And  they  jhall  com-  refined,  by  their  afflictions. 
 
 fort  you  when  ye  fee   their      — And,  as  this  bsft  effect  of 
 
 ways  and  their  doings:  and  fufferings  is  beneficial  to  the 
 ye fi 'all know  that  I  have  not  Chjurch,  fo  will  it  tend  great- 
 done  without  caufe,  all  that      \y    to   the    honour   of    God, 
 
 I  have  done  in  it,  faith  the  whofe  wifdomand  righteouf- 
 Lord  GOD.  nefs  will  be  juftified  by  the 
 
 deftruction  of  the  wicked  ; 
 and  hisgoodnefs  difplayed,  by  fparing  the  j lift,  and 
 brightening  their  virtues,  He  corrects  a!!,  that  he 
 may  faye  tome. — And  if  in  this  procedure,  God  is 
 merciful  as  well  as  juft ;  how  condefcending  is  he 
 alfo  in  giving  his  iinful  creatures,  even  while  they  lie 
 under  the  rod  of  correction,  the  reafon  of  his  con- 
 duct, and  teeming  feverity. — Ye  Jhall  fee  their  ivay, 
 to  wit,  the  happy  reformation  of  your  pofterity  ;  and 
 be  comforted  concerning  the  evil,  — .  which  produced  fo 
 blefied  an  effect.  And  ye  Jhall  know,  that  I  have  not 
 done  without  caufe  all  that  1  have  done. — Ye  fhall  then 
 know,  that  it  was  love,  not  hatred,  or  an  arbitrary, 
 irrefpecYive  decree,  or  mere  act  of  predeftination, 
 which  induced  me  to  chaftife  you. — Now,  this  was 
 immediately  fpoken  to  the  captives  at  Babylon,  as  an 
 encouragement  to  them  under  the  heavy  p/effure  of 
 their  captivity,  and  the  approaching  defolation  of  their 
 country.  But  did  they  furvive  lofee  the  happy  effects 
 here  foretold  5  namely,  That  their  pofteritj  fhould  be 
 brought  forth  from  Babylon,  and  be  reftored  to  their 
 own  land,  and  prove  a   pious  a  id  virtuous  people: 
 
 That  they  themfeives  (nould  fee  their  ways  and  their 
 
 doings,  and  receive  a  comft  rt  fn  m  fopleafwg  a  fight  ? 
 — This  could  hardly,  f  nuch  as  in  part,  happen 
 to  them  in  this  life  ,  tin  rity  itfelf  lading  above 
 
 feventy  years;  fo  beyo  fual  te.rrr   of  human 
 
 life.     And  therefore  m  tnd  I  hope  with- 
 
 out any  force  upon  th  ike  this.pro- 
 
 :ecy 
 
M.  P.  after    TRINITY.  271 
 
 phecy  as  extending  beyond  the  grave,  even  to  the  in- 
 vifible  ftate  ;  fo  as  to  gather  from  hence  (what  is  like- 
 wife  favoured  by  other  fcriptures),  that  fouls,  de- 
 parted from  the  body,  are  not  infenfible  of  what  paffes 
 in  this  world  after  their  deceafe  :  That  the  fpirits  of 
 good  men  have"  an  intereft  in  the  fpi ritual  concerns 
 of  their  furviving  friends  and  relations, —  their  Jons 
 and  their  daughters.:  That  they  receive  an  additional 
 happinefs  in  obferving  their  converfion,  or  progrefs 
 in  virtue  ;  and  even  a  comfort  fox  the  forrows  and  af- 
 flictions, which  they  themfelves  had  endured  in  the 
 world  ;  when  they  fhall  perceive  and  know,  that  thofe 
 very  fufTerings  have  contributed  to  fo  good  an  end? 
 and  proved  the  happy  means  of  their  friends  or  chil- 
 drens  reformation. 
 
 The  eleventh  verfe  contains  a  plain  intimation  of  the  Blefled 
 Trinity,  as  the  objeft  of  our  faith.  He, that  fpeaks  is  the  Son  of 
 God,  as  appears  by  his  peculiar  character,  fo  often  u fed  in  this  pro- 
 phet, of  Adhonai  Jehonjih.  And  the  verb  [Ebjeb,  I  will  be]  being 
 the  fame,  whereby  the  fame  Sacred  Perfon  defcribes  his  name  in 
 Exod.  iii.  but  there  rendered,  by  our  tranflation,  lam,  is  alfo  a  con- 
 firmation, that  it  is  Cbriji  who  fpeaks  here  (as  we  obferved  before, 
 on  chap  xiii).  He,  as  the  word,  and  meffenger  of  the  covenant,  pre- 
 mifes,  that,  to  the  pofterity  of  thefe  Jews,  God  would  be  (that  is, 
 ftiould  be  revealed  to  be)  Lahem  Leelobim  (not,  their  God,  as  we 
 render  it,  but  more  expreilively)  fhould  be  to  them,  for  Elohim  ;  i  e. 
 ftiould  be  revealed  to  them  in  his  plural  character,  as  a  Trinity, 
 as  Three  Perfons  and  One  God.  See  a  further  note  on  the  name 
 Atytnai  Jebgvib,  on  chap,  s.iii.  and  chap,  xxiv,  ver.  31,  24. 
 
 27* 
 
I   172  The  Seventeenth  SUNDAY  Pref. 
 
 V 
 
 The    Seventeenth  Sunday   after  TRINITY. 
 
 Proper    Leflbn   for  Evening  Prayer: 
 
 Ezek  i  e  l,   Chap,    xviii. 
 
 PREFACE. 
 
 /N  this  Leffon  isflated  the  cafe  rf  penitent  and  impe- 
 nitent firmer  s,  with  the  true  grounds  and  motives, 
 upon  which  God  acquit  teth  the  one,  and  condemneth 
 the  other  :  And  five  cafes  are  fpecially  put. 
 
 Firft,  the  cafe  of  a  juft  man  ;  one  who  is  righteous  in 
 all  points,  who  has  preferred  his  integrity  to  the  utmoft  of 
 his  power  1  and  cwfantly  led  a  moral  and  religious  life. 
 Such  perfon  {without  refpeel  to  any  worldly  relations  of 
 father  or  fon,  &e  and  with  gracious  allowances  for  the 
 infirmities  of  our  prefent  frail  nature)  /ball  have  a  fa- 
 vourable fentence  pronounced,  when  he  comes  to  appear 
 before  the  juft  tribunal  of  God  ;  and  will  he  adjudged  to 
 live. 
 
 Secondly,  The  cafe  of  the  Ton  of  a  righteous  father 
 degenerating  into  wick  fdftefs,  and  dying  in  his  fin  ;  fuch 
 a  one  fb all  have  no  favour  or  benefit  from  the  piety  of  his 
 parents  or  anceflors  ;  but  for  his  own  iniquities,  and  the 
 fins  he  hath  committed,  will  be  condemned  to  die. 
 
 Thirdly,  the  cafe  of  a  righteous  fon  of  a  wicked  fa- 
 ther.    If  he  practice  and  perfevere  in  virtue^  and  the 
 
 duties 
 
Pref.  after     TRINITY.  273 
 
 duties  of  religion  ;  fuch  a  one  fhall  not  fuffer  for  the  ini- 
 quity of  bis  parents :  He  ill  all  fu  rely  live. 
 Fourthly,  of  a  per/on,  who  hath  been  a  great,  even 
 the greaiejlof  finners,  hut  repents  of  his  wickednefs,  and 
 leads  the  remainder  of  his  life  in  a  (Iricl  obfervance  of 
 God's  laws,  doing  that  which  is  lawful  and  right ;  fuch 
 a  man  fhall  receive  a  full  and  abfolute  pardon : — He  (hall 
 furely  live,  he  fhall  not  die.  AH  his  tranfgrefiions 
 that  he  hath  committed,  they  fhall  not  be  mentioned 
 mto  him  :  In  his  righteoufnefs  that  he  hath  done, 
 he  (hall  live. 
 
 The  lafl  cafe,  is  that  of  a  righteous  man  turning 
 from  his  righteoufnefs,  and  relapfing  in  Jin:  His  for- 
 mer piety  and  good  works  fhall  (land  him  in  nofiead;  in 
 his  trefpafs  that  he  hath  trefpalled,  and  in  his  fin  that 
 he  hath  finned,  in  them  fhall  he  die. 
 
 All  ibis  is  jufl,  and  right,  and  holy.  But  is  not  this 
 proceeding  (might  a  carnal  Jew,  or  any  worldly  man,  fay) 
 contrary  to  the  very  words  of  the  law  (Commandment  the 
 fecond),  where  it  is  exprejly  declared  (  "  I  will  vifit  the 
 "  fins  of  the  fathers  upon  the  children,  &c."  And  are  not 
 we  [Jews]  punifhedfor  the  fins  of  our  fathers  ?  Are  not 
 tbofe  fins  now  vifited  upon  us  in  this  captivity  ?  in  this 
 or  that  judgment  ? —  And  is  not  this  very  caufe  affigned  of 
 God himfelf in  fundry  places  of  his  word;  particularly, 
 Jer.  xvi.  10,  11.  "  Becaufe  your  fathers  have  forfaken 
 "  me.  &c. — Therefore  zmll  I cafl you  out  of  this  land," 
 &c. — For  this  reafon  there  feemed  to  be  good  grounds  for 
 that  proverb  which  had  obtained  among  the  Jews  in  Ba- 
 bylon, •'  The  fathers  have  eaten  four  grapes,  and  their 
 "  childrens  teeth  are f el  on  edge." 
 
 To  obviate  this  objection,  which  carries  in  it  fo  flagrant, 
 fo  fever  e  a  refleclion  on  the  ju ft  ice  and  <roodnefs  of  God,  his 
 anfwer  in  the  above- cited  pajfage  of  Jeremy  (where  the 
 Jews  are  reprefented  enquiring,  "  Wherefore  hath  the 
 "  Ford  pronounced  all  this  great  evil  agaivfi  v.  s  ?  or  what 
 "  is  our  iniquity  ?  &c."  might  have  fvfjiced  had  it  been 
 taken  entire,  and  fairly  attended  to  •  the  reafon  there 
 given,  of  God's  anger  againfl  them7   bcin?   not  only  the 
 
 Vol,  IV.  t  fins 
 
274  3T&  Seventeenth  SUNDAY  Pref. 
 
 fins  of  their  fathers,  who  had  forfaken  him,  hut  that  they 
 [their  children]  had  done  worfe  than  their  fathers  (ver.  u .) 
 "fhis  Ifiy,  had  been  afufficient  vindication  of  the  equity 
 of  the  Divine  law,  and  the  jujlice  rf  God's  dealings  with 
 that  people.     But  they,  and  fo  all  of  us,  are  ever  to9 
 partial  in  our  own  judgment  concerning  God  and  ourfelves. 
 — We  fee  not  all  his  goodnefs  ;  we  fee  not  all  our  own 
 faults.     We  know  not   him,  nor  ourfelves,  enough,  and 
 that,  becaufe  we  take  his  word  hut  by  halves  ;  and  are 
 often  wholly  blind,  or  too  favourable,  to  our  own  demerits. 
 Hence  it  is,  that,  in/lead  of  due  fubmijjwn  to   his  correc- 
 tions, in/Id ad  of  hearing  the   rod,  and  him  that  fent  it, 
 we  are  putting    our  fancy  queftions,  as  thofe  Jews  did, 
 "  PVherefore  hath  the   'Lord  done  this  ?  and  what  is  our 
 "  iniquity  ?" — The  ejfeclual  and   only  cure  for  pitch  re- 
 fractory and  miftaken  notions   concerning  God  and  our- 
 felves, is  tofludy  his  word,  and  our  own  lives  and  aclions, 
 with  more  impartiality  and  attention. — And  to  induce  us 
 to  do  this,  is  the  main  drift  and  depgn  of  this  Lejfon. 
 
 We  are  here  taught,  That  all  the  fouls  of  men,  whe- 
 ther fathers  or  fons,  are  from  God;  that  they  are  his, 
 and  his  only;  confequently,  not  [ex  traduce  %  or]  de- 
 rived from  the  parents,  as  the  bodies  of  their  children 
 are ;  and  therefore,  having  no  effential  relation  to  each 
 other,  but  what  is  common  to  all  fouls,  as  they  are  the 
 creatures  of  God,  and  of  the  fame  f pedes,  cannot  be 
 aufwer able  for  the  atlions  of  others,  but  only  for  their 
 ozvn. 
 
 To  iiltijirate  and  enforce  this  principle,  the  five  above 
 cafes  are  fated,  wherein  the  method  of  Divine  jnftice  is 
 amply  fet  forth,  and  irrefragably  vindicated:  The  bare 
 relation  which  God  is  pleafcd  to  give  of  his  proceedings, 
 in  rewarding  or  punijhing  the  fouls  of  men,  being  a  clear 
 and  fuffiaent  jujlijication  of  the  equity  and  retlitude  of 
 them. 
 
 The  objection  then,  as  to  the  feeming  contradiclion  be- 
 tween this  and  the  fecond  commandment,  is  folved  by  oh- 
 
 *  Se; -Sir  John  Davies  poem  on  the  immortality  of  the  foul. 
 
 ferving 
 
Pref  after    TRINITY.  z15 
 
 ferving  the  difference  of  the  cafe  there  and  here.  In  that 
 law  the  cafe  relates  to  the  methods  of  God's  juflfce  in  this 
 prefent  world,  where  it  is  not  only  common,  but,  for  many 
 reaftons,  very  jift,  that  the  fms  of  the  fathers  are  viftted 
 upon  the  children  But  in  the  next  world,  at  the  day  of 
 his  general  judgment,  and  final  retribution  (which  is  plain- 
 ly the  cafe  in  our  Legon),  it  is  not  fo,  nor  juft  that  itfhmld 
 be  fo.— Every  foul,  at  that  time,  when  ftripped  of  all 
 temporal  relations,  Jha  11  receive  afentence  according  to  their 
 own  works  and  behaviour  in  this  life,  without  any  regard 
 to  the  merits  or  demerits  of  others,  how  nearly  fosver  re- 
 lated to  them  here  b. 
 
 Tue  objection,  which  may  be  ftarted  here,  concerning 
 original  fin,  and  the  propagation  of  it  from  Adam  to  his 
 pcftenty,  and  fo  confecuently  from  father  to  fon,  mufi  be 
 allowed  to  carry  much  greater  difficulty.— Many  and  end- 
 lefts  are  thedijputesonthisfiibjecl,  and  various  the  argu- 
 ments for  reconciling  this  eft  eel  of  our  fall  to  the  equity 
 and  juftue  of  Divine  goodnefs.  But  they  being  to  pro- 
 lix, and  perhaps  too  obftrufte,  to  be  dftcujfed  in  this  place, 
 let  us,  at  leaf  for  the  prefent,  reftolve  with  St.  Auguftine, 
 rather  to  exercifte  our  humility  in  acknowledging  our  igno- 
 rance, than  uor  [peculations  and  curio fity,  in  ftolving  or 
 controverting  this  myfterious  point. 
 
 "  This  Jin  of  the'firjl  man  (faith  that  faint)  is  ineffa- 
 ble and  incomprebenftble,  as  well  in  itftelf,  as  in  its  con- 
 ftequences.  'Tis  for  us  therefore  to  revere,  in  the  verity 
 and  juftice  of  God,  what  is  not  in  our  power  to  compre- 
 hend. And  it  is  but  juft,  that  man,  having  pre  fumed, 
 crmtrary  to  his  order,  to  affect  the  knowledge  of  good  and 
 evil,  by  eating  the  fruit  of  the  tree  of  knowledge,  -which 
 had  been  forbidden  him,  fbould  not  be  able  to  under/land 
 this  profound  myftery  of  iniquity,  in  which  we  are  invol- 
 ved by  our  birth,  and  from  whence  we  cannot  pofiibly  be 
 delivered,  but  thro*  faith  in  Chrift,  and  the  grace  of  rege- 
 neration, or  the  nevj  birth  in  baptifm" 
 
 b  See  Mat.  xxii.  30, 
 T  2. 
 
276  The  Seventeenth  SUNDAY      Ezek.   18. 
 
 The   Seventeenth   Sunday   after    TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Ezekiel,  Chap,  xviii. 
 
 The  Handing  ride  of  Divine  juflice  ;  or  the  terms  on  which 
 alone  is  to  be  obtained  the  remijfwn  of  fins. 
 
 7 
 
 'HE    word    of    the 
 LORD    came   unto 
 mt  again  faying9 
 
 2.  What  mean  ye,  that 
 v?  ufe  this  proixerb  concern- 
 ing the  land  of  IJrael,  fay- 
 ing, The  fathers  have  eaten 
 fowrr  grapes,  and  the  chil- 
 
 drens  teeth  are  ft  on  edge? 
 
 3.  As  I  live,  faith  the 
 jfrdG  0  D,  ye  Jhail  not 
 have  occafion  any  more  to 
 life  this  proverb   in  Ifrael. 
 
 4.  Behold,  all  fouls  are 
 mine,  as  the  foul  oj  the  fa- 
 ther, fo  alfo  the  J oxd  of  the 
 fon  is  mine  :  the  foul  that 
 fnneth  it  pall  die. 
 
 THE  faying  here  cen- 
 fured,  and  which  the 
 captive  Jews  in  Babylon  are 
 forbidden  to  ufe  any  more, 
 feems  to  have  been  a  profane 
 reflection  on  that  claufe   in 
 the  fecond-  commandment, 
 where  the  fins  of  the  fathers 
 are  threatened  to  be  vifited  on 
 the  children,  cs>c.  as  if  that 
 law  were  unreafonable,  and 
 the  execution  un \u ft.     They 
 owned  their  forefathers  had 
 indeed    been   grievous   fm- 
 ners,      and     had    offended 
 againft  that  law  in   particu- 
 lar, yet  died  (many  of  themj 
 But    that   they, 
 
 in   peace 
 
 their  poor  defcendants,  and 
 more  innocent  pofterity  (as  they  thought  themfelves), 
 were  puniihed  for  their  fathers  Cms.— The  fathers  had 
 eaun  the  four  grapes,  and  their  childrens  teeth  were  fet  on 
 ea\ge^ — Thusu  was  then,  and  thusitis  flill,  very  ufual 
 for  hardened  and  impenitent  finners,  to  throw  the 
 blame  of  thjeir  fufTenngs  on  others,  nay,  on  God 
 himfelf,  rather  than  ice  and  confefs  their  own  faults. 
 — Toconeft  this  dangerous  miftake  (which  yet  was 
 p;ro\vn  fo  common  as  to  become  proverbial),  and,  at 
 the  fame  time,  to  convince  them  of  their  unreafon- 
 able partiality  towards  themfelves,  as  well  as  to  vin- 
 dicate his  own  juftiee,  and  the  honour  of  his  law,. 
 
 God 
 
E.  P.  after     TRINITY.  277 
 
 God  is  pleafed  to  life  feveral  arguments  to  evince  the 
 invariable  equity  of  his.  proceedings  towards  man- 
 kind. The  firft  is  taken  from  the  nature  of  fouls  in 
 general,  that  all  fouls  are  bis  (ver;  4.). — 2dly,  From 
 the  reafon  of  the  thing,  and  the  eflenti.al  equity  of 
 Divine  juftice,  as  is  particularly  fet  forth  in  five  fe- 
 veral cafes. — And,  3d!y,  From  his  own  nature,  his 
 philanthropy  and  love  of  mankind,  as  well  as  his  in- 
 errable juftice  and  equity.  That  therefore  his  mays 
 could  not  but  be  equal,  as  well  as  full  of  mercy  and 
 companion,  as  appears  by  that  tender  expoftulation 
 (ver.  31,  32.)  Why  will  ye  die,  0  houfe  of  Ifrael  ?  for 
 1  have  no  pkafure  in  the  death  of  him  that  aiclh,  faith 
 the  Lord  God. 
 
 Juftice  and  riglneoiifnefsjn 
 5.  But  if  a  man  lejuft,     common  acceptation,  arefy- 
 and  do  that  which  is  law-     nonimous   terms,    and  both 
 fid  and  right,  in    facYed    and  profane   au- 
 
 thors fignify  the  very  fame 
 thing,  to  wit,  the  whole  duty  of  man.,  towards  God, 
 our  neighbour,  and  ourfelvcs  ;  even  the  whole  iuh- 
 ftanee  of  religion  and  moralitv.  But  here  God  him- 
 fe!f  is  pleafed  to  give  us,  in  this  verfe,  the  true  de- 
 finition of  juftice  or  righteoufnefs,  that  it  coniifls  of 
 two  parts;  namely,  to  do,  ift,  That  which  is  law- 
 fid;  and,  2dly,  That  which  is  right  ;  or,  as  it  is  ex- 
 prefTed  in  the  Hebrew,  to  do  judgment  and  juftice  ; 
 that  is,  to  conform  our  actions  to  the  Divine  law  ; 
 and  alfo  to  do  them  in  a  juf1:  or  right  manner.  The 
 firft  is  properly  obedience,  and  is  fufrrcient  to  fatisfy 
 all  human  and  outward  laws,  fo  as  to  make  the 
 action  itfelf  juf;  but  ic  is  not  fufneient  to  denominate 
 a  manjuftin  the  fight  of  God,  who  pondereth  the 
 heart.  The  Divine  law  extends  to  the  internal  prin- 
 ciple of  our  aclions,  and  requires  not  only  that  the 
 work  or  aclion  itfelf,  or  that  which  the  law  com- 
 mands, mould  be  performed;  but  that  it  fhail  be 
 nghily  performed  [bonumbene]  :  The  firft  without  the 
 latter,   is  but  (opus  cperalum]  die  mere  work.     But, 
 
 t  3  h 
 
578  The  Seventeenth  SUNDAY      Ezek.   18. 
 
 *n  conjunction  with  the  latter,  it  becomes  an  accept- 
 able work,  and  fo  fulfils  the  whole  law  of  God.  — 
 And  in  proportion  as  the  manner  of  performing  it 
 is  more  or  lefs  right,  the  obedience  is  more  or  lefs 
 perfect,  and  confequently  intitled  to  greater  or  leffer 
 degrees  of  reward.  So  that  we  may  not  only,  with 
 the  apoflle,  diflinguifh.  between  things  lawful,  and 
 things  expedient.,  orconfider  thefe  two  branches  of 
 juflice  as  reflecting  the  pofitive  and  the  moral  law  of 
 God  j  but  as  they  refpect  the  law  of  works,  and  the 
 law  of  the  Gofpel,  as  the  fame  apoflle  diflinguifhes  ; 
 or,  as  he  elfewhere  fpeaks,  the  works  of  the  law, 
 and  the  works  of  faith,  — the  letter  and  the  fpirit  ^ 
 the  firfc  of  which  kilieth,  the  other  maketh  alive. 
 The  firfl,  as  they  are  our  own  works,  and  may  be 
 performed  by  mere  natural  flrength,  are  dead  works  ; 
 the  other,  as  wrought  in  God  thro'  Chrifl,  are 
 pleafing  to  him,  becaufe  they  are  both  lawful,  and 
 right.  But,  to  ufe  the  apoflle's  words  and  fentiment, 
 "  I  (hew  you  a  more  excellent  way."  Altho'  faith 
 quickens  and  juftifies  the  work,  it  is  love  only  that 
 conflitutesthe  right  manner  of  our  obedience,  and  fo 
 is  the  v  fulfilling  of  the  whole  law  <=." 
 
 The  particular  points   of 
 
 6.   And  hath    not  eaten     righteoufnefs,     which    form 
 
 vpon  the  mountains, neither      the    jufl   man's     character, 
 
 hath  lift  up  his  eyes  to  the  are    here    enumerated  ;    to 
 
 idols  of  the  hovfc  of  Ifrael,  fhew  us,  that  it  is  not  enough 
 
 neither    hath    defiled  his  for  a   man  to  efchew  fome, 
 
 neighbours     wife,    neither  but  all,   fins  ;   OX  to  do  fome 
 
 hath  come  near  to   a  men-  good  things,    but    all  ;    and 
 
 flruous  woman.  to  be  uniform  in    his  obedi- 
 
 I.Andhatb  not  oppreffed  ence.  ■ — Whofoever   comes 
 
 any,b\ithathreforedto  the      fhort  of  this,    thro'  any  wil- 
 
 debtor  his  pledge, hath f poll-     ful   defeat,    is  not  reputed 
 ed  none  by  violence,    hath     righteous  or  juft  before  God 
 given    his  bread    to   the     The  particulars  here   men- 
 
 • 
 
 c  Rom.  xii. 
 
 tioned, 
 
E.  P.  after     TRINITY.  279 
 
 hungry,  and  hath  covered     tioned,  contain  the  fubftanc 
 
 the  naked  with  a  garment. 
 
 8.  He  that  hatb  not  given 
 forth  upon   ufury,  neither 
 
 bath  taken  any  incrcafe,tha.t 
 hath  withdrawn  his  hand 
 from  iniquity, hath  executed 
 true  judgment  betzvecn  man 
 
 and  man, 
 
 9.  Hath  -walked  in  my 
 fatutes,  and  hath  kept  my 
 judgments  to  deal  truly  ;  be 
 hjujl,  he  (ball  furely  live, 
 faith  the  Lord  GOD. 
 
 of   both  tables  of  the   law, 
 or,  according  to  St.  Paul's 
 brief  compendium,    confti- 
 tutes  the  whole  of  religion 
 in    the    threefold     duty    of 
 "  living      foberly,     righte- 
 "  ouily,  and  godly,  in  this 
 "  prefent  world,"  'Tims  ii. 
 12.      As    to    idolatry,    'tis 
 plain  we  are  not  only  to  for- 
 bear all   bowing    down    to, 
 or     worshiping     of,     idols ; 
 but  even  lifting  up  our  eyes  to 
 them  ;  that  is,  looking  up- 
 on them  as  infiruments,  or  helps,  in    religious   wor- 
 fhip.— Let  Papifts  confider  this,  who  recommend  the 
 ufe  of  images,  as  books  of  devotion  to  afiift  the   un- 
 learned.    The  truly  pious  man,  who  is  jujl   to  God, 
 and  to  his  own  foul,  is  not  10  much  as  to  lift  up  his 
 eyes  to  them.     Whofo  makes  ufe  of  them   as  means 
 of  grace,  is  injurious  to  the  bleiTed  Spirit  of  God, 
 whole  fole  property    and  office  it   is  to  appoint  and 
 blefs  the  means  whereby  he  conveys  his  grace,.     But 
 he  that  trufts  to  thofe  paeans  which  are  exprefiy  for- 
 bidden of  God,  not  only  deceives  his  own  foul,  but 
 brings  a  curfe  upon  it,  inftead  of  a  blefling. 
 
 Ver  7  Bath  given  his  bread  to  the  hungry]  Upon 
 this  St.'  Jerome  well  obferves,  "  That  in  giving  alms, 
 "  two  qualifications  are  here  required  ;  that  what  we 
 "  give  be  of  our  own  fubftance,  our  own  bread,  1.  e. 
 "  what  we  have  acquired  by  jufl  and  honeft  means 
 2dly,  That  it  be  to  the  to^-fperfons  that  are  real 
 "  and  proper  objects  of  our  chanty." 
 
 Ver.  8.  Hath  not  given  upyn  ufury,  neither  bat h  taken 
 any  increaf^  Some  cafuifts  have  refolved  all  lateieit 
 or  profit  for  the  ufe  of  money  to  be  abioiutely  unlaw- 
 ful But  the  law  of  God  doth  not  prohibit  it  as 
 [ malum  in  fe]  a  fin  in  itlelf,  and  againft  the  rule  ot 
 
 T  4  juflice, 
 
280  the  Seventeenth  SUNDAY      Ezek.   18. 
 
 juflice,  except  when  it  interferes  with  charity,  and  in 
 fuch  cafes  where  it  would  be  oppreflive  and  ungene- 
 rous. For  fo  the  law  of  God  runs  (Exod.  xxii,  25.)) 
 "  If  thou  lend  money  to  any  of  my  people  that  is  poor 
 u  by  thee,  thou  (halt  not  be  to  him  as  an  ufurer,  nei- 
 "  ther  malt  thou  lay  upon  him  ufury."  Here  the 
 ufury  forbidden  is  plainly  limited  to  one  of  G  O  D's 
 people,,  and  him  poor  ;  yea,  poor  Ly  thee,  i.  e.  thy 
 near  neighbour  and  acquaintance.  Ufurv,  or  interefl 
 for  money  lent  to  fuch  an  one,  would  be  inhuman,  as 
 well  as  uncharitable  :  For  here  mercy  ought  to  be 
 fhewn  ;  and  not  only  the  interefl,  but  the  very  prin- 
 cipal too,  be  forgiven,  if  fuch  poor  friend  or  neigh- 
 bour be  not  in  a  condition  to  repay.  This  more  efpe- 
 cially  ought  to  be  the  practice  among  Chriflians, 
 whom  the  Gofpel  law  enjoins,  "  to  do  good, 
 "  and  to  lend  (to  fuch  perfons),  hoping  for  nothing 
 "  again  d."  Whence  it  is  evident,  that  in  certain 
 cafes  (namely,  fuch  as  are  not  excepted  by  God's  law) 
 interefl  for  money  is  lawful.  Oiherwife  not  only  all 
 trade  and  commerce  mufl  ceafe,  but  no  perfon  what- 
 foever  ought  to  receive  any  rent  or  profit  for  the  lands 
 he  lets,  or  the  goods  he  fells,  to  others  ;  which  rent, 
 or  prafit  made,  is  no  other  than  interefl  for  the  mo- 
 ney laid  out  in  the  purchafe  of  fuch  lands  or  effects. 
 Yea,  fuch  a  doctrine  as  abfolutely  condemns  aWincreafe 
 as  unlawful,  impeaches  the  equity  of  God's  general 
 proceedings  with  mankind,  who  expects  and  requires 
 aft  improvement  of  the  benefits  he  bellows,  as  plainly 
 appears  by  our  Lord's  parable  of  the  talents,  which 
 were  committed  on  fpecial  trull,  not  only  to  be  oc- 
 cupied by  the  receivers,  but  that  an  interefl,  as  well 
 as  the  principal,  fhould  be  accounted  for,  and  the 
 lender,  under  which  character  God  himfelf  is  repre- 
 fented,  might,  as  our  Lord  expreffes  it,  "  Receive 
 "  his  own  with  ufury."  There  is  indeed  a  common 
 distinction  made    between   interefl  and  ufury  :  The 
 
 A  Luke  vi.  35. 
 
 firft 
 
E.  P.  after     TRINITY.  28i 
 
 firft  is  regulated  and  afcertained  by  the  law  of  the 
 land,  and  from  hence  called  lawful  ;  the  other  is  com- 
 monly under  flood  to  be  a  going  beyond  the  legal  pro- 
 portion of  increafe,  and  extorting  a  premium  for  mo- 
 ney lent  above  the  common  and  allowed  interefT. 
 This  is  generally  called  ufury,  and  is  not  de- 
 fenfible. 
 
 Ver.  9.  Hath  walked  in  my  Jlatutes,  &c]  Here  note, 
 God  faith,    My   ftatutes,  a^d  My  judgments,  as  it 
 were  by  way  of  contradiftinclion  to  the  ordinances  of 
 men,  mere  human  laws,  and  worldly  ways,  or  inven- 
 tions.     Hence  we   learn,  that  if  this  conformity  of 
 our  lives  to  the  ftatutes  and  judgments,  that  is,  to 
 the  whole  will  of  God,  be  neceffary  to  form  the  cha- 
 racter of  ajuji  man,  who  is  to  be  faved,  it   follows, 
 of  courfe,  that  the  Jlatutes,  or  revealed  will   of  God, 
 ought    to  be   carefully  read  and   ftudied  ;    and  his 
 judgments  (by  which  may  here  be  meant  the  general 
 acts  of  his  providence,  or  the  awards  of  his  juftice), 
 be  fo   attended  to,    and   obferved,  as  on  every  occa- 
 fion  to  influence  us  to  deal  fitly  — Without  the  Scrip- 
 tures, we  could  not  certainly  know  the  will  of  God  : 
 — Without  regarding  his  judgments,  we  fhould   not 
 be  induced  to  obey  it. — None  then  can  be  truly  jujl, 
 that  takes  not  the    truth  of  God  to  guide,  and  his 
 juftice  to  avve,  him  into  the  paths  of  duty  and   obe- 
 dience. 
 
 We  have  here  a  fecond 
 cafe  ftated  ;  that  ot'afon  de- 
 generating from  his  father : 
 — And  one  general  obferva- 
 tion  arifes  from  the  whole, 
 which  illuftrates  the  fuperior 
 excellence  of  that  religion, 
 which  God  in  his  word  hath 
 revealed  to  mankind,  above 
 all  other  religions  whatso- 
 ever; namely,  that  it  is  cal- 
 culated, as  well  as  defigned, 
 
 to 
 
 10.  If  he  beget  a  fon  that 
 is  a  robber,  a  peddcr  of 
 blood,  and  that  doth  the  like 
 to  any  one  of  tbefe  things. 
 
 11.  And  that  doth  not 
 any  of  thofe  duties,  but  even 
 hath  eaten  upon  the  moun- 
 tains, and  defiled  his  neigh- 
 bours wife. 
 
 12.  Hath  oppreffed  the 
 poor  and  needy,  hathfpoiled 
 
282  *£he  Seventeenth  SUNDAY     Ezek.   18. 
 
 byviolence,hath  not  refored  to   root    OUt,   or  redrefs,   all 
 
 the  pledge,  and  hath  lift  up  thofe  diforders  in  the  world, 
 
 his  eyes  to  the  idols,  hath  which  difturb  the  peace,and 
 
 committed  abomination.  obftrudt.    the    happinefs,     of 
 
 13.  Hath  given  forth  up-  mankind  in  general.  Where- 
 
 on  ufury,andhath  taken  in-  as  idolatry,   and  all  falfe  re- 
 
 creafe  :  Jhallhe  tbsn  live  ?  ligion,    not    only   tolerates 
 
 be  pall  not  live:  he  kath  and  allows  of,  but  even  leads 
 
 done  all  thefe  abominations,  to,  and  produces,  al3'.hofe 
 be  fh  all  fur  ely  die, his  blood  acts  of  violence,  injuftice, 
 Jhall  be  upon  him.  and  opprellion,    which   are 
 
 the  natural  caufes  of  all  mi- 
 fery  and  unhappinefs.  —  We  here  fee,  that  the  man, 
 who  lifts  up  his  eyes  to  the  idols,  is,  at  the  fame  time, 
 a  robber,  a  JJjedder  of  blood,  defiler  of  his  neighbour  s 
 wife,  an  opprejjfor,  an  nferer,  &c.  And  the  hiitory  of 
 antient  and  modern  idolatry  proves  this  truth,  that 
 the  molt  flagrant  crimes  of  cruelty,  uncleannefs,  &c. 
 are  fofar  from  being  inconfiftent  therewith,  that  they 
 generally  flow  from  it. — The  very  myfteries  of  the 
 heathen  worfhip  confifted  in  impurity  and  bloodfned, 
 or  encouraged  them.  Nor  will  the  Popifh  fynagogue 
 come  fhortof  Paganifm  herein,  if  we  take  a  view  of 
 the  bloody  effects  of  their  blind  zeal  againft  Pro- 
 tectants, or  the  obfcene  confequences  of  their  doc- 
 trine of  celibacy,  and  venial  fin. — Modern  Rome, 
 as  fhe  agrees  with  heathen  Rome,  in  lifting  up  her 
 eyes  to  idols,  may  vie  with  her  alfo  in  her  other  abo- 
 minations ;  the  fame  caufe  producing  flill  the  fame 
 effect.  Nevertheleis,  Proteftants  may  not  think  them- 
 felves  wholly  free  from  the  like  charge  :  Spiritual  ido- 
 latry is  no  lefs  productive  of  the  crimes  here  con- 
 demned, nor  lefs  contrary  to  the  peace  and  happi- 
 nefs of  mankind.  Nothing  can  fo  effectually  pro- 
 mote our  real  good,  and  true  intereft,  both  here  attd 
 hereafter,  as  the  true  worfhip  of  the  true  God.  Did 
 all  univerfally  turn  themfelves  from  their  idols,  and 
 ferve  him  in  fpirit  and  in  truth,  we  fhould  foon  fee  a 
 heaven  upon  earth,  and  all  thofe  glorious  prophecies, 
 
 which 
 
p.  P.  after    TRINITY.  283 
 
 which  are  the  natural  effects  of  the  Gofpel,  would 
 immediately  take  place.  — tc  The  wolf  would  dwell 
 "  with  the  lamb,  and  the  leopard  lie  down  with  the 
 "  kid  ;  the  calf,  and  the  young  lion,  and  the  fading, 
 "  together,  and  a  little  child  mould  lead  them."— 
 Wherever  chriftianity  prevails  fo  far  as  totally  to 
 abolifh  every  kind  of  idolatry,  there  the  millennium  is 
 already  begun  ;  for  there  Chrifl  reigns  with  his  faints 
 Upon  earth. 
 
 Next  follows  the  cafe  of 
 a  good  fon  of  a  wicked  fa- 
 ther:*— j-fer,  forfaking  his 
 father's  crimes,  fhall  alfo 
 efcapehispunifhment.  What 
 forms   his  character,  is   ef- 
 
 14.  Now,  lo,  if  be  beget 
 a  fon  that  feeth  all  his  ja- 
 thersfmswhichhehathdone, 
 and  conp.de  reth ,  and  doth  not 
 
 Juch  like, 
 
 15.  That  bath  not  eaten 
 upon  the  mountains,  neither 
 bath  lift  up  bis  eyes  to  the 
 idols  vf  the  houfe  oflfrael, 
 hath  not  defied  bis  neigh- 
 bours wife. 
 
 1 6.  Neither  hath  oppreffed 
 any,  hath  not  witb-holdeu 
 the  pledge,  neither ■  bath f poll- 
 ed- by  violence,  but  hath 
 given  his  bread  tothehungry, 
 and  hath  covered  the  naked 
 •with  a  garment. 
 
 17.  That  hath  taken 
 off  his  hand  from  the  poor, 
 that  hath  not  received  ufury 
 nor  incrcofe,  hath  executed 
 my  judgments,  bath  walked 
 in  my  Jlatutes  ;  he f  hall  not' 
 die  for  the   iniquity  of  his 
 
 father,  he  fhall  fur  ely  live. 
 
 18.  As   for   his  father, 
 
 chewing  evil,  and  doing 
 good  ;  for  fo  the  one  is  here 
 (tt  againlT  the  other  ; — Hath 
 net  eatqp,  txc.  Hath  not  lift 
 up  his  eyes,  &c.  Hath  not  op- 
 preffed, &c.. — But  hath  given 
 bis  bread  to  the  hungry,  the. 
 So  that  the  good  man  not 
 only  abftains  from  fin,  bir 
 performs  the  contrary  du- 
 ties; and  this  is  called  walk- 
 ing in  the  ftatmes  of  God  •, 
 his  commandments  being  the 
 path  to  eternal  life  ;  and  he 
 that  walks  in  this  way,  not 
 only  doth  that  which  is  law- 
 ful and  right,  but,  of  courfe, 
 efchews  what  is  contrary 
 thereto. — Such  an  one  per- 
 forms the  whole  covenant  of 
 
 grace,  which  was  ever  the 
 lame  :  —  He   not  only  re- 
 
 becaufe  be  cruelly  oppreffed,      pents  of  his  fins,  but    keeps 
 fpoiledhisbrotherbyvioknce,      all     God's     holy     will  «and 
 
 com- 
 
2&4  The  Seventeenth  SUNDAY      Ezek.   18. 
 
 and  did  that  which  is  not     commandments,  and  walks 
 gcod  among  bis  people,  h,     in  the  fame  all  the  days  of 
 
 £ven  bejljall  die  in  his  ini-      his  life. 
 quity. 
 
 19.   Tet  fay  ye,  Why?         As  if    they   fhould    fay, 
 doth  not  the fcnbear  the  ini-      Why  ?    Is   it    not    fo  threat- 
 
 .quity  of  the  father  ? ned  in  the  ftcond  command- 
 ment ?  and  is  it  not  focome 
 to  pafs  with  refpect  to  the  prefent  generation,  who 
 nowfufferfor  the  iniquity  of  their  fathers  ?  — To  this 
 God  makes  anfv/er, 
 
 When  the f on  hath  done  that  which  is  lawful  and  right. 
 
 and  hath  kept   all  my  flatuies,  and  hath  done  them,  he  flail 
 furely  live. 
 
 20.  The  foul  thatfmneth,  it  fljall  die  :  the  fon  fljall  not  bear 
 the  iniquity  of  the  father,  neither  flail  the  father  bear  the  ini. 
 quity  of  the  j on  ;  the  rigbteoufnefs  of  the  righteous  jhall  be  upon 
 bim,  and  the  wickcdnefs  of  the  wicked  flail  he  upon  him. 
 
 21.  But  if  the  wicked 
 will  turn  from  all  his  fins 
 that  hehath  committed,  and 
 keep  all  myflatutes,  and  do 
 that  which  is  lazvful  and 
 right,  he  flail  furely  live, 
 he  floall  not  die. 
 
 22.  All  his  tranfgreffions 
 ihathe  hath  committed,they 
 frail  not  be  mentioned  unto 
 bim  :  in  his  righteoufnefs 
 that  he  hath  done,  he  Jhall 
 live. 
 
 23.  Have  I  any  plea  fu re 
 at  all  that  the  wickedfbpuld 
 die  f  faith  the  Lord  GOD: 
 and  net  th at  he flould  return 
 froni  his  ways,  and  Jive  ? 
 
 This  contains  the  fourth 
 cafe;  to  wit,  the  cafe  of  a 
 fincere  penitent,  who  is  con- 
 verted from  a  flate  of  fin. — 
 And  we  here  fee  what  a  true 
 repentance  confifts  in  ;  lit, 
 A  turning  from  all  the  fins  we 
 have  committed. ;  that  is,  not 
 only  ceafing  frcm  the  act, 
 but  the  love  of  fin,  and  from 
 all  evil  habits,  which  have 
 been  contracted  by  a  vicious 
 practice  :  2dly,  The  keeping 
 all  the  flatntes  of  God,  &c. 
 that  is,  in  applying  the 
 whole  bent  of  our  future 
 courfe  of  life  to  the  acts  of 
 duty  and  obedience.  —  The 
 
 firft 
 
E.  P.  after    TRINITY.  2*5 
 
 firft  part  of  converfion  without  this,  is  but  a  partial 
 and  imperfect  repentance  ;  the  latter  part  without  the 
 former,  is  a  vain  and  impracticable  attempt.  —  He 
 therefore  that  would  live,  and  not  die,  mull  firji  ef- 
 chew  evil,    and  then  do  good. — Such  a  man's  repent- 
 ance (hall  not  only  put  away  the  guilt,  but  the  very 
 remembrance,  of  his  fins  ;  they  (hall   not  at  the  day 
 of  judgment   be  (b  much  as  mentioned. — His  pardon 
 (hall  be  both  free  and  full,  a  complete  ad  of  grace 
 and  indemnity.  —  A  comfort   this  to   fuch   penitents 
 (and  fome  fuch  I  have  met  with),  who,  having  com- 
 mitted certain   fcandalous  and  fhameful  fins,  have, 
 tho'  truly  penitent,  been  under  the  apprehenfion  of* 
 having  thofe  fecret  and  fhocking  crimes  laid  open  and 
 publimed  before  men  and  angels  at  the  lail  day.    But 
 this,  we  are  allured,  will  not  be,  if  thofe  crimes  be 
 forfaken,  and    repented  of.  — An  a<ft  of  oblivion    is 
 here  promifed,    which    (hall  bury    them  in   eternal 
 filence  ,  or,  as  God  elfewhere  declares,  I  will  Hot  out 
 thy  fins  as  a  thick  etoud*. — No  trace  or  fign    of  them 
 fhall    remain,  when  mercy  has  once   difperfed   the 
 dark  cloud  of  guilt,  which  interpofed  between  God 
 and  the  foul, — And  further  to  allure  us  of  this  ple- 
 nary indulgence  and  forgivenefs,  God  allerts  the    in- 
 finite benignity  of  his  nature,  as  an  evident  proof  to 
 every  true  penitent,  that  it  cannot   be  otherwife,  in 
 thisflrong  and  pathetic  queftion, — Have  I  any   plea- 
 fur  e  at  all  that  the  wicked  fhould  die  ?  faith  the   Lord 
 GOD,  and  not  that  he  Jbould  return  from  his  ways,  and 
 live  ?  Confequently,  the  true    penitent  hath  no   re- 
 proach,  much  lefs  a  purgatory,  to  fear  after  death. 
 
 This  is  the  fifth,  and  one 
 24.  But  -when  the  righ-  of  the  moft  alarming  cafes 
 teoustumeth  away  from  his  in  the  whole  Scriptures: — ■ 
 righteoufnefs,andcommitetb  A  righteous  man  turning 
 iniquity  yzn&  doth  according  from  his  righteoufnefs,  and 
 to  all  the  abominations  that      revolting   from     God  !    And 
 
 8   [fa.   xliv.  22. 
 
 the 
 
286  the  Seventeenth  SUNDAY       Ezek.   iS. 
 
 the  wicked  man  doth,  frail  the  commonnefs  of  fuch 
 belhe P  allhisrightcoufncfs     apoftaiy   makes   it  flill  the 
 
 that  be  bath  done  fall  not  be     more  terrifying. Many 
 
 mentioned  :  in  his  trejpafs  there  are  who  begin  well,but 
 that  be  hath  trefpa]fed,and  fcw,  very  few,  endure  to  the 
 inhisfm  that bebatbfmned,  end.  We  fee  nothing  more 
 in  them  frail  he  die.  frequent   than  relapfes   into 
 
 fin  ;  nothing  fo  rare  as  true 
 conyerfions. — Too  many,  after  a  long  courfe  of  vir- 
 tue and  religion,  have  fallen  away,  and  perilled,  as 
 it  were,  in  the  very  harbour.  Alas!  the  fall  of  Adam 
 is  acted  every  clay  :  After  being  purged  from  our 
 old  fins,,  we  forfeit  the  benefit  of  baptismal  inno- 
 cence, and  turn  away  from  righteoufnefs  and  grace. 
 —  This  fnews  our  infirmity,  and  is  the  almoft  daily 
 cafe  of  every  Christian.  But  the  fall  of  a  Solomon,  a 
 perfon  eminent  for  piety,  after  intimate  communion 
 with  God,  and  a  long  and  diligent  profeiTion  of  his 
 fervice,  is  a  matter  of  juft  afronifhment,  and  mould 
 make  us  tremble. — I  often  think  there  is  nothing  in 
 all  religion  carries  in  it  a  more  alarming  idea  than 
 this  pofiibility,  yea,  ■  probability,  of  falling  away 
 from  n  ftateof  grace. — From  apoltafy  good  Lord  de- 
 liver us.  The  fear  of  this  made  David  fo  often  to 
 beg  of  God,  "  To  hold  up  his  goings  in  his  paths, 
 "  that  his  footfeeps  might  not  flip  : — to  try  him,  and 
 "  examine  him  ;  tpfeek  the  ground  of  hib  heart;  to 
 "  fee  if  there  were  any  way  of  wickednefs  in  him, 
 "  and  to  lead  him  in  the  way  cveriafting." — But  So- 
 lomon did  not  follow  his  own  advice  of  keeping  bis  heart 
 vSitb  all  diligence*,  and  therefore  he  fell ;  for  it  is  faid, 
 tc  His  heart  was  turned  from  the  Lord  God  of  If- 
 "  retell — This  treachery  of  the  heart  of  man  is 
 the  chief  caufe  of  our  turning  away  from  God.  An- 
 other caufe,  aiiigncd  by  theapofHe,  is  the  neglect  of 
 keeping  under  the  body,  and  bringing  it  into  fubjeftion'*; 
 that   is,    not  retraining  the  appetites  and  affections. 
 
 c  Frov.  Iv.  23.  §  1  Kirgsxu  9.  h  1  C»v.  ix.  27. 
 
 if 
 
E.  P.  after    TRINITY.  287 
 
 If  thefe  be  indulged  too  freely,  the  unavoidable  con. 
 fequence  will    be,  that  we  (hall  become   raft  aw  ays 
 And  then,  as  the  moil  heinous  fins  of  the   true  peni- 
 tent will  never  be  mentioned  to  his  condemnation  or 
 fhame  ;  fo   the  brighten:  virtues,  and    mod  exalted 
 a&s  of  piety,  (hall  not  be  mentioned  or  remembred  to 
 the  advantage  or  excufe  of  the  final  apoftate;  but  ra- 
 ther will  moft  highly  inflame  his  guilt,  and  inhance 
 his  (hame  and  punifhment.— What  can  be  a  greater 
 indignity    to  God   and  religion,    than,  after  a  long 
 trial  and  experience  of  his  goodnefs,  his  wifdom,  his 
 truth,  his  love,    to  renounce  his  fervice,    revolt  to 
 his  enemy,  and   give  the  preference  to  Sin  and  Sa- 
 tan? The  Pfalmift  tells  usvvhatfhall  become  of  fuch 
 as  thus  turn  afide  unto  their  crooked  ways  : — "  The 
 "  Lord  ihall  lead  them  forth  with  the  workers  of  ini- 
 "  quity  V  And  St.  Paul  pronounces  their  fentence  in 
 that  fearful  paffage  to  the  Hebrews,  "  That  it   is  im- 
 "  poflible  to  renew   them  again  unto   repentance  V 
 Thefe  thoughts  make  me  often  tremble  :  And  I  have 
 dwelt  the  longer  on  this  cafe,  as  I  often  dread  left  it 
 mould   prove  my  own;  and    as   I   have,  this  day1, 
 heard  a  fermon  on  the  fubject  of  Solomon's  fall,  from 
 1  Kings  xi.  9. 
 
 Is    not    my    way     equal? 
 
 25.  Yet  ye  fay, The  -way  Here  God  appeals  to  his  own 
 of  the  LORD  is  not  equal,  nature  and  eflential  juftice: 
 Hear  now,  O  houfe  of  If-     For  the  emphafis  being  on 
 
 rael,  is  not  my  way  equal  P  the    word   My,    imports    an 
 
 are  not  your  ways  unequal?  impofiibility  that  God's  way, 
 
 26.  When  a  righteous  whofe  nature  is  not  only 
 man  turneth  away  from  his  jilft,  butjuftice  itfelf,fhould 
 righteou fiefs,  and  commit-  be  otherwife  than  equal.  — 
 tth  iniquity,   and  dieth  in  God  cannot   lie,  or   be  un- 
 
 them;  for  his  iniquity  that     JUu. — 
 he  hath  done,  fall  he  die. 
 
 1  Pf.  exxv.  k  Chap..vi.  l   i6«&#/.  1733- 
 
 Are 
 
wicked  man  turnetb  away 
 from  his  wickednefs  that  he 
 hathcommitted,anddoththat 
 which  islavjfulandright,he 
 Jhallfave  his  foul  alive. 
 
 28.  Becaufe  he  confuler- 
 eth,  and  titrneth  away  from 
 all  his  tranfgreffons  that  he 
 hath  cum?nitted,hepallfure- 
 ly  live,  he  /hall  not  die 
 
 29.  Yet,  faith  the  houfe 
 cf  Ifrael,  The  w/ty  of  the 
 LORD  is  not  equal,  O 
 houfe  of  Ifrael,  are  not  my 
 ways  equal  ?  are  not  your 
 ways  unequal  f 
 
 288  The  Seventeenth  SUNDAY       Ezek,   18'. 
 
 27.  Again,  when  the  Are  not  your  ways  unequal  f] 
 Here  again,  the  ftrefs  being 
 laid  on  the  word  Your,  is  as 
 plain  a  challenge  to  man  to 
 reflect  on  his  own  nature  • 
 that  it  is  fallible  at  beft,  and 
 capable  of  falling  into  error, 
 as  he  is  a  frail  and  finite 
 creature  ;  much  more  as  he 
 hath,  by  his  original  fall, 
 funk  into  fin  and  corruption. 
 How  then  can  his  ways  be 
 otherwife  than  unequal,  fee- 
 ing his  will  is  perverfe,  and 
 his  judgment  blinded  with 
 ignorance  and  error  ? — And 
 indeed  the  only  reafon  why 
 men  quarrel  with  the  ways 
 of  God,  is  becaufe  their  own  are  contrary  thereto. 
 They  fee  not  his  wifdcm  in  the  works  and  difpenfa- 
 tions  of  his  providence,  in  the  word  of  his  grace, 
 or  the  fcheme  of  our  redemption,  even  becaufe  they 
 are  blind,  and  without  underftanding.  The  only 
 means  to  judge  aright  of  our  own  ways,  and  the  ways 
 of  God,  is  to  confider  the  one  and  the  other  ;  to  let 
 reafon,    not    pailion  or  prejudice,    the  Divine  will, 
 
 notour  own,  direcT  our  judgment. And  this  is 
 
 the  firft  ftep  towards  repentance,  and  amendment  of 
 life, —  Becaufe  he  coNsrDERETH,  and  turnetb  away 
 from  all  bis  tranfgreffions,  —  befballfm  ely  live,  be  pall 
 
 not  die. 
 
 As  confideration,  or  the 
 ufe  of  our  reafon,  is  the  firft 
 ftep  towards  amendment(for 
 a  man  muft  firft  come  to 
 himfelf,  before  he  can  come 
 to  God) ;  the  next  ftep  is  an 
 actual  converfion.    The  fin- 
 
 ner 
 
 30.  Therefore  I  will 
 judge  you,  O  houfe  of  If- 
 rael, every  one  according  to 
 his  ways,  faith  the  Lord 
 GOD :  repent,  amd  turn 
 yourfelves  from   all  your 
 
rael  ? 
 
 32.  For  I  have  no  plea- 
 sure in  the  death  of  him  that 
 dielb, faith  the  LodGOD  : 
 wherefore  turn  yourfelves, 
 and  live. 
 
 E.  P.  ofter     TRINITY.  289 
 
 tranferejfions ;  fo  iniquity     ner  therefore  is  here  bidden 
 jhallnot  be  your  ruin,  not  only   to  confute 7   and  re- 
 
 "I.  Caft  away  from  yen  pent  of  what  he  hath  done 
 allyourtranfgrejfonswhere-  amifs,  but  to  turn  bimf elf  \ 
 by  y  have  tranfgreffcd,and  that  is,  not  oniy  to  reflect 
 make  you  anew  heart,  and  on  his  mifery  and  danger, 
 a  new  fpirit :  for  why  will  and  liften  to  the  very  prin- 
 ye   die,    0   hcufe    of  If     ciples  of  felf-prefervation  as 
 
 well  as  common  fenfe  and 
 reafon,  but  actually  to  avoid 
 what  is  dedructive  to  him, 
 and  carefully  to  feek  what  is 
 
 happy  and   beneficial. 
 
 Converfion  then,  or  a  faith- 
 ful turning  to  God;  mufr_ 
 be  the  next  ftep  in  repentance.  —  And  this  will  ever 
 be  fo,  where  confideration  is  fmcere,  and  reafon  hath 
 been  duly  attended  to.  So  the  prodigal,  in  the 
 Gofpel,  firft  came  to  himfeff,  and  then  refolved  to 
 **  arife  and  go  to  his  father."— This  indeed  is  the  aft 
 of  man,  as  it  is  an  act  of  natural  reafon,  and  ajwife 
 refolution  eonfequent  thereupon.  God  therefore  is 
 here  introduced  as  commanding  man  to  do  what  is  in  a 
 man's  own  power  to  do,  and  to  turn  himfelf.  One  ufe 
 of  which  obfervation  is  evidently  this,  That  we  are 
 not  fettered  and  with-held  by  any  arbitrary  decree  of 
 predeftination,  but  at  full  and  free  liberty  m  both  to 
 will  and  to  endeavour  our  own  falvation.  The  pro- 
 per adt  of  God  is  to  call  and  invite  us  by  his  word  and 
 Holy  Spirit,  and  then  to  accept  our  endeavours, 
 when  we  turn  to  him.  But  this  converfion  muft  be 
 total  and  fmcere  ±  it  muft  be  a  turning  from  all,  yea, 
 a  cafling  away  from  us  all  our  tranfgreiiions. — This  is 
 our  part:  But  to  make  us  a  new  heart,  and  a  new  fpi- 
 rit, is  indeed  quite  out  of  the  reach  of  nature  ;  it  is 
 the  work  of  God  alone  -,  and  therefore  mod  properly 
 called  by   the  apofile,  a  new  creation,  and  the  new 
 
 m  See  Annotation  at  the  end. 
 
 Vol.  IV.  U 
 
 creature  $ 
 
2oo     Tfo  Seventeenth  SUNDAY,  &c.     Ezek.  18. 
 
 creature  •,  it  being  fuch  a  thorough  change  of  heart 
 and  principles  as  can  be  affected  only  by  the  fame  Di- 
 vine power  that  created  the  world,  and  raifed  Chrifl 
 from  the  dead.  Butaltho*  it  be  done  by  the  fame  Al- 
 mighty power,  it  is  not  done  after  the  fame  manner  * 
 by  an  irrefiftible  immediate  ad:  of  omnipotence.  It 
 is  made  by  means  and  motives,  by  the  word  and  grace 
 of  God,  &c. ;  man  conferring  and  co-operating  there- 
 with. Wherefore,  tho'  God  is  pleafed  to  command  us 
 to  make  us  new  hearts,  and  new  fpirits,  it  behoves 
 us  to  refer  that  whole  work,  as  well  as  afcribe  the 
 whole  glory  of  the  change  to  him.  Yea,  when  he 
 bids  us  turn,  let  us,  \n  an  humble  and  confcious 
 fenfe  of  our  own  weaknefs  and  infufficiency,fay  again,, 
 in  the  words  of  our  Church,  "  Turn  Thou  us,  O 
 "  Lord,  and  So  fhall  we  be  turned,"  &c.  Amen. 
 
 On  ver.  30.  At  full  and  free  liberty  both  to  tviH,  &c]  This  is 
 agreeable  to  that  do&rine  of  St.  Paul  {Ram.  vi.  20.)  When  ye  were 
 thefervants  of  fin,  ye  tvere  free  to  rigbteoufnefs  ;  for  lb  [eXiuSifGi 
 vlt  rn  ^««»o3-an)]  ought  to  be  rendered,  as  it  beft  agrees  with  the 
 Apoftie's  ienfe,  and  the  literal  conftruftion  of  his  words   in   that 
 
 pafla^e. See  what  hath  been  laid  concerning  the  liberty  of  our 
 
 will, "Proper  Leflbn  for  Tuefdajin  Wbitfun-Week>  (Deut.  xxx.  ver. 
 15.)  with  the  note  thereon. 
 
 <Tbe 
 
Pixf.          The  Eighteenth  SUNDAY,  &c      291 
 
 The    Eighteenth   Sunday    after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Ezekiel,  Chap.  xx. 
 
 PREFACE. 
 
 (TT^H  E  inflrutlion  chiefly  defigned  in  this  Leffon,feems 
 /      to  be  levelled  againfl  hypocrify  and  ingratitude. 
 
 Some  of  the  elders  of  Ifrael  come  again  to  con- 
 fult  the  prophet,  concerning  the  will  of  God ;  but  without 
 any  intention  to  follow  it.  They  came  indeed  to  enquire 
 of  the  Lord,  but  more  out  of  curiojity,  than  any  fenfe 
 of  duty  ;  rather  to  tempt  God,  than  to  obey  him. 
 
 But,  by  the  anfwer  returned  to  thefe  hypocrites,  it  ap- 
 pears :  Firfl,  That  God  will  not  be  mocked,  and  cannot 
 be  deceived :  Secondly,  That  his  punifloments,  as  they 
 are  always  jujl  in  the  proportion  and  meafure,  fo  arc 
 they  generally  in  their  kind,  and  fuitablenefs  to  the  crime. 
 — The  application  of  thefe  Jews  to  the  prophet,  came 
 from  an  heart  not  only  infincere,  but  profanely  bent  to 
 rejecl  the  counfel  of  God  :  it  therefore  meets  with  this 
 dreadful,  but  moft  equitable  and  righteous  Jentence,  that 
 even  the  Jhezv  and  appearance  of  true  religion  fhould  be 
 taken  from  them ;  their  very  hypocrify,  and  pretence  to 
 piety,  fhonld  ceafe  and  end  in  a  reprobate  fenfe,  a  final 
 excifion  from,  or  abfolute  ignorance  of  the  true  God : — 
 
 U  2  As 
 
292  The  Eighteenth    SUNDAY  Pref. 
 
 As  I  live,  faith  the  Lord  God,  I  will  not  be  enquired 
 of  by   them. 
 
 Nothig  can  be  an  heavitr  and  more  terrible  judgmenty 
 than  what  is  here  pronounced  againjl  the  contemptuous 
 abuje  of  the  means  and  opportunities  of  grace. — Such 
 /coffers  have  that  final  fentence  of  condemnation  pajjed 
 upr,n  them,  even  in  this  wot  Id,  "  Depart  fiom  me,  ye 
 "  curfied:"  Confequently  have  already  all  of  hell,  buttle 
 torment. 
 
 And  as  this  judgment  was  verified,  on  as  many  of  tlofe 
 Jews,  as   renounced  the  worfioip  of  the   true  God,    and 
 turned  heathens,  and  likewifie  upon  all finch  of  them    as 
 have  Jince  rejected  /foMejIiah,  and  have  now  no  temple 
 nor  altar,  no  pi  ieft  nor  prophet,  whereby  to  enquire    of, 
 or  worfijip,  God,  according  to  their  own  law  ;  Jo   does  it 
 alfio  take  hild  of  all  thofie  deceitful  profiefifors  of  Chrifiliani- 
 /y,  who,  though  they  retain  the  form,  yet  deny  the  power , 
 of  Godlinefis ;    who,    if  they  attend  the  public  wcrjhip, 
 doit  for  fiajJjion  only  ;  whenever  bend  the  knee,  to  their 
 Maker  in  piivate,  either  in  their  families,  or  clofits  ;  wha 
 come  to  bear  his  word,  not  with  a  difipojition  to  obey,  but 
 to  caval  at,  or  dc/pife  it — To  finch   the    Scriptures    are 
 fiealednp;  and  the  gfipel  is  hid  to  them*."     Tet  their 
 pride  imputes  not  the  olficurity  of  thofie  fiacred  writings 
 to  the  natural  defitl  of  their  own  underjianding,  or  (as 
 we  may  rather  fiay)  to  the  ju ft  judgment  of  God,  with- 
 holding the  fie  i  fie  of  his  myfterics  from  them  ;  but  impioujly 
 deride  the  blejfied  word  of  the  mofil  high  God,  as  falfe,  or 
 unintelligible ;  and  the  preachers  cf  it,  as  a  pack  of  fools. 
 So  that' every  faithful  mmifiier  of  God  hath,  in  thefie  our 
 evil  days,   too  much  caufie  to  fiay  wiih  the  prophet  in  our 
 Uffon,  Ah  Lord   God !  They  fay   of  mc,  Doth  he 
 not  fpeak  parables  ? 
 
 Nay,  may  we  not  add,  that  all  Chrifiians  in  general, 
 who  violate  their  lapifimal  vow,  are  here  taxed ;  and 
 might  to  lay  tQ  heart  the  ficvere  charge  brought  againfii 
 
 *  3  Cot.  iv.  3^ 
 
 the 
 
Pref.  after    TRINITY.  293 
 
 the  antient  people  of  God,  for  their  ingratitude  and  ly- 
 pocrify. 
 
 For  if  thofe  favours,  which  he  (hewed  to  them,  in 
 adeeming -them  from  the  bondage  of  Egypt,  chonftng  them 
 for  his  Church  and  People,  giving  them  laws,  which 
 would  infure  to  them  a  life  oj  happinefs,  both  here  and 
 hereafter  ;  bringing  them  into  a  land  flowing  with  milk 
 and  honey,  which  was  the  glory  of  al!  lands;  if  theft 
 favours,  1  fay,  hid  that  people  under  the  flrorgefl  obliga- 
 tions of  gratitude  and  duty  to  their  Almighty  benefactor  ; 
 how  inexcufable  mufi  we  be  (cfpe daily  we  of  this  mofl 
 excellent  Church)  who  have  received  far  more  dijlinguijb- 
 ing  privileges  and  graces ,  //  we  neglecl  fo  great  fahfn- 
 $wn  !  How  much  forer  will  our  punijhmcnt  be,  if  we 
 repay  fuch  ineflimable  benefits  and  mercies,  with  ingratitude 
 and  dtf obedience  I 
 
 Neverthelefs,  the  promife  which,  in  this  chapter, 
 God  makes  to  the  Jews,  "  that  he  would  re/lore  a 
 *'  part  of  them  to  the  land  of  their  forefathers,  upon 
 "  their  acknowledging  and  forfaking  their  Jins,"  may 
 afford  us  this  comfort,  that  he  will  not  utterly  caft  off 
 his  Church,  nor  for  fake  his  inheritance  ;  thai  he  will 
 alw  iy  referve  a  remnant  amidfl  the  greatefl  corruptions  ; 
 that  his  feverefl  judgments  are  tempered  and  direcled  by 
 mercy,  being  defigued  to  amend,  and  not  to  deflroy,  to 
 bring  us  firjl  to  a  fenfe  of  our  fins,  and  then  to  a  fincere 
 reformation  :  That  he  is  ever  ready  to  fljew  mercy,  when 
 we  humble  owfelves  under  his  rod ;  in  a  word,  that  ^  he 
 ti  doth  iv  ait  for  us,  that  he  may  be  gracious*" 
 
 *  Jfaiab  xxx    18. 
 
 U  3  The 
 
294 
 
 The  Eighteenth  SUNDAY 
 
 Ezek.    20. 
 
 The    Eighteenth    Sunday    after    TRINITY, 
 
 Proper    Leffon   for  Morning  Prayer, 
 
 Ezekiel,   Chap.    xx. 
 
 i.  dND  it  came  to  pafs  "Y  N  the  feventh  year  after 
 in  thefeventh  year,  J[  the  captivity  of  Jiboia* 
 in  tbeffth  month,  the  tenth  cbin,  and  about  five  years 
 d:fy  of  the  month,  that  cer-  before  the  taking  of  fern- 
 tain  of  the  elders  of  Ifr  a  el  fakm,  this  tranfaclion  hap- 
 came  to  enquire  of  the  pened  at  Babylon —By  com- 
 LORD,  and  fat  before  paring  this  with  the  Morn- 
 me.  ing  Leiibn   of  la  ft    Sunday. 
 
 2.  Then  came  the  ivord  (chap,  xiv.)  we  may  obferve 
 of  the  LORD  unto  me  the  two  different  kinds  of 
 faying,  hypecrify,    which    the   fer- 
 
 3.  Son  of  man,  (peak  vaiusofGod  are  fubjecl:  to ; 
 unto  the  elders   of  Ifracl,     namely,   FiriT,  Hypocrify  of 
 
 the  underftanding  -,  when, 
 through  ignorance,  the  heart 
 is  deceived,  and  the  judg- 
 ment corrupted,  or  milled, 
 by  fome  prevailing  pafllon 
 or  prejudice.  Secondly,  Hy- 
 pocrify of  the  will,  when 
 the  judgment  is  convinced 
 of  the  truth,  and  confeious 
 of  the  duty,  but,  through 
 perverfenefs,  or  a  defperate  and  reprobate  fenfe,  is 
 determined  not  to  obey  ;  and,  only  for  credit,  con- 
 venience, or  intereil,  obferves  the^outward  forms  of 
 religion.  The  elders,  reproved  in  the  xivth  chapter, 
 l'ecm  to  have  been  of  the  firft  fort :  Thefe,  who  are 
 reprehended  in  our  prefent-Lelfon,  are  plainly  of  the 
 latter.  For  this  caufe  it  is,  that  God  treats  thefe 
 different  forts  of  hypocrites  after  4b  different  a  man- 
 ner. 
 
 and  fay  unto  them,  Thus 
 faith  the  Lord  GOD,  Are 
 ye  come  to  enquire  of  me  P 
 as  /  live,  faith  the  Lord 
 GOD,  I  will  not  be  en- 
 quired of  by  you. 
 
 4.  Wilt  thou  judge  them, 
 fon  of  man,  ivilt  thou  judge 
 them  ? — 
 
M.  P.  after    TRINITY.  295 
 
 uer.  The  firft,  as  perfons  labouring  under  a  very- 
 dangerous,  yet  curable,  diflemper  of  die  mind,  he 
 lakes  upon  bimfelf  to  manage  [1  the  Lord  will  anfwer 
 him  by  my/elf '  ]  it  being  impracticable  for  the  art  or 
 difcipline  of  man  to  treat  or  underftand  a  cafe, 
 which  lies  wholly  in  the  heart.  But  the  latter,  as  a 
 •defperate  and  incurable  difeafe,  he  vouch fafes  not  to 
 undertake;  he  pofitively  refufes  to  be  enquired  of  by 
 fuch  hardened  fmners;  he  will  not  admit  of  any  ap- 
 plication from  them,  but  leaves  them,  as  pail  all 
 hopes  of  recovery,  to  the  judgment  of  the  fin  of 
 man-,  that  is,  not  only  to  the  cenfures  of  the  Church 
 but  to  that  dreadful  and  final  fentence,  which  Chrift, 
 the  fon  of  man,  and  judge  of  quick  and  dead,  mall 
 pronounce  upon  them,  *l  When  he  cometh  with  ten 
 '"  thoufand  of  his  faints,  to  execute  judgment  upon 
 "  all,  and  to  convince  all  that  are  ungodly  among 
 "  them,  of  all  their  ungodly  deeds,  which  they  have 
 "  ungodly  committed c." 
 
 The  eflential  difference  or 
 
 —Caufe  tbem  to  know  the  the  forementioned  kinds  of 
 abominations  of  their  fa-  hypocrify  COnfiils  in  this, 
 ilers :  that  when  it  lies  in  the  in- 
 
 5.  And  fay  unto  them,  tellecl,  there  may  flill  be 
 Thus  faith  the  Lord  GO  D,  fuch  remai  ns  and  fy  mptoms 
 In  the  day  when  I chofe  If-  of  the  fpiritual  life,  as  give 
 rael,  and  lifted  up  mine  fair  hopes  of  a  recovery; 
 band  unto  the  feed  of  the  but  when  it  has  reached  the 
 houfe  of  Jacob,  arid  made  will  and  confcience,  'tis  a 
 myfelf  known  unto  them  in  manifeft  fign  the  fpiritual 
 the  land  of  Egypt,  when  I  life  is  quite  extinguifhed. 
 lifted  up  mine  hand  unto  And  what  phyfician  can 
 tbem,  faying,  I  am  the  cure,  or  to  what  purpofe 
 LORD  your  God.  fhould  means  be  ufed,  when 
 
 life  itfelf  is  gone?— ^How- 
 ever,  what  is  impoflible  with  men,  is  not  fo  with 
 ^od:  He  flill  invites  even  fuch  patients  as  are  dead, 
 
 c  linle  xiv.  and  xv. 
 
 U  4  to 
 
296  The  Eighteenth  SUNDAY        Ezek.  50. 
 
 to  be  brought  unto  him j  for  he  is  both  the  phyfici^ii 
 and  the  means,  the  refurrettion  and  the  life.  His 
 medicines  can  reftore  from  cieath  ;  his  voice  can 
 raife  us  tven  from  the  grave.  This  made  the  apoftie 
 fay,  u  Awake  thou  that  fleepeft,  and  arife  fern  the 
 "'dead,  and  Chrift  mall  give  thee  life  d ',— Fur  this 
 reaibn  it  is,  and  becaufe  hie.  mercies  fail  not,  that  he 
 here  continues  to  call  to  the  reprobate  Jews,  and  to 
 all  fuch  as  ar g  dead  in  trefpaifes  and  fins  ;  he  fpeaks 
 ftill  to  their  outward  ienfes,  and  fets  before  them  the 
 extreme  folly,  as  well  as  ingratitude,  of  their  revolt 
 from  God,  after  lb  many  endearing  marks  of  favour, 
 Atfid  as  a  motive  moll  likely  to  affect  fuch  carnal 
 Hearts,  be  reprefents.  the  advantages,  even  in  point 
 of  temporal  inteiefl,  which  fuch  iinners  forego,  by 
 their  for  (akin?,  the  favour  and  protection  or  God. 
 And  is  not  the  long  detail  of  abufed  mercies,  where- 
 with the  Jews  are  here  upbraided,  too  applicable  to 
 us,  who  live  under  the  gofpel  difpenfatipn.  If  we 
 confider  our  ways,  and  compare  our  lives  with  that 
 holy  rule  which  the  Gofpel  directs,  and  which  the 
 life  of  Chrift  exemplifies  to  us,  we  (hall  find  our- 
 fclves  as  far  fbort  of  our  engagements,  and  as  un- 
 grateful to  our  God  and  Saviour,  as  thofe  hypocriti- 
 cal Jews,  who  are  here  reproved  by  the  prophet. 
 
 By    the  phrafe  of  lifting 
 
 6.  In  the  day  that  1  lifted     tip.  the  hand,  is  to  be  under- 
 
 up  mine  hand  unto  them,  to     flood  a  folemn    promife,  or 
 
 bring  tkem  forth  of  the  land      VOW,     (fee     Gen.    xiv.      22.) 
 
 tj  Egypt,  into  a  land  that,  which  h  ufually  made  with 
 lbad<fpiedforthrnt,fciv-.CLn  uplifted,  or  extended, 
 ing  ivi ih  milk  and  honey,    hand '.     And  what  was  this 
 
 d  Eph.  v.  14. 
 c  The  fame  figure  is  obfervable  in  the  Latine  word  promittere, 
 which,  in  its  native  fenfe,  fignifies  to  projecl,  or  fend  forward  ; 
 but  with  the  word  manus,  or  hand  (which  is  ftill  to  be  underftood). 
 it  came,  at  length  to  (ignify  a  promife.  And  to  this  alfo  anfwers 
 our  EngHjh  phrafe,  "  I  give  you  my  hand,"  implying  an  abfolute 
 promiie  and  aff;  ranee. 
 
 pro- 
 
M.  P.  after 
 
 which  is  the  glory  of  all 
 lends : 
 
 7.  Then  [aid  luntc  them, 
 Cafl  ye  away  every  man  the 
 abominations  of  bis  eyes,  end 
 defile  not  yourfelves  with 
 the  idols  of  Egypt :  I  am 
 fhe  LOR^>  your  God. 
 
 8.  But  they  rebelled  a- 
 gainfl  me,  end  would  not 
 hearken  unto  me :  they  did 
 not  every  man  cafl  away 
 the  abominations  of  their 
 eyes,  neither  did  they  for- 
 
 fake  the  idols  of  Egypt:  then 
 I  faid,  I  will  pour  out  my 
 
 fury  upon  them, to  accomplijh 
 my  anger  againfl  them  in  the 
 midfl  of  the  land  of  Egypt, 
 
 9.  But  I  wrought  for  my 
 names  fake  that  it  Jhould 
 not  be  polluted  before  the 
 heathen,  among  whom  they 
 were,  in  whofe fight  I  made 
 my  [elf  known  unto  them,  in 
 bringing  them  forth  out  of 
 the  land  of  Egypt. 
 
 TRINITY 
 
 297 
 
 promife  to  the  Ifrae'lites,  but 
 the  fecond  covenant  ? — The 
 words  indeed  are  different, 
 but  the  tenour  and  fenfe  is 
 the  very  fame  with  our 
 Chriftian  covenant.  —  The 
 words,  Cafl  ye  away  every 
 man  the  abomination  of  his 
 eyes,  and  defile  not  yourfelves 
 with  idols,  correfpond  very 
 plainly  to  thofe  of  our  vow 
 in  baptifm,  Renounce  the 
 "  pomps  and  vanities  of  the 
 "  world,  the  lufts  of  the 
 "  flefh,  and  the  works  of 
 "  the  devil,"  the  chief  of 
 whofe  works  is  idolatry  — 
 This,  in  one  word,  is  re- 
 pentance, the  firit  part  of 
 our  baptifmal  promife. — 
 The  en fuing  words,  I  am 
 the  Lord  your  God,  &c.  ex- 
 prefs  the  fecond  branch  of 
 our  vow  ;  to  wit,  that  we 
 fhptild  u  believe  the  articles 
 "  of   faith.  "-*-Z?wf   they    re- 
 
 belled againft  me,  gtc, :  That 
 is  to  fay,  inflead  of  keeping 
 God's  holy  will  and  commandments  (which  is  the 
 third  part  of  the  covenant)  they  proved  falfe  to  their 
 promife,  and  rebels  to  their  God,— They  did  not  cafl 
 away,  &c. :  That  is,  they  did  not  make  good  the 
 folemn  promife  they  had  made.— Then  I  faid,  I  will 
 pur  out  my  fury  upon  them,  &c.  Every,  fin  in  a  Pro- 
 feilor  of  religion,  is  of  a  much  deeper  dye  and  more 
 enormous  guilty  than  in  an  heathen,  becaufe  com- 
 mitted againfl  greater  light,  and  much  flronger  ob- 
 ligations •    againfl    the  mod  folemn  vows  and  the 
 
 higheft 
 
2Q8  The  Eighteenth  SUNDAY        Ezek.  20. 
 
 higheft  favours :  'Tis  an  aft  of  rebellion,  aggravated 
 and  enhanfedby  the  bafefl  ingratitude. 
 
 — But  I  wrought  for  my  name  fake  that  it  JJjould  not 
 be  polluted  before  the  heathen*  &c.  The  name  of  Chrift, 
 which  we  bear,  is  our  fafeguard  and  defence  ;  not 
 only  our  greateft  honour,  but  our  bed  fecurity  and 
 protection.— Although  we  often  deferve  much  greater 
 punifhment  than  the  heathen,  yet,  that  the  blcfled 
 name  of  Chrift,  by  which  we  are  called,  may  not 
 be  polluted  and  profaned  before  the  heathen,  he  flill 
 fpares  and  reprieves  us  from  the  judgments  we  d'e- 
 ferve.— Thus  "  the  name  of  the  Lord"  [this  faying 
 name  Jesus]  "  is  a  ftrong  tower,  the  righteous  run 
 **  into  it  and  are  fafe  '." — '*  My  mouth  fhall  there- 
 **  fore  fpake  the  praiie  of  the  Lord  j  and  let  all  fiem, 
 "  give  thanks  unto  this  his  holy  name  for  ever  and 
 "  ever." 
 
 — Hail  Son  of  God,  Saviour  of  men,  thy  name 
 Shall  be  the  copious  matter  of  my  Jong 
 Henceforth,  and  never  fhall  my  harp  thy  praife 
 Forget,  nor  from  thy  father's  praife  disjoin. 
 
 M  I  LTON, 
 
 TO.  Wherefore  I  caufed 
 them  to  go  forth  out  of  the 
 land  of  Egypt,  end  brought 
 them  into  the  wildernefs. 
 
 1 1 .  And  I  gave  them  my 
 (fatiites,  and  paved  them 
 my  judgments,  ivich  it  a 
 man  do,  he  fhall  even    live 
 
 in  them. 
 
 12.  Moreover  alfo,  1 
 gave  themmyfibbaths,  tebe 
 a  hgn  between  me  and  them 
 that  they  might  know  that  I 
 
 There  is  no  admiflion  into 
 the  heavenly  Canaan,  except 
 we  ro  forth  cut  of  the  land 
 of  Egypt  -,  u  e.  except  we 
 renounce  the  world.  But 
 flill  there  is  a  wildernefs  in 
 the  way,  a  courfe  of  trial, 
 and  ftate  of  probation.  — 
 The  Chriitian  is  no  more 
 exempt  from  this,  than  the 
 Jew.  Our  Lord  himfelf, 
 after  baptifm,  was  led  into 
 the  wildernefs  to  be  tempted 
 and  tried  ^  and  fo  ranft  we. 
 
 f  Pr 
 
 ov.  xrui.  10. 
 
M.  P.  after     TRINITY.  299 
 
 am  the  LORD  that  fan  ft  i-     — And  what  are  the  Jlatutes 
 fy  them.  and  judgments  of  God,  which 
 
 hefiews  us;  what  are  his 
 fabba'bs,  and  all  the  holy  feafons  of  public  worfhip 
 and  praife,  but  the  terms  and  limits  of  our  duty, 
 and  the  figns  and  tokens  of  our  hncerity  ?  He  that 
 walks  in  the  laws  of  God,  is  in  the  way  of  life,  be- 
 caufe he  obeys  ;  be  jball  live  in  them  :  Me  that  ob- 
 ferves  his  Jalbatbs,  is  fure  he  is  in  the  Right  way, 
 and  that  he  loves  God,  becaufe  he  ufes  the  Means.— 
 Where  works  and  love  concur  together,  we  cannot 
 but  be  fafe,  we  cannot  but  be  holy.— Such  men  alone 
 ihi\\\  know,  that  it  is  the  Lord  that  fan  aifies  them; 
 yea,  (hall  know  and  feel,  that  the  Holy  Ghoft,  who 
 "  fandtifieth  them,  and  all  the  elecl  people  of  God," 
 h  Jehovah  the  Lord.— This,  is  a  fure  and  infallible 
 Jign  between  him  and  them,  of  the  union  there  is  be- 
 tween God  and  the  foul  of  every  true  believer. 
 
 The  Wife  man   tells   us, 
 
 13.  But  the  houfe  of  If- 
 rael  rebelled  againfl  me  in 
 the  wildernefs:  they  walked 
 not  in  my  Jlatutes,  and  they 
 defpifed  my  judgment  swhich 
 jf  a  man  do,  he  pall  even 
 live  in  them  ;  and  my  fab- 
 baths  they  greatly  polluted: 
 then  I  faid  I  would  pour 
 tut  my  fury  upon  them*  in 
 the  wildernefs  to  confume 
 {hem. 
 
 14.  But  I  wrought  for 
 my  names  fake,  thai  itfliould 
 not  be  pulluted  before  the 
 heathen,  in  whofe  ftght  I 
 brought  them  out. 
 
 15.  Tet  alfo  I  lijted  up 
 my  hand  unto  them  in  the 
 wildernefs, that  I  would  not 
 
 "  The  Lord  hath  made  all 
 *'  things  for  himfelf,  yea, 
 tc  even  the  wicked  for  the 
 "  day  of  evil."  (Prov.  xvi. 
 4.)  His  glory  is  the  rule  and 
 meafure  of  all  his  works,and 
 efpeciallyof  his  dealings  with 
 the  fons  of  men.  And  what  is 
 his  glory,  but  his  goodnefs 
 and  his  holinefs  ?  Good  is 
 his  only  end  in  every  defign, 
 even,  becaufe  he  is  good  ; 
 and,  in  doing  good,  he 
 confults  only  the  glory  of 
 his  great  name,  becaufe  that 
 good  is  himfelf;  he  is  not 
 only  good,  but  goodnefs  it- 
 feif. — He  is  too  great,  to  do 
 any  thing  but  for  his  own 
 glory  ;  too  holy,  to  will  any 
 thing 
 
5oo  Tbt  Eighteenth  SUNDAY.      Ezek.    20. 
 
 bring  them    into    the   land     thing  but  what  is  jufl  ;    tCO 
 which  I  had  given  them,     gracious,  to  intend  any  thing 
 
 flowingwitb  milk  and  honey  t 
 which  is  the  glory  of  all 
 lands : 
 
 1 6.  Becauje  they  defpifed 
 my  judgments,  and  walked 
 not  in  my  (latutes,  but  pol- 
 lute d  my  fahbaths  :  for  their 
 heart  went  after  their  idols- 
 17.  Neverthelefs,  mine 
 eyefpared  thcmfromdeflroy- 
 ing  them, neither  did  I  make 
 en  end  of  them  in  thewilder- 
 nfs. 
 
 I  8.  But  Ifaid  unto  their 
 children  in  the  wildernefs, 
 Walk  ye  not  in  the  fatutes 
 of  your  fathers, neither  ob- 
 jerve  their  judgments,  nor 
 defile yourf elves  with  their 
 idols. 
 
 19.  /  am  the  LORD 
 your  God',  walk  in  my  (la- 
 tutes, and  keep  my  judg- 
 ments and  do  them  : 
 
 20.  And  hallow  my  fab- 
 baths  and   they    flail  be  a 
 
 ftgn  between  me  and  you, 
 that  ye  may  know  that  I  am 
 the  LORD  your  God. 
 
 21.  Notwith/landing  the 
 children  rebelled  again/I  me: 
 'hey  walked  not  in  my  [la- 
 tutes, neither  kept  my  judg- 
 ments to  do  them,  which  if  a 
 man  do,  he  jhail  even,  live 
 in  them  \  they  polluted  my 
 fabbathiythen  I  f aid  I  would 
 
 but  for  our  good. — On  the 
 fame  principle  ought  we  alfo 
 to  proceed  in  all  our  defigns 
 and  actions.  Whatever  is 
 not  built  on  this  foundation 
 of  Gcd's  goodnefs,  and  fo- 
 vereign  holinefs,  is  not  for 
 his  fake  ;  and  will  therefore 
 be  defrroyed,  becaufe  it  is 
 contrary  to  his  glory.  — • 
 Whether  ihtrcfore  he  raife 
 us  to  honour  in  the  f.ght  of 
 men,  for  any  good  that  we 
 do  j  or  whether  he  forbear 
 to  pour  out  bis  fury  upon 
 us,  and  puniih.  us,  for  our 
 fn  s  ;  let  us  not  imagine  that 
 either  is  done  for  our  fakes, 
 but  for  his  own  ;  that  fo  we 
 may  not  be  puffed  up,  but 
 fear. — If  the  wicked  be  fuf% 
 fered  toprofper,  and  to  have 
 the  upper  hand  in  the  world, 
 let  them  not  pre  fume,  but 
 tremble :  All  is  done  for 
 his  great  name's  fake  ;  all 
 is  directed  to  his  own  glory. 
 — His  methods  of  difpenfmg 
 mercy  and  juftice,  in  this 
 life,  is  a  myflery,  which  has 
 often  puzzled  mankind.  But 
 when  the  great  day  of  re-? 
 tribution  comes,  and  draws 
 afide  the  curtain  from  our 
 eyes,  the  whole  fceneofthe 
 divine  ceconomy  will  then 
 fland  open  and  expofed  to 
 
 the 
 
M.  P.  <far\  TRINITY.  201 
 
 pour  out  my  fury  upon  them,  the  view  of  all  ;  and  all  his 
 toaccomplifomyangeragainj}  proceedings  appear  jiift,  and 
 them  in  the  wildernefs.  good,    and    holy  :     So    that 
 
 22.  Neverthelefs  I  with-  all,  both  good  and  bad, 
 drew  my  hand,  and  wrought  angels  and  men,  fhall  give 
 for  my  names  fake,  that  it  the  glory  to  him  alone,  and 
 jbould  not  be  polluted  in  the  .  with  one  mouth  confers, 
 ftghtoftheheathen,inwhofe  that  he  is  "  Righteous  ill 
 fight  I  brought  them  forth.     "  all  his  ways,  and  holy  in 
 
 23.  /   lifted    up     mine      "    all  his  WOtfks." 
 
 hand*  unto  them  alfo  in  the  wildernefs,  that  I  would  fatter 
 them  among  the  heathen,  and  difperfc  them  through  the 
 countries  ; 
 
 24.  Becaufe  they  had  not  executed  my  judgments,  but  had  de- 
 f pi  fed  my  fatuies,  and  had  polluted  my  fabbaths,  and  their  eyes 
 were  after  their  fathers  idols. 
 
 25.  Wherefore  I  gave  But  how  can  this  COnfill 
 them  alfo  flahttes that  w ere  with  the  goodnefs  of  God, 
 not  good,  and  judgments  to  give  flatntes  that  are  not 
 whereby  they  fiould  not  live,  good?   Is    he    the    author    of 
 
 evil  ?  Or  can  he,  who  is  the 
 giver  of  every  good  and  perfect  gift,  give  any  thing 
 that  is  not  perfectly  good  ? — This  according  to  the 
 letter,  carries  an  imputation  which,  at  firft  fight,  is 
 contrary  to  the  very  nature  of  God,  as  well  as  to  the 
 whole  tenour  of  his  word,  and  particularly  to  what 
 we  have  juft  now  obferved. — To  reconcile  this  feem- 
 ing  contradiction,  the  marginal  note  in  our  Bibie, 
 refers  us  to  Pfahn  lxxxi.  12.  to  Rom.  i.  24,  &<■'> 
 Which  paifages  explain  it  of  that  judicial  blindnefs, 
 and  hardnefs  of  heart,  whereby  ill  men  are  given  up 
 to  a  reprobate  fenfe,  to  ur.cleaunefs,  &c.  through 
 ihelufts  of  their   own  hearts^.— /-But  it   feems  rather 
 
 ?  On  ver.  15  and  23.  I  lifted  up  mine  hand~\  As  the  Hand  is 
 lifted  up  in  making  a  folemn  promife  (ver.  6.)  the  lame  Gellure  is 
 o  renufed  in  menaces  and  threats.  And  in  this  laft  fenfe  it  is  to 
 be  underftood  here. 
 
 h  See  on  Ezek,  xiv.  yer.  9. 
 
 ti 
 
302  The  Eighteenth  SUNDAY       Ezek.  20. 
 
 to  be   meant   of  the  pofitive  and  ceremonial  inftitu- 
 tionsof  the  levitical  law,  which,  in  themfelves,   were 
 not  properly  good,    but  mere  indifferent  things ;  ra- 
 ther bonds  and  reflrictions,  and  a  kind  of  penance, 
 laid  on  that  wayward   refractory    people,    for  their 
 flubbornnefs  and    hardnefs  of   heart,   than  for  any 
 fpiritual  intrinhc  goodnefs  that  was  in   them.     Such 
 as  St.  Peter  calls  therefore    "   a  yoke,  which  neither 
 "  they  nor  their  fathers  could  bear  l."     And  of  which 
 St.  iWfpeaks,  that  "  by  him  {Thrift]  ^11  that  be- 
 "  lieve  are  juftified  from  all  things,  from  which  they 
 "  could  not  be  juftified  by  the  law  of  Mofes." — Now,. 
 properly  and  flriclly  (peaking,  the  law  of  Motes  was 
 that  particular  body  of  ceremonial  and  judicial    laws, 
 which   was  diftincl  from   the  moral    law.      For  the 
 moral  law,  contained  in  the  Ten  Commandments, 
 was  in  force  before,  and  equally  binding  to  the  If- 
 raeliki  and   to  all    mankind,  being  founded  in   their 
 own  real,  intiinfic,  and  eternal  virtue  and  obligation. 
 Whereas  the  pofitive  laws  of  Mofes  had  no  other   effi- 
 cacy, or  goodnefs  in  them,  than  what  they  derived 
 from  the   mere  authority  of  the  lawgiver.     And   as 
 the  obligation  was  merely  poffitive  and  arbitrary;  cal- 
 culated only  for  the  prefent  ftate  of  that  ftirT-necked 
 people,  fo   their  duration  was  only  temporary  -,  to  be 
 abolifhed    and  repealed   by  the  Gofpel. — Moreover, 
 if  our  Lord   affirm,  that,  ftriclly   and   truly   fpeak- 
 "  ing,    None  is    good,    fave    God,"    not  even  the 
 angels,  no  nor  the  fon  of  man  himfelf,  as  man  ;  well 
 might  it  be  fajd  of  their  carnal  ordinances  (as  St.  Paul 
 calls  them)  that  they  were  not  good-,  not  capable,  of 
 their  own  nature,  to  give  life  and  perfection  : — They 
 were  judgments,  whereby  they  mould  not  live. — And 
 if  thefe   things,  of  God's  own  inftitution,  were   not 
 good,  how  much  lefs  may  we  call  the  things  of  this 
 life  good?  Worldly   men  may  call   and    think  them 
 goods,  and  good  things;  but  in  their  nature  they  are 
 
 1  43s  xiii.  39. 
 
 not 
 
M.  P.  after    TRINITY.  303 
 
 notfo;  but  too  often  evil  in  their  fruits;  indifferent 
 at  belt,  and  only  good  by  a  fanctified  ufe  of  them  , 
 or  rather,  they  are  the  instruments  of  good,  if  we 
 ufe  them  aright,  and  to  the  glory  of  him  that  gave 
 
 them. 
 
 They  who  abufe  the  gifts 
 
 26.  And  I  polluted  them  and  biddings  of  God,  to  an 
 in  their  own  gifts,  in  that  impious  and  finful  purpofe, 
 they  caufed  topafs  through  muft  expect  to  be  polluted  in 
 the  fire  all  that  openetb  the  their  Own  gifts.  Their  ve- 
 ivomb,  that  I  might  make  ry  prayers  and  offerings  be-. 
 them  defolate,  to  the  end,  come  an  abomination ;  the 
 that  they  might  know,  that  calves  of  their  lips,  the  fruit 
 7  am  the  LORD.  of    their  body,  their  gifts  of 
 
 grace  and  nature,  both  fpi- 
 ritual  and  temporal  blefiings,  are  defiled  and  curfed. 
 — Thefe  Ifraelites  had  the  honour  and  happinefs  of  the 
 oracles  of  God  ;  they  were  diftinguifhed,  by  extraor- 
 dinary favours,  from  all  other  people  of  the  world. 
 But  they  forfook  their  own  mercies,  they  itarted  afide 
 like  a  broken  bow;  they  kept  not  the  covenant  of 
 their  God,  and  refufed  to  walk  in  his  law.  He  gave 
 them  up  therefore  to  their  own  hearts  lufts,  and  let 
 them  follow  their  own  imaginations;  fo  that,  con^ 
 trary  to  the  very  dictates  of  nature,  as  well  as  reafon 
 and  religion,  they  caufed  topafs  through  the  fire  all  that 
 opened  the  womb:  They  offered  up  their  fonsand  their 
 daughters,  their  very  mil  born,  unto  devils.— The 
 like  neglect  of  God  was  the  firft  caufe  of  that  blind- 
 nefs  and  infatuation,  which  overlpread  the  whole  Gen- 
 tile word  (fee  Rom.  i.).  And  mall  we  Chriftians  efcape, 
 if  we  neglect  fo  great  falvation ;  fo  much  greater 
 light,  fuch  means  of  grace,  fuch  glorious  hopes, 
 fuch  invaluable  mercies  ?— God  is  happinefs  itfelf  -9 
 his  gifts  are  bleflings  indeed  :  They  that  forfake  him, 
 feek  death  :  they  that  reject  his  bleihng,  choofe  a 
 curfe :  "  They  that  fin,  are  enemies  to  their  own 
 "  lifek." — This  is  the  neceffary  confequence  of  fo  un„ 
 
 *  Tobitxii    10. 
 
 happy 
 
3°4 
 
 The  Eighteenth  SUNDAY       Etfefc.  20; 
 
 happy  a  conduct.  And  yet,  fo  admirable  is  the 
 goodnefs,  as  well  as  wifdom,  of  divine  juftice,  that 
 while  it  makes  fin  to  be  its  own  punifhment,  it 
 makes  that  punifhment  a  call  to  repentance,  and  a 
 means  of  grace  and  mercy.—He  makes  us  defo/ate,  to 
 the  end  that  we  way  know  that  he  is  the  LORD  ;  and 
 10  know  him  is  life  eternal. 
 
 Alas !  How  very  prone  is 
 
 27.    Therefore,  fon    of    man  to  defert  and  fall  away 
 
 wan,  fpeak  unto  the  houfecf     from  God  [ — What    do    we 
 
 jfrael,  and  fay  unto  them,     every  day,  but    repeat  the 
 
 fall  of  our  firft  parents '  ? — • 
 No  fooner  were  thefe  Jfrael* 
 ites  put  in  poffeffion  of  the 
 land  of  Canaan,  which  was 
 the  glcry  of  all  lands,  but 
 28.  For  -when  1  had  the  firft  thing  they  did,  was 
 brought  them  into  the  land,     to  mark  out  with  their  eye, 
 
 what  places  would  be  moll 
 commodious  for  their  ido- 
 latrous fervices. — God,  by 
 his  law,  had  limitted  to 
 one  place  only,  the  offer- 
 ing of  their  vows  and  fa- 
 crifices  ;  but  they,  in  con- 
 offering:  there  alfo  they  tempt  of  his  command,  had 
 made  their  fweet  favour,     their  Bamahs  and  altars  on 
 
 every  high  hill ;  fo  that, 
 from  the  frequency  of  this 
 fuperftitious  practice,  the 
 places  of  public  worfhip 
 came,  in  time,  to  be  called 
 Bamah,  or  high  place.  — 
 This  may  feem  a  monftrous 
 ingratitude  and  pervcrfenefs 
 in  the  Je-w  ±  and  yet,  which  of  us  Chrifhans  are  free  ? 
 — Whfn  we  receive  any  fpecial   blefling  from  God, 
 
 'f bus  faith  the  Lord  GOD, 
 7'et  in  this  your  father  shave 
 biafpbemedmc,  in  that  they 
 have  committed  a  irefpafs 
 againfl  mc. 
 
 for  the  ivbicb  I  lifted  up 
 mine  hand  to  give  it  to  them, 
 tbm  they  fa%v  every  high 
 hill,  and  all  the  thick  trees, 
 and  they  offered  there  their 
 facrifces,  and  there  tbeypre- 
 fentedtkeprovocationof their 
 
 and  poured  out  there  their 
 drink-offerings. 
 
 ig.Then  If  aid  unto  them, 
 What'n  thehigbplacetvhere- 
 nntoyego?  and  the  name 
 thereof  is  called  Bamah  unto 
 this  day. 
 
 See  2  EfJras,  chap*  iii.  ver.  26. 
 
 either 
 
M.  P.  after     TRINITY.  305 
 
 either  riches,  honours,  health,  or  fame,  is  not  Tome 
 vanity  or  criminal  pleafure,  the  very  finl  thing  we 
 think  of  ?  Is  not  pride  immediately  at  work  to  find 
 out  Hgb  places  ?  Some  ways  and  means  to  magnify 
 felf  and  offend  God? — 'Tis  monftrous,  and  yet  how 
 common,  for  even  thofe  that  name  the  Name  of 
 Chrift,  to  prefer  every  trifle  before  heaven,  and 
 heavenly  things;  to  think  of  every  thing  but  of  God  5 
 to  read  any  book  but  the  bible  ;  to  go  to  any  houle 
 more  freely  than  to  Church  ! 
 
 Can  there  be  conceived 
 a  more  aftonifhing  inftance 
 than  this,  of  the  biindnefs 
 and  ftupidity  of  the  heart 
 of  man  ? — God  had  heaped 
 on  this  people  the  mod  un- 
 common favours  ;  the  man- 
 ner of  his  redeeming  them 
 from  the  bondage  of  Egypt, 
 was  as  kind,  as  it  was  mi- 
 raculous. The  prodigies  he 
 wrought  for  them,  by  the 
 hand  of  Mofes,  of  Jofbua, 
 and  others,  infinitely  fur- 
 pafTed  all  that  ever  the  moft 
 fabulous  brain  of  antiquity 
 could  invent.  And  yet  this 
 people,  who  had  feen  and 
 tafted  of  thefe  high  favours, 
 who  had  thefe  fads  recorded 
 in  their  Scriptures,  who  had 
 them  continually  inculcated 
 to  them  by  their  prophets, 
 and  could  not  but  know 
 that  the  God,  who  had  done 
 fuch  great  things  for  them,  was  the  eternal  God,  a 
 God  infinite  in  goodnefs,  omnipotent  in  power ; 
 were,  neverthelefs,  fo  ingrateful  to  their  almighty 
 benefactor,  as  tochoofe  ftocks  and  denes  before  him, 
 Vol.  IV.  X  ro 
 
 30.  Wherefore  fay  unto 
 the  houfe  of  Ifrael,  Thus 
 faith  the  Lord  GOD,  Are 
 ye  polluted  after  the  manner 
 of  your  fathers  ?  and  com- 
 mit ye  whoredom  after  their 
 abominations  ? 
 
 31.  For  ivben  ye  offer 
 your  gifts ,  when  ye  make 
 yourfons  to  pafs  through  the 
 fire,  ye  pollute  yourfelves 
 
 with  all  your  idols  even  unto 
 this  day  :  and  Jhall  J  be  en- 
 quired of  by  you,  0  houfe  of 
 ifrael?  As  I  live,  faith  the 
 Lord  GOD,  I  will  not  be 
 enquired  of  by  you. 
 
 32  And  that  which  com- 
 etb  into  your  mind,  Jhall  not 
 be  at  all,  that  ye  fay,  We 
 iv ill  be  as  the  heathen,  as 
 the  families  of  the  countries, 
 to  ferve  wood  andjlone. 
 
306  The  Eighteenth  SUNDAY      Ezek.  20. 
 
 fo  foolifh,  as  to  prefer  the  vain  fu perflations  of  heathen 
 idolatry,  to  his  holy  and  mod  reafonable  fervice. — 
 But  if  in  this  we  fee  the  defperate  corruption,  and 
 amazing  obduracy,  of  the  heart  of  man  ;  fee  we  alfo 
 the  extreme  danger  of  converfing  too  freely  with  the 
 world,  and  the  infectious  influence  of  bad  example. 
 ■ — How  mould  all  that  are  dedicated  to  God,  and 
 profefs  his  fervice,  avoid,  with  the  iitmoft  care  and 
 caution,  the  converfation  of  thofe  who  have  forfaken 
 him ;  when  we  fee  how  the  commerce  and  corres- 
 pondence of  the  neighbouring  heathen  nations,  could 
 draw  away  Ifrael,  to  change  the  living  and  true  God 
 for  dumb  and  fenfelefs  Idols! — But  is  not  this,  in 
 point  of  worfhip,  the  very  cafe  of  fuperflitious  Pa- 
 pills  ?  Is  it  not,  in  morals,  the  too  common  cafe  of 
 Proteflants  ? — The  R.omanifls  follow  the  heathen  na- 
 tions in  their  idols:  We,  in  their  vices  and  fcandai- 
 ous  immoralities. 
 
 Not  only  the  captive  Jeivs, 
 in  the  primary  fenfe,  and  the 
 Chriflian  Church  in  a  fe- 
 condary  meaning,  might  ap- 
 ply what  is  here  faid,  to 
 themfelves;  but  every  pri- 
 vate Chriflian  may,  herein,, 
 obferve  the  common  method 
 and  difcipline,  which  divine 
 juflice  makes  ufe  of  in  re- 
 claiming us  from  fin.  Firfl, 
 By  fome  fevere  judgment, 
 
 33*  As  /  live,  faith  the 
 Lord  GOD,  furely  with  a 
 mighty  hand,  and  with  a 
 Jlretcbed  out  arm,  and  with 
 fury  poured  out,  will  I  rule 
 over  you. 
 
 34.  And  I  will  bring  you 
 out  from  the  people,  and  will 
 gather  you  out  of  the  coun- 
 tries wherein  ye  are  feat ter- 
 ed,  with  a  mighty  hand  and 
 with  a  flretched  out  arm, 
 and  with  fury  poured  out. 
 
 35.  And  I  will  bring 
 you  into  the  wihlcruifs  of 
 the  people,  and  thsre  will  I 
 plead  with  you  fare  to  face. 
 
 2,6.  Like  as  I  pleaded 
 with  your  fathers  in  the 
 ■wildernefs  of  the   land  of 
 
 of  ficknefs  or  affliction,  the 
 confeience  is  awakened  ;-— 
 Sutely  with  a  mighty  band, 
 and  with  fury  poured  out,  will 
 1  rule  over  them :  Secondly, 
 Next,  the  finner  is  feperated 
 from  all  vain  converfation, 
 infnaring  amufements,  and 
 delufive     pleafures  ;  —  and 
 
 this. 
 
M.  P.  after     TRINITY.  307 
 
 Egypt*  f°  W'U  I pl™d  with     this,  by  fome  wholefome  but 
 you,  faith  the  Lord  GOD.      ungrateful  violence  to  flefh 
 
 37.  And  I  will  cauf  you     and  blood  :  I  will  I  ring  you 
 
 to  pafs  under  the  rod,  and  I  out   from     among   the  people, 
 
 ■will  bring  you  into  the  bond  wnb  a  Jlretched  out  arm,  and 
 
 of  the  covenant.  with  fury  poured  out.     Thi  rd- 
 
 38.  And  I  will  purge  out  ]y,  He  is  ft  ripped  of  all  his 
 from  among  you  the  rebels,  worldly  comforts,  made  de- 
 
 and   them    that   tranfgref      f0Jate  and  fclitary  :   and  this 
 
 againfl  me  :  I  will  bring  js  typified  by  the  wildernefs 
 
 them  forth  out  of  the  coun-  which     the    Ifraehtes    were 
 
 try  where  they  fojoum,  and  brought  into. — Here,    God 
 
 they  pall  not  enter  into  the  js  faid  to  plead  mth  the  fin- 
 
 land  of  Ifrael,   and  ye  pall  ner  face   to    face  ;      that     is, 
 
 know  that  1  *m  the  LORD,     he  lets   before  him    all    his 
 
 part  offences,  their  guilt  and 
 their  danger,  till  he  bring  him  to  a  thorough  con- 
 viction and  abhorrence  of  his  fin;  caufing  him  thus 
 to  pafs  under  the  rod,  for  this  blefled  and  falutary  end, 
 that  he  may  bring  him  back  to  the  bond  of  the  cove- 
 nant, which  he  had  broken.— Fourthly,  Ey  a  thorough 
 reformation  he  purges  out  from  the  heart  all  rebel- 
 lious affections,  all  finful  lufts  and  patlions,  by  which 
 it  had  tranfgreiTed  his  laws,  and  oppofed  his  will* 
 Thefe  vicious  and  unruly  affections,  are  but  ftrangers 
 and  foj 'owners  to  the  foul,  and  to  the  true  original  na- 
 ture of  man  \  they  are  therefore  to  be  rooted  out,  as 
 the  feven  devoted  nations  of  Canaan  were.— -They  J 'hall 
 not  enter  into  the  land  of  promife  ;  they  have  neither 
 part  nor  lot  there.  /  will  purge  out  from  among  you 
 the  rebels  ;  I  will  bring  them  forth  out  of  the  country 
 where  they  fojoum  ;  they  fball  not  enter  into  the  land  of 
 Ifrael,  the  heavenly  Jeritfalem  ;  for  "  flefli  and  blood 
 **  fhal  not  inherit  the  kingdom  of  God." 
 
 Two  things,    fo  contrary 
 
 39.  At  for  you  0  houfe  to  each  other,  are  here  fpoken 
 of  Ifrael, thus  faith  theLord  to  the  koufe  of  If  rati,  as  may 
 GOD,  Go  ye,ferve ye  every  feem  to  carry  a  contradiction 
 one  his  idols,  and  hereafter      in    them. — Ver.   30.      They 
 
 X  2  are 
 
3o8  The  Eighteenth  SUNDAY        Ezek.  20. 
 
 alfo  if  ye  will  not  hearken     are   bidden    to  go  and  ferve 
 
 their  idols,  &c.  and  yet,  in 
 
 unto  me:  but  pollute  ye  my 
 holy  name  no  more  with  your 
 gifts,  and  with  your  idols. 
 
 40.  For  in  mine  holy 
 mountain,  in  the  mountain 
 af  the  height  of  ifrael,  faith 
 the  Lord  GOD,  there  fhall 
 nil  the  boufe  of  lfratl,  all 
 of  them  in  the  land  ferve 
 me:  there  will  I  accept  them, 
 and  there  will]  require  your 
 offerings,  and  the  firjl- 
 fruits  of  your  oblations, 
 with  all  your  holy  things. 
 
 41.  /  will  accept  you 
 with  your  fweet  favour, 
 when  I  bring  you  out  from 
 the  people,  and  gather  you 
 out  of  the  countries  wherein 
 ye  have  been  fcattered,  and 
 J  will  be  fanflifed  in  you 
 before  the  heathen. 
 
 42.  And  ye  pall  know 
 that  I  am  the  LORD, 
 whtn  I  pall  bring  you  into 
 the  land  of  Ifrael,  into  the 
 country  for  the  which  1  lift- 
 ed up  mine  hand  to  give  it 
 to  your  fathers. 
 
 43.  And  there  pall  ye  re- 
 member your  ways,  and  all 
 your  doings  wherein  ye  have 
 been  defiled,  and  ye  jhall 
 lothe  yourfclves  in  your  own 
 
 fight,  Jor  all  your  evils  that 
 ye  have  committed. 
 
 44.  And  ye  pall  know 
 that  I  am   the  LORD, 
 
 the  very    next  verfe,    it   is 
 faid,  All  the  boufe  of  Ifrael 
 Jhall ferve  me,  &c. — But  the 
 difficulty    may    be     folved, 
 and    the    difference    recon- 
 ciled, fever al  ways.     Firft, 
 By  obferving,  that  in  Scrip- 
 ture   the  term  Ifrael  bears 
 two  very  different  accepta- 
 tions, according  to  that  noted 
 diftindion  of  St.  Paul,  "  All 
 "  are  not  Ifrael,  who  are  of 
 "    Ifrael.^ — Some    are    re- 
 probate,   fome   elect.      To 
 the  firft  fort  therefore,    fe- 
 condly,    it   is  faid,    Go   ye, 
 ferve  ye  every  one  his   idols. 
 And  the  character  of  thefe 
 is  plainly  diftinguifhed  from 
 the  others,  by  their  refufing 
 to  hearken  unto  God. — Such 
 as   will  not  hear  and  obey 
 the  word  of  God,  although 
 they  be   of  the  boufe  of  If- 
 rael;   i.  e.   have   been    ad- 
 mitted into  the  Church  of 
 Chrifl,  will  neverthelefs,  be 
 rejected  as  none  of  his  people, 
 as  mere   heathens,  if   they 
 reject    his    authority,    and 
 withdraw  their  obedience. — 
 None   (hall  enjoy  the  privi- 
 leges of  the  baptifmal  cove- 
 nant, who  ret  ale  or  neglect 
 to  obferve  the  terms — But 
 Thirdly,  The  boufe  of  lfrael% 
 to    v/hem    the   promifes  of 
 grace 
 
M.  P.  after    TRINITY.  309 
 
 When  l  haw  wrought  with    grace  and  favour  are  made, 
 
 you  for  my  names  fake,  not 
 according  to  your  wicked 
 ways,  nor  according  to  your 
 corrupt  doings,  O  ye  boufe 
 
 (ver  40.)  are  defcribed  to 
 be  fuch  and  fuch  only,  as 
 are  in  GodV  holy  mountain, 
 yea,  in  the  mountain  of  the 
 of  Ifrael,  faith  the  Lord  height  of  Ifrael  -,  that  is  to 
 <GOD.  fay,  not  only  in  the  Church, 
 
 but  of  the  communion  of 
 faints;  not  only  nominal,  but  living  and  true  mem- 
 bers of  Chrift. — There  ivill  I  accept  them, — there  wilt 
 I  require  your  offerings,  &c. — God  will  accept  no  offer- 
 ings, but  what  are  made  to  him  in  his  Church ;  he 
 will  reward  none,  but  fuch  as  are  required,  by  his 
 own  inftitutions,  and  fan&ified  by  his  grace.  They 
 that worlhip  him,  mutt  do  it  in  fpirit  and  in  truth-, 
 with  true  repentance,  with  faith  unfeigned,  und  fin- 
 cere  obedience. — To  know,  and  therefore  loath,  our- 
 felves  for  our  fins,  is  true  repentance : — To  know, 
 and  therefore/^r,  the  Lord  for  his  judgments  ;  yea, 
 to  know,  and  yet  to  love  him,  for  his  goodnefs  to- 
 wards wretchesfo  unworthy  of  mercy,  is  faith  work- 
 ing by  love. — NTo  repentance  or  faith  is  true,  without 
 rood  works  ;  no  good  works,  or  obedience,  are  ge- 
 nuine and  fmcere,  without  love. 
 
 45.  Moreover,  the  word 
 tf  the  LO  RD  came  unto 
 me,  faying, 
 
 46.  Ssn  of  Man,  fet  thy 
 face  towards  the  fouth,  and 
 drop  thy  word  toward  the 
 fouth,  and pr-cphefe  again/1 
 the  fore f  of  the  fouth  field  f 
 
 47.  And  fay  to  the  fore/1 
 if  the  fouth,  Hear  the  word 
 of  the  LORD,  Thus  faith 
 the  Lord  GOD,  Behold,  I 
 will  kindle  a  fire  in  thee, 
 
 This  is  a  prophefy  againft 
 Jernfalem,  which  lay  to  the 
 fouth  of  Cbaldea,  from  whence 
 this  prophefy  was  uttered. 
 God  compares  that  city  to 
 nforcjl,  and  her  inhabitants 
 to  trees  ;  and  forefhews  that 
 the  judgment,  which  was  to 
 come  upon  her,  fhould  be 
 like  a  great  fire,  a  general 
 conflagration,  fparing  none, 
 not  even  the  green  trees, 
 much  lefs  the  dry.  Our 
 Lord  made  ufe  of  this  pro- 
 X  2  verbiai 
 
jh  all  not -be  quenched,  and 
 all  faces -from  the  fontb  to 
 the  north  jhull  be  burnt 
 therein. 
 
 48.  And  all  fief  fall 
 fee  that  I  the  LORD  have 
 kindled  it  1  It  fall  not  be 
 quenched. 
 
 49.  ^hen  faid   /,     Ah 
 
 310  The  Eighteenth  SUNDAY      Ezek.  no. 
 
 and  it  fall  devour  every  verbial  faying  on  the  like 
 greek  tree  in  thee  and  every  occafion,  to  the  fame  city, 
 dry  tree:  the  faming  flame     and  in  the  very   fame  fcnfe. 
 
 "  If  they  do  thefe  things  in 
 "  a  green  tree,  what  fhali  be 
 u  done  in  a  dry."  Luke  xxiii. 
 31. ;  i.e.  If  good  men,  who 
 are  like  trees  planted  by  the 
 water  fide,  and  therefore 
 ever  green,  fufFer  fo  much 
 in  this  world  ;  if  our  Lord 
 Jefus  Chrifl,  who  was  the 
 Lord  GOD,  they  fay  of  very  tree  of  life,  full  of  the 
 mr,  Doth  he  not  fpeak  pa-  fap  of  grace  and  truth,  was 
 rabies  f  treated  with  fo  much  rigour 
 
 for  the  fins  of  others  ;  what 
 have  not  the  wicked  to  fear,  who  being  without 
 God,  and,- without  Chrift,  are  no  other  than  dry  and 
 barren  wood;  "  Trees*,  whofe fruit  wirhereth,  without 
 "  fruity  twice  dead,  plucked  up  by  the  roots  m,"  and 
 therefore  doomed  to  bear  the  whole  weight  of  God's 
 fiery  indignation  for  their  own  crimes.  Yet,  "  If  a 
 "  man  fufFer  as  a  Christian,  let  him  not  be  afhamed, 
 '■  but  let  him  glorify  God  on  this  behalf;  for  the 
 "  time  is  come,  that  judgment  mud  begin  at  the 
 "  houfe  of  God  ;  and  if  it  firft  begin  at  us,  what 
 "  fhalltheend  be  of  them  that  obey  not  the  Gofpel 
 c-  of  God  » ?" — 'Tis  only  at  the  foot  of  the  crofs  that 
 Ave  can  frame  a  right  eftimate  of  the  juflice  and 
 mercy  of  God. 
 
 Jude. 
 
 n    1  Pet.  iv.    16,   17. 
 
 Tie 
 
E.  P.         after     TRINITY. 
 
 3*i 
 
 The    Eighteenth  Sunday   after   TRINITY. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 E  z  e  k  i  e  l,  Chap.  xxiv. 
 
 Under  the  parable  of  a  boiling  pot  is  reprefenled  the  man- 
 ner^ as  well  as  caufe,  and  certainty,  of  the  definition 
 of  Jerufalem.  And  by  the  fudden  death  of  the  pro- 
 phet's wife,  and  his  not  mourning  for  her,  is  fhewn, 
 as  by  afign,  that  the  calamity  af  the  Jews  jhall  he 
 inevitable,  and  beyond  all  exprejfion  of  for  row, 
 
 i-  j£$Am  in  the  ninth  t^T\  H  E  aera,  or  date  of 
 year,  in  the  tenth  J_  time,  here  mentioned, 
 month,  in  the  tenth  day  of  is  taken  from  the  beginning 
 the  month,  the  word  of  the  of  Jehoiachins  captivity,  or 
 LORD  came  unto  me,  fay-  of  Zedekiah's  reign,  who  im- 
 ing,  mediately  fucceeded  him,be- 
 
 2.  Son  of  man,  Write  ing  made  king  by  Nebuchad- 
 theetbenameoftbeday,even  nezzar,  in  the  room  of  Je- 
 of  this  fame  day  :  the  king  hrjachin  his  nephew. — From 
 of  Babyhnfethimfelfagainf  the  tenour  of  this  paiTao-e, 
 Jerufalem  this  fame  day.        and  the  precife  defcription  of 
 
 the  time,  when  the  event  it 
 fpeaks  of  happened,  we  may  draw  the  following  re- 
 flections for  our  fpiritnal  ufe  and  inftrudion.  Firil, 
 We  learn,  that  God's  judgments  are  inevitable,  and 
 
 X  4  will 
 
312  ^Eighteenth  SUNDAY        Ezek.  24. 
 
 will  certainly  come  to  pafs,  except  they  be  prevented 
 by  repentance.  Secondly,  By  the  account  fo  particu- 
 larly fet  down  of  the  year,  month,  and  day,  when 
 the  liege  of  Jerufa'em  began,  which  had  fo  often  been 
 foretold,  we  are  taught,  that  Divine  juftice  hath  fix- 
 ed the  time,  the  exacl  time,  when  veneeance  mall  be 
 executed  upon  hardened  and  impenitent  tinners ;  that 
 mercy  is  limitted,  and  the  day  of  grace  determined 
 to  continue  fo  long,  and  no  longer. — So  the  Pfalmift, 
 "  If  they  will  not  turn,  he  hath  bent  his  bow,  and 
 "  made  it  ready*.''  So  our  Lord,  to  the  fame  wick- 
 ed citv  Jentfalem,  "  Hadft  thou  known,  in  this  thy 
 fc*  day,  teethings  that  belong  thy  peace  !  but  now, 
 "  they  are  hid  from  thine  eytsV  So  to  the  old 
 world,  "  My  fpirit  fha'1  not  always  ftrive  with  man  : 
 u  The  end  of  all  fiefb  is  come  befoie  me. —  Eehold,  I 
 "  will  dellroy  them  with  the  earth0."  Then  follows 
 the  precife  date,  net  only  of  the  year  and  month,  but 
 of  the  very  day,  when  the  flood  began*. — Hear  this, 
 ye.finners,  who  put  off' your  converfion  from  day  to 
 day  : — Hear  this,  and  tremble  ' — Thirdly,  in  the  cafe 
 cf  Zedekiab,  his  fucceediug  to  the  throne  of  his  ne- 
 phew yet  living  -,  his  accepting  and  holding  the  title 
 rf  king,  without  any  note  of  divine  prohibition  or  dif- 
 pleafure;  fomo  peribns,  who  tco  much  blend  politics 
 with  their  religion,  may  learn,  that  thty  need  not  lay 
 fo  much  frrefs  on  what  they  call  hereditary  right : 
 That  "  the  kingdom  [or  regal  authority]  is  the  Lords*; 
 "  and  he  giveth  it  to  whomfbever  he  will f  ;"■ — Some- 
 times conferring  it  by  his  own  immediate  interpofal  ; 
 fometimes  by  the  hands  of  others,  who  act  in  fubor- 
 dinarion  to  his  lbvereign  power. 
 
 By  the  pot  is  meant   the 
 
 3.  And  utter  a  parable     chy  of  Jerufalem  (as  it  is  ex- 
 
 unto  tberebellious  houfe,and      plained     in    the    6th    vei'fe). 
 
 fay  unto  tbem/Tbusfaitb  tbe     By  t h e good pieces  m ay  be  u n- 
 
 a  FjoL  vii.  12.     b  Luhexxx.  41,  42.     c  Gen.  vi.  2.     d  Ch.  vii. 
 r  1,   12,   13.         c  Pf.  xxii.         i  Dan.    i:    17. 
 
 der  flood, 
 
E.  P.  after     T 
 
 Lord  GOD,  Set  on  a  pot, 
 fet  it  on,  and  alfo  pour  wa- 
 ter into  it. 
 
 ^.Gather  tbepiecesthere- 
 oj  into  it,  even  every  good 
 piece, the  thigh  andtbefhoul- 
 der,jill  it  with  the  choice 
 bones. 
 
 5.  Take  the  choice  of  the 
 flock, arid  burn  alfo  the  bones 
 under  it,  and  make  it  boil 
 well,  and  let  tbemfeetb  the 
 bones  of  it  therein 
 
 R  I  N  I  T  Y. 
 
 3i3 
 
 derftood,  the  menofgreateft 
 note  and  eminence  ;  yea,  all 
 forts  of  perfons  are  here  in- 
 cluded ;  fome,  as  the  thigh, 
 or  fupports  of  the  nation  ; 
 fome  as  fhouldcrs,  or  magi- 
 (hates  and  rulers  of  the  com- 
 monwealth ;  other  as  bones, 
 the  military,  or  flouted:  and 
 moll:  valiant  among  the 
 people. — By  the  fire  may  be 
 meant  the  wrath  of  God  or 
 Chaldean  army  employed  as 
 the  minifters  of  his  wrath  to 
 confume  them.  The  great  numbers  and  ftrength  of 
 the  befieged  mould  be  fo  far  from  defending  or  faving 
 the  city,  that  they  fhould  rather  ferve  as  fewel  piled 
 on  the  fire  toincreafe  the  flame,  and  to  deftroy  it. — 
 Seejerem.  xxvii.  ver.  8,  11,  12,  13,  14.  Ch.  xxxiv. 
 2t,  22.  Ch.  xxxviii.  17,  18.  where  this  destruction 
 of  Jerufakm  by  fire  is  foretold. 
 
 Let  no  lot  fall  upon  it]. 
 This  is  meant  of  the  people 
 in  general,  that  none  of  them 
 fhould  efcape  ;  there  fhould 
 be  no  calling  lots  for  faving 
 fome,  and  deft roying  others, 
 as  was  wont  to  be  done  on 
 the  taking  of  other  cities  ; 
 but  that  all  mould  be  con- 
 fumed. — As  they  afterwards  were,  either  by  pefti- 
 lence,  famine,  fword,  or  captivity,  till  none  remained 
 in  the  land  ;  the  city  and  whole  country  being  utterly 
 emptied  (as  Ifaiah  fpeaks,  chap.  xxiv.  3.),  and  left  de- 
 folate. — To  thefe  fearful  executions,  it  is  faid,  they 
 mould  be  brought  out  piece  by  piece,  to  fignify,  that 
 they  fhould  not  be  confumed  at  once,  but  by  degrees, 
 and  by  little  and  little,  to  make  their  punifhment  the 
 more  pungent  and  fenfible. 
 
 So 
 
 6.  Wherefore  thus  faith 
 the  Lord  GOD,  Wo  to  the 
 
 bloody  city,  to  the  pot  wbofe 
 fcum  is  therein,  and  zvbofe 
 fcum  is  not  gone  out  of  it ; 
 bring  it  out  piece  by  piece, let 
 no  lot  fall  upon  it. 
 
314  tbt  Eighteenth  SUNDAY       Ezek.  24. 
 
 7.  For  her  bhod  is  in  the  So  far  were  the  Jnvs  cf 
 midjl  of  her ,  fle  fit  it  upon  that  age  from  concealing,  or 
 the  top  of  a  rock,  fie  poured  being  afhamed  of  their  in- 
 %t  not  upon  the  ground,  to  famous  practices,  and  acts  of 
 eover  it  with  dufl :  bloodfhed,  and  cruelty,  that 
 
 they  committed  them  open- 
 ly, and  in  the  fight  of  the  world.  They  had  no  re- 
 gard to  decency  or  fhame  ;  they  rather  boafted  of, 
 than  excufed,  the  mod  horrid  impieties. — And  this  is 
 ftill  the  nature,  and  defperate  gradation,  of  wilful  fin. 
 If  it  be  harboured  in  the  midjl  of  us,  and  gain  admif- 
 fion  into  the  heart  and  affections,  it  foon  breaks  forth 
 into  action  ;  abandons  all  modefty,  and  fear  of  God  and 
 man,  and  fets  its  blood  upon  the  top  of  a  rock  :  It  grows 
 impudent,  yea,  proud  of  the  moft  profligate  crimes; 
 is  fo  far  from  pouring  its  blood Upon  the  ground,  and  co- 
 vering it  with  the  dnfl,  that  is,  from  feeking  privacy, 
 or  making  excufe,  that  it  rather  triumphs  in  its  wick- 
 ednefs,  and  glories  in  its  fhame. 
 
 Nay,  wilful  fin  not  only 
 
 8. That  it  might  caufefu-     breaks  through  all  reftraints 
 
 ry  to  tome  up  to  takevenge-     of  natural  confcience,  as  well 
 
 ance  :  I  have  fit  her  blood      as  all  fanclions    of  laws    hll- 
 
 npon  the  top  of  a  rock,  that     rnan  and  divine,  but  it  pro- 
 it  fhould  not  be  covered.         ceeds  even  to  dare  thejuftice 
 
 of  Heaven  to  come  up  to  take 
 vengeance ;  to  come  up  to  this  rock,  where  the  fmner 
 hath  ftrengthened  himfelf  in  his  vvickednefs,  and  vainly 
 imagines  himfelf  to  be  as  fecure,  as  he  is  public  and 
 barefaced. — It  is  an  old  obfervation,  that  nothing  is 
 more  audacious  than  detected  vice  :  It  makes  its  very 
 crimes  to  be  its  rock  and  refuge  ;  and  defends,  with- 
 out fhame,  what  it  can  no  longer  conceal. — But  ob- 
 ferve  we  alfo,  the  jure  judgment  of  God,  which  pu- 
 nilhes,  not  only  in  proportion,  but  in  kind.  Jerufa- 
 'em  had  fet  her  blood  upon  the  top  of  the  rock',  God 
 anfwers,  I  alfo  have  fet  it  upon  a  rock  ;  that  is  to  ray, 
 not  only  in  public  view,  to  expofe  it  to  the  world, 
 but  to  fix  its  guilt  as  on  a  rock,  fo  as   neither  to  be 
 
 covered^ 
 
E.  P.  after    TRINITY.  315 
 
 covered,  nor  done  away. — This  is  the  voice  and  an- 
 fwcT  of  Divine  juftice,  and  will  inevitably  take  hold 
 of  all  hardened  and  impenitent  finners.  But,  even 
 here,  the  believing  penitent  hears  the  ftill  frnall  voice 
 of  Divine  Mercy  ;  hears  the  blood  of  Jefus  (peaking 
 better  things,  and  pointing  out  a  rock,  on  which,  if 
 our  fins  be  let  by  repentance  and  faith,  they  lha  11 
 fureiy be covered-%  yea,  blotted  out  as  though  they 
 had  never  been. — "  For  that  rock  is  Chrift" 
 
 What   was  hereby    forc- 
 es  Therefore  thus  faith      told  of  the  city  of  Jeritfalemy 
 the  Lord  GOD,  Wo  to  the     jn  a   typical  manner,    came 
 bloody  city, 1  will evenmakez     afterwards  to  be  literally  and 
 the  pile  for  fire  great.  minutely  fulfilled  upon  her. 
 
 10.  Heap  on  wood,  kindle  — Her  moft  crying  fm  was 
 the  fire,  confume  the  flefi,  murder  and  blocdfhed  ;  me 
 and  fpice  it  well,  andletthe  js  therefore  defcribed  asa  pot 
 hones  be  burnt.  or  caldron  full  of  raw   and 
 
 1 1.  Then  fe  tit  empty  up-  bloody  flefh,  cut  in  pieces 
 on  the  coals  thereof , that  the  by  the  butcher,  to  be  boiled. 
 brafs  of  it  may  be  hot,  and  And  God  tells  her,  that  he 
 mayburn,and  that  the  filth i-  himfelfwill  make  the  pile  for 
 nefsof  it  maybe  molten  init,  fire,  yea,  make  it  great; 
 that  the  J cum  of  it  maybe  large  enough  to  boil,  yea, 
 confumed.  to    confume   both  flefh    and 
 
 12.  She  hath  weariedhey-  bones,  and  afterwards  to 
 felf with  lies,  and  her  great  burn  the  very  pot  itfelf,when 
 fcumweninot forth  out  of  her:     emptied  of  all   that  was    in 
 
 herfcumftiaMbeinthefire.      it,    that  fo  its  fillb'mefs,   and 
 
 13.  Jn  thy  filthinefs  is     the  very  fcum  that  was  in  it, 
 
 lewdnefs  :    becaufe   I  have      might  be  COilfltmed. — Thlishe 
 
 purged  thee,  and  thou  wafl  threatens,  and  thus  he  dealt 
 purged,  thou  (I? alt  not  be  with  that  reprobate  people 
 purgedfrom  thy  filthinefs  any      and  city.      By   his  four   fore 
 
 more,till  I  have  caufed  my  judgments,  fword,  famine, 
 fury  to  reft  upon  thee.  peftilence,      and     captivity 
 
 14.  I  the  LORD  have     (which  are  compared  to   a 
 
 s  Heb.  Even  I  will  make. 
 
 great 
 
and  I  will  do  it,  /  will  not 
 ga  back,  neither  will  1 ' fpare 
 neither  wilt  I  repent ,  ac- 
 cording to  thy  ways, and  ac- 
 cording to  thy  doings  Jhall 
 they  judge  thee,  faith  the 
 Lord  GOD. 
 
 3I6  The  Eighteenth  SUNDAY        Ezek.  24. 
 
 f [token  xtyitfialleametopafs,     great  pdeoi  wood  fet  on  fire), 
 
 Jerufalem  was  quite  emptied 
 of  its  inhabitants,  and  after- 
 wards burnt  with  fire  by  the 
 Chaldeans,  and  reduced  to 
 afhes.— As  an  inftance  and 
 proof  of  her  impeniter  e, 
 and  therefore  unworth.  efs 
 of  any  further  overtures  of 
 mercy,,  God  tells  her,  He  ia^i purge  '  her  before^  hut 
 fhe  was  ml  purged ; — that  is,  he  had  lent  many  fnarp 
 judgments,  as  (o  many  medicines  to  corred  and  purge 
 away  her  corruptions,  but  without  effecl — No  other 
 way  remained,  but  to  give  he:  v.p  to  nun  and  deduc- 
 tion.— In  what  befel  this  incorrigible  people,  we  may- 
 read  the  fate  of  other  ftates,  who  follow  their  exam- 
 ple. Every  private  finner  alfo,  who  refufes  to  hear 
 the  rod  of  divine  corre&ion,  and  will  not  be  reform- 
 ed, may  here  likewife  read  his  own  deftiny  ; — for,  ex* 
 cept  we  repent,  we  (hail  all  likewife  perifh. 
 
 Another  emblem  of  the 
 approaching  calamity,  which 
 was  to  befal  the  Jewijh  na- 
 tion, was  the  fudden  death 
 of  the  prophet' j  wife,  A 
 wife  molt,  tendeily  beloved, 
 and  the  de fire  of  his  eyes  ■,  yet 
 was  Ihe  to  be  taken  from 
 him  -with  a  Jhoke.  Accord- 
 ingly fhe  dies  in  the  even- 
 ing, as  had  been  foretold  in 
 the  morning.  This,  happen- 
 ing on  the  felt-fame  day,  on 
 which  the  king  of  Babylon 
 began  the  iiege  of  Jerufalem 
 (as  was  fnewn  to  the  pro- 
 phet in  the  foregoing  vilion), 
 not  only  proves  the  omnifci- 
 ence  and  veracity   of  God, 
 
 who 
 
 1 5.  Alfo  the  word  oj  the 
 LORD  came  unto  me,  fay- 
 ing. 
 
 \6.  Son  of  man,  behold, 
 L  take  away  from  thee  the 
 defre  of  thine  eyes  with  a 
 flroke : yet  neither  Jbalt  thou 
 mourn  ncr  weep,  neither 
 Jhall  thy  tears  run  dflwti. 
 
 I  7.  Forbear  to  cry,  make 
 no  mourning  for  the  dead, 
 bind  the  tire  of  thine  head 
 upon  thee,  and  put  on  thy 
 fhoes  upon  thy  feet,  and  co- 
 ver not  thy  lips,  andeat  not 
 the  bread  of  men. 
 
 1 8.  So  I  fpake  unto  the 
 ptople  in  ihe  morning,  and 
 
E.  P.  after    TRINITY.  317 
 
 {it  even  my  wife  died  ;  and  who  ordered  all  things  ac- 
 I  did  in  the  morning  as  I  cording  to  the  oood  pleafure 
 was  commanded,  of  his  will,  and  is  prefent  at 
 
 once  in  every  place  ;  but 
 fets  before  us  anotherjudgment  which  was  to  befal 
 that  people,  that,  in  after  times,  their  church,  as 
 well  as  ftate,  fhould  be  diilblved,  and  taken  from 
 them. — The  foregoing  parable  againfl  their  city  was 
 a  figure  of  the  one  ;  this,  of  the  death  of  the  prophet's 
 wife,  was  a  type  of  the  other.  And,  although  the 
 latter  did  not  finally  happen  till  after  the  coming  of 
 Chrift,  who  appeared  towards  the  end  of  the  world 
 (as  the  Scripture  phrafes  it),  and  the  evening  of  time, 
 yet,  by  the  death  of  the  prophetefs,  is  plainly  fore- 
 fhewn,  that  the  Jeivijb  church  was  to  have  an  end, 
 and  never  to  be  reftored. — This  may  be  the  reafon 
 why  the  prophet  is  forbidden  to  mourn  and  weep  for 
 the  lofs  of  her :  Yea,  to  forbear  all  figns  of  forrow 
 or  concern. — It  was  the  cuftom  of  mourners  among 
 the  Jews  to  go  bareheaded  and  barefoot  (fo  David 
 for  A bfalom)h  \  to  cover  the  lips  with  the  hand,  as 
 men  do  when  they  are  penfive  ;  and  to  eat  the  bread 
 of  men ;  /.  e.  what  the  neighbours  ufed  to  fend  in  to 
 fuch  as  mourned,  who  were  apt  to  neglect  them- 
 felves  through  over-much  forrow.  All  thefe  tokens 
 and  expreflions  of  grief  the  prophet  is  commanded  to 
 forbear. — The  Apofcle  ufes  the  fame  firnilitude,  when 
 he  tells  us,  "  The  law  is  dead1:"  Wherefore  we 
 alfo,  who  are  delivered  from  the  law  (that  is,  the 
 Jew  if j  oeconomy,  or  law  of  Mofes),  "  that  being 
 "  dead  wherein  we  were  held,"  have  no  reafon  to 
 forrow,  but  rather  to  rejoice. — And  our  rejoicing  will 
 belt  be  exprefTed,  by  our  ferving  (as  the  Apoftle  ex- 
 horts), "  in  newnefs  of  fpirit,  and  not  in  the  oldnels 
 "  of  the  letter." 
 
 It  is  well  to  be  inquifitive 
 19.  And  the 'people  faid    after  the  fenfe  and  meaning 
 unto  me,  Wilt  thou  tell  us     of  God's  word.      Curiofity, 
 fc  2  Sam.  xv.  30.  I  Rtm.  vii.  6. 
 
 or 
 
3*8 
 
 The  Eighteenth  SUNDAY        &*£  24. 
 
 what  thefe  things  are  to  us, 
 that  thou  dofl  fo. 
 
 20. 'Then  Ianfweredthem, 
 The  word  of  the  LORD 
 came  unto  me  faying, 
 
 21.  Speak  unto  tbehovfe 
 of  Ifrael,  Thus  faith  the 
 Lord  GOD,  Behold,  I  will 
 profane  my  f ancillary,  the 
 excellency  of  your  fircngth, 
 the  defirc  oj your  eyes,  and 
 that  which  your  foulpittetb', 
 ambiourfonsandyour  daugh- 
 ter s  ,whomyouhavelef  t  ,f  jail 
 fall  by  the  J  word. 
 
 2  2.  And  ye  fliall  do  as  I 
 have  done  :  yefiallnot  cover 
 your  lips,  nor  eat  the  bread 
 of  men. 
 
 23.  And  your  tires  (hall 
 be  upon  your  heads, and  your 
 
 Jfjoes  upon  your  feet  :ye  /hall 
 not  mourn  nor  weep,  but  ye 
 fuall  pine  away  for  your  ini- 
 quities, and  mourn  one  to- 
 wards another. 
 
 24.  Thus  Ezekicl  is  unto 
 you  a  ftgn  :  according  to  all 
 that  he  hath  done  Ji hall ye  do: 
 and  when  this cometh,yefliall 
 knoiv  that  I  am  the  Lord 
 GOD. 
 
 or  the  defire  of  knowledge, 
 is  one  of  the  ilrongeft  paf- 
 fions  in  the  nature  of  man  * 
 and  it  is  never  employed  to 
 better  ufe  than  in  fearching 
 out  the  truths  of  Scripture, 
 and  confulting  the  prophets 
 and  mini  Iters  of  the  word, 
 what  thefe  things  are  to  us  — 
 What  they  were  to  the  Jews, 
 we  have  already  obferved  : 
 What  they  are  to  us,  is  of 
 more  importance  to  know. — 
 Thz  Jews  are  here  told, that, 
 when  all  thefe  judgments 
 lliall  have  been  brought  up- 
 on them,  and,  particularly, . 
 when  their  church  is  taken 
 from  them  (as  it  afterwards 
 was,  and  hath  been  now  for 
 many  ages),  they  fhali  then 
 know,  what  they  would  not 
 believe  before,  that  Chriit, 
 who  affuredly  is  the  perfon 
 here  fpeakingtothem,  is  the 
 Lord  GOD. —Of  this  we 
 have  fpoken  elfewhere  ;  and 
 may  the  event  of  the  Jews 
 converfion,  in  coming  to  the 
 knowledge  of  Chrift,  verify 
 the  remark  in  its  fulleft  ac- 
 complifhment :  But  to  bring 
 
 it  home  to  ourielves,  and 
 know  what  thefe  things  are  to  us,  we  may  more  pro- 
 fitably add,  that,  in  like  manner,  the  finner  is  cha- 
 flened  by  fundry  arTii&ions  -,  the  dejireof  his  eyes,  that 
 is  to  fay,  th- pleafures,  honours,  &c.  of  the  world, 
 are  taken  from  him  ;  and  no  end  or  refpite  of  his 
 troubles  appear.      If  this  bring  him   to  know  Jefus 
 
 Cbrifi, 
 
E   p.  after    TRINITY.  3i9 
 
 Chrift,  that  be  is  the  Lord  GOD  i  e.  to  a  true  faith 
 and fincerc  repentance,  well  and  happy  fall  he  be. 
 But  to  cry  and  moan,  and  pine  away,  for  the  effedLy 
 more  than  for  the  cauie,  of  his  iniquities-  for  his 
 fufferin^s  rather  than  for  his  fins  ;  is  altogether 
 fruitlefs°and  vain.-The  only  wife  courfe  to  be  taken, 
 in  fuch  a  cafe,  and  the  only  right  ufe  of  afflictions, 
 is  to  learn,  Chrift,  and  him  crucified  ;  to  know,  that, 
 as  man,  he  hath  fuffered  for  our Tins  ;  that,  as  God, 
 he  hath  fatisfied  for  them.-This  faith  is  the  only 
 true  faith,  and  the  only  remedy  for  every  affliction, 
 every  forrow  ,  becaufe  it  is  the  only  remedy  for  fin. 
 It  is  he  that  faveth  his  people  from  their  ims,  and, 
 confequently,  from  all  mifery  and  trouble. —Yea, 
 J  ord  "  this  is  life  eternal,  to  know  Thee,  trie  only 
 't  true  God,  and  Jesus  Christ,  whom  Thou  hail 
 
 "  fentk  " 
 
 In  the  xxxiii.chap.we  have 
 
 oc-.  Alfo  thou fon  of man,  an  account  of  the  exact  ac- 
 
 fliaU  it  not  be  in  the  day  complifhment  of  this  predic- 
 
 whenl  take  from  them  their  tion.  There   it  is  faid,  ver. 
 
 (Irength,  the  joy   of  their  21.  "  It  came  to  pafs,  in  the 
 
 glory,  thedeftreoftbeireyes,  "    twelfth  year  of  our  capti- 
 
 and  that  whereupon  theyfet 
 their  minds,  their  fons  and 
 their  daughters ; 
 
 2.6.That  be  tbatefcapetb 
 in  that  day, pall  come  unto 
 thee,  to  caufe  thee  to  hear  it 
 with  thine  ears  ? 
 
 27.  hi  that  day  pall  thy 
 mouth  be  opened  to  himivhich 
 is  efcaped,  and  thou  Jhalt 
 fpeak,andbe  no  more  dumb, 
 and  thoupalt  be  aftgn  unto 
 them,  and  tbeyfball  know 
 that  I  am  the  L  ORD. 
 
 vity,  in  the  tenth  month, 
 "  in  the  fifth  day  of  the 
 "  month,  that  one,  that  had 
 "  efcaped  out  of  Jeriifakm, 
 u  came  unto  me,  laying, 
 "  The  city  is  fmitten.  Now 
 "  the  hand  of  the  Lord  was 
 "  upon  me  in  the  evening, 
 "  afore  he  that  efcapedcame^ 
 "  and  had  opened  my  mouth 
 "  until  he  came  to  me  in  the 
 "  morning,  and  my  mouth 
 "  was  opened,  and  I  was 
 "  no  more   dumb,"  Thus, 
 
 *  John  xvii.  3. 
 
 what 
 
2zo  The  Eighteenth  SUNDAY,  &?<:.  Ezek.  24. 
 what  is  here  foretold  in  our  Leflbn  [In  that  day  /ball 
 thy  month  be  opened,  8cc.]  came  literally  to  pafs,  on 
 ithe  very  day  the  meflenger  arrived  with  the  news  of 
 Jcrufalem  being  taken. — Both  thefe  events  were  evi- 
 dent proofs  of  Ezekiel's  being  a  true  prophet.  But 
 this  teftimony,  to  the  truth  of  his  infpiration,  was 
 given,  not  fo  much  for  his  fake,  to  do  him  honour 
 with  the  people,  as  to  convince  the  people  of  the  truths 
 of  God  delivered  by  his  mouth,  that  fo  they  might 
 the  more  diligently  attend  to  God's  word  ;  might  be- 
 lieve and  repent. — It  is  God  then  that  opens  the  mouths 
 of  his  minifters  ;  He  it  is,  that  makes  them  eloquent 
 and  fine  preachers,  not  that  they  may  be  admired,  but 
 that  they  may  inftruct  their  hearers,  and  turn  many 
 to  rishteoufnefs. 
 
 The 
 
Prefi  after    TRINITY.  321 
 
 The    Nineteenth    Sunday    after    TRINITY^ 
 Proper  Lefibn  for  Morning  Prryer, 
 
 Daniel,  Chap.  iii. 
 
 PREFACE. 
 
 if    HIS  LeJJon  prefents   us -with  fun  dry  tnqft  nfefui 
 
 J_       lnjlruclions. 
 
 If  the  golden  idol  which  Nebuchadnezzar  fet 
 up  to  be  worjhiped,  was  the  image  of  bimfelf  (as  fome 
 expofilors  %  with  great  probability \  fuppofe),  this  will 
 reprefent  to  us  the  impious  ambition  of  pride,  that  what 
 it  ultimately  aims  at,  is  no  lefs  than  felf  deification  ;  even 
 to  make  oiirfelves  gods,  and  fet  up  our  image  for  all  the 
 
 a  Dr.  Prideaux  fays  this  image  was  made  in  honour  of  Bel  his 
 God.  But  Lyra  fuppofes  it  was  his  own;  and  his  reafons  for  it 
 are,  lft,  That  he  did  not  worlhip  it  himfelf.  2d!y,  A  diilinftion 
 is  made  between  this  image,  and  his  gods,  ver.  12.  3*ily,  It  had 
 been  long  before  predi&ed  by  the  prophet  Ifaidb  (chap.  xiv.  14  ), 
 That  this  king  would  arrogate  to  him  felf  divine  honour:  "  I  will 
 "  afcend  above  the  height  of  the  clouds,  I  will  be  like  the  Molt 
 "  High  "  And  probably  the  interpretation  of  his  dream  by  Da- 
 niel (chap,  ii  ),  "  That  himfelf  was  the  golden  head  of  the  image 
 **  which  he  had  feen,"  together  with  the  great  titles  and  power 
 conferred  on  this  king,  might  give  him  the  hint  to  eredt  this  pro- 
 digious image  of  gold  to  his  vanity.  Pride  alio  appears  to  have 
 been  this  princes  predominant  vice  :  This  dictated  to  him  that 
 boaitful  fpeech,  "  Is  not  this  great  Babylon,  which  I  have  builded," 
 &c.  chap.  iv.  ver.  30. 
 
 Vol.  IV.  Y  world 
 
322  The  Nineteenth  SUNDAY  Pref. 
 
 world  to  fall  down  to  and  worjbip. — To  be  as  God,  was 
 the  accurfed  arrogance  of  Lucifer,  and  the  fatal  ambition 
 of  tbefirji  man. — In  procefs  of  time  tbe  devil  did  fet  up 
 himfelf for  God,  and  prevailed  on  befotted  man  to  worjhip 
 him.  JVe  alfo  find  in  biflory  many  inftances  of  princes 
 (bejides  Nebuchadnezzar  J  who  affumed  to  themf elves  di- 
 vine honours. 
 
 Hence  we  may  learn  not  only  the  monftrous  extra- 
 vagance, but  tbe  diabolical  nature,  of  pride-,  that  it 
 /hikes  at  the  very  throne  of  the  Almighty ;  that  it  is  an 
 immediate  rebellion  againfl  God,  ftriving  to  cafl  him  out 
 of  the  world,  as  he  cajl  it  out  of  heaven  ;  and  fubjlituting 
 its  image  (which  is  corrupted  f elf )  in  hisjtead,  to  be  wor- 
 Jhiped  and  adored. — Every  man,  where  this  accurfed  prin- 
 ciple reigns  in  the  heart,  is,  or  would  be,  a  Nebuchad- 
 •  nezzar  ;  having  it  at  leajl  in  his  dejire,  if  it  be  not  in 
 his  power,  to  make  all  others  to  fall  down  to  him,  and 
 worjbip  the  idol  his  pride  has  fet  up. 
 
 'This  is  too  frequent  a  cafe,  even  among  Chrijlians,  even 
 thofe  who  are  other  wife '  ferious  and  reformed:  Their  dif 
 pute  "  in  tbe  way"  (that  is,  in  this  life)  is  often  the 
 fame  with  that  of  the  difciples  (Mark  ix.  34.)  "  who 
 "  fmll  be  the  greateft." 
 
 All  thofe  alfo  are  guilty  of  this  f elf -deifm,  who  fet  up 
 their  own  wills,  humours,  opinions,  or  commands,  for 
 others  implicitly  to  fubmit  to :  Whether  they  be  kings,  who 
 exafl  laws  contrary  to  the  laws  of  nature,  or  the  revealed 
 will  of  God ;  or  heretics,  who  fet  up  any  doclrines  con- 
 trary to  the  truth  of  his  holy  word,  or  tyrant s,  who  per- 
 fecute  it ;  yea,  all  men  of  power,  who  exatt  an  arbitrary 
 obedience  to  their  authority  ;  all  rich  men,  mho  expett  an 
 ahfohie  deference  to  their  fuperior  wealth,  and  require 
 thai  all  fhould  fall  down  to  their  image  of  gold  ;  all 
 that  arrogate  an  unlimited  fubmiffon  to  their  eloquence^ 
 wit,  or  judgment ,  all  that  feek  univerfal  refpett  to  their 
 perfons,  admiration  of  their  beauty,  parts,  or  any  other 
 advantages  natural  or  acquired;  in  a  word,  all  that 
 love  to  have  the  pre-eminence  on  any  account  whatfoever, 
 are  equally  ufurpers  of  the  Divine  prerogative^  and  differ 
 
 nothing 
 
Pref.  after    TRINITY.  323 
 
 nothing  from  Nebuchadnezzar,  but  in  the  ftze  or  matt- 
 rials  of  their  J  ever  al  titiages. 
 
 But  if  from  the  dark  /hades  of  this  biftory,  namely, 
 pride,  envy,  and  revenge,  we  turn  our  eyes  to  the  noble 
 virtues,  and  heroic  condutl,  of  the  three  faithful  fer- 
 vants  of  God,  how  admirable  is  their  con ftancy  !  how  un- 
 daunted their  courage  /  how  meek,  and  yet  how  brave,  is 
 their  refolution  !  how  fiedfafl  their  faith  in  God !  how 
 chearful,  and  how  patient,  their  fubmiftion  to  the  Divine 
 will!  Hence  then  we  may  learn  what  the  true  Chrifiian 
 courage  is  ;  that  it  confifls  in  overcoming  the  terrors,  as 
 well  as  pkafures,  of  fin  -  in  bearing  both  fortunes  with 
 equal  compofure  of  mind  ;  neither  exalted  with  honour, 
 nor  depre/Jed  with  danger  or  difgrace  ;  that  it  is  fuch  a 
 firmnefs  of  mind,  as  dares  difobey  the  command,  as  well 
 as  contemn  the  golden  promifes,  of  the  greatejl  prince  upon 
 earth,  whenever  they  interfere  with  virtue  -,  that  can 
 chearfully  pay  a  pajjivc,  'when  atllve  obedience  would  be 
 a  crime  •,  canfieadily  adhere  to  principle  in  the  mid  ft  of  a 
 falfe  and  wicked  world-,  can  chufe  death,  rather  than 
 violate  confcience  ;  and  part  with  all,  rather  than  offend 
 G  O  D. — This  is  the  true  courage,  this  is  the  right  and 
 genuine  fortitude,  according  to  our  Englifh  poet, 
 
 —He's  only  great  that  dares  be  good. 
 
 Or,  as  the  Roman  poet  elegantly  defcribes  the  charatlcr 
 tflhe morally  jufi  and  virtuous  man*-, 
 
 The  mdn  refolved  and  fleady  to  his  trufl, 
 Inflexible  to  ill,  and  obftinately  jufi, 
 May  the  rude  rabbles  infolcnce  defpife, 
 Their  fenfelefs  clamours,  and  tumultuous  cries. 
 
 The  tyrants  fiercenefs  he  beguiles, 
 And  thefiem  brow,  and  the  barfh  voice,  defies? 
 
 And  with  fuperior  great nefs  J miles. 
 
 b  Hor.  od.  /.    3.  ■ — Juftum  &  tenacem  propofiti  virum,  &c. 
 
 Y  4  ShouU 
 
324  ?be  Nineteenth  SUNDAY         Dan.  3. 
 
 Should  the  whole  frame  of  nature  round  him  break, 
 
 In  ruin  and  confitfion  hurld, 
 He,  unconcern' d,  would  hear  the  mighty  crack, 
 
 And fiand  fecure  amidft  a  falling  world. 
 
 Or  rather  as  an  apcjlle  more  truly  defines  the  true  Chris- 
 tian fortitude,  and  the  principle  on  which  it  is  grounded, 
 — "  This  is  the  vifinry  which  overcome th  the  world, 
 "  even  our  faith  <=." — Our faith  ;  that  is  to  fay,  the  faith 
 which  we  Cbriftians  hold  and  profefs  ;  the  faith  in  Chrijl, 
 the  Chrifiiau  religion, — ///  a  word,  this  is  that  ghoflly 
 ftrength  which  is  one  of  the  fevenf old  gifts  of  the  Holy  Ghoji, 
 which  he  be  flows  in  confirmation,,  and  which  none  can  be 
 poffejfed  of,  but  by  the  gift  of  God,  and  grace  of  his 
 Holy  Spirit  <«. 
 
 The    Nineteenth    Sund  ay    after    TRINITY, 
 
 Proper  Lcfibn  for  Morning  Prayer. 
 
 Daniel,  Chap.  iii. 
 
 The  triumph  of  piety  and  truth  over  error,  envy, 
 and  fear. 
 
 I.  T^jEbucbadnezzar  the 
 king  made  an  i?nage 
 cf  gold,  ivhofe  height  was 
 three [core  cubits,  and  the 
 breadth  thereof  fix  cubits  : 
 he  fit  it  up  in  the  plain  of 
 Dura,  in  the  province  cf 
 Babylon. 
 
 2.  Then  Nebuchadnezzar 
 the  king  fent  to  gather  toge- 
 
 c   1    John  v.  4. 
 
 A  Bout  feventeen  years 
 after  the  dream  con- 
 cerning the  four  general  mo- 
 narchies, which  Daniel  had 
 interpreted  to  king  Nebu- 
 chadnezzar, the  lame  king 
 made  an  image  of  gold  of  a 
 prodigious  fjze  — In  honour 
 cf  what  gcd  it  was  fet  up, 
 is  not  laid  ;  but,  if  we  con- 
 
 4  See  nitre  tn  F./ek.  ii.  6. 
 
 fider 
 
M.  P.  after     T 
 
 ther  the  princes  ,  the  govern- 
 ors, and  the  captains,  the 
 judges,  the  treafurers,  the 
 counfellors,  the  flier  iff  s,  and 
 all  the  rulers  of  the  pro- 
 evinces,  to  come  to  the  dedi- 
 cation of  the  image,  which 
 Nebuchadnezzar  the  king 
 hadfet  up. 
 
 3.  Then  the  princes,  the 
 governors,  and  captains,  the 
 judges,  the  treafurers,  the 
 counfellors,  thefljeriffs,  and 
 all  the  rulers  of  the  pro- 
 vinces, were  gathered  toge- 
 ther unto  the  dedication  of 
 the  image  that  Nebuchad- 
 nezzar the  king  hadfet  tip; 
 and  they  flood  before  the 
 image  that  Neb  uchadnezzar 
 hadfet  up. 
 
 4.  Then  an  herald  cried 
 aloud,  To  you  it  is  command- 
 ed, 0  people,  nations,  and 
 languages, 
 
 5.  That  at  what  time  ye 
 hear  the  found  of  the  cornet, 
 
 fiute,  harp,  fackbut,  pfal- 
 tery, dulcimer,  and  all  kinds 
 of  tnuftc,  ye  fall  down  and 
 worfldip  the  golden  image 
 that  Nebuchadnezzar  the 
 king  hath  fet  up. 
 
 6.  And  whofo  fallcth  not 
 do  ivn  and  worfiipeth,  pall 
 the-  J  ante  hour  be  cafl  into 
 the  midfl  of  a  burning  fiery 
 furnace. 
 
 R  I  N  I  T  Y.  **c 
 
 fider  the  magnificence,    the 
 coft,  the  grandeur,    of  the. 
 idol,  the  fweet  melody,  and 
 harmonious  concert,  both  of 
 muficand  unanimity,  where- 
 with the  worfhip  of  it  was 
 commanded  and  performed, 
 how  many  Chriftians  blufh 
 to  fee  their   fervice  of  the 
 moil  high  God,  the  Lord  of 
 heaven  and   earth,  outdone 
 by  the   fuperftition  of   this 
 heathen  king  and  his   peo- 
 ple !  how  far  fhort   do  we 
 fall  of  thefe  idolaters  mea- 
 sure!— When  we  are  to  de- 
 dicate our  gold  unto  God, 
 how  [paring  in  our  oblations! 
 how  llovenly  and  ununiform 
 are  we  in  our  public  devo- 
 tions! how  difagreejng  and 
 divided  in  our  principles  and 
 practice!—  Alas     how  few 
 amongft  us  follow    the  ex- 
 ample  of  thefe  Babylonians 
 unity  and  order!  —  Happy 
 were  it  if  fuch  zea!  as  theirs 
 had  our  light ;  or  our  light 
 and    knowledge  were    ani- 
 mated  with    their    warmth 
 and  zeal !— Thefe   ignorant 
 Gentiles,  and  thofe  unhappy 
 Chriftians,    who  have  been 
 taught  to  brieve,  that  igno- 
 rance is  the  mother  of  de- 
 votion, will  rife  up  in  'udg- 
 ment   againft  our    indiffer- 
 ence ;  for  fuperftition  itfeif 
 Y  3  is 
 
326  The  Nineteenth  SUNDAY 
 
 7.  Therefore  at that time ,      is     better     than 
 
 •when  all  the  people  heard 
 the  found  of  the  cornet,  flute, 
 harp,  fackbut,pf alt  ery,  and 
 all  kinds  of '  mufic,  all  the 
 people,  the  nations,  and  the 
 languages,  fell  down  and 
 iv  0  rfj  ipped  the  go  Id  en  im  age 
 that  Nebuchadnezzar  the 
 king  had  fet  up. 
 
 8.  Wherefore  at  that 
 time  certain  Chaldeans  came 
 near  and  accufed  the  Jews. 
 
 9.  They  [pake  and  f aid 
 to  thekingNebucbadnezzar, 
 O  king,  live  for  ever. 
 
 10.  Thou,  O  king,  hafl 
 made  a  decree,  that  every 
 man  that  frail  bear  the  found 
 of  the  cornet,  flute,  harp, 
 
 fackbut,  pfaltery,  and  dul- 
 cimer, and  all  kinds  of 
 mujic,  fiall  fall  down  and 
 worjhip  the  golden  image  : 
 
 11.  And  whofo  falletb 
 not  down  and  worfhipetb, 
 that  he  foould  be  caf  into 
 the  midjl  of  a  bumingfiery 
 
 frrnace. 
 
 I  2.  There  are  certain  fews 
 whom  thou  hajl  jet  over  the 
 affair  s  of  the  province  of  Ba- 
 bylon, Sbadrach,  Mefjach, 
 and  Abcd-ncgo  :  thefe  men, 
 O  king,  have  net  regarded 
 thee,  they  fcrve  not  thy  gods, 
 vor  worfbip  the  golden  image 
 which  thou  hajl  fet  up. 
 
 malice  and  envy,  to  do  the  greater  mifchief. 
 
 Dan.  3. 
 
 lukewarm 
 piety,  and  a  knowledge  with- 
 out zeal. — It  is  very  proba- 
 ble, that  envy  was  the  plot- 
 ter and  contriver  of  this 
 whole  machine  ;  that  it  was 
 this  evil  fpirit  in  his  cour- 
 tiers, which  prompted  the 
 king  to  that  extravagant 
 folly,  under  pretence  indeed 
 of  doing  him  honour  ;  but 
 in  truth  to  ruin  the  three 
 innocent  youths,  and  lay  a 
 fnare  for  their  definition. 
 — In  our  Evening  Leflbn 
 we  find  the  fame  refllefs 
 fpirit  of  envy  projecting  the 
 very  fame  fcheme  of  pre- 
 tended religion  and  piety, 
 with  no  other  defign  than  to 
 deftroy  the  holy  Daniel,  the 
 man  greatly  beloved  of  God, 
 and  of  all  good  men  ;  and 
 fo  ufing  their  affe&ion  and 
 loyalty  for  their  king  as  a 
 cloak  of  malicioufnefs. — 
 How  carefully  then  ought 
 kings,  and  all  great  men, 
 to  beware  of  flattery;  — 
 efpecially  of  recehing  fuch 
 honours  as  are  not  confift- 
 ent  with  the  honour  of  God, 
 nor  the  good  of  their  peo- 
 ple !  And,  above  all,  to 
 confider,  that  nothing  can 
 degrade  and  difhonour  them 
 more,  than  to  be  made  the 
 tools     and    inftruments    of 
 
 Here 
 
M.  P.  after     TRINITY. 
 
 13.  Then  Nebuchadnez- 
 
 zar in  his  rage  and  fury 
 commanded  to  bring  Sha- 
 dracb,  Mejlmch,  and  Abed- 
 nego:  then  they  brought  thefe 
 men  before  the  king. 
 
 I  ^..Nebucbadnezzarfpake 
 and  faid  unto  them,  Is  it 
 true,0  Sbadracb,Mefiach, 
 and  Abednego  P  do  not  ye 
 ferve  my  gods,  nor  worjliip 
 the  golden  image  which  I 
 have  fet  up  ? 
 
 1 5.  Now  if  ye  be  ready, 
 that  at  what  time  ye  hear 
 tbefoundof  the  cornet, flute, 
 harp,fackbut,  pfaltery,and 
 all  kinds  of mufick,  ye -J  a  11 
 down  andworfoip  the  image 
 which  I  have  made,  well : 
 but  if  ye  worflip  not,  ye 
 fjall  be  cafl  the  fame  hour 
 into  the  midfl  of  a  burning 
 fiery  furnace,  and  who  is 
 that  God  that  (IjuII  deliver 
 you  out  of  my  hands  P 
 
 327 
 
 Here  again  is  a  Leflbn  to 
 be  learned  of  an  heathen  and 
 idolater ;  and  he  that  is 
 wife  will  not  flight  the  i  :- 
 fraction  or  example  of  an 
 enemy  e.  — Thisgre.n  king;, 
 tho'  enraged  at  the  informa- 
 tion, condemns  not  unheard; 
 he  tranfgrefTes  not  the  rules 
 of  moral  juftice  and  equity; 
 lie  gives  the  accufed  not  only 
 leave  to  anfwer  for  them- 
 felves,  but  time  alio,  even 
 a  fecond  trial,  and  further 
 opportunity  of  obeying  his 
 command  —  Another  moff. 
 ufeful  hint  we  may  likewife 
 gather  from  hence,  for  our 
 inilruclion  and  praclice,that 
 if,  by  the  light  of  nature, 
 it  be  judged  a  crime  worthy 
 of  a  burning  fitry  furnace,  to 
 
 refufe  the  worfhip  of  what  it 
 efleems  to  be  God,  although 
 it  be  but  the  work  of  men's 
 hands  ;  how  (hall  we  efcape 
 the  far  more  dreadful,  the 
 far  hotter  and  more  unquenchable  flames  of  hell,  if 
 we  negleft  the  worfhip  of  the  living  and  only  true 
 GOD  ?  —  On  the  other  hand,  if  "we  compare  the 
 judgments  of  Almighty  God,  in  regard  to  tins  life,, 
 with  thehaftyand  paffionate  femence  of  this  enraged 
 king  ITefkaU  be  cafl  the  same  hour,  &jV.],  how  in- 
 finitely more  patient  is  the  great  God  of  heaven  to- 
 wards men,  than  man  generally  is  to  man  !  How  for- 
 bearing is  the  Divine  juftice,"  tho'  provoked  every 
 day  by  the  moil  enormous  crimes,  nay,  by    repeated 
 
 B Fas  eft  et  ub  ho  fie  doccri  —  0  -id 
 
 Y  4 
 
 pro- 
 
328  the  Nineteenth  SUNDAY  Dan.  3. 
 
 profanations  and  contempts  of  his  holy  name,  as  well 
 as  righteous  laws !  and  efpecially  by  refuting  honour 
 and  worfhip  to  that  image,  that  only  true  image  of 
 himfeif,  the  Lord  Jesus  Christ,  which  he  hath 
 fet  up,  and  commanded  all  people,  nations  and  lan- 
 guages, to  fall  down  and  worfbip  ! — Yet  he  dill  for- 
 bears, ftill  refpites  the  punifhment,  not  only  for 
 hours,  but  for  days  and  years! — Experience  then 
 mil  ft  needs  teach  us  how  full  of  companion  and 
 mercy,  how  long-fuffering  and  gracious  the  LORD 
 is.  Andean  we  forbear  to  love  the  Lord  our  God, 
 who  fo  loveth  us  ?  —  Such  men  only  tafle  not  the 
 fweetnefs  of  his  mercy,  who  feel  not  their  own  mi- 
 fery  :  Such  only  are  ir.feniible  of  his  gcodnefs,  who 
 hate  rot  their  fins  ;  who  love  not  their  own  fouls ; 
 who  chufe  death. —  O  thou  preferyer  of  men,  thou 
 lover  of  fouls,  remove  this  monftrous  ingratitude,  and 
 cure  this  ft upid  ignorance  of  ourfelves  and  thee.  Did 
 we  but  know  thee,  did  we  but  know  ourfelves,  we 
 could  not  chufe  but  love  thee. — O  may  we  fo  know 
 and  love  thee  here,  thou  fovereign  blifs  of  our  fouls, 
 that  hereafter  we  may  know  thee  as  thou  art,  and  love 
 and  enjoy  thee  for  ever  !   Amen, 
 
 In  this  anfwer  and  beha- 
 
 16.  Shadracb,  Mefhach,  viour  of  the  three  Hebrew 
 and  Abed-new,  angered,  youths,  we  have  a  true  fpe- 
 and  faid  to   the  king,  O     cimen  of  that  faith  and  that 
 
 Nebuchadnezzar,    u?  are  courage,     which     all    ftiould 
 
 not  careful  to  anfwer  thee  have,  who  profefs  to  be  the 
 
 in  this  matter.  fervants  of   God.  —  There 
 
 17.  If  it  be  fo,  our  God  needs  indeed  no  comment  to 
 whom  we  ferve,  is  able  to  explain  to  the  underftanding 
 deliver  us  from  the  burning  the  fenfe  of  this  noble  and 
 
 fiery  furnace,  and   he  will  heroic  fpcech  ■    but  to  warm 
 
 driver  us  out  of  thine  band,  the  affedions,  and  kindle  a 
 
 O  ling.  holy  emulation  in  our  hearts, 
 
 18.  Siit  it'  not,  be  it  we  may  paraphrafe  it  thus: 
 knownuntotbee,Oking,tiat  — "We  are  not   fohcitous, 
 
 ill not ferve  tby  gods,     "  O  king,  neither  may   we 
 
 "  pre- 
 
M.  P.  after    TRINITY.  329 
 
 rwrivorjhip  the  golden  image     "  premediate   what  anfwer 
 which  thou  baft  fet  up.  "  to  make  ;  much  lefs  deli-? 
 
 "  berare  of  any  apology  or 
 "  defence.  The  crime  objected  we  confefs  :  The 
 "  penalty  decreed  we  fubmit  to  ;  well  knowing,  that 
 "  the  God  whom  we  ferve,  is  able,  if  he  fee  fit,  to 
 "  refcue  us  from  the  burning  furnace.  But  whatever 
 "  the  event  may  be,  whether  he  pleafe  to  deliver  us 
 •"  or  not  from  thefe  flames,  be  it  known  unto  thee,  O 
 "  king,  that  ive  will  not  ferve  thy  gods,  &c.  We  ferve 
 "  not  our  Divine  Mailer  on  profpect  of  faving  this 
 tc  perifhing  life,  or  in  hopes  of  any  temporal  de!i- 
 "  verance  or  intereft,  but  on  the  much  nobler  prin- 
 '•'  ciple  of  love,  and  the  defire  of  pleafmg  him. — 
 tc  Wherefore,  as  we  know  not  certainly  whether  our 
 "  life  or  death  will  be  molt  for  his  glory,  and  moil 
 "  agreeable  to  his  will,  we  commit  ourfelves,  with  joy 
 '*  and  entire  refignation,  to  the  abiolute  difpofalof  his 
 <c  good  pleafure.  For  although  we  know  avfuredly, 
 <c  that  it  is  eafier  for  him  to  fave  us  alive  in  the  midit 
 of  a  fiery  furnace,  than  it  is  for  thee,  O  king,  to  caft 
 us  therein,  yet  it  is  not  fo  certain  that  he  will  work 
 that  miracle  for  our  prefervation.  But  being  con- 
 vinced of  his  infinite  wifdom  to  do  always  what  is 
 beit,  we  can  fafely  rely  on  his  will,  as  the  ground 
 of  our  happinefs,  as  well  as  duty.— Be  then  the 
 confequence  what  it  will,  our  fixed  refolution  is 
 this,  not  to  offend  our  God,  by  worfhiping  this 
 golden  idol." 
 Thus  defcants  an  antient  father  on  this  pious  and 
 refolute  anfwer  of  thefe  three  youths.  And  we  may 
 fay,  never  did  faith,  courage,  and  humility,  concur 
 together  with  more  luftre,  than  in  this  undaunted, 
 yet  meek,  reply.  At  the  fame  time  let  us  adore  the 
 goodnefs  of  God  towards  his  people  in  the  midft  of 
 judgment,  and  admire  the  gracious  defigns  of  his 
 providence,  in  banifhing  them  from  their  native 
 country. — What  a  wonderful  change  is  here  !  That 
 very  people,  whom  all  the  prophets,  all  the  favours, 
 
 all 
 
330  The  Nineteenth  SUNDAY  Dan    3. 
 
 all  the  threatnings,  of  God  could  not  reclaim  nor  with- 
 hold from  idolatry,  while  they  continued  in  their  own 
 land,  and  had  their  temple,  their  priefts,  and  the  Di- 
 vine oracles  among  them  ;  yet,  when  thefe  are  taken 
 away,  and  they  driven  into  a  ftrange  land,  having  no 
 guides,  no  bread  of  life,  no  place  of  worfhip  ;  how 
 ready  do  we  find  them  now,  to  embrace  death  itfelf, 
 in  its  moft  formidable  appearance,  rather  than  be 
 guilty  of  idolatry  ! — And  indeed  this  captivity  had 
 fo  good  an  effect  on  the  Jews,  that  it  cured  them  of 
 that  fin  for  ever  after. — The  cure  of  fin  is  always 
 the  defign,  and  mould  always  be  the  effect,  of  Di- 
 vine correction. 
 
 We  may  from  hence  ob- 
 ig.  Then  was  Nebuchad-  ferve  the  effect  of  all  falfe 
 nezzar  full  of  fury,  and  the  religion,  that  it  is  ever  ac- 
 form  of  his  vifage  was  companied  with  fury  and 
 changed  againjl  Shadracb,  rage  againfl  all  that  oppofe 
 Mefiach,  and  Abed-nego :  it  ;  and  its  zeal  has  always 
 therefore  he  [pake  and  com-  a  great  tincture  of  bitter- 
 manded  that  they frouldheat  nefs'init.  Pride  alfo,  which 
 the  furnace  one  [even  times  is  its  conftant  attendant,  can 
 more  than  it  was  wont  to  never  bear  any  contradicti- 
 be  heat.  on.  —  The  king  was  full  of 
 
 fury,  &c.  Yea,  every  proud 
 man,  be  he  never  fo  mean,  heats,  his  furnace  fevcn 
 times  hotter,  when  his  will  is  crofTed,  and  he  thinks  his 
 perfon  flighted. 
 
 20.  And  he  commanded  the  mojl  mighty  men  that  were  in  bis 
 army,  to  bind  Shadracb,  Mejhach,  and  Abed-nego,  and  to  cafl 
 them  into  the  burning  fiery  furnace. 
 
 21 .  Then  thefe  men  were  bound  in  their  coats, their  hofen,and 
 their  hats,  and  their  other  garments,  and  were  cafl  into  the 
 niidfl  of  the  burning  fiery  furnace. 
 
 How 
 
M.  P.  after     T 
 
 22.  Therefore,  becaitfe 
 ihckings  commandment  -was 
 urgent,  and  the  furnaces  ex- 
 ceeding hot,  the  flame  of  the 
 fire  few  thofe  men  that  took 
 up  Shadrach,  Mefljach,  and 
 Abed-nego. 
 
 23.  And  ihefe  three  men, 
 
 Shadrach,    Mefiacb,     and 
 
 Ahed-nego,  jell  down  bound 
 
 in  the  midfl  of  the  burning 
 
 fiery  furnace. 
 
 R  I  N  I  T  Y.  331 
 
 How  ijp  potent  is  the  rage, 
 how  vain  the  malice,  of 
 perfecutors  !  The  fire  they 
 kindle  to  deftroy  the  fer- 
 vants  of  God,  ferveonly  to 
 flay  themfelves,  and  to  fet 
 the  martyr  free.  Lo  here, 
 the  inftruments,  and  proba- 
 bly the  authors,  of  thefe 
 three  holy  mens  fufferings, 
 areconfumed,  and  the  fuf- 
 ferers  fet  at  liberty,  by  the 
 very  fame  fire.  Their  bonds 
 are  burnt,  and  nothing  elfe.  Not  a  hair  of  their 
 head  touched  ;  not  the  lead- thing  belonging  to  them 
 (their  coats,  their  ho/en,  &c.)  fo  much  as  finged  with 
 the  flames.  —  So  neither  (hall  the  virtues  and  good 
 works  (for  thefe  are  the  garments  of  the  faints),  be 
 damaged  or  tarnilhed  by  their  fufferings-,  nor  fhall 
 even  the  fmell  of  fire  pafs  on  them  ;  that  is,  the 
 fweet  odour  of  their  many  graces  fhall  not  be  leflened 
 or  impaired,  but  rather  be  improved,  by  afflictions. 
 
 A  Christian  g  poet  of  the 
 primitive  times,  cites  this 
 relation,  as  an  argument 
 againft  the  Jews,  that  this 
 fourth  perfon  was  the  very 
 Son  of  GOD,  who  defend- 
 ed into  the  furnace  to  fave 
 thefe  holy  men  ;  even  the 
 fame  that  appeared  in  the 
 burning  bufh  to  Mofes,  and 
 the  buih  was  not  burnt  ; 
 the  fame  that  afterwards  faid 
 to  his  difciples,  "  Lo,  lam 
 "  with  you  always,  even  to 
 "  the  end  of  the   world  ;" 
 
 24.  Then  Nebuchadnez- 
 zar the  king  wasafloniflied, 
 and  rofe  up  in   hajle,  and 
 
 fpake  and  faid  unto  his  coun- 
 fellors,Didnot  we  cajl  three 
 men  bound  into  the  midfl  of 
 the  fire  ?  They  an  pwere  d  and 
 faid  unto  the  king,  True, 
 O  king. 
 
 25.  He  anfwered  and 
 faid,  Lo,  I  fee  jour  men 
 loofe,  walking  in  the  midfl 
 of the  fire,  and  they  have  no 
 hurt  ;    and  the  form  of  the 
 
 S  See  Prudent.  Apothel   p.   165. 
 
 and 
 
33Z  Tbs  Nineteenth  SUNDAY  Dan.  3. 
 
 fourth  h  like  the  Son  of  and  hath  ever  made  good  to 
 God.  his  faithful  fervants  the  im- 
 
 port of  his  name  Emmanuel, 
 which,  being  interpreted,  is,  GOD  with  us, — In  our 
 lives  and  converfations  he  is  Man  with  us,  to  guide 
 and  direct  us  by  his  example. — In  all  our  troubles 
 and  perfecutions  he  is  G  O  D  with  us,  to  fave  and 
 defend  us  by  his  power. 
 
 Thefe  three  bleffed  con- 
 
 26.  Ihen  Nebuchadnez-     feffors   of    God's  holy   reli- 
 
 zar  came  near  to  the  mouth     oion  had  fuffered  themfelves 
 
 o 
 eft  he  burning  fiery  furnace.      to  be  bound,   and  caft    into 
 
 imdfpake&r\dfaid,Sbadrach,  the  furnace,  without  the  lead 
 Mefiach,  and  Abed-nego,ye  refinance,  or  reproachful 
 fervants  of  the  mofi  high  words ;  nay,  when  their 
 God,  come  forth,  and  came  hands  and  feet  were  fet  at 
 hither.  Then  Shadracb,  liberty  by  thofe  flameswhich 
 Mefiach,  and  Abed-nego,  were  dtfigned  to  confume 
 came  forth  of  the  midfl  of  them,  yet  ufed  they  not  that 
 the  fire.  liberty   to  come  forth,  until 
 
 the  fame  power  called  them 
 thence,  which  had  call:  them  in.  By  this  example 
 then  we  may  learn,  that  no  good  man  thwarts,  much 
 lefs  openly  refills,  the  power  of  his  lawful  fovereign. 
 • — A  hard  leflbn  this  to  flefh  and  blood,  but  not  to 
 grace!  —  God's  ordinances,  and  good  men's  duty, 
 are  ever  uniform,  and  of  a  piece  ;  there  never  can 
 happen  any  juft  caufe  for  their  clafhing  with  each 
 other. — The  mere  power  of  kings  is  of  an  indifferent 
 nature,  and  may  be,  and  often  is,  abufed  by  them, 
 yet  without  an  immediate  forfeiture.  But  their  au- 
 thority is  ever  facred,  and  of  God h,  therefore 
 cannot  be  withftood,  without  a  heinous  crime.  By 
 fubmitting  to  the  power,  the  body  only,  or  eftate, 
 can  fuffer ;  but  the  foul  muft  pay  for  refining  it ; 
 for  u  they  that  refill:,  fhall  receive  to  themfelves 
 iK  damnation'." — Self  prefervation  is  the  ufual  pre- 
 
 h  Rom.  siii.  1.  »  Ibid.  ver.  2. 
 
 tence 
 
M.  P.  after    TRINITY.  333 
 
 tence  for  refiftance  ;  but>  alas  !  no  furer  way  to 
 eternal  perdition,  than  fuch  a  method  of  prefer- 
 vation. 
 
 Well  then  (may  the  Chrif- 
 
 27,  And  the  princes, go-     tian  fay),  what  matter  the 
 
 wrnors,  and^e-aptainsrand    troubles  and  fiery  trials  of 
 
 the  kings  counfellors,  being  this  prefent  world?  If  Jtfts 
 gathered together, few  thefe  be  with  US,  if  God  be  fur 
 men  upon  wboje  bodies  the  us,  what  can  harm  us  ?  Per- 
 fire  had  no  power,  nor  was  fecution  may  try  and  purify, 
 anhair  of  their  head fmgcd,  as  gold  is  tried  in  the  fill- 
 neither  were  their  coats  nace,  but  cannot  deftroy. — 
 changed,  nor  the  fmelloffire  Yea,  the  believer, whofe  faith 
 had paffe don  them.  fees  afar  off  \  even  beyond 
 
 the  grave,  beholds  in  this 
 miraculous  fcene  of  deliverance,  a  farther  profpect 
 of  happinefs  and  joy.  Thefe  three  bleifed  martyrs, 
 who  bore  Co  noble  a  teftimony  to  the  true  religion, 
 before  fo  many  thoufand  witneffes,  afford  not  only  an 
 example  of  fuffering  undauntedly  for  the  caufe  of 
 truth,  but  have  fet  before  us  a  fure  and  certain 
 pledge,  as  well  as  type,  of  that  glorious  redemption 
 of  the  body,  which  awaits  all  the  children  of  God  at 
 the  refurreclion. —  When  the  whole  creation  is  in 
 flames,  and  all  this  world  becomes  one  great  fiery 
 furnace,  the  faithful  fervants  of  Cbrifi  fhall  lofe  no 
 thing  by  that  general  conflagration,  but  their  fet- 
 ters and  bonds.  Thefe  earthly  incumbrances  and 
 impediments  fhall  then  be  confumed,  and  done  away  -, 
 but  not  a  hair  of  their  head  Jh all  he  finged,  neither 
 their  coats  changed,  nor  the  fmell  of  fire  pafs  upon 
 them  ;  that  is  to  fay,  their  bodies,  which  are  the  coats 
 and  veflments  of  the  foul,  (ball  be  the'  fame  nume- 
 rical bodies  they  were  •,  they  mall  not  be  changed. 
 Their  hair,  even  the  leaft  particle  of  matter,  which 
 ferves  to  the  perfection  of  the  human  frame,  fhall 
 not  be  finged,  nor  impaired :  No,  not  the  fmell  of  fire 
 
 k  a  Pet.  i.  9. 
 
 ftiali 
 
334  Tie  Nineteenth  SUNDAY  Dan.  3. 
 
 (hall  pafs  on  them  ;  both  the  fenfe  and  the  marks 
 of  all  former  pains  and  forrows  fhall  pafs  away,  as 
 tho'  they  had  never  been. 
 
 It  is  faid  of  Samp/on, 
 that  he  flew  more  at  his 
 death,  than  ever  he  had 
 flain  in  his  life.  But  of 
 thefe  three  Hebrew  confeffors 
 it  may  be  faid,  they  faved 
 more  by  their  miraculous 
 efcape  from  death,  than 
 ever  their  life,  or  their 
 eloquence,  could  have  done. 
 — No  argument  of  fmcerity 
 is  fo  convincing,  as  a  laying 
 down  of  life  in  defence  of 
 truth;  no  proof  of  truth  fo 
 fure.  and  certain,  as  a  return 
 again  from  death.  The  firft 
 is  our  evidence  (and  the 
 ftrongeft  we  can  give)  in 
 defence  of  Divine  truth  : 
 The  latter  is  God's  infal- 
 lible teftimony  to  ours. — 
 The  fignal  atteftation  given 
 to  both  by  this  extraordinary 
 event,  at  once  confounded 
 and  confuted  all  the  wor- 
 fhippers  of  the  golden  image, 
 and  changed  the  tierce  king's 
 decree  for  idolatry  into  a 
 law  for  eftabli filing  the  true 
 religion.-  -Thus  alfo  the  death  and  refurrection 
 of  our  blefled  Redeemer,  prevailed  more  towards 
 the  convicYion  of  the  Jtwy  and  converfion  of  the 
 world,  than  all  hfs  Divine  difcourfes,  or  miracles, 
 had  been  able  to  do.  — This  carried  in  it  a  power 
 and  evidence  which  none  could  withfland,  or  gain- 
 
 fay, 
 
 28.  Then  Nebuchadnez- 
 zar /pake,  and  faid,  Blejfed 
 be  the  God  of  Shadrach, 
 Me  poach,  and  Abed-nego, 
 who  hathfent  his  angel, and 
 delivered  his  fervants  that 
 trufled  in  him,  and  have 
 changed  the  kings  zvord,and 
 yielded  their  bodies,  that 
 they  might  not  ferve  nor 
 tuorfaip  a ny god, except  their 
 oivn  God. 
 
 29.  Therefore  I  make  a 
 decree,  That  every  people, 
 nation,and  language,  which 
 fpeah  an\-  ihingamifs  a^ainfl 
 the  God  of  Shadracb,  Me- 
 Jljach,  and  Abed-nego,  fo  all 
 be  cut  in  pieces,  and  their 
 bo'ufes  fhiftl  be  made  adung- 
 hill,becaufe  there  is  no  other 
 god  that  can  deliver  after 
 this  fort. 
 
 30.  Then  the  Aing  pro- 
 moted Shadrach,  Mejhach, 
 and  Ahed-negt,  in  the  pro- 
 vince of  Babylon. 
 
M  P.  after    TRINITY.  555 
 
 fay ;  it  turned  his  very  perfecutors  into  apoftles, 
 and  his  crucifiers  into  faints  and  minifters  of  the 
 Gofpel.  And  of  this  the  like  miracle  in  bur  Leflbn 
 was  a  moft  fignificant  type,  by  converting  Nebuchad- 
 nezzar into  a  preacher  of  rigbteoufnefs,  and  a  de- 
 fender of  the  faith. 
 
 *&■ 
 
^6  The  Nineteenth  SUNDAY  Pref, 
 
 The  Nineteenth   Sunday   after  TRINITY. 
 
 Proper  Litton  for  Evening  Prayer, 
 
 Daniel,  Chap.  vi. 
 
 PREFACE. 
 
 rH  I S  Leffon  prefents  us  with  a  fecond  vitlory  over 
 idolatry,  and  a  fecond  defeat  of Envy.  In  the  per- 
 fon  and  conduct  of  Daniel  vie  heboid  the  fame  ex- 
 ample of  undaunted  piety,  as  Jhonefo  eminently  bright  in 
 the  characters  of  the  three  other  Hebrew  youths.  —  The 
 zeal  and  conflancy  of  than  all  in  afferting  the  tt  ue  Faith, 
 their  meek  and  humble  f no  mijjion  to  the  will  of  God,  and 
 quiet  fubj 'eclion  to  the  power  of  the  King,  was  the  fame. 
 Their  Danger  and  their  Patience,  as  well  as  the  caufe  of 
 their  fufferings,  and  the  miracle  of  their  Deliverance,  were 
 alfo  alike. — //  was  Envy  had  projecled  their  ruin  ;  but 
 the  God  whom  they  ferved,  though  he  five  d  not  his  fer- 
 vantsfrom  the  plots,  or  the  manner  of  fnffering,  which 
 their  enemies  had  contrived,  yet  he  faved  them  from  the 
 effetts  of  the  mif chief '  defigned  :  That  fo,  the  iffue  of  their 
 fufferings  might,  at  once,  both  prove  and  illuflrate  their 
 virtue  •,  and  his  own  glory  be  magnified  by  the  Jlrangenefs 
 of  their  deliverance,  fo  far  beyond  all  that  was  looked 
 for. 
 
 The  example  of  Daniel';  Fortitude  has  indeed  the  ad- 
 vantage of  an  additional  luflre ;  as  wejhall  have  occafion 
 
 to 
 
•  Pref.  dfter    TRINITY.  2By 
 
 to  obferve,  when  we  come  to  confider  it  in  the  courfe  of 
 our  Leffon.— Nay,  the  King,  although  he  Suffered  hinfelf 
 by  a  flattering  addrefs,  to  be  betrayed  into  u  rajb  and 
 impious  Lazv,  yet,  in  one  part  of  his  conducl,   has  fet  an 
 Example   that   is   worthy  our  imitation.— As  Soon  as  he 
 discovered  his  error,  he  immediately  endeavoured  the  re- 
 versal of  what  he  had  done  amifs,  and  too  precipitately 
 decreed.     But  if  the  obligation,  by   which  we  have,  at 
 any  time,  bound  our  fouls,  be  like  the  laws  of  the  Medes 
 and  Perfians,  that  is,    of  fitch  a  nature  as  may  not  be 
 changed  nor  annulled,  how  unadvifedly  Soever  engaged  in, 
 we  have  no  other  remedy  than  to  repent  of  our  RaJbneSs 
 and  Inconfde ration,  but   are  not  at  liberty  to  break  the 
 laws  we  have  made,  or  Submitted  to,  much  leSs  the  Vows 
 or  Oaths  we  have  made  to  God.     A  Leffon   this,    to  all 
 that  have  taken  public  Oaths.  Whatever  inconveniences  we 
 may  afterwards  dif cover  in  having  fo  done,  or  in  the  Laws 
 or  Vows  fo  made,  we  are  not  to  break  them,  but  to  per- 
 form, or  bear  with  patience,  the  bond  wherewith  we  have 
 bound  ourf elves:     We  JJjould  carefully  diftinguijh  between 
 the  fin  of  making  a  rajh  engagement  (fuppofing  it  fljoidd 
 appear  to  be  fo),  and  the  fin  of  breaking  it.     We  may  be 
 difpleafed  with  ourfelves,  as  Darius  was  and  repent 
 of  thefirjl ;  but  may  not  lightly  difpenfe  with  the  neceffity 
 and  obligation  of  performing  all  folemn  and  public  Stipu- 
 lations and  Contrails,    which  we  have  agreed  and  coifem- 
 ed  to  \      "A  good  man  promiSeth  to  his  neighbour,  and 
 "  dfappoint eth  him  not   "  or  as  it  is  in  the  lajl  tranjla- 
 tion,  "  he  fwear eth  to  his  own  hurt,  and  changeth  not  b," 
 —The  fame  may  be  faid  of  all  private  Fows  :  Whatever 
 inconvenience  may  attend  our  want  of  due  confederation 
 in  the  making  of  them  c ;  "  We  may  not  fay  before  the 
 angel,  it  was  an  error*." 
 
 Upon  the  whole,  we  are  taught  by  our  Leffon  a  Jleady 
 adherence  to  God's  true  Religion,  and  our  holy  covenant ; 
 together  with  a  faithful  obfervance  of  the  Laws  of  our 
 
 a  So  SanJerfon  de  obligat  juramenti.     h  Pf,   xv.  4.     c  See  Num- 
 bers xxx.  2.     d  Ecclef.  v.  6. 
 
 Vol-  IV.  Z  Country, 
 
338 
 
 The  Nineteenth  SUNDAY         Dan.  6 
 
 Country,  how  great  foever  we  be.     The  holy  Daniel  is 
 a  pattern  of  thefirft  ;  the  king  Darius  of  the  latter. 
 
 The   Nineteenth    Sunday    after    TRINITY. 
 
 Proper  Leflbn  for  Fvening  Prayer. 
 Daniel,  Chap.  vi. 
 
 jT 'pleafcd Darius  to  Jet 
 over  the   kingdom  an 
 
 IT  is  not  to  be  doubted, 
 but  that  Darius  knew  of 
 the  divine  prodigy  which 
 had  appeared  to  BelfJjazzar 
 at  his  feaft,  with  the  inter- 
 pretation of  it  by  Daniel c ; 
 preftdents  {of  whom  Daniel  and  that  the  taking  of  Baby- 
 was  firfi)  that  th'e  print  s     Ion  by  the  Medes  and  Perfians, 
 
 was  the  completion  of  that 
 prophetical  interpretation. — 
 This  might  give  rife  to  that 
 extraordinary  favour,  by 
 which  he  had  diftinguifhed 
 Daniel  above  all  his  other 
 Princes,  and  advanced  him 
 to  the  higher!  ftation  of  Truft 
 and  Dignity.  —  To  a  wife 
 King,  the  beff.  recommenda- 
 tion of  his  minifters  is  die  character  of  Virtue  and 
 Wifdom  ;  a  virtue  approved  by  Experience,  a  wif- 
 dom  confummated  by  Piety.  This  was  the  excellent 
 fpirit  that  was  found  in  Daniel:  this  made  him  the 
 man  fo greatly  beloved  both  of  God  and  his  Prince. — 
 And  happy  the  King,  who  has  the  prudence  to  choofe 
 fuch  a  Minifter !  Happy  the  People,  who  live  under 
 fuch  an  Adminiflration  ! 
 
 hundred  and  twenty  princes, 
 which  jbould  be  over  the 
 whole  kingdom  ; 
 
 2.  And  over  thefe,  three 
 
 might  give  accounts  unto 
 them,  and  the  king  fiould 
 have  no  damage. 
 
 3.  Then  this  Daniel  was 
 preferredabovet.be  preftdents 
 and  princes,  becaufe  an  ex- 
 cellent fpirit  was  in  him  ; 
 and  the  king  thought  to  ft 
 him  over  the  whole  realm. 
 
 e  As  related  in  the  foregoing  chapter. 
 
 if 
 
E.  P.  after 
 
 4.  Then  the pref  dents  and 
 
 princes  fought  tofndoccafion 
 again  hi  Daniel  concerning  the 
 kingdom,  hut  they  could  find 
 none  occofon  nor  fault :  for- 
 afmuch  as  he  was  faithful, 
 neither  was  there  any  error 
 or  fault  found  in  him. 
 
 5.  Then  fa  id  thefe  men, 
 IVe  Jhall  not  find  any  occa- 
 fton  again/1  this  Daniel, 
 except  we  find  ilagainfihim 
 concerning  the  lavj  of  his 
 God. 
 
 6.  Then  thefe  preftdents 
 and  princes  affembled  toge- 
 ther to  the  king,  and  faid 
 thus  unto  hint,  King  Darius, 
 live  for  ever. 
 
 7.  All  the  preftdents  of 
 the  kingdom,  the  governors, 
 and  the  princes,  the  counjel- 
 lors,  and  the  captains,  have 
 confdtedtogether  to  efiahlifu 
 a  royal fiatute,  and  to  make 
 a  firm  decree,  that  whofo- 
 ever  Jhall  ajk  a  petition  of 
 any  God  or  man  for  thirty 
 days,  fave  of  thee,  0  king, 
 he  jhall  be  cafl  into  the  den 
 of  lions. 
 
 8.  Now,  0  king,  efla- 
 hlifio  the  decree,  andjign  the 
 writing  that  it  be  not  chang- 
 ed, according  to  the  law  of 
 the  Medes  and  Pcrjians, 
 which  altereth  not. 
 
 ^.Wherefore  kingDarius 
 
 TRINITY. 
 
 339 
 
 7. 
 
 If  the  Morning  Leffon 
 fhewed  us  chelfly  the  folly 
 and  extravagance  of  Pride, 
 we  have  here  occafion  to  ob- 
 ferve  the  fame  evil  fpirit,  but 
 in  a  more  fecret  and  fubtle 
 manner,  affecting  the  fame 
 facrilegious  end  ;  betraying 
 Darius,  even  one  who  ab- 
 horred idols,  into  the  like 
 impiety  of  accepting  divine 
 honours.  We  do  not  indeed 
 find  that  he  fought  it  himfelf, 
 nor  had  the  vanity  to  fet 
 upHimfelf  as  God  ;  yet  we 
 fee,  that  Pride,  which  lodges 
 naturally  in  the  heart  of  all 
 men,  uas  the  engine,  by 
 which  he  was  wrought  upon, 
 through  the  envy  of  others, 
 to  pafs  a  moil  impious  law 
 for  afluming  to  himfelf,  du- 
 ring the  fpaceof  thirty  days, 
 the  fole  homage  of  prayer 
 and  invocation,  which  be- 
 longs only  to  the  Almighty. 
 — In  both  Leflbns  we  like- 
 wife  fee  the  malicious  nature 
 of  Envy.  For,  if  Pride  le- 
 vel its  chief  attempt  againfi 
 the  majefty  and  throne  of 
 the  moft  High,  envy  is  no 
 lefs inveterately  bent  to  work 
 mi  (chief  and  de.llru6t.ion  to 
 Man.  Pride  rcfifts  the  ho- 
 nour of  God  ;  Envy  the 
 good  and  happinefs  of  its 
 Neighbour.  Both  are  the 
 2  firfl. 
 
34o         The  Nineteenth   SUNDAY  Dan.  6. 
 
 figned  the  writing,  and  the     firft  offsprings  of  Satan,  both 
 decree.  therefore  are  the  chief  and 
 
 avowed  enemies  of  God  and 
 Man. — But,  to  infill  fomewhat  more  largely  here  on 
 the  malignity  of  Envy,  let  us  obferve  (with  an  an- 
 tient  Father)  that  nothing  leads  to  greater  mifchief, 
 and  more  enormous  crimes,  than  this  diabolical  Vice. 
 An  Example  of  this  we  have  before  us  in   thefe  ene- 
 mies of  Daniel     His  fuperior  Merit,   and  the  high 
 Honours  the  King  had   conferred  upon  him  for  his 
 wifdom  and  great  abilities,  enraged  their  Envy  to  a 
 degree  of  madnefs.     Their  pride  could  not  bear  to 
 fee  him  advanced  above  themfelves  :  But  the  Inno- 
 cency  of  his   life,  and  the   integrity  of  his  conduct, 
 madded  them  molt  of  all,  becaufe  they  could  find  none 
 occafion  againjl  him  for  their  malice  to  work  upon. 
 Eut,  as  Solomon   fpeaks,  u  Who  is  able  to  ftand  be- 
 "  fore  envyf ?" — Envy  is  a  reftlefs  fpirit  ;  if  it  find 
 no  fault  or  occafion,  it  will  invent  one  :  If  it  difcover 
 no  flaw  in  our  conduct  towards  men,  it  will   make  a 
 crime  of  our  greatefl  Virtues,  and    turn  Piety  itfelf 
 into  a  fin  — Thefe  mens  envy  (though  nothing  more 
 fharp-fighted  than  envy)  could  find  no  occafion  of  fault 
 in  Daniel  concerning   the  Kingdom ;    they  therefore 
 rake  a  moil:  impious  and  extravagant   refolution  of 
 making  a  god  of  their  King,  that  they   may  make 
 Daniel  a  Rebel. — Had  this  decree  taken  its  full  effect, 
 and  wholly  fufpended  all  Prayer  to  God  for  the  term 
 afligned,  it  muct   have  proved  as  deftructive  to  the 
 Public,   as  it  was  malicious  in  the  contrivance,  and 
 impious  in  the  Enacting.     For  Prayer  is  the  fole  cha- 
 nel,  through  which  the  Bleflings  of  Heaven  are  con- 
 veyed to  Man.     Should  this  communication  and  in- 
 tcrcourfe  between  God  and  us  ceafe  but  for  a  day, 
 the  world  could  not  confift ;  all  Nature  would  dif- 
 folve.— -But  weked  men  care  not  if  all  the  currents  of 
 divine  Mercy  to  mankind  be  Hopped,   fo  they  may 
 
 f  Prov.  xxv ii.  4. 
 
 but 
 
E.  P.  after    TRINITY.  341 
 
 but  gratify  their  Malice. — How  diabolical  a  fpirit  is 
 this  !  Devils  and  Envious  men  matter  not  what  they 
 fuffer  themfelves,  fo  they  may  have  the  fpiteful  plea- 
 fure  of  feeing  others  fufifer  too.  The  Happinefs  of 
 good  men  is  to  them  the  greateft  of  all  Torments. — 
 They  are  contented  to  be  miferable,  if  they  can  but 
 accomplifh  the  ruin  of  thofe  they  hate. 
 
 In  the  daily  practice  of 
 10.  Now  when  Daniel  Daniel  we.  meet  with  a  moil 
 knew  that  the  writing  was  illuftrious  and  inftru'ctive  ex- 
 ftgnedy  he  went  into  his  ampleof  Piety  and  Devotion. 
 houfe ,  and  his  windows  be-  It  was  his  conftant  cuftom 
 ing  open^inhis  chamber  to-  to  retire  Every  day,  notwith- 
 ward  Jemfalem,  he  kneel-  {landing the  vail  multiplicity 
 ed  upon  his  knees  three  times  of  bufinefs  he  mull:  needs 
 a  day,  and  prayed  and  gave      have  as  chief  Mini fter  of  Hate 
 
 thanks  before  his  God,  as  he  to  fo  great  a  King,  and  over 
 did  aforetime.  fo  large  an   Empire.     And 
 
 this  not  only  once  or  twice, 
 but  three  times  a  day,  evening  and  morning,  and  at 
 noon,  according  to  the  ufage  of  the  holy  David*.-— 
 We  learn  alfo,  that  the  manner  and  gefture,  he  ufed  at 
 his  Devotions,  was  Genuflexion,  or  kneeling  upon  his 
 knees. — The  Form  likewifeand  fubftance  of  his  Pray- 
 ers, we  may  perceive  was  Supplication,  Interceflion, 
 and  Thankfgiving. — But  was  it  not  Vanity  to  open 
 his  Windows,  when  he  prayed  ? — To  take  off  this 
 objection,  and,  at  the  fame  time  prevent  a  dangerous 
 delufion  which  may  miilead  a  weak  Chriflian  into 
 Hypocrify,  and  a  pharifaical  Oftentation  of  praying, 
 fo  as  to  be  feen  of  men,  which  our  Lord  condemns1 , 
 we  are  to  know,  that  what  Daniel  did  was  in  compli 
 ance  with  that  prophetical  Petition  of  Solomon  at  the 
 Dedication  of  the  Temple  (1  Kings  viii.  ver.  46,  &c), 
 That  "  if  the  Jews  for  their  fins  fliould  be  carried  in- 
 "  to  Captivity,  and  there  bethink  themfelves  and  re- 
 "  pent ;  and  there  pray  unto  God  towards  their  land 
 
 5  See  Annotation  at  the  end.         h  pf  lv,  17:         Matt.  vi.  5. 
 Z  3  "  which 
 
?42  The   Nineteenth    SUNDAY        Dan.  6. 
 
 <c  which  he  had  given  their  fathers,   towards  the  city 
 4*  he  had  chofen,  and   the  houfe  there  built  for  his 
 "  name  ;  then  he  would  hear  their  prayers  and  their 
 u  fupplication  in  Heaven,  forgive  their  fin,  and  give 
 "  them  compafllon  before  them  who  had  carried  them 
 "  captive." — This,  therefore,  being  a  fp^cial  cafe,  is 
 not  to  be  drawn  into  imitation,  any  further  than  as  it 
 points  out  to  us  the  duty  of  daily  interceiiion  for  the 
 Church  and  natjon  to  which  we  belong  ;  the   bed. 
 manner  of  which,  is  that  which  is  mod  conformable 
 to  the  revealed  will  of  God,  and  the  prefcri bed  rules 
 of  the  Church.     As  to  our  private  devotions,    our 
 Lord  hath  directed,    that  they   be  offered  up  in  our 
 clofets,   the  doors  being  Quit,  and  in  fecret  k. — Hu- 
 mility is  the  be  ft  and  fafeft  director  of  our  private, 
 the   Church-rubrics  of  our  public,    worm  i  p. — But 
 herein  lies  the  mod  eminent,    mod  heroic,  and  fub- 
 limefl  part  of  Daniel's  example  (becaufe  above  the 
 reach  of  hypocrify,  though  not  of  envy),  that,  not- 
 withstanding the  decree  was  figned,  and  that  he  knew 
 it  was  particularly  levelled  againft  him,  yet  he  neither 
 intermitted  his  daily  devotions,  nor  altered  the  lead 
 drcumdance  of  his  ufual  practice.    Policy  and  worldly 
 wifdom  would,  on  fuch  an  occafion,  have  pleaded  for 
 fhutting  his  window  at  lead,  if  not  changing  his  room 
 for  a  more  retired   place,  where  his  enemies  might 
 have  no  accefs  to  find  him  at  his  prayers.     But  as  this 
 would  not  only  have  had  been  a  plain  confeffion  of  fear, 
 unbecoming  io  great  a  man,   but  a  tacit  denial  of  his 
 God,  unworthy  fo  eminent  a  faint,  and  have  given  the 
 adverfary  occafion  to  b'.afpheme,  and  his  friends  to  (u- 
 fpect  his  integrity  ;  he  neither  omitted  his  duty  to  his 
 Maker,  nor  tiled  any  mean  artifice  to  conceal  his  reli- 
 gion • — Let  then  the  worldly-wife  talk  what  they  pleafe 
 of  leif-prefervation,  and  call  it,  "  the  great  law  of  Na- 
 "  TUnE,"  Daniel  teaches  us  a  much  nobler  philofo- 
 phy,  a  true  and  more  exalted  wifdom,  "  That  cou- 
 
 k  Mat.  vi  6: 
 
 11  rage 
 
E.  P.  after     TRINITY.  343 
 
 "  rage  and  perfeverance  in  the  fervice  of  G  O  D,  is 
 "  the  law  of  Grace."  Yea,  in  the  end,  is  the  belt 
 policy  and  fureft  means  of  prefervation  :  For  in  him 
 was  literally  verified,  even  with  regard  to  this  world, 
 what  our  Lord  afterwards  affirms,  "  Whofoever  will' 
 "  fave  his  life,  (hall  lofe  it :  and  whofoever  will  lofe 
 "  his  life  for  my  fake,  (hall  find  it  m."— And  no  man, 
 that  follows  this  example,  can  pofiibly  be  an  hypo- 
 crite. 
 
 Alas !  how  few  tread    in 
 
 11.  Then  thefe  men  af-      the  ileps  of  the  devout  Da- 
 
 femblcd,  and  found  Daniel     niel  ;    how  numerous  are  the 
 
 praying,  and  making  fup-      followers    of  thefe    his    ene- 
 
 plicathn  before  bis    God.     mies ! — To  gratify  their  paf- 
 
 I  2.  Then  '.bey  came  near,      fions,  or  COmpafs  any    world- 
 
 and  f pake  before  tbe  king,  ly  ends,  they  can  be  indefa-* 
 
 concerning  tickings  decree,  tigable  ;   they  loie  no    time, 
 
 Haflthounotfignedadecree,  nor  let  nip  any  opportunity  : 
 
 thai  every  man  thatfhallajk  But  have  no  Iciiure  for  p.ray- 
 
 a  petition  of  any  God  or  man  er,  or  the    fervice    of  God, 
 
 witbin  thirty  days,  fave  of  becaufe  they   have  no  heart 
 
 thee,  0  king,  pall  be  cafi  to  it.   The  iifual  pretence  of 
 
 into  the  den  of  lions  P    The  fuch   per  ons   for   difpenfing 
 
 king  anfwered and f aid, The  with  public  or   private  pray- 
 
 thing,  is  true,  according  the  er,  is  hurry  of  bufmefs,  and 
 
 law  of  the  Medes  and  Per-  want  of  time.     But  this  ex- 
 
 fans,  which  altereth  not.  cufe  is  worfe  than  the  mere 
 
 13.  Then  anfwered  they  neg!e<ft,becaufe  theycan  find 
 
 and  f aid,  before  the   king,  1  jifure    fufficient  for    fatisfy- 
 
 tl at  Daniel  which  is  of  the  ing  their  lulls,  and   employ 
 
 children  of  the  captivity  of  that  time  in   following  their 
 
 Judah,  regardetb  not  t'hee,  pleaiures  ;   yea,     the    works 
 
 of  fm  and    wickednefs   (like 
 
 O  kins,  nor  the  decree  that 
 thou  hajlfgned,  but  maketh 
 his  petition  three  times  a 
 day. 
 
 thefe  enemies  of  Daniel) 
 which  the  good  providence; 
 of  God  allows  them  for  the 
 great  ends  and  purpofes   of 
 
 1  i.  e.   Is  willing, — 2$  lav  $&n. 
 
 m  Matt.  xvi.    25 
 
 religion. 
 
344  ?be  Nineteenth  SUNDAY  Dan,  6. 
 
 religion.  And,  by  the  pious  example  of  the  holy 
 prophet,  it  appears  too  evident  to  be  denied,  that  no 
 lawful  bufinefs,  or  honeft  profeihon,  need  be  any  hi  n- 
 derance  or  interruption  to  the  duties  we  owe  to  God. 
 The  great  wifdom  of  a  Christian  confifts  in  an  holy  art 
 of  regulatinghis  time  aright,  and  in  fuch  a  manner,that 
 his  temporal  and  fpiritual  affairs  may  not  interfere  with, 
 much  lefs  fuperfede,  each  other. — As  we  have  a  foul 
 and  a  body,  an  heavenly  and  a  worldly  intereft  to  pro- 
 vide for,  bcth  ought  to  be  duly  attended,  fo  that  the 
 duties  of  this  life  may  not  break  in  upon  thofe  of  the 
 next,  nor  our  devotions  intrench  on  the  obligations 
 of  our  calling,  and  that  liate  of  life  which  the  Divine 
 Providence  hath  placed  us  in. 
 
 A  moll  ufeful  hint  to  us 
 14.  Then  the  king -wh en     all;  that  when,  through  in- 
 fo hear d  thefe  words,  -was     advertence   or  furprize,    we 
 fore difpleafedwithbimfelf,     have  been  drawn  into  a  fault, 
 and  fet  his  heart  on  Daniel    or     any     dangerous     error, 
 
 to  deliver  him  :  and  he  la-      through    the    inftigation     of 
 
 boured  till  the  going  downof    others,    we    mould  rather, 
 the Jun,  to  deliver  him.  when  we  difcover  the  mis- 
 
 take, turn  our  refentment 
 on  ourfelvesforour  weaknefs,  or  fin,  in  yielding  to 
 the  temptation,  than  wreak  our  fpleen  on  them  ;  ra- 
 ther judge  and  condemn  ourfelves,  than  others;  ra- 
 ther be  difpleafed  wilb  ourfelves,  as  Darius  was,  and 
 labour  to  retrieve  and  amend  the  falfe  ftep,  we  have 
 made,  than  be  provoked  to  cenfure  and  revile  thofe, 
 who  have  led  us  into  it. — It  is  certain,  the  peccant 
 humour,  the  fin  itfelf,  is  firft  within  ourfelves ;  for 
 otherwife  the  outward  temptation  could  never  find  ad- 
 mittance. Temptation  does  but  folicit ;  itisthelufl: 
 of  our  corrupt  heart  that  conceives  and  brings  forth 
 the  (iriful  act.  Darius  would  furely  have  rejected,  with 
 abhorrence,  the  addrefs  of  his  council  as  impious  and 
 profane,  had  not  pride  lain  at  the  door,  and  fwallow- 
 ed  the  bait,  under  the  mafk  of  flattery.  But,  when 
 he  law  the  monftrous  effect,  he  diicerned  alfo   the 
 
 caufe, 
 
E.  P.  after    TRINITY.  34.5 
 
 caufe,  of  his  folly  and  jfin  •,  and,  with  juftice,  turned 
 his  anger  chiefly  againft  himfeif,— But  alas!  how  rare 
 is  fuch  felf-difpleafure  even  among  Chriflians  ! — Da- 
 rius laboured  till  the  gmng  down  of  the  fun  to  deliver 
 Daniel ;  And  doit,  not  thou,  O  Holy  Saviour,  labour 
 till  the  going  down  of  our  fun  of  life  to  fave  us  from 
 the  den  of  the  infernal  lions! 
 
 Here  we  may  obferve  four 
 things   worthy  our  notice  : 
 Firft,  What  is   faid  of  the 
 rigour   of    the  laws  of  the 
 Medes  and  PerfianSy  that  they 
 never  changed,  i.  e.  the  fen- 
 tence  pronounced  was  never 
 to  be  reverfed  ;    no,  not  to 
 fpare   an    innocent  perfon. 
 This  mews  how  much   lefs 
 fevere  the  laws  of  God,  in 
 the  adminifl. ration  of  his  ju- 
 ftice towards  man,  are,  than 
 the   laws   of   men    towards 
 each  other.    The  divine  law 
 is  fo  far  from   involving  the 
 innocent  in  guilt  and  punifh- 
 ment,  that  it  fpares  even  the 
 guilty,  if  they  repent :  Nay, 
 always  changes  its  fentence, 
 if  the  criminal  changes  his 
 life.     But  man  towards  man 
 is     commonly    inexorable ; 
 like  the  laws  of  the  Medes  and 
 Perfaju,    he    altereth   not  ; 
 he  condemns  without  mercy, 
 and  admits  of  no  repeal  or  fubmiffion.     We  are  too 
 apt  to  call:  into  the  lion's  den  all  that  offend  or  thwart 
 our  will.     And  when   they  are  there,  we  fet  to  our 
 fignets,  and  feal  down  their  deftruclion,  that  our  ene- 
 my may  never  rife  any  more^  that  our  wicked  pur- 
 pose may  not  be  changed.     How  much   wifer  then   and 
 
 fafer 
 
 15.  Then  thefe  men  af- 
 fembled  unto  the  king,  and 
 faid  unto  the  king.  Know, 
 O  king,  that  the  law  of  the 
 Medes and  Per /tans,  is,  that 
 no  decree  nor  fatnte  which 
 the  king  eflablifieth,  may  be 
 ohanged. 
 
 1 6.  Then  the  king  com- 
 manded, and  they  brought 
 Daniel,  and  cafl  him  into 
 the  den  of  lions  :  now  the 
 kingfpake  and  faid  unto  Da- 
 niel, Thy  God  whom  thou 
 fervef  continually,  he  will 
 deliver  tbee. 
 
 17.  And  a  fone  was 
 brought  and  laid  upon  the 
 mouth  of  the  den,  and  the 
 kingfealed  it  with  his  own 
 
 ftgnet,  and  with  theftgnet 
 of  his  lords  ;  that  the  pur- 
 pofe  might  not  be  changed 
 concerning  Daniel. 
 
346  The  Nineteenth  SUNDAY  Dan.  6. 
 
 fafer  is  it  to  truft  in  God  than  in  man  -,  and  to  com- 
 mit our  fouls  to  him,  who,  in  judgment,  remembers 
 mercy, ;  who  loveth  man  better  than  man  loves  him- 
 ielf.  This  truth  of  the  divine  philanthropy  appeared 
 plain  even  to  an  heathen  :  Darius  himfelf,  in  confi- 
 dence that  heavenly  mercy  exceeded  the  equity  of  his 
 own  decree,  /pake,  and /aid  unto  Daniel,  Thy  God,  whom 
 ihou  ferveji  continually,  he  will  deliver  thee.  Secondly, 
 Another  thing,  we  may  obferve,  is  the  care  the  king 
 took,  that  the  malice  of  Daniel's  enemies  mould  pro- 
 ceed no  further  than  the  laws  permitted.  By  laying 
 a  flone  on  the  mouth  of  the  den,  and  fealing  it  down, 
 he  prevents  thofe  envious  men  from  attempting  to 
 deflroy  by  other  means,  whom,  he  trailed,  the  more 
 merciful  lions  would  fpare".  But,  Thirdly,  See  we 
 herein  the  hand  of  Providence,  whofe  goodnefs  in 
 faving  his  fervant,  and  power  in  defeating  the  malice- 
 of  his  enemies,  was  made  the  more  confpicuous  by 
 the  very  method  ufed  to  prevent  the  prophet's  efcape 
 The  flone  is  fealed,  not  only  with  the  king's  fignet, 
 but  with  the  lignet  alfo  of  his  lords,  that  fo  it  might 
 not  be  in  the  power  of  either  to  change  the  purpofe 
 concerning  Daniel.  His  deliverance  therefore  appeared 
 to  be  the  fole  work  of  God,  and  not  of  man.  And, 
 as  by  this  accrued  the  greater  glory  to  God,  fo  it  ef- 
 feclually  eflablifhed  the  honour  and  fafety  of  his  pro* 
 phet. — Nor  are  we,  Fourthly,  to  omit,  that  herein, 
 Daniel  was  an  eminent  type  of  our  Saviour's  burial, 
 his  defcent  into  hell,  and  refurreclion.  The  done  on 
 the  mouth  of  the  den  wz.s  fealed ;  fo  was  the  Hone  on 
 our  Lord's  fepulchre  :  The  circumflance  was  the 
 fame,  and  plainly  forefhewed  his  burial.  Daniel  de- 
 scended among  the  lions,  fc  our  Lord  went  down  into 
 the  lower meft  parts  of  the  earth,  into  the  regions 
 of  death  ■,  he  defcended  into  hell,  as  is  affirmed  by 
 our  Creed; — not  to  fuffer   torment,  but  to  conquer, 
 
 fl   So  St.   Jerome,  Qui  cie  hwihusftcuruf  ejt,  de  hominibus  perti- 
 mefcit. 
 
 and 
 
E.  P.  after    TRINITY.  347 
 
 and  Hop  the  roaring  lion's  mouth.  Daniel  was  taken 
 up  alive  out  of  the  den-,  fo  did  our  Lord  arife  from 
 hell  and  the  grave,  by  his  glorious  refurrection. 
 
 Whether  the  king  had  a 
 certain  perfuafion,  or  rather 
 fome  dcubt,  concerning  the 
 prophet's  delive  ance,  is  a 
 quedion  more  curious  than 
 ufeful  to  difpute.  Leaving 
 therefore  tointerprcters  r!ieir 
 differing  opinio;:!:,  let  it  fuf- 
 fice  to  obferve,  that,  at  leafr, 
 here  was  the  voice  of  v.ature, 
 if  not  the  affu  ranee  of  faith; 
 a  kind,  affectionate,  and  be- 
 nevolent mind.  —  Darius 
 mourned,  faffed  the  night 
 fafiing,  without  tnufic,  and 
 without  fleep,  for  the  con- 
 cern he  felt  for  Daniel's  fafe- 
 ty. — However  perfuaded  he 
 might  be,  that  the  God, 
 whom  he  ferved  continually, 
 was  able  to  deliver  him,  he 
 could  not  be  fo  fure  he 
 was  willing  to  do  it.  Hence 
 arofehis  fears,and  that  feem- 
 ing  doubt  [Is  thy  God— able 
 to  deliver  thee  .?]  But,  if  his 
 faith  was  weak,  his  love  ap- 
 peared the  more  undoubted 
 and  fincere.  It  was  his  love 
 fore  thee,  f>  king,  have  I  for  Daniel  made  him  hope  ; 
 done  no  hurt.  it  was  his  love  that  made 
 
 23.  Tt>en  was  the'  king     him  fear. — Such  tender  fen- 
 
 timents  of  affection  towards 
 a  friend,  and  him  in  diftrefs, 
 is  highly  to  be  admired,  and 
 as  highly  worthy  of  imita- 
 tion. 
 
 18.  Then  the  king  went 
 to  his  palace,  and  pa  fed  the 
 night  fajling:  neither  were 
 injlrumer.ts of mufekbr  ought 
 before  him,  and  his  fleep 
 went  from  him. 
 
 19.  Then  the  king  arofe 
 very  early  in  the  morning, 
 and  went  in  hafe  unto  the 
 den  of  lions. 
 
 20.  And  when  he  came 
 to  the  den,  he  cried  with  a 
 lamentable  voice  vnto  Da- 
 niel, %r\c\the  kin  %  [pake  and 
 
 faid  to  Daniel,  O  Daniel, 
 fervant  of  the  living  God, 
 is  thy  God  whom  thoufervef 
 continually,  able  to  deliver 
 thee  from  the  lions  ? 
 
 2 1 .  Then  faid  Daniel  un- 
 to the  king,  O  king  live  for 
 ever. 
 
 22.  My  God  hath  fent 
 his  angel,  and  hath  thuithe 
 lions  mouths  that  they  lave 
 not  hurt  me  :  for  of  much  as 
 before  him  innocenry  was 
 found  in  me  ;  and  alfo  be 
 
 exceedingly  glad forhim,and 
 commanded  that  theyjhould 
 take  Daniel  up  out  of  the 
 den  :  fo  Daniel  was  taken 
 
348  ?be  Nineteenth  SUNDAY         Dan.  6. 
 
 itp  out  of  the  den,  and  no     tion,  though  but  rare,    and 
 manner  of  hurt  was  found    too  uncommon,  even  among 
 
 upon  him,  becaufe  he    be-      equals.      But  fuch  love  from 
 
 lieved  in  his  God.  a  fuperior  to  an  inferior,  yea, 
 
 from  a  prince  to  a  fervant, 
 a  captive,  aflave  ;  a  love,  not  of  pity,  but  of  ar- 
 dour and  cordial  affection,  is  not  only  admirable, 
 but  above  example,  ahd  which  fcarce  any  hiftory  can 
 parrallel,  nor  any  panegyric  come  up  to. — How  great 
 muft  the  merit  of  Daniel  be,  to  engage  not  only  the 
 favour,  but  the  mod  affectionate  love  and  friend- 
 fhip,  of  fo  great  a  king!  How  wife  and  good  a  king 
 muft  Darius  be  to  difcern,  and  fet  a  juft  value  on, 
 fuch  merit ! 
 
 But  to  return  to  the  more  exemplary,  and  there- 
 fore the  moll  ufeful,  part  of  thefe  two  great  mens 
 characters,  let  us  confider  the  virtues  which  chiefly 
 diftinguifhed  them,  and  which  were  the  root  and  prin- 
 ciple from  whence  their  actions  fprung ;  namely,  the 
 benevolent  fpirit  of  Darius,  and  the  piety  of  Daniel. 
 
 Benevolence  is  indeed  a  natural  virtue,  the  ge- 
 nuine iflue  of  our  common  humanity,  and  here  we 
 fee  it  in  an  heathen  man  ;  we  read  of  it  alfo  in  a  Sa- 
 maritan to  a  Jew ;  but  piety  is  a  virtue  ftrictly  and 
 properly  divine,  the  fole  offspring  of  grace,  and  gift 
 of  Heaven :  is  to  be  found  therefore  in  none  but  an 
 holy  perfon,  a  man  of  God. — As  charity,  flowing 
 from  grace,  is  the  greateft  of  the  three  theological  or 
 divine  virtues,  fo  benevolence,  founded  in  the  pure 
 untainted  nature  of  man,  and  thence  called  humani- 
 ty, is  the  chief  and  very  perfection  of  all  thofe  vir- 
 tues, which  we  call  moral  ;  and,  without  which,  no 
 other  virtue  can  be  true  or  fincere.— This  our  Lord 
 fet  us  frequent  examples  of  in  the  whole  tenour  of 
 his  life  and  behaviour,  while  he  converfed  as  man 
 among  men  upon  earth.  Even  all  the  miracles  he 
 wrought  were  fo  many  inftances  of  his  candid,  ge- 
 nerous, and  benevolent  fpirit.  It  was  this  drew  tears 
 from  his  eyes  at  the  grave  of  his  friend  Lazarus  -, 
 
 which 
 
E.  P.  'after    TRINITY.  349 
 
 which  made  the  remark  of  the  byftandersvery  natural 
 andjuft,  "  Behold  how  he  loved  him!" — It  was  the 
 fame  benign  temper  made  Darius  mourn  and  grieve 
 for  the  danger,  to  which  his  beloved  Daniel  was  ex- 
 pofed.  And,  in  whomsoever  it  reigns,  it  is  allowed 
 by  all  to  be  a  fure  and  certain  fign  of  that  fweet  and 
 amiable  difpofition,  which  we  commonly  call  good- 
 nature. But,  where  ever  it  is  wanting,  it  is  impoiTi- 
 ble  to  be  a  good  Chriftian,  or  a  good  man.  He  that 
 ceafes  to  be  humane,  ceafesto  be  a  man  :  To  throw 
 off  humanity,  is  to  commence  brute ;  nay,  devils ;  and 
 fuch  were  the  enemies  of  Daniel :  They  were  more 
 fierce  and  favage,  more  cruel  and  inhuman,  than  the 
 lions,  and  it  was  their  envy  (which  is  the  very  reverfe 
 and  direct  oppofite  to  benevolence),  that  made  them. 
 fo. 
 
 But  what  was  the  motive,  what  was  the  caufe,  of  fo 
 great  a  prince's  affeclion  towards  Daniel  •,  that  Daniel, 
 who,  in  contempt,  is  called,  of  the  children  of  the  cap- 
 tivity offudab?*  It  was  his  piety. — A  piety,  not 
 only  adorned  with  all  the  virtues  of  an  holy  life,  and 
 diftinguifhed  by  the  eminence  of  his  ftation,  in  the 
 moll  public  manner ;  not  only  approved,  by  a  fteady 
 conftancy  in  ferving  his  God  continually,  even  every- 
 day of  his  life,  but  undauntedly  adhering  to  him  in 
 the  moft  imminent  danger.  The  love  of  his  God 
 appeared  (Ironger  than  his  love  of  life,  or  the  greateft 
 worldly  honours.  This  was  the  prime  and  moft  illu- 
 flrious  part  of  Daniel's  character :  This  endeared  him 
 both  to  God  and  his  prince,  and  gained  him  a  title 
 above  all  the  titles  of  worldly  grandeur,  a  title  con- 
 ferred on  hirn  even  by  an  angel  [vir  defiderioruin],  the 
 man  greatly  beloved. — Darius  himfelf  Miles  him  not  his 
 fervant ;  but,  what  was  far  fuperior  to  any  honours 
 fo  great  a  monarch  had  to  bellow,  The  fervant  of  the 
 living  GOD.—- His  political  abilities,  his  great  (kili, 
 addrefs,  and  fidelity,  in  fo  managing  the  affairs  of  that 
 vail  empire,  that  none  occafion  or  fault  could  be  found 
 in  him>  even  by  his  enemies,  concerning  tU  kingdom  ; 
 
 thefc 
 
350  Tbe  Nineteenth  SUNDAY  Dan.  6 
 
 thefe  qualifications;  however  extraordinary,  he  feems 
 to  overlook,  as  fmall  and  i  iconfiderabie,  in  compa- 
 rifon  of  his  piety  towards  God,  his  own  God,  the  liv- 
 ing God  ;  and  ferving  him  continually. 
 
 Hence,  therefore,  we  may  obierve,  that  a  true,  re- 
 gular, uniform,  and  fincere  piety  engages  the  love  of 
 God  and  man  It  is  a  light  that  needs  no  other  tefti- 
 mony  than  jtfelf,  and  is  therefore  that  light  which  our 
 Lord  requires  us  to  let  mine  before  men.  Its  bright- 
 nefs  may  indeed  offend  the  evil  eve,  and  ftir  up  envy, 
 but  yet  it  flops  the  mouth  of  ccnfure,  beeaufe  it  can 
 find  nojuft  occafiori  of  error  or  fault.  But  the  ho- 
 ned unprejudiced  mind  cannot  forbear  to  admire, 
 honour,  and  love  the  truly  pious  man. — True  piety, 
 which  is  but  another  word  for  true  charity,  command- 
 eth  the  affections  of  all  that  behold  its  native  beauty 
 and  excellence  ;  not  only  as  it  bears  the  amiable  like- 
 nefs  of  the  Divine  Nature,  but  as  it  is  a  loving  and 
 beneficent  fpirit  towards  men.  For  piety  alio  fuffer- 
 eth  lung,  and  is  kind  •  piety  enviejh  not,  vaunteth 
 not  itfeif,  is  not  puffed  up,  behaveth  not  itfelf  un- 
 feemly,  feeketh  not  her  own,  is  not  eafily  pro- 
 voked, thirsketh  no  evil,  rejoiceth  not  in  iniquity, 
 but  rejoiceth  in  the  truth;  Beareth  all  things,  believ- 
 eth  all  things,  hopeth  all  things,  endureth  all  things  : 
 — True  piety  never  faileth. — O  rnoft  admirable  Per- 
 fection of  the  human  nature  !  who  would  not  prize 
 thee  r  who  would  not  follow  thee,  did  they  but  truly 
 know  thee  ? 
 
 No  fentence  could  be  more 
 
 24.  And  the  kin?  com-  juft,  than  to  punifh  thofe 
 mended,  and  the:  brought  falfe  accufers  in  the  very 
 thcfet-  •    >b  a  ccufed     fame  manner  they  had  con- 
 
 D  eycaji 'them     trived  for  deilrcyirg   an    in- 
 
 intotbed  ■■       hem,     nocent   man.       The    king, 
 
 their  children^  and  their  who  perhaps  feared  to  op- 
 i'.  lions  had  the     pole  an  unrighteous  decree, 
 
 7-  brqke    v  hich  all  the  prefidents  of  the 
 
 ccs  or    kingdom^    the  governors ^    the 
 
 princes, 
 
E.  P.  after    TRINITY.  351 
 
 ever  they  came  at  the  hot-     princes,  the  counfellors,  the  cap- 
 torn  of  the  den.  tains,  that  is,    all  the  great 
 
 officers  of  Mate  had  confult- 
 ed  and  agreed  to,  left  they  fhould  be  provoked  to 
 withdraw  their  allegiance,  while  he  was  yet  fcarce 
 warm  in  his  throne,  if  he  fhould  refufe  to  eftablifh 
 it  ;  much  more  if  he  repealed  the  fentence  of  an  im- 
 mutable law,  and  that  too  in  favour  of  the  man 
 they  hated  and  maligned  ;  yet  is  he  not  afraid  to  do 
 juftice  on  the  guilty  authors  of  fo  villainous  a  fcheme. 
 — Daniel's  miraculous  deliverance  was  a  plain  evi- 
 dence of  their  crime,  and  appeared  a  fufficient  warrant 
 from  Heaven  for  the  juftice  and  manner  of  their  exe- 
 cution. He  rightly  judges  them  worthy  of  death, 
 and  to  be  devoured  of  lions,  who  had  betrayed  an 
 innocent  man  to  die  by  fo  cruel  a  death. — Nor  was 
 there  room  to  extenuate  the  miracle  of  Daniel's  efcape, 
 by  pretending  it  was  owing  to  the  lions  being  fatiated 
 before  with  food  j  their  ravenous  feizure  of  thefe 
 wretched  criminals  and  their  families,  or  ever  they  came 
 to  the  bottom  of  the  den,  proved  at  once  the  protection 
 of  God  over  his  fervant,  in  (hutting  their  mouths 
 that  they  hurt  him  not,  and  his  vengeance  againft 
 his  accufers,  in  permitting  the  lions  to  fatisfy  their 
 hunger  in  devouring  them  fo  greedily. — It  is  not  im- 
 probable, but  that  thefe  enemies  of  Daniel  had  fo 
 concerted  matters  before-hand,  that  the  lions  fhould. 
 be  kept  from  food  for  fome  time,  that  fo  their  hun- 
 ger might  the  more  eagerly  incite  them  to  devour 
 him.  But,  O  the  folly  of  wicked  policy !  O  the 
 juft  judgment  of  God  '  inftead  of  the  prophet,  thoi'e 
 very  men,  who  had  maliciouily  accuied  him,  are 
 made  the  breakfaft  of  the  hungry  lions. — "  Even  fo" 
 (as  archbiftiop  Leighton  °  breaks  out  on  the  refle&ion 
 of  this  extraordinary  acl:  of  divine  retribution)  "  let 
 u  thine   enemies,  perifh,    O  Lord,    and   let  thofe, 
 
 0  Sermon  xi 
 
 "  that 
 
352  Tbe  Nineteenth  SUNDAY         Dan.  6. 
 
 "  that  love  thee,    be  as  trie  fun,  when  he  gotth  forth 
 "  in  his  might." 
 
 Another,  and  much  more 
 glorious  effect  of  Daniel's 
 piety,  and  of  his  worder- 
 ful  deliverance,  was  the  ho- 
 nour it  brought  to  God, 
 and  the  undoubted  teflimo- 
 ny  it  gave  both  to  his  be- 
 ing, as  GOD,  the  living 
 and  true  GOD,  and  to  his 
 fovereign  power  and  unity  : 
 That  he  alone  is  the  fu- 
 preme  everlafling  God,  and 
 bis  kingdom  that  wbicbjba/l  his  Kingdom  that,  which  Jhall 
 not  be  d.JIroyed,  and  bis  do-  not  be  defrayed,  nor  his  Do- 
 minion lhall  be  even  unto     mimon   have  an  end.      That 
 
 he  alone  is  the  Saviour  of 
 men,  to  deliver  and  refcue. 
 He  alone  the  ruler  of  the 
 world,  that  governs,  and, 
 at  his  pleafure,  workethfigns 
 and  wonders  in  Heaven  and 
 in  earth.  —  And  that  he, 
 who  delivered  Daniel  from 
 the  power  of  the  lions,  is 
 'r'rw,  and  in  the  reign  of  that  true,  that  great,  that 
 Cyrus  tbe  Perfmn.  only  GOD.— Thus,    as  the 
 
 holy  archbifhop,  before- 
 mentioned,  defcants  on  this  extraordinary  hi  dory, 
 *'  Man's  wrath  ended  in  God's  praife  ;  fo  that  the 
 "  clofing  of  the  lions  mouths  fpake  louder  to  his 
 "  praife  that  flopped  thtm,  than  if  he  had  flopped 
 "  Daniel's  enemies  in  the  beginning  of  their  wicked 
 "  defign,  and  prevented  their  attempt." — And  thus 
 it  often  happens,  that  the  wrath  of  man  doth  praife 
 thee,    O  God  p  ;  and   the  remainder  of  wrath  thou 
 
 25.  Then  king  Darius 
 wrote  unto  all  people,  noti- 
 ons, and  languages,  that 
 dwell  in  all  tbe  earth  peace 
 be  multiplied  unto  you. 
 
 •2.6,  I  make  a  decree,  that 
 iff  every  dominion  of  my  king- 
 dom, men  tremble  and  fear 
 before  the  God  of  Daniel : 
 for  he  is  the  living  God, 
 and  fledfajl  for  ever,  and 
 
 tbe  end. 
 
 27.  He  deliver eth  and  re- 
 fcueth,  and  beworketh  figns 
 and  wonders  in  Heaven  and 
 in  earth  who  bath  deliver- 
 ed Daniel  from  tbe  power 
 of  tbe   lions. 
 
 28.  So  this  Daniel  pro- 
 fpered  in  the  reign  of  Da 
 
 f  Pf  Ixxvi. 
 
 doft 
 
E.  P.  nfter    TRINITY.  35$ 
 
 doff,  reftrain. — God  fuffers  wicked  men  to  defign, 
 and,  fometimes,  execute  their  malicious  purpofes, 
 that  he  may  bring  a  greater  good  thereout,  even 
 his  own  glory,  and  the  good  of  his  people. — He  re* 
 ftrains  ths  remainder  of  their  wratl^  by  turning  its 
 effects  on  their  own  heads,  that  he  may  vindicate 
 his  providence,  and  anert  his  ju'lice.  The  envious 
 wrath  of  Darnel's  enemies  prevailed  indeed  for  a 
 night,  but  the  firfr,  dawn  of  morning  light  brought 
 an  hymn  of  praife  to  Daniel's  God. — We  obferved 
 before  how  amiable  trite  piety  is,  how  attractive  of 
 the  love  and  affections  of  men.  Eut,  O  how  much 
 more  noble,  more  honourable,  are  its  effects,  when 
 it  lb  far  exalts  a  poor  mortal,  as  to  reftecl  a  glo- 
 ry on  the  great  King  of  Heaven  and  eartii !  —  The 
 God  of  Daniel!  O  amazing  luftre  and  excellence 
 of  piety !  not  only  to  derive  honour  upon  a  true 
 worfhipper  of  God,  but  upon  God  himfelf,  who  re- 
 ceives wot i hip  from  fuch  an  one  as  Daniel  was.  To 
 be  His  GOD,  to  be  ferved  and  adored  by  fo  great, 
 fo  good,  ib  holy  a  man !— If  then  God  vouchfafes 
 to  accept  our  faithful  fervjee,  as  an  honour  done  to 
 him,  how  noble  an  ambition  mu.ft  it  be  to  imitate 
 the  holy  Daniel !  So  to  live,  fo  to  excel  in  all  acts 
 of  righteoufnefs  and  true  holinefs,  that  all,  feeing 
 our  good  works,  may  glorify  our  Father  which  is 
 in  Heaven. — And  Daniel  profpered^  &c.  :  So  ft;  all 
 every  faithful  fervant  of  God.  "  Whatfcev^r  he 
 **  doth,  it  lhall  profper  V — *'  He  that  honoureth 
 "  God,  mail  be  honoured  r  $" — always  of  God,  and 
 "  very  often  of  men. 
 
 <J  Pj\  i.  r   i  Sam   ii.  30. 
 
 Ver.  10.  His  tvindoivs  being  open  )  The  like  practice  we  find  ob- 
 ferved by  Sarah,  the  daughter  of  Raguel,  in  Tobit,  chap.  iii.  ver. 
 ri.  x\ntjhe prayed toivard the  tvindotv,  or,  as  the  Greek  expreffeth 
 it,  <rrplt;  TrJ  SupiJl,  at  the  window  :  And,  we  may  prefume,  for 
 the  fame  devout  reafon.  This  was  the  cuftcm  of  the  Jeius  in  their 
 captivities  and  difperfions.  See  of  this  more  at  large  in  Parker's 
 Bibliotbcca  Biblica,  occafional  Annot.  the  ift,  in  his  appendix  to 
 the  2d.  volume. 
 
 Vol.  IV.  A  a  fhe 
 
354  Me  Twentieth  SUNDAY  Pref. 
 
 the    Twentieth    Sunday    after    TRINITY. 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Joel,  Chap.  H. 
 
 PREFACE. 
 
 C"V  "  H  E  defer ipt ion  of  a  grievous  famine  in  this  and  the 
 I  foregoing  chapter ;  and  the  prophet 's  earneft  exhor- 
 tation to  repentance,  makes  it  very  probable,  what 
 expofitors  conjeclure,  that  this  prophecy  was  written 
 during  the  feven  years  famine,  which  had  been  foretold 
 by  Elifha  (2  Kings  viii.  1.),  and  came  to  pafs  in  the 
 reign  of  Jehorarn  the  wicked  fon  and  fucceffor  of  Je- 
 hofhaphat. 
 
 //  is  re  pref  en  ted  as  one  of  the  for  eft  famines  that  bad 
 happened  in  the  memory  of  man  (the  oldeft  man  alive  be- 
 ing challenged  to  produce  an  inflame  of  the  like,  chap.  i. 
 2.)  //  was  occafioned  chiefly  by  prodigious  [warms  of 
 locufts,  caterpillars,  and  other  infects  and  vermin,  which, 
 like  a  foreign  a  army,  had  invaded  the  country ,  devouring 
 the  fruits  of  the  earth    and  laying  all  wafte  wherever 
 
 a  Probably  from  the  Northern  parts,  becaufe  called  the  Northern 
 army  vei  zo  And  therefore  (ps  St.  Jerotne  notes)  was  the  greater 
 miracle';  becaufe  fiich  infe&s.  ar°  naturally  bred  or  heat,  and  in 
 v  arm  climate".  Air:,  with  refpett  to  the  time  or'  this  prophecy, 
 they  ought  be  a  typical  prediction  an.!  umen  of  the  invafion  by 
 the  CbaLUans,  and  the  devastations  which  they  committed. 
 
 they 
 
Pref.  after     TRINITY.  355 
 
 they  came  ;  as  it  is  eleagntly  deficrihed,  ver.  3.  The 
 land  is  as  the  garden  of  Eden  before  them,  and  behind 
 them  a  defolate  wildernefs. 
 
 But  as  no  Scripture  is  of  any  private  interpretation^ 
 and,  for  that  reafon,  the  whole  of  this  Lejfon  is  fo  mo- 
 delled and  expreffed  by  the  Holy  Ghofi,  as  to  be  of  general 
 uje  and  profit  to  the  Church  in  all  ages,  as  well  as  to  Juit 
 the  times  for  which  it  was  at  firjl  written,  we  may  draw 
 from  it  the  following  infirufiive  obfervations  : 
 
 I.  The  judgments  of  God  are  truly   terrible,  and  trre- 
 Jiflible  :  I  he  fioutefl  of  men  or  nations,  when  in  rebellion 
 
 againfi  their  Maker,  are  not  a  match  for  the  meaneft 
 infetl,  when  armed  by  Divine  jufiice  againfi  them.  No 
 human  means  or  force  can  fave  us  from  his  wrath,  or 
 deliver  us  out  of  his  hands.-— 'Nothing  but  repentance  can 
 open  us  a  way  to  efcape. 
 
 II.  With  what  lively,  yet  tremendous,  eloquence  are 
 the  terrors  of  the  Lord  dij played,  from  the  \ft  to  the 
 1  ith  verfe,  to  awaken   our  fears,  and  withdraw   man 
 
 from  fin  I— How  folemnly  are  the  priefls,  the  mimfters 
 of  the  Lord,  commanded  to  found  an  alarm  of  war 
 againfi  the  wicked !  How  formidable  is  his  day  of 
 coming  to  battle!  How  dreadful  the  appearance  of  his 
 army  !  How  vain  and  infufiicient  all  worldly  helps,  for 
 jhelter  or  defence  ! 
 
 III.  If  the  finner  trufi  to  tbefe  for  refuge,  and 
 firengthen  himfelf  in  his  wickednefs,  the  judgments  of 
 Godfhall  prove  a  devouring  fire  to  confume  his  flrongefl 
 holds. — If  he  attempt  to  fecure  himfelf  by  flight,  thefe9 
 like  jwift  horfemen,  will  Joon  overtake  him.— If  he 
 flatter  himfelf  with  hope,  and  pre  fume  to  make  afiand, 
 thefe,  like  rattling  chariots  from  an  advanced  ground^ 
 from  the  tops  of  the  mountains,  Jball,  with  violence \ 
 rufh  upon  him,  and  break  his  clofefis  ranks.— If  he  place 
 his  confidence  in  wealth  and  power,  thoje  fenced  cities 
 and  walled  towns  cf  worldly  men  i»,  this  army  of  God  floafi 
 take  the  firongefi  munitions  without  a  fiege  •,  JJmII  mount 
 
 b  $n  Prov  x.  15: 
 
 A  a  %  'with 
 
356  The  Twentieth  SUNDAY  Pref. 
 
 with  eafe  the  highefi  walls,  and  fhall  not  break  their 
 ranks. 
 
 IV.  If  the  obftinate  firmer  ftill  refufe  to  capitulate, 
 ftiil  ft  and  in  defiance,  and  maintain  the  fight,  his  keenefl 
 weapons  fhall  loofe  their  edge,  and  fail  him.  But  every 
 out  of  G;d's  hofi  Jhall  prove  victorious  and  invulnerable  : 
 Though  they  fail  upon  the  fvvord,  they  (hall  not  be 
 wounded. 
 
 V.  If  by  artifice  and  policy  (the  windings  and  turn- 
 ings, the  fecret  and  hidden  retreats,  of  worldly  wifdom) 
 the  Jtnner  hope  to  conceal  himfelf,  and  elude  the  minijlers 
 of  Divine  vengeance,  no  walls,  no  houfe,  no  lurking  re- 
 cefjes,  in  this   his    city  of  refuge,  fhall  be  impervious  to 
 
 to  their  fearch. They  fhall  run  to  and  fro  in  the 
 
 city,  they  fhall  run  upon  the  wall,  they  fhall  climb 
 up  upon  thehoufes,  they  .(hall  enter  in  at  the  windows 
 like  a  thief. 
 
 VI.  Tea,  when  all  his  own  efforts  have  failed  him^ 
 had  the  finner  interefi  enough  to  engage  all  the  powers  on 
 earth  on  his  fide,  could  he  unite  the  whole  world  in  a 
 confederacy  to  off  ft  him,  thofe  auxiliaries  Jhould  yield 
 him  no  manner  of  fuccour  or  defence-,  for  the  earth  it- 
 felf  fhall  quake  for  fear,  when  the  Lord's  army  pall 
 appear. 
 
 VII.  If  ftill  he  remain  obdurate,  and  even  yet  refufe  to 
 yield ;  but,  when  all  earthly  hope  is  gone,  he  then  think 
 to  fly  to  heaven  for  help  (this  being  generally  the  laft  refort 
 of  wicked  men),  and,  by  hypocritical  prayers  and  tearsy 
 hope  to  avert  the  judgments  of  God,  which  are  pointed 
 againft  him  ,  if,  with  the  ancient  idolaters,  hefeektoap- 
 ■peafe  Divine  wrath  by  facrfices  to  the  fun,  the  moon, 
 and  hoft  of  heaven  ;  or,  with  our  modern  ones,  pour 
 cut  prayers  and  vows  to  faints  and  angels  ;  his  hopes  of 
 relief  Jhall  prove  as  vainH  as  his  devotions  are  fuperjti- 
 tious  ;  for,  in/lead  of  affording  any  aid  to  the  enemy  of 
 God,  the  very  heavens  fhall  cremble  at  his  prefence,  the 
 fun  and  the  moon  fhall  be  dark,  and  the  ftars  fhall 
 withdraw  their  light ;    there  fa  all  be  neither  help  nor 
 
 comfort 
 
Pref.  after      TRINITY.  357 
 
 comfort  from  thence ,  no  not  fo  much  as  the  light  of  a 
 far ,  the  leaf  glimpfe  of  hope,  to  fupport  his  drooping 
 foul. 
 
 Let  all  thofe  confider  thefe  things,  who  fill  hold  out 
 againft  all  the  offers  of  grace ;  who,  in  the  time  of 
 health  and  profperity,  turn  a  deaf  ear  to  the  repeated 
 calls  of  God's  Holy  Spirit ;  who  defpfe  the  riches  of  his 
 mercy  and  goodnefs,  which  fhould  lead  them  to  repent- 
 ance.— And  may  we  all  learn  from  hence,  that  he  will 
 not  always  frive  with  man :  That  he  is  juft  and  holy,  as 
 well  as  gracious  ;  that  he  is  flrong,  as  well  as  patient ; 
 almighty,  as  well  as  mofi  merciful ;  a  righteous  andfevere 
 judge,  as  well  as  a  tender  and  compafonate  father  : — 
 That  he  has  bent  his  bow,  and  made  it  ready,  againft 
 thofe  who  provoke  him  every  day :  That  he  has  ftnpes 
 and  fco urges  for  the  backs  of  fools ;  indignation  and 
 wrath,  tribulation  and  anguifh,  for  thofe  ftubborn  and 
 dif obedient  children,  whom  no  favours  can  reclaim,  no 
 indulgence  work   upon,  no  forbearance   can  reform,    nor 
 
 promifes    engage. In  a  word,    thofe  whom  neither 
 
 means  of  grace,  nor  hopes  of  glory,  can  excite  to 
 their  duty,  or  win  to  repentance,  Juftice  mufl,  and 
 will,  deflroy. 
 
 Neverthelefs,  whom  judgment  has  already  taken  hold 
 of,  and  God  has  begun  to  chaflife,  they  are  not  to 
 defpair ;  becaufe  fuch  a  fcourge  is  ml  a  correction  only, 
 but  a  call  to  repentance  ;  that  fo  iniquity  may  not  be  their 
 ruin. 
 
 A  a  3  The 
 
358         The   Twentieth    SUNDAY  Joel  z 
 
 The   Twentieth    Sunday    after    TRINITY. 
 
 Proper   LefFon   for   Morning  Prayer. 
 
 Joel,   Chap.  ii. 
 
 A  call  to  repentance :  'The  method  prefcribed. 
 Apromifeof  mercy  ;  and  of  the  Holy  Spirit. 
 
 I.  J^LOW ye  the  trumpet 
 in  Ziofi,  and  found 
 an  alarm  in  my  holy  moun- 
 tain: let  all  the  inhabitants 
 o f  the  land  tremble :  for  the 
 day  of  the  LORD  cometh, 
 for  it  is  nigh  at  hand , 
 
 2.  A  day  of  darknef  and 
 ofgloo?ninejs,  a  day  oj  clouds 
 end  of  thick  darknefs,  as  the 
 morning  fpread  upon  the 
 mountains  :  a  great  people 
 and  aflrong,  there  hath  not 
 been  ever  the  like,  neither 
 flail  be  any  more  after  it, 
 even  to  the  years  of  many 
 generations. 
 
 with  them  for  their  fins 
 
 Y  the  law  and  institution 
 of  trumpets  (Num.  x.) 
 we  there  learn  the  feveral 
 ufes  of  them  ;  namely,  to 
 proclaim  war,  to  call  the 
 aiTeimbly,  &c.  The  firft 
 fecms  to  be  intended  here  ; 
 and  the  latter  in  the  15th 
 verfe  of  this  chapter. — Here 
 God  commands  the  priefts 
 and  levites  to  blow  the 
 trumpet,  and  found  an  alarm 
 in  his  holy  mountain,  that  all 
 the  inhabitants  of  the  land 
 might  have  due  notice,  and 
 timely  warning,  of  the  ap- 
 proaching war,  which  God 
 himfelfwas  about  to  wage 
 That  his  army,  a  great  peo- 
 
 ple and  a  firong,  and  infinite  number  of  locufts,  palmer 
 worms,  &c.  were  already  upon  the  wing,  had  al- 
 ready invaded  their  borders,  and  the  day  of  battle 
 was  nxed  ;  a  day  of  darknefs  and  of  gloominefs9  a  day 
 of  clouds  and  of  thick  darknefs,  as  the  morning  fpread 
 irpon  the  mountains  ;  —  as  dark  and  as  terrible  as  that 
 day  appeared  to  the  camp  of  Ifrael,  when  God  de- 
 fended  upon   Mount  Sinai,    (Exod.  xix.  ?6,  &c.) 
 
 which 
 
JVL  P.  after    TRINITY.  3$9 
 
 which  made  all  the  people,  and  even  the  mount,  yea, 
 Mofes  himfelf,  to  tremble  and  quake  exceedingly. — . 
 Learn  we  hence,  not  only  that  the  judgments  or  God 
 are  truly  terrible,  always  at  hand,  and  ever  ready  to 
 fall  upon  the  wicked  ;  but  withal,  for  our  comfort, 
 that  he  never  ftrikes  without  a  previous  warning 
 that  he  never  will  furprize  us  in  our  fins  ;  but,  by 
 his  minifters,  by  the  filver  trumpet  of  his  word,  he 
 gives  fair  warning  of  the  danger,  and  timely  notice 
 to  prepare  for  battle,  or  to  fue  for  peace. — Revere 
 we  therefore  his  juftice,  and  adore  his  goodnefs  ; 
 tremble  at  his  judgments,  and  embrace  his  mercy. — ■ 
 His  terrors  are  briefly  defigncd  to  point  us  out  the 
 way  to  efcape  :  He  comes  not  now  to  deftroy,  but 
 to  fave. 
 
 As  the  Divine  judgments 
 are  moll  dreadful,  fo  are 
 they  irrefiftible,  to  all  thole 
 who  prefume  to  Hand  out 
 againft  them  by  a  wilful  im- 
 penitence ;  to  ail  who  dare 
 to  contend  with  God,  and 
 Itrengthen  themfelves  in 
 their  fins  by    an   hardened 
 
 3.  Afire  devour eth  before 
 them,  and  behind  them  a 
 fame,  burneth  :  the  land  is 
 as  the  garden  of  Eden  before 
 them,  and  behind  them  a 
 deflate  ivi'dernefs ,yea,and 
 nothing  full  efcape  them. 
 
 infidelity. 
 
 4.  The  appearance  of 
 them  is  as  the  appearance  of 
 horfesy  and  as  horfemen,fo 
 
 fijall  they  run. 
 
 5.  Like  the  no  if e  of  cha- 
 riots on  the  tops  of  moun- 
 tains fhall  they  leap,  like  the 
 noife  of  a  fame  of  fire  that 
 devoureth  the  flubble,  as  a 
 
 filrong  people fet  in  battle- 
 array, 
 
 A  a 
 
 —  As  borfes,  to  break 
 their  ranks,  if  they  op  pole  ; 
 —  To  overtake  them,  if 
 they   fly. 
 
 When  the  terrors  of  con- 
 fcience  take  hold  of  tne 
 guilty  (inner,  and  ail  his 
 crimes  ftand  in  full  view  be- 
 fore him,  like  an  army  of 
 chariots  on  the  top  of  a  moun- 
 tain, and  a  battle  in  array  on 
 
 a  riling 
 
people  pall  be  much  pained  i 
 all  faces  pall  gather  black- 
 nefsy 
 
 7-  They  Jhall  rvn  like 
 mighty  men,  they  pal!  climb 
 the  -wall  like  men  of  wary 
 fnd  they  Jhall  march  every 
 one  on  his  ways,  and  they 
 /hall  not  break  their  ranks. 
 
 8.  Neither  Jhall  one  tbruft 
 another,  they  jhall  walk 
 every  one  in  bis  path  :  and 
 when  they  fall  upon  the 
 [•■word,  they  pall  not  be 
 "wounded. 
 
 9.  They  fall  run  to  and 
 fro  in  the  city  :  they  fall 
 run  upon  the  wall,  they  fall 
 
 g6p  Ihe  Twentieth  SUNDAY  Joel  2. 
 
 6.  Before  their  face  the     a  rifing  ground,    what  can 
 
 be  more  terrifying  and  con- 
 founding  than  fuch  a  pro- 
 (p?£\  !  How  many  thouiand 
 fears  to  fill  his  fottl  with  hor- 
 ror and  amazement !  What 
 anguifh  to  torture,  what 
 clamours  of  conference  to 
 diftract,  every  faculty  of  his 
 mind  !  How  vain,  at  that 
 time,  are  all  the  amufements 
 of  fenfe!  How  unable  the 
 eyes,  the  ears,  thole  avenues 
 and  windows  of  the  foul, 
 which  uftd  to  let  in  fin  like  a 
 tbirf,  how  unable  are  they 
 to  keep  out  vengeance  and 
 defpair!  The  tongue,  which 
 had  fharpned  itfelf  like  a 
 climb  upon  the  houfes  :  they  /word,  and  boafted  mighty 
 Jhall  enter  in  at  the  win-  things,  can  now  make  no 
 dows  like  a  thief  impreflion,    nor    turn  away 
 
 one    of   the  lead   of    thefe 
 krvants  of  Divinejuftice. 
 
 In     every    firiner,    when 
 
 overtaken  by  Divine  ven- 
 geance, is  acled  a  prelude 
 of  the  great  and  terrible  day 
 of  the  Lord  :  —  His  earth, 
 which  he  delighted  in,  his 
 heaven  of  fenfual  joy,  his 
 fun,  and  moon,  and  Jlars,  all 
 his  whole  world,  with  its 
 perifhing  furniture  of  fenfible 
 enjoyments,  fhail  be  dif- 
 folved  and  come  to  nought. 
 —  His  body,  the  earthly 
 frame  which  allured  him  firft 
 to  fin,  mall  then  be  com- 
 pelled 
 
 I  o.  The  earth  fall  quake 
 befre   them,    the    heavens 
 
 jhall  tremble,  thejun  and  ihe 
 moon  fall  be  dark,  and  the 
 
 fars  jhall  withdraw  their 
 
 pining. 
 
 11.  And  the  LORD 
 
 fall  utter  his  voice  before 
 his  army  :  for  his  camp  is 
 very  great :  for  he  is  prong 
 that  executeih  his  word, for 
 the  day    of  the  LORD  is 
 
 great,  and  very  terrible, and 
 
 ibbq  can  abide  it. 
 
M  P.  after     TRINITY.  361 
 
 .pel led  to  feel  and  quake  at  the  wrath  of  an  incenfed 
 God.  His  reafon,  that  heavenly  ray,  which  fuffered 
 itfelf  to  be  betrayed  by  the  pleasures  of  fenfe,  fhali 
 confefs  its  guilt,  and  tremble.  All.  within,  and  all 
 without,  mall  be  full  of  mifery  and  woe  :  The  whole 
 man  fhall  undergo  a  general  convulfion  -,  —  no  help, 
 no  hope,  no  comfort  no  remedy,  —  from  any  thing, 
 but  a  fmcere  repentance ! 
 
 Here  follows  the  prefcrip- 
 
 12.  Therefore  alfo  now     tion  of  repentance,  with  the 
 
 faith  the  LORD,  turn  ye     proper  method  and  regimen 
 
 even  to  me  with  all  your     of  it,  as  the  only  means  for 
 
 heart,  and  with fajling,and      efcaping   the  juft  judgment 
 
 with  weeping,  a?i4  with  of  God.  —  The  heart  is  the 
 mourning.  feat  of  the   affections,    the 
 
 main  fpring  of  the  human 
 will,  which  influences  and  gives  motion  to  every  fa- 
 culty of  the  mind,  as  well  as  to  every  member  of  the 
 body  ;  fothat  the  whole  man  may  be  truly  faid  to  be  in 
 the  heart  ;  and  St.  Peter  be  allowed  to  fpeak  very  pro- 
 perly, when  he  calls  the  true  chriftian,  "  the  hidden 
 "  man  of  the  heart  V — "  Give  me  thy  hearts"  faith 
 God  ;  that  is,  thy  whole  felf.  The  true  penitent 
 therefore  mult  begin  with  the  heart,  and  Co  tarn  the 
 whole  ftream  and  bent  of  his  affections  towards  God  ■, 
 
 or  it  will  avail  him  nothing. Except  the  conver- 
 
 fion  begin  there,  be  the  outward  expreflions  of  re* 
 pentance  never  fo  folemn  and  forrowfui,  the  man  is 
 ftill  the  fame  he  was  :  'Tis  cowardice,  'tis  ilavifh 
 dread  of  puniihment,  'tis  hypocrify,  it  is  not  repent- 
 ance.— But,  as  the  whole  man  coniiits  of  a  body  and 
 a  foul,  repentance  muft  extend  to  both.  Both  thele 
 have  finned,  and  both  muft  fubmit  to  their  refpective 
 penance,  and  the  proper  medicines  for  their  cure.  If 
 the  inner  man  endure  the  operations  of  compunction, 
 and  a  wounded  fpirit,  the  outward  man  muft  not  de- 
 cline its  appointed  difcipline  of  mortification,  which 
 
 0  1  Pet.  iii.  6.  c  Prov.  xxiii.  24. 
 
 God 
 
362  The  Twentieth  SUNDAY  Joel  2. 
 
 God  himfelf  has  here  prefcribed,  of  fajling,  weeping, 
 and  mourning.— -If  either  the  foul  or  body  be  wanting 
 to  their  proper  part,  there  is  too  much  reafon  to 
 fufpe<ft,  that  all  the  heart  is  not  yet  turned  to  God  ; 
 that  our  converfion  is  too  partial,  our  repentance  too 
 deficient  and  imperfect,  to  fecure  a  pardon; 
 
 The  ufual  ex  predion  of 
 13.  And  rent 'your  heart ,  great  mourning  among  the 
 and  not  your  garments,  and  Jews,  was  to  rend  the  gar- 
 turn  unto  the  LORD  your  ment :  And  it  here  means 
 God:  for  be\s  gracious  and  the  mere  form  and  external 
 merciful, flow  to  anger,  and  circumflances,  or  acts  of 
 of  great  kindnefs,  and  re-  penitential  forrow.  —  This 
 pentetb  him  of  the  evil.  feems  to  be  forbidden   here  ; 
 
 or,  at  leaft,  difpenfed  withal : 
 But  it  is  only  comparatively  fo  ;  being  as  much  as  to 
 fay,  Rent  not  your  garments  at  all,  in  comparifon  of 
 the  heart. — The  chief  and  eflentkl  fymptom  of  true 
 repentance,  which  God  regards,  is  a  broken  and 
 contrite  heart.  —  The  outward  forms  of  humiliation 
 he  may  difpenfe  with,  but  no  where  abfolutely  re- 
 jects :  But  the  want  of  inward  remorfe,  of  a  troubled 
 jpirir,  and  a  wounded  conference,  he  never  will  ad- 
 mit of.  This  is  indifpenfably  necefTary,  and  this 
 will  certainly  be  accepted,  tho'  the  other  be  omitted. 
 — Or  we  may  underlland  it,  with  refpecl:  to  the  rule 
 cf  order,  which  is  to  be  obferved  in  the  exercife  of 
 repentance  ;  and  then  it  is  as  much  as  to  fay,  Rent, 
 firi'v,  your  hearts  :  Let  penitence  begin  from  within, 
 ;:  \  the  ax  be  laid  to  the  roof  of  the  tree;  the  firft 
 blx>W  rpiift  be  ftruck  there,  even  at  the  heart,  where 
 fin  has  taken  root ;  and  then  all  its  branches,  and 
 outward  effects,  will  foon  fall,  and  die  away,  of 
 courfc. — Or  if  me  underftand  it  according  to  the  rule 
 of  concomitance  (and  this  fenfe  feems  here  to  be  the 
 moft  proper,  as  well  as  icoft  agreeable  to  the  Scrip- 
 tural ftile),  it  then  teaches  us  to  rent  our  hearts,  and 
 not  our  garments  only  ;  in  the  fame  fenfe  as  that  noted 
 faying  of  God,  "  I  will  have  mercy,    and  not  facri- 
 
 tl  fice5" 
 
M.  P.  after    TRINITY.  363 
 
 "  fice  •/'  that  is,  not  facrifice  only. — To  complete  a 
 true  repentance,  the  whole  man  (as  we  before  ob- 
 ferved)  muft  concur  :  His  foul,  by  his  affe&ions  and 
 will;  his  body,  which  is  the  garment  of  the  foul,  in 
 outward  and  fui  table  expreiTions.  So  that  we  may 
 well  apply  our  Lord's  words  to  this  doctrine  alfo, 
 "  Lo,  thefe  things  ought  we  to  do  (if  we  be  truly 
 a  penitent)  and  not  to  leave  the  other  undone." — 
 Inward  contrition  is  fufficient  to  approve  the  fin- 
 cerity  of  our  heart  to  God  :  External  forms  are  as 
 neceifary  to  fatisfy  the  Church*  The  firft  is  effectual 
 for  pardon,  the  latter  for  example.  The  firft  proves 
 our  own  converfion  ;  the  other  may  ferve  to  pro- 
 duce repentance  in  others.  Both  therefore  are  beft 
 together;  and  confequently  we  may  be  allured,  both 
 are  here  required. 
 
 In  the  preceding  verfe  the 
 
 14.  Who  knoweth  if  Be     prophet    allures     us,     that 
 
 will  return  and  repent,  and     "    God  is  gracious  and  mer- 
 
 Jeave  a  bleffing  behind  him,      u   ciful,   flow  to    anger,    and 
 
 even  a  meat-offering,  and  "  of  great  kindneis,  and  re- 
 a  drink-offering,  unto  the  "  penteth  him  of  the  evil :" 
 LORD  your  God  ?  But  here  he  fpeaks  with  a 
 
 kind  of  uncertainty  and 
 fufpence, — Who  knoweth  if  he  will  return  and  repent  ? 
 &c. — O  my  God,  it  is  infallibly  true,  that  thou,  in 
 thyfelf,  art  ever  and  abfolutely  good  and  gracious ; 
 ever  ready  to  receive  and  pardon  ail  returning  tin- 
 ners. Faith  doth  not,  muft  not,  doubt  of  this:  For- 
 givenefs  of  fin  is  one  of  the  articles  of  our  Creed, 
 which  we  are  bound  to  believe  ;  and,  "  Thy  mercy 
 "  endureth  for  ever d,"  is  the  fweeteft  of  ail  the  fongs 
 of  the  fweet  finger  of  lfraei — Bm.  when  we  look 
 upon  ourfelves,  and  caft  our  eyes  upon  our  own  un- 
 worthinefs,  then  are  we  forced  to  cry  out,  Who  know- 
 eth if  thou  wih  return  and  repent  of  thine  anger  againft 
 us  ?  For  who  can  fay,  "  I  have  made  my  heart  clean, 
 
 d  Pf.  cxxxviL 
 
 "  lam 
 
364  ?i*  Twentieth  SUNDAY  Joel  2. 
 
 "  I  am  pure  from  my  fin  ?" — So  that  while  we  look 
 up  to  God,  we  are  fall  of  hope  •,  when  we  look  on 
 ourfelvcs,  we  cannot  but  fear. — O  gracious  Lord  !  fo 
 palliateour  fears  with  afenfe  of  thy  goodnefs,  that  we 
 may  not  defpair  ;  fo  temper  our  faith  with  humility, 
 that  we  may  not  prefume. 
 
 But  what  is  this  blejjhig  that  hepromifes  to  leave  be- 
 hind him  ?  What  is  this  meat-offering  and  drink-offering 
 unto  the  Lord  our  God  ?  —  In  the  foregoing  chapter 
 (ver.  9.)  it  is  mentioned  as  the  moft  grievous  circum- 
 ilance  of  the  famine  there  defcribed,  that  the  meat- 
 cfferingand  the  dink-offering  were  cut  off  from  the 
 houfe  of  the  Lord.  Not  only  the  food  of  the  body, 
 but  the  food  of  the  foul,  was  taken  away ;  the  very 
 means  of  grace,  the  offerings  to  be  made  for  the 
 atonement  of  thofevery  fins  which  had  provoked  Al- 
 mighty God,  were  ceafed,  and  could  no  longer  be 
 fnrnifhed  for  the  fervice  of  the  temple,  by  reafon  of 
 the  extreme  famine. — Sad  effects  of  fin  !  which  not 
 only  pulls  down  on  our  heads  the  juft  feverities  of 
 Divine  vengeance,  but  at  the  fame  time,  flops  all 
 the  currents  and  avenues  of  mercy. — Yet  flill  repent- 
 ance lets  all  even  between  our  God  and  us. — If  man 
 repent,  God  will  repent  alfo. — In  this  he  is  willing 
 we  fhould  fet  him  a  rule,  and  prefcribe  him  a  law  : 
 He  fubmits,  nay,  waits,  with  a  longing  defire,  to 
 follow  our  example.  Repentance  (I  had  almofl  faid) 
 is  ftronger  than  omnipotence  ;  it  conquers  and  dif- 
 arms  Almighty  power,  wrefts  the  thunder  out  of  his 
 hand,  and,  like  Jac -oh  wreftling  with  the  angel  %  will 
 not  let  him  go  till  he  beftow  a  blefling. — The  bleffing 
 here  fpoken  of  by  the  prophet  to  the  Jews,  was  the 
 bleffing  of  the  letter,  the  temporal  blefling  of  corn 
 and  wine,  which  had  been  intercepted  by  the  famine. 
 But,  to  us  Chriftians,  the  bleffing,  which  the  Lord 
 leaves  behind  him,  when  he  comes  to  meet  and  receive 
 a  returning  penitent,  ishimfeif,  in  the  mofl  comfort- 
 
 c  Gen.  sxxii. 
 
 able 
 
M.  P.  after    TRINITY.  st- 
 
 able facrament  of  his  own  mod  precious  body  and 
 blood.  This  facred  memorial  of  his  parRon  the 
 blefled  Jfsus  left  behind  him,  to  be  the  (landing  pledge 
 of  his  mercy,  and  the  continual  food  of  our  fouls ; 
 which  no  famine,  but  one  of  our  own  making,  can 
 cut  off  from  us.  His  flefti  is  meat  indeed,  and  his 
 blood  is  drink  indeed  ;  and  this  meat-offering  and 
 drink-offering  unto  the  Lord  our  God,  is  a  feafl  indeed, 
 and  a  Welling  indeed ! 
 
 The  fecond  ufe  of  the 
 trumpet  in  Zion,  was  to  af- 
 femble  the  congregation  up- 
 on folemn  occaiions,  to  the 
 houfe  of  God.  The  occa- 
 fion  here  Signified,  is  to  foj 
 lemnize  afa/l. — As  their  fin^ 
 and  its  punishment,  was  nati- 
 onal, extending  to  all  ranks 
 and  degrees  of  people,  the 
 repentance  and  humiliation 
 was  to  be  as  extenfive  and 
 general.  All  are  fummon- 
 ed  j  none  exempted  :  The 
 elders,  to  bewail  and  chaftife 
 themfelves  for  fuffering  im- 
 piety, cthro'  their  negled  of 
 LORD,  and  give  not  thine     difcipline,  or   example,    to 
 
 heritage  to  reproach  ;  that      grow  to   fuch  a  head  :    The 
 
 children,  to  lament  the  fins 
 and  offences  of  their  youth  : 
 The  very  infants  and  Hick- 
 lings,  to  be  kept  for  a  while 
 from  their  mothers  breafts, 
 that  fo  their  tender  and  innocent  voices  mixino-  with 
 the  general  cry,  might  the  more  effedually  move  pity 
 and  companion  in  their  heavenly  Father:— The  bride- 
 groom  and  his  bride  are  to  intermit  their  lawful  and 
 allowed  comforts,  in  order  to  atone  for  the  abufe  of 
 former  bleffings,  and  pimifh  themfelves  for  every  un- 
 lawful 
 
 15.  Blow  the  trumpet  in 
 Zion,fanflify  afajl,  call  a 
 folemn  ajfembly. 
 
 1 6.  Gather  the  people  : 
 fanclijy  the  congregation  : 
 ajfemble  the  elders  :  gather 
 the  children,  and  thoje  that 
 fuck  the  breafls  :  let  the 
 bridegroom  go  forth  of  his 
 chamber,  and  the  bride  out 
 of  her  clofet. 
 
 17.  Let  the  priefs,  the 
 minifcrs  of  the  LO  R  D, 
 •weep  between  the  porch  and 
 the  altar,  and  let  them 
 fay,  Spare   thy   people,  O 
 
 the  heathen  fjould  rule  over 
 them :  whereforeJJjould  {hey 
 fay  among  the  people,  Where 
 "is  their  God  ? 
 
366  toe  Twentieth  SUNDAY  Joel  2. 
 
 lawful  pleafure  ■,  iubmi'tting  to  a  lbort  divorce,  "  by 
 <c  content,  for  a  time,   that  thty  might  give  them- 
 "  felves  to  falling  and   prayer f."  —  Above  all,  the 
 priejls,  the  mmijiers  of  the  Lord,  are  called  upon,  to 
 weep  between  the  porch  and  the  altar ;  that   is,  at   the 
 bottom  of  the  temple,  as    penitents,    ftandir.g  afar 
 off,  not  daring  to  approach  to  the  more  holy   place, 
 and  here  to  offer  up  their  tears,  and  the  tears  of  the 
 people,  as  the  only  proper  and  rrofl  propitiatory   fa- 
 crifice  to  God  on  this  mournful  and  penitential  occa- 
 fion. — Tears  and  fighs  are  indeed  the  mod  eloquent 
 language  of  religious  forrow,  the  beft  expreflionS  of 
 our  love    to  God,  and  our  concern  for  fin. —  "  God, 
 "  faith  the  Pfalmift,    hath  heard  the  voice  of  my 
 "  weeping  s." — But  when  the  humiliation  is  public, 
 when  we  are  called  to  go  forth  of  our   chambers,  to 
 leave  our  clofets,  and  afiembie  in  the  congregation  ; 
 our  devotion  muft  then  be  regulated  by  fome  outward 
 appointed  form,  and  join   in    fuch  folemn  acts  and 
 prayers  as  may  beft  aniwer  the  defign  of  the  day,  pre- 
 ferve   decency  and    order,  and,   by  the  gravity  and 
 uniformity  of  our  behaviour,    prove,  at  once,    our 
 profound  iubmifiion  to  the  juftice  and  majefty  of  God, 
 and  our  mutual  affection  and    fympathy  for    each 
 other,  as  fellow-fmners,  and  fellow- fufferers. 
 
 Jealoufy  is  a  fure   fign, 
 
 i8.Tbenwill the  LORD     and   one   of  .the    ftrongeft 
 
 •  be  jealous  for  his  land,  and     effects  of  love  :    It  is  denned 
 
 pity  his  people.  to  be,    "  a   fear  of  lofing 
 
 tc  what  we  think  a  good  •" 
 and  is  either  good  or  bad,  according  to  the  object  or 
 motive  of  the  defire.  —  When  it  looks  upon  real 
 worth  in  another  as  a  rival,  and  as  injurious  to  fome 
 private  good,  it  is  then  mere  envy,  and  the  very  ruft  h 
 of  felf-iove,  the  quintelTence  of  evil,  called   by  our 
 
 f   !   Cor.  vii    5.  e  Pf  vl  8. 
 
 k  Erugo  mera,  fuccus  nigra  rubiginis. Hsr. 
 
 Lord. 
 
 '  v. 
 
M.  P.  after    TRINITY.  367 
 
 Lord,    an  "  evil  eye  l,"  and  cannot  be  in  GO  D,  or 
 in  good  men.— But  when   the  good  of  othtrs  is  the 
 objeft,     and    true    love  the   motive,     of   concern, 
 jealoufy  is  then  a  noble  and  generous  paffion,  whether 
 it  fufpeft  the  fidelity,  or  apprehend  the  intereft  and 
 fafety,  of  the  objed'  beloved,  to  be  iri  danger;  and, 
 in  this  cafe,  can  only  trefpafs  in  the  degree.     A  de- 
 fect herein  betrays  a  want  of  love;    and  jealoufy  in 
 excefs,    is  "the   rage  of  a  man  V    and  the  injured 
 lover's  hell— But  when  it  is  kept  within  due  bounds, 
 as  well  as  excited  by  a  juft  caufe,  it  is  laudable  in  a 
 good  man,    and  not  unworthy  of  being  afenbed  to 
 God.     Here,  and  in  many  other  places  of  his  word, 
 he  has  not  difdained    to    declare    himfelf  a  jealous 
 God  K     As   the  hulband  of   his  Church,    as   <•  the 
 "  lover  of  fouls  m,  he  is  not  aihamed  to  own  himfelf 
 jealous  of  and  for  his  people  ;  jealous  of  them,,  left 
 they  mould   foriake  their   own  mercy,  by  foraKing 
 his  love  ;  jealous  for  them  when  in  danger  from  ene- 
 mies, left  thefe  fhould  triumph  in   their  ruin,  and 
 blafpheme  his  power  •    left  they  [his  people]  mould 
 defpair  of  mercy,  and  fufped  his  love  — Tnerefore 
 will  the  Lord  be  jealous  for  bis  land  _  and  pity  bis  people, 
 —If  our  love  fail  not,  his  never  will. 
 
 If  the  Lord  removed  the 
 
 19.  Tea,  the  LORD  plagues  from  Pharaoh,  upon 
 will 'anfvuer  and fay  unto  his  his  bare  profeffion  of  re- 
 people,  Behold,  I  will  fend  pentance,  and  lpared  the 
 you  corn,  and  wine,  and  oil  wicked  Ah  ah,  on  an  outward 
 andyejhallbe fatisfedthere-  (hew  of  humiliation,  how 
 with :  and  I  will  no  more  mueh  more  will  he  fave  his 
 make  you  a  reproach  among  people,  when  they  turn  to 
 the  heathen.  him    with  all  their  hearts,, 
 
 20.  But  I  will  remove    and  with  fifing,  and    with 
 far  off  from  you  the  northen     weeping,    and    with   mourn- 
 
 army,  and  will  drive  him     iug ;   that    is,  with    all     the 
 
 »  Mat.  xx  1 5,  k  Frov.  vi  34.  J  If*.  Kv.  5>  &c* 
 
 »  fVifd.  xi  26.  ,, 
 
 figns 
 
a  68  The    Twentieth  SUNDAY         JceL  2 
 
 into  aland  barren  and defo-  figns  and  qualifications  of 
 late,  with  his  face  toward    true  repentance  (ver.  13.) — 
 
 the  eafl-fea,  and  his  hinder  It  avails  little  to  adjllft  the 
 part  towards  the utmcflfea;  dlfputes  of  commentators 
 and  his  jl ink  flmll  come  up,  concerning  what  is  meant 
 and  his  ill  favour  Jh  all  come  by  the  Northern  army  \  or 
 up,  becaufe  be  hath  done  what,  by  its  poftuie  between 
 great  things.  the  eajl  fea,  and   the  utmojl 
 
 Jea.  'Tis  of  more  ufe  to 
 fearch  cut  the  fpi ritual  fenfe  and  meaning. —  The*- 
 North,  we  know,  is  the  dark  quarter  of  the  heavens, 
 and  therefore  a  proper  emblem  of  the  kingdom  of 
 darknefs.  This  myftical  fenfe  the  Scriptures  feem  to 
 favour  n :  Hence  we  are  fo  often  told  of  evil  from  the 
 North;  that  the  evil  which  was  to  be  brought  upon 
 Jerufalem  for  their  fins,  "  appeared  from  the  North  " 
 and  here,  the  Northern  army. — This  evil,  and  this 
 army  from  the  North,  that  is,  from  the  evil  one,  and 
 the  powers  of 'darknefs,  are  our  declared  inveterate 
 enemies,  ever  ready  to  invade,  .to  lead  us  away  cap- 
 tive, and  to  deflroy. — But  nothing  can  give  thefe  our 
 mortal  enemies  an  advantage  againft  us,  but  our 
 fins :  Thefe  deprive  us  of  our  defence,  and  of  our 
 ftrength,  by  depriving  us  of  the  favour  and  pro- 
 tection of  God.  But  true  repentance,  and  forfaking 
 our  fins,  turns  our  captivity  again,  and  faves  us  from 
 our  enemies  and  from  the  hands  of  all  that  hate  us. 
 So  that  our  merciful  God  will  not  only  be  reconciled, 
 and  admit  us  to  pardon,  but  comfort  us  for  .the 
 time  wherein  we  have  fuffered  adveriity  :  He  will  re- 
 move far  off  from  us  the  Northern  army,  thofe  im- 
 placable enemies  of  our  fouls,  and  refiore  our  corn7 
 and  wine,  and  oil,  the  benefits  and  advantages  which, 
 by  our  fins,  we  had  forfeited  and  loft.  ° 
 
 And  his  Jlink  fljall  come  up,  and  his  ill  favour  fball  come 
 up,  becaufe  he  hath  done  great  things. ~\  The  more  the 
 foul  hath  been  defiled  with  fin,  the  greater  will  her 
 
 n  See  Jer.  i.  13.  &  ch.  vi,  ver.  1,  22,  &c* 
 
 abhorrence 
 
M.  P.  after    TRINITY.  s69 
 
 abhorrence  and  deteftation  of  it  be,  xrhen  fhe  repents 
 — If  (as  our  Lord  fpeaks)  the  penitent  will  love 
 much,  to  whom  much  is  forgiven  • ;  it  is  as  true,  he 
 will  hate  much  alfo.  He  will  love  God,  for  the 
 tendernefs  of  his  mercy;  he  will  love  virtue*  for  its 
 excellence  and  beauty  •,  but  he  will  hate  jic  enemies 
 of  his  falvation,  and  every  fin,  with  efvwy 'fcvour  or 
 remembrance  of  it,  in  proportion  to  the  filth  and  de- 
 formity of  thofe  crimes  whenowith  he  haih  been  pol- 
 luted. So  that  the  more  our  enemy  hath  triumphed 
 over  us,  the  more  fignal  and  complete  over  him  fhall 
 our  vidory  be. — His  (link  and  his  ill  favour  Jb all  come 
 up,  like  the  fiends  of  an  army  totally  cut  off,  and  when 
 none  are  left  to  bury  the  flain  :  And  even  for  this 
 very  reafon,  Becaufe  he  hath  done  great  things  •,  For 
 "  where  fin  hath  abounded,  there  fhall  grace  abound 
 "  much  more'." 
 
 21.  Fear  not,  0  land, 
 be  glad  and  rejoice  :  for  the 
 LORD  will  do  great 
 things. 
 
 22.  Be  not  afraid,  ye 
 beajls  of  the  field :  for  the 
 pa/lures  of  the  wildernefs 
 do  fpring,  for  the  tree  bear  - 
 eth  her  fruit,  the  fig-tree 
 and  the  vine  do  yield  their 
 firength. 
 
 23.  Be  glad  then,  ye 
 children  ofZion,  and  rejoice 
 in  the  LORD  your  God: 
 for  be  bath  given  you  the 
 former  rain  1  moderately, 
 
 The  earth  was  curfed  for 
 the  fake  of  man  ;  when  he 
 fell  away  from  God,  the 
 whole  creation  fufFered  with 
 him  in  the  fatal  <--fTecl:s  of 
 his  fin  (See  Gen.  III.  17. 
 Rom.  viii.  20.)  Not  only  the 
 terreflrial  Paradife  of  Eden 
 was  turned  into  a  wildernefs, 
 and  made  a  defolation,  by 
 the  expulfion  of  him  who 
 was  placed  there  to  cultivate 
 and  enjoy  it;  but  the  ground 
 in  general,  which  man  after 
 his  fall,  was  obliged  to  till 
 for  his  daily  food,  loft  its 
 natural    fertility,    and   was 
 
 0  Luke  vii.  47.  P  Rom.  v.  20. 
 
 •J  The  former  rain,]  is  that  which  falls  in  Autumn,  to  'often  and 
 prepare  the  earth  for  the  plough,  and  for  receiving  the  feed.  And 
 the  tatter  rain  is  what  falls  in  the  Spring  feafon,  to  give  the  ruits 
 of  the  earth  growth,  and  bring  them  to  maturity. 
 
 Vol.  IV.  Bb  curfed 
 
370  The  Twentienh  SUNDAY         Joel  2. 
 
 c nd  be  will  caufe  to  come  curfed  with  barrennefs ;  not 
 down  for  you  the  rain,  the  only  briers  and  thorns,  or 
 former  rain,  and  the  latter  noxious  and  poifonous  weeds 
 rain,  in  tbefirjl  month.  covering  the  face  thereof,  but 
 24.  And  the  floors  flmll    the  fruits  of  the  earth,  which 
 
 were  to  fuftain  the  life  of 
 man  and  beaft,  were  either 
 blafted  by  hurtful  winds, 
 devoured  by  vermin,  or  de- 
 ftroyed  by  the  intemperature 
 of  feafons,  the  extremes  of 
 wet  or  dry,  too  much  or  too 
 little  rain.  Thefe  diforders 
 in  nature  were,  all,  the  con- 
 fequencesof  the  fin  of  man. 
 — The  latter,  of  exceflive 
 drought,  attended  with  an 
 army  of  pernicious  infects, 
 was  thejudgment  wherewith 
 the  Jews  (in  the  prefent  in- 
 ftance)  had  been  fo  long, 
 and  fo  feverely,  afflicted ; 
 and  which,  upon  their  re- 
 tbat'l&m  in  the  midjl  of  pentance,  was  now  to  be  re- 
 IfraeL  and  that  /  am  the  moved :  So  that  not  only 
 LORD  your  God,  and  none  the  inhabitants,  but  the  land 
 elfe  :  and  my  people  fball  itfelf,  »S  called  upon  to  be 
 never  be  afiamed.  glad  and  rejoice ;  and  the  need- 
 
 ful fupplies  of  rain,  in  the 
 moft  proper  feafons  of  Spring  and  Fall,  are  promifed 
 to  be  reflored  again. — Thus  the  creation  fympathizes 
 in  the  mifery,  and  in  the  happinefs,  of  man  !  it 
 mourns  for  his  fin,  it  rejoices  in  his  converfion.  So 
 an  apoftle  informs  us,  that  "  the  creature  [«K«ft 
 "  that  is,  the  creation]  became,  thro'  the  fin  of  man, 
 "  fubject  to  vanity »  "  that  is  to  fay,  anfvvered  not 
 
 he  full  of  wheat,  and  the 
 fats  fball  overflow  with 
 ivine  and  oil. 
 
 25.  And  I  will  reflore  t» 
 you  the  years  that  the  locufl 
 bath  eaten,  the  canker- 
 worm,  and  the  caterpillar, 
 end  the  palmer-worm,  my 
 great  army  which  I  ftnt 
 amongyou. 
 
 26.  And  ye  fball  eat  in 
 plenty,  andhefatisfied,and 
 praife  the  name  of  the 
 LORD  your  God,  that 
 hath  dealt  wondroufly  with 
 you :  and  my  people  jhall 
 never  be  ajhamed. 
 
 27.  And  ye  fball  know 
 
 r  Rom:  viii. 
 
 thofe 
 
M.  P*  after    TRINITY.  371 
 
 thofe  ends  for  which  it  was  made : — That  it  there- 
 fore u  groaneth  until  now,  earneftiy  waiting,  and,  as 
 *'  it  were,  travelling  in  pain,  to  be  delivered  from  the 
 "  bondage  of  corruption,  into  the  glorious  liberty  of 
 *'  the  children  of  Godr;" — that  fo  it  might  mare  in 
 the  bleffed  effects  of  our  redemption  from  fin. — But 
 if  the  very  land  rejoice  in  the  converfion  of  man,  and 
 partake  in  the  happy  change;  if  the  beajis  of  the 
 field  are  to  turn  their  tears  into  joy  •,  how  joyful  muft 
 the  Church  (the  children  of  Zton)  be  ?  How  much 
 more  ma^t every  foul,  that  is  converted  from  the  curfe 
 and  bondage  of  fin,  rejoice  and  triumph  in  her  vic- 
 tory, and  the  glorious  liberty  fhe  has  thereby  ob- 
 tained thro'  him  that  let  her  free  !— Even  heaven  it- 
 felf  receives  an  addition  to  its  joy,  on  this  happy  oc- 
 cafion.  The  very  angels  rejoice,  and  exult  with  a 
 double  triumph,  when  the  Lord  doib  this  great  tbiwy 
 of  bruifing  Satan  under  our  feet,  and  reducing  his 
 ftrayed  fheep  into  the  fold  :  When  he  deftroys  the 
 enemies  power,  and  encreafes  the  number  of  his 
 elect.  See  Luke  xv.  10. 
 
 This  prophecy  is  one  of 
 
 28.  And  itjball  come  to  the  clearefl  and  molt  un- 
 pafs  afterward,  that  I  will  doubted  of  any  that  fore- 
 pour  out  myfpirit  upon  all  told  the  eftablimmentof  the 
 flejh,  and  your  font  and  your  new  law,  being  cited  ex- 
 daughters  Jbali  prophefy,  prefly  by  the  Holy  Ghoft  by 
 your  old  men  Jhall  dream  the  mouth  of  St.  Peter,  on 
 dreamt,  your  young  men  his  firft  addrefs  to  the  Jews, 
 Jball fee  vifiont.  'm  order  to  prove  to  them 
 
 29.  And  alfo  upon  the  that  his  miraculous  defcent 
 fervantt,  and  upon  the  hand-  upon  the  apoftles  in  cloven 
 maids  in  thofe  dayt  will  I  tongues,  on  the  day  of  Pen- 
 pour  out  myfpirit.  tecoji^    and   infpiring     them 
 
 with  the  gift  of  diverfe  lan- 
 guages, was  the  actual  completion  of  this  prophecy, 
 
 '  Rom.  viii. 
 
 £  b  a  which 
 
\ 
 
 tfz  The  Twentieth  SUNDAY  joel  2. 
 
 which  Jcel  had  written  near  eight  hundred  years  be- 
 fore it  came  to  pafs. — Now  this  prophecy  hath  been 
 fulfilled  in  the  Chriftia^  Church  two  ways :  Firft,  by 
 the  extraordinary  effe&sof  fuch  a  general  effufion  of 
 the  Holy  Spirit,  whereby  the  apoftles,  and  primitive 
 faints,  were  impowered  to  work  miracles,  fpeak  with 
 diverfe  tongues,  and  foretel  future  events  ;  and,  Se- 
 condly, in  the  more  ordinary  gifts  of  Divine  grace, 
 by  which  all  Chriftians  are  dedicated  to  God  in  bap- 
 tifm,  become  his  temples  by  Confirmation,  and  are 
 fandtified  in  their  lives  and  converfations  by  the  gifts 
 and  fruits  of  the  Holy  Ghoft.  In  fome  or  other  of 
 thefe  effects  the  Divine  Spirit  is  poured  out  upon  all 
 jlejb, — The  extraordinary  gifts  feem  to  be  intimated  to 
 us  in  the  28th  ver.  of  our  Leffon;  and  the  more 
 common  and  ordinary  graces,  in  the  29th.— Nay, 
 may  we  not  fay,  that  whatever  virtue  there  is,  or 
 hath  been,  in  the  world,  even  among  tbofe  that 
 never  heard  of  Chrift,  is  the  influence  of  the  Holy- 
 Spirit,  by  whom  alone  all  good  gifts  do  come.  But 
 his  extraordinary  gifts  are  to  his  faints  only  ;  that  is, 
 
 to  Chriitians. 
 
 Some   interpreters  apply 
 30.  Andl  will 'Jbewwon-     this  prophecy  to  the  times 
 ders  in  the  heavens,  and  in      of    Antiehrift  :    Others,    as 
 the  earth,  blood,  and  fire,     St.    Jerome,     in    a    myftical 
 and  pillars  of  f moke.  fenfe,  to  the  ffrft  coming  of 
 
 ^1.  The  fun  fhall  be  turn-  Chrift:  Others,  to  his  fe- 
 ed  into  darknefs,  and  the  cond.  But  this  laft  mult 
 moon  into  blood,  before  the  be  true  ;  becaufe  Chrift  him- 
 great  and  terrible  day  of  felf  defcribes  the  prodigies 
 the  LORD  come.  and     fearful     prognofticks, 
 
 which  fhall  precede  the  end 
 of  the  world,  after  the  fame  manner  {Luke  xx.  25.) 
 — But  if,  with  fome,  we  expound  it  in  a  fpiritual 
 .  fenie  of  the  general  corruptio  1,  which  fhall  be  in  the 
 Church  before  the  coming  of  Chrift  to  judgment, 
 we  may  juftly  apply  it  to  thefe   perilous  times  in 
 
 which 
 
M.  P.  after    TRINITY.  373 
 
 which  we  live  ;  and  have  too  much  reafon  to  fay, 
 This  prophecy  is  fulfilled  this  day  in  our  ears. — So 
 univerfal  a  depravity  hath  overfpread  the  whole 
 Church,  as  exceeds  all  the  prodigies  that  have  ever 
 yet  appeared  in  the  heavens  or  the  earth  ;  and  may 
 well  be  called  a  wonder,   after  fo  clear  a  revelation  of 
 
 the   will  of  God  in  the   Gofpel, Blood  and  fire, 
 
 1.  e.  carnal  luft,  and  fierce  paffions,  reign  without 
 controul  among  all  forts  and  degrees  of  people. — ■ 
 Too  many  even  of  thofe,  who  feems  to  be  pillars, 
 and   mould  guide  and  give  light  to  the  people,  are 
 
 only  pillars  of  fmoke. The  fun   and  the   moon, 
 
 1.  e.  the  great  and  glorious  truths  of  Chriftianity 
 are  fo  obfcure  by  the  evil  lives,  and  worfe  prin- 
 ciples, of  thofe  who  profefs  it,  that  we  hardly 
 know  the  true  faith,  or  the  true  Church.  "  We 
 "  walk  in  darknefs  as  men  without  light,  we  grope 
 "  for  the  light  at  noon  day  as  men  without  eyes ; 
 "  we  know  not  at  what  we  flumble."  — -  Yea, 
 through  the  hypocrify  of  fome,  and  the  open  pro- 
 fanenefs  of  others,  the  way  of  truth  is  evil  fpoken 
 of  :  'Tis  a  reproach  to  profefs  it  in  its  purity  ;  it  is 
 a  crime  to  maintain  it  in  its  juft  latitude  and  verity. 
 —  The  very  belief  in  Chrift,  who  is  the  true  fun, 
 and  only  light  of  his  Church,  is  turned  into  dark- 
 nefs and  even  made  a  pretence  for  a  profefled  infide- 
 lity, and  downright  atheifm.  So  that  the  poor 
 Church,  whofe  noted  emblem  is  the  moon,  is  turned 
 into  blood,  into  the  dregs  of  carnality,  and  grown  a 
 ftranger  to  the  fpiritual  life,  and  to  the  truth,  as  it  is 
 in  Jefus.  Surely  then  the  end  of  all  things  mutt 
 needs  be  at  hand  •,  for  we  are  come  to  that  deplo- 
 rable ftate,  which  our  Lord  fpake  of,  as  the  im- 
 mediate forerunner  of  judgment,  "  When  the 
 **  fon  of  man  cometh  fhall  he  find  faith  upon  the 
 "  earth/?" 
 
 *  LukewiWx.  8. 
 
 B  b  3  tVhfoever 
 
374  Tbe  Twentieth  SUNDAY  Joel.  2. 
 
 32.  And  it  jball  come  to  Whofoever  Jball  call,  &c.J 
 pafsy  that  wbofoever  jball  This  by  St.  Paul  (Rom.  x. 
 rail  on  the  name  of  the  13.  )  is  applied  to  the 
 LORD  Jball  be  delivered :  Gofpel-times,  and  is  cited 
 for  in  mount  Zion,  and  in  from  this  prophet  to  prove 
 Jerufaiem, pall  be  deliver-  what  he  had  faid  before 
 ance  as  the  LORD  batb  (ver.  9.),  "  If  thou  (halt 
 faidy  and  in  the  remnant  4t  confefs  with  thy  mouth 
 whom  the  LO  R  D  pall  "the  Lord  Jefus,  and  (halt 
 call,  «  believe  in  thy  heart  that 
 
 "  God  hath  raifed  him  from 
 "  the  dead,  thou  fnalt  be  faved. ; — To  intitle  us  to 
 falvation,  a  bare  profelTion  of  faith,  our  bearing  the 
 name,  cr  even  calling  on  the  name  of  Chrifl,  is  not 
 lufficient  :  It  mull  be  a  faith  in  the  heart,  as  well  as 
 in  the  mouth,  that  makes  the  true  Chriftian;  for  fothe 
 apoftle  adds,  "With  the  heart,  man  believeth  unto 
 "  righteoufnefs'  (i.  e.  fo  as  to  obtain  forgivenefs  of 
 fins),  "  and  with  the  mouth  confefiion  is  made  unto 
 "  falvation  ;"  /.  e.  fo  as  to  be  faved  thereby. — True 
 religion,  or  the  faving  faith  which  bringeth  falvation, 
 mull  be  both  external ;  and  internal  a  truth  in  the 
 inward  parts,  as  well  as  wifdom  in  word,  and  out- 
 ward expreffions.— 7  his  invocation  on  the  Lord, 
 mentioned  by  the  prophet,  and  applied  by  the  apoftle 
 to  Jefus  Chrifl,  as  it  plainly  proves  Jesus  to  be  the 
 LORD  Jehovah,  and  trat  he  is  to  be  invoked  as 
 the  proper  object  of  prayer,  and  obediential  faith  j 
 fo  it  fignifies  to  us  likewife  the  inftituted  means,  by 
 which  we  are  admitted  into  his  holy  covenant : — 
 Firft,  Hearing,  when  the  Lord  doth  call  :  Se- 
 condly, Believing  what  he  hath  faid  :  Thirdly, 
 Prayer  calling  en  the  name  of  the  Lord,  even  the 
 Lord  Jefus, — They  who  do  thefe  things,  and  they 
 only,  Jball  be  delivered.  Thefe  are  called  a  remnant ; 
 a  refidue,  'eft,  as  it  were,  and  feperated  from  the 
 corrupted  mafs  or  bulk  of  mankind  ;  in  comparifon 
 of  the  reft  of  the  world,  few  indeed,  fmall  in  num- 
 ber 
 
M.  P.  after    TRINITY.  Br$ 
 
 ber,  and  but  a  little  flock ;  but,  as  St.  Peter  fpeaks, 
 "  Eled,  precious."  According  alfo  to  that  other 
 faying,  "  The  gleaning  of  the  grapes  of  Ephraim  is 
 "  better  than  the  vintage  of  Abiexer  V  Or  as  our 
 Lordhimfelf  faith  in  the  Gofpel  for  this  very  Sunday, 
 "  Many  are  called,  but  few  are  chofen n." 
 
 *3W.  viil  2  *Matt.  xxii.  14: 
 
 Bb4  The 
 
376  Tbe  Twentieth   SUNDAY        Micah  6. 
 
 The  Twentieth    Sunday    after    TRINITY. 
 .    Proper  LefTon  for  Evening  Prayer, 
 
 Micah,  Chap.   vi. 
 
 God  expoflulates  with  his  Church  for  their  ingratitude, 
 ignorance,  injufiice,  and  idolatry, 
 
 i.JJEAR  now  what  rpHE  better  to  under- 
 tbe  LORD  faith,  J_  fland  this  Leflbn,  it 
 Arife,  contend  thou  before  is  neceffary  to  read  the  pre- 
 the  mountains,  and  let  the  ceding  chapter,  where  the 
 hills  hear  thy  voice.  birth,    kingdom,    and  con- 
 
 queft  of  Chrift  over  the  ene- 
 mies of  his  Church  are  foretold  —Here  a  commiflion 
 is  given  him  to  preach  to,  and  judge  his  people.  Ac- 
 cordingly, he  opens  and  declares  his  commiflion  in 
 thefe  words  :  Hear  ye  now  what  the  LORD  faith, 
 Arife,  &c.  As  if  he  fhould  fay;  "  I  the  Son  of  God, 
 "  whom  the  Father  hath  appointed  to  be  the  Saviour 
 "  and  judge  of  the  world,  do  now,  by  my  prophet, 
 "  publifh  the  contents  of  that  commiflion,  which, 
 u  hereafter,  in  the  fulnefs  of  time,  Ifhall  execute  in 
 "  perfon ;  firfl,  by  myfelf,  to  the  loft  fheep  of  the 
 *'  houfeof  Ifraci;  and  afterwards,  by  my  apoftles  and 
 "  minifters,  to#all  the  world.  And  I  tell  it  you 
 M  now  beforehand,  by  my  prophet,  that  when  it  is 
 "  come  to  pafs,  you  may   believe  that  I  am  he. — 
 
 My 
 
E.  P.  after    TRINITY.  377 
 
 "  My  commiflfion  from  the  Father  is  this,  Arife,  con- 
 "  tend  thou  before  the  mountains,  and  let  tie  hills  hear 
 "  thy  voice,  &c. — Where  note,  by  thefe  mountains  and 
 bills  (according  to  the  prophetical  flyle)  are  meant 
 the  rulers  and  governors  of  the  people,  the  men  of 
 eminence  and  power. 
 
 Accordingly  he  proceeds; 
 2.  Hear  ye,  O  moun-  Here  ye,  O  mountains,  &c. 
 tains,  the  LORD's  contro-  that  is  to  fay,  "  E\  virtue  of 
 verfe,  and  ye  firong  faun-  "  that  commiflion,  and  the 
 dations  of  the  earth :  for  «  mediatorial  office  where- 
 the  LORD  hath  a  contro-  "  wjtn  the  Father  hath  in- 
 verjie  with  bis  people,  and  «  y^fted  me,  I  fummon  firfl 
 he -will  plead  with   Ifrael.      M   my  own  people  the  Jewijb 
 
 "  nation,    and  their  rulers, 
 "  to  hear  the  divine  meflage  ;  to  receive  the  Gofpel  ; 
 "  and  to  repent ; — -for  the  Lord  hath  a  controverfy  with 
 "  his  people,  &c. ;  not   only    with  the  heathen,  but 
 "  with  his  own   people  ;   for  the   very  Church  and 
 "  People  of  God  have  forfaken  him  -,  all  are  gone 
 "  out  of  the  way  ;  there  is  none  good,  even  of  them ; 
 "  no  not  one. — I  call  therefore  upon  all   to  repent. — 
 "  Repentance  is  the  firfl  adl  of  converfion  to   God, 
 "  and  is  therefore  the  firfl  word  of  the  Gofpel,"  [Re- 
 pent, for  the  kingdom  of  heaven  is  at  hand].     "  But 
 "  the  firfl  ad  of  repentance  is  humility  ;  therefore  I 
 "  addrefs  myfelf  to  the  mountains  and  hills,  the  high 
 "  and  lofty  ones,  either  in  power,  or  conceit  ;    that 
 "  all   fuch  mountains  and    hills  fhould  be  brought 
 "  low,-  the  crooked  be  made  flraight,  and  the  rough 
 "  ways  fmooth,  to  prepare  the  way  for  my  coming, 
 "  and  to  make  my  path   flraight." — Thus  we  fee 
 the  firfl  opening  of  Cbrifl's  commiffion,  is  to   con- 
 vince us  of   fin  :    This  was  the  tenour  of  his  fore- 
 runner theBaptifl's  charge,  who  was  fent  before  him 
 to  preach  repentance  to  God's  own  people  the  Jews: 
 This  the  firfl  article  of  his  apoflle's  million  to  the 
 world,  "  That  all  men  every-where  fhould  repent*." 
 *  Acli  xvii.  30. 
 
 O  con- 
 
378  The  Twentieth  SUNDAY         Micah  6. 
 
 3.  0  my  people,  what  Ocondefcenfion !  O  good- 
 fox;,?  I  done  unto  thee,  and  nefs  ineffable  and  divine! 
 •wherein  have  I  wearied  Which  fhall  we  mod  ad- 
 thee  ?  tejlifie  againjl  me.        mire  ? — The    judge   of     all 
 
 the  earth  comes  armed  with 
 majefty  and  power,  to  contend  with  the  mountains 
 and  hills,  the  great  and  mighty  ones  of  the  earth  : 
 He  hath  prepared  his  feat  for  judgment ;  and  (hall 
 not  the  mountains  and  the  Jlrong  foundations  of  the 
 earth  tremble  before  him  ?  Yet,  behold  .  what  is  the 
 iflue  of  this  folemn  contention  with  his  people,  but  a 
 controverfy  of  love,  a  challenge  of  affections  ?— A 
 mild  queftion,  whofe  kind  nefs  had  been  greafeft, 
 theirs  or  his  ? — He  lays  by  his  thunder,  his  majefty, 
 his  terrors ;  refigns  his  very  judicial  authority  b  for  a 
 time  (the  time  of  his  firft  coming,  and  offers  himfelf 
 to  be  the  tried  before  them :  He  is  content  to  take 
 the  place  of  defendant,  to  ftand  at  their  bar,  and 
 make  them  his  judges  and  his  witneffes!  0  my  people, 
 what  have  I  done,  &.C.  ?  Teflify  againjl  me. 
 
 Stand  by,  O  my  foul,  as 
 
 4.  For  I  brought  thee  up  one  of  the  audience  at  this 
 eut  of  the  land  of  Egypt,  amazing  trial.  —  The  quef- 
 and  redeemed  thee  out  of  the  tion  is,  which  had  moft 
 boufe  of  fervants,  and  I  reafon  to  grow  weary  of  the 
 fent  before  thee  Mofes,  Aa-  alliance,  and  to  change, 
 rony  and  Miriam.  they  their   God,  or  he  his 
 
 people  ?  They  had  often 
 changed  him  for  others  gods,  as  tired  of  his  fervice, 
 and  weary  of  his  love.  And  afterwards  rejected  him, 
 when  he  came  in  perfon.  But  what  caufe  could 
 they  have  for  fuch  change,  or  fuch  a  rejection  ? — 
 The  meek  and  humble  Saviour,  in  defence  of  his 
 title  to  their  love  and  obedience,  pleads  his  caufe  be- 
 fore them  ;  not  from  the  topics  of  his  Almighty 
 power,  fearful  judgments,  and  eternal  vengeance,but 
 thofe  of  kindnefs  on  his  part,  and  a  debt  of  grati- 
 
 fc  See  John  Hi.  17. 
 
 tude 
 
F,  P.  after    TRINITY.  379 
 
 tude  on  theirs. — Nay,  he  declines,  not  only  all  me- 
 naces of  future  punifhment,  but  the  very  mention  of 
 thofe  feverities,  which  their  frequent  rebellions  in  the 
 wildernefs  had  extorted  from  him.  He  declines  even 
 every  harm  exprellion  of  reproach  for  their  ingra- 
 titude and  a poftafy  :  The  feve reft  term  his  mild  ex- 
 poftulation  gives  them,  is  O  my  people. — Canft  thou 
 hear  this,  O  my  foul,  and  not  fink  down  into  a  pro- 
 found abafement  and  confufion^  for  their  own  ingra- 
 titude towards  fo  gracious  a  Redeemer-,  for  thy  fre- 
 quent revoltings  from  fo  merciful  a  God  ?  Canft 
 thou  fee  this  tendernefs  towards  fuch  rebels  as  thofe 
 Jews  were,  and  as  thou  thyfelf  haft  been,  and  not 
 melt  into  the  warmeft  refentments  of  love  and  duty  ? 
 — No  obedience  is  fo  grateful  to  him,  and  no  elo- 
 quence fhould  be  fo  perfuafive  to  us,  as  love. 
 
 Note  ;  by  Mofes,  and  Aaron,  and  Miriam,  are  repre- 
 fented  to  us  the  three  great  bleffings  (even  the  greateft 
 we  can  enjoy  upon  earth)  ;  to  wit,  civil  government, 
 a  regular  clergy,  and  an  orthodox  well-conftituted 
 Church.  And  what  people  ever  enjoyed  thefe  blef- 
 fings  in  an  happier  degree,  than  we  of  this  nation  ; 
 yet  how  few  prize  them  as  they  ought !  Yea,  how 
 many  not  only  flight,  but  profelfedly  rejecl:,  thefe  in- 
 eftimable  benefits,  and  wilfully  forfake  their  own 
 mercy  ? 
 
 Another  inftance  of  mer- 
 
 5.  0  my  people,  remem-  cy  to  his  antient  people, 
 her  now  what  Balak  king  without  which  the  firft  had 
 ofMoabconfulted^andwbat  been  of  no  avail,  was  pre- 
 Balaamthe  fon  of  Bear  an-  venting  the  Clirfe  which  Ba- 
 fwered  him  from  Shitim  /#&  attempted  to  bring  upon 
 unto  Gilgal,  that  ye  may  them. — To  redeem  tHem  out 
 know  the  righteoiifnefs  of  of  Egypt,  and  lead  them 
 the  LORD.  through  the  Red  Sea  into  a 
 
 wildernefs,  had  been  no  mer- 
 cy, had  that  curfe  been  fufTered  to  take  effecl,  and 
 barred  their  entrance  into  the  land  of  Canaan.  But, 
 by  the  gracious  intervention  of  their  great  Redeemer, 
 
 that 
 
gSo  "The  Twentieth  SUNDAY        Micah  6. 
 
 that  curfe  was  converted  into  a  blefling. — The  gates 
 of  hell  gave  way,  and  then  the  ftreams  of  Jordon 
 were  driven  back,  to  open  a  path  for  his  ranfomed 
 to  pafs  over  into  the  land  of  their  inheritance,  the 
 prom i fed  land. 
 
 But  if  Egypt  and  the  Red  Sea  was  the  fcene  of  their 
 firft  deliverance  ;  between  Shittim  and  Gilgal  it  was, 
 (even  the  laft  ftage  of  their  travels  in  the  wildernefs) 
 where  the  more  illuftrious  theatre  of  this  fecond  and 
 far  greater  mercy  lay. — And  what  is  all  this,  O  my 
 foul,  but  the  type  of  thy  own  redemption,  firft  from 
 fin,  and  then  from  death  and  hell  ?  —  Baptifm  has 
 brought  thee  up  out  of  the  land  of  Egypt,  has  fet 
 thee  at  liberty  from  the  flavery  of  fin  ;  but  as  yet 
 thou  art  in  the  wildernefs,  perhaps  on  the  borders  of 
 thine  inheritance,  and  in  thy  lafl  ftage,  nearer  than 
 thou  thinkeft  for,  or,  it  may  be,  defireft  :  Yet  re- 
 member thou  haft  a  bitter  and  implacable  enemy,  con- 
 /tilting  how  to  blaft  thee  with  a  curfe ;  and  waiting 
 at  thy  laft  ftage  to  defeat  thee  of  thy  blefling.  But 
 let  not  thy  courage  fail  :  though  death  fhould  be 
 made  more  terrible  than  it  is  in  itfelf,  by  the  com- 
 bination of  all  the  powers  of  hell  to  bring  a  curfe 
 upon  thee  ;  he  that  delivered  Jacob  from  the  curfe, 
 he  that  hath  fmce  been  made  a  curfe  for  thee,  will 
 turn  their  malice  into  bleflings : — He  will  fave   thee. 
 
 This  is  the  voice  of  an 
 
 6.  Wherewith  pall  i  humble  and  true  penitent, 
 come  before  the  LOR  D,  when  melted  into  compunc- 
 and  bow  my f elf  before  the  tion  for  his  guilt,  by  the 
 high  God?  flail  I  come  be-  foregoing  moft  loving  ex- 
 fare  him  with  burnt- offer-  poftulations  of  his  graci- 
 ings,  with  calves  of  a  year  ous  Redeemer :  It  is  what 
 old  ?  every  finner  ought   to  fay, 
 
 7.  Will  the  LORD  be  what  every  one  will  fay; 
 pkajed  with  thoufands  of  when  he  feels  a  tender  re- 
 raw,  or  with  ten  thoufands  morfe  for  his  fin  and  ingra- 
 cf  rivers  of  oyl  ?  flail  I  titude.  Love  foftens  the 
 give  my  fir  (I -born  for  my     heart,  and   Fear    alarms. — 
 
 Even 
 
E.  P.  after    TRINITY.  381 
 
 trans grejfton,  the  fruit  of  Even  Satan  could  fay,  "  fkin 
 my  body  for  the  fin  of  my  "  for  fkin,  yea,  all  that  a 
 foul?  "  man  hath,  will  he  give  for 
 
 "  his  life6."— When  either 
 an  unfeigned  repentance  has  awakened  the  foul  to  fee 
 her  danger,  and  lets  before  it  the  terrors  of  the  Lord ; 
 or  when  death  flares  the  finner  in  the  face,  and   opens 
 a  profpect  into  an  eternity  of  mifery  and  woe,  what 
 felf-upbraidings,  yea,    what  anguifh,  yea,  what  hor- 
 ror, will  then  feize  and  diclract  the  guilty  mind!  or, 
 as  St    Paul    phrafes  it,     "   What  indignation,  yea, 
 "  what  fear,  yea,  what  vehement  defire,  yea,  what 
 "  zeal,   yea,  what  revenge  <","  will  not  conicience  ex- 
 prefs  for  the  errors  and  follies  of  a  life   mif-fpent    in 
 fin  !  How  will  it  lament  and  deteft  its  pafl  crimes? 
 how  will  the  finner  abhor  both  fin  and  himfelf !  What 
 .^vould  he  not  give  to  be  reconciled  to  the  high  God  / 
 ^Vhat  will  he   not  offer   in  exchange  for  his  foul  ! — 
 Not  only  thoufands  of  rams,  or  ten  tboufands  of  rivers 
 of  oil,  as  an  atonemennt  to  his  offended  judge,  but 
 his  firjl-born  as  a  facrifice/or  his  tranfgreffion,  the  very 
 fruit  of  his  body  (as  Abraham  did)  for  the  fin  of  his 
 foul-,  even  all  the  world,  nay,  ten  thoufand  worlds, 
 if  he  had  them,   topurchafea  reprieve  from  the  juft 
 punimment  of  his  crimes  ;  from  hell  and  damnation. 
 —But,  alas !  None  of  thefe,  nor  all  thefe  together, 
 are  fufficient  to  propitiate  and  fatisfy   the  wrath   of 
 divine  and  infinite  juftice;  or  even  to  difcharge  the 
 fmallefh  article  of  our  trefpafsand  debt  i  for  it  "  cod 
 *'  more  to  redeem  our  fouls,  fo  that  we  muft  let  that 
 **  alone  for  ever6.'- — None  but  Chrift  can  fatisfy  for 
 fin ;  neither  could  he,  were  not  his  merits,  and   the 
 price  of  his  fufferings,  equal  to  the  infinite  juftice  of 
 our  offended  God  ;  that  is,  if  he  were  not  truly  God, 
 as  well  as  truly  man  ; — as   man,  to  fuffer  ;  as  God, 
 to  fatisfy. 
 
 '  Job.  ii.  4.  *■  z  Cor.  vii.  e  Pfalm  xlix. 
 
 Here 
 
382  The  Twentieth  SUNDAY        Micah  6- 
 
 8.  He  hath  fhetved  thee,  Here  the  Saviour,  by  his 
 O  man,  ivbat  is  good ,  and  prophet,  returns  an  anfwer 
 what  doth  the  LORD  re-  to  the  peni tent's queftion  : — 
 quire  of  thee,  but  to  dojuji-  He  hathjhewed  thee,  0  man, 
 iy,  and  to  love  mercy,  and  what  is  good,  &C. — God  in- 
 to  walk  humbly  with  thy  deed  hath  Jbeived  every  man, 
 God?  (for  Chrift   lighteth    every 
 
 man  that  cometh  into  the 
 world',)  what  is  good.  Though  all  have  not  the 
 book  of  the  law,  the  written  oracles  of  God,  yet 
 have  they  all  the  divine  law  of  confcience  mfcribed 
 on  the  flefhy  tables  of  the  heart  :  So  that  all  are 
 without.exe ufe,  who  choofe  not  the  good,  which  God 
 hath  Jhewed  them. —  But,  alas!  Sin  hath  fo  blotted 
 and  obfeured  the  characters  of  natural  religion,  that 
 either  they  fee  not  what  the  Lord  requires  of  fhem  ; 
 or,  neglecting  to  look  into  their  hearts,  they  will  nq^> 
 fee  the  law  there  written,  nor  attend  to  the  dictates 
 of  their  own  confcience.  Hence  it  comes  to  pafs,  that 
 when  the  fmner  is  roufed  into  a  fenfe  of  his  guilt 
 and  danger,  he  often  mi  (lakes  both  the  law  and  his 
 judge.  He  runs  to  the  creatures  inflead  of  the 
 Creator;  and  to  thofe  things  of  the  world  more  eafily, 
 which  he  had  fet  the  greatefl  value  on  ;  his  goods, 
 his  riches,  yea,  his  children,  as  the  fitted  facrifices 
 to  atone  for  the  fin  of  his  foul. — But  thefe  God  re- 
 jects, and  fends  us  back  to  the  principles  of  natural 
 religion,  which  he  had  engraven  on  our  confcience^, 
 as  the  firft  neceffary  (lep  towards  his  favour,  and  the 
 forgivenefs  of  our  fins :  There  he  bids  us  look  and 
 fee  what  that  good  and  reafonable  fervice  is,  which 
 he  requires. — And  what  doth  the  Lord  now,  even 
 the  Lord  Jesus  Christ,  require  of  us  Chriftians, 
 but  the  very  fame  thing  ? — The  law  and  the  gofpel 
 differ  not  in  their  ultimate  end  :  The  defign  of 
 both   is  to  (hew  man  what  is  good,  even  the  chief 
 
 f  Jabn  x.  ver.  o. 
 
 good 
 
E.  P.  after  TRINITY.  383 
 
 good  t,  and  to  bring  us  to  it :  For  this  reafon  the  great 
 lawgiver  hath  given  the  law  twice  to  all  mankind, 
 even  as  he  did  to  the  I/raelites  at  Horeb. — After  that  the 
 firft  tables,  delivered  to  Mofes,  were  broken,  he  con- 
 defcended  to  write,  with  his  own  hand,  a  fecond  edi- 
 tion of  his  Jaw.     So,  when  the  law  of  nature  was 
 violated  and  deftroyed  by  Adam,  it  was  again  pub- 
 lifhed  and  renewed  by  Chrift;  but  with  this  happy 
 amendment,  that  it  became  a  law  of  grace,  through 
 faith   in  him. — This  order  the  apoftle  alio  intimates 
 to  us  in  thofe  words,  "  Teftifying  both  to  the  Jews 
 "  and  alfo  to  the  Greeks  (i.  e.  the  Gentiles)  repentance 
 "  towards  God,    and  faith  toward  our  Lord  Jefus 
 "  Chrift »."      Our  Lord  teaches  us  the  very  fame 
 thing,  where  he  faith,  "  No  man  cometh  unto  me, 
 "  except  the  Father  draw  him !."     That  is,  no  man 
 is  capable  of  being   a  Chriftian,  or   true  difciple  of 
 Chrift,  except  he  firft  obey  the  voice  of  confcience, 
 and  follows  the  dictates  of  moral  good,  which  God 
 hath  written  there.     If  we  have  broken  the  law  of 
 confcience,  (as  who  hath  not  ?)  we  muft  firft  repent, 
 before  we  can  favingly  believe  :  And  if  we  truly  re- 
 pent of  what  we  know  is  wrong,  we  (hall  then,  with 
 readinefs  of  mind,  believe  what  is  true. — A  thorough 
 knowledge  of   ourfelves  will   fhew   us    what  poor, 
 blind,  naked  creatures  we  are,  and  drive  us  to  feek 
 unto  God  for  relief;  and  when  with  the  eye  of  faith 
 we  difcern  the  greatnefs  ard  goodnefs  of  God,  we  can- 
 not but  endeavour  to  do  ji0y,  love  mercy »,  and  walk 
 bumbly  with  bim. 
 
 We   have  heard  the  an- 
 
 9.  The  LO RD's  voice     fwer  of  the  divine  oracle  to 
 
 crietb  unto  the  city,   and    a  particular  penitent,  to  any 
 
 the  man  of  wi/dom  JhalJfee     private  or  firgle  perfon,  who 
 
 f  ^hcfummum  bonum,  or  chieffelicity  of  man,  which  heathen 
 philofophy  talked  fo  much  of:  But  none  but  Chrift  was  able  to 
 Jfbnv,  and  even  put  us  in  polTeflion  of 
 
 fc  Acli  xx.  n,  »  Jtbnvl  44 
 
 is 
 
384  The  Twentieth  SUNDAY  Micah  6*. 
 
 thy  name-,  hear  ye  the  rod,      is  confcious  of  his  fins,   and 
 and  who  bath  appointed  it.      folicitOUS     for       pardon.   — 
 
 Wherewith  jh all  1  come,  &c. 
 faith  the  fmner  under  the  terrors  of  confcience ;  he 
 hath  /hewed  thee,  0  man.  &c.  is  the  anfwer.  But 
 here  the  anfwer  is  more  general,  and  directed  to  the 
 city,  or  whole  nation  •,  to  fhew  what  kind  of  repent- 
 ance is  required  for  epidemical  and  national  fins, 
 when  public  judgments  have  taken  hold  of  the  city 
 or  kingdom  for  public  and  notorious  crimes. — 
 Firfc,  There  ought  to  be  wifdom  to  fee  and  acknow- 
 ledge the  hand  of  God,  in  inflicting  the  punifhment. 
 — Secondly,  To  hear  the  rod,  and  underftand  the 
 caufe,  as  well  as  feel  the  fmart,  of  the  divine  fcourge. 
 — Thirdly,  To  confider  thejuftice  of  him  that  hath 
 appointed  it,  The  cor.fideration,  that  it  is  the  Lord 
 who  corrects,  will  work  in  us  that  humble  fear, 
 which  is  the  beginning  of  wifdom,  The  hearing  his 
 rod  (for  his  rod  is  a  fpeaking  rod,  and  always  points 
 to  the  caufe  of  his  anger)  will  bring  us  to  confef- 
 fion.  And  while  we  are  thus  mufing  and  revolving 
 in  our  thoughts,  who  it  is,  as  well  as  why  he  chaftizes, 
 the  fire  will  kindle,  and  warm  our  hearts  with  faith 
 and  hope  in  his  mercy,  as  well  as  make  us  to  revere 
 his  juflice  ;  will  move  us  to  love,  as  well  as  to  fear 
 him. — And  herein  confifts  the  fubftance  and  whole 
 efficacy  of  repentance. — This  is  that  repentance  which 
 is  not  to  be  repented  of. 
 
 From  hence,  to  the  end, 
 
 10.  Are  there  yet  the  is  a  detail  of  the  then 
 treafures  of  wickednefs  in  reigning  fins  among  the 
 the  houfe  of  the  wicked,  and  Jews ;  more  particularly  the 
 the  fcant  meafure  that  is  ten  tribes,  or  kingdom  of 
 abominable?  Jfrael,    who   had   feparated 
 
 1 1 .  Shall  1  count  them  themfelves  by  an  avowed 
 pure  with  the  ivicked  ba-  fchifm  from  the  unity  of 
 lances,  and  with  the  bag  of  the  Church.  Hetaxesthem 
 deceitful  weights  ?  with  covctoufnefs,  bafe  dif- 
 
 12.  For  the  rich  men     honefty,  falfhood  and  deceit, 
 
 injuflice 
 
Ei  P.  after     T 
 
 thereof  are  full  of  violence, 
 and  the  inhabitants  thereof 
 have  fpoken  lies,  and  their 
 tongue  is  deceitful  in  their 
 mouth. 
 
 13.  Therefore  al fa  will 
 1  make  thzeftck  in  f mi  ting 
 thee,  in  making  thee  def- 
 late  becaufe  of  thy  fns. 
 
 14.  Thou  fait  eat,  but 
 notbefatisfied,  and  thy  cajl- 
 ing  down  fhall  be  in  the 
 midf  of  thee,  and  thou  fait 
 take  hold,  hut  JJj alt  not  de- 
 liver :  and  that  which  thou 
 deliver ef  will  I  give  up  to 
 the  J  word. 
 
 15.  Thoufhaltfow,  but 
 thou  fait  not  reap  :  thou 
 (halt  tread  the  olive,  but 
 thou  (halt  not  anoint  thee 
 with  oyl ;  and  fweet  wine, 
 but  fait  not  drink  wine. 
 
 1 6.  For  the  fatutes  of 
 Omri  are  kept,  and  all  the 
 works  of  Ahab,  and  ye 
 walk  in  their  counfels,  that 
 1  fiould  make  thee  a  defla- 
 tion, and  the  inhabitants 
 thereof  an  biffing ;  there- 
 fore ye  fall  bear  the  re- 
 proach of  my  people. 
 
 R  I  N  I  T  Y.  385 
 
 inj uft ice  and  oppreflion   in 
 their  commerce  and  dealings 
 with  men  ;  and  as  notorious 
 a  falfhood  towards  God,  by 
 profanenefs  and    irreligion  ; 
 keeping  rather  the  impious 
 and    idolatrous  fatutes    of 
 Omri  and  Abab,    than    the 
 divine     law    delivered     by 
 Mofes  -,  a  law  not  only  holy, 
 juft,    and  good,     in  itfelf; 
 but,  initsconfequences,  moft 
 effective   of  their  temporal 
 happiriefs,  ifobferved*  and 
 as  lure  to  bring  down  judg- 
 ments, if  infringed  :  A  law 
 which  their  fathers  had,  by 
 covenant,  bound  themfelves 
 to  keep,  under  the  moft  fc- 
 lemn  fanctions  of   bleflings 
 and   curfings,  according  to 
 their   obfervance,     or   non- 
 obfervance,    thereof.       For 
 this  reafon,  after  enumerat- 
 ing their   notorious  crimes 
 in   violation  of  both  tables 
 of  the  law,  and  the  general 
 corruption  both  in  Church 
 and  State,    God  is  pleafed 
 to  add ;  that  I  Jhould  make 
 thee  a  defolation,  and  the  in- 
 habitants thereof  an  biffing ;  to 
 
 mew  them  the  neceflary  con- 
 fequence  of  fuch  national  fins.  That  fuch  effects 
 were  indeed  unavoidable;  but  the  caufe  thereof  was 
 altogether  in  themfelves.  That  the  punimment  they 
 fuffered,  was  rather  their  own  act,  than  the  infliction 
 of  divine  wrath.  They  drew  it  down  on  their  own 
 heads,  and,  as  it  were,  compelled  God  to  be  fevere, 
 Vol.  IV  Cc  con- 
 
386  Tbe  Twentieth  SUNDAY         Micah  6. 
 
 contrary  to  his  own  inclination. — Hence  we  fee  the 
 fame  divine  benignity,  which  we  had  occafion  to  ce- 
 lebrate in  the  beginning  of  our  leflbn,  extends  even 
 to  the  mod  enormous  offenders.  God  wills  even 
 their  happinefs,  and  "  would  (as  an  apoflle  alfoaffures 
 "  us)  have  all  men  to  be  faved  '." — Hence  he  fhews 
 a  regret  to  acts  of  juftice,  as  to  a  "  (Irange  work  »," 
 a  thing  he  is  conftrained  to,  more  by  our  fins,  than 
 by  his  own  nature. — We  fee  alfo,  that  public  vices 
 are  far  from  being  benefits  to  a  nation  ; — that,  in  fact, 
 they  are  real  mifchiefs  ;  that  deftrudtion  and  unhap- 
 pinefs  are  in  all  the  ways  of  fin,  and  that  a  wilful 
 living  therein  is  a  wilful  choice  of  mifery.  So  that 
 it  is  moll  truly  faid,  "  Thy  deftruc~t.ion  is  of  thyfelf, 
 "  O  Ifraeh."  And  again,  "  All  they  that  hate 
 "  wifdom,  love  death0." — Sin  turns  our  very  blef- 
 iings  into  a  curfe. — He  that  lives  without  God,  lives 
 without  comfort  in  his  own  breaft,  or  enjoyment  in 
 any  temporal  good. — His  calling  down  is  in  the  midft 
 of  him  :  His  heart  and  conference  continually  up- 
 braid and  terrify  him,  whenever  he  turns  in  his 
 thoughts  on  himfelf,  and  reflects. — He  Jhall  eat,  but 
 not  be  fatisfied  ;  he  may  fow  but  fhall  not  reap.  Va- 
 nity, vexation,  and  difappointment,  fhall  be  the  ufual 
 liTue  of  his  faireft  expectations. — And  if  thefe  be 
 benefits,  fit  it  is  that  they  fhould  enjoy  fuch  effects, 
 who  hug  and  applaud  the  caufe. — But  as  there  can 
 be  no  greater  mark  of  folly,  than  to  place  happinefs  in 
 what  is  real  mifery,  and  that,  confequenrly,  not  only 
 ruin,  but  fhame  and  contempt,  muft  be  the  final 
 iflue  of  fo  abfurd  a  choice,  it  is  therefore  added  (as 
 the  conclusion  of  tins  heavy  charge  againft  all  un- 
 godly and  vicious  great  men,  whofe  wicked  examples 
 had  brought  religion  into  contempt,  and  caft  a  re' 
 proach  upon  the  Church  and  people  of  God)  Te  Jhall 
 bear  tbe  reproach  of  my  people.     That  very  reproach 
 
 1   iTim.'n.  4,  m  Ijiiinh  xwiii.  ver.  21.  n  Hof.  xiii. 
 
 *  Jicz\  y:i!    36. 
 
 and 
 
E.  P.  after     TRINITY.  387 
 
 and  contempt  which,  by  unbelievers,  is  thrown  on 
 the  fervants  of  God,  does  often,  in  this  world,  but 
 mail  mod  certainly  in  the  next,  light  on  the  heads  of 
 thofe,  whofe  ill  lives,  and  bad  examples,  bring  dif- 
 grace  upon  piety  and  true  religion. — "  Mighty  men 
 "  mail  be  mightily  tormented  p"  And  th°more  ho- 
 nour and  dignity,  authority  or  power,  they  poflefled 
 in  life,  the  more  infamy  and  fhame,  wretchednefs 
 and  mifery,  mail  they  be  loaded  with  hereafter. 
 
 *  Wifd.  vi.  6. 
 
 c  c  %  m 
 
388  Me  Twenty-firft   SUNDAY.  Pref. 
 
 The  Twenty -firfl  Sunday  after  Trinity. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Habakkuk,  Chap.  ii. 
 
 PREFACE. 
 
 CT^HE  prophet,  under  the  character  of  a  watchman, 
 I  or  centinel,  reprefents  the  duty  of  the  minijlers  of 
 God,  and  of  all  who  have  the  cure  of  fouls  ;  that 
 they  be  diligent  to  learn,  and  faithful  to  report,  the  will 
 of  God;  more  efpec tally  (as  it  is  the  -peculiar  office  of  a 
 watchman  to  give  timely  notice  of  any  danger),  that 
 they  warn  thofe,  whom  they  are  fet  to  watch  over,  of 
 the  danger  and  deadly  nature  of  fin  ;  particularly,  of 
 
 Pride,  ambition,  and  vanity  ; 
 
 Covetonfnefs,  and  the  love  of  money  ; 
 
 Injuftice,  opprejfion,  and  cruelty ; 
 
 Drunkennefs,  and  excefs  ; 
 
 Idolatry,   or  the  inordinate  love  of  the  creature; 
 
 and,  in  general,  to  recommend  watchfulnefs,  and 
 
 a  lively  faith  in  God. 
 
 If  we  confukr  the  Leffon  in  a  mere  immediate  Chrijlian 
 fenfe,  we  (hall find  coi  ched  herein  the  threefold  engagement 
 which  we  made  in  laptifm,  of  repentance,  faith,  and 
 obedience. — The  natuie  and  necejj'ny  of  repentance  is  fet 
 
 forth 
 
Pref.  after     TRINITY.  389 
 
 forth  by  an  enumeration  offuchfins  as  are  plainly  reducible 
 to  their  known  refpeclive  heads,  the   World,  the  Flefh, 
 and  the  Devil  -,  with  the  woe  or  penalty  annexed  to  each: 
 On  the  contrary,  obedience,  which  is  the   true  juflice,  is 
 encouraged  by  the  promife  of   life:  —  The  Just   fhall 
 live.     But  then  it  is  as  plainly  intimated,  that  jujl 'ice ,  or 
 moral  right  eoufnefs,    without  faith,  is  impraclicable]: — 
 The  Juft  fhall  live   by  his  Faith.      He  fhall  indeed 
 live,  but  not  by  his  jitflice,  or  works,  but  by  his"  Faith. 
 Faith  is  the  inflrument,  by  which  is  conveyed  the  fpiritual 
 life  ;  but  works  entitle  to  the  reward.      Here  then  we  fee 
 the  G  of  pel  veiled  under  the  Law  ;  and  may  obferve,  that 
 the  terms  of falvation  are  the  fame  under  both  difpenfa- 
 tions  ;  becaufe  the  covenant  of  grace,  or  fecond  covenant^ 
 whereby  alone  mankind  can  be  faved,  is  the  fame  both  to 
 the  Jew  and  to  the  Gentile.     In  virtue  hereof,  both  Jew 
 and  Cbriflian  are  equally  bound  to  believe,  and  to  obey  ; 
 both  faith  and  obedience  are  indifpenfable  conditions  of 
 God 's  favour  and  acceptance.     But  the  right  order  is, 
 that  faith  go  fir  ft,  and  works  follow  :   in  the  nature  of 
 things  the  agent  muft  be  prior  to   the  acl.      If  faith  be 
 true,  itfirji  gives  life,  and  then  worketh ;  if  it  worketh 
 not,  it  is  no  living  and  true  faith.     Faith  indeed  juftifteth 
 without  works,  and  maketh  alive  :  But  tho  works  with- 
 out faith  is  dead,  and  cannot  juftify,  faith  without  works 
 is  alfo  dead,  and  cannot  fave.     The  conjunclion  of  both  is 
 the  only  reafonable  ground  of  our  Cbriflian  ajfitrance. 
 
 The  Leffon  may  alfo  be  confidered  as  a  vindication  of  the 
 ivifdom  and  juflice  of  God  in  the  government  of  the 
 world-,  particularly  in  that  feeming  inequality  of  his 
 providence  towards  good  and  bad  men  in  this  life,  which 
 hasfo  often  ftaggered  the  reafon,  and  fometimes  the  faith, 
 of  many  pious  perfons.  IVe  are  here  taught,  that  the 
 certain  confequence  of  all  vice  and  wickednefs  is  fhame  and 
 mifery.  Woe,  or  punifhment,  is  the  conftant  attendant  on 
 every  fin  :  How  flow  foever  its  pace  may  be,  it  never 
 fails  to  overtake  it ;  fo  that  however  evil  men  may  hap- 
 pen to flourijh,  it  is  but  for  a  time.  "  The  very  prosperity 
 C  c  3  "  of 
 
cc,o  The  Twenty-firft  SUNDAY        Hab.  2. 
 
 '*  of  fools  Jball  deftroy  them  \"  Their  very  fuccefs  in  fin 
 ftall  prove  their  dejlruclion.  This  confideration  miiji 
 therefore  compel  us  to  conclude,  that  fuch  perfons  are  fo 
 far  from  being  happy  in  their  mojl  profperoits  flute,  and 
 fo  far  beneath  our  envy  or  applaufe,  that  they  juftiy 
 jnerit  our  pity  and  compaffion,  as  of  all  men  the  mojl 
 mfetabte. 
 
 The  Twenty-firft  Sunday  after  TRINITY. 
 
 Proper  Leffon  for  Morning  Prayer. 
 
 Hab.  Chap.  ii. 
 
 1.  J  Will f and  upon  my  tITEare  all  foldiers  of 
 1  watcb>andfet  me  up-  y\f  Chrift,  and  all  com- 
 on  the  tower,  and  will  manded  to  watch  :  Some  as 
 watchtofeewbatbeivillfay  officers,  for  the  fafety  of 
 unto  me,  and  what  I Jhall  others  ;  fome  as  centinels, 
 anfzuer  when  I  am  re-  pofted  on  their  guard  ;  but 
 proved.  all  are   bound   to  watch  for 
 
 the  mutual  defence  of  all. 
 —  The  tower  may  well  fignify  the  Church,  that  im- 
 pregnable forrrefs,  againft  which  the  enemy  mail 
 never  prevail,  —  except  we  betray  it  by  our  own 
 treachery,  or  neglect.  And,  as  the  faithful  foldier  is 
 vigilant,  and  always  on  his  guard  againft  the  ap- 
 proach of  danger,  fo  is  he  ever  ready  to  receive  and 
 obey  his  commanders  orders  -,  he  will  watch,  to  fee 
 what  he  will fay  ;— not  only  to  hear,  but  to  fee  ;  i.  e. 
 will  watch  with  his  eyes  open. — The  feeming  impro- 
 priety of  the  exprefiion  carries  an  important  mean- 
 ing. The  like  may  be  obferved  in  the  words,  What 
 he  will  fay  in  me  »,  (for  fo  both  the  Hebrew  and  the 
 Greek  expreffes  it).      This  is  not  according  to  the 
 
 »  Prov.  i.  32.         «>  See  parallel  expreflion,  2  Efdras.  c.  x.  34 
 
 language 
 
M.  P.  after    TRINITY.  391 
 
 language  of  the  world,  but  moft  proper  in  the  Spi- 
 ritual and  heavenly  ftile  ;  moft  audible  and  expreflive 
 to  a  prophet's,  to  a  Chriftian's,  ear;  becaufe  God, 
 with  whom  he  converfes,  fpeaks  not  by  an  externa), 
 but  by  an  internal,  voice,  and  to  the  inner  man.  So 
 Qav'id,  "  I  will  hearken  what  the  Lord  God  will  fay 
 "  concerning  me  ;  for  he  (hall  fpeak  peace  to  hispeo- 
 "  pie,  and  to  his  faints,  that  they  turn  not  again  V 
 And  this  he  furely  doth  by  his  Spirit  :  And,  as  his 
 fpeech  is  wholly  internal  and  intellectual,  fo  muft 
 like  wife  the  anfwer  be  that  we  make ;  not  of  the 
 tongue,  but  chiefly  of  the  heart.  For  fo  the  Pfalmift 
 again,  "  He  hath  prepared  their  heart,  and  his  ear 
 "  hearkneth  thereto  d." 
 
 By  the  lower  may  alfo  be  underftood  faith  ;  to 
 which  we  may  properly  compare  it,  not  only  by  rea- 
 fon  of  its  ftrength  and  fecurity,  but  for  the  advan- 
 tage it  affords  the  fight.  For  as  a  tower  is  placed  on 
 an  eminence,  commonly  on  a  rock,  and  railed  above 
 the  level  of  earth,  to  alfift  the  profped,  and  take  in 
 the  mod  diftant  view,  fo  faith  firft  ftrengthens,  then 
 elevates,  our  reafon  above  the  things  of  earth,  even 
 to  "  fee  afar  off*,"  to  difcern  things  that  are  fpiritual, 
 and  take  a  clearer  view  of  the  ways  and  Works  of 
 God,  which  are  far  above  the  reach  and  ke"  of  the 
 naked  eye  of  carnal  understanding.  —  From  fuch  a 
 tower  it  was  that  the  holy  Pfalmift  took  his  obferva- 
 tion,  when  he  faid,  "I  went  into  the  fandhiary  of 
 "  God,  then  underftood  I  the  end  of  thefe  menf." 
 —  Thus  the  prophet  here,  and  thus  all  good  men, 
 when  they  find  themfelves  under  doubts  and  difficul- 
 ties of  any  kind,  they  truft  not  to  the  feeble  ailift- 
 ance  of  their  own  fhort-fighted  underftanding,  but 
 have  an  immediate  recourie  to  faith  ;  they  fet  them- 
 lelves  upon  their  tower  •,  thence  take  they  a  view  of 
 the  coaft,  look  round  about  to  obferve  the  beft  and 
 fafeft  way,  confult  the  word  and  will  of  God,  attend 
 
 c  Pf.  tetxr.         d  Pf.  x.         c  2  Pet.  i.   9.         {  Pf  lxxiii. 
 
 C  c  4  to 
 
392  The  Twenty-nrfl  SUNDAY        Hab.   2. 
 
 to  the  motion   of   his  Holy  Spirit,  as  the  mariner 
 doth  to  his   ftar,  or  his  compafs,    and  faith  in  his 
 heart,  1  will  watch   to  fee  what   he  will  fay  unto  me 
 [or  rather,  in  me,  as  before],  and  what  Ijhall  anfwer 
 when  I  am  reproved. — In   the   foregoing  chapter  the 
 prophet  had  expofhilated  with  God  on  the   couife   of 
 his  providence,  concerning  the  wickednefs,  and  yet  im- 
 punity, of  evil  men  ;  their  oppreflion  of  the  righteous, 
 and  yer  profperity,—  "  Wherefore  holdeft  thou  thy 
 "  tongue  when  the  wicked  devoureth  the  man  that  is 
 "  more  righteous  than  he  ?  &V."     This  feeming  in- 
 equality of  Divine  Providence  towards  good  and  bad 
 men,  has  often  puzzled  not  only  the  heathen  world, 
 but   even    the   people,  yea,  the  prophets,  of  God  ; 
 witnefs  Job,  David,  Jeremiah,  and  others.     But  then, 
 if  webefoftartled  as  they  were,  at  fuch  a  procedure 
 of  the  Divine  wifdom,  let  us  alfo  follow  their   ex- 
 ample, in   betaking  ourfelves  to   GO D  himfelf  for 
 the  folution  of  this  difficulty ;    and  here,  with  our 
 prophet,  fee  what  he  will  fay,  and  what  we  Jball  an- 
 fwer.     It  is  not  to  the  philosophers,  or   wife  men  of 
 the  world  :  it  is  not  to  the  maxims  of  human  wifdom, 
 nor  our  own  judgment  and  notions  i  much  lefs  to  the 
 probabilities  and  appearances  of   things,  or  corrupt 
 dictates  of  popular  opinions  ;  that  we  are  to  feek  for 
 a  decifion  of  this  perplexing  cafe,  but  to  the  oracle 
 of  GOD,  and  rule  of  faith.     We  are  not  to  defert 
 our  (tation,  but  fland  upon  our  watch  •,  to   watch  and 
 pray,  and  diligently  attend,  what  anfwer  God  himfelf, 
 who  ben:  knows  the  reafons  of  his  own  ways,  (hall 
 give. — And  what  better  or  more  fatisfactory  anfwer 
 can  poffibly  be  given  to  this  quell  ion,  than  what  God 
 hath   here   given  us  in  the    fequel  of  our  Leflbn  ; 
 namely,    "  That  whatever  outward    profperity  the 
 wicked  man  enjoys,  that  very  profperity  is  his  bane 
 and  his  pjnifhment  :    For  no  greater  judgment 
 *  can  befal  any  man  in  this  world,  than  to  be  fuffered 
 "  to  profper  in  his  wickednefs."  —  In  this  anfwer  of 
 God,  we  may  obferve  how  every  kind  of  finner  is 
 
 produced 
 
M.  P.  after    TRINITY.  m 
 
 produce  under  the  general  and  noted  divifion,  ift. 
 Of  men  devoted  to  the  pomps  and  vanities  of  the 
 world  [.Tamely,  the  proud  and  the  covetous,  ver.  4, 
 &  9.  |:  2dly,  Men  given  to  the  finful  lufts  of  the 
 flcih  [to  wit,  the  drunkard  and  imtemperate,  ver.  15.]: 
 3<JJy,  Thofe  who  do  the  works  of  the  devil  [namely, 
 the  murderer  and  idolater,  ver.  12.  18.].  And  car* 
 any  of  all  thefe  be  counted  happy  ?  Nay,  which  of 
 them  is  ;,ot  punifhed  by  the  very  fins  they  commit, 
 and  curfed,  even  by  their  fuccefs  in  wickednefs? 
 Every  crime  hath  its  proper  woe  annexed  ;  every  acl 
 of  fin  hath  an  addition  to  their  mifery,  as  well  as  to 
 their  guilts. 
 
 If  we  confult  God  in  any 
 2.  And  the  LORD  an-  ilreight,  he  wil]  not  fail  to 
 fwered  me,  and f aid,  Write  anfwer  :  Afk  and  ye  fhall 
 tbevifton,  and  make  \i  plain  "  have;  feek  and  ve  fhall 
 upon  tables,  that  be  may  "  find,  cf?r."  Obferve  we 
 run  that  readeth  it.  alfo  the  great    goodnefs  of 
 
 God  in  providing  the  ne- 
 ceffary  means  of  inftruclion  for  his  people  in  all  ge- 
 nerations, by  caufing  his  word  to  be  written, — IVrite 
 the  viJioJi. — In  the  word  written  we  are  to  look  for 
 comfort  and  inftruclion.  There  we  fhall  find  anfwers 
 to  all  queftions  that  concern  our  true  happinefs  : 
 There  fhall  we  be  furnifhed  with  arms  for  every 
 temptation  ;  with  food  for  our  health,  and  medicines 
 for  the  diftempers  of  our  fouls ;  with  daily  fupplies 
 of  grace  to  fcrengthen  our  faith,  confirm  our  hope, 
 and  increafe  our  charity. 
 
 Thai  he  may  run  that  readeth  it.']  How  different  is 
 this  expreffion  from  what  is  ufual !  It  is  not  faid, 
 He  that  runs  may  read,  but,  He  may  run  that  readeth 
 Which  methinks  denotes  not  only  the  legiblenefs  and 
 
 s  See  this  fubjeft  largely  and  finely  handled  by  Boetius  de  con/of. 
 fhilof.  lib.  iv.  prop  6.  Even  Tully,  by  the  light  of  nature,  could 
 fay,  It  a  prorfus  exijlimo,  bonos  beatos,  improbos  miferos,  i.e."  This 
 **  is  my  firm  opinion,  that  good  men  are  happy,  and  bad  men 
 "  miferable."  fvfe.  QJib,  5. 
 
 great 
 
394-  ?bc  Twenty-firft  SUNDAY         Hab.  2. 
 
 great  plainnefs  of  God's  word,  but  that  the  reading  of 
 it  is  no  hindrance  to  our  Chriftian  race  :  It  does  not 
 flop  our  courfe  to  read  and  fludy  the  Scriptures,  as 
 the  fludy  of  other  books  may ;  but  rather  aflifts  and 
 fets  us  forward  on  our  way  to  heaven. — "  I  will  run 
 "  the  way  of  thy  commandments  (faith  David),  when 
 "  thou  haft  fet  my  heart  at  liberty  h." 
 
 The  anfwer  here  given, 
 3.  For  the  vijion  is  yet  \s  not  only  to  the  then  pre- 
 for  an  appointed  time,  but  fent  cafe,  which  the  prophet 
 at  the  endit  fh  all f peak,  and  had  propofed,  but  refers  ex- 
 not  lie :  though  it  tarry,  prefly  to  a  future  time  ;  in- 
 ivait  for  it  becaufe  it  will  deed  to  all  times,  when  the 
 furely  come,  it  will  not  like  difficulty  mould  arife  ; 
 tarry.  but  more  efpecially   to  an 
 
 appointed  time,  a  time  which 
 was  to  come,  even  the  times  of  the  Gofpel,  when 
 fuch  difpenfations  of  Providence  mould  be  more 
 clearly  unveiled,  and  Wifdom  juftified  of  all  her 
 children  :  But  above  all,  at  the  great  day  of  final  re- 
 tribution, when  the  whole  fcene  and  feries  of  Divine 
 Providence  (hall  be  opened  and  unfolded.  For  then 
 its  admirable  wifdom,  exact  ceconomy,  and  unerring 
 juftice,  mall  be  difplayed  before  the  whole  world,  to 
 the  infinite  delight  of  his  faithful  fervants,  and  the 
 utter  confufion  and  eternal  filence  of  all  gainfayers 
 and  unbelievers.  Then  it  vt'iWfpake  to  all,  without 
 the  leaft  intricacy  or  error.  Wherefore,  though  it 
 tarry,  and  feem  to  delay  longer  than  good  men  hope, 
 bad  men  fear,  or  fome  believe,  whofe  bold  impa- 
 tience, or  rather  infidelity,  dares  queflion  the  pro- 
 mife  of  his  coming  ;  it  is  our  duty  to  wait  for  itt 
 with  an  humble  afliirance,  that  //  will  not  tarry — be- 
 yond the  time  appointed  ■,  when  the  fulnefs  of  time, 
 even  God's  time,  is  come.  'Till  then  poffefs  we  our 
 fouls  in  patience,  and  wait  for  the  Lord. 
 
 *  Pf.QX\r.. 
 
M.  P.  after     TRINITY.  B95 
 
 4.  Behold  his  foul,  which  By  the  foul  lifted  up,  and 
 is  lifted  up,  is  not  upright  not  Upright,  is  reprefented 
 in  him  but  thejujl  frail  the  degenerate  (late  of  man, 
 live  by  hisjaith.  and  that  perverfe  and  crook- 
 
 ed nature,    which  he   con- 
 tracted by  his  fall,  and   was  firft  occafioned  by  pride 
 He  was  then  lifted  up  to  a  vain  ambition   of  beino- 
 like  unto  God,  and  ever  fince   is  too  apt   to  think 
 more  highly  of  himfelf  than  he  ought  to  think.     He 
 is  ftill  lifted  up,    but  not  upright — Obferve  here  a 
 feeming  contradiction  in  the  terms,  lifted  up,  yet  not 
 upright.     Howbeit  this  is  the  true  character  of  pride. 
 This  vice,  in  its  nature,  is  the  greatefl  abfurdity,  and 
 mereft  contradiction  ,  for  tho'  lifted  up  to  an  imagi- 
 nary height  above  all  other  men,  and  even    to  rival 
 God  ;  yet  it  is  ftill  terminated  only  on  Self,  the  moft 
 unworthy  objed  in  the  whole  creation.     So  that,  in 
 fad,  the  proud  man's  foul  is  bowed  downwards,  in- 
 (lead  of  being  ereft  and  upright,  as.  God  made  it; 
 his  exaltation  is  only  in  his  own  conceit,  and  a  mere 
 delufion  \  his  calling  down  is  real.     So  that  in  every 
 proud   man  is  a&ed  the  fcene  of  Lucifer's  fall  from 
 heaven  ,  while  he  attempts  to   foar  above  the  throne 
 of  God,  he  is  thrown  down  to  hell.— But  the  juft  (hall 
 lively  his  faith  ;  i.  e.  thofe  who  are  entered  into  co- 
 venant with  God,  and  juftified,  or  made  ju/l,  in  the 
 light  of  God,  by  repentance  and  faith,  /hall  live,— 
 they  fliall  live  unto  God  by  thefpiritual  life  here,  and 
 with  him  in  life  everlafling  hereafter.     Or  if  we  take 
 the  character  of  juf'm  a  more  retrained  fenfe,  for  one 
 that  performs  the  drifted  obedience,  and  keeps  the 
 whole  law,  even  he  (hall  live  (that  is,  mall  be  finally 
 faved),  not  by  hisjuftice,  or  good  works,  but  bx  his 
 
 /**//-».— This  is  the  known  doclrineof  St.  Paul :- 
 
 Yet  not  by  faith,  without  good  works  :— This  is  the 
 diflinguifhing  doclrine  of  St  James:  The  harmony 
 and  conjunction  of  both  thefe  tiuths,  is  the  doc- 
 trine of  the  Gofpel;  and,  confequently,  of  both 
 apoftles. 
 
 As 
 
596  The  Twentyfirft  SUNDAY 
 
 5,  Tea  alfoy  becaufe  he 
 tranfgrejfeth  by  wine,  he  is 
 a  proud  many  neither  keep- 
 eth  at  home^  who  enlargeth 
 his  dejire  as  hell,  and  is  as 
 death,  and  cannot  be  fatis- 
 fied,  but  gather  eth  unto  him 
 all  nations,  and  heapeth  un- 
 to him  all  people  ? 
 
 Hab.  2. 
 
 As  wine  and  ftrong  drink 
 intoxicate  the  brain,  fo  pride 
 inebriates  the  mind.     It  en- 
 rages the  paflions,  inflames 
 the  defire  to  a  degree  as  in- 
 fatiable   as   helly    as  greedy 
 and   deftru&ive  as  death.— 
 Again,  the  proud  man  hates 
 to  keep  at  home :  That  em- 
 pire, which  God  hath  align- 
 ed him  within,  in  his  own  bread:,  over  his  own  heart 
 and  affections,  that  eftate,  which  Providence  has  al- 
 lotted him  for  his  portion,  is  thought  too  narrow  a 
 fphere  for  his  ambition  to  move  in.     His  vain-glory 
 pufhes  him  on  to  invade  the  rights  and    peace  of 
 others,  and  to  ufurp  a  dominion  over  all. — As  every 
 cup   increafes  the  drunkard's  thirlt,  fo  the  third  of 
 ambition  is  enlarged  by   being  gratified.      No  new 
 acquefts  can  fatisfy  pride  :    The  world  itfelf  is  too 
 little  to  content  its  defires.     Every  proud  man  is  a 
 Nebuchadnezzar,  an  Alexander,  a  Cafar,  in  affecting  a 
 fuperiority  over  others.     He gathereth  unto  him  all  na~ 
 tions^  in  his  own  mind  ;  and  heapeth  unto  him  all  feo- 
 
 pie,  in  his  own  ambitious  defires  of  dominion. 
 
 From  this  boundlefs  and   infatiable  vice,  good  Lord 
 deliver  us ! 
 
 Nothing  is  equal  to  the 
 exorbitance  of  pride,  but  its 
 folly.  It  ever  milTes  of  its 
 own  aim  t  courts  honour, 
 yet  flies  from  it  ,  flies  from 
 contempt,  yet  runs  into  it: 
 "  For  when  pride  cometh, 
 *'  then  cometh  fhame  V — 
 And  as  nothing  is  more 
 foolifh,  fo  nothing  can  be 
 more  unhappy,  than  pride  •,  it  always  defeats  its  own 
 
 6.  Shall  not  all  tbefe  take 
 up  a  parable  againjl  him, 
 and  a  taunting  proverb 
 againjl  him,  and  [ay,  Woe 
 to  him  that  increajetb  that 
 which  is  not  bis:  how  long? 
 and  to  him  that  ladctb  bim- 
 felf  with  thick  clay. 
 
 1  Prov.  xi.  2. 
 
 defigns 
 
M.  P.  4^    TRINITY.  397 
 
 defigns  :  While  it  feeks  the  praife  of  men  more  than 
 the  praife  of  God,  all  it  gains  by  fo  prepofterous  a 
 courfe,  is  reproach,  and  a  taunting  proverb,  from  the 
 one,  and  a  woe  from  the  other. — The  proud  man  is  a 
 robber  ;  praife  belongs  not  to  him  ;  to  grafp  at  it  is 
 increafing  what  is  not  his.  And  what  are  all  the  ad- 
 vantages that  pride  afpires  after,  but  thick  clay  ?  both  , 
 a  load,  and  a  defilement. 
 
 This  prophecy  (fome  think) 
 7,  Shall  they  not  rife  up  was  primarily  and  immedi- 
 fuddenly  that  flmll  bite  thee,  ately  addrefled  to  the  king 
 and  awake  that  Jhall  vex  of  Babylon,  whofe  downfal 
 thee,  and  thou  fialt  be  for  (whether  we  refer  it  to  Ne- 
 booties  unto  them  ?  buchadnezzar  or  Belfhazzar) 
 
 8.  Becaufe  thou  hajl  Was  as  fudden  and  ignomi- 
 fpoiled  many  nations,all  the  nious,  as  his  pride  and  am- 
 remnaht  of  the  people  Jhall  bition  was  vaft  and  un- 
 fpoil  thee :  becaufe  of  mens  bounded.  —  But  pride,  in 
 blood,  and  for  the  violence  every  heart,  is  the  fame  in 
 cf  the  land,  of  the  city,  its  nature,  and  in  its  effects. 
 and  of  all  that  dwell  there-  Its  defires  are  as  extravagant, 
 in.  and  its  ruin   as    fure.      It 
 
 would  carry  the  beggar  to 
 as  great  lengths  of  vain-glory  as  the  mightieft  prince 
 upon  earth,  were  its  power  equal  to  the  haughtinefs  of 
 its  fpirit.  To  be  like  the  Moft  High,  yea,  to  be 
 above  both  God  and  man,  is  the  ambition  of  every 
 foul  that  is  poiTejfled  with  this  monftrous  vice  :  No 
 wonder  that  God  and  man  are  the  fworn  enemies  of 
 pride.  God  abhors  and  refifls  it,  for  its  innate  turpi- 
 tude, and  facrilegious  impiety  :  Every  man  deteftsand 
 withftands  it,    for  its   arrogance,    and  injurious   in- 
 
 croachments. How  then  can  pride  efcape  a  fall, 
 
 when  God  and  all  the  world  confpire  its  deftru&ion  ? 
 Shall  they  not  rife  upfuddenly  that  fljall  bite  thee,  and  awake 
 that  ft ball 'vex  thee  ?  So  true,  and  fojuft,  is  that  remark 
 of  the  Wife  man,  "  Pride  goeth  before  deftruction, 
 ^  and  a  haughty  fpirit  before  a  fall  k." 
 
 k  Ptov.  xvi.  180 
 
 The 
 
39* 
 
 g.  Woe  to  him  that  co- 
 veteib  an  evil co-vet oufnefs  to 
 bis  own  houfe,  that  be  may 
 fet  bis  nejl  on  high,  that  be 
 may  be  delivered  from  tbe 
 ■power  of  evil. 
 
 The  Twenty-firfi  SUNDAY  Hab.  2- 
 
 The  next  vice  that  carries 
 a  fhew  of  happinefs,  is  the 
 love  of  riches,  and  amafling 
 of  worldly  wealth.  This 
 the  covetous  man  places  his 
 fole  felicity  in  :  And  his 
 fumptuous  building,  pomp- 
 ous equipage,  and  magnificent  appearance,  may  draw 
 the  eyes  and  envy  of  the  unthinking  croud.  He  may 
 feem  to  have  placed  his  nejl  on  a  rock,  above  the 
 reach  of  dang:r,  and  tbe  power  of  evil. — But  what 
 faith  God  ?  what  faith  Truth  itfelf?  —  IVoe  to  bim 
 that  covetetb  an  evil  covetonfnefs  to  bis  houfe  ^  &c.  All 
 this  affluence,  and  dazzling  fplendor  of  an  overgtown 
 abundance,  is,  in  reality,  an  evil,  that  deferves  the 
 rich  man's  fears,  and  the  poor  man's  pity. 
 
 The  covetous  man,  as  he 
 fpares  no  pains,  fo  he  flicks 
 at  no  wrong,  to  aggrandize 
 himfelf,  and  heap  up  wealth. 
 But  what  will  be  the  end  of 
 all  that  cunning  and  addrefs, 
 which  the  world  admires, 
 and  he  himfelf  applauds, 
 but  fhame  and  perdition  ? 
 The  very  Jlones  and  timber 
 of  his  proud  palaces  fhall 
 proclaim  his  infamy  and  in- 
 juilice  ;  and  his  foul  fhall 
 dearly  pay  for  the  violence 
 and  iniquity  of  his  hands. —  Where  then  will  be 
 the  happinefs  of  this  great  and  envied  man  ?  — 
 Whofe  then  will  tiiofe  things  be,  which  he  now 
 places  fuch  trull  and  confidence  in  ?  When  he  muft 
 part  with  all  his  fplendid  acquifirions,  life,  and  all ; 
 when  thofe  very  things  fhall  perifh,  for  which  he 
 himfelf  is  likewife  to  perifh  for  ever. 
 
 10.  Thou  bafl  confulted 
 fhame  to  thy  houfe, by  cutting 
 
 off  many  people,   and  bafl 
 jinned  againfl:  tbyfoul. 
 
 1 1 .  For  the  jlone  fhall 
 cry  out  of  tbe  wall,  and  tbe 
 beam  out  of  tbe  timber  pall 
 anfwer  it. 
 
 12.  Woe  to  bim  that 
 buildeth  a  town  with  blood, 
 and  eftablijljeth  a  city  by 
 iniquity. 
 
 Nor 
 
M.  P.  after     T  R 
 
 13.  Behold,  it  is  not  of 
 
 the  LORD  ofbofls  that  the 
 people  fo  all  labour  in  the 
 very  fire, and  the  people  jh  all 
 •weary  themfelves  for  very 
 vanity  P 
 
 14.  For  the earth fiallbe 
 filledwith  the  knotvledge  of 
 the  glory  of  the  LORD,  as 
 the  waters  cover  the  fea. 
 
 I  N  I  T  Y.  399 
 
 Nor  is  covetoufnefs  fatal 
 only  in  its  iflue  and  conle- 
 quences,  but  in  its  prefent 
 and  immediate  effects.  — 
 "  The  love  of  money  is  a 
 "  root  of  all  evil :"  A  curfe 
 is  infeparably  annexed  to  it, 
 from  its  firft  birth  to  its  laft 
 end.  The  acquisition  is  full 
 of  trouble  ;  the  enjoyment 
 embittered  with  cares  and 
 anxiety;  forrow  and  damnation  bring  up  the  woful 
 rear. — The  gaining  of  wealth,  without  the  blefling  of 
 God,  is  labouring  in  the  fire  -,  the  poffefiion  is  vanity \ 
 and  the  end  is  mifery.  Who  then  that  is  wife,  would 
 change  an  honeft  poverty  for  fuch  riches  $  or  the 
 greateft,  if  innocent,  fufferings,  for  fo  falfe,  fo  de- 
 ilru&ive,  a  happinefs  ? — This  is  a  paradox  to  worldly 
 men  ;  they  can  conceive  no  felicity  but  in  riches,  and 
 therefore  admire  and  fet  their  hearts  upon  them. 
 But  they  who  arcfl/ed  with  the  knowledge  of  the  glory 
 of  the  Lord  (that  is  to  fay,  with  J  efts  Chrift,  who  is 
 often  fliled  the  glory  of  the  Lord,  and  the  Lord  of 
 glory)  »,  fee  plainly,  by  that  true  light,  the  folly, 
 the  vanity,  the  mifery,  of  milling  in  uncertain 
 riches. 
 
 Others  there  be  that  place 
 their  happinefs  in  the  bottle, 
 in  rioting  and  drunkennefs, 
 excels    and    intemperance  ; 
 
 15.  Woe  unto  him  that 
 giveth  his  neighbour  drink: 
 that  put  tef  thy  bottle  to  him, 
 and  makejl  him  drunken 
 aljo,  that  thou  mayefl  look 
 on  their  nakednefs. 
 
 16.  Thou  art  filled  with 
 fjame  for  glory:  drink  thou 
 alfo,  and  let  thy  fore/kin  be 
 uncovered  ;  the  cup  of  the 
 
 faying,  with  the  Epicure, 
 '*  Let  us  eat  and  drink,  for 
 "  to-morrow  we  die."  In- 
 temperance indeed  is  com- 
 monly a  focial  vice ;  carries 
 fome  ihew  and  appearance 
 of  a  virtue  ;  feems  not,  like 
 
 1  Heb.l  3,  Jam.  ii.   i,  &c. 
 
 one 
 
4oo  The  Twenty  firft  SUNDAY         Hab.  2. 
 
 LORD's  right  band  jhallbe  one  of  the  foregoing  fins, 
 turned  unto  thee&jbameful  pride,  envy,  covetoufnefs, 
 jpuingjhalt  be  on  thy  glory,  and  oppreition,  to  feek  its 
 17.  For  the  violence  of  own  only,  but  alfo  the  things 
 Lebanon  Jball  cover  thee  :  of  others  :  It  delights  il? 
 andthefpoilofbea/isywhich  converfation,  and  good  com- 
 made  them  afraid becaufe  of  pany  ;  pretends  to  benevo- 
 ntens  blood,  and  for  the  lence,  and  love  of  its  neigh- 
 wolence  of  the  land,  of  the  bour ;  appears  intent  upon 
 tity,  and  of  all  that  dwell  promoting  that  joy  and  plea- 
 therein.  fure,  that   chearfulnefs  and 
 
 good  -  humour,  which  is 
 thought  the  bed  cordial  of  life,  and  the  mofl  fove- 
 reign  remedy  of  its  forrows  and  cares.  But,  alas! 
 what  is  this  heaven  of  the  Epicure,  this  fummum  bo- 
 numy  and  chief  felicity,  which  the  fenfualift  fancies  to 
 be  no  where  elfe  but  in  his  cups  and  good  cheer  ? 
 What  is  it  (if  we  believe  this  oracle  of  truth)  but  a 
 falle  good,  a  true  evil,  a  delufive  blifs,  a  real  woe  ? 
 — Woe  unto  him  that  giveth  his  neighbour  drink,  &c— 
 if  it  be  a  happinefs,  it  is  not  the  happinefs  of  a  man, 
 but  of  a  fwine. — As  the  root  it  fpringsfrom,  is  only 
 the  animal  life,  and  the  mere  appetite  of  tafte  its  gra- 
 tifications, if  it  aim  no  higher,  mufl  needs  be  un- 
 worthy the  dignity  of  a  rational  being  ;  and  all  its 
 pleafures,  bafe,  brutal,  inglorious. — Thou  art  filled 
 with  fhame  for  glory. — The  more  of  this  happinefs  the 
 drunkard  enjoys,  the  more  is  his  mifery,  the  greater 
 his  woe  .  To  be  filled  with  liquor,  is  to  be  filled  with 
 fhame  5  and  he  that  drinks  till  he  can  hold  no  more, 
 has  one  cup  more  to  pledge,  which  he  little  thinks  of; 
 the  cup  of  Divine  vengeance,  for  abufing  himfelf  and 
 his  neighbour  with  fuch  brutifh  excefs.  —  The  cup  of 
 the  Lord's  right  hand  Jhall  be  turned  unto  thee,  and 
 fhameful  fpuing  Jhall  be  on  thy  glory.  • — And  who  can 
 exprefs  the  dire  effects,  ordefcribe  the  difmal  fcene 
 of  horror  and  confufion,  when  once  the  drunken 
 crew  have  tailed  of  the  cup  of  God's  fury,  which  is 
 
 fent 
 
M.  P.  after    TRINITY.  4oi 
 
 lent  to  crown  and  end  their  feaft  !  How,  of  a  Hid- 
 den, is  their  wit  and  jollity  converted  into  rao-e  • 
 their  mirth  into  madnefs  ;  their  joy  into  forrow  ;  their 
 friendihip  and  good  fellowfhip  into  brawls  and  con- 
 tention ;  their  jovial  healths,  and  fpaikling  bowls, 
 into  bloodfhed  and  violence  ?  For  the  violence  of  Le- 
 bannonfhall  cover  thee.— As  wild  and  favage  beafts 
 have  their  haunts  in  the  woods  .of  Lehancn,  fo  fury 
 and  madnefs,  like  wild  beafts,  have  their  abode  in 
 the  purlieus  of  drunkennefs,  to  feize  its  followers, 
 and  devour  every  comfort  of  life,  credit  and  eftate! 
 —  Hear  this,  all  ye  that  love  to  indulge  in*  "our- 
 felves,  or  to  promote  in  others,  the  filthy  pleafure 
 of  this  beftial  vice  ;  and  remember  the  juft  fentcnce 
 of  Divine  wrath  here  pronounced  againfl  it,  which 
 will  certainly  take  hold  of  you,  even  in  this  life,  if 
 not  prevented  by  a  timely  repentance.—  IVoe  unto  him 
 that giveth  his  neigbour  drink:  that  pittejl  thy  bottle 
 to  him,  and  make/i  him  drunken  also,  that  thou  may  eft 
 look  on  their  nakednefs,  &c, 
 
 Another  wrong  medium, 
 by    which     poor    miftaken 
 man  purfues  after  happinefs, 
 is    idolatry,    or    chufing  a 
 falfe  object  of worfhip.    And 
 this  is  an  error   which   the 
 fober,  the  grave,   the  reli- 
 gious, man  may    fall    into. 
 As  for  the  proud  man,    he 
 careth  not  for  God,   neither 
 is  God  in  all   his  thoughts  ; 
 he   inverts    the    firfl   com- 
 mandment, and  has  no  other 
 God  buthimfelf:    The  co- 
 vetous man  worfhips   only 
 his   gold,    the  glutton    his 
 belly.  —Now  all    men  pro- 
 mife   themfelves    happinefs 
 But  the  true  God  only  is 
 D  d  the 
 
 I  8.  What  profiteth  the 
 graven  image,  that  the 
 maker  thereof  hath  graven 
 it?  the  molten  image ,  and 
 a  teacher  of  ties,  that  the 
 maker  of  his  work  trufled 
 therein,  to  make  him  dumb 
 idols  f 
 
 19.  Woe  unto  him'  that 
 faith  to  the  wood,  Awake  ; 
 to  the  dumb  ft  one,  An  ft,  it 
 ft  all  teach  :  behold,  it  is 
 laid  over  with  gold  and 
 ftlver,  and  there  is  no 
 breath  at  all  in  the  mid  (I 
 oft  it. 
 
 from  the  God  they  ferve. 
 Vol.  IV. 
 
402  The  Twenty-firft  SUNDAY       Hab.  ft. 
 
 the  fource  of  true  felicity  ;  for  he  is  happinefs  itfelf, 
 as  well  as  the  author  and  giver  or  it.     They  then 
 that  follow  him,  are  in  the  only  right  way  to  find  it ; 
 they  only  who  are  united  to  him,  are  in  the  fure  pof- 
 feflion  of  it. — This  is  the  right  aim,   this  is  the  true 
 end  of  man.     Whereas  he  that  feeks  felicity  in  the 
 creature,  looks  for  it  in  the  wrong  place  :    He  that 
 alks  it  from  a  falfe  god,  applies  to  one  that  hath  it  not 
 to  give.     The  expectation  of  it  from  any  but  the  true 
 God,  and  Jefus  (Thrift,  whom  he  hath  fent  on  pur- 
 pofe  to  teach  us  the  way,  is  as  abfurd,   as  it  is  im- 
 pious :  To  fearch  for  it  out  of  the  way  that  he  hath 
 pointed  out,  is  egregious  folly,  and  the  end  a  certain 
 difappointment. — And  what  greater  mifery  can  there 
 be,  than  the  Iofs  of  happinefs,  efpecially  when  owing 
 to  our  own  folly  ?   They  indeed  who  feejc  for  hap- 
 pinefs in  the  creature,  may  feem,  in  the  judgment  of 
 the  Wife  man,    "  the  lefs  to  be  blamed;    for  they 
 "  peradventure  err  (as  he  goes  on)  feeking  God,  and 
 "  defirous  to  find  him  :  howbeit  neither  are  they  to 
 "  be  pardoned. — But  miferable  are  they,  and  in  dead 
 "  things  is  their  hope,    who  call  them  gods,  which 
 "  are  the  works  of  mens  hands  ;    gold  and  filver  to 
 *'  fhew  art  in,  and  refemblance  of  beads,  or  a  flone 
 "  good  for  nothings   the  work  of  an  ancient   hand. 
 "  Then  maketh  he  prayer  for  his  goods,  for  his  wife 
 "  and  children,  and  is  not  afhamed  to  fpeak  to  that 
 "  which  hath  no  life.     For  health  he  cafleth  upon  that 
 "  which  is  weak;  for  hfe  prajetn  he  to  that  which  is 
 **  dead  ;  *or  aid  humbly   befeecheth  that  which  hath 
 "  leatV  cicans  to  help ;    and  for  a  good  journey  he 
 "  alketh  of  that  which  cannot  fet  a  foot  forward  ;  and 
 "  for  gaining  and  getting,  and  for  good   luccefs  of 
 "  his  'lands,  he  alketh  ability  to  do,   of  him  that  is, 
 "  mofl  unable  to  do  any   thing,    &c  m." — How  then 
 can  fuch  perfons  but  be  difappointed  of  their  hope, 
 
 m  Wifd.  xiii. 
 
 who 
 
3o.  But  the  LORD  is 
 in  bis  boly  temple :  let  all 
 the  earth  keep  filenct  before 
 him. 
 
 M.  P.  after    TRINITY.  403 
 
 who  leek  happinefs  where  it  is  not  to  be  found  ;  who 
 feek  life  in  the  ways  of  death  ? 
 
 The  conclufion  therefore 
 of  this  excellent  LefTon  is 
 this,  The  Lord  is  in  his  boly 
 temple ;  that  is,  The  Lord  is 
 he,  of  whom  alone  we  are 
 to  afk  happinefs  :  His  boly 
 temple  the  place  alone  we  are  to  find  it  in. Hap- 
 pinefs is  a  plant  that  grows  no-where  but  in  holy 
 ground  :  The  feeds  of  it  are  fown  in  the  holy  Ca- 
 tholic Church  militant  upon  earth  ;  its  harveft  to  be 
 reaped  in  heaven. — Let  the  earth  then,  this  vain 
 world,  and  all  its  vain  pretences  to  felicity,  keep  filence 
 before  God;  while  all  falfe  objects  of  woriliip,  and  all 
 worfhipers  of  falfe  Gods,  ftand  mute  before  him, 
 convicted  and  convinced,  that  the  difpenfing  of  hap- 
 pinefs, as  well  as  punifhing  the  guilty,  is  the  fole 
 prerogative  of  God  :  That  without  holinefs,  none 
 can  lee  him  :  without  feeing  him,  none  can  be 
 happy. 
 
 Dd 
 
 The 
 
4o4  The  Twenty-firft   SUNDAY  Pref. 
 
 7#£Twenty-firftSuNDAYd/te/*  Trinity, 
 
 Proper  LefTon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  i. 
 
 PREFACE. 
 
 r*HE  Church  having  cbofen  the/ea/on  between  Tri- 
 nity cundayrt77.d  Advent  (as  we  formerly  obferved) 
 for  inftruflmg  us  in  the  practical  duties  of  religion,  her 
 Proper  Leifcns  for  the  Sundays  have  accordingly  been- 
 /defied  out  of  fuch  portions  of  Scripture,*  as  might  bejl 
 /erve-tc >  influence  our  obedience,  and  inforce  a  due  per- 
 formance of  the  third  part   of  our  baptijmal  pomi/e. 
 
 To  ibis  end  /he  hath  hitherto  been  exciting  us,  by  com- 
 mands and  precepts,  by  pomifes  and  threatenings,  by  re- 
 wai  ds  andpumjhments,  byfundry  eminent  examples  of  vir- 
 tue, and  of  judgments  agawft  vice,  col  le  fled  from  the  h- 
 prical  and  prophetical  writings  of    the  Old  Teftament. 
 
 from  tbfe/e  preliminary  exerci/es  Jbe  now  proceeds  pro- 
 fefjedly  to  injlrufl  us  in  the  very  institutes  andfirfl  prin- 
 ciples of  morality,  which  conftitute  the  Chriftian  ethics. 
 And,  for  this  reajon,  has  cho/en  her  Proper  Leflbns  for 
 the  remainder  of  the  Trinity  /ea/on,  out  of  the  Proverbs 
 of  Soiomon. 
 
 This  admirable  book  fie  had  before  pa/fed  by,    in  the 
 courje  oj  her  Sunday  ys/ervice ;  but  now,  with  excellent 
 
 judgment 
 
Pref.  after    TRINITY.  4o5 
 
 judgment  and,  method,  returns  to,  as  the  richeji  treafure 
 cf  moral  and  divine  precepts  :  A  book  which  contains  the 
 moft  complete  fyji em  of  Morals,  that  ever  -was  delivered 
 to  man,  for  the  informing  his  manners,  for  regulating  the 
 pajfions,  correcting  vice,  and  recommending  virtue. 
 
 It  extends  its  inflrntlions  to  every  relation,    and  every 
 
 flate,  in  life  ;  and,  with  equal  authority,  diretls  the  king 
 
 and  the  fab] eti,  the  rich  and  the  poor,    the  parent  and 
 
 child,  the  young  and  the  old,    to  the   duties   of  their  re- 
 
 fpetlive  ftations  and  conditions  of  life.     For,  as  St.  Bafil 
 
 faith,  "  it  bridles  the  injurious  tongue,  corretls  the  wan- 
 
 "  ton  eye,  and  ties  the  unjuft  hand  in  chains  :    It  perfe- 
 
 "  cut es  (loth,  chaftifes   all  abfurd  de fires  ;    teaches  pru- 
 
 M  dence,  raifes  mens  .courage,  and  recommends  temperance 
 
 ■"  and  chaflity  with  fuch  efficacy  and  force,    as  at  once 
 
 u  convinces  the  judgment,    and  engages  the  affections ." 
 
 In  a  word,  this  excellent  treatife  not   only  reprefents   the 
 
 nature  and  advantage  of  true  wifdom,  but  leads  us  power- 
 
 fidly  by  the  hand,  through  her  paths,  to  our  truejl  hap- 
 
 pinefs  and  chief  end. 
 
 And  now,  that  we  are  gradually  come,  under  the  wife 
 condutl  of  our  excellent  Church,  to  the  more  .immediate 
 and  exprefs  inflitution  in  divine  morals,  and  have  paffed 
 through  many  preparatory  inflrntlions  of  f acred  hiflorians 
 and  prophets,  to  be  initiated  in  the  fchool  of  Solomon, 
 it  feems  neceffary,  for  the  better  under/landing  of  his  in- 
 fit uclions,  to  premife  fome  definitions  of  the  terms  he  ufes, 
 particularly  of  Wifdom,  of  Virtue,  and  Vice,  which 
 he  treats  of  in  this  divine  book. 
 
 IV e  have  already,  by  way  of  introdutlion  to  the  duties 
 of  obedience,  given  afhortfekeme  of  definitions  and  de~ 
 dutlions,  to  which  I  pray  leave  to  refer  the  reader* — 
 And  oh !  that  fome  hand  better  able,  and  more  at  leifure, 
 would  undertake,  out  of  this  rich  treafury  and  magazine 
 of  admirable  precepts,  to  compile  a  regidar  and  complete 
 treatife  of  morality,    and  refcue   this  moft  nfeful  fcience 
 
 a  See  Introduction    or  General  Preface    to  the  Third   Sunday 
 jsfler  Trinity: 
 
 Dd  3  of 
 
4o6  The  Twenty-firft  SUNDAY  Pref. 
 
 of  ethic  philofophy  out  of  the  hands  of  the  Gentile  mo- 
 ralifls,  or  Gentilized  Chrijlians  ! — JVhat  has  hitherto 
 heen  publijhed,  by  our  modern  authors  on  this  fubjett, 
 favours  more  of  Ariflotie'j  fchool  than  Solomon 'j  ;  of 
 the  Ethnic,  more  than  the  Chrijlian,  philofophy  ;  and 
 literally  falls  under  the  rebuke  of  that  abfurdity,  which 
 our  Lord  condemns,  of  putting  "  apiece  of  new  cloth 
 '*  unto  an  old  garment,  and  new  wine  into  old  bottles'." 
 The  confeauence  of  which  is  not  only  a  manifejl  incon- 
 gruity^ but  the  marring  of  both.  To  fuch  alfo  may  be 
 properly  applied,  that  angelical  reproof,  u  JVbyfe'ekye 
 "  the  living  among  the  dead  ?" 
 
 Definitions  of  Terms  and   Characters  in  the  Book 
 of  Proverbs. 
 
 I.  Of  Wisdom. 
 
 Towards  forming  afyjlem  of  ethics  out  of  the  Book  of 
 Proverbs;  in  the  firjl  place,  we  may  obferve,  That  be- 
 tween this  and  the  philofophical  treatifes  of  morality, 
 grounded  on  the  fchool  plans,  there  appears  this  general 
 difference,  that,  zvhai  they  call  ethics,  or  m oral philofophy, 
 this  divine  a  mh  or  files  W  i  s  d  o  m  ;  for  Jo  the  prefejjed  de- 
 Jign  of  this  book  is  declared  (in  chap.  i.  ver.  2.)  to  be  "  the 
 "  teaching  o/Wisdom.  "  Next,  we  obferve,  'that  t  he  fe- 
 ver al  parts  of  this  Wifdom  are  defined  toconjijl  in  fun- 
 dry  Virtues  ;  and,  that  its  contrary,  which,  as  a  necef- 
 fary  confequence,  he  files  folly,  lies  in  fuch  aftions  as 
 are  oppofite  thereto.  But  then  this  is  done  occafionally 
 only  ;  this  divine  treatife  not  being  framed,  as  human 
 compofitions  on  the  fame  fubjecl  are,  after  a  particular 
 method,  and  according  to  the  rules  of  art ;  it  is  compiled 
 rather  like  the  works  of  nature,  with  a  rude  but  noble 
 f.inplicity,  andfeeming  irregularity  :  Its  precepts  are  not 
 digejled  intofpruce  order,  like  the  little  neatneffes  and  ele- 
 %  wee  of  a  pleafure-garden,  to  entertain  thefenfe  or  gra- 
 ti/y  curiofity  ;  but,  like  the  face  of  the  creation,  with  a 
 
 4  Matt.  ix.  ver.  16,  17.  c  Lukexxiv.  5. 
 
 grandeur 
 
Pref.  after    TRINITY.  4.07 
 
 grandeur  and  magnificence  fuit able  to  the  Almighty  Au- 
 thor^ and  the  reft  of  his  glorious  works  However \  by 
 degrees,  and  in  proportion  to  the  light  the  eye  of  the 
 mind  Jb all  receive  from  the  rays  of  the  divine  wifdom 
 it  treats  of  there  will  appear  a  moft  beautiful  harmony 
 in  the  fever al  parts  of  it,  which  will  both  charm  and 
 inform,  delight  and  inftrucl,  the  foul ;  reducing  it,  by 
 degrees,  to  that  order  and  happy  (late,  which  vice  has 
 deftroyed,  and  virtue  alone  can  retrieve, 
 
 'That  doclrine  therefore,  or  inftruclion,  which  concerns 
 cur  manners,  and  which,  by  heathen  moralijls,  is  called 
 philofophy,  or  the  love  of  wifdom  d,  is  here,  by  our  in- 
 fpired  author,  more  abfolutely  called  wifdom,  even  wif- 
 dom itfelf;  forfo  that  God,  who  is  the  f ok  Author  of 
 it,  files  it.  Whence  we  may  learn,  that,  although  the 
 Jove  and  defire  of  wifdom,  and  the  rules  concerning  it, 
 may  be  taught  even  by  thofe  who  followed  only  the  light  of 
 nature  ,yet  God's  word  and  grace  alone  can  teach  and  in- 
 fpire  us  with  wifdom  itfelf.  And  herein  lies  the  main  and 
 moft  effential  difference  between  /^Gentile  andtheChrl- 
 ftian  morality:  God  himfelf  is  the  Author  and 'Teacher 
 of  this,  mere  man  of  the  other.  It  muft  indeed  be  con- 
 fcffed,  that  the  Gentile  fcheme  of  antient  ethics  is  one  of 
 the  fine  fl  and  moft  noble  productions  of  human  re  of  on ;  but 
 ft  ill  it  extended  no  farther  than  the  bounds  and  limits  of 
 the  rational  life. — Manfeemed*  in  the  Gentile  flate,  to  be 
 left  alone,  and  to  himfelf,  to  let  us  fee  bow  far  we  are 
 capable  of  apprehending  and purfuing  after  virtue  by  the 
 effort  of  nature,  and  the  pure  flrength  of  reafon.  But 
 divine  morality  which  the  Scriptures  call  wiidom,  is  a 
 divine  thing,  and  the  art  of  the  divirs  e  and  fpiritual  life. 
 It  goes  beyond  all  the  natural  powers  of  reafon,  and  fur' 
 mounts  the  bigheft  attainments  of  human  capacity ;  be- 
 caufe  it  is  only  from  above,  and  the  fole  gift  of  God  : 
 He  is  the  fountain-head  and  difpenfer,  as  well  as  in- 
 ftruclor,  of  it. — Heathen  writers  abound  with  many  no- 
 
 d  So  the  word  philofophy  imports,  and  is  therefore  but  the  en- 
 trance or  fir  ft  ftep  towards  wildoin. 
 
 D  d  4.  hie 
 
4o8  The  Tvventy-firfl  SUNDAY  Pref. 
 
 ble  fentiinents  and  fine  defer iptions  of  virtue ;  hit  none  of 
 them  could  impart  the  leaf  degree  of  it  to  their  hearers, 
 nor  communicate  any  /hare  of  that  probity,  which  they 
 profejjed  to  teach.  Their  finefl  fpeculat  ions  are  but  painted 
 flame  -,  well  drawn  indeed,  but  giving  neither  heat  nor 
 light;  whereas  God's  word  is  a  living  oracle  %  a  fiery 
 law  f ;  it  beflows  not  only  heat  and  light,  but  life  alfo  ; 
 even  the  power  to  feel  and  do,  as  well  as  to  fee  and  know, 
 bis  will. 
 
 Another  very  mater  id  defect  in  the  wifdom  of  the  an- 
 tient  moralifl  is  owing  to  that  ignorance,  which  umver- 
 fally  overfpread  the  heathen  world,  both  of  the  nature  of 
 GOD,' and  the  nature  of  Man.-  They  neither  knew  the 
 righteoufnefs  of  God  (as  St.  Paul  ;  calls  that  virtue 
 .  which  is  agreeable  to  the  retlitude  and  per  feci  ion  of  the 
 Divine  Nature),  no-  the  foui ~ce  of  human  corruption,  oc- 
 cafwnedby  the  foil .•  fo  that  their  notions  of  moral  good 
 and  evil  were  not  only  confufed  and  very  imperfect,  but,  in 
 many  refpefls.  downright  falfe''.  And,  if  they  knew  not 
 the  (late  of  'perfection,  from  whence  man  had  fallen  by 
 '  original  fin,  how  could  they  poffibly  give  right  or  proper 
 directions  for  the  refionng  him  to  thai  innocence  and  per- 
 fection of  life,  wherein  that  true  virtue  confjls,  which  is 
 the  chief  felicity,  and,  therefore,  the  truejl  wifdom  or 
 man. 
 
 II.    Of  VlRTUF. 
 
 The  term  Virtue  is  not  once  expref sly  named  in  this  Book, 
 nor  fear rely  in  any  other  books  of  our  Bible  '.  We  mafi 
 therefore  look  for  it  under  fome  other  name.     What  feemb 
 
 to 
 
 *  A£ts  vii     38.  AoyHt&A*.     fDeut.  xxxiii.    22.  g  Rom.    i.17. 
 
 b  See  this  proved  at  large  by  Laclanl.us,  in  his  tratt  concerning 
 falfs  wifdom. 
 
 '  The  Hebrew  word,  which  is  rendered  <virfus,  Prov.  xii.  4.  [a 
 virtuous  woman,  or  nvoman  of  virtue],  denotes  not  that  probity, 
 which  moialifts  underftand  by  virtue  ;  but  rather  ftrength  and  for- 
 titude ;  as  appears  by  the  ufe  of  the  fame  word  in  other  places  ot 
 Scripture.  See  Buxtorf---  In  the  31ft.  of  Proveri  s  we  read,  Many 
 d.iugters  have  done  wtuoujlj.  The  Hebrew  is  Gnafu  chail,  fecermnt 
 
 fir lutein   : 
 
Pref.  after    TRINITY.  409 
 
 to  exprefs  it  mojl  fully >,  is.,  the  word  righteoufnefs; 
 ibis  occurs  tnoji  frequently  in  the  Sacred  Writings,  hut  is 
 of  far  greater  latitude  and  extent,  than  the  word  virtue. 
 Both  the  terms  [of  righteoufnefs  and  virtus']  differ,  not 
 only  in  the  radical  import  and  meaning  of  each,  but  alfo 
 very  materially  in  their  general  ufe  and  application,  with 
 re/peel  to  the  true  Jlate  and  prefent  condition  of  man. 
 For  whereas  the  true  Chrijlian  religion  is  grounded  upon 
 the  doclrine  of  Original  "Sin,  and  the  belief  of  man's 
 fall  from  a  Jlate  of  innocence,  and  favour  with  God,  into 
 a  Jlate  of  guilt  of  condemnation  ;  whereby  we  have  in- 
 curred, not  only  the  penalty  of  the  law,  death  ;  but  an 
 abfolute  difability  to  recover  ourf elves,  or  to  perform  any 
 one  duty,  which,  as  creatures,  wejlill  owe  to  our  Maker  ; 
 the  Sacred  Writings  (having  conjlantly  an  eye  to  this) 
 have  no-where  defined  the  reclitude  of  our  at!  ions  by  the 
 term  virtue,  as  philojophy  doth  (importing,  both  in  the 
 Greek  and  Latin  tongues,  a   certain  power   inherent  in 
 
 'virtutem  :  Pagnin'm  the  margin  renders  it,  fecerunt  devitias. — The 
 neareft  to  the  notion  of  virtu,  as  nioraliils  underftand  it,  is  in 
 Ruth  iir.  ii.  Thou  art  a 'virtuous  ivoman,  where  the  word  Chail 
 again  is  ufeeL  and  can  only  fignify  a  general  probity  of  manners  : 
 but  it  does  not  occur  any-where,  even  in  this  fenfe,  applied  to  a 
 man,  throughout  theOldTeftament.  In  the  New  Teftament  indeed 
 we  meet  with  the  term  'virtue  more  than  once  ; — If  there  be  any 
 'virtue,  faith  St.  Paid,  Phil  iv.  8.  and  2  Pet.  \.  3.  Hath  called  us  to 
 glory  and 'virtue  ;  and  again,  ver.  £  Add  to  your  faith,  'virtue.  But, 
 even  in  thefe  places,  it  admits  of  a  fignification  different  from  what 
 it  bears  in  the  fcbools  of  moralifts  -—Indeed,  the  New  Teftament 
 Canon  having  been  written  after  the  time  of  Plato,  Arijlotle,  and 
 other  teachers  of  ethic  philofophy,  no  wonder  the  name  of  'virtue, 
 which  was  in  fo  great  efteem  among  the  Greeks  and  Romans,  fhou'd 
 be  found  alfo  in  the  Sacred  Writings,  and,  particularly  in  the  epi- 
 ftles,  which  were  addreffed  to  fome  of  them  ;  but  it  does  not  fol- 
 low, that  the  Apoftles  underftood  the  term  ApT  in  the  fame  fenfe 
 as  the  Gentiles  did  ;  for  St.  Paul  is  not  pofitive  in  his  precept  : 
 But  (by  way  of  conceffion)  fuppofing  there  were  fuch  a  thing  as 
 the  "virtue  fo  much  cried  up,  and  taught  by  the  heathen  ;  and 
 fuppofing  there  were  a  real  praile  and  excellency  therein,  this  he 
 alfo  recommends  to  his  converts  ;  that  fo  Chriftians  may  not  feem 
 wanting  in  any  perfection,  much  lefs  come  behind  the  heathens  in 
 \vhat  they,  called  'virtue  and  probity. 
 
4io  The  Twenty-firft  SUNDAY  Pref. 
 
 us,  or  flrength  in  our  own  nature,  to  do  good  as  d^ii, 
 Swap^-,  and  virtus  plainly  do),  but,  by  a  word  more 
 exprejfive  of  the  truth,  namely  {as  we  have  already  /aid) \ 
 by  )!ghteouf^efs,  i.  e.  doing  the  thing  that  is  right* 
 'The  rule  of  this  is  the  law  of  God  -,  and  the  power  {or 
 virtue,)  whereby  we  perform  it,  is  his  grace  and  ajfijlance-, 
 and  not  any  innate  faculty  or  power  in  our  own  natures, 
 as  both  virtus  and  a^mS,  in  their  root  and  primary  fenfe, 
 do  imply.  So  that  man,  conjidered  in  his  lapfed  and  de- 
 praved flate,  has  not  in  him/elf  the  lea  If  virtue-,  but  we 
 are,  in  general,  concluded  under  fin*;  and  the  word 
 cf  truth  hath  more  than  once  diclated,  There  is  none  good 
 (i.  e.  none  righteous,  or  truly  virtuous),  no  not  one. 
 
 Of  the  feveral  Kinds  of  Virtue. 
 
 The  particular  fpecies  or  kinds  of  virtue  are,  by  hea- 
 then moralijls,  ranged  into  four  general  heads l  ;  viz. 
 Prudence,  Juftice,  Fortitude,  and  Temperance.  Thefe 
 they  call  cardinal m  virtues ;  that  is,  principal  and  chief  '; 
 whereon  the  refl  are  fuppofed  to  turn  (as  a  door  on  its 
 hinges),  and  to  depend. 
 
 But  how  much  more  agreeable  to  truth,  and  the  lemur 
 of  the  Sacred  Scriptures,  is  that  divijion,  which,  from 
 thence, fome  primitive  as  well  as  modern  Chrijlian  writers 
 have  made  into  feven  principal  headi , .  viz.  H  urn  i  I  i ty, 
 Benevolence,  Liberality,  GhafHfy,  Meeknefs,  Tem- 
 perance, and  Diligence ;  all  the  Isffer  virtues,  being  de- 
 rived from  one  or  other  of  thefe  feven,  are  properly  re- 
 ducible thereto. 
 
 Seven  is  a  number,  by  which  many  f acred  things  in 
 Holy  Scripture  are  counted.-  As  the  Seven  Gifts  of  the 
 Holy  Ghofl; — the  Seven  Splits  of  God; — the  Seventh 
 Day  or  Sabbath  ; — the  Seventh  Tear  or  'Jubilee  j — the 
 
 k  Gai.  Ill  24. 
 '  The  fame  livifion  is  followed  by  Pbilo  the  Je-w  ;    and  by 
 fome  of  the  Lhriftian  fathers,  as  St.  Ambrofe,  &c. 
 m  From  Cardo  the  hinge  of  a  door. 
 
 Seven 
 
Pref.  after    TRINITY.  4.1  r 
 
 Seven  Priefls  with  Seven  trumpets  comparing  Jericho  Se- 
 ven days,&c.  and  hence,  byfome,  Seven  is  called  the  num- 
 ber ofperfeclion  ;  for  which  reafon  alfo  the  houfe  of  wif- 
 dom  (i.  e.  the  Church)  may  well  be f aid  to  be  build ed  with 
 Sty  en  pillars,  Prov.  ix.  i.  both  as  it  denotes  the  per- 
 fetlion,  beauty,  andjlrength  of  the  Church,  which  is  the 
 houfe  wherein  alone  true  wifdom  dwells  ;  and,  as  it  mo  ft 
 aptly  defc rib es  this  lovely  feptenary  of  virtues,  which  are 
 the  bejl  fupport,  as  well  as  ornaments  of  the  Church. 
 And  that  this  is  a  rational  expofuion  of  this  allegory,  as 
 alfo  that  our  diflribution  of  the  moral  virtues  into  (even 
 heads,  was  a  noted  and  received  notion  in  the  primitive 
 Church,  we  have  thk  teftimony  of  St.  Chrifoftom  to 
 vouch  and  fupport  the  fame  \  "  Although  thefpirits  (or 
 "  operations)  of  virtues  be  diver fe,  yet  they  are  called Se- 
 "  ven,  bee aufe,  from  tbefefeven,  all  the  kinds  of  virtues 
 u  do  proceed  ;  which  fpir its  Efaias  reckons  up,  and  Solo- 
 "  mon  alludes  to,  where  he  faith,  Wifdom  hath  build- 
 "  ed  her  houfe,  me  hath  hewen  out  her  feven  nil- 
 "  ters  V  "  t 
 
 If,  by  this  fathers  referring  to  Jfaiab,  it  may  feem  to 
 any,  that  he  meant  the  fevenf old  gifts  of  the  Hoh  Ghqfi, 
 enumerated  in  the  eleventh  chapter  of  that  prophet,  there 
 need  no  difpute-,  itfeeming  no  difficult  matter  to  make  out, 
 that  the  feven  gifts  of  the  Holy  Spirit,  and  the  feven  prin- 
 cipal virtues  in  morality,  are  fo  far  from  differing,  that, 
 in  effecl,  they  are  the  fame  -,  varying  no  otherwife  than 
 form  andfubflance  do-,  one  of  which,  without  the  other, 
 cannot fubfijl.  But,  what  puts  it  out  of  all  que /lion,  that, 
 by  the  fpiritus  virtutum,  he  had  an  eye  to  thefe  feven 
 moral  virtues,  is  what  he  adds  of  the  vices  oppojite  there- 
 to ;  forfo  he  immediately  goes  on,  "  So  on  the  part  of  the 
 "  devil,  although  there  many  fpir  its  [or  kindsj  of  vices, 
 
 n  In  Matt.  xii.  Horn.  xxx. 
 e  Quamvispluresfint  fpiritus  virtutum,  tamen  feptem  dicunrur, 
 quia  ex  tllis  feptemomnesfpecies  virtutum  procedunt;  quosfpiritus 
 enumerat  Efaias  &  Solomon  fignat,  dicens,  fapientia  jedificavit  fibi 
 domum  iuam,  et  fubdidit  fibi  columnas  feptem. 
 
 uyet 
 
4l2  The  Twenty-firft  SUNDAY  Pref- 
 
 "  yet  they  are  ufually  called  Seven,  becaufe,,  from  thefe 
 *'  principal  vices,  all  other  vices  are  derived  p." 
 
 If  it  be  further  objecled,  that  the  author  of  the  book 
 of  wifdom  (cK  viii.  7.)  has  given  a  kind  of  fanclion  to 
 that  other  difinbution  of  the  cardinal  or  principal  virtues 
 into  four  heads,  where  he  faith,  "  If  a  man  love  righte- 
 "  oufnefs,  her  labours  are  virtues,  jj  fhe  t cachet h  tem- 
 "  perance  and  prudence,  juflice  and  fortitude^  which  are 
 "  fuch  things  as  men  cm  have  nothing  ,nore  profitable  in 
 "  life ;"  we  may  anfwer,  It  Appears  indeed,  by  this  paf- 
 J'age,  that  this  writer  was  Jome  heileniftical  Jew  c,  who 
 was  converfant  in  the  heathen  moralifls  ;  but  (to  under  ■ 
 (land  him  right)  if  we  con'idt  the  context,  it  appears  he 
 is  there  fpeakmg  of  /.10m:  "  Her  labours,'  faith  he, 
 "are  virtues  "  Jo  thatit.  is  floe,  which  teacheth  temper- 
 ance, &c.  And  we  may  obferve,  that,  although  he  name 
 ihofe  four,  which  are  ufually  called  virtues,  yet  he  doth 
 not  call  them  fo,  nor  define  them  as  principals,  from 
 whence  other  virtues  are  derived ;  but  rather  afferts  that 
 thefe  four  (and,  confequently  all  other  moral  virtues)  do 
 flow  from  wifdom  ;  that  is,  as  he  certainly  means  it,  from 
 the  knowledge  and  fear  of  God,  or  true  religion  1  hefe 
 four  then  are  no  more  thanfo  rrmnv  fir  earns  ifjuing  from 
 that  living  fountain ;  and  therefore  according  even  to 
 his  dotlrine,  ought  rather  to  be  filed  derivative,  than 
 cardinal  or  principal  virtues. 
 
 JVherefore,  although  we  jbould  gr ant,  that  this  author 
 of  the  hook  of  -wifdom  favours  this  d'finbution  of  the  prin- 
 cipal virtues  into  a  quaternion,  as  the  Gentile  moralifls 
 have  done,  yet  we  fee  that  he  founds  them  on  wifdom,  or 
 the  knowledge  and  fear  of  God,  is  the  true  Solomon 
 doth.     This  then  is  thvir  only  right  joundation  \  but    this 
 
 P  Sic  ex  parte  diaboli,  quamvis  roulti  fpiritus  vitiorum,  tamer, 
 feptem  dicuntur,quoniam  ex  illis  principality*  vitiis,  vitia  univer- 
 fa  nafcuntur. 
 
 q  Thefe  jetvs  were  called  HeHemflical,  or  Hellenifts,  who  ufed, 
 in  their  fynagogues,  the  Greek  verfion  of  the  Bible:  And  are, 
 therefore,  A8s  vi.  1.  called  Grecians,  '£*»»$-«»  and  diftinguilhcd 
 from  the  Hebrews  ;   though  both  forts  were  jews. 
 
 tfa 
 
Pref.  after    TRINITY.  4,  3 
 
 the  heathens  were  quite  ignorant  of.  The  wifefi  of  them 
 (the  Stoics  J//  we  hear  Senecca,  placed  their  highefi  wif- 
 dom in  them) elves  only  ;  for  he  Jays,  "  In  this  confifis  the 
 "  whole  wifdom  of  man,  that  he  confide  in  himfelf  be 
 "  fat i:fied  with  himfelf  and  with  the  good  of  thofe  things 
 "  which  fpring  from  himfelf r."  But  Solomon'*  philo- 
 fophy  will  teach  us,  That  fuch  wifdom  is  mere  folly  : 
 "  Seejl  thou  a  man  wife  in  his  own  conceit  ?  there  is  more 
 hope  of  a  fool  than  of  him."  Piov.  xxvi.  12. 
 
 Of  V 1  c  e,  and  its  feveral  Kinds. 
 
 It  is  alfo  remarkable,  that  Vice,  which  is  the  general 
 term  for  all  aclions  and  difpofiti.ns  that  are  contrary  to 
 virtue,  is  not  once,  that  I  know  of,  called  by  this  name 
 in  the  whole  Bible  ;  but  is  always  exprejfed  byfome  word, 
 which  denotes  a  deviation  from  the  will  of  God ;  and  fo 
 plainly  alludes  and  refers  to  the  breach  of  that  law,  which 
 God  originally  impreffed  upon  man,  or  which  he  hath  fine e 
 revealed:  It  is  ufually  defined  in  Scripture  by  the  words 
 fin,  tranfgreflion,  difobedience,  iniquity,  faults,  wick- 
 ednefs,  unrighteoufnefs,  &c. 
 
 As  to  the  particular  kinds  of  vice,  efpecially  as  it  re- 
 lates to  our  moral  actions,  and  fo  comes  more  properly' un- 
 der the  head  of  ethics,  or  moral  philofophy,  they  are  diftin- 
 guijhed  by  the  aclions,  which  flow  from  the  bitter  root  of 
 Jin ;  and  for  that  reafon,  are  called  open  in  Scripture 
 its  fruits ;  or,  by  their  oppofition  to  thofe  virtues,  wherein 
 the  true  righteoufnefs  of  man  confifis ;  and,  in  particular,  to 
 thofe  f even  virtues  we  have  before  mentioned;  and  are  called 
 pride,  envy,  covetoufnefs,  luxury,  gluttony,  anger* 
 and  floth,  in  oppofition  to  humility,  benevolence,  li- 
 berality, 8?r.  :  Thefefeven  take  in  all  the  kinds  of  mo- 
 ral evil;  but  the  branches,  which  are  contained  under  each 
 general  head  of  thefefeven  vices,  are  very  various  and 
 fipreading  ;  but  may,  without  much  difficulty,  be  reduced 
 to  their  principals,  as  hath  been  done  in  the  right  life  of 
 Lent,  for  the  ufe  of  penitents ;  quod  vide. 
 
 r  Summa  fapientia  fibi  fidere,  contentum  efle  femetipfo,  et  de  fe 
 nafcentium  bonis. 
 
 The 
 
4H  Me    Twcnty-firfl  SUNDAY  Pref. 
 
 The  importance  of  diftinguijhing  vice  and  virtue,  as  St. 
 Jerom  obferves,  is  very  great ;  not  only  becaufefome  vices 
 bear  Jo  near  a  refemblance  to  virtue,  that  the  difference  is 
 hard  to  be  difcerned;  but  alfo,  becaufe  the  oppofition, 
 when  they  are  compared  together,  does  the  more  Jirongly 
 jet  off  the  beauty  of  the  one,  and  the  deformity  of  the 
 other. —  This  method  is  purfued  by  our  wife  Man,  whoy 
 for  the  mojl  part,  injlrucls  us  by  the  way  of  comparifon  ?, 
 weighing  vice  againjl  virtue,  andfetting  before  us,  as  it 
 were  in  a  picture,  the  J  ever  al  lights  and  fhades  -,  that  fo 
 the  one  may  the  more  Jirongly  dJfplay  and  illuflrate  the 
 other  ;  and  each  appear  in  their  true  and  native  colours. 
 
 This  kind  of  antithefis,  or  oppofition  of  virtue  and  vice 
 (or  more  properly,  as  the  Scripture  calls  it,  of  good  and 
 evil),  God  is  pleafed  to  make  ufe  of  in  other  parts  of  his 
 word ;  this,  therefore,  mujl  be  the  moft  efficacious  way  of 
 inftruclion-,  for  fo  he  tells  the  Ifraelites,  that  "  he  had 
 "  frt  Hfe  and  g°°d->  death  and  evil,  blejfmg  and  curfingy 
 "  before  them l."  But  our  mere  human  moralifls,  both 
 ant  lent  and  modern,  take  different  plans,  and  fo  fall  infi- 
 nitely jh  or  t  of  our  Divine  Infiruclor.  They  take  great 
 pains  to  give  us  long  catalogues  of  virtues ;  defer ibe  and 
 fet  tbem  off  with  great  pomp  of  eloquence  ;  but  the  nature 
 of  vice,  its  effects,  or  dijlinguifhing  properties,  they  too 
 flight  ly  pafs  over,  orfeem  ignorant  of.  Of  this  our  great 
 Lord  Bacon  complains,  ~'Pi?epof\iQr:\mt  ifli  cxemplaria 
 bella  &  luculenta,  &c. u.  "  Thefe  men  havepropofed  to 
 "  us  neat  and  betttiful  copies,  and  given  us  accurate 
 "  and  fine  defcriptions  of  good,  virtue,  duties,  felicity^ 
 "  &?£.  as  the  true  J cope  and  objeel  of  the  human  will  and 
 "  defire  •,  but  how  the  mind  may  be  formed  to  attain 
 "  thofe  ends,"-  [aut  nihil  praecipiunt,  aut  perfun&o- 
 rie  &  minus  utiliter],  "  they  either  give  no  rules,  ory 
 "  info  flight  a  manner,  as  to  avail  little  or  nothing" 
 And  this  defeel  he  afcribes  to  their  neglecl  offearching  more 
 narrowly  into  thefprings  of  good  and  evil,  and  their  con- 
 
 s  See  chap.   xi.  for  23d.  Sunday  after  Trinity.      '  Deunt.  tlxx. 
 t$,   19.  ^  Vid.  lib.  vii.  de  augment,  fcient 
 
 Sequences. 
 
Pref.  after    TRINITY.  415 
 
 fequences.  "  Had  they  diligently  fe arched  out  the  very 
 "  roots  of  good  and  evil,  yea,  the  fibres  of  thofe  roots, 
 "  they  would,  in  my  opinion,  have  given  great  light  to  all 
 *£  thofe  things  which  were  to  fall  under  their  inquiry  w." 
 — Thefe  obfervat ions  being  premifed,  we  fhall,  through 
 God's  blejjing,  be  the  better  enabled  to  under/land  the  fol- 
 lowing Leffons  out  of  this  excellent  Book  of  Proverbs, 
 and  confequently  to  reduce  them  to  pratlice. 
 
 To  conclude ;  It  imports  every  Chrijlian  man  to  know, 
 and  well  under/land,  that  they  are  the  three  theological 
 graces  of  faith,  hope,  and  charity,  which  turn  the  mo- 
 ral virtues  of  prudence,  jujiice,  temperance,  and  fortitude, 
 or,  as  we  have  called  them,  of  humility,  benevolence,  &c. 
 -into  Chriftian  virtues  -,  infomuch  that  we  are  bound  to 
 believe  andconfefs  they  are  no  virtues  in  a  Chrijlian  with- 
 out thofe  three  graces.  Morality,  which  is  the  pure  law 
 of  nature,  might,  anddoubtlefs  did,fave  an  heathen,  who 
 confcientioufly  obferved  it ;  but  morality  alone  will  not  now 
 fave  us,  who  live  under  the  new  law  of  grace. — This 
 conjideration,  if  well  attended  to,  would  folve  the  long 
 difputedquejlion  which  the  Pelagians  held  of  old,  and  our 
 modern  detfls  have  revived,  concerning  morality  and 
 grace.  It  would  likewifefilence  the  vainjanglings  offome, 
 in  relation  to  faith  and  works,  which  are  but  two  other 
 names  for  grace  and  morals.  Moral  virtues  without 
 grace,  though  good  in  them) elves,  are  not  Jo  in  a  Chrijlian. 
 They  are  the  works  of  mere  natural reafon ;  and  therefore, 
 now  that  the  Chriftian  difpenfation  is  come,  they  are 
 jujlly  counted  (if  without  faith)  to  be  but  dead  works. 
 It  is  by  faith  in  Chrijl  only,  and  by. the  grace  of  his  Holy 
 Spirit,  that  they  are  animated,  and  made  living  works, 
 and  good  works ;  yea,  fofar  good,  that,  without  them, 
 faith  itfelf  is  of  no  benefit  or  effe6i  ;  but  rather  like  a 
 tree  that  is  dead,  and  without  fruit. 
 
 It  is  true,  the  religion  of  nature  (as  we  have  feen 
 tn  the  heathen  philofophy)  taught  both  the  reafonable- 
 
 w  Si  radices  ipfas  boni  et  mali,  et  radicum  illarum  fibras  inda- 
 gatTenr,  ingentem,  meo  judicio,  lucem  illis  omnibus,  qua;  poftta 
 in  inquifuionem  ventura  ruinent  abudifTent. 
 
 nefs 
 
4i6  The  Twenty-firflr  SUNfDAY  Prefi 
 
 nefs  and  practice  of  moral  virtue :  And,  in  them,  it 
 was  commendable,  and  even  rewardable,  becaufe  it  was 
 agreeable  to  the  light  of  reafon,  and  the  law  of  nature, 
 tinder  which  they  lived.  But  revealed  religion  hath  ad- 
 vanced it  to  a  much  higher  degree  of  clear  nefs  and  obli- 
 gation, and  dijlingnifties  it  by  the  file  of  righteouf- 
 nefs,  not  only  as  it  is  performed  in  obedience  to  the  di- 
 vine command,  as  well  as  reafon ;  and,  therefore,  is 
 doing  the  thing  that  is  right  ;  but,  as  it  is  elivated  to  its 
 highefl  perfeclion  (and  therefore  done  in  a  right  manner) 
 by  the  co-operation  of  the  Holy  Ghoft,  who  firfi  infetfts, 
 and  then  works  all  our  works  in  us  x  -,  yea,  fantlifies 
 all  our  common  atlions,  and  thereby  makes  them  all  good 
 and  rewardable,  becaufe  they  are  wrought  in  God. 
 
 But  now,  that  the  light  of  the  glorious  Gofpel  hath 
 finned  unto  us,  whofo  trufts  to  moral  virtue,  exclufive 
 of  grace,  or  to  grace  and  faith  only,  without  the  con- 
 currence of  virtue  and  good  works,  he  is  fill  in  the 
 fate  of  nature ;  nay,  in  a  much  worfe  jlate  than  the 
 Jew  or  the  Gentile  ;  becaufe  he  is  without  excufe.  Such 
 therefore  are  not  intitled  to  the  great  and  glorious  pro- 
 mifes  of  the  Gofpel,  becaufe  they  rejecl  the  means  of 
 grace,  and  of  all  thofe  falutary  helps  it  affords  and  of- 
 fers to  us,  for  making  both  our  perfons  and  works  ac- 
 ceptable to  God In  a  word,    He  only,    that    hath  a 
 
 true  faith  in  Chrif,  can  have  'an  afjured  Hope :  He 
 only,  that  hath  the  affurance  of  hope,  can  have  a  true 
 charity,  or  the  love  of  God.  -  -  And  this  love  he  hath, 
 becaufe  he  knows  the  true  God,  and  Jefus  Omfl  whom 
 he  hathfent. — And  that  Chriftian  only,  who  hath  this 
 faith,  this  hope,  this  charity,  is  now  the  truly  moral 
 man. 
 
 Ifa  xivi.  12. 
 
 The 
 
E.  P. 
 
 after    TRINITY. 
 
 417 
 
 The    Twenty- fir  ft:    Sunday    after    Trinity 
 
 Proper  LefTon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  i. 
 
 i.cjr*HE  proverbs  of  So-     r~T\  HIS  feems  to  be  the 
 
 Ionian  the    fon   of      J[     general  title   and  in- 
 
 D avid j  king  of  Ifrael.  fcription  to  the  whole  book. 
 
 As  if  he  had  faid,  "  The 
 "  moral  fentences,  or  wife 
 "  layings  of  Solomon  fon  of 
 "  David)  king  of  Ifrael,  writ- 
 "  ten  and  defigned  for  the 
 "  inflruftion  of  men  in  the 
 "  precepts  and  practice  of 
 M  true  religion  and  virtue." 
 — True  religion  only  teaches 
 to  knew  true  ivifdom-,  and  vir- 
 tue, or  good  manners,  is  the  right  practice  of  it.  The 
 principal  parts  of  which  are ;  ift,  Jujiice,  in  rendering  to 
 all  their  due  :  2dly,  Judgment,  or  diftributive  juftice, 
 in  all  trufts  and  offices,  acling  and  judging  with  perfect 
 upnghtnefs :  3%,  Equity,  in  all  our  dealings;  not 
 only juft  and  honed,  but  kind,  gentle,  and  merciful. 
 And  thefe  things  not  only  the  wife  and  the  learned 
 are  capable  of,  but  even  the  young  and  the Jimple  may 
 know  and  receive,  if  they  will  come  to  hear  the  inftruc* 
 lions  of  wifdom,  and  accept  the  gifts  (he  offers  — 
 Vol.  IV.  Ee  Hq,v 
 
 **    *    KS     IV.W11JO         LV    UL     III*. 
 
 lomon  the    fon   of      J^     general  title   and  in- 
 
 2.  To  know  wifdom  and 
 i?iftruflion,  to  perceive  the 
 words  of  under Jlanding. 
 
 3.  ¥0  receive  the  inf  ruc- 
 tion of  ivifdom,  jufice,  and 
 
 judgment,  and  equity. 
 
 4.  To  givefubtilty  to  the 
 fmple,  to  the  young  man 
 
 knowledge  and  difcretion. 
 
4i  8  The  Twenty-firft  SUNDAY        Prov.  1. 
 
 How  contrary  is  this  to  the  method  of  the  heathen 
 moralifts,  who  admitted  none  to  their  fchools,  but 
 the  learned  and  adult.  Whereas  we  fee  Divine  wif- 
 dom,  the  philofophy  of  heaven,  like  the  Divine  Pro- 
 vidence, extends  to  all  ranks  and  degrees  of  men 
 alike,  and  is  freely  offered  to  the  acceptance  of  all. 
 — And  if  Solomon,  the  wifeftof  men,  the  greateft  of 
 kings,  and  fon  of  the  moil  pious  David,  wrote  thefe 
 Proverbs  for  the  w(e  of  all,  with  what  reverence 
 and  dciire  fhould  we  approach  to  hear  and  learn  them  ! 
 with  what  meeknefs  attend  to  and  embrace!  with  what 
 zeal  and  diligence  digefl  and  perform  them  ! — efpe- 
 daily  when  we  confider,  that  the  wifdom  of  Solomon 
 was  the  wifdom  of  G  O  D,  communicated  by  the 
 Holy  Ghoft  to  him,  and  he  but  the  inftrument,  or 
 channel,  to  convey  it  to  us. 
 
 From  hence  to  the  tenth 
 
 $.  rf  wife  manwill  bear,  chapter  feems  to  be  a  pre- 
 and  will  increafe, learning:  face  to  this  book  of  Pro- 
 andamanofunJerJianding  verbs,  or  a  preliminary  dif- 
 fball  attain  unto  wife  ccun-  courfe  »to  fit  and  prepare 
 feU :  our  hearts  for  the  reception 
 
 6.  To  under/land  a  pro-  of  Divine  wifdom.  —  The 
 'verb,  and  the  inter -pretati-  firft  requifite  is  here  pre- 
 cn  :  the  words  of  the  wife,  mifed,  that  a  man  fhould  be 
 and  their  dark  fayings.  ivife  ;    that    is,     fo    wife,   at 
 
 lead,  as  to  confider  and  be 
 fenfible  of  his  own  ignorance,  and  want  of  heavenly 
 wifdom,  and  confeqnently  of  the  neceflity  of  inftruc- 
 tion  and  learning. — Such  a  one  will  come  to  the 
 teacher,  and  hear  what  is  faid  to  him. — An  humble 
 {qu(q  of  our  ignorance  and  imperfections  is  that  po- 
 verty of  (pint,  which  Chrift  hath  pronounced  blelTed3; 
 and  corffequenrty  is  the  bell  ufe  of  our  own  reafon, 
 and  of  the  natural  talents  which  God  has  beftowed 
 upon  us,  for  receiving  the  inftruclions  of  Divine  wif- 
 dom>  of  attaining  unto  the  wife  counfeh,  and  increafng 
 
 a  Matt.  v. 
 
 in 
 
E.  P.  after    TRINITY.  419 
 
 in  the  faving  knowledge  and  heavenly  truths  of  true 
 religion. 
 
 t-<i  •  r 
 
 The    next    requiiite,    or 
 
 7.  The  fear  of  the  LORD  qualification,  for  the  recep- 
 is  the  beginning  of  know-  tion  of  Divine  wifdom,  is 
 ledge:  but  fools  defpifewif-  the  fear  of  GOD  :  Not  only 
 dom  and  injlrudion.  that    general    apprehenfion, 
 
 which  all  men  naturally  have 
 of  his  Being  and  Godhead,  but  an  awful  fenfe  of  his 
 juftice  and  holinefs,  which  the  confcience  and  con- 
 viction of  our  own  guilt  and  unworthinefs  muff  fug- 
 geft  to  us. — The  fear  arifing  from  hence  is  the  begin- 
 ning of,  and  very  fuil  Hep  to,  that  knowledge^  which 
 alone  can  direct  us  to  true  happinefs.  But  to  us  Chri- 
 flians,  this  fear  muft  be  the  fear  of  the  LORD  :  Not 
 only  believing  and  fearing  him  as  GOD,  which  Jews 
 and  Heathens  do,  but  fearing  and  reverencing  him  as 
 our  Lord  and  Mafter  ;  believing  ip  him  as  Our  Lord, 
 the  Son  of  God,  and  Saviour  of  the  world. — The  other 
 kind  of  fear  may  make  us  tremble,  and  fo  hath  tor- 
 ment :  But  the  fear  of  the  Lord  JESUS,  as  our 
 Mediator  and  Redeemer,  cafteth  out  all  fervile  and 
 difquieting  fear,  and  is  properly  the  beginning  of  all 
 faving  knowledge.  Without  this,  all  other  knowledge 
 is  ufelefs  and  vain  :  This  only  is  the  true  wifdom  j 
 and  all  that  defpife  it,  and  neglect  thofe  inflruftions, 
 which  direct  us  to  it,  are  fools  i  They  have  not  fo 
 much  as  the  natural  fenfe  of  felf-prefervation  ^  they 
 have  not  the  underftanding  of  men. — The  fear  cf  the 
 LORD  is  the  beginning  of  wifdom:  but  fools  dfpife  wif- 
 dom and  inflruflion. 
 
 Next  to  the  fear  of  God, 
 
 8.  My  fon  hear  the  in^  is  the  fear  of  parents ;  to 
 ft 'ruflion  of  thy  father ',  and  wit,  that  honour  and  re- 
 forfake  not  the  law  of  thy     verence  which  is  due  to  both 
 
 mother:  father  and   mother,  even    by 
 
 9.  For  they  (hall  be  an  the  very  law  of  nature  ±  but 
 irnament  of  grace  unto  thy     enforced  more  ftrongly   by 
 
 E  e  2,  the 
 
420  The  Twenty-firft  SUNDAY       Prov.  i. 
 
 beady  and  chains  about  thy      the   command    of    God.  — 
 neck.  Our   fpiritual    parents    are 
 
 likewife  included  in  this  pre- 
 cept ;  more  particularly  the  miniflers  of  God,  who 
 have  the  immediate  care  of  our  fouls ;  yea,  all  fuch 
 as  Providence  hath  appointed  to  be  our  teachers  and 
 inftructors.  This  precept  extends  alfo  more  parti- 
 cularly to  that  obedience  which  is  due  to  the  Church, 
 which  is  the  mother  of  us  all,  and  to  J  ejus  Cbnji  her 
 head,  and  the  author  of  our  fpiritual  birth.  But  the 
 fear  of  God  mull  be  the  beginning,  and  firfl  principle, 
 of  all  filial  duty  and  reverence.  This,  of  courfe,  will 
 make  a  child  dutiful  to  every  kind  of  parents  :  But 
 the  inftruction  of  parents  is  the  befl  method  for  in- 
 filling that  fenfe  of  piety  towards  God  and  them- 
 felvest  and  implanting  religious  principles  in  the 
 heart  of  a  child. — But  as  children  are  moftly  taken 
 with  gay  and  fine  things,  the  reward  of  filial  duty 
 is  here  compared  to  ornaments  of  grace,  and  chains 
 about  the  neck ;  to  fignify  both  the  pleafure  and  de- 
 light, the  honour  and  refped,  which  a  due  regard  to 
 the  inftru&ions  of  parents  will  not  fail  to  procure.  _ 
 
 The  next,  and  moft  im- 
 
 10.  My  fin,  if  fmner $     portant  advice,  is  to  avoid 
 
 ■tntice  thee,   confent  tho-u     ill  company. — "  The  whole 
 
 not.  "  worldliethinwickednefs," 
 
 n.  If  they  fay,  Come  faith  an  apoftle b  -,  and  no- 
 tvith  us,  let  us  lay  wait  for  thing  can  be  more  proper 
 blood,  let  us  lurk  privily  for  or  feafonable  than  for  ia- 
 the  innocent  without  caufe.       ltril&ors    of   youth   to  cail- 
 
 12.  Let  us  f wallow  them  tion  their  inexperience 
 ■up  alive  as  the  grave,  and  againft  bad  examples.  — 
 whole,  as  tbcfe  that  go  down  The  Wife  man  here  in- 
 into  the  pit.  fiances,    in   one    particular 
 
 x^.Wefkall find  all  pre-  vice,  the  love  of  money, 
 ciousfubflance,wc pall fill  as  being  the  moft  predomi- 
 r,ur  houfes  with  fpoil.  nant  and    common  of    all 
 
 b  1  John  v.  \§ 
 
 others ; 
 
E.  P.  after    TRINITY.  421 
 
 14.  Cajl  in  thy  lot  among  others-,  and  fhews  how  it 
 us,  let  us  all  have  one  leads  to  the  mofl  enormous 
 purfe.  crimes,   and   is   indeed  the 
 
 15.  My  '/on,  walk  not  very  root  of  all  evil. — How 
 thou  in  the  way  with  them,  flattering  foever  at  firft  the 
 refrain  thy  foot  from  their  allurements  of  good  fellow- 
 paths.  fhip,  and  a  common  purfe, 
 
 16.  For  their  feet  run  may  be  to  entice  the  unwary 
 to  evil,  and  make  hajle  to  youth  with  fpecious  hopes 
 fied  blood.  of  profit  and  pleafure,  dif- 
 
 mal  and  horrible  are  the 
 confequences  which  they  generally  end  in  s  even 
 bloodfhed  and  murder. — From  hence  may  all  learn, 
 especially  all  young  perfons,  and  all  beginners  in  re- 
 ligion, how  fatal  a  fnare  to  virtue  is  the  love  of  the 
 world.— All  worldly  converfation  and  friendfhips  are 
 dangerous,  and  rather  to  be  avoided  than  courted, 
 by  every  difciple  of  Chrift,  by  every  true  fori  of  God, 
 if  ever  he  hopes  to  gain  the  ornaments  of  grace,  and 
 the  fruits  of  immortality,  which  wifdom  beftows. — 
 Therefore, 
 
 If  /inner s  entice  thee,  con/ent  thou  not.]  All  finners 
 are  thieves;  they  will  rob  thee  of  thy  innocence,  if 
 thou  confort  with  them.  Nay,  they  are  murderers  : 
 They  will  not  only  flay  thy  foul  but  perhaps  thy 
 body  too,  if  thou  caft  in  thy  lot  amongft  them,  and 
 follow  the  fame  wicked  courfes. — The  ambition  and 
 pride,  the  vain  cuftoms  and  fafhions,  the  very  com- 
 plaifance  and  fmiles  of  the  world  are  infidious,  and 
 full  of  deadly  poifon.  They  wound,  and  we  feel  it 
 not;  they  kill,  arid  we  perceive  it  not ;  they /wallow 
 up  alive  as  the  grave,  and  Judas-\\ker  betray  to  death 
 with  a  kifs.- — Whofo  therefore  would  efcape  this 
 death,  this  only  evil  death,  let  him  renounce  the 
 world,  with  its  vanities  and  pomps,  according  to 
 his  bapti  final  promife,  and  follow  the  Wife  man's 
 advice  in  our  Leflbn:  My  fon,  walk  not  thou  in  the 
 way  with  them,  refrajn  thy  foot  from  their  path. 
 
 E  e  3  The 
 
422 
 
 1 7.  Surely  in  vain  the 
 net  isfpread  in  the  fight  of 
 any  bird. 
 
 18.  And  they  lay  wait 
 for  their  own  blood,  they 
 lurk  privily  for  their  own 
 lives. 
 
 19.  So  are  the  ways  of 
 
 The  Twenty-firft  SUNDAY        Prov.  1. 
 
 The  worldly  wife  are  more 
 foolifh  than  the  birds  of  the 
 air.  If  the  net  be  fpread 
 in  the  fight  of  any  bird,  it 
 will  fray  it  away,  and  give 
 it  timely  warning  to  confult 
 its  own  fafety.  But  thefe 
 more  infatuated  lovers  of 
 every  one  that  is  greedy  of  earthly  things  are  fo  fond 
 gain  :  which  taketh  away  of  the  bait,  that  they  even 
 the  life  of  the  owners  there-  fpread  the  net  for  their  own 
 °f  blood:  Their  artful  nets  and 
 
 contrivances  for  enfnaring 
 and  out-witting  others,  is,  in  truth,  but  lurking  privily 
 for  their  own  lives  —The  filly  bird,  if  at  any  time  it 
 bafteth  to  the  fnare,  not  knowing  that  it  is  for  its 
 life  c,  hath  but  one  life  to  lofe  •  but  man  has  two  ;  the 
 fpiritual  and  the  natural.  The  fir  ft  is  loft  by  every 
 wilful  deliberate  fin.  And,  alas!  how  often  is  the 
 natural  life  alio  loft,  by  the  hands  of  juftice,  for  pub- 
 lic crimes,  or  fhortened,  and  brought  to  an  untimely 
 end,  by  our  own  fault,  through  fome  irregularity  or 
 exceis,  and  the  want  of  Divine  wifdom. 
 
 The  Wife  man  having 
 cautioned  his  pupil  againft 
 the.  danger  and  mifchief  of 
 bad  company,  proceeds  to 
 direct  his  attention  to  the 
 dictates  of  wifdom.  And 
 here  our  infpired  moralift 
 calls  on  all  perfons,  ex- 
 cluding none  d  from  his 
 fchool  ;  but  inviting  even 
 the  fimple  ones,  the  poor  and 
 ignorant,  as  well  as  the 
 learned  and  the  great,  no 
 longer  to  love  fimplicity,  to 
 
 20.  Wifdom  crieth  with- 
 out jhe  uttereth  her  voice  in 
 the  freets. 
 
 21.  She  crieth  in  the 
 chief  place  of  cc.ncourfe,  in 
 the  openings  of  the  gates : 
 in  the  city  Jhe  uttereth  her 
 words,  faying, 
 
 22.  Flow  long,  ye  fimple 
 onesjwillye  lovefimplicity  P 
 and  the  jcorners  delight  in 
 their  fcorning,  and  fools 
 bate  knowledge  ? 
 
 c  Ch.  vii.  23. 
 
 ?  See  Preface. 
 
 delight 
 
E.  P.  after,    TRINITY.  423 
 
 23.  Turn  you  at  my  re-  delight  in  their  /coming,  or 
 proof:  behold,  I  will  pour  hate  knowledge  ;  but  to  come 
 out  my  fpirit  unto  you,  I  to  wifdom,  as  the  only  guide 
 will  make  known  my  words  to  true  felicity  ;  to  tut  ft  at 
 unto  you.  her  reproof ;  and  even  to  re- 
 
 ceive her  fpirit,  as  well  as  \ 
 hear  her  words.  And  that  he  may  encourage  every 
 man,  of  every  ftate  and  condition,  :o  fearch  after  and 
 obtain  her,  Wifdom  herfelf  is  introduced  as  appear- 
 ing in  the  molt  public  places,  and  uttering  her 
 voice  to  all  in  general  ;  as  well  to  thofe  without  and 
 intbeflreets,  that  is,  to  the  very  meaneft  rank  of  peo- 
 ple, as  to  thofe  in  the  chief  place  of  concourfe,  i.  e.  in 
 kings  courts  and  fenates  :  Not  only  in  the  openings  of 
 the  gates,  that  is,  the  courts  of  law,  or  councils  of 
 ftate,  but  in  the  city  alfo,  i.  e.  among  the  men  of  buii- 
 nefs,  the  trading  and  bufy  part  of  mankind. — Thus 
 the  true  wifdom  is  every  where  prefent  ;  fhe  appears, 
 fpeaks,  calls,  to  every  one  in  every  place;  offering 
 herfelf,  and  her  gifts,  to  the  acceptance  of  all. — But 
 altho'  all  men  naturally  feek  after  happinefs,  and  wif- 
 dom alone  is  the  giver  of  it,  and  the  guide,  yet  few 
 there  be  thatliften  to  her  counfels,  and  fewer  (till  that 
 walk  in  her  paths.  And  what  is  the  reafon  of  ib  per- 
 verfe  a  conduct,  but  that  the  parting  with  their  lufts 
 is  made  the  condition  of  their  happinefs  ?  They  re- 
 ject the  very   thing    they   wifh    for,    becaufe    they 
 
 diflike   the   terms. Either   they   love  fimplicity, 
 
 through  ignorance  of  the  deadly  nature  of  fin,  and 
 therefore  will  not  repent;  or  delight  in  their f corn- 
 ing, and  are  too  proud  to  believe  the  holy  myfte- 
 riesof  religion  ;  or  they  hate  knowledge,  as  an  enemy 
 to  pleafure,  thwarting  their  will,  and  expofing  their 
 folly  ;  and  therefore  refufe  to  obey,  or  even  to  hear, 
 the  precepts  of  obedience. — Hence  it  comes  to  pafs, 
 that  the  firft  fpeech  of  wifdom  begins  with  a  reproof, 
 and  is  a  call  to  repentance  :  So  here  [Turn  ye  at  my  re- 
 proof'. So  John  the  Baptijl ;  fo  our  Lord;  "  Re- 
 "  pent,  for  the  kingdom  of  heaven  is  at  hand,"— r 
 E  e  4  But, 
 
424  TBe  Twenty-firft  SUNDAY.         Prov.  i. 
 
 But,  alas  !  men  are  generally  fp  averfe  to  reproof,  and 
 fo  fond  of  their  fins,  that  they  will  not  accept  of 
 heaven  itfelf  at  the  expence  of  parting  with  them. 
 
 Here   foHow    the   threat- 
 
 24.  Becaufe  1  have  called 
 and  ye  refufed,  I  have 
 fretcbed  out  my  band,  and 
 no  man  regarded  ; 
 
 25.  But  ye  have  fet  at 
 mught  all  my  counfel,  and 
 would  none  of  my  reproof 
 
 26.  1  alfo  will  laugh  at 
 your  calamity,  I  will  mock 
 
 whenyour  fear  cometh. 
 
 27.  TVhen  your  fear 
 cometh  as  deflation,  and 
 your  defruclion  cometh  as  a 
 whirl-wind :  when  difrefs 
 and  anguifi  cometh  upon 
 you. 
 
 28.  Then  fall  they  call 
 upon  me,  but  I  will  not  an- 
 fwer  ;    they  fall  feek  me 
 
 early,  but  they  fall  not  find 
 
 nie. 
 
 29.  For  that  they  hated 
 knowledge,  and  did  not 
 choofe  the  fear  of  the 
 LORD. 
 
 30.  They  tuould  none  of 
 my  counfel:  they  defpifed  all 
 my  reproof. 
 
 31.  Therefore  fall  they 
 eat  of  the  fruit  of  their  own 
 way,  and  be  filled  with 
 their  own  devices. 
 
 nings  of  wifdom,  and  the 
 danger  of  rejecting  he;  kind 
 and  earneft  invitations  to  a 
 life  of  virtue  and  true  hap- 
 pinefs.  —  They  diat  flight 
 the  repeated  lenders  of  her 
 grace,  that  jfo  at  nought  all 
 her  cowyeh,  and  will  none  of 
 her  reproof,  fhall  be  con- 
 vinced of  their  folly  when  it 
 is  too  late.  When  their  fins 
 hav-j  taken  hold  of  them, 
 and  they  begin  to  feel,  what 
 before  they  would  not  be- 
 lieve, then,  repenting  and 
 groaning  for  anguifh  of  fpi- 
 rit,  they  will  be  compelled 
 to  bewail  the  neceflary  con- 
 fequences  of  their  own  per- 
 verfenefs,  and  to  cry  out  for 
 help  ;  nay,  to  call  upon 
 wiidom  for  direction  and  re- 
 lief in  their' diftreis  ;  but 
 then  (he  will  turn  a  deaf  ear 
 to  them  ;  tho'  they  feek  her 
 early,  they  fjall  not  find  her, 
 — It  is  obfervable,  that  when 
 trouble  comes,  none  are  fo 
 much  at  a  lofs  what  to  do, 
 or  how  to  behave,  as  thofe 
 who  have  flighted  the  calls 
 of  religion,  and   lived  with- 
 
 out God  in  the  world.  Then 
 they  cry  to  all  they  meet,  What  (hall  we  do?  what 
 fhall  we  do  ?    Their  own  ignorance,    and  want   of 
 
 wifdom, 
 
E.  P.  after    TRINITY.  425 
 
 wifdom,  they  are  compelled  to  own  in  the  time  of  di 
 
 ftrefs  •,  but  where  to  go  for  it,  they  know  not. 
 
 The  wifdom  they  want,  comethonly  from  God  ;  but 
 him,  and  his  gifts,  they  are  ftrangers  to.  They  re- 
 fufed  to  come  to  him  when  he  called,  and  offered  his 
 help  ;  their  refulal  is  now  repaid  in  kind.  They  cry 
 indeed  for  wifdom  to  help  them ;  but  they  cry  not 
 to  God,  whofe  gift  fhe  is.  Either  confcience  checks 
 their  addrefs  to  him,  and  guilt  flops  their  mouths-, 
 or  elfe  a  reprobate  mind  has  loft  all  fenfe  of  God, 
 and  all  feeling,  but  the  anguifh  of  their  prefent  fuf- 
 ferings. — And  this  is  the  fatal  and  egregious  folly  of 
 fin  !  it  feeks  happinefs,  but  rejects  wifdom ;  fo 
 makes  it  impoflible  to  find:  It  neceflarily  leads  to  mi- 
 fery  and  diftrefs,  and  makes  it  impoflible  to  avoid  cr 
 efcape  :  It  abhors  the  medicine,  tho'  it  impatiently 
 wiffi  for  the  cure.  —  To  feel  the  pains  but  not  the 
 guilt,  of  fin,  is  the  wretched  (late  of  judicially- 
 hardned  finners  ir>  this  world  ;  to  feel  both  pain  and 
 guilt,  without  hope  of  mercy,  is  the  defperate  flate 
 of  the  damned. 
 
 The  firfl  Hep  in  the  courfe 
 
 32.  For  the  turning  away  of  fin,  is  a  turning  away  from 
 of  tbefmplejball flay tbem,  God:  This  muft  needs  be 
 and  the  prof  per  ity  of  fooh  folly,  becaufe  it  forfakes 
 Jhall  deflroy  tbem,  wifdom.     Nor  can  there  be 
 
 a  furer  omen,  or  more  fatal 
 earneft,  of  punifhmentfor  fuch  fimplicity,  than  this-, 
 becaufe  it  is  for  faking  of  their  own  mercy  :  The. 
 very  fruit  of  their  own  ways  is  unhappinefs  and  mi- 
 fery.  And  the  more  they  profper  in  their  wicked- 
 riefs,  the  more  certain  and  heavy  will  their  deftruc- 
 tion  be. 
 
 Who  is  this  wifdom  that 
 
 33.  But  ivhofo bearknetb  here  speaks' to  mankind; 
 unto  me,  fljall  dwell fafely,  that  fo  affectionately  invites 
 and  fljall  be  quiet  from  fear  to  happinefs,  lb  earnefth 
 °f  W&  warns  againft  the  fatal  con- 
 
 fequences  of  fin,  but  Jesus 
 
 the 
 
426        The  Twenty-firft  SUNDAY,  £5?-;.     Prov.  1. 
 
 the  Saviour  and  lover  of  fouls  ?  —  He  is  the  Word 
 and  wifdom  of  GOD,  and  the  only  Righteoufnefs  of 
 man. — To  hear  and  receive  him,  is  the  only  way  to 
 obtain  happinefs,  and  efcape  mifery  ;  the  only  means 
 to  dwell  fafely  in  his  Church  here ;  and  to  be  freed 
 from  all  pofTibility  of  danger  hereafter ;  to  be  quiet, 
 not  only  from  evil  itfelf,  but  from  the  very  fear  there- 
 of.— As  the  Divine  Providence  fhall  watch  over  fuch 
 a  one  in  this  life,  fo  the  eternal  fruition  of  God  in  the 
 next,  fhall  make  his  happinefs  as  fecure  and  eternal,  as 
 it  will  be  great  and  glorious. 
 
 The 
 
M.  P.     The  Twcnty-fecond  SUNDAY,  tfc.     427 
 
 The  Twenty- fecond  Sunday  after  TRINITY, 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Proverbs,  Chap.  ii. 
 
 ARGUMENT 
 
 GOD,  under  the  character  of  wifdom  (for  God  is  wif- 
 dom  itfelf  it  being  the  peculiar  appellation  of  the  Son 
 of  God,  who  is  the  profeffed  lawgiver  and  injlruftor 
 of  mankind)  promifeth  true  piety  and  virtue  to  his 
 obedient  children  ;  fecurity  from  evil  ways,  and  evil 
 company,  and  diretlion  in  good  paths, 
 
 I.     A/f^rfon>  ftbou  -wilt 
 receive  my  words, 
 and  bide  my  commandments 
 witb  thee  ; 
 
 2.  So  that  thou  incline 
 thine  ear  unto  ivifdom,  and 
 apply  thine  heart  to  under- 
 standing : 
 
 3.  Tea,  if  thou  crief  af- 
 ter knowledge,  and  liftejl 
 up  thy  voice  for  under/land- 
 ing : 
 
 4.  If  thoufeekejl  her  as 
 /ilver,  and  fear  chef  for  her, 
 as  for  bid  treafures  : 
 
 THIS  Leflbn  begins 
 with  the  fame  endear- 
 ing and  affectionate  appella- 
 tion of  fori,  which  we  met 
 with  in  the  foregoing  chap- 
 ter, and  which  is  fo  often 
 repeated  in  the  fequel  of 
 thefe  proverbial  inftruclions; 
 to  inculcate  to  us,  no  doubt, 
 what  cannot  be  too  often 
 obferved,  that  the  obedience 
 moftpleafingand  acceptible 
 to  God,  is  that  which  flows 
 from  a  filial  fear  and  love. 
 For  this  reafon,  in  the  de- 
 li veiy 
 
428         The  Twenty-fecond  SUNDAY        Frov.  2. 
 
 *  ivery  of  thefe  precepts  of  wifdom,  he  lays  afide  the 
 majefly  and  folemnity  of  Almighty  Power,  the  thun- 
 derings  and  burnings,  the  blacknefs,  and  darknefs, 
 and  tempefl,  wherewith  the  law  was  delivered  ;  and 
 addreffes  his  people  in  the  mod  foft  and  tender  man- 
 ner •,  applies  to  their  affections,  rather  than  to  their 
 fears  ;  draws  them  by  the  cords  of  a  man,  the  force 
 of  love  and  intereft,  more  than  by  authority  ;  con- 
 defcends  to  advife  them  as  children,  rather  than  to 
 command  them  as  flaves  or  fervants. — And  how  per- 
 iuafive  fhould  thofe  inftruclions  be,  which  infinite 
 wifdom  dictates,  and  paternal  love  and  tendernefs  re- 
 commends !  The  very  character  and  relation  of  Fa- 
 ther, which  the  Almighty  here  affumes,  lays  fuch  an 
 obligation,  as  no  generous  mind  can  refill ;  no  pre- 
 tence of  difficulty  excufe,  or  difpenfe  with. — But  ob- 
 ferve  and  remark  well  the  manner  of  this  divine  ad- 
 drefs  :  It  is  faid,  If  thou  wilt  receive  my  words,  &c.  Then 
 jhalt  thou  under/land,  &c.  thefe  particles  if  and  then, 
 do  plainly  fhew,  that  the  attainment  of  wifdom  is 
 not  abfolute,  but  conditional.  And  in  thefe  four 
 firfl  verfes,  the  terms  and  conditions  are  fet  before 
 us  :  which  ought  therefore  to  be  carefully  attended 
 to: 
 
 L —  It  is  plainly  intimated,  that  we  muft  be  re- 
 generate ;  i.  e.  born  to  God  in  baptifm  by  water  and 
 the  Holy  Ghoft,  and  fo  made  his  children  by  adop- 
 tion and  grace3.  It  is  to  fons,  to  his  own  children, 
 that  God  here  fpeaks :  None  have  a  right  to  be  fo 
 called,  or  that  God  fhould  fpeak  to  them  as  a  Fa- 
 ther, till  they  have  been  made  his  children  in  the 
 laver  of  regeneration,  and  renewing  of  the  Holy 
 Ghoft.  For  "  as  many  as  have  fo  received  him,  to 
 "  them  hath  he  given  power  to  become  the  fons  of 
 "  God b"  This  then  is  the  firfl  condition  to  qua- 
 lify us  for  the  reception  of  divine  wifdom. 
 
 b  John  iii,  e  John  i.  iz. 
 
 Se- 
 
M.  P.  after     TRINITY.  429 
 
 Secondly,  The  fecond  qualification  required,  is  an 
 humble  and  diligent  attention  ; — So  that  thou  incline 
 thine  ear  unto  wifdom  \  that  is  fo  attend  to  her  pre- 
 cepts, as  not  only  to  hear  and  liften  to  them,  but  to 
 refolve  to  make  them  the  rule  both  of  life  and  prac- 
 tice. 
 
 1  Thirdly,  The  next  is  meditation  ;  a  ferious  and 
 affectionate  reflection  on  what  we  hear.  It  is  not 
 enough  to  hear,  and  even  to  remember,  the  words 
 of  wifdom,  but  we  muft  ponder  upon,  and  lay  them 
 up  incur  hearts0.  The  ear  and  the  memory  are  but 
 the  receivers  and  conveyancers  of  the  good  feed  ;  the 
 heart  only  is  the  foil,  where  it  will  take  root  and 
 fructify d. — If  thou  wilt  hide  my  commandments  with 
 thee, — and  apply  thine  heart  to  underflanding. 
 
 Fourthly,  The  fourth  condition,  and  which  ought 
 to  be  the  refult  and  confequence  of  meditation,  mufl 
 be  an  earned:  and  pafllonate  defire  of  wifdom.  — 
 If  thou  crieft  after  knowledge,  &c.  It  is  the  natural 
 voice  of  that  poverty  in  fpirit,  that  hunger  and  thirll 
 after  righteoufnefs,  which  Chrift  has  pronounced 
 bleffed,  to  cry  unto  God  for  relief.  A  keen  fenfe  of 
 our  want  of  wifdom,  and  of  its  infinite  value  and 
 concern  to  us,  cannot  but  inflame  our  defires,  and 
 extort  from  us  as  importunate  a  cry  after  it,  as  is  that 
 of  a  beggar  who  is  perifhing  with  hunger  and  thirff, 
 fuch  a  cry  as  was  that,  in  the  Gofpel,  of  the  blind 
 man,  the  Leper,  the  Syropbenician  woman,  to  Chrift, 
 for  recovery  of  their  refpective  maladies. 
 
 Fifthly,  The  proper  language  of  fuch  earned  de- 
 fire  is  prayer  :  And  this  is  the  fifth  condition  of  ac- 
 quiring divine  wifdom, — If  thou  lift  eft  up  thy  voice , 
 &c.  Lift  it  up,  that  is,  to  our  Father  which  is  in 
 heaven ;  not  feeking  it  from  men,  from  the  rudiments 
 of  this  world,  from  vain  philofophy,  or  human  rea- 
 fon  ;  much  lefs  from  riches  and  honours,  to  which 
 the  flattery  of  this  world  is  wont  to  afcribe  wifdom  t 
 
 s  Luke  ii.    51.  d  Mat,  xiii,  23.     Lukf  viii.  15. 
 
 thefc 
 
43Q         Tbe  Twenty-fecond  SUNDAY        Prov.  2. 
 
 thefe  are  all  earthly  and  low  ;  this  (as  Lord  Bacon 
 well  obferves)  is  "  feeking  the  living  among  the 
 M  dead  e"  The  true  wifdom  is  from  above,  and  he 
 that  lacketh  it  mutt  feek  it  from  thence,  and  by 
 earned  prayer  lifted  up  to  the  Father  of  lights,  bring 
 down  that  good  and  perfect  gift  from  him,  who  is 
 the  only  giver  of  it. 
 
 Sixthly,  The  laft  requifite,  and  without  which  all 
 others  will  prove  ineffectual,  is  our  own  fincere  en- 
 deavours.— The  moft  conftant  attendance  on  hearing 
 the  word  of  God,  and  reading  the  Scriptures,  the 
 deepen:  meditation,  and  mod  fervent  prayer,  are  to 
 no  purpofe,  except  we  join  our  own  labour  and  in- 
 duftry,  and  add  practice  to  all  the  other  means  of 
 grace.  Nei their  muft  the  endeavours  we  ufe  be 
 languid  and  faint,  but  proportionable  to  the  import- 
 ance of  the  blefling,  as  well  as  to  our  exigence  and 
 j;eed.  We  are  to  feek  her  as  filver^  &c.  Here  the 
 example  of  covetous  and  worldly  men  is  propofed  to 
 our  imitation  :'  Our  diligence,  in  feeking  heavenly 
 riches,  muft  at  leaft  equal  their  pains  in  fearching 
 for  earthly  treafure  ;  we  muft  refufe  no  labour,  de- 
 cline no  danger,  ftick  at  no  difficulties,  nor  give  over 
 the  fearch,  till  we  find  :  Yea,  nor  then  be  fatisfied, 
 even  when  we  have  found  this  golden  mine,  but 
 like  the  mifer  ftill,  the  more  we  get,  the  moredefire  : 
 Covetoufnefs  here  is  a  laudable  virtue.  And  here  we 
 fhall  be  fure  to  increafe  our  ftore  ;  for  wifdom  is 
 an  inexhauftible  treafure,  and  eafy  to  be  found  of 
 them  that  diligently  feek  her. 
 
 In  the  firft  chapter,  ver.  7. 
 
 5.  Then  fialt  thou  un-  we  are  told,  the  firft  ftep  to 
 derjland  the  fear  of  the  wifdom  is  the  fear  of  the 
 LORD,,  and  find  the  LORD;  here  a  promife  is 
 knowledge  of  God.  made  to  all  her   faithful   vo- 
 
 taries,   that  they  mall    un- 
 derftand  thar/<w;  that  is,  they  fhall  have  a  right  ap- 
 
 •  De  Augm.  Sei.  1.  9. 
 
 pre- 
 
M.  P.  after    TRINITY.  431 
 
 prehenflon  of  the  true  nature  of  it,  fo  as  equally  to 
 avoid  the  two  extremes  of  it,  fuperflition  and  pre- 
 fumption  ;  they  (hall  obtain  an  intimate  and  experi- 
 mental fenfe  of  the  power  of  religion,  and  find  what 
 they  have  been  diligently  feeding,  the  true  faving 
 knowledge  of  God ;  fhall  know  and  feel  the  love  of 
 God,  which  palleth  knowledge. — Not  fo  much  be- 
 lieve as  know,  yea  tafte  and  fee  how  gracious,  how 
 great,  jufl,  and  holy,  the  Lord  is. — Where  the  fpi- 
 ritual  life  is  ftrong  and  active,  there  faith  is  almou: 
 fwallowed  up  of  fruition,  even  in  this  life. 
 
 Here  the  reafons  are  given, 
 why  we  are  to  feek  for  wif- 
 dom  from  GOD.  The  firft 
 reafon  is,  becoufe  it  is  his 
 gift.  And  the  expretfion, 
 of  its  coming  out  of  his  month, 
 teaches  us  plainly  the  very 
 fame  doctrine  which  lfaiah 
 delivers,  ch.  xi.  and  our 
 Church  h,  from  thence,  in- 
 ftrucfts  us  in,  namely,  that 
 wifdom  and  underftanding, 
 c?r.  are  the  fpecial  gifts  of 
 the  Holy  Ghost.  For  as 
 the  Holy  Spirit  of  God  is 
 often  called,    in   Scripture, 
 
 6.  For  the  LORD  giv- 
 etb  wifdom  :  out  of  bis 
 mouth  cometh  knowledge 
 and  underftanding. 
 
 7.  He  layetb  up  found 
 •wifdom f  for  the  righteous: 
 he  is  a  buckler  to  them  § 
 that  walk  uprightly. 
 
 8.  He  keepeth  the  paths 
 ej judgment,  andpreferveth 
 the  way  of  his  faints. 
 
 9..  Then  flair  thou  under- 
 fland  rigbteoufnefs,  and 
 judgment  and  equity  ;  yea, 
 every  good  path. 
 
 fVer.  7.  Sound  wifdom.]  The  original  fignifies  efTence,  fub- 
 ftance  ;  a  word  of  emphatical  fignincation.  Well  may  virtue  or 
 wifdom  be  fo  called^  becaule  the  ciTence  thereof  is  liable,  durable, 
 real  ;  whereas  vice  is  a  non-entity,  an  abience  or  defed  or  being. 
 Yea,  all  created  things  are  in  themfelves,  but  vain  and  tranfitory. 
 — Biit  then  effence,  or  being,  itfelf,  is  no  other  than  God  :  God 
 hiuiielf  therefore  .3  that  found  wifdom,  which  is  laid  up  for  the 
 righteous.  See  what  Biihop  Berkley  fays  in  his  Siris,  Art.  226. 
 about  Entia  and  wiet. 
 
 s  Ibid.  A  buckler  to  ihem,  &c]  This  agrees  with  what  Geo  fafd 
 to  Abraham,  "  I  am  thy  ffiield,  ISc.  Gen  xv.  1.  which  place  the 
 W  ife  man  feems  here  to  have  had  an  eye  to. 
 
 h  See  the  office  of  Confirmation. 
 
 the 
 
432  The  Twenty-fecond  SUNDAY  Prov.  2. 
 the  Spirit,  or  Breath,  of  his  mouth  and  our  Lord, 
 when  his  difciples  were  to  be  infpired  with  thefe  gifts, 
 breathed  upon  them,  and  faid,  "  Receive  ye  the 
 •*  Holy  Ghofl  ;"  fo  we  may  obferve,  that  the  feven 
 gifts,  which  are  commonly  called  the  gifts  of  the 
 Holy  Ghoft,  are  here,  by  the  fame  Holy  Spirit,  enu- 
 merated, at  leafl  very  plainly  implied  j  namely,  wif- 
 dom,  understanding,  and  knowledge,  ver.  6.  Coun- 
 fel,  and  ghoftly  ftrength,  ver.  7,  8.  piety,  and  holi- 
 nefs,  ver.  9. 
 
 If.  The  fecond  reafon,  why  we  are  to  apply  to  God 
 for  wifdom,  is,  becaufe  he  is  not  only  the  giver,  but 
 the  guardian  and  keeper,  as  well  as  difpenfer,  of  thefe 
 heavenly  riches. — -Do  we  lack  counfel  ?  here  is  a  con- 
 usant friend,  a  fure  refort  of  found  wifdom  laid  up 
 ia  ftore  for  our  life. — Do  we  want  flrength  ?  He  him- 
 ielf  is  our  buckler  in  all  dangers-,  our  defender  againft 
 all  enemies.  The  treafures  he  lays  up  for  his  chil- 
 dren are  not  only  ineftimably  great,  but  infinitely 
 fecure  ;  fo  that  neither  ruft  nor  moth  can  corrupt, 
 nor  thieves  break  through  and  ileal.  So  that  we  may 
 well  fay, 
 
 How  happy  are  thy  fervants,  Lord, 
 
 How  fure  is  their  defence! 
 Unerring  ivifdcm  is  their  guide  •> 
 Their  guard,  omnipotence. 
 
 Ill,  The  third  reafon  for  our  addreffing  to  God 
 for  wifdom,  is,  becaufe  the  paths  of  judgment  are  in 
 his  cuftody  and  keeping,  ver.  8.  None  can  walk 
 in  them  without  his  leave,  nor  keep  in  their  way,  ex- 
 cept he  prefer ve  them  therein.  For  judgment,  that 
 is,  the  adminiftration  of  juftice,  both  in  public  and 
 private  life,    hath  not  only  its  enclofures\  namely, 
 
 the 
 
 h  Enclofures.]  See  Bifliop  Andntvs  on  the  Tenth  Command- 
 ment, p.  20.  The  Je<wst  faith  he,  report,  that  befides  the  law  of 
 God,  the  antienteil  faying  among  them,  and  fuch  as  they  called 
 di&um  fapientum,  was  this,  Facile  circurnfcriptionem  legi,  "  Make 
 
M.  P.  after    TRINITY.  433 
 
 the  laws  of  God  and  man  j  but  every  path  therein 
 has  its  due  bounds  and  limits ;  to  go  beyond,  or  fall 
 fliort  of,  thefe,  is  equally  inconfiftent  with  juftice  ; 
 and  the  confines  between  the  two  extremes  are  often 
 fo  imperceptible,  that  no  man  but  will  tranfgrefs, 
 without    the    guidance   and   diredion   of    heavenly 
 
 wifdom.  i  •     r 
 
 IV.  And  therefore,  fourthly,  if  we  have  her  tor 
 our  convoy,  we  mall  never  err  or  do  amifs,  either 
 in  judgment  or  practice ;  but  in  all  cafes  of  moral 
 righteoufnefs,  (hall  be  enabled  to  diftinguirti  between 
 good  and  evil  5  and,  in  matters  of  juftice  and  equity, 
 be  able  to  difcern  between  right  and  wrong  :  Yea,  to 
 underftand,  and  be  well  acquainted  with,  every  good 
 path,  both  the  duties  and  the  truths  of  religion, 
 which  lead  to,  and  conftitute,  a  genuine  piety  and 
 true  holinefsi  as  well  as  apprehend  the  maxims  of 
 prudence  and  honefty,  which  regulate  and  adorn  the 
 conduct  of  human  life. 
 
 We  find  then,  that  wtf- 
 
 10.  When  wifdom  en-  dom  is  not  connatural  to  us, 
 tereth  into  thine  heart,  and  nor  to  be  earned  without 
 knowledge  is  pleafant  unto  pains :  Its  beginning  is  fear, 
 thy  foul ;  its  fearch  is  labour  and  trou- 
 
 11.  Difcretionjhal! pre-  ble,  ftrong  cries  and  tears ; 
 ferve  thee,  underjlanding  but  the  enjoyment  of  it  is 
 jhall keep  thee :  an  inexprellible  pleafure,  a 
 
 1 2.  To  deliver  thee  from  never-failing  fecurity,  a  con- 
 the  way  of  the  evil  man,  flant  prefervative  of  inno- 
 from  the  man  that  fpeaketb  cence,  a  fure  fund  of  hap- 
 froward  things.  pinefs  and  peace.     But  then, 
 
 it  muft  not  lie  in  mere  fpe- 
 culative  notions,  abftrufe  learning  h  or  worldly  policy, 
 which  only  fill  the  head,  and  entertain  the  fancy ; 
 but  muft  defcend  from  the  brain  into  the  heart,  and 
 
 "  ye  a  border  to  the  law."     It  teacheth  us  a  good  point  of  wifdom, 
 not  to  come  near  the  pit,  for  fo  we  fhall  be  fure  not  to  fall  in. — 
 
 OPortet  fepem  facere  ;    "  We  muft  make  a  fence." 
 
 Vol.  IV.  F  f  take 
 
13.  Who  leave  the  path* 
 of  uprigbtnefs,  to  walk  in 
 the  ways  of  darknefs  : 
 
 14.  Wbo  rejoice  to  do 
 evil,  and  delight  in  the  fro- 
 wardnefs  of  the  wicked. 
 
 15.  Whofe  ivays  are 
 crooked,  and  they  froward 
 in  their  paths. 
 
 434.         The  Twenty-fecond  SUNDAY         Prov.  2. 
 
 take  polTeflion  of  our  very  foul ;  mull:  pafs,  from  the 
 memory  and  understanding,  to  the  will  and  affections. 
 Then  and  not  till  then,  fhall  we  be  capable  of  tafte- 
 mg  the  ravifhing  fweets,  the  divine  pleafure,  which 
 heavenly  wifdom  bellows. 
 
 See  what  the  Wife  man  fays,  Ecclus.  iv.  from  the 
 nth  to  the  20th  verfe. 
 
 *Tis  ufual  with  the  Wife 
 man,  in  this  treatife  of  dii 
 vine  ethics,  to  place  vir-? 
 tue  and  vice  in  oppofition 
 to  each  other ;  that  fo  the 
 light  of  the  one  may  be 
 the  more  fet  off  by  the  dark 
 fhade  of  the  other.  Thus 
 here,  by  a  beautiful  contrail, 
 he  reprefents  the  manners 
 and  ways  of  evil  men,  as 
 directly  contrary  to  thofe  of  wifdom,  and  her  fol^ 
 lowers.  Thefe  have  wifdom  itfelf  to  guide  them; 
 underftanding,  to  teach;  counfel,  to  advife;  flrength, 
 to  aflift ;  knowledge,  to  inform,  piety,  to  fave  ;  and 
 holinefs,  to  crown  them  with  eternal  blifs. — Where- 
 as on  the  contrary,  the  wicked,  being  led  by  folly, 
 are  froward  and  unteachable,  rafn  and  perverfe,  dark 
 and  ignorant,  bold  in  evil,  bqt  not  valiant  for  the 
 truth.  And  as  it  will  appear,  in  the  fequel  of  our 
 LelTbn,  are  given  up  to  the  pernicious  illufions  of 
 fenfe  (that  Jfcanger  which  flattereth  with  her  words, 
 ver.  16.),  and  to  impurity  of  life,  which  at  length, 
 mail  plunge  them  into  utter  deflru&ion  :  according 
 as  it  is  faid  in  the  23d  verfe,  the  wicked  fhall  he  cm 
 off  from  the  earth,  and  the  tranfgnffors  fhall  he  rooted 
 
 out. 
 
 The  moil  obvious  and 
 literal  fenfe  is,  a  caution 
 againfl  the  allurements  of 
 lewd  women ;  from  which 
 divine  wifdom  is  the  befl 
 fecurity, 
 
 1 6.  To  deliver  thee  from 
 
 the  Jlrange  woman,  even 
 
 from   the  f ranger  which 
 
 fiatterttb  with  her  words : 
 
M.  P.  "after    T  R  I  N  I  T  Y.  435 
 
 17.  Which forfaketb  the  fecurity.  But  there  is  a  fpi" 
 guide  of  ber  youth,  and  for-  ritual,  as  well  as  carna* 
 gettetb  the  covenant  of  her  adultery  •,  to  wit,  when,  for" 
 Cod:  faking  the  wholfome  advice 
 
 18.  For  her  heufe  in-  of  the  guides  and  inftrudors 
 clineth  unto  death,  and  her  of  our  youth,  and  forgetting 
 paths  unto  the  dead.  the  covenant  of  our  God,  we 
 
 19.  None  that  go  unto  break  through  all  the  re- 
 ber,  return  again,  neither  flraints  and  obligations  of 
 take  they  hold  of  the  paths  the  baptifmal  vow,  by  which 
 of  life,  the  foul,  as  a  chafte  virgin, 
 
 was  efpoufed  to  Chrift  l, — 
 To  deviate  from  his  love,  and  embrace  the  vain 
 pomps  and  glory  of  this  world,  with  the  covetous 
 defires  of  the  fame,  and  the  carnal  defires  of  the 
 flefh,  is  a  whoredom  from  God,  a  renouncing  of  life. 
 ■ — To  prefer  vice  to  virtue,  error  to  truth,  and  the 
 flattering  fuggeftions  of  nature,  or  natural  reafon,  to 
 the  dictates  of  religion  and  divine  grace,  is  a  pre- 
 ferring darknefs  to  light,  hell  to  heaven.— Whatever 
 fair  promifes  are  made  us,  of  profit  or  pleafure,  in 
 the  broad  way  of  fin,  they  are  all  infidious  and  falfe  ; 
 they  flatter  with  tbeir  words,  but  lead  to  perdition,  to 
 a  death  from  whence  there  is  no  return.  Yea,  foraf- 
 much  as  among  the  dead  fome  are  happy  (for  bleiTed 
 are  the  dead  which  die  in  the  Lord)  that  therefore  ail 
 are  not  miferable  in  that  flate,  the  infpired  penman, 
 to  put  it  out  of  all  queftion,  that  the  death  he  here 
 fpeaks  of  is  an  evil  death,  and  utter  deftruction, 
 ufes  an  expreifion  which  determines  the  fenfe  to  that 
 of  a  miferable,  eternal  death.  For  v,  hat  we  render, 
 her  paths  unto  the  dead,  is,  in  the  Hebrew,  to  the  R$- 
 phatm  or  giants  -,  by  which  is  meant,  as  Biftiop  Pa- 
 trick well  obferves,  to  thofe  ungodly  giants  of  the  old 
 world,  whofe  filthinefs  and  violence  firft  corrupted 
 mankind,  and  brought  the  flood  upon  the  earth  ; 
 and  for  their  wickednefs  were  configned  to  that  un- 
 
 >  1  Cor.  xi.  20. 
 
 F  f  z  happy 
 
436  The  Twenty-fecond  SUNDAY       Prov.  %. 
 
 happy  ftate  of  the  dead,  which  we  call  damnation. 
 — That  this  therefore  is  the  end,  and  certain  confe- 
 quence,  of  all  impurity,  all  filthinefs  of  flefh  and 
 ipirit. 
 
 Though  the  way  of  vice 
 
 20.  That  thou  mayfl  be  crouded  with  greater 
 walk  in  the  way  of  good  numbers,  and  is  mod  fre- 
 men,  and  keep  the  paths  of  quented,  yet  the  way  of  vir- 
 the  righteous.  tue  and  religion  has  ever  the 
 
 beft  company.  There  ne- 
 ver want  examples  indeed  of  excellent  perfons,  who 
 have  gone  before  us;  or  the  fociety  of  pod  and 
 righteous  men  even  ftill  to  accompany  us  in  the  ftrait 
 and  narrow  way  :  But  wifdom  is  the  only  fure  guide 
 to  keep  us  in  the  right  path,  and  condudt  us  fafe  to 
 the  end  of  our  pilgrimage. 
 
 There  is  a  bleffing  which 
 
 21.  For  the  upright  jh all  conftantly  waits  on  good 
 dwell  in  the  land,  and  the  men,  even  in  this  world  ; 
 perfe ft  jball  remain  in  it.      and  wifdom  is  the  author  of 
 
 it.  For  true  piety  hath  the 
 promife  of  the  life  which  now  is,  as  well  as  of  that 
 which  is  to  come.  So  that  the  honeft  and  virtuous 
 man  has  the  belt  fecurity  for  being  happy,  both  here 
 
 and  hereafter. 
 
 But  it  is  not  fo  with  the 
 
 22.  But  the  wicked  jhall  wicked;  they  may  flour  ifh 
 be  cut  off  from  the  earth,  for  a  time,  grow  tall,  and 
 and  the  tranfgreffors  jball  fpread  abroad  like  a  cedar  in 
 be  rooted  out  of  it.  Lib  anus,  yet  fhall  they  either 
 
 be  cut  down  fuddenly  by  the 
 axe  of  divine  juftice,  or  finally  be  rooted  up  by  the 
 Waiting  of  the  breath  of  hisdifpleafure  :  So  that  nei- 
 ther root  nor  branch  fhall  remain,  to  preferve  the 
 memory  of  their  precarious  and  fhort-lived  profpe- 
 rity.  The  happinefs  of  good  and  bad  men,  in  this 
 world,  has  this  iignal  and  important  difference  ;  that 
 of  the  righteous  is  chiefly  internal  -,  lefs  vifible,  but 
 more  perfect:    The  others  is  only  external,  more 
 
 dazzling 
 
M.  P.  after      TRINITY.  437 
 
 dazzling  and  confpicuous,  but  never  lading  nor  fin* 
 cere.  When  the  good  man  dies,  he  pafles  to  a  ftate 
 of  more  confummate  felicity  :  When  the  wicked  man 
 departs,  all  his  profperity  dies  with  him ;  he  ex- 
 changes a  mere  empty  mew  of  happinefs,  for  real 
 and  eternal  mifery.  So  that  his  end,  whenever  it 
 comes,  is  indeed,  a  culling  off  from  the  earth  ;  (earth 
 being  the  only  ground  in  which  his  happinefs  can 
 grow) :  His  exit  is  indeed  a  rooting  out, 
 
 p  f  %  m 
 
438  Tbe  Twenty-fecond  SUNDAY  Pref. 
 
 — 
 
 Tbt  Twenty-fecond  Sunday    after    Trinity. 
 
 Proper  LefTon  for  Evening  Prayer- 
 
 Proverbs,  Chap.  iii. 
 PREFACE, 
 
 yf  S  the  Morning  Leffon  contained  an  invitation  td 
 yj  the  fludy  and  attainment  of  wifdom,  and  touched 
 uponfome  ill  effecls  attending  the  contrary  courfe  ; 
 in  this  chapter  the  Wife  man  proceeds,  under  the  fame  en- 
 dearing characler  of  a  father  injlrutltng  his  fon,  to  fet 
 forth  the  excellence,  the  infinite  value,  the  certain  benefit, 
 and  real  felicity  of  wifdom.  He  therefore  exhorts  him 
 earneftly,  if,  To  retain  in  memory  the  precepts  of  virtue, 
 or  knowledge  of  the  law,  in  which  he  wat  about  to  inftruft 
 him.  idly,  To  a  faithful  praclice  of  thofe  duties,  wherein 
 thcexercife  of  true  wifdom  confijls.  Some  of  thefe  hefpe- 
 cifics  ;  \fl,  In  general^  under  thofe  two  great  branches  of 
 religion,  our  duty  towards  GOD,  and  our  duty  towards 
 cur  neighbour ;  which  he  fummarily,  but  clearly,  defines 
 by  mercy  and  truth,  idly,  tie  in/lances  more  parti- 
 cularly in  fome  fpecial  duties  of  both  the  tables  of  the 
 law. 
 
 As  to  the  firji  table,  he  recommends  faith  and  trujl  in 
 God,  and,  in  confequence  thereof,  the  praclice  of  humi- 
 lity, f elf  denial,  and  piety,  with  a  chearful  and  ready  fub- 
 
 miffion 
 
K.  P.  after    TRINITY.  429 
 
 miffion  to  the  authority  of  his  laws,  to  the-  wife  difprji- 
 lions  of  his  providence,  and  the  falutary  dfcipline  of  his 
 corretlion. 
 
 The  duties  of  the  fecond  table,  -which  le  had  before 
 comprehended  in  one  word,  Mercy,  he  more  particularly 
 explains,  by  doing  all  the  good  in  our  power ,  which  either 
 juflice  or  charily  demands  from  us  :  and,  confequently,  ab- 
 flaining  not  only  from  all  atls  of  downright  injuflice  and 
 oppreffion,  but  from  all  malignity  and  envy,  allflrife  and 
 contention,  all  perverfenefs  and  pride  of  heart,  which 
 lead  thereto, 
 
 The  Twenty-fecond  SuKday  after   TRINITY. 
 
 Proper  Leflon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  iii. 
 
 2'  M*"f9Tl'for&et  not  my  JT  is  not  enough  for  us  to 
 
 law,  but  let  tb'me  J[  know  the  will  of  God, 
 
 heart  keep  my  command-  and  underftand  ourduty  (as 
 
 ments :  our     laft     lecture    recom- 
 
 2.  For  length  of  days,  mends),  much  lefs  is  it 
 and  long  life,  and  peace,  enough  barely  to  remember 
 fhalltbey  add  to  thee.  it.     The  difciple  of  wifdom 
 
 3.  Let  not  mercy  and  muft  not  only  fludy  and  en- 
 trutb  forfake  thee:  bind  tertain  his  reafon  with  the 
 them  about  thy  neck,  write  excellence  and  tranfcendant 
 them  upon  the  table  of  rectitude  of  her  precepts; 
 thine  heart :  but   mould    fo  contemplate 
 
 the  lovely  idea  of  her  graces 
 and  incomparable  perfections,  as  to  inflame  his  heart, 
 and  captivate  his  affections  :  So  warm  his  defires  with 
 the  ravifhing  fweets,  and  exquifite  felicities,  fhe  has 
 to  bellow  on  all  that  diligently  feek  her,  that  his 
 heart  may  burn  within  him,  and  grow  enamoured  of 
 her  beauty,  as  well  as  her  bounty  ;  yea,  till  every 
 paiTion  of  his  foul  be  engaged  in  the  purfuit,  and 
 F  f  4  fpecu- 
 
440       &be  Twenty-fecond  SUNDAY        Prov; -£ 
 
 fpeculation  be  fwallowed  up  of  love,  and  love  in 
 fruition,  —  Worldly  wifdom  requires  a  good  head; 
 but  Divine  philofophy,  a  good  heart  :  Whofo  brings 
 that,  is  ever  welcome  to  her  fchool,  and  will  foon  be 
 a  great  proficient.  All  may  not  be  able  to  under- 
 ftand,  but  all  may  love,  the  truth ;  and  this  love  is 
 the  fureft  way  to  underfland  it.  —  The  brain  is  but 
 the  ark  for  depofiting  the  commandments  in  -,  the 
 only  proper  table,  for  engraving  them  upon,  is  the 
 heart  •,  and  mercy  and  truth  is  the  fum  and  fubflance 
 of  them  all  ;  truth  towards  God,  mercy  towards  our 
 neighbour :  This  is  the  whole  duty  of  man.  But 
 this  we  can  never  perform,  except  it  be  infcribed  on 
 the  heart;  becaufe  nothing  but  love  can  fulfil  the 
 whole  law.  This  one  word  Love  does  more  than  all 
 the  knowledge  and  fludy  in  the  world  befide. 
 
 The  outward  effects  of 
 4.  So  JJjalt  thou  find  fa-     Divine  wifdom,    appearing 
 vour  and  good  underfiand-     [n  a  prudent  and  well  order- 
 ing  in  the  fight  of  Cod    ed  life  and  converfation,  are 
 and  man.  compared  before  to  an  orna- 
 
 ment about  the  neck  (ver.  3. 
 St  ch.  i.  ver.  9.).- — The  internal  graces,  infcribed  on 
 the  table  of  the  heart,  are  vifible  only  to  him  that 
 wrote  them  there ;  who  is  alfo  the  fame,  that  with  his 
 own  hand  engraved  his  law  on  the  two  tables  of 
 ft  one  :  A  conformity  of  our  actions  with  his  law, 
 of  our  example  with  our  duty,  cannot  but  recom- 
 mend us  to  the  favour  both  of  God  and  man. — While 
 our  light  without  is  the  true  ray  and  emanation  of 
 his  light  within,  it  forms  that  fingle  fight,  whereof 
 our  Lord  fpeaks :  M  If  thy  whole  body  be  full  of 
 "  light,  having  no  part  dark,  the  whole  fhall  be  full 
 "  of  light,  as  when  thee  bright  mining  of  a  candle 
 "  doth  give  the  light* ;"  not  only  engaging  the  love 
 of  God,  and  eiteem  of  men,  but  giving  us  good  un- 
 
 b  Luke  x\t  ^6. 
 
 derftanding 
 
E.  P.  rfter    TRINITY.  441 
 
 derftandhg  alfo,    both  to  enlighten  others  and  our- 
 
 There  are  three  things 
 which  all  men  agree  to  be 
 the  greateft  bleflings  of  life ; 
 and  thefeare,  ift,  Dexterity 
 and  fkill  in  bufinefs.  2dly, 
 A  found  and  healthy  consti- 
 tution of  body,  to  relifh,  as 
 well  as  acquire,  the  enjoy- 
 ments of  life.  3dly,  Afflu- 
 ence  and  plenty  of  wealth, 
 to  fupply  its  wants,  purchafe 
 its  pleafures  and  crown  our 
 defires.  —  Now  to  obtain 
 thefe  advantages,  which  all 
 the  world  fo  eagerly  purfue, 
 as  the  top  of  human  felicity, 
 there  is  no  way  fo  effectual, 
 as  a  fincere  piety,  and  true 
 
 felves. 
 
 5.  Truft  in  the  LORD 
 •with  all  thine  heart ;  and 
 lean  not  unto  thine  own  un- 
 der/landing, 
 
 6.  In  all  thy  ways  acknow- 
 ledged™, and  he  fiall direct 
 thy  paths. 
 
 7.  Be  not  wife  in  thine 
 own  eyes:  fear  the  LORD, 
 and  depart  from  evil. 
 
 8.  It  fhallbe  health  to  thy 
 navel,  and  marrow  to  thy 
 bones. 
 
 9.  Honour  the  L  O  R  D 
 with  ihyfubftance,  and  with 
 the  firft-fruits  of  all  thine 
 increafe. 
 
 virtue.  For,  firft,  as  to 
 management  of  affairs,  this  places  all  our  defigns  and 
 cnterprizes  under  the  immediate  conduct  and  influence 
 of  Divine  Providence,  and  thereby  fecures  us  againit 
 the  fraud  and  craft  of  others,  as  well  as  from  the  mif- 
 guidings  or  prejudices  of  our  own  imprudence : — 
 If  fobe  we  truft  in  the  Lord  with  all  our  heart,  and  in  all 
 our  ways  acknowledge  him,  for  our  guide,  our  guard, 
 and  our  rewarder,  he  will  not  fail  to  dire£l  our  paths, 
 and  blefs  our  affairs  with  fuccefs,  both  as  to  the  end 
 and  the  means. — 2dly,  If,  in  compliance  with  the  dic- 
 tates of  religion,  we  govern  our  behaviour  by  the 
 rules  of  humility,  our  paflions  and  appetites  by  the 
 fear  of  God,  and  corredl  our  excefles  by  the  difcipline 
 of  repentance,  the  happy  confequence  will  be,  health  to 
 our  navel,  and  marrow  to  our  bones :  A  found  mind,  in 
 a  found  body,  is  the  bleffed  effect,  as  well  as  reward, 
 of  virtue. — 3dly,  As  to  worldly  wealth,  true  religion, 
 or  Divine  wifdom,  is  the  mofl  likely,  means  of  pro- 
 curing 
 
442         The  Twenty-fecond  SUNDAY      Prov.  3. 
 
 curing  us  the  comforts  and  enjoyments  of  this  life  : 
 For  it  naturally  tends  to  promote  all  fuch  fchemes 
 and  meafures  as  are  the  fureft  refourcesof  plenty  and 
 profperity,  and,  at  the  fame  time,  derives  on  every 
 fuch  wife  and  well-concerted  dcfign,  the  favour  and 
 blefling  of  Almighty  God. 
 
 Let    the  covetous    mifer 
 
 10.  So  Jhall  thy  barns  be  confider  this. — Had  he  but 
 filled  with  plenty,  and  thy  faith  enough  to  believe  the 
 prejfes  jhall  burfl  out  with  word  of  God,  he  would  foon 
 new  wine.  turn  his  purfuit  after  riches 
 
 into  this  chanel  of  religion, 
 and  find  it  the  mod  gainful  courfe.— -  Alms  to  the 
 poor,  and  tithes  to  the  Church,  are  the  two  ways  of 
 honouring  God  with  our  fubftance ;  and  fuch  as  are 
 unjuft  herein,  not  only  rob  God  and  the  poor,  but 
 themfelves — If  they  keep  back  God's  tenth,  they 
 often  lofe  the  other  nine  parts6 ;  and,  by  with-hold- 
 ing  their  alms  from  the  needy,  are  often  reduced  to 
 the  begging  of  alms  for  themfelves. 
 
 But  although  religion  and 
 
 ir.  My /on  defpife  not  true  piety  have  the  promife 
 the cbajleningof  the  LORD:  of  both  worlds,  being  the 
 neither  be  weary  of  bis  cor-  mod  likely,  and  ever  the 
 reflion.  moll  lawful,    way  of    pro- 
 
 12.  For  whom  the  moting  even  our  temporal 
 LORD  loveth,  he  correS-  intereffs,  according  to  that 
 etb,  even  as  a  father  the  rule  of  our  Lord's,  That  if 
 fon,  in  whom^  delighteth.     we  "  feek  firft  the  kingdom 
 
 "  of  God,  and  his  righte- 
 "  oufnefs,  all  thefe  things  [the  common  neceflaries 
 "  and  comforts  of  life]  (hall  be  added  unto  us-" — 
 Yet,  in  the  general  courfe  of  Divine  Providence,  we 
 may  not  expect  an  abfolute  immunity  from  the  ufual 
 calamities,  and  common  accidents,  of  life. — As  men, 
 we  are  liable  thereto  ;  as  finners,  we  deferve  them  — 
 Iffometimes  the  Divine  juftice  wit.i-holds  the  conve- 
 
 b  See  Spe/man,  de  non  timer  and.  Ecchfus. 
 
 niencies, 
 
£.  P.  after    TRINITY.  443 
 
 niences,  fometimes  the  comforts,  fometimes  the 
 very  neceffaries,  of  life ;  nay,  in  lue  of  them,  fends 
 poverty  and  contempt,  pain  and  ficknefs,  diftrefs  and 
 anguifh  ;  yea,  withdraws  his  very  prefence  for  a  fea- 
 fon,  in  the  needful  time  of  trouble ;  yet  (till  we  are 
 to  remember,  it  is  the  LORD,  and  none  other,  from 
 whom  our  fufferings  come  ;  that  he  is  our  Lord,  and 
 we  his  people  ;  that  he  is  our  Father,  and  we  his 
 children ;  that  it  is  a  chaftening  from  God  himfelf, 
 and  therefore  muft  be  juft  ;  a  correction  from  a  Fa- 
 ther, who  delight etb  in  us,  and  therefore  muft  be 
 kind,  and  for  our  good. — "  If  it  be  to  try  our  pa- 
 '*  tience,  and  for  the  example  of  others,  that  our 
 **  faith  may  be  found,  in  the  day  of  the  Lord, 
 "  laudable,  glorious,  and  honourable,  it  will  tend 
 **  to  the  increafe  of  glory  and  endlefs  felicity.  If  to 
 "  correct  and  amend  whatfoever  doth  offend  the  eyes 
 "  of  our  heavenly  Father,  a  fincere  repentance,  with 
 *'  humble  fubmiffion  to  his  will,  will  turn  it  all  to 
 *c  our  profit,  and  help  us  forward  in  the  right  way 
 "  that  leadeth  unto  everlafting  life." — Whofo  re- 
 ceiveth  the  afflictions  of  life  with  this,  fpirit,  and  in 
 this  light,  will  not  defpife,  but  adore,  the  chaftening 
 hand  of  the  Lord  :  He  will  not  be  weary  of  his 
 correction,  but  rather  rejoice  when  he  falls  into 
 divers  temptations ;  knowing  well,  that  whom  the 
 Lord  loveth  he  correftetb,  even  as  a  father  the  Jon  in  whom 
 be  delighteth. 
 
 The    heathen    moralifts, 
 
 13.  Happy  is  the  man  and  their  modern  fervile 
 \hzt findetb voifdom^and the  imitators,  make  riches,  and 
 man  that  gettetb  under-  the  good  things  of  this  life, 
 /landing.  to  be  neceflary  ingredients 
 
 \\.Forthemerckandife  in  true  happinefs.  But  our 
 of  it  is  better  than  the  mer-  infpired  Wife  man  places 
 cbandife  of  ft  her,  and  the  felicity  in  wifdom  only,  with- 
 gain  thereof  than  fine  gold,    out  any  exprefs  reference  to 
 
 15.  She  is  more  precious  worldly  accommodations.— 
 than  rubiest   and  all  the     Nay,  he  makes  it  confiftent 
 
 with 
 
444  ?H  Twenty-fecond  SUNDAY      Prov.  3. 
 
 things  thou  catiJJ  dc/rrr,  are  with  the  very  want  of  them, 
 
 not  to  be  compared  xuito  her.  even    with  adveifity  itfeif, 
 
 1 6.  Length  of  days  is  in  and  the  gi  eateff,  fufferings  of 
 her  right  hand :  and  in  her  this  prefent  life. — Nor  CO n- 
 left  band  riches  and  honour.  fiftent  with  them  only,   but 
 
 1 7.  Her  ways  axe  wayt  ufually  the  very  confequence 
 cfp'eafantfhfs,  and  all  her  thereof — He  had  before  de- 
 paibs  are  peace.  fined  the  fear  of  the  Lord  to 
 
 18.  She  is  a  tree  of  life  be  the    beginning   of   wif- 
 
 to  them  that  lay  hold  upon  dom  : This    fear    (as 
 
 her ;   and  happy  is  every  grounded  on  the  confidera- 
 
 one  that  retainetb  her.  tions  of  God's  juft,  but  fa- 
 therly,    correction,    as   ex 
 
 preffed  in  the  12th  and  immediately  preceding  verfes) 
 he  makes  the  firft  flep  to,  and  happinefs  the  ge- 
 nuine and  immediate  confequence  of,  this  wifdom  : 
 For  fo  he  adds,  Happy  is  the  man  tbatfindetb  wifdom, 
 and  the  man  that  get let b  [not  riches,  but]  under ftand- 
 ing. — Wifdom  may  be  found,  if  diligently  fought, 
 but  cannot  be  purchafed.  It  is  a  gift,  which  cannot 
 poflibly  be  trafficked  for ;  a  free-gift,  which  may  be 
 received,  but  cannot  be  bought  for  a  price  ;  becaufe, 
 as  he  goes  on,  The  mercbandife  of  it  is  better,  and  far 
 more  valuable,  tbanfdver  ox  gold.  She  is  atreafure  in 
 herfelf;  herintrinfic  worth  cannot  be  eftimated  :  She 
 is  more  precious  than  rubies,  or  the  fineft  jewels.  And 
 as  fhe  is  not  to  be  bought  for  all  the  money  or  wealth 
 in  the  world,  fo  fhe  needs  them  not,  to  make  her  clients 
 happy.  Neverthelefs,  fhe  is  not  without  the  attend- 
 ance of  riches  and  honour :  They  wait  on  her  com- 
 mand, whenever  or  wherever  fhe  fees  it  prudent  to 
 beftow  them,  or  belt  for  us  to  have  them. — How- 
 much  foever  worldly  wifdom  or  power  may  prefer 
 and  efteem  them,  they  are  but  her  flaves  and  attend- 
 ants; they  are  gifts,  but  of  her  left  band  only,  of 
 fmall  worth,  and  far  inferior  in  degree.  But  her  belt, 
 and  moll  precious  gifts  are  thofe  of  her  right  band, 
 even  length  of  days, — to  enjoy  the  felicity  fhe  bellows  •, 
 a  felicity  as  perfect  in  duration,  as  in   degree!  not 
 
 only 
 
E.  P.  after  TRINITY.  445 
 
 only  fee  lire  and  folid  in  fubftance,  but  eternal  in  frui- 
 tion-! The  pleafure  fhe  yields,  is   ever  fweet   in  the 
 aft,  and   delightful  in  the  end :  Her  very  wavs  are 
 ways  of  pleafantnefs,  and  all  her  paths  are  peace .—The 
 life  fhe  gives,  is  often  long  in  this  world,  but  ever- 
 Jafting  in  the  next. — She  is  now  the  only  tree  of  life 
 and  ftill  grows  iri   the  Paradife  of  God- — but   this 
 Paradife  is  the  Church.     Here   is  now  no  flamina 
 fword  to  forbid  our  accefs ;  every  one  that  will,  may 
 lay  hold  upon  her  ;  and  he  is  the  only  happy  man  that 
 doth  Co. — She  is  a  tree  of  life  to  thtm  that  lay  hold  upon 
 her ,  and  happy  is  every  one  that  retaineth  her. 
 
 What  can  be  too  difficult 
 for  him  to  know  or  do,  who 
 hath  the  fame   wifdom  for 
 his  guide  and   defence,    by 
 which  the  Lord  made  hea- 
 ven  and  earth  ?    who  Hath 
 the  fame  infinite  knowledge 
 to  inftrucl  him,   by  which 
 the    depths   and    ftcrets    of 
 nature    are   broken  ufc    and 
 the  clouds  drop  down  the  dew  ? 
 So  our   Lord,     who  is  the 
 wifdom    of   God,    and  the 
 power  of     God,    tells    fijg 
 difciples:  "  To  you  is  given 
 "  to  know  the  myftcries  of 
 "  the  kingdom  of  heaven  ; 
 '   but  to  others  in  parables.'' 
 So  St.  Paul  arnrms  (i  Cor.  ii. 
 
 IS-),  "  He  that  is  fpiritual 
 "jqdgefli  all  tilings." — _ 
 "  We  have  the  mind  of 
 "ChrihV'—  Moreover  this 
 wifdom,  underflanding,  and 
 knowledge,  tjfe.  thefe  mani- 
 
 e    •   -,     -r  r  rr        ,  f°!d    §'ftS     °f     God'S      holy 
 
 bpint,  if  we  fuffer  them  not  to  depart  from  our  eyes, 
 
 if 
 
 19.  The  LORD  by 
 wifdom  hath  founded  the 
 earth ;  by  underflanding 
 bath  he  efablifoed  the  hea- 
 vens. 
 
 20.  By  his  knowledge  the 
 depths  are  broken  up,  and 
 the  clouds  drop  down  the 
 dew. 
 
 2 1 .  My  fony  let  not  them 
 depart from  thine  eyes :  keep 
 
 found  wifdom  and  difcre- 
 tion. 
 
 11.  So  frail  they  be  life 
 unto  thy  foul,  and  grace  to 
 thy  neck. 
 
 13.  Thenf  alt  thou  walk 
 in  thy  way'fafely.  and  iky 
 foot  flail  not  fumble. 
 
 24.  When  thou  liefl 
 down,  thou  fait  not  be 
 afraid  :  yea-,  thou  fait  l<e 
 down,  and  thy  pep  flail 
 be  fweet. 
 
446  The  Twenty-fecond  SUNDAY       Prov.  5. 
 
 if  we  fledfaftly  keep  them  in  our  hearts,  and  difplay 
 them  in  our  actions,  fhall  be  life  to  our  fouls,  andgrace 
 to  cur  neck,  i.  e.  fhaj]  convey  an  additional  and  new 
 principle  ok  life  to  our  fouls,  even  the  fpiritual  and 
 divine;  fhall  make  the  foul  "  a  living  foul,"  by  in- 
 fufing  into  it  the  Divine  nature-,  for  God  is  the  life 
 of  the  foul,  as  the  foul  is  of  the  body.  Yea,  they 
 fhall  add  a  graceful nefs  to  our  outward  behaviour  \ 
 and  be  a  greater  ornament  to  our  lives  and  conven- 
 tions, than  chains  of  gold  to  the  neck  ;  communi- 
 cating to  our  very  perfons  and  example  a  certain  Re- 
 verence and  authority,  beyond  all  the  riches  and  ho- 
 nours of  the  world  :  Moreover,  fuch  fafety  and  fecurity 
 in  every  ftage  and  flate  of  life,  as  no  accident  or  malice 
 of  men  or  devils  (hall  be  able  to  cjeftroy,  no  fraud  cir- 
 cumvent, nor  cunning  furprize.  —  Nothing  fhall 
 harm  him  that  walks  in  wifdom's  ways.  No  danger 
 is  danger  to  him  ;  his  very  fleep  fhall  be  fecure  :  When 
 he  lieth  downy  the  holt  of  God  encamp  around  his 
 bed.  He  need  not  be  afraid  for  the  terror  by  night, 
 nor  for  the  arrow  that  flieth  by  day.  His  fleep  fhall 
 not  only  be  fafe,  but  pleafant  and  fweet ;  not  only 
 refrefhing  his  body  with  comfortable  reft,  but  often 
 ravifhing  his  mind  with  a  foretafte  of  heaven,  in 
 joyous  and  tranfporting  dreams — And  when  his  t3fk 
 of  life  is  done,  and  he  lieth  down  in  duft,  h\s  fleep 
 fhall  then  be  fweet  indeed. — This  lafl  fleep  (hall  be 
 his  fweetefl  fleep  of  all.  —  Amen,  Amen  \  —  Lorc\ 
 Jefu,  fo  be  it! 
 
 As  if  he  mould  fay,   in 
 
 25.  Be  not  afraid  oj JuJ~  confidence  of  the  impreg- 
 den fear,  neither  of  the  de-  nable  fecurity  which  the  re- 
 folationof  the  wicked,  when  ligious  man  is  affured  of, 
 it  cometb.  '*  Be  not  afraid  then  of  fud- 
 
 26.  For  the  LORD  Jba/l  "  den  fear,  neither  of  the 
 be  tby  confidence,  andjball     "   defolation    of    the    'wicked, 
 
 keep  tby  foot  from  being  '•  when  it  cometh."  Come 
 taken.  '  it  will,    and  that  fuddenly 
 
 Ctn.  ii  7. 
 
 too, 
 
E.  P.  after    TRINITY.  447 
 
 too,  when  lead  expedled  ;  and  perhaps  involve  the 
 good  man  in  fome  meafure  ;  but  he  need  not  be 
 afraid;  it  (hall  not  hurt  him. — To  the  wicked  indeed 
 the  Divine  judgments  will  prove  defolation,  and  their 
 utter  ruin  ;  but,  to  the  righteous  man,  the  greateft 
 fufferings  are  but  improvements  of  his  virtues,  or  a. 
 releafe  from  his  trial  :  They  but  purify  his  drofs,  or 
 fet  him  free. — What  an  infinite  advantage  then  has 
 Divine  wifdom!  It  faves  not  only  from  all  danger, 
 but  even  from  furprize,  and  cafts  out  every  fear,  fo 
 that  nothing  can  bzfudden  to  him,  "  whofe  heart  is 
 "  fixed  on  God,  trufling  in  him  V'— And  how  can 
 it  otherwife  be,  when  the  Almighty  himfelf  is  his 
 confidence  and  fupport  ?• 
 
 After  fetting  forth  the  ex- 
 
 27.  WUh-hoU  not  good  cellencies  of  wifdom,  with 
 from  them  to  whom  it  is  refpeft  to  piety,  or  the  du- 
 due,whenit  is  in  the  power  ties  of  the  firfl  table,  the 
 of  thine  hand  to  do  it.  Wife  man  goes  on  to  fhew 
 
 28.  Say  not  unto  thy  the  happy  influence  of  wif- 
 neighbour,  Go,  and  come  dom,  with  regard  to  civil 
 again,  and  to-morrow  1  will  life,  or  the  obligations  of 
 give ,  when  thou  haft  it  by  the  fecond  table  of  the  law  ; 
 thee,  and  inftances,  in  fome  par- 
 ticular duties  towards  our 
 
 neighbour  :  iff,  In  all  aclsof  juftice.  2dly,  Abftain- 
 ing  from  all  ads  of  injuftice  ;  not  only  paying  to 
 all  men  what  is  ftridtly  due,  whether  it  be  jufl  debts 
 to  our  creditors,  honour  and  obedience  to  fuperiors, 
 help  and  relief  to  inferiors,  charity  and  benevolence 
 to  all ;  but  alfo  to  difcharge  all  our  engagements  with 
 alacrity  and  good-will :  Not  with-holding  by  delay, 
 much  lefs  by  fraud,  any  good  in  our  power,  from  them 
 to  whom  it  is  due. — It  is  obfervable,  that  this  and  the 
 following  precepts  are  not  only  added  as  neceflfary 
 qualifications  to  entitle  us  to  the  foregoing  privileges, 
 and  bleiTed  advantages,  of  true-wildom,  but  to  ap- 
 
 *  Pf.  cxii. 
 
 prize 
 
448         Tbe  Twenty-fecond  SUNDAY       Prov.  2. 
 
 prize  all  her  difciples,  that  all  acts  of  juftice,  equity, 
 or  kindnefs,  towards  our  neighbours,  of  every  rank 
 or  degree,  ought  to  be  done  from  the  heart,  as  well 
 as  in  deed,  and  with  a  fpirit  of  love  and  fmcerity. — 
 The  morality,  infpired  by  this  divine  wifdom,  is  not 
 content  to  be  punctual  in  obferving  the  rule   of  con- 
 fcience  and  ftrict  juftice,  but  is  forward  to  feek  the 
 occafions  of  good,  and  even  anticipates,  rather  than 
 puts  off,  the  calls  of  difhefs. — In  fhort  it  teaches  to 
 do  all  things  well  [bona  bene]  ;  whatever  good  we  have 
 to  do,  to  do  it,  not  only  with  all  our  might,  but  in 
 the  beft  manner. — Butaltho'  the  virtue  or  merit  of 
 our  actions  lie  in  the  morality  (v  hich   is   but  another 
 word  for  the  right  manner)  or.  performing  •.:■.      ,  the 
 root  whence  they  fpring,  and  which  alone  renders 
 them  acceptable  to  God,  mud  be  the   principles  of 
 true  religion,      Morality,    or  good  manners,    turns 
 our  actions  into  virtues  ;  but  faith  and   love  animate 
 and  fublime  them  into  graces.  —  The  duties  of  the 
 iecond  table  are  incumbent  on  all  mankind,  and  not 
 impracticable  to  any;  but  they  avail  not  to  falvation, 
 without  the  duties  or  the  firft. — Join  both  together, 
 and  they  conftitute  the   true  wifdom  ;  which  always 
 confifts  in  an  union  of  grace  and  virtue,  of  faith  and 
 works :  And  what  God  hath    fo  joined,  let  no  man 
 put  afundcr. — From  the  words,  Withhold  not  good 
 &c.  St.  AkgiMitte  cfr& vi*  a  ftill  more  elevated  fenfe, 
 which  imports  the  ltricteit  profeflbrs  of  piety  to   at- 
 tend to.     u  Faftings  (faith  he),  and  watchings,  and 
 "  all  th.it  can  contribute  to  fubject   the  body  to  the 
 "  fpirit,  ferve  much  to  render  our  prayers  acceptable 
 "  to  God.     But,  in  thefe  things,  let  each  devout  foul 
 "  do  as  he  can,  and   according  to  his  ability.     Let 
 "  not  him  that  has  lefs  ftrength,  blame  or  hinder 
 "  thofe  who  have   more,  and  fo  ivitJj-bihl  the  good 
 "  they  would  do.     Nor  let   the  ftronger   prefs  the 
 t:  weak  to  do  more  than  they  can.  For  even  the  weak 
 "  may  be  faid  to  keep  pace  with  the  ftrong ;  yea,  to 
 "  perform  that  very  thing  in   the   other,  which,  in 
 
 himfelf, 
 
E.  P.  after    TRINITY,  449 
 
 <c  himfelf,  he  is  not  able ;  if  Co  be  he  love  and  ap- 
 "  prove  that  in  the  other,  which  his  ow.i  infirmity 
 "  permits  him  not  to  do." 
 
 A  d  ifciple  of  wifdom  muft 
 
 29.    Devife  not    evil     not  only  refrain  from  every 
 
 againjl thy  neighbour, feeing      injurious     a6\ion,     and     the 
 
 be  dwelletb  fecurelyby  thee,      downright     breach     of    the 
 
 fixth  commandment,  but 
 keep  his  very  thoughts  from  devifing  any  evil  againfl  his 
 neighbour.  He  mult  not  admit  into  his  mind  the  leafl 
 defign  of  harm,  but  reject  and  abhor  all  temptation 
 to  opprefllon  and  wrong,  how  promifing  foever  the 
 advantage  may  appear.  Efpecially  againft  one  that 
 dwelleth  fecurely  by  ihee,  as  a  neighbour  and  a  friend, 
 inoffenfive  and  unprepared. 
 
 Much  lefs  mould  we  mo- 
 
 30.  Strive  not  with  a  left  an  innocent  perfon,  with 
 man  without  caufe,  if  he  vexatious  fuits  of  law,  or; 
 have  done  thee  no  harm.         private  quarrels. — Wifdom 
 
 is  a  loving  fpirit,  and  a  lover 
 of  peace  ;  and  can  only  be  found  in  peace  of  them 
 that  make  peace. 
 
 Another  temper  of  mind, 
 
 31 .  Envy  thou  not  the  op-  which  obftructs  the  facred 
 prejfor,  and  choofe  none  of  influence  of  wifdom,  is  envy, 
 his  ways.  not  only  that  malignancy  of 
 
 32.  For  the  froward  is  fpirit  which  prompts  fome 
 abomination  to  the  LORD:  men  to  mifchief  and  perfe- 
 but  his  fecret  is  with  the  cute  their  neighbour  without 
 righteous.  caufe,  and  when  he  has  done 
 
 them  no  harm  ;  but  even  that 
 fort  of  envy,  which  repines  at  the  profperity  of  ill 
 men,  and  is  grieved  at  the  fuccefs  of  the  wicked  and 
 unworthy. — Tho'  the  heathen  moralifls  allow  of  this, 
 as  a  juft  and  laudable  envy,  yet  our  infpired  philo- 
 fopher  condemns  it,  as  inconfiftent  with  the  genius 
 and  more  benign  principles  of  the  true  wifdom;  not 
 only  as  it  puts  the  mind  upon  the  fret,  and  leads  to  a 
 froward  peevifh  temper,  which  is  an  abomination  to 
 Vol.  IV.  G  s  tb» 
 
45o         Tkt  Twenty-fecond  SUNDAY      Prov.  g. 
 
 the  Lord  ;  but  becaufe  it  betrays  a  fecret  paflion  for 
 the  very  thing  we  pretend  to  condemn  ,  and  even  to 
 murmur  at  Providence,  as  unjuft,  as  well  as  unkind, 
 in  bellowing  thofe  favours  on  others,  which  our  pride 
 may  fuggeft  are  more  due  to  ourfelves. — Such  Teem- 
 ing unequal  difpenfations  may  indeed  puzzle  the  un- 
 wife,  and  have  often  been  ufed  as  arguments  againft  a 
 Providence:  But  the  true  wifdom  unveils  the  fecret  to 
 all  her  faithful  votaries ;  to  all  thofe  who  to  their  faith 
 have  added  virtue,  and  who  crown  the  found nefs  of 
 their  principles  with  righteoufnefs  of  life. — Her  fecret 
 is  with  the  righteous. 
 
 But  as  to  the  wicked  per- 
 
 33.  Tbe  curfe  of  the  fon,  how  profperous  foever 
 LORD  is  in  the  bouje  of  he  may  feem  in  the  eye  of 
 the  wicked:  but  be  blejfetb  the  world,  every  good  man 
 tbe  habitation  ofthejuji.       knows  that  the  fecret  defign 
 
 34.  Surely  hi ifcornetb  the  of  God,  is  to  bring  him  to 
 fcorners:  but  he givetb grace  deftrudion  ;  and  that  his 
 unto  tbe  lowly.  wrath  is  entailed  upon  the 
 
 ^.TbewifeJJjall inherit  wicked  to  blafl  their profpe- 
 glory.butjbamepallbetbe  rity  with  a  curfe.  Nay,  their 
 promotion  of  fools.  very  profperity  is  a  curfe  to 
 
 them.  While,  at  the  fame 
 time,  his  favour  refts  upon  the  pious  man,  to  convert 
 his  very  fufferings  into  bleflings  •,  to  crown  his  lowli- 
 nefs  and  humility  with  honour,  and  glory,  and  im- 
 mortality.— This  is  the  fure  inheritance  of  all  that 
 are  truly  wife.  Whereas  the  top  of  all  worldly  gran- 
 deur, which  the  vicious  man  fo  fooliflily  purfues,  and 
 fometimes  attains  to,  mall  end  in  everlafting^wwr  and 
 difhonour. — The  wife/hall  inherit  glory  :  but  jbamefball 
 be  t/.v  promotion  of  fools. 
 
 m 
 
Pref.  after    TRINITY. 
 
 451- 
 
 The  Twenty-third  Sunday  after  Trinity. 
 Proper  Lefibn  for  Morning  Prayer. 
 
 Proverbs,  Chap.  xi. 
 
 PREFACE. 
 
 T7*R  0  M  the  tenth  chapter  (where,  fir  icily  f peaking^ 
 Jfi    this  treat  if e  of  divine  proverbs  begin)  to  the  25th, 
 are  contained,  more  particularly,  the  theorems  of 
 the  doclrine  of  morality  :  which,  under  fundry  obferva- 
 tions  concerning  virtue  and  vice,  or  moral  good  and  evily 
 may  form  a  full  and  complete  fyfiem  of  divine  ethics. — 
 The  virtues  and  vices  are,  for  the  mofi  part,  fet  in  oppo- 
 fition  the  one  to  the  other  y  and  compared  together  ;  that 
 fo  the  difference,  like    lights   and  /hades  in    a  piclure 
 illuftrating  each  other,  the  wifdom  and  beauty  of  the  oney 
 and  the  folly  and  deformity  of  ihe  other,  may  the  more 
 convincingly  appear. — Life  and  death,  blejfing  and  cur/ing, 
 are  here  fet  before  us,  as  they  are  in  the  book  of  Deute- 
 ronomy ;  but  not  with  the  fame  awful  and  tremenduous 
 folemnity  of  a  judge  pronouncing  fentence,  but  under  the 
 more  engaging  charatler  of  a  parent  infirucling  his  chil- 
 dren ;  and  that  too  info  perfuafive  a  manner,  and  with 
 fuch  lively  colours,  that  we  may,  by  the  evidence  of  our 
 ownfenfes,  our  re  a  fan,  and  our  inter  eft,  be  conflrained  to 
 choofe  life,  to  efchew  evil,  and  to  do  good. 
 
 G  g  2  Tbs 
 
452  The  Twenty-third  SUNDAY    Prov.  n. 
 
 The  Twenty-third  Sunday  after  TRINITY. 
 
 Proper  Leilbn  for  Morning  Prayer. 
 
 Proverbs,  Ch.  xi. 
 
 i. 
 
 A  Falfe  balance  is  ALL  inj  lift  ice  whatfo- 
 abomination  to  the  ±\^  ever,  not  onlyincom- 
 LORD:  but  a  jufl  weight  merce  and  dealings,  buying 
 is  bis  delight.  and  felling,  &c.  but  every 
 
 defect  in  any  of  the  duties 
 of  life,  particularly  in  the  focial  virtues,  or  obliga- 
 tions of  the  fecond  table,  fuch  as  honour,  trbiute, 
 fear,  &c.  to  whom  it  is  due  ;  all  partial  returns  of 
 love,  friendfhip,  gratitude,  charity,  and  mercy,  are 
 highly  difpleafing  to  God  ;  who  is  the  great  judge, 
 and  will  be  the  final  auditor,  of  Click  falfe  balances, 
 fuch  unjuft  weights.  But  the  contrary  practice  of 
 ftridt  juflice, — both  in  the  conduct  of  our  affairs,  and 
 the  difcharge  of  our  duties,  is  what  he  delights  in,  and 
 will  as  certainly  reward. 
 
 Here  the  wife  man,  take- 
 
 2.  When  pride  cometb,     ingoccafion,  as  it  were,from 
 
 then  cometh Jbame: but  witb      the  mention  of  weights  and 
 
 the  lowly  is  wifdom.  balance,   in     the    foregoing 
 
 verfe,  fets  himfelf  to  weigh 
 the  virtues,  and  their  oppofite  vices,  one  againft  an- 
 other, in  the  fcale  of  wifdom,  or  true  religion  ;  and 
 then  pronounces  upon  them  feverally. — The  virtues, 
 as  coming  up  to  the  ftandard,  and  making  the  jufl 
 balance,  he  pronounces  to  be  of  real  and  folid  worth, 
 fully  anfwering  the  pains,  or  the  price,  we  are  at  to 
 obtain  them  — The  contrary  vices  he  finds  light  and 
 worthlefs,  of  no  value  or  weight ;  vain  in  the  ex- 
 pectation, difappointing  in  the  enjoyment,  and  de- 
 ftructive  in  the  end  ;  deluding  the  mind  with  falfe 
 hopes,  unfatisfying  fruition,  and  bitter  remorfe. 
 
 He 
 
M.  P.  after    TRINITY.  453 
 
 He  begins  with  the  leading  and  truly  cardinal  vir- 
 tue humility,  and  its  oppofite  vice,  pride. — And 
 here,  honour  being  the  prize  contended  for,  the 
 word  of  truth  being  the  law,  and  wifdom  fitting  as 
 umpire,  the  verdict  (he  gives,  is  this,  that  the  prize 
 of  honour  be  adjudged  to  the  humble  man  j  jhame 
 and  infamy,  to  the  proud. 
 
 IVhen  pride  come ih,  then  cometh  jhame.)  Note,  The 
 literal  verfion  of  the  original  is  thus, — pride  come th; 
 then  cometh  Jhame.  Which  tranflation,  though  the 
 fenfe  be  much  the  fame,  yet  it  fuggefts  this  reflection, 
 that  it  being  the  mind  of  the  Spirit,  to  fummon  the 
 feveral  virtues  and  vices  before  the  bar  of  wifdom, 
 to  be  tried  and  weighed  in  the  fcale  of  truth;  and 
 a  proclamation,  as  it  were,  being  made  (in  ve*.  1.) 
 that  the  merits  of  each  mould  be  well  weighed,  and 
 the  fentence  pronounced  with  the  moil:  impartial 
 juftice  ;  the  cryer  of  the  court  may  be  fuppofed  to 
 cry  out  aloud,  Fride  cometh;  and  the  judge,  to  pafs 
 the  verdict,  in  thefe  words, — then  comet h  ft ame -y  im- 
 mediately fubjoining, — but  with  the  lowly  is  wifdom. 
 It  is  not  faid,  the  lowly  came,  or  appeared,  as  pre- 
 fenting  himfelf  to  be  tried  ;  the  lowly  and  humble 
 man  is  ever  modeft  ;  but  wherever  .he  be,  whether 
 prefent  at  the  bar,  or  retired  and  concealed,  as  dif- 
 fident of  his  merit,  or  his  caufe,  Wifdom  is  with  him  •, 
 Wifdom  is  ever  on  his  fide,  both  with  him  and  for 
 him  ;  i.  e.  Chrifl,  the  wifdom  of  God,  and  Mediator 
 between  God  and  man,  is  his  advocate,  and  appears 
 for  him. — And  it  is  worth  notice,  as  a  thing  perfectly 
 agreeable  to  right  order  (whether  we  regard  the  nature 
 of  pride,  which  ever  affects  to  aiTume  the  firft  place, 
 or  confider  the  rule  of  juftice,  which  requires  the 
 greater!  criminal  to  be  tried  firft)  pride,  as  the  head, 
 the  author  and  fomenter  of  all  the  other  deadly  fins, 
 is  here  brought  firft  to  her  trial  and  condemned. — 
 After  this  comes  on  the  examination  andjudgment  of 
 the  reft:  of  her  followers  and  adherents  ;  as  alfo  of  the 
 oppofite  virtues,  as  we  (hall  have  occafion  to  obferve, 
 G  g  3  in 
 
454  ?&  Twenty-third  SUNDAY  Prov.  n. 
 in  the  fequel  of  our  LeiTbn,  together  with  the  rea- 
 fons,  why  the  virtues  are  acquitted  with  honour  and 
 rewards ;  the  others  call,  and  adjudged  to  the  punifh- 
 ments  they  refpe&ively  deferve,  and  according  to  their 
 guilt,  both  in  proportion  and  kind. 
 
 This  will  flill  more  plain- 
 
 ^The  integrity  of  the  up-     ly  appear,  if  we  defcend  to 
 
 right  pall  guide  them  :  but     particulars,  and  proceed  to 
 
 the  perverfenefs  of  tranf-     compare  the  feveral  fpecies 
 
 grefjors  jhall  defray  them,     of  virtue  and  vice,  together 
 
 4.  Riches  profit  not  in  the  with  the  effects  they  produce 
 day  of  wrath-:  but  rigbteouf-  in  their  refpective  votaries, 
 nefs  deliver eth from  death.     Firft,  Obferve  them  in  their 
 
 5.  The  righteoufnefs  of  dealings,  in  their  troubles,in 
 the  perfe  ft  Jhall  direft  his  the  common,  or  the  extraor- 
 way  .-•  but  the  wicked  pall  dinary,  accidents  of  life  ;  in 
 fall  by  his  ownivickednefs.     the  p  re  fen  t  (late,  or  future 
 
 6.  The  righteoufnefs  of  event,  of  things;  and  we  fhall 
 the  upright  pall  deliver  ever  find,  that  the  integrity  of 
 ibem:  but  tranf greffor spall  the  upright  will  always  guide 
 be  taken  inthelrownnaugb-  them  to  do  the  right  thing. 
 tinefs.  The  good  man  (lands  in  no 
 
 need  of  trick  and  cunning 
 to  manage  his  affairs  ;  his  own  honefly  will  prove  his 
 bed  guide,  as  well  as  his  bed  policy. — The  righteouf- 
 nefs of  the  per  feci  fhall  direcl  bis  way  ;  but  the  very  cun- 
 ingof  a  crafty  knave  fhall  undo  him,— -/v  fhall  fall  by 
 bis  own  wickednefs  ;  fhail  be  taken  in  his  own  naugbli- 
 nefjy  as  in  a  trap.  Secondly,  Obferve  them  again 
 in  times  of  affliction,  ficknefs,  difficulty,  or  danger; 
 efpecially  in  any  public  calamity,  great  judgments, 
 and  days  of  wrath  :  What  will  then  thofe  riches  profit, 
 which  the  worldly  mifer,  with  all  his  pains  and  din- 
 ing, has  been  heaping  together  ?  Will  they  relieve  him, 
 or  comfort  him,  in  his  trouble  ?  Will  they  cure  a  fit 
 of  the  (tone,  or  the  pangs  of  a  wounded  confcience  ? 
 Will  they  fave  him  from  rapine,  or  refcue  him  out 
 of  the  hands  of  divine  juflice  ?  Will  they  not  rather 
 aggravate  his  forrows,  increafe  his  fears,  add  (lings 
 
 to 
 
M.  P.  after    TRINITY.  455 
 
 to  every  grief,  and  lay  baits  for  his  definition  ? — 
 Bat  with  the  man  of  virtue  it  is  not  fo  : — His  virtues 
 bear  him,  calm  and  compofed,  through  the  various 
 dorms  of  life  ;  not  only  deliver  him  from  trouble, 
 but  even  from  death  •,  —  often  from  a  temporal,  but 
 always  from  that  which  is  eternal.  Yea,  come  death 
 at  what  time,  or  manner,  it  will,  virtue  makes  a  way 
 for  him  to  efcape.  Troubles  may  attend  him  fo  far, 
 but  no  farther :  There  he  is  fure  to  find  a  deliverance, 
 and  to  be  eafed  of  his  burden.  As  virtue  taught  him 
 the  happy  art  to  lay  up  his  treafure  in  heaven ;  fo, 
 at  his  parting  with  it  here,  (he  fecures  to  him  a  joy- 
 ful admiffion  into  everlafting  habitations. — O  divine 
 philofophy!  Thou  bed:  guide  of  human  life! — O 
 bleffed  GOD !  Who  alone  art  the  fource  and  foun- 
 tain of  it ! 
 
 But    death   puts   a  final 
 
 7.  When  a  wicked  man  period  to  all  the  gay  prof- 
 dietb,  his  expectation  Jball  pedis  and  expectations  of  the 
 perijb  :  and  the  hope  ofun-  wicked  man.  As  his  hopes 
 jujl  men  perijbeth.  extended    not    beyond   this 
 
 world,  they  mufl,  ofcourfe, 
 determine  with  his  life  :  And  then,  whofe  mail  thofe 
 things  be,  which  his  covetoufnefs  and  injuflice  have 
 treafured  up  for  many  years  ? 
 
 The  end  of  life  will  fhew 
 
 8.  The  righteous  is  deli-     the  true  difference  between 
 vered  out  of  trouble,   and     the  wicked  and  the  righte- 
 the  wicked  comet b  in  bis    ous ;  for  then  they  mail,  as 
 /lead.  it  were,  interchange  condi- 
 tions with  each  other.  Death 
 
 will  fo  fhift  the  fcene,  that  the  afflicted  good  man 
 (hall  then  find  an  end  of  all  his  fufferings  ;  and  the 
 wicked,  the  beginning  of  forrows.  Divine  juftice 
 will  then  acquit  the  righteous,  whofe  virtue  it  hath 
 been  exercifing,  and  put  the  wicked  in  bis  Jlead:  So 
 Jfaac  was  let  go  ;  the  ram  was  caught,  and  (lain  in 
 his  room :  So,  the  pampered  Dives  fucceeded  to 
 Lazarus's  mifery  and  -want :   He  that  in  life  had  his 
 
 G  g  4  evil 
 
456       The  Twenty-third  SUNDAY    Prov.  n. 
 
 evil  things,  is  comforted  ;  he,  that  enjoyed  his  good 
 things,  is  tormented. — Nay,  fo  literally  do  we  find 
 this  proverb  verified  in  that  parable,  that  after  death, 
 the  beggar  became  a  rich  man,  and  the  rich  man 
 the  beggar,  fuing  to  that  very  man  for  a  drop  of 
 water,  to  whom,  in  life,  he  had  denied  a  morfel  of 
 bread. 
 
 Next  if  we  compare  hy- 
 9.  An  hypocrite  with  his  pocrify  and  fmcerity  toge- 
 mouih  dejlroyetb  his  neigh-  ther,  the  firft  may  appear 
 hour  :  hut  through  know-  fuller  of  complaifance  and 
 ledge  foall  the  jujl  he  de-  profeflions  of  friendfhip  ; 
 liver ed,  may   carry  a  more  fpecious 
 
 fhew  of  truth  and  religion  : 
 But  woe  to  the  man  that  believes  fuch  fair  appear- 
 ances. The  words  of  the  hypocrite  are  fmocther  than 
 oil,  yet  be  the  very  f words,  to  flay  and  tjeftroy  the 
 credulous  artd  unwary — But  the  jujl,  the  plain,  and 
 honeft  man  hath  this  advantage,  that  through  know- 
 ledge he  /hall  be  delivered  ; — delivered  from  being  fe- 
 duced  into  any  dangerous  error  by  fuch  deceitful  pre- 
 tences, or  be  corrupted  a  by  the  moft  plaufible  dif- 
 guifes  of  an  affeded  fanctity.  As  the  ptague  feizes 
 none  but  thofe  who  have  the  feed  of  infection  in 
 their  blood,  fo  none  fhall  fall  into  mortal  errors,  but 
 fuch  as  are  previoufly  tainted  with  the  principles  of 
 delufion. — Through  knowledge  of  his  duty,  and  of  the 
 grounds  and  principles  of  found  religion,  and  the 
 word  and  will  of  God,  the  jujl  man  fhall  be  fecured 
 from  corruption  ;  or  (if  fallen  therein)  fhall  be  pre- 
 ferved  from  perifhing  finally  by  fuch  fnares  of  Satan. 
 How  can  he  but  be  lafe,  when  God  himfelf  is  on  his 
 fide,  "  to  keep  the  fimple  folk  by  their  right,  to  de- 
 '  fend  the  children  of  the  poor,  and  to  punifh  the 
 ''  wrong-deer  j  he  fhall  be  favourable  to  the  fimpJe 
 "  and  needy  :  he  fhall  deliver  their  fouls  from  falfe- 
 
 a  Corrupted.}  The  original  word  which  we   tranflate  dejlroyetb,, 
 fignifies  to  corrupt,  and  is  fo  rendered  by  others. 
 
 "  hood 
 
M.  P.  after    TRINITY.  457 
 
 "  hood  and  wrong,  and  dear  fhall  their  blood  be  in 
 "  his  fight  V 
 
 Again,  if  we  take  a  view 
 
 10.  When  it  goetb  well  of  virtue  and  vice,  with  ref- 
 with  tbe  righteous,  tbe  city  pect  to  government,  and 
 rejoycetb  :  and  when  tbe  compare  the  good  and  bad 
 wicked perifi,ihereisfjout-  man,  in  their  political  ca- 
 ing.  pacity,  how  great  how  re- 
 
 ii.  By  the  blejjing  of  the  markable  is  the  difference  ! 
 vpright  tbe  city  is  exalted:  ^.]f  a  good  man  be  advanc- 
 but  it  is  overthrown  by  tbe  ec}  to  any  pofl  of  tmft,  or 
 mouth  of  the  wicked.  honour,    a    whole    city  ap- 
 
 plauds the  choice  ;  All  the 
 nation  rejoices  in  it,  as  a  public  bleiung,  a  gene- 
 ral happinefs  ;  and  count  it  their  own  intereft  and 
 concern. — Virtue,  when  placed  in  an  eminent  ftation, 
 where  fhe  has  room  and  opportunity  to  exert  her  be- 
 nefits, and  difplay  all  her  perfections,  how  vaftly  fu- 
 perior  to  vice  will  all  mankind  acknowledge  her 
 merit!  The  voice  of  the  people  is  ever  on  her  fide  ; 
 the  cafe  admits  of  no  difpute,  nor  even  a  fair  com- 
 parifon  ;  And  the  reafon  of  fo  general  a  voice,  in 
 favour  of  virtue,  is  obvioufly  this;  a  general  blefTing 
 to  the  whole  community  attends  the  adminiftration 
 of  good  and  virtuous  men: — But  the  mouth  (though 
 not  the  hands  and  traiterous  acYions,  yet  (the  very 
 counfels,  and  belt  defigned  advice  of  wicked  mini- 
 flers  of  ftate,  whofe  maxims  and  notions  of  public 
 good  are  utterly  perverted  by  the  prejudice  and  falfe 
 reafonings  of  vice,  prove  fo  contrary  to  the  true  in- 
 tereft of  the  nation,  as  generally  to  involve  it  in  pub- 
 lic calamities.  So  that  the  wicked  men  in  power 
 are  the  moll:  dangerous  enemies  of  the  ftate :  Their 
 promotion  is  ruin,  and  their  ruin  a  fafety  to  the 
 public- — Commonly  there  is  flmiiing  in  either  cafe  ; 
 but  it  is  at  the  good  man's  rile,  and  the  bad  man's 
 fall. 
 
 *  Pfalm  lxxii, 
 
 Next 
 
458         The  Twenty  third  SUNDAY        Prov.  1 1, 
 
 12.  He  that  is  void  of        Next,  if  we  weigh  virtue 
 
 luifdom^defpifethhis neigh-     and  vice,    with  relation  to 
 
 hour:  but  a  man  of  under-     fociety,  and  that  mutual  in- 
 
 fiandingboldetb  bis  peace.      tercourfe,  which  either  ne- 
 
 cefTary  bufinefs,  or  common 
 converfation,  requires  between  man  and  man  i  we  fhall 
 ever  find  this  fignal  difference  between  good  and  bad 
 men  ;  the  latter,  being  vile  and  contemptible  them- 
 felves,  are  always  apt  to  defpife  aud  contemn  others. 
 — The  confcioufnefs  of  their  own  bafenefs,  and  want 
 of  merit,  is  their  only  rule  of  judging  other  men. 
 They  are  too  narrow-fpirited  c  to  fee  the  fuperior  ex- 
 cellence of  their  neighbour  ;  or  too  proud  and  en- 
 vious to  own  it.  Either  their  want  of  judgment  re- 
 prefents  others  no  better  than  themfelves,  or  their 
 malice  flrives  to  equal  them  to  their  own  level,  by 
 magnifying  real  faults,  and  leflening  real  virtues.  So 
 that  an  ill  man  is  as  incapable  of  friendfhip,  and  all 
 the  offices  of  benevolence,  as  he  is  deftitute  of  true 
 virtue. — Virtue  is  the  only  fure  cement  and  band  of 
 fociety,  as  well  as  the  fole  flandard  and  rule  of  ho- 
 nour, whereby  we  can  take  the  jufl  eflimate  of  our- 
 felves  and  others.  Now  the  good  man,  bearing  in 
 his  own  bread  the  bright  idea  of  virtue,  and  real 
 worth  reveres  it  where  it  (bines,  and  promotes  its 
 progrefs,  when  weak,  but  aiming  to  improve.  He 
 is  too  fenfible  of  his  own  faults,  to  expect  none  in 
 others ;  too  generous  to  expofe,  much  lefs  to  defpife, 
 the  defects  of  his  neighbours,  his  humility  is  fevere 
 only  to  his  own  failings,  but  candid  to  other  peo- 
 ples -,  his  charity  conceals,  what  he  cannot  approve ; 
 his  patience  bears  what  he  cannot  conceal.  Yea,  he 
 covereth  all  things  (*«V!«  r*fr»»,  for  fo  the  apoftoli- 
 cal  expreflion  does  properly  import d),  like  the  roof 
 of  an  houfe  ;  he  keeps  all  covered  and  fafe  that  is  un- 
 der his  thelter. 
 
 •  Heb.  Deftitute  of  heart.  d  i  Cor.  xiii.  7. 
 
 Another 
 
M.  P.  after    TRINITY.  45g 
 
 1 3.  A  tale-bearer  reveal-        Another  vice,  as  deftruc- 
 
 €tbfecrets:  but  be  that  is  tive  of  fociety,  as  it  is 
 cf  a  faithful  /pirit  conceal-  contrary  to  true  wifdom,  is 
 etb  the  matter,  garrulity,  and  betraying  of 
 
 fecrets.  This  deftroyeth  all 
 trufl  and  confidence  between  friends,  and  credit 
 amongft  correfpondents.  'Tis  bafe  in  the  practice, 
 and  pernicious  in  the  confequences;  the  vi left  treache- 
 ry, and  mod  inexcufable  injury  (fee  Ecclus.  xxii.  ver. 
 22,  23.)  But  a  virtuous  man  is  of  a  faithful J pirit ; 
 he  needs  no  caution,  but  his  own  honour,  to  keep  a 
 fecret.  What  is  committed  to  his  confidence,  he 
 locks  up  as  a  facred  depofit;  and  fidelity  keeps  the 
 key.' — If  chance  happen  to  let  him  into  the  difcovery 
 of  a  fecret,  his  prudence  engages  him  to  conceal, 
 what  would  not  be  generous  to  divulge. —  Scandal 
 may  reach  his  ear,  but  not  his  tongue  j  it  dies  there, 
 for  want  of  vent. 
 
 If  tale- bearing   prove  fo 
 
 14.  Where  no  counfel  is,  great  a  peft  in  common  life, 
 the  people  fall :  but  in  the  how  much  more  mifchievou$ 
 multitude  of  counfellors  mufl  it  be  to  the  interefts 
 there  isfafety.  and  fecurity  of  government ! 
 
 That  kingdom,  or  commu- 
 nity, cannot  fubfifl:  long,  whofe  counfellors  want  either 
 ability  to  give  counfe/,  or  taciturnity  to  keep  it.  But 
 a  multitude  of  wife  and  faithful  counfellors  are  the  beft 
 defence  and  fafeguard  to  any  people. — They  are  the 
 liars  that  give  light  and  direction  to  the  common- 
 wealth ;  but  God  is  the  hand  and  the  light  that  go- 
 verns  them : 
 
 Fidelity  is  a   jewel  verv 
 15.K?  that  isfurety  for    rare  to  be  found,    even  a- 
 a  f  ranger,  Jhall jmart  for     mongfl    our    intimates  and 
 luandbetbatbatetbfure-     friends ;    how   much    more 
 ttjhip,  tsfure.  credulous  than  wife  mufl  he 
 
 c  then  be,  who  paries  his  word 
 
 tor  a  ftranger !  Howjuftly  deferves  he  to  Jmart  for 
 his  unadvifednefs  and  temerity  I—Charity  rriuft  never 
 
 intrench 
 
460         The  Twenty- third  SUND AY      Prov.  1  r. 
 
 intrench  upon  juftice  or  difcretion.  The  truly  honeft 
 man  takes  heed  how  he  involves  himfelf  in  any  en- 
 gagements, that  may  make  him  unjuft  to  his  cre- 
 ditors, or  injurious  to  his  family. 
 
 Nor  are  we  to  think  that 
 
 16.  A  gracious  woman     wifdom  is  the  fole  preroga- 
 
 retainetb  honour :  andjirong     tive  of  men  :     Women  alfo 
 
 men  retain  riches.  are  entituled   to  fhare    her 
 
 gifts.  From  her  graces  and 
 perfections  it  is,  that  their  chiefefl  ornaments  and 
 beauty  are  derived. — Men  may  glory  in  their  valour, 
 and,  by  means  of  a  fuperior  ftrength,  fecure  their 
 riches  from  the  power  of  thieves  •,  they  may  acquire 
 to  themfelves,  by  their  bravery,  or  wealth,  the 
 fplendid  titles  of  dignity  and  renown,  as  peculiar  to 
 their  fex  :  But  where  honour  is  the  prize,  the  female 
 virtues  of  chaftity,  and  true  modefty,  is  a  furer  way 
 to  win  and  to  wear  it,  to  purchafe  and  to  retain,  than 
 all  the  beaded  courage  of  the  ftouteft  men.  A  wife 
 deportment,  a  referved  look,  a  modeft  countenance, 
 an  holy  and  unaffected  converfation,  caft  fuch  beams 
 of  glory,  fuch  rays  of  holy  reverence,  around  a  truly 
 gracious  woman,  as  prove  a  more  impregnable  fortrefs 
 to  her  honour,  than  all  the  arts  of  human  ftrength,  and 
 ikill  to  the  fecurity  of  worldly  wealth.  Her  virtue 
 needs  no  other  arms,  no  other  defence :  It  not  only 
 baffles,  but  prevents,  and  keeps  at  a  diflance,  all 
 rude  attempts  upon  her  honour. — No  force  can  fub- 
 due  it,  no  artifice  annoy  : 
 
 Bright  chajlity  needs  no  dffence, 
 No  arms,  hut  its  own  innocence. 
 Quivers,  and  bows ,  and  poif on  d  darts 
 Are  us'd  by  men,  and  guilty  hearts : 
 Chajie  innocence  fecure  may  rove, 
 The  care  of  ev'ry  power  above. 
 
 Horace. 
 
 Com- 
 
M.  P.  after    TRINITY.  461 
 
 17.  The  merciful  man  Compare  we  next  the 
 doeth  good  to  bis  own  foul ':  merciful,  forgiving,  and  be- 
 but  he  that  is  cruel,  trou-  nevolent  temper,  with  the 
 bletb  bis  ownfejh.  cruel,    malignant,    and   vin- 
 
 dictive fpirit.  The  man 
 that  is  pofTefTed  of  the  firft,  by  the  kindnefs  that  he 
 mews  to  another,  does  not  only  a  good  action,  for 
 which  he  fhall  receive  a  reward  from  God,  but  con- 
 fers a  mod  fenfible  pleafure,  a  molt  grateful  fatif- 
 fadion,  a  real  benefit,  on  his  own  foul.  For  nothing 
 can  be  more  agreeable  to  human  nature,  than  to  be 
 humane  to  others.  Ads  of  kindnefs  and  good-will 
 to  mankind,  take  their  very  name  from  our  common 
 nature ;  and  are  alfo  the  virtues  which  do  moft  en- 
 dear us  to  one  another :  They  reciprocally  exert  and 
 attract  love.  So  that  he  who  is  aduated  by  this  ge- 
 nerous principle  of  humanity,  and  univerfal  bene- 
 volence, regarding  his  neighbour  as  a  brother,  or 
 himfelf,  and  himfelf  as  a  citizen  of  the  univerfe,  as 
 a  member  vitally  united  to,  and  equally  interefled  in, 
 the  good  of  the  whole,  may  truly  be  faid,  in  every 
 ad  of  beneficence  and  mercy,  to  be  good  and  bene- 
 ficent to  his  own  foul. — But  the  unmerciful  and  cruel 
 man  is  no  lefs  an  enemy  to  himfelf,  than  to  the  reft 
 of  the  world.  By  declining,  or  refufing,  the  com- 
 mon offices  of  humanity  or  charity,  he  not  only 
 forfeits  all  merit,  or  profped  of  any  help  or  affedion 
 from  others,  but  robs  himfelf  of  that  plcafing  re- 
 fledion,  and  fweet  gratulations  of  confcience,  which 
 conftantly  attend  all  ads  of  love  and  good-nature. 
 He  deprives  himfelf,  as  well  as  others,  of  the  bene- 
 fits and  comforts  of  fociety  ;  he  does  violence  to  his 
 own  bowels,  as  well  as  to  his  common  nature,  by 
 every  ad  of  envy  or  revenge.  He  is  cruel  to  others, 
 but  mod  cruel  to  himfelf  j  —  he  troubleth  his  own 
 fiejh. 
 
 And  this  is  agreeable  to  the 
 18.  The  wicked  worketb     very  nature  of  things,  and  to 
 *  deceitful  work:  but  to    that  eternal  law?  which  the  all- 
 wife 
 
462         The  Twenty-third  SUNDAY      Prov.  u. 
 
 him  tbat  fowetb  rigbteouf-  wife  and  moft  holy  Author  of 
 nefr,  (hall  be  a  fure  re-  nature  has  ordained,  that  mi- 
 ward.  fery  and  difappointment  (hall 
 
 be  the  neceflary  confequence, 
 as  well  as  juft  penalty,  of  fin ;  and  happinefs  the  effect 
 and  fure  reward  of  virtue.  So  that  all  the  means 
 which  wicked  men  employ  to  compafs  their  ends,  as 
 well  as  all  wicked  means,  which  any  man  (hall  ufe  to 
 accomplifh  his  defign,  (hall,  in  the  end,  prove  abor- 
 tive, and  a  deceitful  work;  a  work  that  will  furely 
 deceive  and  balk  the  moft  promifing  expectations. 
 "  Take  we  heed  therefore  (as  an  apoftle  advifes)  that 
 *'  we  be  not  thus  deceived."  How  plaufible  foever 
 the  fcheme  may  appear,  which  worldly  wifdom,  and 
 wicked  policy,  fuggeft  to  deceive  others,  God  is  not 
 mocked,  he  cannot  be  deceived  ;  for  "  whatfoever  a 
 *'  man  fovteth,  that  (hall  he  alfo  reap.  For  he  that 
 "  foweth  to  the  flefh,  (hall,  of  the  flelh,  reap  cor- 
 "  ruption  ;  but  he  that  foweth  to  the  fpirit,  fhall,  of 
 •"  the  fpirit,  reap  life  everlaftingV 
 
 To  enforce   ftill  further 
 
 i g.  As  rigbteoufnefs tend-     the  real  and  intrinfic  differ- 
 
 eth  to  life :  fo  he  tbat  pur-     ence  between    moral    good 
 
 fuetb  evil,  purfueth  it  to     and  evil,  they  are  fet  before 
 
 bis  own  death.  us  in  a  threefold  view.  Firft, 
 
 20.  They  tbat  are  of  a  As  they  are  in  themfelves  : 
 forward  heart,  are  abomi-  Secondly,  As  they  are  with 
 nation  to  the  LORD :  but  refpect  to  God  (fee  ver.  20.) 
 fuch  as  are  upright  in  their  Thirdly,  As  they  refpeft  all 
 way,  are  bis  delight.  that  pradlife  them  (fee  ver. 
 
 21.  Though  hand  joyn  21.)  As  to  the  firft,  we  here 
 in  hand,  the  wicked  Jhall  fee,  that  righteoufnefs,  or 
 not  be  unpunijhed:  but  the  moral  virtue  (by  its  neceffa- 
 feed  of  the  righteous  jball  ry  and  natural  confequences) 
 be  delivered.  tendetk  to  life  and  happinefs ; 
 
 and  muft  therefore  be  a  folid 
 and  fubftantial  good  ;  it  is  highly  acceptable  to  God, 
 
 e  Gal.  yi.  7,  8. 
 
 even 
 
M.  P.  after    TRINITY.  463 
 
 even  his  delight,  and  therefore  fure  of  his  bleffing, 
 approbation,  and  final  deliverance  •,  fo  that  whatever 
 troubles  it  may  be  attended  with  in  life,  it  will  certain- 
 ly be  freed  from  them  all  at  raft,  and  crown  itc,  vo- 
 taries with  an  happy  end  •,  yea,  will  extend  its  hap- 
 py influences  to  their  feed,  and  entail  a  bleffing  on 
 their  pofterity. — Whereas  vice  is,  in  itfelf,  a  real  evil ; 
 and  confequently  all  that  purfue  it,  are  purfuing  their 
 own  mifery -,  they  are  the  necejflfary  authors  of  their 
 own  ruin,  and  ever  meet  with  a  curfe  in  the  very  en- 
 joyment of  what  they  feek.  It  is  odious  and  deteft- 
 able  to  God,  and  fo  can  never  expedt  any  favour 
 from  him ;  it  is  contrary  to  his  laws,  as  well  as  his 
 nature  ;  and  therefore,  were  all  the  world  combined 
 together,  and  hand  joined  in  band,  to  fupport  or  to 
 refcue  it,  it/hall  not  efcape  unpunifhed. 
 
 If  we  compare  the  goods 
 
 22\  As  a  jewel  of  gold    0f  nature,  and  the  goods  cf 
 
 in  a  fwines  fnout,  fo  is  a     grace ;  what  is  beauty,    in 
 
 fair  woman  which  is  with-    comparifon    of  prudence? 
 
 out  difcretion.  Beauty  indeed  is  a  bleffing, 
 
 a  jewel  of  gold,  a  precious 
 ornament :  But  if  virtue  and  difcretion  be  wanting,  it 
 lofes  its-  value,  becaufe  it  lofes  its  ufe. — The  faireft 
 woman,  without  wifdom,  is  no  better  than  a  [wine 
 with  a  golden  ring  in  its  fnout.  Whatever  value 
 there  may  be  in  the  jewel  itfelf,  it  is  fullied  by  folly, 
 and  obfcured  by  vice.  Virtue  adds  a  brighter  luflre 
 to  beauty,  and  makes  it  Hill  more  beautiful;  but 
 vice  deforms  the  faireil  face,  and  proftitutes  it  to  the 
 vileft  ufes,  even  to  root  in  the  mire  and  dirt  of  the 
 fouleft  fins. 
 
 Confrder  wenext,the  views 
 
 23.  The  deftre  of  the     and  expeclations  of  good  and 
 
 righteous  is  only  good :  but     bad  men  ■,    how  very  difTe- 
 
 the  expectation  of  the  wic-     rent  are  they!    Their  pa£ 
 
 ed  is  wrath.  fons,  as  they  are  moved  by 
 
 different  fprings,  fo  have 
 they  very  contrary  objects  ui  view.    Virtue  fets  the 
 
 bias 
 
464  Tbe  Twenty-third  SUNDAY       Prov.  u. 
 
 bias  of  the  afFe&ions  right,  and  directs  the  pafhons 
 of  love,  defire,  &c.  to  thofe  things  which  are  truly 
 virtuous,  and  only  good, — good  for  ourfelves,  and 
 good  for  others.  But  vice  quite  turns  their  bent  the 
 wrong  way;  it  not  only  perverts  the  inclinations  to 
 that  which  is  evil,  and,  in  the  iffue,  muft  terminate 
 in  God's  wrath,  and  final  perdition;  but,  by  degreesr 
 brings  men  to  delight  in  wickednefs,  to  give  them- 
 felves  up  to  pride,  wrath,  envy,  £srV.  and,  at  length, 
 to  a  diabolical  pleafure  in  doing  all  the  mi  (chef  they 
 can. 
 
 If  we   draw  the  parallel 
 
 24.  There  is  that fiatter-  between  good  and  bad  men, 
 €th,andyet  increafetb;  and  with  refpect  to  their  CCCO- 
 there  is  that  witb-boldetb  nomy  and  management  in 
 more  than  is  meet,  but  it  life,  or  the  goods  of  for- 
 tendeth  to  poverty.  tune,     and    the    goods    of 
 
 25.  The  liberal  foul  fhall  grace,  we  ihall  find  a  wide 
 be  made  fat :  and  he  that  and  effential  difference.  The 
 wateretb,  jhallbe  watered  good  man  may  feem,  by  his 
 mlfo  him/elf.  great  charities,    and  liberal 
 
 26.  He  that  witb-boldetb  diftribution  of  his  wealth,  to 
 corn,  the  people  Jhall  curfe  be  throwing  away  his  mo- 
 him:  but  -blejpng  (hall  be  ney,  to  be  an  extravagant, 
 upon  the  head  of  him  that  and  a  bad  hufband  of  what 
 felktb  it.  he  has.     On  the  other  hand, 
 
 the  man  that  hoards  up  eve- 
 ry fpare  penny,  and  parts  with  nothing  he  can  fave, 
 either  to  necefhty  or  charity,  is,  by  the  world,  thought 
 a  notable  and  thriving  man.  But  mark  the  end,  and 
 we  fhall  fee  how  much  the  very  reverfe  proves  to 
 both. — The  good  man  fpends  freely,  and  often  grows 
 the  richer  ;  be  fcattereth,  and  yet  increafetb.  His  alms, 
 and  his  bounty,  are  like  the  feed  that  he  fows  in  his 
 ground  ;  they  return  again  with  intereft,  and  reward 
 him  with  a  plentiful  harveft. — The  covetous  wretch 
 may  hug  himfelf  for  his  frugality  ;  but,  like  the  man 
 that  never  fows,  he  fhall  never  reap. — A&s  of  pru- 
 dent liberality  do  often,  in  their  very  nature,  pro- 
 mote 
 
M  P.  after    TRINITY.  465 
 
 mote  worldly  wealth,  but  the  heavenly  riches  they 
 never  fail  to  increafe.  Whereas  the  niggard,  by  his 
 very  covetous  and  unjuft  practices,  as  often  brings 
 himfelf  to  poverty.  This,  at  leaft,  is  certain,  the 
 more  any  man  with-bolis  of  what  he  ought  to  fpend, 
 for  the  benefit  of  himfelf  and  others,  ftill  the  poorer 
 he  is  ;  for  no  man  is  fo  poor  as  he  that  does  no  good 
 with  what  he  hath, 
 
 This  containeth  a  reafon 
 
 27.  He  that  diligently  of  the  foregoing  obferva- 
 feeketb  good,  procureth  fa-  tion,  and  is,  in  fome  mea- 
 vour:  but  be  that  feeketb  fure,  a  repetition  of  what 
 mi/chief,  it  Jb all  come  unto  was  faid  before,  ver.  19. 
 him.  and     cannot   be  noted   too 
 
 often;  to  wit,  that  the  ne- 
 ceflary  confequences  of  good  and  evil  are  ever  of  a 
 fimilar  nature  with  their  refpective  caufes.  Like  other 
 things,  they  naturally  beget  their  like  ;  good  produces 
 what  is  good,  and  evil,  as  naturally,  is  the  certain 
 parent  of  evil.  This  we  fee  verified  in  the  different 
 fate  of  good  and  bad  men ;  which  very  frequently  hap- 
 pens to  them  in  this  world,  but  will  certainly  attend 
 them  in  the  next. — He  that  diligently  feeketb  good,  that 
 applies  his  utmoft  care  and  zeal  to  promote  the  ho- 
 nour of  God,  and  good  of  mankind;  that  is  wanting 
 to  no  duty  of  virtue  and  religion,  but  makes  it  his 
 whole  bufinefs  to  do,  as  well  as  to  be,  pod-,  this 
 man  takes  the  furefl  courfe  to  procure  favour  ;  even 
 that  threefold  bleffing,  of  peace  with  God,  his  neigh- 
 bour, and  himfelf,  than  which  no  compleater  happi- 
 nefs  can  be  procured  in  this  world,  nor  any  furer 
 earneft  of  favour  in  the  next. — But  he  that  feeketb  mif- 
 chief,  itjballcome  unto  him:  He  need  not  be  at  much 
 pains  to  find  what  he  is  feeking  ;  his  very  fearch  is  a 
 certain  fign  the  mifchief  is  already  come.  Not  only 
 the  commiffion,  but  the  very  thought,  of  fin,  brings 
 it  upon  us.  "  Whofo  looketh  upon  a  woman,  to 
 "  luft  after  her,  hath  committed  adultery  with  her 
 
 Vol.  IV.  H  h  "  already 
 
Aee        "The  Twenty-third  SUNDAY       Prov.  nJ 
 
 "  already  in  his  heart f,"  faith  Chrift.  Good _ indeed 
 requires  pains  to  feek  ;  but  whoever  feeks  with  care 
 mall  find  ;  but  evil  is  as  eafy  to  find  as  to  feek. — 'Tis 
 but  thinking  of  it  with  complacence,  and  \t  comes ; 
 the  fin  and  the  guilt  come  before  the  commiffion,  the 
 punifhment  follows  after.  According  to  that  of 
 St.  James,  "  When  luft  hath  conceived,  it  bringeth 
 "  forth  fin,  and  fin,  when  it  is  finifhed,  bringeth 
 "  forth  death  s." 
 
 All    vicious    men    build 
 
 28.  He  that  trujleth  in     their  happinefson the  accom- 
 
 his  riches,  Jball  fall :  But     modations  of  this  life  :  With- 
 
 the  rigeteous  Jlmll  flour ifi     out  riches,  all  their  pleafures 
 
 as  a  branch.  and  enjoyments  muft  needs 
 
 fail.      No  wonder  then  to 
 fee  them  fuch  flaves  to  mammon,  fo  eager  in  feek- 
 ,  ing,  fo  wholly  trifling,  in  riches.     But  all  their  hopes 
 and  dependence  muft   necefTarily  deceive  them,  be-  ' 
 ing   built  on  fo  fandy  a  foundation.     Riches,  without 
 God's  blefling,  are  ever  the  moft  uncertain  fupports; 
 and  he  that  thinks  to  reft  upon  them,  is  fure  of  no- 
 thing but  a  fall.     He  can  have  no  real  profit  or  be- 
 nefit by  them;    without  the  divine  favour  they  are 
 but  cyphres,  and  mere  naughts ;  and  he  that  expects 
 happinefs  in  them,  or  from  them,  fetteth  his  eyes 
 upon  that   which  is  noth. — But  the  godly  man,  who 
 makes  a  right  ufe  of  his  wealth,    who  employs  his 
 riches  as  handmaids  and  helps  to  virtue,  and  is  juft  to 
 God,   his  neighbour,    and   himfelf,    he  is  truly  hap- 
 py, as  he  is  truly  righteous.     He  turns  the  very  in- 
 ftruments  of  unrighteoufnefs  into  a  blefling,  and  fhall 
 therefore  flour ifh  as  a  branch.     Such  a  one  refembles 
 the  branch  of  a  fair  and  fruitful  tree. — Firft,  As  he 
 is  a  ufeful  member  of  the  fociety  he  belongs  to,  both 
 i  n  church  and  ftate;  not  proudly  felfifh,  and  addicted 
 wholly  to  his  own  private  intereft,  but  vitally  united 
 to  the  other  branches  of  the  fame  ftock,  and  deriving 
 
 *  Mat.  v.  28.  *  Ch.  i.  1 5.  h  Ch.  xxiii.  5; 
 
 the 
 
M.  P.  after    TRINITY.  467 
 
 the  fame  common  nourishment  from  one  and  the 
 fame  root. — Secondly,  he  fhall  continue  not  only  in 
 the  fame  flourifhing  Mate  with  the  other  living  branches 
 of  the  fame  tree,  by  partaking  of  the  fame  flip,  but, 
 in  conjunction  with  them,  bears  the  fame  good  frtiit, 
 and  communicates  them  to  others. — Chrift  is  the 
 root,  the  Church  the  tree,  good  men  the  branches, 
 on  which  the  fruits  grow,  of  happinefs  and  immor- 
 tality. 
 
 There  are  as  many  ways 
 
 29.  He  that  troubktb  his     of  a  man  troubling  his  hotife 
 
 own  houfe,  Jha II inherit  the    and  family,    as   there    are 
 
 wind:  and  the  fool  fhall  be     errors  in  ceconomy  and  good 
 
 fervant  to  the  wife  of  heart,     managemen  t.    But  there  are 
 
 three  grand  trou biers  of  fa- 
 mily-peace and  happinefs ;  namely,  vice,  perverfenefs 
 of  temper,    and  imprudence.     Whoever,  in  the  go- 
 vernment of  his  family,  as  mailer,  parent,  hufband, 
 or  dealer,  fuffers  himfelf  to  be  fwayed  by  any  dar- 
 ling vice,  prevailing  paflion,  pofitive  humour  or  whim, 
 more  than  by  virtue,  fenfe  of  duty,  or  the  dictates  of 
 right    reafon  and  religion,  fhall,   in  the  event  find 
 nothing  but  vexation  and  difappointment. — 'Tis  im- 
 poffible  there  mould  be  any  comfort   or  good  order, 
 when  thefe  troublers  are  harboured  in  any  family. 
 They  are  like  noxious  winds  in  the  air,  that  either 
 corrupt  or  blafl  every  fweet  of  the  domeftic  life,  or 
 break   out  into  dorms  of  rage  and   contention ;    or 
 like  thofe  fubterranean  winds  which  make  the  earth 
 to  quake. — Whatever  views  fuch  a  mailer  may  have 
 to  the  gratifying  his  pleafure,  his  fpleen,  or  his  hu- 
 mour, all  fuch  hopes  and  expectations  fhall  vanifh, 
 and  pafs  away   like  the  wind-,  all  his  happinefs  will 
 be  diffipated  by  thefe  ftorms  of  his  own  rifing. — ■ 
 He  /ball  inherit  the  wind;  this  will  be  his  portion. — The 
 belt  thing  that  can  happen  to   fuch  a  man,  is  to 
 lofe  the  authority  he  has   not  the  prudence  to  exer- 
 cife  aright ;  and  to  put  himfelf  under  the  direction 
 and  advice  of  thofe,  who  have  more  judgment  and 
 H  h  2  dif- 
 
468        The  Twenty-third  SUNDAY.        Prov.  n. 
 
 difcretlon  ;  to  lay  afide  the  matter,  and  turn  fervant 
 to  him  that  is  wifer  of  heart. 
 
 The  fruit  of  the  righteous^ 
 
 30.  The  fruit  of  the  i.  e.  of  the  truly  virtuous 
 righteous  is  a  tree  of  life  ;  man,  is,  piety  and  good 
 and  he  that  winneth  fouls,  works.  And  as  thek  fruits 
 is  wife.  are  the  genuine  productions 
 N  of  the  tree  of  life,  they  pro- 
 pagate and  produce  the  fame  divine  fruits  in  others, 
 where  the  foil  is  duly  prepared,  and  the  heart  honeft 
 and  good*.  This  hufbandry  is  the  beft,  for  it  is 
 God's  k :  'Tis  the  wifeft  employment  we  can  engage 
 in,  for  it  is  the  moft  beneficial ;  it  never  fails  of  an 
 ample  return.  Our  worldly  gains  lefTen  the  ftock  of 
 others  ;  to  communicate  of  our  wealth  to  others,  di- 
 minifhes  our  own :  But  the  winning  of  fouls  is  a  mer- 
 chandize that  increafes  our  own  ftore,  while  it  en- 
 riches others ;  it  fecures  a  treafure  to  both  ;  a  trea- 
 fure  which  neither  ruft  nor  moth  can  corrupt,  nor 
 thieves  break  through  and  fleal  ;  a  treafure,  as  eter- 
 nal in  its  pofTelTion,  as  it  is  great  and  ineftimable  in 
 its  value.  IVife  then  is  he,  who  deals  in  winning  of 
 fouls — to  Chrift :  he  is  indeed  wife  to  falvation  ; 
 wife  tohimfelf,  and  wife  in  making  others  fo. 
 
 This  world  is  the  theatre 
 
 31.  Behold,  the  righteous  of  probation,  the  ftage  of 
 fmll  he  recompenfed  in  the  trial. — tNo  man  is  fo  perfect- 
 earth:  much  more  the  wick-  ly  righteous  as  to  be  free 
 cd  and  thefinner.  from  fin  ;    and  no  fin  (hall 
 
 pafs  unpunifhed, — either  in 
 this  world  or  the  next,  Divine  juftice  mutt  be  fatis- 
 fied,  before  mercy  can  take  place.  But  virtue  is 
 not  virtue  until  it  hath  been  tried  ;  and  fufferings 
 are  the  furnace  which  proves  the  pure  ore,  and  fe- 
 parates  the  drofs. — No  man  (hall  ever  be  faved,  but 
 fo  as  by  fire  :  All  our  works  mud  undergo  the  fiery 
 trial. — This  is  the  lot  of  the  righteous,  and  of  the  very 
 
 1  Luke  viii.  15.  k  1  Cor.  iii.  9. 
 
 beft 
 
M.  P.  after    TRINITY.  469 
 
 beft  of  men ;  "  In  the  world  ye  fliall  have  tribula- 
 "  tion1." — And  if  the  righteous  fcarcely  be  faved, 
 where  fliall  the  ungodly  and  the  finner  appear  »>  ?— . 
 "  If  they  do  thefe  things  in  the  green  tree,  what  fliall 
 J*  be  done  in  the  dry "  ?" 
 
 1  Jobnxvi.  33.        m  1  Pet.iv,  15.        n  Lute  xxiiu  31. 
 
 HM  tt* 
 
470  The  Twenty^  third  SUNDAY      Prov.  i*. 
 
 — —  * 
 
 The  Twenty-third  Sunday  after  Trinity. 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Prove  rbs,  Chap.  xii. 
 
 i.pyHOSO  lovetb  in-     /\  U  R    divine    moralift 
 
 Jlruftion,     lovetb     \^f  goes  on    to  compare 
 
 knowledge:  but  be  that  ha-      good    and    evil,     by    letting 
 
 teth  reproof \  is  bruit fb.  one    in    oppofition     to    the 
 
 other.  But  whereas,  in  the 
 foregoing  chapter,  he  chiefly  weighed  the  virtues 
 againft  the  vices,  in  this  he  feems  chiefly  to  compare 
 men  •,  the  good  and  the  bad  together. — No  two  crea- 
 tures fo  different  as  man  and  man,  when  differently 
 fvvayed  by  the  contrary  bias  of  moral  good  and  evil. 
 As  weconfift  of  two  very  different  principles,  the  ra- 
 tional and  animal  nature,  and  are  compounded  of  fpi- 
 rit  and  brute,  the  good  man  takes  to  the  way  of  the 
 fpirit,  which  lies  on  his  right  hand,  and  applies  him- 
 felf  to  cultivate  and  improve  the  foul;  to  inform  his 
 underftanding,  and  fearch  for  truth.  Therefore  he 
 loveth   injlruttion,    as  the    proper    means   to  acquire 
 
 knowledge,    and    improve    his    reafon. But    the 
 
 other  turns  to  the  left,  and  taking  a  courfe  the 
 very  reverfe  to  the  good  man,  he  purfues  only  the 
 dictates  of  fenfe,  the  mere  animal  and  brutal  part  of 
 his  nature;  confequcntly  hates  all  reproof,  that  would 
 flop  his  wild  career,  and  fet  him  right.  —  Now,  on 
 the  comparifon,  fuch  an  one  deferves  not  only  the 
 
 character 
 
E.  P.  after    TRINITY.  471 
 
 character  of  brutijb  (in  oppofition  to  human  and  ra- 
 tional), but  finks  below  the  very  level  of  beads,  by 
 adding  wickednefs  to  his  degeneracy,  and  malice  to 
 his  fall.  Beafts  receive  not  inflrutlion,  becaufe  they 
 apprehend  it  not ;  but  man  degenerated  into  brute, 
 batetb  both  it,  and  him  that  giveth  it. 
 
 From  generals  he  comes 
 
 1.  A  good  man  obtaineth     to  particulars  ;  and.  in   this 
 
 favour  of  tbe  LORD:  but     chapter,    dwells   chiefly  on 
 
 a  man  of  wicked  devices     the  oppofite  characters  of  the 
 
 will  he  condemn.  benevolent   and  the  envious 
 
 perfon.  —  In  the  firft  place, 
 and,  by  way  of  definition,  it  is  neceflary  to  obferve, 
 that,  by  favour ,  we  are  to  underftand  benevolence  or 
 good  will;  for  fo  the  worda,  in  the  original,  exprefly 
 iignifies.  And  this  the  good  man  is  faid  to  obtain  of 
 the  Lord.  —  Now,  what  chiefly  conftitutes  the  good 
 mans  character,  and  is  implied  in  the  very  notion  of 
 goodnefs,  is*  the  good-will  and  favour  he  bears  to  his 
 neighbour,  and  to  all  mankind.  It  is  alfo  proper  to  ob- 
 ferve, that  there  is  a  twofold  benevolence,  which  we 
 may  call  active  and  paflive,  reciprocally  practifed  by 
 the  good  man  towards  others,  and  by  them  again  to- 
 wards  him.  Good-will  begets  good-will,  and,  although 
 this  fometimes  proves  other  wife  amongft  men,  through 
 a  prevailing  fpirit  of  envy  and  ingratitude,  it  never 
 fails  of  a  gracious  return  from  God.  —  The  good  man 
 
 (hall  always  obtain  favour  from  him. Benevolence 
 
 has  an  attractive  as  well  as  communicative  virtue ; 
 always  acting,  often  procuring,  love  for  love  j  often 
 from  men;  always  from  God. — But  the  envious  man, 
 whofe  character  confifts  in  malice  and  wickednefs,  is 
 made  up  of  hatred  and  ill-will.  He  hates,  and  is 
 hated  of  all,  and  is  the  object  of  univerial  odium  and 
 deteftation.  However  plaufible  and  fair  his  actions 
 may  appear,  his  devices  are  ever  wicked,  and  bent 
 upon  mifchief.  He  may  conceal  them  from  the  know- 
 
 *  B.atfon,  Benevolentia. — So  Fagnin. 
 
 H  h  4  ledSe 
 
472  the  Twenty-third  SUNDAY       Prov.  i2. 
 
 ledge  and  cenfure  of  men,  the  more  fuccefsfulJy  to 
 accomplifh  his  malicious  defigns  •,  but  no  cloak  fhall 
 fcreen  them  from  the  eye  and  juft  vengeance  of  God. 
 The  malevolent  perfon,  as  an  hater  of  all  goodnefs, 
 and  a  devifer  of  all  wickednefs,  and  the  profefled  ene- 
 my of  God  and  man,  the  Lord  will  be  fure  to  con- 
 demn. 
 
 No    fchemes,     that    are 
 
 3.  A  man  Jhall  not  be     founded  in  malice  and  wick- 
 
 efiablified  by  wickednefs:     ednefs,  fhall  finally  profper. 
 
 but  the  root  of  the  righ-     The  man  whopurfues  them, 
 
 teous  Jhall  not  be  moved.        how  fubtle  and  powerful  fo- 
 
 ever  he  may  be,  fhall  never 
 attain  the  ends  he  propofcd.  He  may  injure  and  op- 
 prefs  the  innocent  for  a  time,  but  fhall  not  be  eflablifh- 
 ^himfelf.  The  happinefs  he  feeks,  fhall  iffue  in  a 
 curfe  ;  a  cnrfe  both  to  himfelf,  and  to  his  family. — 
 But  the  righteous  man,  though  fpitefull)*  ufed,  and 
 cruelly  oppreflcd  ;  though  his  branches  may  be  lop- 
 ped off,  nay,  though  he  be  cut  down,  like  a  tree,  by 
 the  malice  of  his  enemies,  yet  bis  rootfJoall  not  be  moved. 
 His  afflictions  and  loflfes  fhall  turn  to  gains,  his  mifery 
 to  happinefs  :  He  fhall  fpring  up  again  more  flourifh- 
 ing  and  fair,  from  that  immoveable  root ;  for  that 
 root  is  Christ. 
 
 The  chief  excellence  of  a 
 
 4.  A  virtuous  woman  is     woman,  in  domeftic  life,  is 
 
 a  crown  to  her  hufband:  but     to  promote  the  honour  and 
 
 Jhe  that  nwketb  ajhamed,  is     happinefs  of  her  hufband.     If 
 
 as  rottennefs  in  bis  bones.        fhe  be  virtuous,  fhe  is  to  him 
 
 as  a  crown  of  glory,  his  joy, 
 and  his  crown,  as  the  Apoftle's  exprefhon  isb  on  a  like 
 occafion.  But  if  fhe  be  given  to  any  infamous  vice, 
 lazy,  loud,  or  immodeft,  me  not  only  makes  him 
 hang  down  his  head  for  fhame,  but  is  like  an  incura- 
 ble difeafe  to  him,  and  as  rottennefs  in  his  bones^ « 
 
 that  he  never  can  have  any  eafe  or  reft. 
 
 b  1  The/,  ii.   19. 
 
 As 
 
E.  P.  after    TRINITY.  473 
 
 5.  The  thoughts  of  the  As  the  fir  ft  bad  property 
 rigbteousare  right:  hutthe  of  envy  is  wicked nefs,  or  a 
 counfels  of  the  wicked  are  de-  delight  in  evil,  the  next  is 
 ceit.  craft  and  fraud   to  deceive 
 
 6.  The  words  of  the  wick-  and  undermine.  The  very 
 fd  are  to  lie  in  wait  for  advice  of  the  wicked  man  is 
 blood:  but  the  mouth  of  the  treacherous,  and  intended  to 
 upright  pall  delher  them,     betray:  His  counfeh  are  de~ 
 
 7.  The  wicked  are  over-  cei't9  and  his  words,  how  fair 
 thrown,  and  are  not :  but  and  plaufible  foever  they  ap- 
 the  boufe  of  the  righteous  pear,  art  to  lie  in  wail  for 
 pall  /land.  blood.      Whereas  the  good 
 
 man  is  the  very  reverfe : 
 His  thoughts  and  his  actions  are  all  of  a  piece.  He 
 always  means  well :  The  firfl  conceptions,  and  mod 
 fudden  thoughts  of  his  heart,  are  right ;  his  words 
 are  fincere,  and  his  actions  helpful  and  kind.  No 
 employment  pleafes  him  better,  that  to  counfel  and 
 inftruct  the  ignorant,  to  comfort  the  afflicted,  and 
 deliver  the  oppreffed  from  fallhood  and  wrong. — 
 And,  as  the  intentions  of  good  and  bad  men  are 
 directly  contrary,  with  refpect  to  others  ;  fo  mail  the 
 ifTuebe,  with  refpect  to  themfelves.  By  the  ju ft  re- 
 tribution of  DivineProvidence,  the  intended  mifchief 
 of  the  wicked  fhall  fall  on  his  own  pate,  to  overthrow 
 and  deflroy  him  ;  while  the  beneficence  of  the  good 
 man  fhall  crown  him  with  bleflings,  and  intail  the 
 favour  and  protection  of  Heaven  on  him  and  his  pof- 
 terity.     The  boufe  of  the  righteous  fo  all Jland. 
 
 As  the  good  man  is  bene- 
 
 8.  A  man  pall  be  com-     volent,  fo  is  he  alio  prudent 
 
 mended according  to  his  wif-     and  wife.       While  the  ends 
 
 dom:  but  he  that  is  of a  per-     he  purfues  are  beneficial  to 
 
 verfeheartjhallbe  dejpifid.     all,  and  the  means  he  ufes 
 
 are  honeft  and  fair,  he  can- 
 not fail  of*  praife  and  good-will:  He  fhall  he  com- 
 mended according  to  his  wif  dom.  But  malice  (or  delight 
 in  evil)  is  not  only  hateful,  but  bafe  and  contempti- 
 ble.    While  the  envious  man  is  bent  upon  mifchief, 
 
 his 
 
474        ?he    Twenty  third  SUNDAY     Prov    12. 
 
 his  malice  doth  often  outftrip  his  wit.  Yet,  though 
 impotent  to  efTecl:  his  wicked  purpofes,  neverthelefs 
 foperverfeis  his  heart,  that  no  confiderations  can  di- 
 vert him  from  them. — This  perverfenefs  of  temper 
 is  a  conftant  effect  of  envy,  and  tends  to  make  the 
 man,  that  is  fubjecT:  thereto,  as  generally  defpifed,  as 
 the  malignancy  of  his  a&ions  makes  him  hated  and 
 abhorred. 
 
 Some  render  this  (and 
 9.  He  that  is  defpifed,  feemingly  with  more  pro- 
 and  hath  a  fervant,  is  bet-  priety)  He  that  is  defpifed, 
 fer  than  he  that  honouretb  and  is  fervant  to  himfelf  [or 
 himfelf,  andlacketh  bread,  is  his  own  fervant],  is  bet- 
 ter, &c.  Whence  we  may 
 learn,  by  comparing  this  with  what  is  mentioned  in 
 the  foregoing  verfe,  that  there  are  two  kinds  of  con- 
 tempt, which  are  widely  different,  according  to  the 
 conceptions  men  have  of  thecaufes  from  whence  they 
 flow.  Some  things  are  in  themfelves  fhameful,  and 
 derive  contempt  from  the  nature  of  the  action  :  Other 
 things  are  fo  in  opinion  only,  and  not  in  themfelves. 
 The  caufe  of  the  firfl  is  in  the  perfon  defpifed  ,  the 
 caufe  of  the  latter,  in  the  perfon  defpifing,  and  the 
 wrong  judgment  he  makes. — Now,  no  a&ions  are 
 truly  fhameful,  but  what  are  finful.  This  the  Wife 
 man  had  pointed  to  before,  where  he  tells  us,  that 
 be,  that  is  of  a  perverfe  heart,  jhall  be  defpifed.  But 
 here  he  feems  to  hint,  that  the  world,  for  the  moft 
 part,  judges  otherwife,  and  throws  contempt  more 
 generally  on  poverty,  and  the  want  of  worldly  goods 
 and  conveniencies :  Defpifes  the  man  that  is  poor, 
 how  honeft  and  induftrious  foever  he  may  be,  and 
 counts  it  a  mean  and  fhameful  thing  for  a  man  to 
 work  for  himfclf,  and  be  his  own  fervant,  becaufe  it 
 is  a  mark  of  poverty.  But,  as  poverty  is  nodifgrace 
 initfelf,  fo  neither  is  the  contempt  it  meets  with  any 
 real  evil.  Neverthelefs,  this  contempt  of  the  world 
 is  fo  great  a  bugbear  to  fome,  that  they  are  afhamed 
 to  take  to  any  manual  labour,  or  to  work  for  their  liv- 
 ing* 
 
E.  P.  after    TRINITY.  475 
 
 ing  ;  that  they  chufe  rather  to  want  bread,  than,  by 
 their  neighbours,  be  thought  poor  :  To  avoid  an  ima- 
 ginary evil,  they  run  into  a  real  one. — How  much 
 happier,  as  well  as  wifer,  of  the  two,  is  he,  that  is 
 not  afhamed  to  earn  his  bread  with  his  own  hands, 
 if  need  be  ;  or  do  any  fervile  work  for  his  neceilary 
 occafions,  than  he  that  honouretb  himf elf  by  an  affected 
 air  of  gentility,  and  yet  lackeih  bread,  and  the  com- 
 mon neceffaries  of  life. 
 
 The  kind  and  benevolent 
 
 10.  J  righteous  man  re-     temper  of  the  good  man,  in 
 
 gar  deth  the  life  of  hi  she  aft :     his  intercourfes  with  man- 
 
 butthetendcrmercies^ofthe     kind,    hath    been  obferved 
 
 wicked  are  cruel.  before  on  ver.  2.  and  chap. 
 
 xi.  ver.  17.  But  here  the 
 Wife  man  takes  notice  of  a  tendernefs  and  benignity 
 of  fpirit,  which  fhews  itfelf  towards  the  dumb  and 
 brute  creatures  ;  that  a  righteous  man  regardeth  even 
 the  life  of  his  beajt.  From  whence  we  may  infer,  that 
 it  is  a  laudible  thing,  yea,  a  branch  of  mercy,  to 
 exercife  kindnefs  towards  brutes ;  that  fo  we  may 
 keep  at  the  greater  diftance  from  ads  of  cruelty  to- 
 wards men.  Nay,  not  only  fo,  but  that  fuch  ten- 
 dernefs is  an  acl:  of  real  juftice  and  piety.  The  truly 
 righteous  man  confiders  not  fo  much  the  property  he 
 may  have  in  the  cattle  or  beafls  which  belong  to  hirn, 
 as  the  original  and  fupreme  right  which  God  hath 
 over  them,  and  all  created  beings  :  That,  as  God 
 alone  hath  given  life,  none  but  he  hath  a  right  to 
 take  it  away  from  the  meaner!:  animal  that  is.  The 
 po\Ver,  which  man  hath  of  this  kind,  is  folely  by  do- 
 nation from  God,  in  that  royal  grant,  when  he  gave 
 him  dominion  over  the  beafls  of  the  field,  and  the 
 fowls  of  the  air,  and  the  fifties  of  the  fea  d.  But,  in 
 flriclnefs,  none  but  the  righteous  man,  the  faithful 
 fubject  and  fervant  of  God,  hath  ajuft  right  to  this 
 dominion  ;  for  he  gave  it  to  man  in  his  ftate  of  in- 
 
 c  Htb.  The  bowels.        *  Gen.  i.  28,  and  renewed  chap.  \x.Z. 
 
 nocence  ; 
 
476         The  Twenty-third  SUNDAY       Prov.  itl 
 
 nocence  ;  and  then  renewed  it  to  us  in  Noah,  on  the 
 treaty  of  reconciliation  and  grace.  This  right  the 
 good  man  exercifes  with  tendernefs  to  the  animal, 
 and  with  humble  regard  to  the  Divine  Proprietor  ; 
 as  ufing,  not  abufing,  his  Lord's  goods.  And,  as 
 lord  Bacon  excellently  obferves,  "  This  companion 
 "  and  tendernefs,  which  extends  itfelf  to  thefe  brute 
 "  creatures,  which  are,  by  divine  ordination,  fubjecl: 
 "  to  man's  command,  hath  fome  analogy  with  that 
 "  of  a  prince  towards  his  fubjecls,  whom  he  ought 
 u  to  govern  with  gentlenefs  and  mercy. — Nay  fur- 
 "  ther,  it  is  certain,  the  worthier  any  foul  is,  the 
 "  larger  is  its  tendernefs  and  companion.  It  looks 
 "  on  itfelf  as  a  noble  portion  of  the  univerfe  ;  is 
 "  kindly  affected  towards  inferior  creatures,  in  regard 
 "  to  the  communion  there  is  between  them,  as  crea- 
 "  tures  of  the  fame  common  Maker.  And  that  this 
 "  was  alfo  the  will  of  God,  we  find,  under  the  old 
 "  law,  many  precepts  concerning  this  tendernefs  to- 
 "  wards  the  brutal  kind  ;  which  were  not  fo  much 
 "  merely  ceremonial,  as  inftitutes  of  mercy.  Such 
 "  as  that  of  not  eating  flefh  with  the  blood  in  it." — ■ 
 Thus  the  great  lord  Bacon.  And  hence,  we  may  add, 
 it  became  a  part  of  religion,  that  good  men,  in  the 
 moft  antient  times,  were  fo  tender  of  the  lives  of  their 
 beafts,  that  they  killed  none  but  in  facrifice  to  God  ; 
 nor  eat  any  flefh,  but  what  had  fir  ft  been  offered  up 
 to  him e.— And  although  the  privilege  over  the  lives 
 of  brutes  be  more  inlarged  to  Chriftians,  we  are  not 
 to  be  prodigal  thereof:  We  ought  to  remember,  that 
 the  permiflion  is  granted  to  neceflity,  and  not  for 
 luxury  and  intemperance. — But  the  wicked  man  hath 
 a  fpirit  the  very  oppofite  to  that  of  the  righteous:  His 
 very  mercies  are  cruel :  His  bowels f,    like  his  confei- 
 
 •  Eat  nofiejh,  but,  &c]  That  the  antients  eat  no  flefh,  but 
 what  was  firft  facrificed  to  God,  appears  from  Homer,  and  the 
 heathen  writers,  as  well  as  from  the  Scriptures.  See  note  Vol.  II. 
 page  1 50.  f  So  the  B«h. 
 
 ence, 
 
E.  P.  after     TRINITY.  477 
 
 ence,  are  feared  into  hardnefs  ;  are  fo  far  from  ten- 
 dernefs,  or  feeling  the  diftrefs  of  his  fellow-creatures, 
 that  he  takes  pleafure  in  the  a&s  of  cruelty.  He 
 has  put  off  all  humanity,  as  well  as  pity  ;  while  the 
 good  man  mews  mercy  to  his  beafr,  the  wicked  is  a 
 mere  favage  to  man  %  Or,  if  he  practice  any  mercy 
 it  is  only  to  the  wicked  like  himfelf ;  and  all  fuch 
 mercy  is  a  cruelty  to  others.  Nay,  all  ads  of  mercy, 
 indulgence,  or  love,  which  are  not  governed  by  true 
 piety,  are,  in  their  iffue,  unhappy,  and  adts  of  real 
 cruelty  and  unkindnefs — The  very  friendfhips  of  un- 
 godly men  are  fatal ;  their  fondnefs  to  children,  their 
 carefles  and  courtefies,  are  more  truly  hatred,  than 
 kindnefs  and  love,  or  good-will. 
 
 St.  Paul  faith  to  the 
 11.  He  that  tilktb  his  Church,  "  Ye  are  God's 
 land,  jball be  fatisfied  with  "  hufbandryV  Every  mem- 
 bread:  but  he  that  follow-  beris  a  labourer  herein  ;  yea, 
 eth  vain  perfons,  is  void  of  is  himfelf  the  tillage,  which 
 under/landing,  he  is  to  cultivate   and  im- 
 
 prove. And  our  Lord  tells 
 us,  that  the  feed  is  the  word  of  God,  and  the  heart, 
 the  foil  *. — When  man  fell  from  God,  we  read,  "  the 
 "  ground  was  cur  fed  * ;  but  theheavieft  part  of  the 
 curfe  fell  upon  this  earth,  the  heart  of  man,  fo  that 
 it  produced  nothing  of  itfelf,  but  thorns  and  thirties, 
 and  weeds  — Now  the  only  right  way  of  tilling  this 
 land,  is  firft,  to  root  out  the  briars  and  thorns,  that 
 is,  the  vices  and  corruptions  of  the  heart  •,  to  clear 
 away  thofe  flones  and  weeds  •,  to  plow  up  the  fallow 
 ground  by  mortification,  and  fincere  repentance; 
 and  then  to  fow  the  divine  feed. — Such  wife  culti- 
 vation (hall  not  fail  of  a  plentiful  harveft,  an  abun- 
 dant fupply  of  bread ;  that  is,  of  the  graces  and  virtues 
 of  the  Son  of  God,  who  is  the  living  bread,  that 
 came  down  from  Heaven l.     But  he  that  attends  not 
 
 &  Homo  botnini  lupus:  h   1   Cor.  iii.  9.  l  Mat.  xiii. 
 
 *  Gen.  iii.  17.  »  John  vi.  41. 
 
 to 
 
478  The  Twenty-third  SUNDAY      Prov.  i2, 
 
 to  this  important  hufbandry,  but  neglects  the  ground 
 of  hisown  heart,  is  more  fatally  foolifh  than  thathuf- 
 bandman,  who  fpends  his  time  in  idlenefs  among 
 vain -perf oris,  which  fhould  be  employed  in  tilling  his 
 land. 
 
 Jt  is   no  uncommon   ob- 
 
 12.  The  wicked  defireth  fervation,  that,  if  two  ways 
 the  net  of  evil  men  :  hut  lead  to  any  fecular  advan- 
 the  root  of  the  righteous  tage,  the  wicked  man  ever 
 yieldeth  fruit.  chufeth  the  worfl  ;    prefer- 
 
 ing  the  knavifli  and  bafe, 
 though  often  more  difficult  and  uncertain,  before  the 
 fair  andhoneft  way,  though  eafy  and  fure.  It  is  the 
 curfe  of  wickednefs,  not  only  to  miftake  a  right 
 courfe,  but  to  dejire,  and  delight  in,  that  which  is 
 wrong. — And  what  is  the  net  of  evil  men,  which  the 
 wicked  defireth,  but  that  craft  and  knavifh  policy, 
 which  they  make  ufe  of  to  attain  their  ends ;  that 
 vile  difhoneft  cunning,  which  they  employ  to  outwit 
 and  defraud  the  plain  innocent  man  ? — And  too  many 
 fuch  there  are,  who,  in  their  bargains  and  dealings, 
 think  it  no  crime,  but  a  commendable  thing,  to 
 over-reach  and  deceive. — But  the  righteous  man  acts 
 upon  a  quite  •different  principle;  a  principle  of  ho- 
 nour and  honefty,  which,  like  a  root,  hid  within,  and 
 not  feen,  yet  found,  and  of  a  generous  flock,  yieldeth 
 fruity  both  wholfome  to  the  tafte,  and  fair  to  the  eye. 
 — 'Tis  no  lefs  pleafant,  than  fafe,  to  deal  with  an  ho- 
 nell  man. 
 
 Have  we  but  patience  to 
 
 1 3.  The  wicked  isfnared  wait  the  iffue  of  this  different 
 by  the  tranfgreffion  of  his  practice  of  bad  and  good 
 lips:  but  the  jujl /hall  come  men,  and  we  fhall  often  fee 
 out  of  trouble.  thisobfervation  verified.  The 
 
 wicked  man,  while  he  is  lay- 
 ing his  traps  to  catch  men,  is  often  taken  in  his  own 
 net ;  he  is  fnared  by  the  tranfgreffion  of  his  lips :  His 
 own  tongue  caufeth  him  to  fall.  While  the  jujl  man, 
 whom  he  had  drawn  into  his  net,  is  fet  free,    and 
 
 cometh 
 
E.  P.  after    TRINITY.  479 
 
 cometb  out  of  trouble.— -The  fnare  is  broken,  by  the 
 knave's  overafting  his  part,  and  the  honeft  man  is 
 
 delivered.  f        #  ., 
 
 This  gives  lome  reaton  or 
 
 14.  amanflallbefatis-  the  foregoing  proverb,  and 
 /«/  w/7*  good  by  the  fruit  teaches  how  much  the  fuc- 
 cf  bis  mouth,  and  the  recom-  cefsof  our  affairs  depends  on 
 pence  of  a  mans  band  jball  the  life  of  the  tongue.  For 
 be  rendered  unto  him,  what    is   the    fruit   of    our 
 
 mouth,  but  the  good  or  bad 
 effects  of  our  converfation  and  difcourfe  ?  He  that 
 bringeth  forth  good  fruit,  that  is  doth  good  to  others 
 by  wife  advice,  wholfome  reproof,  or  pious  inftru- 
 cYion,  (hall  reap  abundant  fatisfaction  j  mall  tafte  the 
 fweets  of  his  own  good  fruits.— Another  way  of  do- 
 ing good  is  by  the  hand,  in  helping  the  poor,  reliev- 
 ing the  diftreffed,  working  the  thing  that  is  honeft  in 
 any  calling  or  profeflion.  This  alfo  is  fure  of  a  bleff- 
 ing,  even  a  double  blefling  j  not  only  moil  commonly 
 of  fuccefs  in  what  we  undertake,  but  of  a  fure  re- 
 compence  from  God,  for  whofe  fake,  and  in  obedience 
 to  whom,  it  is  done. — Charitable  adions,  and  labours 
 of  love,  are  ever  the  mod  profitable  j  they  yield  the 
 lar^eft  'return.  This  traffic  with  Heaven  is  always 
 fure  of  more  than  an  hundred  fold. 
 
 Here  fools  are  compared 
 
 1 5.  The  way  of  a  fool  is  with  wife  men.  "By  fools,  in 
 right  in  his  own  eyes:  but  the  language  of  our  divine 
 be  that  hearkneth  unto  coun-  moralift,  is  to  be  underftood 
 fel,  is  wife.  vicious   perfons.     And,    as 
 
 16.  A  fools  wrath is  pre-     there    are   divers    kinds  of 
 fently  known:  but  a  prudent     folly,  two  forts  are  here  par- 
 man  coveretb  flame.  ticularly  noted  as  great  fail- 
 ings.    Firft,  That  which  is 
 
 attended  with  obfttnacy  and  felf-cpnceit  ;  and,  Se- 
 condly, That  which  is  eafily  provoked  to  anger,  and 
 gives  way  to  every  hafty  fally  of  that  boifterous  paf- 
 fioii.  The  firft  kind  (that  of  conceitednefs)  is  a  moft 
 unhappy   temper  -,   becaufe,  by  refufing  to  kearken 
 
 to 
 
480  The  Twenty-third  SUNDAY  Prov.  12. 
 to  any  good  counfel  and  advice,  it  becomes  incurably 
 blind,  and  mull  inevitably  perim.— The  other,  by 
 its  rafhnefs,  hurries  on  the  very  fhame  and  mifery  it 
 pretends  to  prevent, — Whereas  the  good  man  is  Co 
 wife  (becaufe  he  is  humble)  as  to  liflen  to  advice ; 
 and  To  prudent,  as  to  receive  ajuft  reproof  with 
 thanks,  and  all  injurious  treatment  with  patience. — 
 Hereby  he  cover -etbjhame,  and  gaineth  honour, 
 
 In  thefe  feven  verfes  are 
 contained  fundry  obferva- 
 tions  concerning  the  good 
 and  bad  man,  with  refpect 
 to  the  tongue  and  the  heart. 
 The  good  man  hath  both 
 under  government  ;  both 
 employed  to  the  benefit  of 
 others;  both  agreeing  to- 
 gether, and  always  true. 
 Whenever  he  fpeaks,  efpe- 
 cially  in  matter  of  teftimo- 
 ny,  he  fpeaketb  truth,  and 
 fbewetb  forth  right  eoufnefs. 
 That  is,  he  conftantly  ads 
 and  fpeaks  according  to  the 
 rule  of  juftice.  And,  as  the 
 hand  of  the  dial  or  clock  is 
 true  to  the  fun,  fo  is  his 
 heart  and  tongue  to  the  truth, 
 both  to  think  and  declare 
 what  is  juft  and  right. — 
 But  a  bad  man,  like  a  bad 
 clock,  is  never  true.  Be  it 
 evidence  or  advice  you  feek, 
 you  will  meet  with  nothing 
 but  deceit ;  fuch  (for  inftance) 
 as  falfhood,  or  prevarication 
 in  his  teilimony,  ver.  17.; 
 fharp  and  bitter  words  in  his 
 lyes  in  his  ordinary  converfation, 
 
 ver. 
 
 17.  He  that  fpeaketb 
 4rutb,jhewethforth  righte- 
 vufnefs  ;  but  afalfe  witnefs 
 deceit. 
 
 18.  There  is  that  fpeak- 
 etb like  the  piercings  of  a 
 fword:  but  the  tongue  of 
 the  wife  is  health. 
 
 19.  The  lip  of  truth/hall 
 be  eflablijhed  for  ever,  but 
 a  lying  tongue  is  but  for  a 
 moment. 
 
 20.  Deceit  is  in  the  heart 
 */ them  that  imagine  evil: 
 but  to  the  counfellors  of  peace 
 is  joy. 
 
 21.  There  pall  no  evil 
 happen  to  the  jujl  :  but  the 
 wicked  f J  all  be  filled  with 
 viifchief. 
 
 22.  Lying  lips  are  abo- 
 mination to  the  LORD: 
 but  they  that  deal  truly  are 
 his  delight. 
 
 23.  Si  prudent  man  con- 
 cealeth  knovjledge :  but  the 
 heart  of  fools  proclaimeth 
 foolifnefs. 
 
 advices,  ver.  18. 
 
E.  P.  after    TRINITY.  481 
 
 Ver.  19.  ;  treachery  in  all  his  fchemes  and  defigns, 
 ver.  20.  But,  if  the  conduct  of  thefe  two  forts  of 
 men  be  fo  widely  different,  fo  is  the  fate  that  attends 
 them.  For  fo  the  Wife  man  adds,  ver.  21. ;  No  evil 
 /ball happen  to  thejufl :  He  may  perhaps  fuffer  at  firft, 
 by  the  tongue  and  malice  of  the  wicked,  for  his  plain 
 dealing,  and  fpeaking  the  truth;  but  this  fha  11  not 
 hurt  him  ;  becaufe  no  evil  is  a  real  evil,  but  what  is 
 moral.  Outward  evils  are  not  evils  to  the  good  man  : 
 Nothing  can  harm  us,  but  fin  .  Keep  we  clear  from 
 that,  and  it  will  not  be  in  the  power  of  men  or  de- 
 vils to  do  us  hurt. — On  the  contrary,  the  wicked  jkall 
 he  filled  with  mi/chief.  His  wickednefs  is  a  poifon 
 that  infects  all  he  does ;  turns  every  good  into  an 
 evil;  his  very  bleflings  into  a  curfe;  his  fuccelTes 
 into  misfortunes:  So  that,  after  all  his  wit  and  cun- 
 ning, his  plots  and  devices,  the  end  will  be  to  find 
 himfelf,  and  all  his  projects,  filled  with  mifcbief,  and 
 terminate  in  confufion,  difappointment,  and  mifery. 
 —The  2 2d.  verfe  gives  us  the  reafon,  why  truth  is 
 fo  conducive  to  happinefs;  and  therefore,  on  the 
 comparifon,  fo  infinitely  preferable  to  falfhood  ;  even 
 becaufe  God  hateth  the  liar,  and  loves  the  honeft 
 dealer;  confequently,  will  aiTuredly  blaft  the  one,  and 
 blefs  the  other. 
 
 In  the  23.  verfe  is  contained  a  wife  obfervation 
 fhewing  the  reafon  why  the  good  man  hath  his  tongue 
 under  government ;  and  why  the  wicked  hath  not : 
 Even  becaufe  the  one  is  prudent,  the  other  a  fool. 
 The  firft  obferves  both  time  and  order  :  He  knows 
 both  when  to  fpeak,  and  when  to  be  filent  •,  what  to 
 fay,  as  well  as  how  :  His  heart  governs  his  tongue  ; 
 his  tongue  contradicts  not  his  heart.  And,  though 
 he  hath  knowledge  and  good  fkill  in  matters  of  reli- 
 gion, bufinefs,  or  learning,  he  is  not  forward  to  (hew 
 it;  he  makes  no  orientation  of  his  talents,  but  rather 
 conceals  them,  till  prudence  directs,  and  the  proper 
 occafion  prefents.  —  And  his  prudence  confifts  in  the 
 following  particulars :     Firft,  He  has  too  humble  an 
 
 Vol,  IV.  I  i  opinion 
 
482         The  Twenty-third  SUNDAY       Prov.   12. 
 
 opinion  of  his  own  abilities,  not  to  be  fenfible  of  his 
 ignorance  in  many  things.  Secondly,  Having  learned 
 from  the  Gofpel,  that  truth  is  a  divine  feed,  an  hea- 
 venly pearl,  he  is  perfuaded  it  ought  to  be  difpenfed 
 with  the  profoundefl  reverence,  and  never  to  be  call 
 before  the  unworthy™. — Thirdly,  He  confiders,  that 
 knowledge  is  apt  to  puff  up0,  and  therefore  fears, 
 left,  is  communicating  its  light  to  others,  he  mould, 
 through  pride,  darken  and  impair  his  own. — Fourth- 
 ly, He  knows,  that  all  the  knowledge  we  have,  is 
 the  gift  of  God;  and  ought,  therefore,  to  be  em- 
 ployed to  his  glory,  and  the  good  of  fouls ;  and  that 
 too,  as  his  Holy  Spirit  fhall  minifter  the  occafion, 
 and  hath  prefcribed  the  order. — On  the  contrary,  The 
 heart  of  the  fool  pouretb  out  foolijhnefs :  His  heart  is 
 full  of  folly,  like  a  foul  fpring  cafting  up  mire  and 
 dirt,  and  his  tongue  like  the  fpout  that  poureth  it  out. 
 He  hath  no  regard  to  time  or  truth,  order  or  de- 
 cency :  Whatever  comes  uppermoft  in  the  thought, 
 he  blabs  it  out  with  the  tongue.  Faith  and  grace  are 
 the  Chriftian's  reafon  ;  but,  where  thefe  are  wanting, 
 the  more  refined  a  man's  parts  are,  he  is  only  fo  much 
 the  greater  fool.  His  reafon  (or  what  he  calls  fo, 
 and  fo  boaftingly  fets  up  for)  is  not  reafon,  but  paf- 
 fion,  prejudice,  or  humour.  Thefe  are  the  fpring  of 
 all  his  adions  and  opinions.  And  when  he  has  ad- 
 vanced his  lufts  into  the  throne  of  reafon,  and  call- 
 ed them  by  that  venerable  name,  as  the  idolater  calls 
 his  image  his  god,  he  grows  fond  and  conceited  of 
 
 his  own  errors,  both  in  judgment  and  practice. 
 
 And,  if  he  hath  wit  to  defend  them,  he  pours  out  a 
 flood  of  idle  or  profane  fpeculations  in  a  torrent  of 
 words,  which,  like  falfe  eloquence  in  a  wrong  caufe, 
 ferve  only  to  confirm  the  delufion.  By  this  unhappy 
 fallacy  he  impofes  on  himfelf,  though  not  on  others; 
 gets  above  all  conviction,  rejeds  all  the  efforts  of 
 truth  and  right  reafon,  in  favour  of  his  own  reafon 
 
 m  Matt.  vii.  6.  n  I  Cor.  viii.  I. 
 
 falfely. 
 
E.  P,  after  TRINITY.  483 
 
 falfely  Co  called ;  and  acting  over  the  fable  if]  the  poet, 
 inflead  of  a  goddefs,  embraces  a  cloud  •.  —  Of  fuch 
 men  fpeaks  the  pious  Archbifhop  Leigbton:  "  The 
 "  lefs  knowing  they  be,  the  more  confident  they  are 
 "  that  they  know  all ;  and  the  more  fwelled  with  a 
 "  conceited  fufiiciency  of  their  model  and  determina- 
 "  tions  of  things,  both  dogmatical  and  practical ; 
 M  and,  therefore,  are  the  mod  imperious  and  ma- 
 iC  gifterial  in  their  conclufions,  and  the  mofl  impa- 
 "  tient  of  contradiction,  or  even  of  the  mofl  model!: 
 "  diffentV 
 
 There  are  two  kinds  of 
 diligence,  and  two  kinds  of 
 floth,  which  the  candidate 
 of  divine  ethics  is  here  called 
 upon  to  attend  to;  namely, 
 that  of  the  body,  and  that 
 of  the  mind.     Fir  ft,  There 
 is  a  diligence,  and  likewife  a 
 floth,    of  the    band.      The 
 former  not  only  maketh  rich 
 (as  we  are  told,  ch.  x.  ver„ 
 4.),  but,  as  here,  it  raifes  a 
 man  to  honour  and  autho- 
 rity;-~  it   fhall   bear    rule. 
 Whereas  he,  that  is  flothful 
 in  bufinefs,  and  dealeih  with 
 a  flack  ka?id,    not  only  be- 
 cometh  poor,  but  fhall  be 
 degraded  to  a  ftate  of  flave- 
 
 0  Ver.  1 7.  Embraces  a  cloud,}  This  alludes  to  the  fable  of  Ixion, 
 who  is  faid  to  have  embraced  a  cloud  inftead  of  Juno  ;  for  which 
 impious  attempt  he  was  condemn'd  to  be  fattened  to  a  wheel  in 
 hell,  and  turned  about  continually. 
 
 The  moral  of  which  fable  imports,  That  divine  vengeance  takes 
 cognizance  of  evil  defigns,  as  well  as  evil  aftions  ;  and  that  by  the 
 very  jight  of  nature  it  appeared  very  juft,  that  wicked  thoughts 
 and  intentions  ihould  not  only  meet  with  difappointment,  but 
 aQual  puniflnnent. 
 
 f  Sermon  ii.  p.  28 
 
 I  i  2  ry, 
 
 24.  The  hand  of  the  di- 
 ligent fiall  bear  rule  :  but 
 the  Jlothful  Jhall  be  under 
 tribute. 
 
 25.  Heavinefs  in  the 
 heart   of  man   maketh    it 
 
 Jloop :  but  a  good  word  ma- 
 keth it  glad. 
 
 26.  The  righteous  is  more 
 excellent  than  his  neighbour: 
 but  the  way  of  the  wicked 
 feduceth  him. 
 
 27.  The  Jlothful  man 
 roafeth  not  that  which  he 
 took  in  hunting:  but  the 
 fubjlance  of  a  diligent  man, 
 
 is  precious. 
 
484  The  Twenty-third  SUNDiVY       Prov.  12. 
 
 ry,  and  be  under  tribute. — Thus  diligence  is  reward- 
 ed, and  thus  floth  is  often  punifhed  in  a  civil  fenfe, 
 and  by  the  ordinary  difpofition  of  Providence  in  this 
 world.  Now  this  kind  of  diligence,  or  bodily  acti- 
 vity, which  we  ufually  call  induftiy  ;  and  this  kind 
 of  floth,  which  is  commonly  called  lazinefs,  we  meet 
 with  again  in  the  27th  verfe.  But  there,  the  vice, 
 and  its  oppofite  virtue,  are  reprefented  in  a  light 
 fomewhat  different;  yet  ftill  agreeing  in  this,  that 
 both  are  attended  with  fuitable  awards :  Indigence  and 
 want  is  the  ufual  fate  of  fuch  fluggifhnefs,  as  refufeth 
 to  labour ;  affluence  and  plenty  the  portion  of  fuch 
 
 induftry,  as  taketh  due  pains  for  its  fupport. The 
 
 flothful  man  roajleth  not  that  which  he  took  in  hunting 
 (even  becaufe  he  hunted  not  for  it),  but  the  fubjtance 
 of  a  diligent  man  is  -precious.  It  coft  him  dear  to  get  it, 
 and  he  hufbands  it  accordingly,  as  a  purchafe  earned 
 by  his  fweat  and  labour,  and  therefore  is  valuable  and 
 precious. — Secondly,  As  to  the  other  kind  of  diligence 
 and  floth,  to  wit,  that  of  the  mind,  we  have  it  fet 
 before  us  in  ver.  25  and  26. —  The  common  tribe  of 
 moral  writers,  when  they  treat  of  floth,  as  one  of  the 
 deadly  fins,  call  it  by  the  name  of  Acedia  and  trifiitia. 
 Of  this  our  Leflbn  gives  us  the  Englijh,  ftiling  it 
 heavinefs  in  the  heart,  ver.  25.  This  is  properly  the 
 floth  of  the  mind ;  a  liftlefs,  carelefs,  indolent  tem- 
 per, when  the  faculties  and  powers  of  the  foul  are  ei- 
 ther wholly  unactive,  or  fruitlefsly  employed.  The 
 ufual  caufeof  this  is  a  kind  of  defpondency,  when  the 
 heart,  through  blind  fecurity,  or  a  bafe  cowardice 
 and  diffidence  of  fuccefs,  neglects  all  the  neceffary 
 means  of  help,  and  finks  into  a  fullen  and  mopifh 
 dejection  of  fpirit.  This,  in  fpiritual  concerns,  is 
 called  defpair.  And,  when  once  a  man  hath  thrown 
 off  all  hopes  of  fuccefs,  and,  in  confequence  thereof, 
 all  endeavours  and  means,  as  ufelefs  and  vain,  no 
 wonder  the  heart  fhould  be  made  tojloop  ;  that  is,  be 
 heavy  and  fad.  But  it  Jioops,  or  lies  down,  under  a 
 burden  of  its  own  making,  and,  like  the  poor  hypo- 
 chondriac, 
 
E.  P.  after     TRINITY.  485 
 
 chondriac,  never  drives  to  get  up,  becaufe  it  fanfies 
 it  hath  no  ftrength  or  power  to  rife.  —  And  yet,  we 
 are  told,  that  a  good  wordmaketb  it  glad:  A  word  of 
 comfort  from  a  friend  may  indeed  revive  a  drooping 
 {  heart  under  the  common  calamities  of  life  :  But  what 
 "good  wordy  but  that  which  is  Almighty,  as  well  as 
 good  and  gracious,  can  turn  that  heavinefs  into  joy, 
 which  has  loft  all  hope,  and  all  fenfe  of  joy  ? — None 
 but  his,  who  hath  faid,  "  Awake  thou  that  fleepeft, 
 "  and  arife  from  the  dead"  (from  the  death  of  fin  and 
 floth),  "and  Chrift  (hall  give  thee  light V— The 
 very  effence  of  defpondency  is  fadnefs,  and  joy  the 
 only  cure.  But  this  cure  is  one  of  the  miracles  of 
 grace ;  a  change  in  the  heart  fo  abfolute  and  intire, 
 none  can  work  but  He,  who  made  and  fafhioned, 
 knows  and  fees,  the  heart  of  man.  Chrift  wrought 
 all  his  wonderous  cures  with  a  word;  yea,  he  himfelf 
 is  the  wordy  that  comes  with  healing,  even  health  it- 
 felf,  to  cure  all  the  diftempers  of  the  foul  of  man : 
 And,  to  a  wounded  fpirit,  howjjWmuft  the  word  of 
 glad  tidings  be,  from  this  fovereign  phyfician  of  the 
 foul,  which,  at  once,  expels  its  forrows,  and  infufes 
 joy. — Howbeit  the  fuccefs  of  this  heavenly  medicine 
 depends  on  our  own  application  and  ufe. — —Herein, 
 therefore,  the  righteous  man  (/.  e.  he  that  doth  the 
 thing  that  is  right)  excelletb  his  neighbour  :  He  places 
 his  virtue  and  his  wifdom  in  following  the  commands 
 of  God  ;  he  prefers  his  will  to  his  own  ;  he  is  diligent 
 to  pray  for,  and  to  purfue,  the  directions  of  Heaven, 
 and  therefore  cannot  fail  of  attaining  his  end ;  even 
 all  that  is  excellent.  But  whofo  follows  only  his  own 
 ways,  as  the  finner,  and  efpecially  the  ilothful  man, 
 doth,  however  he  may  flatter  himfelf  with  profpecls 
 of  happinefs,  he  is  only  ftrengthening  his  own  delu- 
 fion.  He  ftill  runs  on  in  a  round  of  error ;  and,  by 
 rejecting  the  better  advice  of  others,  proves  his  own 
 feducer.  A.nd  thus  it  is,  that  the  way  of  the  wicked 
 feducetb  them, 
 
 1  Epb.  y.  14.. 
 
 I  i  3  This 
 
486  The  Twenty-third  SUNDAY      Prov.  12. 
 
 28.  In  the  way  ofrigh-  This  is,  as  it  were,  the 
 teoujnefs  is  life,  and  in  the  fum  and  fubllance  of  out 
 path-way  thereof  there  is  Leflbn,  and  a  proper  con- 
 no  death.  clufion  of  all   that  we  have 
 
 been  taught  in  the  foregoing 
 maxims  of  divine  Philofophy;  namely,  that  religion, 
 and  an  holy  converfation,  is  the  only  fure  and  infalli- 
 ble way  to  happinefs.  So  excellent,  and  fo  far  be- 
 yond every  other  fcheme,  is  this  way  of  righteoufnefs, 
 that  not  one  of  all  the  actions  and  purfuits  it  engages 
 us  in,  mail  ever  ifliie  in  mifery  and  difappointment. — 
 In  the  path-way  thereof  there  is  no  death.  —  But  (faith 
 the  Gofpel,  feconding  our  royal  moralift)  "  All  things 
 "  fhall  work  together  for  good  to  them  that  love 
 "  God'." 
 
 To  conclude :  We  may  clofe  both  our  Morning 
 and  evening  Leflbns  with  the  words  of  the  wife  fon  of 
 Sirach:  "  Good  is  fet  againft  evil,  and  life  againft 
 '  death  ^  fo  is  the  godly  againft  the  finner,  and  the 
 
 finner  againft  the  godly  •." 
 
 ... 
 
 ■'r-        *  Roto.  viii.  a8„  *  Ecclus  xxxiii.   14. 
 
 a 
 
 ■1  1 
 
 in* 
 
Pref.  after    TRINITY.  487 
 
 fbe  Twenty-fourth  Sunday  after  TRINITY. 
 Proper  Lellbn  for  Morning  Prayer. 
 
 Proverbs,  Chap.  xiii. 
 
 PREFACE. 
 
 rH  1  $  LeJJon   begins,  as  the  foregoing  chapter  doth, 
 with  an  admonition  about  receiving   injlriiclion  ; 
 noting  it  as  a  mark  of  wifdom  in  a  child  to  pay  due 
 regard  to  the  reproof  of  a  parent ;  and  of  an  abandoned 
 temper,  to  f corn  and  rejecl  it. 
 
 And  as  he  did  there,  fo  here  again  the  wife  man  gives 
 
 frefo  advices  concerning  the  right  ufe  and  government  of  the 
 
 tongue,  and  recommends  indujlry   and  diligence.     Thefe 
 
 virtues,  tho9  not  fo  fpec'ious  as  many  others,  are  yet  the  chief 
 
 fprings  of  all  temporal  happinefs.     He  hath  alfo  fever al 
 
 obfervations,  not  much  different  from  what  he   made  be- 
 
 foret  of  the   real  advantage  which   the  righteous   have 
 
 over  the  wicked,  even  in  this  life.     To  illujlrate  this,  as 
 
 he  doth  in  many  injlances,  and  to  Jhew  wherein  the  true 
 
 happinefs  of  man  confijls,  with  refpetl  to  this  world  and 
 
 the  next,  feems  to  be  the  main  drift  and  defign  of  this 
 
 Lejfon. 
 
 n4 
 
488         The  Twenty -fourth  SUNDAY       Prov.  13. 
 
 The  Twenty-fourth  Sunday  after  TRINITY. 
 Proper  LelTon  for  Morning  Prayer. 
 
 Proverbs,  Chap.  xiii. 
 
 I.      /flVifefonhearethbls     T  T  is  a   fign    of  wifdom, 
 
 fathers  injlruflion :     £  and  the  beft  mark  of  re- 
 
 but  a  /comer  hearetb  not     l'pect  and  obedience,  to  fub« 
 
 rebuke.  mit  to  the  reproof,  as  well 
 
 as  advice,  of  our  fuperiors, 
 efpecially  of  parents  and  inftructors.  But  the  /corner, 
 he  that  hath  loll  all  fenfe  of  lhame  for  fin,  all  honour 
 and  regard  for  virtue  and  religion,  is  like  the  deaf 
 adder  5  he  ftoppeth  his  ear  to  the  voice  of  every 
 charmer,  charm  he  never  fo  wifely,  and  will  not  Co 
 much  as  hear  advice  :  Either  he  keeps  out  ofth<  way 
 of  good  counfel,  and  fhuns  the  hearing  the  rebuke  he 
 deferves;  or  elfe,  as  it  commonly  happens,  fuch  a 
 one  is  given  over  by  all  good  men,  as  a  reprobate 
 perfon,°whom  all  advice  is  loft  upon,  and  therefore 
 as  unworthy,  or  incurable. — Scorn  is  the  highefl  de- 
 gree of  pride  and  obftinacy,  proceeding  from  a  feared 
 confcience,  as  well  as  a  vain  heart.  And  when  once 
 a  man  is  pad  feeling  (as  the  apoftle  exprelTes  it) »,  no 
 wonder  he  fhould  be  pail:  bearing  too. 
 
 The  foul,  as  well  as  the 
 
 2.  A  man  frail  eat  good    body,  hath  it  proper  organs 
 
 by  the  fruit  of  his  mouth  :     of  fenfe  y  it  hath  its  mouth, 
 
 but  the  fouhf  the  tranfgref-     eyes,  ears,  &c.  to  tafte,  fee, 
 
 furs  (hall  eat  violence.  and  hear ;  that  is,  to  difcern 
 
 and  judge  of  intellectual  ob- 
 jects. And  happy  the  man,  whofe  animal  and  ra- 
 tional faculties  are  directed  alike  to  the  fame  good 
 
 3  Ephef.  iv.    19. 
 
 end 
 
M.  P.  after    TRINITY.  489 
 
 end,  and  unitedly  concur  in  the  actions  of  piety  and 
 virtue.  The  good  man,  vvhofe  mouth  and  thoughts 
 have  been  employed  in  wife  difcourfe,  wholfome  in- 
 ftru£tions,  pious  converfation,  feafonable  reproof, 
 (hall  tafte  and  enjoy  the  blefled  and  happy  effects  of 
 it.  His  foul  (hall  reliih  a  fweetnefs  in  the  reflection 
 of  the  good  he  hath  done. — No  fruit  is  fo  delicious  as 
 that  which  grows  on  the  tree  of  life,  and  is  produced 
 by  the  wifdom  of  the  tongue.  -—  On  the  contrary, 
 none  fo  bitter,  as  the  folly  of  rafli  language,  or  the 
 violence  of  a  paflionate  unmortified  fpirit. 
 
 It   is    therefore    of  the 
 
 3.  He  that  keepeil  his  greateft  confequence  to  a 
 mouth,  keepeth  his  life:  but  man's  happinefs,  that  he 
 he  that  openeth  zvidehis  Ups)  keep  a  carefu  1  watch  over  his 
 J, ball  have  deflrufihn.  tongue.       He   that  doth    fo 
 
 fecures  his  life  from  infinite 
 troubles,  which  an  evil,  indifcreet,  or  unbridled, 
 tongue  expofes  to.-^-He  that  is  of  a  wrathful  fpirit 
 ihould  often  join  in  David's  prayer:  "Seta  watch, 
 "  O  Lord,  .before  my  mouth,  and  keep  the  door  of 
 "  my  lipsb." 
 
 The  foul  of  a  flothful  man 
 
 4.  The  foul  of  theflug-  is  doomed  to  a  double  curfe, 
 gar d  deftretb,  and  hath  no-  fierce  defires,  and  feeble 
 thing:  but  the  foul  of  the  hands,  His  paffion  is  in- 
 diligentjhallbemadefat.       flamed  by  the  fenfe   of  his 
 
 wants,  but  he  hath  not  the 
 heart  to  take  pains  for  their  fupply.  He  coveteth  with 
 the  fame  greedinefsc  the  mifer  doth  ;  but  is  too  lazy 
 to  acquire  by  labour,  what  the  other  wants  power  to 
 enjoy.  Thejluggard  and  mifer  are  both  in  want ;  the 
 one,  of  what  he  hath  ;  the  other,  of  what  he  hath 
 not.  The  one  hath  what  he  enjoys  not ;  the  other 
 has  nothing  to  enjoy  ;  and  confequently  is  the  mor« 
 wretched  of  the  two.— Sloth  is  a  kind  of  hell,  which 
 the  fluggard  kindles  in  his  own  bread ;  to  wit,  unex- 
 
 b  Pf.  cxlj.  c  See  Prov.  xxi.  25,  &  26. 
 
 tinguiftiable 
 
490        The  Twenty-fourth  SUNDAY     Provt  13. 
 
 tinguifhable  defires,  and  remedilefs  want.  He  hath 
 the  torment  of  fruitlefs  wifhes,  and  hopelefs  impo- 
 tence :  And  what  can  be  a  greater  mifery  than  this  ? 
 — But  the  fruit  of  diligence  is  the  reverfe  ;  it  brings 
 not  only  a  competence;  but  abundance  ;  not  only  fa- 
 tisfies,  but  makes/?/. — To  defire  and  have,  is  the 
 top  of  human  felicity ;  and  this  happinefs  the  man 
 of  true  diligence  enjoys  His  defires  are  moderate, 
 bounded  by  reafon  and  religion  ;  his  induftry,  pious 
 unwearied ;  where  he  feels  a  want,  he  neglects 
 not  the  proper  means  for  its  fupply  ;  where  his  own 
 ftrength  and  endeavours  fail,  he  is  fure  of  help  from 
 on  high,  and  therefore  can  never  lack  any  manner  of 
 thing  that  is  good,  being  intitled  to  that  Welling  by 
 a  Divine  promife  :  "  Afk  and  ye  fhall  have,  feek  and 
 
 ye  fhall  find d." The  cafe  is  the  fame  as   to  fpi- 
 
 ritual  riches:  The  foul  of  the  Jluggard  defireth  par- 
 don and  peace,  grace  and  virtue ;  and  yet  hath  no- 
 thing :  He  receives  them  not,  becaufe  he  takes  no 
 pains,  nor  ufes  the  necefiary  means  to  obtain  them. 
 Whereas  the  foal  of  the  diligent,  who  duly  labours  for 
 them,  fhall  be  made  fat;  fhall  abound  in  all  thefe 
 good  things  ;  fhall  be  fed  with  the  bread  of  life,  the 
 heavenly  manna,  and  be  fatisfied  therewith. 
 
 A  truly  honeft  man  de- 
 
 $.d  righteous  man  hate-     tefts  and  avoids  all  manner 
 
 eth  lying :   but  a  wicked    of   lies  :    His  thoughts  are 
 
 man  is  lothfome,  and  com-     without     guile,    his    words 
 
 etbtofiame.  without  deceit,  and  all  his 
 
 actions  without  fraud.  His 
 intentions  are  as  free  from  all  by-ends,  as  his  conver- 
 fation  and  his  friendfhip  from  craft  and  hypocrify.  He 
 has  no  felf-interefts  toferve,  therefore  needs  no  malk 
 to  difguife  his  defigns.  He  hateth  all  double-deal- 
 ing, as  vile  and  ungenerous  :  He  is  one,  in  every  part 
 of  his  character,  and  always  the  fame. — But  every 
 wicked  man  is  a  liar  of  courfe  :  When  he  forfook  vir- 
 
 d  Malt.  yii.  7. 
 
M.  P.  after    TRINITY.  491 
 
 tue,  he  forfook  the  truth,  and  hath  no  other  rule  of 
 his  actions,  but  fhifting  and  falfhood ;— firft,  to  com- 
 pafs  his  ends ;  and  then  to  conceal  the  bafenefs  of  his 
 defigns.  He  is  forced  to  borrow  the  cloak  of  virtue,  or 
 religion,  to  hide  the  deformity  of  his  crimes  :  And 
 this,  for  a  time,  may  fcreen  them  from  the  eyes  of 
 men  ;  but  dill  his  own  guilty  heart  reproaches  his 
 villainy  ;  his  confcience  upbraids  his  treachery ;  he 
 cannot  help  thinking,  and  calling  himfelf  a  knave. 
 But  if  the  vizor  fall  off,  or  the  difguife  prove  too 
 thin  to  cover  the  cheat,  he  prefently  grows  loaihfome 
 and  odious  to  the  world,  and  meets  with  that  uni- 
 verfal  (hame  and  contempt,  which  he  juftly  deferves. 
 
 Honefty    therefore,    and 
 
 6.  Righteoufnefs  keepeth  true  virtue,  is  not  only  the 
 him  that  is  upright  in  the  be  ft  policy,  but  the  belt 
 way;  but wickednefs over-  guide,  in  all  incidents  and 
 tbroweth  the  /inner  *.  affairs  of  life.       As   it    pro- 
 
 pofes  but  one  end,  it  keeps 
 to  one  way  :  Its  path   is  flraight  and  fure,  and  leads 
 
 dire&ly  to  the  point  it  aims  at. But  vice  is  its  own 
 
 ruin;  it  overthrows  it/elf-,  its  pretence  is  happinefs, 
 but  goes  out  of  the  way  to  feek  it :  Its  hopes  are 
 vain,  its  promifes  delufive,  its  pleafures  unfincere, 
 and  its  end  deftruction.  The  very  means  the  finner 
 ufestoaccomplifli  his  defigns,  prove  the  certain  over- 
 throw of  himfelf  and  them. 
 
 There  are  hypocrites  both 
 
 7.  There  is  that  maketh  in  common  life  and  religion ; 
 himfelf  rich,  yet  hath  no-  therefore  no  trufting  to  out- 
 thing:  there  is  that  maketh  ward  appearances.  He  that 
 himfelf 'poor,  yet  hath  great  affe&s  to  make  a  fhew  of 
 riches.  greater  wealth  or  worth  than 
 
 he  is  really  poifeffed  of,  may, 
 for  a  time,  gratify  his  vanity,  and  deceive  the  world  -, 
 may  cheat  others,  but  he  cheats  himfelf  moft  :  If  he 
 rob  them  of  the  ufe  of  his  talents,  and  God  of  the 
 
 •  Heb.  Overthrowetii  fin. 
 
 gloiT, 
 
492  The  Twenty  fourth  SUNDAY  Prov.  13. 
 glory,  he  doubtlefs  will  be  the  greatefl  lofer  ;  for  he 
 mall  forfeit  both  principal  and  intereft  at  the  great 
 day  of  retribution.  They  were  given  him  to  occupy 
 for  his  own  and  others  good,  and  principally  for  the 
 honour  of  him  that  gave  them  ;  but,  "  Wifdom 
 "  that  is  hid,  and  a  treafure  hoarded  up,  what  pro- 
 "  fit  is  there  in  them  both  ?  A  man  that  hideth  his 
 "  folly  is  better  than  he  that  hideth  his  wifdom," 
 faith  the  fon  of  Siracb,  Ecclus  xx.  %o. 
 
 Of  all  temporal  bledings 
 
 _  8.  The  ranfom  of  a  mans     Ufe  [s  the  chief  :  and  this  the 
 
 life  are  bis  riches .-  but  the     poor  man  enjoys  with  more 
 
 poor  beareth  not  rebuke.        fafety   than  the  rich  ;    and 
 
 therefore,  in  that  refpect,  is 
 the  happier  of  the  two.  Wealth  may  procure  us  the 
 honours  and  pleafures  of  life,  but  life  itfelf  it  expofes 
 to  continual  hazards.  Envy  or  covetoufnefs  are  ever 
 plotting  againft  the  rich  man  -,  (o  that  he  is  often 
 obliged  to  pay  all  that  he  is  worth  for  the  ranfom  of 
 his  life.  Confequently,  in  the  efteem  of  the  greatefl 
 mifer  that  is,  the  fecurity  which  attends  a  poor  eftate, 
 is  far  greater  than  that  of  a  plentiful  fortune.  And 
 this  is  one  reafon  why  the  rich  mifer,  fpoken  of  in 
 the  foregoing  verfe,  afFe&s  to  make  himfelf  poor, 
 and  puts  on  the  appearance  of  want.  Whereas  the 
 poor  man,  he  that  is  really  poor,  beareth  not  rebuke  -$ 
 his  poverty  is  the  fafeguard  of  his  life-,  he  may  fleep 
 fecurely  with  his  doors  open  -,  he  may  fing  before  the 
 thief;  yea,  he  is  both  fafe  from  the  danger  and  the 
 very  fear  of  lofs,  who  hath  nothing  to  lofe,  and  from 
 the  rebuke  and  reproach  of  niggardlinefs,  who  hath, 
 nothing  to  give  or  to  fpend. 
 
 But  if  we  take  an  eflimate 
 
 9.  The  light  of  the  righ-     of   human   happinefs    from 
 
 teous  rejoicetb:    but    the     the  morals  of  men,  and  the 
 
 lamp  of  the  wicked  Jhall be     riches  of  the  mind,  how  fll- 
 
 put  out.  perior   an     advantage     has 
 
 virtue  to  vice  !  True  virtue 
 is  not  only  a  treafure  that  endangers  not,  but  is  the 
 
 fecurefl 
 
M.P.  after     TRINITY.  493 
 
 fecureft  treafure  and  blefling  of  life  •,  it  can  neither  be 
 taken  from  us,  nor  we  from  it.     'Tis  a  light  that  cafts 
 a  fplendor  around  us,  and  joys  within  us  ;  'tis  a  hap- 
 pinefs  entire  and  complete,  not  only  in  the  opinion  of 
 others  who  behold  it,  but  is  fweetly  felt  and  tailed 
 inourfelves,  and  fhed  abroad  in  our  hearts.     All  fuf- 
 frages,  both  of  the  world  and  our  own  confeiences, 
 concur  to  pronounce  it  the  true  and  only  perfeft  feli- 
 city  of  man.— But  the  happinefs  of  vice  is  no  more 
 than  a  lamp  is  to  the   light  of  the  fun  :  it  may  have 
 fome  glimmerings  of  light,   fome    faint   fhadow   of 
 happinefs,    but  hath   nothing  foiid   or  lafting  in   it. 
 Few  indeed  are  fo  wicked  but  they  have  a  lamp,  fome 
 fliew  or  appearance  of  virtue  ;  and  fofar  only  are  they 
 happy  as  that  appearance  goes.     But  death  puts  an 
 end  to  both;    their  life  and  their  lamp,    are  extin- 
 guifhed  together.— No  light,  but  that  which  is  from 
 above,  and  cometh  down  from  the  father  of  lights, 
 can  carry  us  to  the  regions  of  blifs.     And  this  is  the 
 light  of  the  righteous   here   fpoken  of;  a  light  which 
 cannot  be  put  out  by  affliction  or  deadi ;  but  rather  is 
 flill  more  brightened   by  both  ;  Hill  mines  more  and 
 more  to  the    perfed  day,  and  therefore  rejoketb  for 
 ever.— Lord!  give  us  this  light,  and  take  what  elfe 
 thou  pleafeft  away. 
 
 Pride  is  at  war  with  all 
 
 10.  Only  by  pride  comet b     the  world  •,  hath  neither  reft 
 
 contention  -.   but  with  the     in    itfelf,    nor    peace    with 
 
 nvell-advifed  is  wifdom .         others  ',  therefore  can  never 
 
 be  happy  here :  It  was  caft 
 out  of  heaven  for  its  fedition  there  •,  and  therefore 
 can  never  be  admitted  there  again,  to  be  happy  here- 
 after. But  an  humble  frame  of  mind,  which  dif- 
 pofes  it  to  fubmit  to  the  judgment  and  advice  of 
 others,  is  an  argument  that  wifdom  is  there  ;  and 
 where   (he   is,    there  cannot   but   be   happinefs  and 
 
 peace. 
 
 In 
 
494        The  Twenty-fourth  SUNDAY        Prov.  15. 
 
 11.  Wealth  gotten  by  In  all  acquifitions  there 
 vanity,  Jhall  be  diminijhed:  ought  to  be  what  the  law 
 but  he  that gathereth  by  la-  calls  a  valuable  confidera- 
 bourf,  Jhall  increafe.  tion ;  that  is,  an  equivalent, 
 
 or  due  proportion,    between 
 the  thing  to  be  acquired,  and  the  price  ;    or,  in  other 
 words,  between  the  end  and  the  means  ufed.     How- 
 every  tranfitory  then  wealth  in  itfelf  may  be,  yet  as  it 
 ferves  to  many  ufeful  and  excellent  purpofes,   vanity 
 can  be  no  fufficient  price,  or  valuable  confideration, 
 for  riches.     And  to  get  them  by  unfair  means,  fuch 
 as  lying,  cheating,   gaming,  or  whatever    ways  are 
 contrary  to  law,  or  good  confcience,  whether  it  be 
 forgery  in  giving  falfe  notes,  or  refufing  to  fatisfy  or 
 fecure  juft  debts,  is,  by  the  Wife  man,  juftly  fliled 
 vanity.     It  may,  for  a  time,    feem   to  profper ;    but 
 the  mafic  cannot  hold  long.     Both  God  and  man  arm 
 them fe Ives  againft  a  knave.      What  he  has  therefore 
 heaped  together  by  fraud  and  difhonefty,  is  often  torn 
 away  from   him   again  by  the  hand  of  juftice,   or 
 blafted  with  a  curfe  from  heaven. — But  where  wealth 
 is  the  purchafe  aud  earnings  of  fconeft  induftry  and 
 labour  (and  that  of  the  hand  is  generally  the  moft  in- 
 nocent, if  not  the  moft  thriving),  it  feldom  fails  to 
 increafe  the  ftore  ;  both  God  and  man  uniting  to  en- 
 courage and  reward  the  diligent  and  induftrious  hand. 
 — It  is  to  fuch  only  the  wealth  of  a  nation  is  owing. 
 But  vanity  was  ever  an  extravagant :  Whatever  it  gets 
 unduly,  it  fpends  as  idly.     If  the   rich  confulc  it  in 
 their  expences,  it  will  toon  diminifh  their  fubftance. 
 And  however   fome  may  value  themfclves  on  their 
 lands  and   poifeflions,  it  is  to   the  hufbandman   and 
 treader  they  are  beholden  for  the  profits.     As  the  hand 
 of  the  labourer  firft  made  them  rich,  fo  is  it  a  con- 
 ftant  fund  and  fupply  to  their  wealth, — Even  tc  the 
 46  king  himfelf  is  (erved  by  the  field,"  Ecclef.  v.  9. 
 
 f  Heb.  With  the  hand. 
 
 The 
 
M.  P.  after    TRINITY.  495 
 
 i  i.Hope deferred maketb  The  happinefs  of  men  in 
 the  heart  fck:  but  when  this  life  depends  chiefly  on 
 the  defire  cometh,  it  is  a  tree  the  difpofition  and  turn  of 
 °f  lile-  the  paflions.     For  inflance, 
 
 hope,  which  is  the  expecta- 
 tion of  fome  good  we  defire  to  enjoy,  is  very  pleafing, 
 while  it  flatters  the  mind  with  a  profpect  of  fuccefe  j 
 but  if  any  obftacles  fall  in  the  way,  to  difappoint, 
 or  even  defer,  our  hope,  it  maketb  the  heart  fick,  fills 
 it  with  anxious  and  uneafy  thoughts,  embitters  every 
 other  fweet  of  life,  and  renders  every  prefent  enjoy- 
 ment taftelefs  and  infipid.— Nothing  can  cure  the 
 
 ficknefs  of  the  heart,  but  the  accomplifhment  of  the 
 defire :  When  that  cometh,  it  is  a  tree  of  life, — to  heal 
 and  revive  the  languifhing  mind.  But  if  the  object 
 of  hope  be  only  fome  temporal  good,  the  fruition  is 
 never  adequate  to  the  defire  j  confequently,  can  never 
 be  complete  and  fatisfactory  on  this  fide  the  grave '. — 
 The  tree  of  life  is  in  Paradife  only  ;  to  lay  hold  of 
 that,  "  our  affection  muft  be  fet  on  the  things  that 
 "  are  above,  and  not  on  things  on  the  earth.  — 
 Where  the  affections  are,  there  will  the  defire  be, 
 And  when  the  object  of  fuch  defire  is  eternal,  and 
 the  fruition  eternal  too,  this  is  life  indeed ;  this  is  the 
 ultimate  and  mod  confummate  felicity  of  man  ;  and 
 therefore  the  only  worthy,  the  only  wife,  object  of 
 our  hopes  and  defires. 
 
 The  only   right  way   to 
 
 1 3.  Whofo  defpifetb  the     true  happinefs  is  pointed  out 
 
 -word,  fall  be  defrayed h  .•     to  us   by  the  word  of  God. 
 
 but  he  that  fearetb  the  com-     The  word  written,  contains 
 
 mandment,     Jball    be    re-      the     precepts     of     it  ;      the 
 
 warded.  word  incarnate  came  down 
 
 from  heaven  to  be  our  ex- 
 ample, and  our  guide. — There  is  no  other,  method 
 but    what  the  Scriptures  fhew  5    there  is  no  other 
 
 name 
 
 s  See  Annotation  at  the  end. 
 h  See  Annotation  at  the  end.    ; 
 
496     The  Twenty-fourth  SUNDAY    Prov.  13. 
 
 name  under  heaven  but  that  of  Jesus,  to  lead  and 
 conduct  us  to  the  realms  of  blifs.  How  inexcufable 
 then  mull  his  guilt  and  folly  be,  who  neglects  fo 
 great  falvation !  how  jufl  his  deftruclion,  who  not 
 only  rejects  the  mean  of  grace,  bat  affronts  God  by 
 defpfing  his  word !  Whereas,  he  that  trembleth  at 
 the  word  and  commands  of  God,  thro'  fear  to  offend  ; 
 he  that  followeth  the  Lamb  of  God,  the  living  and' 
 eternal  Word,  in  the  fpirit  of  love  and  obedience, 
 lhail  have  a  fure  reward, — -of  pardon  and  peace 
 here;  of  glory  and  happinefs  everlafting  hereafter. 
 
 By  the  law  of  the  wife  we 
 
 1 4.  The  law  of  the  wife,     may  either  understand   the 
 
 is  a  fountain  of  life,  to  de-     word  written,  or  the  logos, 
 
 part   from   the  fnares  of    and     co-effential     word     of 
 
 death.  God  ;    or,  we  may   take  it 
 
 in  both  fenfes,  as  in  the  pre- 
 ceding veife;  the  one  as  the  law,  the  other  as  the 
 example,  which  every  wife  man  chufes  for  the  rule 
 and  pattern  of  his  life  and  actions. — This  Proverb 
 occurs  again  in  the  next  chapter,  ver.  17.  being 
 there  repeated  as  an  observation  of  great  import- 
 ance. Only,  what  is  here  called  the  law  of  the  wife,  is 
 there  called  the  fear  of  the  LORD  :  But  this  means  the 
 fame  thing,  to  wit,  a  life  regulated  by.  the  fear  of  the 
 Lord  as  by  a  law.  This  fear  a  wife  man  learns  by 
 the  external  word  of  God,  but  feels,  and  practically 
 obeys,  by  the  internal  only  ;  that  is  to  fay,  by  faith 
 in  Chrift,  and  the  power  of  his  grace. — This  laft, 
 and  this  only,  is  the  fountain  and  fpring  of  life  here 
 fpoken  of,  —  of  life  eternal  (as  fome  expound  it), 
 or  more  particularly,  as  our  Lord  explains  it,  the 
 life  of  the  fpirit  •,  for  fo,  fpeaking  of  the  perfon  who 
 mould  be  endued  with  fpiritual  life,  he  faith,  "  Out 
 *k  of  his  belly  (hall  flow  rivers  of  living  water."  And 
 this  (as  the  Evangelift  remarks)  fpake  he  of  the  fpirit, 
 which  they  that  believe  on   him  mould  receive ». — 
 
 f  John  vii  38. 
 
 Or. 
 
M.  P.  after    TRINITY.  497 
 
 Or,  as  he  elfewhere  fpeaks,  "  The  water  that  I  [the 
 uncreated  and  co-eflential  word  of  God]  "  fhall  give 
 u  him,  fhall  be  in  him  a  well  of  water  fpringing  up 
 "  to  everlaftinglifeV — And  what  are  the  fnares  of 
 death  but  fin  ?  Death  hath  caught  all  men  in  that 
 fnare.  And  from  thisfnare  there  is  no  efcape,  no  way 
 of  departing  from y  but  by  this  living  water,  this  life 
 of  the  Spirit  through  faith  in  the  Son  of  God.  They 
 then  that  are  wife  will  come  to  this  fountain,  and  lay 
 hold  of  this  law  of  life,  that  they  may  depart  from  the 
 fnares  of  death  ;  yea,  that  they  may  for  ever  have 
 caufe  to  fay,  in  the  Pfalmilt's  fong  of  triumph, 
 *'  Our  foul  is  efcaped,  as  a  bird  out  of  the  hand 
 "  of  the  fowler ;  the  fnare  is  broken,  and  we  are 
 "  efcaped'." 
 
 Another     ingredient    of 
 
 15.  Good  under  funding     happinefs,    is  a  good  under- 
 
 giveth  favour :  but  the  way     (landing;  that  is,   right  rea- 
 
 °f '  tranfgreffors  is  hard.  fon,  or  good   fenfe  ;    when 
 
 the  underftanding  hath  been 
 improved,  not  only  by  natural  helps  and  experience, 
 but,  above   all,    by  the   light  of  faith   and   Divine 
 grace  (that  law  of  the  wife  abovementioned),  without 
 which  no  reafon  is  right,  nor  underftanding  good. — 
 This  giveth  favour  both  with   God  and  man  ;  it  at- 
 tracts  the  good-will  of  mankind,  fo  as  to  pave  the 
 likelieft  way  to  fuccefs,  in  our  temporal  affairs  ;  but 
 it  never  fails  to   engage  the  favour    and   bi effing  of 
 heaven,  and  to  enfure  a  future  reward,  whatever  the 
 event  may  prove  in  this  world.— But  all  thefe  fchernes 
 and   projects  of    thofe,   who   tranfgrefs   the    laws  of 
 God  and  man,  of  reafon   and   religion,  and  live  by 
 no  rule  but  their  own  wild  lufts  and  paffions,  they 
 are,  like  rough  ways,    grievous  and  hard,  both    to 
 themfelves  and  others-,    and,  in  the  end,  terminate 
 in  a  gulph  of  perdition  j  —  often  in  this  life  ■,  always, 
 in  the  next. 
 
 k  John  iv.   14.  1  pf,  cxxiv.  7. 
 
 Vol.  IV,  K  k  Prudence 
 
498        The  Twenty-fourth  SUNDAY      Prov.  15. 
 
 16.  Every  prudent  man         Prudence  and  knowledge 
 
 deaktb  iuith  knoivkdge:but     are  two  further  ingredients 
 
 a  fool  hyetb  open  his  folly,     in  the  compofition   of   that 
 
 temporal  happinefs,  which 
 the  Wife  man  is  here  fpeaking  of. Good  under- 
 standing is  indeed  happy  in  fpeculation  and  con- 
 trivance, is  therefore  a  good  in  itfelf,  and  alfo  in  the 
 opinion  and  favour  of  others  :  But  prudence  is  an 
 active  and  practical  good.  It  refts  not  in  contempla- 
 tion, but  exerts  in  doing,  as  well  as  knowing,  what 
 is  right.  It  dealetb  with  knowledge ;  trades  and  traffics 
 with  its  talent  of  knowledge  ;  is  a  common  good, 
 and  promotes  the  benefit  of  others,  as  well  as  its  own. 
 
 But  he  that  is  deftitute  of  thefe  divine  gifts,  which 
 
 are  effentially  neceflary  to  conflitute  both  our  temporal 
 and  eternal  felicity,  cannot  but  be  a  fool,  and  there- 
 fore unhappy.— A  fool,  for  lack  of  knowledge ;  de- 
 feated in  all  his  purfuits,  for  want  of  prudence. — In- 
 flead  of  gaining  his  ends,  he  layetb  open  and  expofes 
 
 bis  folly. 
 
 Another  ingredient,    or 
 
 17.  A  wicked  meffenger    conftituent  part  of   human 
 
 falleth  into  mifcbief :  but  a     happinefs,  is  fidelity,    or  a 
 
 faithful    ambaffador     is     faithful  difcharge   of  every 
 
 health.  truft  repofed  in  us,  whether 
 
 it  be  m  word  or  deed,  in 
 office  or  dealings  ;  in  a  faithful  adminiftration  of 
 publick  or  private  juftice.  It  relates,  with  punctuality 
 and  exactnefs,  both  facts  and  meffages,  more  efpe- 
 cially  the  embafies  of  peace  and  charity  for  healing 
 or  preventing  any  difference  or  breach  This  amicable 
 office,  like  health  itfelf,  reftores  and  promotes  that 
 happinefs,  which  the  contrary  .practice  of  thofe  who 
 betray  their  truft,  is  utterly  inconfiftent  with.  -— 
 A  wicked  meffenger  falleth  into  mifchief.  Whatever 
 harm  he  may  do  others,  by  a  meflage  that  is  falfe, 
 or  a  mifchievous  meflage  that  is  true,  he  is  fure  to 
 hurt  himfelf  moft. 
 
 Mod 
 
M.  P.  after    TRINITY.  499 
 
 18.  Poverty  and  fiame  Mofl:  of  the  calamities  of 
 mall  be  to  him  thairefufeth  life  which  obftruct  the  pre- 
 infruSion  :  but  he  that  re-  fent  happiijels  of  man, 
 gardeth  reproof, fall  be  ho-  are  owing  to  that  pride  of 
 noured.  heart,  wherewith  thofe,  who 
 
 want  inftru<ftion  moil,  are 
 apt  to  reject  and  refitfe  it.  And  what  more  juft,  ac- 
 cording to  the  moral  fitnefs  of  things,  than  that  po- 
 verty andjhame  mould  be  the  effect  and  puniihment  of 
 fuch  a  pride,  as  is  lefs  afhamed  of  being  ignorant, 
 than  appearing  to  be  fo  ;  and  chufes  rather  to  per- 
 fift  in  its  errors,  than  fubmit  to  a  friendly  reproof,  or 
 advice  ?  Thus  a  falfe  fhame  unavoidably  betrays  to 
 that  which  is  real  :  And  the  refufing  injiruElion,  is  re- 
 futing happinefs  i,  becaufe  it  rejects  wildom,  which  is 
 the  only  means  to  obtain  it.  Such  a  one  is  juflly  de- 
 fpifed,  as  the  wilful  author  of  his  own  mifery,  and 
 unworthy  of  pity  or  relief.  While  he  that  regardetb 
 a  feafonable  reproof,  fhall  not  only  efcape  reproach 
 or  contempt,  but  be  honoured  and  efteemed  for  his 
 wifdom. 
 
 As  all  men  naturally  feek 
 
 19.  The  defire  accimplifb-  after  happinefs,  fo  all  place 
 ed  is  fuieet  to  thefoul ;  but  \t  in  the  accompliihment  of 
 his  abomination  to  fooh  to  their  defires.  But  wicked 
 depart  from  evil  men  defeat  theirown  defires, 
 
 by  feeking  happinefs  where 
 it  cannot  poffibly  be  found.  They  not  only  feek  the 
 living  among  the  dead,  but  good  in  the  very  reverfe 
 to  it,  evil.  This  they  love,  and  will  not  depart  from, 
 though  toefchew  it,  be  the  only  condition  of  being 
 happy  :  —  They  are  therefore  downright  fools,  and 
 cannot  but  be  miferable  ;  becaufe  it  is  the  neceuary 
 effect  of  their  own  choice. 
 
 The  company  of  bad  men 
 
 20.  He  that  walketh  with  is  infectious:  Destruction 
 wife  men  Jhall be  wife:  but  and  unhappinefs  is  in  their 
 a  companion  of  fools  frail  be  ways  ;  all  that  walk  with 
 dejlroyed.  them,  (hall  perifh  with  them. 
 
 K  k  2  The 
 
500        fbe  Twenty-fourth  SUNDAY       Prov.  13. 
 
 — The  firft  means  therefore,  as  well  as  firft  ftep, ,  to- 
 wards happinefs,  is  to  avoid  evil  communication, 
 and  to  chute  the  company  and  converfation  of  thofe 
 that  are  pious  and  wife.— Example  is  generally  more 
 prevalent  than  precept,  and  leads  more  ftrongly  either 
 
 to  virtue  or  vice. 
 
 Good  and  evil  are  the  na- 
 
 2i.  Evil  purfueth  Jin-     tural  and  neceflary  effects  of 
 
 ners  :  but  to  the  righteous     good  and  evil  adtions.     But 
 
 goodfiall  be  repaid.  it  is   very  obfervable,  what 
 
 the  Wife  man  here  remarks, 
 that  the  confequences  of  both  the  one  and  the  other 
 are  rendered  to  their  votaries  in  a  double  proportion. 
 While  the  finner  purfues  evil,  evil  purfues  him  :  He 
 follows  the  evil  of  fin  as  a  falfe  medium  of  happi- 
 nefs, and  fo  neceflarily  falls  into  mifery.  In  the  mean 
 time,  the  evil  of  punifhment  follows  him  at  the 
 heels,  and,  like  an  ambufcade,  falls  on  his  rear,  and 
 cuts  him  off. — In  like  manner,  the  righteous  man 
 both  follows  and  is  followed  of  God.  The  good  he 
 doth,  (hall  be  repaid  with  good,  What  he  fows,  he 
 is  fure  to  reap  -,  often  a  double  harveft,  — of  prefent 
 happinefs  in  this  life,  as  well  as  that  of  glory  in  the 
 next.  Which  is  well  expreffed  by  the  new  verfion 
 of  our  Pfalms  : 
 
 His  hands,  while  they  his  alms  beftowed, 
 His  glory's  future  harveft  fow'd  ; 
 Whence'hefhall  reap  wealth,  fame,  renown, 
 A  temporal  and  eternal  crown.  Pf.  cxii. 
 
 22.  A  good  man  kavetb  If  we  compare  good  and 
 an  inheritance  to  his  chil-  bad  men,  with  refpedt  to 
 drens  children:  and  the  the  goods  of  fortune,  and 
 wealth  of the  /inner  is  laid  the  things  of  this  life,  COIT1- 
 up  for  the  jujl.  mon  obfervation  fliews,  that 
 
 virtue  and  honefty  is  the 
 iureft  way  of  acquiring  and  perpetuating  an  eftate. 
 The  good  man  is  no  ipendthrift^   he  improves  by 
 
 frugality 
 
M.  P.  tfter    TRINITY.  50I 
 
 frugality  what  his  induftry  hath  gained ;  and  hath 
 ever  fomewhat  to  leave  behind.  Yea,  he  leavetb  art 
 inheritance,  not  only  to  an  elder  fori,  but  to  his  chil- 
 dren s  children,  even  to  every  child,  and  their  pofte- 
 rity  ;  for  he  leaves  the  blefling  of  God  to  them  all. — 
 And  this  is  an  inheritance,  which  will  defcend  to  all, 
 altho'  he  may  have  no  worldly  wealth  to  leave  them. 
 But  the  wealth  of  the  firmer  is  generally  attended  with 
 a  fecret  curfe.  What  he  hath  been  laying  up  for  his 
 children,  and  to  raife  a  family,  proves  often  not  to  be 
 laid  up  for  them,  but  for  others.  Riches  are  no 
 riches,  except  Providence  entail  a  blefling  therewith. 
 Hence  it  comes  to  pafs  that  the  wealth  of  a  covetous 
 father  is  often  fquandered  by  an  extravagant  fon. — 
 This  Proverb  may  alfo  be  taken  in  a  more  fpiritual 
 fenfe,  That  good  men  take  care  to  tranfmit  to  their 
 children  and  pofterity,  not  only  the  bleflings  of  hea- 
 ven, but  the  great  truths  of  religion,  which  they 
 themlelves  have  learned.  Whereas  the  wicked,  at 
 their  death,  mail  forfeit  and  lofe  thofe  graces  and 
 virtues  which  they  feemed  to  have.  "  The  talent 
 u  (as  our  Lord  fpeaks).  (hall  be  taken  from  them, 
 "  and  given  to  others"." 
 
 Yea,  altho'  a  good   man 
 
 23.  Much  food  is  in  the     bd  poor,  and  reduced  to  the 
 
 tillage  of  the  poor:  but  there     neceflity  of  earning  his  bread 
 
 is  that/'/  dejlroyedfor  want     by  the  fweat  of  his  brow,   to 
 
 of  judgment.  the  hard  labour  of  digging 
 
 or  tilling  the  ground;  his 
 honeft  induftry  (hall  not  only  gain  him  a  competent 
 fubfiftence,  but  fet  him  above  thofe  wants,  which 
 many  a  richer  man  brings  on  himfelfand  family  by 
 vicious  courfes,  and  imprudent  management.  In  a 
 word,  it  is  God  only  that  .maketh  rich,  and  maketh 
 poor:  He  that  hath  Go.;,  is  rich,  be  he  never  fo 
 poor  ;  he  that  hath  not  God,  is  poor,  altho'  he  hath 
 great  riches. 
 
 m  Mat.  xxv.  28; 
 
 K  k  2  All 
 
502         The  Twenty- fourth  SUNDAY      Prov!  13. 
 
 24.  He  thatfpareth  bis  All  are  not  friends  that 
 rod,  hateth  his  Jon :  but  he  carefs,  nor  enemies  that 
 that  kveth  him  ckajlenetb  finite.  Love  our  children 
 him  betimes.  v/e  ought,  but  with  prudence 
 
 and  a  wife  moderation. — 
 And  to  correct  them  fharply,  when  neceflity  re- 
 quires, is  one  part  of  paternal  love.  It  is  not  ten- 
 dernefs,  but  cruelty,  to  a  child,  to  indulge  his  vices, 
 and  bad  habits,  for  fear  of  making  him  cry.— To 
 /pear  the  rod,  and  fpoil  the  child,  is  an  act  of  hatred 
 rather  than  mercy,  and  more  like  an  enemy  than  a 
 parent;  becaufe  nothing  contributes  more  to  ruin  and 
 undo  our  children,  than  fuch  a  foolim  and  fond  in- 
 dulgence. The  only  true  love  we  can  mew  them,  is 
 to  root  out  thofe  evil  inclinations,  which  they  bring 
 with  them  into  the  world,  and  which,  if  fuffered  to 
 grow,  will  bring  them  to  certain  mifery,  and  end  in 
 the  deft  ruction  of  body  and  foul.  And  the  fooner 
 this  purgation  of  the  mind  is  begun,  the  happier 
 will  it  be  for  the  child,  and  more  for  the  eafe  and 
 comfort  of  the  parent.  To  cbaften  him  therefore  be- 
 times, while  he  is  tender  and  flexible,  is  the  beft  proof 
 of  our  wifdom  and  affection. 
 
 The    good  man  is  fatis- 
 
 25.  The  righteous  eateth     fied   with  little,   becaufe  his 
 
 to  the  fatisfyingof  his  foul:     defires  are   moderate,    and 
 
 but  the  belly  of  the  wicked     his  rule   temperance.     But 
 
 fb all  want.  an   ill  man  is  in   continual 
 
 want,  becaufe  he  is  fatisfied 
 with  nothing.  The  things  of  this  world,  in  which 
 he  places  his  happinefs,  are,  in  their  nature,  unfatif- 
 fying  :  They  may  fatiate  and  cloy,  but  cannot  con- 
 tent, the  foul  of  man.  They  rather  inflame,  than/rt- 
 tisfy,  the  defire.  Hence  it  comes  to  pafs,  that  while 
 fome  bring  themfelves  to  extreme  poverty,  by  grati- 
 fying unfatiable  appetites,  there  are  others  who  re- 
 main indigent  and  poor  in  the  midft  of  plenty,  for 
 fear  of  diminifhing  what  they  have.  And  as  it  is  in 
 evil,  fo  is  it  alfo  in  the  moral  life.     To  a  good  man 
 
 one 
 
M.  P.  'after    TRINITY.  5°3 
 
 one  fentence  of  God's  holy  word  is  a  feaft  :  He  feed- 
 eth  on  it  to  the  falisfying  of  bis  foul.  But  the  carnal 
 man  has  no  tafte  of  any  thing  but  what  is  for  the  belly. 
 And  whofo  hungers  after  fuch  fenfual  enjoyments, 
 mall  never  find  the  happinefshe  aims  at,  and  expects. 
 —  The  belly  of  the  wicked  fljall  want :  Whereas  the 
 truly  virtuous  man,  in  the  very  article  of  food,  and  the 
 other  ordinary  actions  of  life,  has  always  a  regard  to 
 the  improvement  of  his  fpiritual  life,  and  the  ad- 
 vantage of  his  foul.  And  in  this  he  (hall  never  fail 
 of  fatisfaftion.  But  the  vicious  perfon's  concern  is 
 altogether  for  the  animal  life,  and  to  fill  his  belly  with 
 good  cheer.  Yet  in  this  alfo  mail  he  often  meet  with 
 difappointment ;  not  only  bring  want  upon  himfelf, 
 by  his  riotous  living,  but  pining  ficknefs,  and  an  un- 
 timely end. 
 
 On  ver.  12.  Fruition, — not  complete  on  this  fide  the  grave.]  For 
 the  reafon  of  this,  fee  what  Lord  Verulam  faith  in  his  7th  book  of 
 the  advancement  of  learning,  concerning  the  reception  and  fruition 
 of  things  agreeable  to  our  nature,  which  he  calls  [bonum  conferva- 
 tivum]  good  confirmative.  He  allows  the  opinion  of  Socrates  to  be 
 partly  true,  That  felicity  is  placed  in  a  conftant  peace  and  tran- 
 quillity of  mind;  and  the  differing  opinion  of  the  Sophift,  not  to 
 be  wholly  wrong,  that  it  confided  in  this  ;  To  defiremuch,  and  to 
 enjoy  much.  But  then  he  concludes,  That  the  nature  of  man 
 [in  this  life]  is  not  capable  of  both  at  once. 
 
 Ver.  12.  Shall  he  defrayed]  The  Heh.  Jehabel  Lo  is  by  Buxtorf 
 rendered  corrumpetur  ftbi,  i.  e.  ipfe ,  by  Pagnin,  Propter  contemptum 
 ipfum ;  hyCaftalio,  detrimentum  capiet :  But  the  LXX  have  rendred 
 it  zciTiiQfoviiSnrireti  «V  «»tb,  Jhall  he  defpifed  of  it,  i.  e.  of  the 
 Word  :  And  feems  to  import  the  fame  with  what  our  Lord  faith, 
 "  Whofoever  fhalldeny  me  before  men,  him  will  I  alfo  deny,  &c. 
 Mat.  x.  33.  ;  or  with  that  faying  in  John  xii.  43.  "  The  word 
 *  that  I  have  fpoken  the  fame  fliall  judge  him  in  the  lad  day." 
 
 X  k  4  fbe 
 
504        The  Twenty-fourth  SUNDAY  Pref. 
 
 The  Twenty -fourth  Sunday  after  Trinity. 
 
 Proper  Leffon  for  Evening  Prayer. 
 
 Proverbs,  Chap,  xiv/ 
 
 PREFACE. 
 
 rH  1  S  chapter,  in  our  Bible  is  without  any  title  of 
 contents,  being  one  of  thofe,  which,  from  the  i  oth 
 to  the  25th,  are  /aid,  in  the  title  to  the  tenth 
 chapter,  to  contain  fundry  obfervaiions  of  moral  virtues, 
 and  their  contrary  vices.  Many  of  them  we  have  had 
 occafion,  on  the  three  foregoing  Lejjons,  to  comment  upon, 
 and  to  remai  k  the  va/l  and  intrinjic  difference  that  fubjijls 
 between  them  ;  that  fo  we  may  know  to  refufe  the  evil, 
 and  chufe  the  good. 
 
 In  chapter  the  1 1  th  hath  been  fet  before  us,  the  excel- 
 lence of  virtue,  and  fuperior  advantage,  which  the  good 
 man  obtains  over  the  wicked,  not  only  in  point  of  wifdom, 
 bm  in  true  happinefs. — In  chapters  12th  and  iph,  is 
 (hewn  wherein  the  true  happinefs  of  man,  even  in  this 
 life  doth  confijl.  In  our  prefent  Leffon,  the  Wife  man 
 poceeds  to  teach  us,  by  various  remarks  on  common  life^ 
 the  wide  difference  there  is  between  religious  and  worldly 
 wifdom  i  or  wherein  that  wifdom  lies,  which  alone  can 
 make  us  completely  happy.  That  religious  wifdom  is  the 
 only  prudence  which  can  make  tisfo ;    that  the  wifdom  of 
 
 carnal 
 
E.  P.  after    TRINITY.  505 
 
 carnal  and  worldly  perfons,  however  crafty  and  cunning 
 it  may  be,  is  mere  folly  and  deceit  ;  a  deceiving  others, 
 but  moflly  ourf elves. 
 
 Note,  Whereas  in  fome  years,  there  are  but  Twenty- 
 four  fund 'ays  after  Trinity,  it  is  to  be  obferved,  tt  it 
 the  Prjtper  Leffons  for  Sunday  the  Twenty-fourth  are  the 
 i^th  and   \^th  Prov.  as  Jet  down  in  toe  table,  and  as 
 they  are  here  propofed ;  not  the  1  $tb  and  1 6th  chapters,  as 
 fome  readers  have  thought,  and,  by.mflake,  have  read  them, 
 as  the  Proper  Leffons  for  the  day.     The  rubric  indeed  ap- 
 points the  Col  lei:  I  with  the  Epiflle    and  Gofpel  for  the 
 Twenty-fifth  Sunday   to  be  read  on  this  Twenty-fourth 
 Sunday,   whenever  it  happens  to  be  the  lajl  before  Ad- 
 vent; but  there  is  no  direction,  nor  any  apparent  reafon, 
 for  changing  the  Proper  Leffons,  as  hath  been  noted  in  the 
 Introduction  to  theft  Eflays. 
 
 The    Twenty-fourth  Sunday    after  TRINITY. 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Proverbs,  Chap.  xiv. 
 
 i>  J*ycry  wife    woman     QOlomon,Y\ke  a  wife  matter^ 
 buildcth  ber  houfe  :     J^)  builder,    beginneth  his 
 but  the  foolijh  plucketh  it     edifice  of  felicity  with  a  fure 
 down  -with  her  bands.  and  mod    durable   founda- 
 
 tion, namely,  the  care  and 
 wife  management  of  families. — Here  the  firft  ftone 
 fhould  be  laid. — On  private  families  arc  fupcritructed 
 focictits  ;  on  focieties,  kingdoms  and  commonwealths  : 
 And  thefe,  where-ever  thus  fpread,  do,  by  their  wife,  or 
 evil,  inftitution  of  youth,  propagate  the  happinefs 
 or  unhappinefs  of  mankind. — The  rirft  care  towards 
 a  national,  as  well  as  domeftic,  felicity,  muft  there^ 
 fore  be  a  right  education  of  children.— Nay,  we  may 
 add,  the  true  wifdom  hath,  in  this  Proverb,  an  eye 
 likewife  to  the  procreation  of  them,  as  it  plainly  re- 
 commends 
 
> 
 
 5o6        "The  Twenty-fourth  SUNDAY      Prov.   14. 
 
 commends  a  prudent  choice  in  marriage.  The  only 
 way  to  build  a  houfe,  that  is,  to  raife  a  family,  is 
 therefore  the  virtue  and  difcretion  of  a  wife  woman. 
 Such  a  one  is  the  likelieft,  not  only  to  propagate  a 
 healthy  offspring,  but  to  train  up  her  children  in  the 
 ways  of  virtue,  and  early  to  inflil  into  their  minds 
 thofe  principles  of  religion  and  true  piety,  which 
 moll  effectually  lead  to  happinefs,  both  temporal  and 
 eternal  •,  framing  them  betimes  to  fuch  habits  of  obe- 
 dience, induftry,  and  good  order,  as  will  render  them 
 ufeful  members  of  fociety,  faithful  fubjects,  and 
 good  ceconomills ;  pious  towards  God,  and  juft  to 
 every  relativeduty  in  life. — We  may  further  add,  the 
 management  of  domeflic  affairs,  with  regard  to  fru- 
 gality, as  well  as  peace  and  good  order,  depends  fo 
 much  on  the  conduct  of  the  woman,  that  the  pro- 
 fperity  or  ruin  of  a  family  is  chiefly  owing  to  her  — 
 A  wife  woman  buildeth  her  houfe :  the  foolijb  plucketb 
 that  down,  which  had  been  built. 
 
 Religious  wifdom  chufes 
 
 1.  lie  that  walketb  in  ever  the  paths  of  honefly 
 bh  upright nefs,  feareth  the  and  uprigbtnefs.  In  thefe 
 LORD :  but  he  that  is  the  good  man  walks,  even 
 perverfe  in  bis  ways,  de~  becaufe  he  feareth  the  Lord, 
 fpifetb  bim.  And  this  fear,  as  it  keepeth 
 
 him  fteady  in  his  way,  fo  it 
 conducts  him  fafe  to  a  happy  end.  Whereas  the  pro- 
 fane worlding  defpifes  fuch  plain  dealing,  becaufe  he 
 defpifes  God.  But  his  own  crooked  and  perverfe  ways, 
 if  continued  in,  will  end  in  mifery  ;  it  being  the 
 broad  way  that  leadeth  to  deftrudion. 
 
 As  good   and    bad   men 
 
 3.  In  the  mouth  of  the  differ  in  the  tenour  of  their 
 fooltjh  ris  a  rod  of  pride :  actions  and  fchemes  of  life, 
 but  the  lips  of  the  -wife  fo  the  means  they  make  ufe 
 frail  pre ferve  them.  of  to  gain    their   refpe&ive 
 
 ends,  do  as  widely  difagree. 
 The  carnally  wife  think  to  carry  their  point  by  a 
 notable    tongue,    proud  boaflings,    bitter  revilings, 
 
 (harp 
 
E.  P.  after     TRINITY. 
 
 ftlsrp  inventive,  wit  and  clamour.  Eut  this,  in  the 
 Ifllie,  proves  Only  a  rod  of  pride.,  a  rod  that  (hall 
 chaftife  theif  own  pride,  rather  than  hurt  others; 
 and  therefore  will  appear,  in  the  end,  to  be  a  y 
 courfe.  Whereas  the  good  man  employs  his  to 
 lot  wife  uic;  not  to  annoy,  but  to  benefit,  others  v 
 nor  to  hint,  but  to  (ef^e  and  defend,  himklf. —  The 
 lipi  of  the  iv'ife  Jhall  preferve  them. 
 
 Secondly,  Religious   wif- 
 
 4.  Wbrre  no  oxen  arc,     dom  is  no  enemy  to  labour 
 
 tbi  1  nb  is  cL\ni :  but  muck     and  hiduftry,  even  the  hard* 
 
 incrcafc  is  by  .  tb     eft  of  labour,    the   bufinefs 
 
 •ftbecx.  and   toil  of  agriculture.      If 
 
 that  Ik-  the  good  man's  oc- 
 cupation, he  attends  it  with  diligence,  and  a  chearful 
 Medneft  with  his  condition.  And  withal,  takes 
 a  due  care  of  his  cattle,  and  the  implements  of  his 
 hufbandry.  But  the  tinner,  who  places  his  happinefi 
 in  plealure,  fhuns  the  laborious  employments  of 
 life,  afte&S  to  live  by  his  wits,  more  than  by  in- 
 dull  rv,  and  honeft  labour. Such  a  man  may  well 
 
 have  a  clean  crib,  and  be  at   iinall  labour  to  keep  it 
 lb.     But  when  the  time  of  harveft  comes,  then  will 
 appear  winch  of  the  two  is  the  wife  man.      He  that 
 provide!  no  rxen  to  plow,  has  no  corn  to  reap  :     He. 
 that  todk  cared   his  bead  and  his  tillage,  receives, 
 for  his  pains,  a  plentiful  crop. — Much  increafe  is 
 Jirefigtb  of  the  ex.     By  all  which  we  are  to  lean 
 general  Leflbn,  That   true  wifdom,  as  it   purfi: 
 right  end,  foitfver  makes  choia  of  th<  beft  means 
 tor  attaining  it  •  but  ill  men  neglect  both,  and  rfl 
 are  unwile. 
 
 Thirdly,  Another  princi- 
 ^.Afaitbfuh  U     pie,   which  religious  wil'dom 
 
 not  lie :  but  afalje  xuttfuft     pu  rfues,  and  adheres  to,  with 
 mill  utter  iie,\  great  conftancy,  is  to  i, 
 
 truth 
 
 1   I'tttr  tin.]  The  Ibbrtiv   hn  :  u   clcpnncc  which  our  Englijh 
 tranflatign  has  not  attained: Ejjl.di:  mnsfmJM.  will  brta:; 
 
508         The  Twenty-fourth  SUNDAY      Prov.  14. 
 
 truth  on  all  occafions ;    efpecially  if  called  to  give 
 teftimony  to  any  matter.     Neither  fear  nor  favour 
 fhall  bias  a  good  man  to  deny  or  difguife  the  truth. 
 Eut  he  that  wants  that  principle  in  his  heart,  hath  no- 
 thing to  reftrain  his  tongue  from  lying  or  prevarica- 
 tion, where  his  intereft,    or  his  paihon,  may  tempt 
 him  to  be  falfe. — This  fenfe  is  indeed  fo  very  obvious 
 and  plain,  that  it  feems  to  call  for  another,  which 
 may  be  more  inftrudftive. — JefusChrift  is  the  faithful 
 ivitnefs    (and   fo  called,  Rev.  i.  5.)-     All  Chrifhians 
 ought  to  be  faithful  witnefles  to  him  :     But  fuch  only 
 are  fo,  who  practife  the  religion  he  taught ;  who  be- 
 lieve the  truths  he  revealed,  and  fhew  their  faith  by 
 their  works.     But  he  is  a  falfe  witnefs,  who  pretends 
 to  believe   in  Chrift,  yet  doth  not  obey  him ;  who 
 hath  taken  the  triple  vow  in   baptifm,  yet  doth  not 
 perform  it ;  who  confeffeth  his  Saviour  in  words,  but 
 denies  him  in  his  evil  deeds.    Such  a  one's  heart  gives 
 the  lie  to  his  lips,  and  his  whole  life  is  a  contradiction 
 to  his  prcfefTiQn. 
 
 Some  of  the  truths  of  re- 
 
 6.  A  [corner  feeketb  wif-     jjgion    are    fo    fimple    and 
 
 dom, and  findeth  it  not:  but     plain,  that  pride  defpifes,  or 
 
 knowledge  is  eafy  unto  him     overlooks  them ;    others  fo 
 
 that  underfunded.  fublime,  that  they  are  above 
 
 the  apprehenfion  of  worldly 
 minds.  The  natural  man  difcerns  them  not,  neither 
 can  he  know  them  b.  Hence  proceeds  that  fcorn  and 
 contempt,  which  the  true  wildom  meets  with  in  the 
 world;  and  hence  it  comes  to  pafs,  that  fuch  proud 
 and  haughty  /comers  fet  themfelves  to  feek  for  wifdom 
 in  their  own  vain  lpeculations,  but,  "  The  Gofpel  is 
 "  hid  to  fuch  menc:"  The  good  of  this  world  hath  fo 
 blinded  their  eyes,  that  they  cannot  fee  the  kingdom 
 of  God,  much  lefs  enter  into  it.  Whatever  their  pre- 
 
 lies.      As  if  every  breath  were  fraught  with  lies :     So  accuftomed 
 to  lying,  that  he  cannot  fpeak  a  word  of  truth. 
 
 k  1  Cor.  ii.   14,  e  %  Cor.  \r.  3. 
 
 tences 
 
E.  P.  after    TRINITY.  509 
 
 tences  may  be  to  new  difcoverics,  new  lights,  and 
 deeper  refearches  into  truth  ;  how  great  abilities  lo 
 ever  they  may  have  in  other  matters-,  they  always  do, 
 and  ever  mult,  fail  of  the  end  they  propofe  to  them- 
 felves  ;  beeaule  the>7>^  wifdom,  where  it  is  impotfible 
 to  find  it.— Their  very  fearch,  while  it  carries  them 
 from  the  author  and  fountain  of  it,  ferves  only  to  fct 
 them  at  the  greater  diftance,  and  to  render  their  la- 
 bour as  fruitlefs  and  vain,  as  their  attempt  is  impious 
 and  profane.  The  further  they  fly  from  religion,  the 
 further  they  depart  from  the  truth,  taking  a  great 
 deal  of  pains  only  to  be  out  of  the  way,  and  to  mifs 
 the  mark  they  aim  at.  But  the  ktioiuledgc  of  wifdom  is 
 eafy  to  him  that  underflandetb  what  it  is,  and  wherein 
 itconfifts.  Chrifl:  is  the  way  and  the  truth  ;  and  his 
 Spirit  the  only  guide  to  lead  us  into  all  truth  \  They 
 that  have  Chrift,  have  wifdom,  and  right  reafon  •,  for 
 he  is  wifdom  and  reafon  itfclf.  He  giveth  both  light 
 and  fight  to  the  blind.  In  his  light  we  fee  light.  Rea- 
 fon and  faith  are  the  two  eyes  of  the  foul,  and  he 
 giveth  them  both.  And  where  both  thefe  eyes  are 
 open,  and  the  defed  of  natural  light  hath  been  redi- 
 fied  and  improved  by  the  rays  of  Divine  grace, 
 there  all  neceffary  knowledge  cannot  but  be  eafy  and 
 plain.  By  this  light  the  things  of  the  world  will  ap- 
 pear in  their  proper  colours  and  fize ;  not  only  little, 
 but  delulive  and  vain;  and  ipiritual  truths  appear  as 
 they  are,  great,  heavenly,  and  divine;  and  therefore 
 highly  worthy  to  be  embraced  and  believed  ;  the  con- 
 fcience  fubmitting  to  their  authority,  as  truths  reveal- 
 ed of  God;  and  reafon  clearly  diicerning  the  equity, 
 as  well  as  duty,  of  conforming  to  the  di&ates  of  In- 
 finite wifdom. 
 
 Thefe  three  verfes  feem  to 
 
 7.  Go  from  the  pre  fen:  i     have  a  coherence  with    the 
 
 §fafos!ijh  man,  when  tlm     Apophthegm    contained   in 
 
 m 
 
 '  JUn  xv i.   1  J. 
 
5io        The  Twenty-fourth  SUNDAY      Prov.  14, 
 
 percelvefi  not'va.  him  the  lips  the    preceding    verfe,    and 
 
 of  knowledge.  may  teach  us,  that  nothing 
 
 8.  The  ixjifdom  of  the  is  more  dangerous  than  the 
 prudent  is  to  under/land  his  company  and  converfation 
 'way  :  but  the  folly  of  fools  of  fcoffers,  and  profane  de- 
 is  deceit.  riders   of  religion.      Their 
 
 9.  Fools  make  a  mock  at  breath  is  peftilentia],  their 
 fm:  but  among  the  right e-  very  prefence  is  infectious. 
 ous  there  is  favour.  — Fly    therefore    from    the 
 
 fociety      of     fuoh    impious 
 
 wretches,    as  you   would    from  a    plague. The 
 
 befl  fecurity  of  good  principles  as  well  as  good 
 morals,  is  to  avoid  converfing  with  fuch  as  are  noted 
 for  bad  ones  ;  who  make  a  mock  at  fin,  even  becaufe 
 they  have  no  faith.  They  firft  renounce  their  Creed, 
 and  then  throw  off  the  Commandments.  To  attempt 
 the  converfion  of  fuch  is  as  dangerous  as  it  is  vain. — 
 Caft  not  therefore  your  perls  before  fuch  fwine  ;  for 
 they  will  not  turn,  except  it  be  to  rend  you.  Their 
 obflinate  averfion  to  the  knowledge  of  heavenly 
 truths,  is  proof  againft  the  ftrongeft  arguments  you  can 
 bring.  To  reafon  with  them  therefore,  is  but  to  ftir 
 up  their  gall  to  greater  profanenefs.  And  the  very 
 hearing  of  blafphemous  and  atheiftical  difcourfe,  not 
 onl}i  wounds  the  ear,  but  often  defiles  the  confeience, 
 of  the  hearer.  He  cannot  well  be  innocent  who  has 
 patience  to  liflen  to  their  wicked  talk,  or  to  read 
 their  books. 
 
 As  the  heart  is  the  feat  of 
 
 10.  The  heart  knoweth  the  affections,  fo  is  it  like- 
 his  own  bittemefs ;  and  a  wife  the  court  of  confeience; 
 fi ranger  doth  not  intermed-  and  no  one  knows  what 
 die  with  his  joy.  paiTes  there,    but  God  and 
 
 ourfelves.  —  Here  the  paf- 
 fions  of  hope  and  fear,  love  and  hatred,  grief  and 
 joy,  keep  their  refidence;  but  in  fo  reclufe  and  fecret 
 a  manner,  that  the  reft  of  the  world  are  perfect 
 Grangers  to  them;  they  intermeddle  no*t  with  the  mo- 
 tic^  of  the  heart  j  they  can  neither  place  them  there, 
 
 nor 
 
E.  P.  after    TRINITY.  511 
 
 nor  drive  them  thence.  He  only,  who  alone  knows 
 what  is  in  man,  fees  and  controuls  the  hidden  man  of 
 the  heart. — Now  the  affections  of  the  heart  conflantly 
 operate  as  they  are  acted  by  wifdom  or  folly;  and  the 
 fruits,  or  effects,  which  thefe  two  contrary  principles 
 produce,  are  ever  correfpondent  thereto.  Folly  turns 
 the  greateft  joy  into  bitternefs :  Wifdom  changes  the 
 greatefl  bitternefs  into  joy.  But,  alas!  man  is  too 
 often  a  f  ranger  to  himfelf  ;  he  miftakes  thefe  fecret 
 fprings  of  his  happinefs  or  mifery.  He  fhuns  bitter- 
 nefs indeed,  as  the  greateft  evil ;  but  fhuns  not  folly, 
 which  is  the  caufe  of  it.  He  feeksjoy,  as  his  greated 
 good;  .but  feeks  it  not  of  wifdom,  which  alone  can 
 bellow  it.  'Tis  Divine  wifdom  only  that  rectifies  this 
 wrorjg  propenfion  of  the  heart,  and  fets  its  bias  right. 
 We  then  fee,  that  bitternefs  (if  it  proceed  from  the 
 hatred,  not  the  love,  of  (in)  is  the  firft  and  fureft 
 ftep  to  joy ;  that  the  very  tears  of  repentance  have 
 more  fweetnefs  than  all  the  pleafures  of  fin ;  and  that 
 no  peace  or  comforts  can  be  lafting  and  fincere,  but 
 what  flow  from  thence.  Then,  and  not  till  then, 
 we  find  our  Lord's  faying  verified.  That  "  they  who 
 "  mourn,  are  truly  Welled c." 
 
 Another    difference     be- 
 
 11.  The  houfe   of  the     tween   the    good    and   bad 
 
 wicked/halt  be  overthrown:      man,     is     with     regard     to 
 
 but  the  tabemack  of  the  up-     their  place  of  abode.     The 
 
 right  Jhallflourifb.  wicked  locks  on  this  world 
 
 as  his  home ;  here  he  fets  up 
 his  reft,  and  builds  his  houfe.  But,  as  he  builds  on 
 the  fand,  it  cannot  fland  long.  Yea,  the  ftronger  it 
 is  built,  and  the  higher  it  is  raifed  on  fo  weak  a  foun- 
 dation, fo  much  the  fooner  it  will  be  overthrown,  and 
 fo  much  the  greater  will  be  the  fall  thereof.  But  the 
 good  man  confiders  himfelf  as  a  pilgrim,  and  fo- 
 journer  in   this   world:      He  pitches  only  a  taber- 
 
 c  Mat.  v. 
 
 nacky 
 
5U         The  Twenty-fourth  SUNDAY      Prov.  i4; 
 
 nack,  or  tent,  here  :     His  manfion  is  above;  and  his. 
 houfe  fixed  on  a  rock,  which  can  never  fail. 
 
 Another      diftinguifhing 
 
 12.  There  isaivaywhich  character  of  religious  wif- 
 feemeth  right  unto  a  man:  dom  and  folly,  is  the judg- 
 but  the  end  thereof  are  the  ment  we  make  of  the  ends 
 •ways  of  death.  and    confequences    of    our 
 
 actions  and  purfuits.  A  due 
 care  of  this,  which  is  alfo  a  fign,  as  well  as  effect,  of 
 wifdom,  will  conduct  us  fafe  to  peace  and  happinefs. 
 But  he  that  flights  her  directions,  may  fancy  himfelf 
 in  a  way  that  is  right,  and  go  on,  for  a  time,  with 
 complacency  and  delight,  but  he  will  find  the  end 
 thereof  to  be  the  ways  of  death.     He  is  going  as  an 
 ox  to  the  (laughter,  or  a  bird  to  the  fnare  ;  and  the 
 more  hafte  he  makes,  the  fooner  will  he  fall  therein  ; 
 then  curie  his  folly,  when  too  late  to  repent.  —  But, 
 oh !  is  there  not  a  danger,  which  the  very  profeffors 
 of  religion  too  often  fall  into?     Do  not  even   thefe 
 fometimes  miftake  their  guide,  and  run  into  the  ways 
 of  folly,  while  they  think  themfelves  in  the  paths  of 
 wifdom  ?     A  blind  zeal  is  the  caufe  of  this  unhappy 
 error.     This  confounds  the  judgment,  by  inflaming 
 the  paffions;    hurries  the  mind   into  unwarrantable 
 extremes ;  gives  a  wrong  turn  to  our  thoughts  and 
 adions;  and,  by  falfe  glofs,  turns  our  very  fins  into 
 virtues,  and  our  virtues  into  fins.     So  that,  if  once 
 we  let  go  prudence  and  humility,  how  right  foever 
 our  way  may  feem,  the  end  thereof  will  prove  the  ways 
 
 of  death. 
 
 The  very  mirth,  and  loud- 
 
 13.  Even  in  laughter  the     eft  laughter,  of  the  wicked 
 heart  is  forrowful;  and  the     man,  is  ever  mingled  with 
 end  of  that  mirth  is  beavi-     bitternefs  and  forrow.  — -  la 
 nefs.  this  world  his  greateft  enjoy- 
 ments are  never  fincere ;  and 
 
 weeping  and  gnafhingof  teeth  are  the  heavy  conclu- 
 fion  of  all  his  fliort-lived  pleafures,  in  the  next,  ex- 
 cept it  be  prevented  by  a  timely  repentance. 
 
 The 
 
E.  P.  after    TRINITY.  513 
 
 1 4.  Thebackfliderin  heart  The  firft  part  of  the  verfe 
 
 fhall  be  filled  with  bis  own  contains  a  caution  againft 
 ways:  and  a  good  man(hi\l  relapfing  into  fin. — A  man's 
 be  fatisfiedyrow  bimfelf.       way}  are   his  cuftoms    and 
 
 habits;  and  if  thcfe  ways  be 
 h'xsown,  they  cannot  but  be  wrongs  none  being  right, 
 and  leading  to  true  happinefs,  but  the  ways  of  God. 
 If,  for  fome  time,  a  man  hath  walked  in  God's  ways, 
 and  then  Hides  back  again  into  his  own,  it  is  faid,  he 
 fhall  be.  filled  with  them  ;  that  is  to  fay,  mall  be  cloyed 
 therewith.     The  gratifications  of  fin  are  like  thofe  of 
 the  appetite,  the  fweeter  and  more  delicious  they  are, 
 and  the  more  they  are  indulged,    the  fooner  they 
 caufe.a  loathing,  and  end  in  a  furfeit.     God  is  happi- 
 fiefs  itfelf;  and  whofo  forfakes  him,  of  courfe  forfakes 
 his  own  mercy.     The  very  appetites  and  paflions  he 
 gratifies,  fhall  breed  his  unhappinefs,  and  prove  his 
 tormentors, — often  in  this  world,  but  always  in  the 
 next;  where  the  meafure  of  his  punifhment  fhall  for 
 ever  bear  proportion  to  his  folly,  and  fill  him  with 
 mifery.     The  pleafures  of  fin  are  like  vipers  in  the 
 womb  of  their  dam,    firft  fill,  and  then  burft,  the 
 heart  that  breeds  them. — But  the  good  man,  who  feeks 
 not  happinefs  from  outward  enjoyment  and  the  grati- 
 fications of  fenfe,  but  the  teftimony  of  a  good  con- 
 fcience,  and  the  Spirit  of  God,  bearing  witnefs  with 
 his  Spirit,  that  he  is  the  child  of  God,  finds  a  con- 
 ftant  fund  of  comfort   and    fatisfaftion  in  his  own 
 bread  beyond  all  the  pleafures  of  the  world.     He 
 hath  his  happinefs  and  his  heaven  within  him,  be- 
 caufe  his  God  is  there;  God  is  in  his  heart,  and  in 
 all  his  thoughts.     He  need  not  go  out  to  the  world, 
 nor  to  others  to  feck  felicity,  who  has  it  with  him, 
 and  at  home. — He  is  fat isfied  from  bimfelf  i.  e.  from 
 that  principle  of  comfort,  even  the  Holy  Ghoft,  who 
 not  only  dwelleth  with  him,  but  is  in  him,  accord- 
 ing to  our  Lord's  true  promife,  John  xiv.   17.  and 
 ch.  xvi.  20. 
 
 Vol.  IV.  L  1  In 
 
514        the  Twenty-fourth  SUNDAY      Prov.  14, 
 
 15.  Theftmple  believeth  In  the  Scriptures  we  meet 
 every  -word:  but  the  pru-  with  two  kinds  of  fimplicity, 
 dent  man  looketh  well  to  one  condemned  as  a  vice,  the 
 bis  going.  other  recommended  as  a  vir- 
 tue. From  whence  we  gather, 
 that  fimplicity,  in  itfelf,  is  indifferent,  and  either  good 
 or  bad,  according  to  the  temper  and  difpofition,  or  the 
 principles,  cufloms,  or  example,  which  influence  the 
 mind.  Our  Wife  man,  for  the  molt  part,  ufes  fim- 
 plicity in  the  vicious  fenfe,  at  leaft  as  a  weaknefs  and 
 imperfection.  So  in  the  18th  ver.  "  the  fimple  in- 
 *'  herit  folly  -,"  and,  chap.  i.  31.  "  The  turning  away 
 "  of  the  fimple  fhall  flay  them."  But  in  the  New 
 Teftament,  it  bears  a  better  character ;  is,  by  St.  Paul, 
 joined  with  godly  fincerityf ;  and,  by  our  Lord,  is 
 called  a  fmglenefs  of  heart,  and  compared  to  the  in- 
 nocence of  the  dove. To  reconcile  this  feeming 
 
 difference,  we  muft  confider,  that  Solomon,  in  this 
 treatife  of  moral  inflru&ions,  is  reprefenting  to  us  the 
 general  character  of  man,  as  it  now  {lands,  with  re- 
 ipedt  to  his  prefent  fallen  (late,  and  according  to  the 
 duties  to  which  he  (lands  bound  in  the  feveral  capa- 
 cities of  natural,  civil,  moral,  or  religious,  life.  In 
 any  of  thefe  refpects,  fimplicity  is  a  quality  he  thinks 
 neceflary  to  caution  us  againfl,  as  an.  impediment,  at 
 leafl,  to  that  true  happinefs  which  he  particularly 
 treats  of  in  our  prefent  LelTon ;  becaufe,  by  its  cre- 
 dulity, and  forwardnefs  to  believe  every  wordy  without 
 due  confideration,  it  is  liable  to  be  impofed  upon,  and 
 lays  us  open  to  many  dangerous  errors  and  delufions. 
 This,  in  natural  life,  argues  a  want  of  common  fenfe, 
 and  makes  us  contemptible :  In  civil  life,  it  betrays 
 a  weaknefs  unfit  to  be  truiled,  and  fo  makes  us  lefs 
 ufeful  members  of  fociety.  In  the  moral  life,  a  fimple 
 credulity  is  inconfiflent  with  prudence  (as  the  Wife 
 man  here  obferves),  and  fo  endangers  our  virtue.  In 
 religion  indeed,  efpecially  the  Chrillian,  it  bears  a 
 
 f  z  Cor,  i.  14. 
 
 fairer 
 
E.  P.  nfter    TRINITY.  515 
 
 fairer  name,  and  more  honourable  character.  Chri- 
 flianity  fuppofes  it  corrected,  and  fet  free  from  the 
 above-mentioned  defects  of  natural  or  acquired  igno- 
 rance; and,  in  that  cafe,  it  is  the  bed  foil  to  receive 
 the  good  feed  of  the  Gofpel,  and  has  ever  the  readied 
 ear  to  hearken  to  the  dictates  of  faith.  To  believe 
 every  word  of  GOD,  is  a  laudable  virtue  in  a  difciple 
 of  Chrift;  but  it  pre-fuppofes  a  right  knowledge  of 
 God,  and  his  Word.  It  was  this  holy  fimplicity 
 which  fo  much  recommended  the  faith  of  Nathaniel, 
 John  i.  51. ;  the  faith  of  the  beggar  redored  to  fight, 
 John  ix.  30,  &c. ;  and  of  thofe  whom  our  bleffed  Lord 
 (ch.  xx.  19)  pronounces  bleffed,  "  who  had  not 
 "  feen,  and  yet  mould  believe." — Simplicity  in  reli- 
 gion, although  it  may  fometimes  err,  is  neverthelefs 
 an  excufe,  and  fome  extenuation  of  the  fault. — But 
 we  may  obferve,  that  the  Wife  man,  in  our  Leffon, 
 points  out  the  bed  way  to  avoid  all  dangerous  credu- 
 lity, even  by  placing  our  fimplenefs  under  the  con- 
 duct of  prudence.  And  this  a  Chridian  cannot  want, 
 feeing  he  may  have  it  for  afking;  for  fo  we  are 
 affured,  "  If  any  man  lack  wifdom,  let  him  afk  of 
 u  God,  that  giveth  to  all  men  liberally,  and  upbraid- 
 "  eth  not,  and  it  (hall  be  given  him  g."  Simplicity 
 and  prudence  mould  constantly  be  joined  together, 
 and  never  put  afunder :  For  as  prudence,  without 
 fimplicity,  degenerates  into  craft,  fo  fimplicity  with- 
 out prudence,  is  no  better  than  mere  fatuity.  But 
 where  the  innocence  of  the  dove,  and  the  cunning 
 of  the  ferpent,  are  united,  they  never  fail  to  promote 
 the  happinefs  of  man. 
 
 Another   wide    and    im- 
 16.  A  wife  man  fearetb,     portant  diftinction   between 
 and  depgrtetb  from  evil:     religious   and  worldly    wif- 
 but  t be  fool  rages,  and  is     dom,  is  this ;  the  good  man 
 confident.  not  only  governs  his  paffions 
 
 by  a  prudent  reftraint,  and  the  dictates  of  reafon, 
 
 s  fames  \.  $. 
 
 L  1  2  but 
 
5i6         The  Twenty-fourth  SUNDAY      Prov    14. 
 
 but  directs  them  aright,  and  to  their  proper  objects. 
 Sin  he  fears,  as  the  only  evil',  and  therefore  departs 
 from  it,  as  from  a  ferpent  that  lies  in  his  way  ;  or  he 
 haftens  to  forfake  it,  when  overtaken  by  frailty  or 
 furprize.  He  confiders  the  ways  of  human  life  as 
 fpread  with  fhares  of  fin  and  death,  and  his  fpiritual 
 enemies  as  incelTantly  on  the  watch  to  intrap  him 
 therein  •,  therefore  he  is  conftantly  on  his  guard  to 
 fhun,  or  extricate  himfelf  from  the  danger.  In  a  word* 
 he  avoids  all  carnal  fecurity  :  He  fears  to  offend  God, 
 becaufe  he  loves  him ;  he  fears  evil,  becaufe  he  ab- 
 hors it ;  he  fears  even  little  fins,  becaufe  they  are  the 
 trains  which  lead  to  greater ;  he  fears  great  and  pre- 
 fumptuous  fins,  becaufe  they  feparate  from  God,  and 
 are  mortal  to  the  foul.  — But  the  man  who  has  only 
 carnal  wifdom  to  guide  him,  acts  like  a  fool  or  a 
 madman;  he  fees  not  his  danger,  becaufe  he  fees  not 
 his  fins.  Or  if  any  friend  be  fo  kind  to  forewarn  or 
 advife  him,  he  is  fo  far  from  taking  it  in  good  part, 
 that  he  rages,  and  is  confident :  He  refents  the  admo- 
 nition, as  an  affront  to  his  underflanding;  he  is  the 
 more  bent  to  proceed,  as  counting  it  a  weaknefs  to 
 defift,  and  a  cowardice  to  fear.  But  fuch  fecurity 
 and  confidence  is  neither  wifdom  nor  true  courage. 
 To  run  boldly  into  danger,  where  the  foul  is  at  flake, 
 is  adefperate  madnefs;  to  defpife  it,  is  the  height  of 
 folly.  So  that  this  proverb  coincides  with  that  fay- 
 ing, ch;  xxii.  3.  "  A  prudent  man  forefeeth  the  evil, 
 "  and  hidetrT  himfelf:  but  the  fimple  pafs  on,  and 
 "  are  puniihed." 
 
 This  feems  to  have  fome 
 il.Heihat'isfoonangry,     connection  with  the  forego- 
 
 dealetbfoolijfdy:  and  a  man      ing.      It  begins  with  a  gene- 
 
 of  wicked  devices  is  bated.       raj  obfervation,  that^fudden 
 
 anger,  efpecially  when  pro- 
 voked by  advice,  or  reproof,  as  in  our  preceding 
 remark,  is  not  only  a  fign  of  folly,  but  it  dealeth  fool- 
 ijhly,    or,    maketh  folly,    as  the    original   fignifies^ 
 
 h  Facit  Jhiltitiam. 
 
 it 
 
E.  P.  after     TRINITY.  517 
 
 it  multiplies,  and  makes  it  increafe,  by  adding  folly 
 to  folly,  foolifh  actions  to  foolifh  thoughts  ;  and  fo 
 the  man  that  is  form  angry,  is  not  only  unwife,  but 
 wicked. — What  follows,  that  a  man  of  wicked  devices 
 is  bated,  is  to  infinuate  to  us  another  kind  of  folly; 
 which,  though  feemingly  more  prudent  and  wife,  is 
 yet  more  odious  than  the  former.  Hafly  wrath 
 makes  a  man  contemptible,  becaufe  it  expofcs  his 
 weaknefs ;  but  he  that  bridles  his  paflion,  and  fup- 
 prefles  the  firft  rallies  of  anger,  till  he  find  opportu- 
 nity for  a  cruel  revenge,  fhews  indeed  more  cunning 
 by  fo  wicked  a  device,  but  it  is  the  craft  of  a  ferpent, 
 and  the  malice  of  a  devil  ;  and  therefore  more  hate- 
 ful than  the  other,  both  to  God  and  man.  To  be 
 wife  to  do  evil,  is  as  contrary  to  wifdom,  as  it  is  to 
 good  ne  fs. 
 
 We  have  already  remark- 
 
 18.  The  fmple  inherit     ed  (on  ver.   15.),  that    fim- 
 
 folly:  but  the  prudent  are     plenefs,  by  our  divine  philo- 
 
 crovjned  with  knowledge.       fopher,    is  ufually     ranked 
 
 among  the  follies,  or,  at 
 leaft,  the  foibles  and  failings,  if  not  vices,  of  man- 
 kind j  being  contrary  to  that  prudence  and  difcretion 
 which  he  every  where  recommends. — The  fmple  are 
 here  faid  to  inherit  folly  •  which  feems  to  intimate, 
 that  vice  and  folly  are  generally  hereditary;  that  it 
 too  often  defeends,  like  an  inheritance,  from  parents 
 to  their  children  j  and  fo  this  faying  contains  in  it  a 
 fevere  reproof  of  that  unhappy  neglect  of  a  wife  and 
 religious  education,  which  propagates  the  ignorance 
 and  bad  example  of  parents  to  their  pofterity.  A 
 cafe  too  obvious  to  common  observation.  Men  are 
 limple  and  ignorant,  becaufe  they  were  bred  fo. 
 Few  there  be  that  inherit  the  virtues,  but  moil  men 
 do  the  vices  of  their  fathers.  Virtue  indeed  cannot 
 be  entailed,  becaufe  it  is  the  gift  of  God  ;  but  fin  and 
 folly  may,  and  is,  becaufe  it  is  the  univerfal  corrup- 
 tion of  nature  ;  for  what  elfe  is  the  taint  of  original 
 fin,  but  the  fad  entail  of  our  firft    parents  tranfgref- 
 
 L  1  3  fion  ? 
 
5i  8         The  Twenty-fourth  SUNDAY.       Prov.  14. 
 
 fion  ?  —  But  the  prudent  (who  Hand  here  oppofed  to 
 the  fnnple  juft  before  mentioned)  are  crowned  with 
 knowledge. — A  crown,  we  know,  is  one  of  the  mod 
 jiluftrious  enfigns  of  honour  and  power  in  this  world, 
 and  therefore  ufually  framed  of  the  brightefl  and  moll 
 coftly  materials  that  art  and  nature  can  fupply.  But 
 religious  wifdom  bellows  a  crown  more  glorious, 
 moreinellimably  rich,  than  gold  and  precious  Hones  ; 
 for  the  crown  fhe  gives  is  knowledge.  And  this  fhe 
 bellows  on  men,  not  as  great  and  mighty  princes, 
 not  as  men  of  learning,  or  profound  mailers  of 
 fciences  and  arts,  but  as  prudent  ;  fuchas,  with  Mary, 
 have  wifely  chofen  the  better  part,  the  one  thing 
 needful.  Thefe  fhe  crowns  with  knowledge  ;  —  with 
 the  knowledge  of  God  and  of  themfelves,  in  which 
 true  wifdom  confifts  ;  with  the  knowledge  of  Chrift, 
 who  is  the  way  and  the  truth,  which  leads  to  eternal 
 life :  She  crowns  them  with  the  crown  of  righteouf- 
 nefs  here,  and  will  hereafter  crown  them  with  glory. 
 Then  (hall  true  piety  be  crowned  with  the  mod  con- 
 fummiite  knowledge,  as  its  ultimate  reward,  and  moll 
 glorious  diadem  of  all,  even  to  know  as  we  are 
 known  ;  to  know  God  as  he  is  in  himfelf,  and  in 
 him  to  know  all  things.  —  0  prceclaram  vitos  ducem 
 philofophiam  !  Cic.  —  O  glorious  knowledge,  worthy, 
 alone  worthy,  of  the  name  of  philofophy  !  worthy  of 
 all  our  molt  ardent  pains  and  ftudy  to  acquire  : — How 
 fimple  then  mull  he  be,  who  fits  down  contented  with 
 his  patrimony  of  folly,  and  feels  no  ambition  in  his 
 foul  to  flrive  for  that  crown,  that  triple  crown,  of 
 divine  knowledge  / 
 
 There  is  fomething  fo 
 19.  The  evil  bow  before  amiable,  as  well  as  awful, 
 the  good;  and  the  wicked  at  jn  goodnefs,  and  true  piety, 
 the  gates  of  the  righteous.  that  the  worfl  of  men  can- 
 not forbear  entertaining  a 
 fecret  refped  and  veneration  for  thofe  who  are  emi- 
 nently good.     And  we  often  fee  the  wicked,  through 
 
 the 
 
E.  P.  after    TRINITY.  5i9 
 
 the  effects  of  their  impiety,  or  folly,  reduced  to  the 
 neceflity  of  filing  for  advice,  and  often  for  relief,  at 
 the  gates  of  the  righteous.  Thejuflice  of  Divine  Pro- 
 vidence constraining  them  not  only  to  do  honour  to 
 thofe  they  had  defpifed,  but  to  feek  favour  and  pro- 
 tection from  them,  whom  they  had  injured  in  their 
 fortune,  or  good  name.  And  when  this  happens,  it 
 is  a  tacit,  but  plain,  confeflion,  even  from  the  ene- 
 mies of  religion,  That  piety  is  the  beft  and  trued 
 vvifdom. 
 
 Again,  if  we  compare  the 
 
 20.  The  poor  is  bated  rich  and  the  poor  ;  it  is  true, 
 even  of  his  own  neighbour:  the  common  lot  of  the  poor 
 but  the  rich  hath  many  man  is  not  only  to  be  de- 
 friends,  fpiftdt  but  to  be  hated,  even 
 
 21.  Hethatdefpifetb  bit     by  his  own  neighbour  and  ac- 
 neigbbour,  fnneth  .  but  be     quaintance  :    and    the   rich, 
 that batbmercyontbe poor,     feemingly  at  leaft,  to  .have 
 happy  is  be.  many  friends,  But  fuch  con- 
 tempt of  poverty  is  no  wif- 
 
 dom,  fuch  friendfhips  are  no  happinefs ;  becaufe  he 
 that  defpifeth  his  neighbour  fox  being  poor,  is  guilty  of 
 a  great  fin  ;  and  he  is  the  only  wife  and  happy  rich 
 man,  who  hath  mercy  on  the  poor,  and  employs  his 
 wealth  in  relieving  their  diflrefs,  and  doing  good ; 
 who  maketh  fuch  men  his  friends  by  the  mammon  of 
 unrighteoufnefs,  that  when  he  fails,  they  may  receive 
 him  into  everlafting  habitations. 
 
 None  make  greater  pre- 
 
 22.  Do  they  not  err  that  tences  to  vvifdom  than  your 
 devifeevil?  but  mercy  and  men  of  parts,  deep  penetra- 
 trutb  (hall  be  to  tbem  that  tion,  and  fubtilty.  But  if 
 devife  good.  they  employ  their  ingenuity 
 
 and  cunning  in  devifing  evil, 
 and  contriving  mifchief,  they  deviate  as  far  from  true 
 vvifdom,  as  they  do  from  grace.  But  if  they  life 
 their  talent  in  devijing  good,  they  are  wife  indeed  ;  for 
 
 1  Luke  xvi. 
 
 L  1  4  they 
 
C2Q        The  Twenty-fourth  SUNDAY        Prov.  14. 
 
 they  fulfil  the  whole  law,  even  both  the  tables-  Love 
 to  their  neighbour,  in  (hewing  mercy  ;  Love  to  Gcd, 
 in  obeying  the  truth.  And  what  greater  wifdom 
 than  this  ;  to  be  wife  for  themfelves,  wife  for  their 
 neighbour,  and  wife  unto  falvation  ! 
 
 Some  place  wifdom  in  the 
 
 23.  In  all labour  there  is  gift  of  the  tongue,  in  talk- 
 profit :  but  the  talk  of  the  ing  eloquently  and  well; 
 lips  tcndeth  only  to  penury-     yea,  in  the  knack  and  habit 
 
 of  talking  much  ;  but,  alas  ! 
 the  confequence  of  this  prating  humour  will  foon  con- 
 vift  them  of  folly ;  and  that  it  will  then  appear,  the 
 hardeft  labour  with  the  hand  is  a  wifer  and  more  inno- 
 cent employment  than  the  wittieft  harangues  of  the 
 tongue.  For  in  all  fuch  labour  there  is  profit,  profit 
 both  of  time  and  wealth  ;  but  the  talk  of  the  lips  tenc|- 
 eth  only  to  penury.  This  effect  of  garrulity  and 
 talkativenefs  is  an  obfervation,  which  daily  expe- 
 rience confirms.  It  often  defrauds  us  of  our  fub- 
 llance,  but  always  of  our  time  \  it  is  therefore  a  ma- 
 ■nifeft  folly ;  it  may  be  wit,  but  it  is  not  wifdom. 
 
 Riches  in  the  hands  of  a 
 
 24.  The  crown  oj  the  wife  man  are  a  real  bleffing ; 
 wife  xstbeir  riches:  but  the.  not  only  an  advantage,  but 
 foolijhnefs  of  fools  is  folly.       an  ornament.     He  acquires 
 
 them    honeftly,    ufes  them 
 prudently,  difpenfes  them  liberally  :  He  hides  them 
 
 not  in  a  napkin,  or  lets   them  ruft  in  his  cheft. 
 
 Whatever  other  virtues  even  a  rel'gious  man  may 
 have,  they  will  appear  to  no  advantage,  except  he  be 
 liberal,  as  well  as  pious  ;— unlefs  he  be  bountiful,  as 
 well  asjuft. — Riches  enable  him  to  do  good,  and  to 
 communicate  ;  and  if  he  do  fo,  they  not  only  fet  him, 
 but  his  virtues  alfo,  above  contempt ;  they  do  ho- 
 nour both  to  him,  and  to  religion  too ;  they  are  a 
 crown  to  his  head,  and  an  ornament  of  grace  to  his 
 whole  "character. —  But  where  virtue  and  religious 
 prudence  are  wanting,  whether  the  man  be  poor  or 
 ripfr,  fimple  or  cunning,  high  or  low,  his  maxims, 
 
 thoughts, 
 
ft.  P.  after     TRINITY.  5zi 
 
 thoughts,  words,  ard  actions,  are  but  fo  many  ways 
 of  difplaying  his  felly. 
 
 But  there  is  one  other  very 
 
 25.  A true  witnefs  deli-     trying  occafion,  wherein  the 
 
 vereth fouls:  but  a  deceitful     excellence  of  heavenly    v.if- 
 
 vvitnefs  fpeaketh  lies.  dom  appears  greatly  fupcrior 
 
 to  that  of  the  world.  —  A. 
 good  man  is  not  afraid  to  fpeak  the  boldefl  truths, 
 when  it  concerns  his  own  foul,  or  the  foul  of  others. 
 He  is  not  daunted  at  the  frown  of  the  great,  the  con- 
 tempt of  the  proud,  nor  the  anger  of  a  friend,  when 
 it  becomes  his  duty  to  rebuke  vice,  and  recommend 
 virtue  and  piety  ;  efpecially  as  a  faithful  pallor,  and 
 charged  with  the  cure  of  fouls,  he  fbuns  not  to  de- 
 clare the  whole  counfel  of  God  ;  is  not  moved  with 
 any  danger,  nor  counts  his  life  dear  to  himfelf,  fo 
 that  he  may  bear  witnefs  to  the  truth,  ard  teftify  the 
 Gofpel  of  the  grace  of  God  ;  knowing  that  this  is 
 the  only  way  to  deliver  fouls  out  of  the  fnares  of  the 
 devil,  —  the  fouls  of  all  that  hear  him,  if  they  obev 
 the  truth  ;  but,  in  all  events,  he  is  fure  to  deliver  his 
 own.  Whereas,  he  that  is  afrid  to  fpeak  wholfome, 
 but  difagreeable,  truths;  or  hopes,  by  a  criminal 
 filence,  to  fecure  his  temporal  intereft,  or  even  life 
 itfeif-,  may  think  it  a  piece  of  wifdom,  or  good  po- 
 licy ;  but  it  is  no  better  than  folly  and  deceit:  —  He 
 deceives  others,  but  himfelf  mod. —  "  Ye  are  my 
 "  witnefles,"  faid  Chrift  to  his  apofiles  ;  and  fo  are 
 all  Chriftiar.s  one  to  another, — cc  Thou  fhalt,  in  any- 
 wife  rebuke  thy  neighbour,  and  nor  fufFer  fin  upon 
 "  him1." — But  v.henfoever  truth  itfeif  calls  upon  us 
 to  give  our  teftimony  thereto  (for  truth  meets  often 
 with  contradiction  and  perfecution  in  this  wicked 
 world),  to  refufe  or  decline  our  evidence,  is  to  be- 
 tray it,  is  Judas  y  or  to  deny  it,  as  Peter  did.  Yea. 
 to  be  filent  on  fuch  occafions,  is  to  fpeak  lies. 
 
 Lev.  xix.   17. 
 
 Taking 
 
522      The  Twenty-fourth  SUNDAY         Prov.  14. 
 
 26.  In  the  fear  of  the  Taking  the  foregoing  ver. 
 LORD 'is fir -ongconfidence:  in  the  fenfe  we  have  given 
 and  his  children  fiallbave a  it,  thefe  two,  that  imme- 
 place  of  refuge.  diately  follow,  feem  to  con- 
 
 27.  The  fear  of  the  tain  the  reafon  of  that  holy 
 LORD  is  a  fountain  of  life  confidence,  which  good  men 
 to  depart  from  the  fnares  of  fhew,  in  aliening,  or  main- 
 death.  taining  the  truth  upon  all 
 
 occafions  \  even  becaufe  they 
 know  they  are  always  fafe  in  fo  doing  :  They  fear  the 
 LORD,  and  therefore  fear  'nothing  elfe  :  They  fear 
 Him,  and  therefore  fear  not  the  faces  of  men. — 
 This  is  the  fear,  in  which  alone  is  flrong  confidence. — • 
 And  what  follows  [bis  children  fhall  have  a  place  of 
 refuge]  is  not  meant  fo  properly  of  fuch  a  perfon's 
 children,  as  fome  interpreters  expound  it,  but  of  the 
 children  of  GOD  •  they  that  are  fo,  furl,  by  adoption 
 in  the  laver  of  regeneration,  and  ever  after  continue 
 fo  in  duty  and  affection,  thefe  pall,  in  their  dangers 
 and  difficulties  from  a  proud  ill-natured  and  trouble- 
 some world,  which  hateth  the  truth,  have  a  conjlant 
 place  of  refuge  to  retire  to,  when  perfecution  arifes  for 
 the  truths  they  profefs,  and  the  oppofition  grows  too 
 mighty  to  withftand,  Hence  we  may  conclude,  that 
 this  fear  of  the  LORD,  which  yieldeth  this  flrong  con- 
 fidence in  boldly  fpeaking  the  truth,  of  defending  it, 
 is  not  a  fervile,  but  a  filial,  fear  of  God ;  not  only  as 
 he  is  our  liege  Lord  and  mailer,  and  we  his  profeffed 
 fervants,  but  as  he  is  a  Father,  and  we  his  children  °, 
 a  Father  that  loves  us,  and  whom  we  love  and 
 honour. 
 
 On  ver.  27.  a  pious  and  able  commentator  K  makes 
 a  juft  remark  on  Chriftian  fortitude  ;  That  it  is 
 grounded  on  that  humility  which  flows  from  the 
 knowledge  of  God  and  ourfelves.  But  as  we  have 
 more  than  once  taken  occafion  to  make  the  fame  ob- 
 fervation  upon  other  Leffons,  and  are  now  led  by 
 
 a  J)e  Sacy. 
 
 our 
 
E.  P.  after    TRINITY.  523 
 
 our  defign,  rather  to  confider  the  various  inflances  of 
 religious,  and  worldly  wifdom,  we  mull  not  omit 
 one  remark  he  makes,  which  comes  home  to  our 
 purpofe,  and  never  was  more  feafonable  than  at  this 
 time:  And  it  is  this;  that  even  among  religious 
 perfons,  there  is  a  falfe  wifdom,  as  well  as  a  true, 
 a  difti  notion  of  the  greateft  confequence  to  be  apprized 
 of.  Certain  men  are  rifen  up  of  late  amongfh  us, 
 who  teach,  or  rather  have  revived,  a  very  falfe  and 
 pernicious  notion,  concerning  the  religious  confidence 
 here  fpoken  of  in  our  Leflbn.  They  call  it  aflurance, 
 yet  place  it  not  as  our  Wife  man  doth,  in  the  fear 
 of  the  Lord,  and  an  awful  refpect  unto  all  his  com- 
 mandments; that  is  in  an  humble  obedience  and 
 trembling  at  his  word,  but  in  a  flrong  and  confident 
 belief  that  they  are  perfect,  and  without  fin.  This 
 they  aukwardly  call  new-birth,  regeneration,  election, 
 &c.  But  the  aflurance  they  build,  on  the  miftaken 
 fenfe  of  thefe  terms,  quite  evacuates  repentance,  which 
 is  that  fear  of  the  Lord  here  fpoken  of,  and  the  only 
 fuft  ground  of  our  confidence  towards  him.  For,  not 
 he  that  denies,  but  he  that  confefles,  and  repents  of, 
 his  fm,  has  any  claim  to  the  aflurance  of  mercy  and 
 forgivenefs.  It  likewife  fets  afide  that  filial  and  more 
 generous  fear  of  the  Lord,  which  worketh  by  love,  in 
 all  the  inflances  of  practical  duties,  and  an  uniform 
 obedience.  And  this  they  do,  by  exploding  the  ne- 
 ceflity  of  good  works;  nay,  fome  of  them  are  not 
 afraid  nor  afhamed  to  reject  the  whole  moral  law, 
 even  the  Ten  Commandments,  as  not  made  for 
 them,  but  for  Jews  only.  By  this  means  they  ccafe 
 to  fear  the  Lord  as  a  judge  and  avenger,  becaufe 
 they  ceafe  to  fear  the  guilt  and  danger  of  fin  i  they 
 ceafe  to  ferve  him  as  a  mafter,  or  to  love  him  as  a 
 father,  by  ceafing  to  obey  him  in  all  thofe  works 
 which  he  has  prepared  for  us  to  walk  in.  Such  a 
 falfe  aflurance  cannot  but  render  men  indifferent  to 
 all  the  duties  of  the  crofs,  all  felf-denying  exercifes 
 
 of 
 
524  Tb*  Twenty-fourth  SUNDAY  Prov.  14, 
 of  mortification,  humility,  and  every  act  of  peniten- 
 tial difcipline  ;  yea,  to  all  confefhon  of  fin  :  This 
 muft  infenfibly  betray  them  to  pride  and  prefumption, 
 to  exalt  themfelves,  and  to  defpife  others.  Thus,  by 
 mifplacing  their  confidence  on  themfelves,  and  their 
 own  purity,  rather  than  on  that  of  God,  which  re- 
 veres his  juftice,  and  humbly  relies  on  his  mercy, 
 which  loves  his  fervice,  and  keeps  his  command- 
 ments, they  depart  from  the  fountain  of  life,  which 
 that  fear  leads  to,  and  fall  into  the  fnares  of  death, 
 which  that  fear  would  prevent. 
 
 As    to   political    wifdom, 
 
 28.  In  the  multitude  of    if  we  confider  which  is  the 
 
 people  is  the  kings  honour:     heft,  art  of  government,  and 
 
 but  in  the  want  of  people  is     the  wifeft    fcheme  for   ad- 
 
 ihe  definition  of  the  prince,     vancing  a  kings  honour,  and 
 
 the  happinefs  of  a  nation, 
 we  fha!l  find  it  confifts  more  in  the  multitude  of  his 
 people  at  home,  than  in  extending  his  dominions  by 
 conquefts  abroad.  And  the  furefl  means  of  pro- 
 moting this  increafe  of  his  people,  is  the  encourage- 
 ment of  induflry  and  virtue  :  Thefe  have  a  natural 
 tendency  to  make  a  country  both  populous  and 
 rich  :  What  augments  their  numbers,  will  in- 
 creafe their  flrength  -,  what  adds  to  their  ftrength, 
 will  increafe  their  love  and  affection  to  their  prince. 
 Their  very  interefc  will  make  them  loyal  ;  their 
 loyalty  will  incline,  and  their  numbers  enable, 
 them  to  defend  him  againfl  every  enemy,  as  the 
 father  of  his  people,  and  the  audio*  of  every 
 public  bleffing  they  enjoy.  But  he  that  i.mpove* 
 rifhes  his  fubjetfts  to  gratify  his  avarice,  or  whofe 
 ambition  waff.es  them  by  unneceifary  wars,  what 
 does  he,  but  purfue  his  ov/n  definition  ?  He  betrays 
 his  lack  of  wifdom,  in  that  he  neither  confults  his 
 people's  good  nor  his  own. — The  like  reflection  may 
 be  applied  to  thofe  pallors  who  have  the  care  of  fouls  ; 
 To  be  diligent,  in  encreafmg  the  number  of  the 
 faithful,  is  their  greateft  honour ;  but  to  be  remifs  in 
 
 •   enlarging 
 
E.  P.  after    TRINITY.  525 
 
 enlarging  their  matter's  fold,  and  winning  of  fouls 
 to  Chrift,  will  feverely  be  requited  at  the  la  ft  day, 
 and  terminate  in  their  own  itfttuftioju  O  that  this 
 were  more  ferioufly  confidered  b)  matters  of  fami- 
 lies, by  parents,  and  especially  by  our  own  clergy 
 and  miniflers  ! 
 
 In  common  life  there  is 
 29.  He  that  is  flow  one  inftance  of  fuperior  wif- 
 to  wrath  is  of  great  un-  dom  •,  rarely  indeed  "to  be 
 der (landing:  but  he  that  met  with,  and  therefore  de- 
 is  bajly  of  Jpirit  exalteib  ferves  the  oftener  to  be  men- 
 folly.  (Sorted*     And  that  is,  ajuft 
 
 and  perfect  command  of  the 
 paifion  of  anger. — Many  are  the  provocations  to  an- 
 ger in  this  troublefome  and  vexatious  world  \  buc 
 There  is  only  onecaufe,  that  canjuftify  our  being  an- 
 pry;  and  he  that  has  attained  the  art  of  regulating 
 his  paffion  by  this,  gives  evident  proof  of  a  great 
 under  founding  :  This  caufe  is  fin,  and  the  offences  com- 
 mitted againft  God.  Jn  this  cafe,  and  for  this  caufe 
 only,  anger  is  lawful.  The  chriflian  philofophcr  is 
 no  ftoic  i  he  places  his  wifdom,  not  in  totally  eradi- 
 cating the  paflion  of  anger,  but  in  determining  the 
 object,  directing  the  ufe,  and  limiting  the  degree. 
 Our  Wife  man  therefore  defines  him  not,  by  an  ab- 
 folute  privation  of  wratb^  but  by  his  flownefs  thereto.1 
 God  himfeif  is  angry  at  fin,  and  at  nothing  elfe  j 
 and  yet  lie  is  flow  to  punifh  it,  or  to  fliew  his  wrath* 
 He  then  that  ads  in  the  fame  manner,  and  imitates 
 God,  cannot  but  be  of  great  under/landing.  Whereas 
 he  that  is  bajiy  of  fpiiit,  and  takes  fire  at  every  pro- 
 vocation, yea,  often  without  any  caufe  at  all,  may 
 well  be  faid  to  exdlt  folly. — Of  all  the  natural  paf- 
 fions,  anger  is  not  only  the  blinded,  but  the  fiueeit, 
 and  the  mod  adverfe  to  reafon.  Nature  therefore 
 has  placed  the  irafeible  facility  in  the  inferior  part  of 
 our  compolition.  He  that  keeps  it  down,  and  with- 
 in its  proper  bounds,  as  fubfervient  to  the  great  ends 
 of  reafon  and  religion,  approves  himfeif  a    man  of 
 
 great 
 
526        The  Twenty-fourth  SUNDAY      Prov.  14, 
 
 great  and  true  wifdom  ;  but  he  that  exalts  it  into  the 
 feat,  of  reafon,  becomes  a  Have  to  his  own  paflion  ; 
 and  being  governed  by  folly,  how  can  he  be  wife  ? 
 
 A  found  heart  is  a  good 
 
 30.  A  found  heart  is  the  confcience ;  not  only  whole, 
 life  of  the  flefo:  but  envy  and  undivided  between  God 
 the  rottennefs  of  the  bones,     and   the    world;    not   only 
 
 free  from  the  flings  of  guilt, 
 and  any  flagrant  fin  ;  but  grounded  on  faith,  and  root- 
 ed in  love  :  For  this  is  the  true  foundnefs  of  the 
 heart :  And  this  found  conflitution,  and  health  of 
 confcience,  communicates  health  and  foundnefs  even 
 to  the  flefh.  This  made  the  Pialmift  fay,  "  My 
 "  flefh  and  my  bones  rejoice  in  the  living  God."  It 
 gives  vivacity  and  joy  to  the  fpirits,  a  free  and  vi- 
 gorous flow  to  the  blood,  conftant  ferenity  and  calm 
 to  the  paflions,  chearfulnefs  to  the  countenance,  de- 
 light to  every  fenfe,  and  fpreads  health  and  ftrength 
 through  the  whole  frame.  So  that  long  life,  even 
 in  this  world,  is  the  natural  effect,  as  well  as  religi- 
 ous reward,  of  a  found  and  good  heart.  But  where 
 the  heart  is  infected  with  a  fpirit  of  efivy,  it  foon 
 corrupts  the  whole  mafs  of  nature,  not  only  deftroys 
 every  comfort  of  life,  but  life  itfelf;  penetrates,  like 
 a  fubtil  poifon,  to  the  very  marrow,  and  gives  rotten- 
 nefs  to  the  bones.  Our  Wife  man  often  lafhes  this 
 vice,  and  the  paflion  of  anger  ;  yet  with  this  remark- 
 able diftinction ;  anger  he  reproves  as  unruly  and 
 mifchievous,  if  unreftrained ;  but  not  as  evil  in  it- 
 felf,  becaufe  it  is  the  work  of  God  ;  but  envy  he  eve- 
 ry where  condemns,  not  only  as  mifchievous,  but 
 as  abfolutely  evil,  becaufe  it  is  the  work,  and 
 very  character  of  Satan  -,  On  this  reflection  feems 
 founded  that  other  proverb,  "  wrath  is  cruel,  and 
 "  anger  is  outrageous  -3  but  who  is  able  to  fland  be- 
 "  fore  envy  ?"  Ch.  xxvii.  4. 
 
 To  opprefs  the  poor   and 
 
 31.  He  that  opprejfeth     needy,  is  not  only  injurious 
 the  poor,    reproacheth  bit     to  the  fufTerer,  but  to  Pro- 
 vidence 
 
E.  P.  after    TRINITY.  527 
 
 maker  n:  but  be  that  bo-  vidence  alfo  that  made  him 
 nouretb  hint,  batb  mercy  on  fo.  This,  in  common  life, 
 the  poor.  is  both   cruel  towards   him, 
 
 and  impious  towards  God  ; 
 but,  in  the  cafe  of  religion,  he  that  perfecutes  one  of 
 the  members  of  Chrift,  for  being  meek  and  poor  in 
 fpirit,  may  truly  be  faid  to  hate  and  reproach  him 
 that  made  and  loves  him  for  being  fo.  And  this 
 kind  of  oppreflion  is  fuch  an  indignity  to  Chrift,  as 
 will  inevitably  incur  that  fentence  at  the  laft  day, 
 "  Inafmuch  as  ye  did  it  unto  one  of  the  lead:  of 
 "  thele  my  brethren,  ye  did  it  unto  me'.  But 
 whofo  loves  the  poor,  efpecially  the  faints  and  fer- 
 vants  of  God,  and  fhews  them  mercy  in  the  time  of 
 their  neceflity  and  diftrefs,  not  only  relieves  the  moft 
 worthy  objects  of  benevolence  and  charity,  but  per- 
 forms an  action,  which  Chrift  will  accept  as  an  ho- 
 nour, and  reward  as  a  fervice,  done  to  himfelf. 
 
 The   very    wickedeft    of 
 32.  The  wicked  is  driven     men,  when  diftrefs  and  an- 
 
 awayin  bisvuickrdnefs:  but      guifh.    Cometh    upon    them, 
 
 the  righteous  bath  hope  in  will  fly  to  God  for  mercy. 
 bis  death.  But  God,  who  fees  it  is  not 
 
 any  fenfe  of  repentance,  or 
 remorfe  for  fin,  but  the  mere  dread  of  punifhment, 
 that  compels  them  to  this  involuntary  fubmiilion, 
 will  reject  their  prayers,  and,  as  it  were,  drive  them 
 away  from  his  prei'ence,  with  this  fearful  fentence : 
 "  Go  ye  curfed,  &c" — "  Ye  have  long  enjoyed  the 
 •«  pleaiures  of  fin  ;  now  reap  the  bitter  fruits:"  See 
 ch.  i.  26.  But  a  good  man  is  not  difmayed  in  the 
 greateft  dangers  ;  even  in  death  his  heart  is  fixed, 
 muting  in  the  Lord;  yea;  then  more  efpecially,  as 
 death  puts  an  end  to  all  his  troubles. 
 
 But  although  wifdom  be 
 
 »$.WifdomreJletbintbe     an   amiable  thing,    and  ge- 
 
 bcart  of  him  that  hath  un-     nerally  procures   great   ho- 
 
 ■  Heb.  The  maker  of  bim,  i.  e.  him  that  made  him  poor. 
 •  Mat.  xxv. 
 
 nour 
 
528  The  Twenty-fourth  SUNDAY  Prov.  14, 
 derflanJing: but  that -which  nour  and  applaufe  ;  a  pru- 
 is  in  the  midjl  of  fools  is  dent  man  makes  no  often- 
 made  known.  tatious  fhew  of  it  ;  but  con- 
 
 duds  himfelfwith  a  difcreet 
 gravity  and  referve,  till  a  fitter  opportunity  prefents 
 for  doing  good  therewith.  Whereas,  the  vain  and 
 conceited  perfon  cannot  contain  himfelf,  but  is  for- 
 ward to  vent  his  learning,  or  knowledge,  in  every 
 company,  and  without  regard  to  time  or  place.  The 
 Wife  man  intimates  likewife,  that  the  proper  feat  of 
 divine  wifdom  is  the  heart.  —  A  good  head  may  in- 
 deed have  ui.derflanding;  but  a  good  heart  only  can 
 have  wifdom  ■  bccaufe  true  wifdom  choofes  that,  ra- 
 ther than  the  head,  to  reft  and  abide  in. 
 
 The    worldly-wife,     who 
 34.  Kighteoufnefs  exalt-     live    by    fight  and    not  by 
 
 eth  a  nation:    but  fin  ha      faith,   look    only    Oil   fecond 
 
 reproach  to  any  people.  caufes,  as  the  ipring  of  all 
 
 public  events.  They  ex- 
 clude the  hand  of  Divine  Providence,  as  the  firft- 
 mover,  and  fovereign  diredor,  of  the  great  machine 
 of  government.  They  regard  only  the  policy  or 
 conduct,  the  wealth  or  power,  of  the  prince  ;  the 
 courage  or  numbers  of  the  people ;  the  fortune  of 
 war;  yea,  mere  chance  itfelf;  as  the  caufes  of  a  na- 
 tion's profperity.and  fuccefs.  But  our  divine  phiio- 
 fopher,  who  was  likewife  both  King  and  Prophet, 
 and  therefore  beft  underftood  the  art  of  government, 
 teaches  us  a  truer  LefTon  ;  that  the  happinefs  and  glo- 
 ry of  all  ftates  and  kingdoms  depend  folely  on  the 
 favour  of  God.  If  juftice  and  piety  prevail,  and  the 
 maxims  of  date  be  founded  on  the  maxims  of  reli- 
 o-ion  and  virtue,  that  people  and  government  fhall 
 ailuredly  flourifti,  and  be  exalted  to  great  profperity  and 
 honour.  But  where  vice  and  immorality,  profanenefs 
 and  irreligion,  are  fuffered  to  reign,  and  wickednefs, 
 by  example,  or  impunity,  be  permitted  to  grow  epi- 
 demical, thefe  we  may  look  upon  as  the  fureft  pre- 
 fagesof  impending  judgments  and  public  calamities, 
 
 Comets, 
 
M.  P.  after     TRINITY.  529 
 
 Comets,  and  fearful  fights,  do  often  indeed  ufher  in 
 the  remarkable  mutations  in  church  or  itate  :  but  a 
 general  depravity  of  manners  is  the  molt  certain 
 pxognoftic  of  any,    becaufe   it  is  the  prime  four-ce 
 
 from  whence  fuch  dreadful  warnings  flow. All  hi- 
 
 itories,  both  facred  and  profane,  confirm  this  obfer- 
 vation,  as  a  fundamental  maxim  in  politics,  That 
 rigbteoifnefs  (that  is,  the  practice  of  virtue)  exaltetb  a 
 nation,  but  that  fin  (i.  e.  vice  and  immorality)  is  a 
 reproach  to  any  people. 
 
 If  this    be    true,    and    a 
 
 35.  The  kings  favour  is     common  obfervation  in  the 
 
 toward  a  wife  fervant:  but     political  world,    and  in    all 
 
 his  wrath  is  againft  him     civil  trufts  ;  it  is  much  more 
 
 that  caufeth  flame.  fo  in  fpirituals.  It  may  ferve 
 
 therefore  as  a  proper  con- 
 clufion  to  our  LefTon,  that  the  Divine  Wifdom,  which 
 it  has  been  recommending  to  us,  is  that  which  alone 
 qualifies  us  for  the  fervice,  and  intitles  us  to  the  fa- 
 vour, of  the  Great  King  of  heaven  and  earth.  But 
 he  that  brings  reproach  on  religion,  by  a  life  unfuit- 
 able  to  his  high  calling,  or  deferts  the  fervice  of  his 
 heavenly  mailer,  (hall  meet  with  infamy  and  wrath, 
 tribulation  and  anguifh,  when  called  to  give  account 
 of  his  ftewardfliip,  at  the  great  day  of  retribution. 
 
 Vol,  IV  Mm  'fh 
 
530  The  Twenty-fifth  SUNDAY  Pref. 
 
 The  Twenty-fifth  Sunday  after  Trinity. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 
 Proverbs,  Chap.  xv. 
 
 PREFACE. 
 
 /N  this  Leffon  we  are  taught ; 
 Firft,    The  government,    and  right  u/e9   of  the 
 tongue ;  which  ought  to  be  the  inflrument. 
 
 i ft.  Of  peace ;  in  pacifying  wrath,  by  foft  words, 
 ver.  i,  1 8. 
 
 2dly.  Of  wifdotni  in  difpenjing  and  communicating 
 knowledge,  by  inflrutlion,  Ver.  2,  4,  7.  and  by  reproof, 
 ver.  10,  31. 
 
 ^dly.  Of  c'ounfel't  in  keeping  fecrets,  by  file  nee,  ver, 
 
 22- 
 
 ±tbly.     Of  truth ;    in  fpeaking  the  truth  from  the 
 
 heart,  ver.  28. 
 
 $thly.  Of  prayer*  in  offering  it  up  to  God,  ver.  8, 
 26,  29. 
 
 Secondly,  The  regulation  of  our  thoughts  and  affeclions, 
 and  the  right  ufe  of  the  pajions,  viz. 
 
 1 ft.  Of  love  and  ejleem ;  towards  them  who  inflrucl 
 us  in  virtue,  or  reprove  us  for  vice,  ver.  5. 
 
 2dly.  Of  anger;  that  it  fhould  be  retrained,  and  not 
 
 eaftly  provoke  dy  ver.  18. 
 
 $dly. 
 
Pref.  after    TRINITY.  531 
 
 7,dly.  Of  joy ;  the  befl  foundation  of  which  is  a  good 
 confidence,  ver.  13,  15. — The  left  expreffion  and  indica- 
 tion of  it,  are  words  of  fine  er'uy  and  truih,  flowing  from, 
 and  cor ref ponding  with,  an  bmefil  heart,  ver.  23,  28. — > 
 The  effecls  of  f neb  well  grounded  joy,  is  a  cheat  Jul  coun- 
 tenance ;  yea,  that  it  is  the  befl  cofmetic,  and  a  very  beau- 
 tifier  uf  the  face,  ver.  13. — A  fattener  of  the  bones,  ver. 
 30.  —  A  continual  fe aft,  ver.  15.  —  A  light  to  the  eyes, 
 ver.  30.  Securing  a  good  report  without,  and  a  f olid  and 
 Lifting  fatisfaclion  within. 
 
 \thly.  Of  fear  \  grounded  on  afenfe  of  God's  utiiverfal 
 prefience,  ver.  3,  11. — Of  his  juflice,  in  abhorring  the 
 wicked  and  their  ways,  ver.  9. — Abominating  their  very 
 prayers ,  ver.  8,  19.  —  And  their  thoughts,  ver.  26. — 
 In  punijhing  the  proud,  ver.  25. — Such  a  pious  fear  is  the 
 faitf.fulleft  monitor,  and  fur  eft  prefervative,  againfl  fin, 
 as  well  as  encourager  to  goo d*  ver.  3,  11. —  //  affords  a 
 fweeter  content  amidft  the  greafeft  freights  of  life,  than 
 the  tnoft  opulent  fortune  without  it,  ver.  16. — In  a  word, 
 is  the  befl  injlruclor  in  true  wifdom,  ver.  33. 
 
 c,tbly  Of  defire :  W 'hen  this  pajfion  is  duly  regulated 
 by  religion,  it  not  only  abftains  from  the  greedy  and  rapa- 
 cious exorbitance  of  covetoufnefs,  opprefjhn,  and  fraud,  but 
 fljuts  the  hand  againfl  the  leffer,  and  more  allowed,  temp- 
 tations and  tendencies  toinjuftice\  is  fo  averfe  to  all  un- 
 lawful gains,  as  to  ftjun  the  very  firjl  approaches  towardi 
 it;  dreading  even  gifts,  where  inter  eft  is  concerned,  left 
 they  Jbwld  betray  to  bribery,  and  bribery  to  corruption. — 
 (Timet  Danaos  et  dona  ferentes] 
 
 Tbefe  are  the  general  contents  of  our  Lefjon. 
 
 M  m  2  H* 
 
S$z         The  Twenty-fifth  SUNDAY        Prov.  15. 
 
 Tfc,  Twenty-fifth  Sunday  after  TRINITY. 
 
 Proper  Leflbn  for  Morning  Pr?'~er. 
 
 Proverbs,  Chap.  xv\ 
 
 1.    A  Soft  anfiuer  turn-     A  I  AHE  bed  defence,  as 
 
 eth   away  wrath:       J[    well  as  remedy,  againd 
 
 but  grievous  words  fiir  up    anger,  is  meeknefs.     There 
 
 anger.  is  an  invincible  charm  in  the 
 
 mild  looks,  and  foft  words, 
 of  this  pacific  virtue,  which  fhames,  or  tames,  the 
 
 fierceft  wrath. But  anger  oppofed  to  anger,  adds 
 
 fevvel  to  the  flame,  and  rather  enrages  than  allays  its 
 fury.  In  fuch  rencounters  as  thefe  it  appears,  that 
 true  fortitude  lies  in  the  mild  and  gentle  difpofitions 
 of  this  truly  Chriftian,  though  defpifed,  virtue; 
 which  is  therefore,  mod  properly,  cardinal,  as  it  is 
 rather  the  caufe,  than  the  effecl:,  of  a  calm  and  deady 
 courage.  It  receives  the  fire,  and  mod  violent  at- 
 tacks of  anger,  but  without  emotion  or  furprize : 
 It  beareth  all  things,  endureth  all  things,  and  over- 
 cometh  evil  with  good.  To  bear,  and  to  forbear,  is 
 its  character,  and  its  vi&ory.  To  the  roughed 
 chidings  of  a  fuperior,  it  Hands  not  fullenly  filent, 
 but  owns  a  real  fault,  by  an  ingenuous  confeflion, 
 and  wipes  off  unjuft  blame,  by  a  mild  and  modeft 
 vindication.  To  the  clamorous  revilings,  and  inju- 
 rious treatment,  of  equals  or  inferiors,  its  only  re- 
 venge is  patience  or  disregard  :  And,  in  all  difpute?, 
 it  gains  the  better  of  other's  paflion,  by  fupprefling 
 its  own.  Its  condant  and  moft  effectual  anfwer  to  the 
 judcft  aflaults,  is  a  good  word,  or  a  good  example. 
 
 And    as    a    good    man's 
 
 2.  The  tongue  of  the  wife     tongue  is  his  own  beft  fe- 
 
 ufe tb knowledge  aright :  but     curity,    fo  is    it  the  happy 
 
 inflrument 
 
M.  P.  after    TRINITY.  533 
 
 the  mouth  of  fools  pouretb     inftrument  of  promoting  the 
 out foolijhncjs.  good   of  others.      If  it   re- 
 
 pel injuries  by  meeknefs,  it 
 is  no  lefs  fuccefsfully  employed  in  giving  whollome 
 advice.     It  makes  a  right  and   beneficial  life  of  the 
 talent  of  knowledge  which  God   has  given,    by  dif- 
 penfmg  the  benefit  toothers  with  prudence,  as  well 
 as  with  charity  and  meeknefs;  ever  regarding  both 
 the  matter  and  manner  of  its  words,  both  time  and 
 place,  both  per fons  and  things;  that  fo  it  may  give 
 not  only  a  greater  influence,  but  fuch  a  luflre  and 
 gracefulnefs  to  its  inftructions,  as  may  at  once  capti- 
 vate and  charm,  while  it  improves,  the  mind  of  the 
 hearer.  —  But  the  mouth  of  fools  pouretb  out  foolifbnefs. 
 Where  the  tongue  is  under  no  guard  or  government, 
 no  reflraint  of  virtue  or  religion,  what  can   be  ex- 
 pected, but  rafh  or  impertinent,  evil  or  unprofitable, 
 vain  or  hurtful,  converfation  ?     See  remark  on  ch. 
 KM.  ver.  23. 
 
 A  continual  fenfe  of  the 
 
 i.TbecycsoftbeLORD     divine  prefence  is  the  beu\ 
 
 »re  in  every  place,  behold-     and  the  only  right,  reflraint 
 
 tng  the  evil  and  the  good.        from  vice  *  and  the  ftrongefl 
 
 and  moft  encouraging  mo- 
 tive to  virtue.     The  world  may  be  Co  deceived,  by  a 
 counterfeit  honefty,  an  affected  piety,  as  to  applaud 
 them  ;  it  may  be  fo  miftaken  in  its  judgment  of  our 
 bed:  actions,  words,    and  principles,'  as  to  condemn 
 them  j  but  tie  eyes  of  the  Lord  cannot   be  deceived  ; 
 they  are  in  every  place •  within  us,  as  well  as  without  • 
 he  fees  our  hearts,  as  well  actions.  The  evil  we  com- 
 mit, he  obferves  in   its  moft  fecret   fprings,  as  well 
 as  its  effects;  in  its  nature  and  degrees  of  guilt,  as 
 well  as  outward  appearance  s  that  fo  he  mav  jullly 
 punifh:  the^Wwedo,  he  as  diftincYly  views,  that 
 io  he  may  give  a  due  reward.     He  is  both  judge 
 and  witnefs  too  :     No  time  nor  place  can  exclude  his 
 
 cenftant  and  unerring  inflection.- How  IhouJd  the 
 
 reflection  of  God's  omnifcience,    and  omniprefence, 
 M  m  3  deter 
 
534  Me  Twenty-fifth  SUNDAY       Prov.  15. 
 
 deter  the  wicked  from  fin,  and  fhame  the  hypocrite ! 
 How  mould  it  animate  the  good  man  to  flight  the 
 unjuft  ceniures,  and  defpife  the  vain  applaufe,  of 
 men! 
 
 Virtue  is  the  health,  and 
 
 4.  AtvhoJefome  tongue'xs  vice  the  diftemper,  of  the 
 a  tree  of  life:  but  perverfe-  foul;  and  both  of  them  are 
 nefs  therein  is  a  breach  in  in  the  power  of  the  tongue, 
 the  fpirit.  Wife  difcourfe  is  a  fovereign 
 
 medicine  to  heal  the  wounds 
 of  fin,  and  reftore  virtue  j  as  well  as  to  cure  the 
 breaches  of  peace  among  neighbours  and  friends.  It 
 is  therefore  a  public  blelfing,  a  very  tree  of  life'-,  and 
 makes  a  Paradife  wherever  it  comes,  and  difFufes  its 
 ivhokfome  influence.  —  But  he  that  abufes  his  tongue  ^ 
 to  the  fervice  of  vice,  fcatters  poifon  and  death 
 around  him  ;  his  breath  is  more  contagious  than  a 
 peftilence,  for  it  reaches  to  the  fpirit,  and  infects  the 
 mind  -,  his  words  are  more  mortal  than  the  piercings 
 of  the  fword,  for  they  flay  the  foul. 
 
 How  dangerous  is  it  to 
 
 5.  A  fool  defpifeth  his     give  way  to  wrong  princi- 
 fathers  infraction:  but  he     pies!     The  eye  of  reafon  is 
 that  regardetb  reproof  is     blinded  by  the  predominant 
 prudent.  paffion ;  every  virtue  dege- 
 nerates into  vice,  truth  it- 
 
 felf  into  error,  the  affections  into  prejudice :  So 
 that  the  whole  courfe  of  a  man's  thoughts  and  actions 
 is  perverted  to  a  wrong  bias.  Firft,  He  turns  fool, 
 mistaking  his  true  end,  or  choofing  falfe  means  to 
 purfue  it.  Secondly,  Grows  too  proud  to  admit  of 
 any  advice,  although  it  come  from  a  father,  a  natu- 
 ral or  fpiritual  father.  And  of  all  prejudices,  none 
 are  more  dangerous  than  thofe  of  religion  -,  becaufe 
 they   lead  to  fpiritual  pride,  and  grow  fond  of  the 
 
 ignorance  and  eiror  they  fpring  from.- Prudence 
 
 therefore  is  more  efpecially  neceiTary  to  conduct  our 
 i  pi  ritual  concerns. — It  is  not  enough  to  choofe  wifely, 
 and  enter  upon  a  ferious  courfe  of  life ;  it  requires  a 
 
 more 
 
M  P.  after    TRINITY.  535 
 
 more  than  ordinary  difcretion,  and  prudence,  to  keep 
 therein;  and,  above  all,  to  guard  well  agai  nft  preju- 
 dice and  felf  conceit.  The  prudent  Chriftian  looks 
 not  on  himfelf  as  infallible  in  his  judgment,  or  in- 
 defectible and  perfect  in  his  conduct.  A  reproof  there- 
 fore, as  it  doth  not  fur  prize  him,  fo  it  provokes  not 
 his  refentment,  but  his  attention  and  regard.  What- 
 ever hand  it  comes  from,  he  confiders  how  juftly  de- 
 ferved  ;  as  well  as  the  perfon,  the  manner,  or  the 
 defign.—"  With  the  lowly  is  wifdom  :"  Prudence 
 and  humility  are  infeparable  companions-,  the  firft 
 judges  rightly  of  the  juflice,  the  ufe,  the  benefit,  of 
 a  feafonable  rebuke  :  Humility  is  as  ready  to  receive 
 it  with  thanks,  and  apply  it  with  care. 
 
 He  that  is  truly  virtuous 
 
 6.  In  the  houfe  of  the     is  truly  rich.     Virtue  is  not 
 
 righteous  is  much  treafure:     only  an  ineftimable  treafure 
 
 but  in  the  revenues  of  the     in    itfelf,    and  its  own  re- 
 
 <w irked  is  trouble.  ward  -t  not  only  the  fure  and 
 
 certain  means  of  deriving 
 on  us  the  golden  (bowers  of  heaven,  the  riches  of 
 divine  grace,  and  fecuring  to  us  the  bags  that  wax 
 not  old,  the  wealth  which  neither  ruft  nor  moth  can 
 corrupt,  not  thieves  break  through  and  fteal ;  but, 
 in  the  very  nature  and  neceflary  confequences  of 
 things,  virtue  is  the  fureft  and  mod  likely  way  to 
 acquire  the  wealth  of  this  world,  and  to  fill  our 
 houfes  with  treafure.  It  certainly  hath  the  promife 
 of  this  life,  as  well  at  that  which  is  to  come  \  What 
 diligence  gains,  frugality  faves  ;  what  frugality  faves, 
 liberality  difpenfes  ;  and  what  liberality  fpends,  cha- 
 rity places  out  to  intereft,  where  the  return  fhall  in- 
 finitely exceed  the  principal. — But  in  the  revenue  of 
 (be  wicked  is  trouble  :  Vice  is  ever  a  bad  ceconomift. 
 —A  fordid  felfilhnefs  corrupts  the  ufe,  perverts  the 
 end,  as  well  as  abufes  the  means,  of  acquiring  and 
 flifpenfin&  wealth.   The  hands  it  employs,  in  manage- 
 
 »  1  Tim.  iv.  8. 
 
 M  m  4  ing 
 
536  The  Twenty-fifth  SUNDAY      Frov.  ifr 
 
 ]ng  our  revenue,  is  either  pride,  which  mif-fpends,-  in 
 vanity  and  empty  fhew,  what  the  more  neceflary  oc- 
 cafions  of  life  cannot  well  fpare  without  trouble  and 
 inconvenience  ;  or  elfe  avarice,  to  opprefs  others,  and 
 even  defraud  ourfelves,  of  the  enjoyments,  as  well  as 
 comforts,  of  wealth  ;  it  opens  a  door  to  a  thou/and 
 cares,  vexatious  difputes,  yea,  want  and  poverty  it- 
 ielf,  in  the  midft  of  plenty,  and  is  truly  the  root  of 
 all  evil ;  or  if  it  employ  extravagance  for  its  trea- 
 furer,  this  deftroys  fader  than  oppreflion  can  gather, 
 and  waftes  in  folly,  what  it  gotten  with  fin  and  trou- 
 ble -,  or,  if  floth  be  its  fteward,  this  neglecls  both 
 income  and  difburfe  of  our  revenue,  and  leaves  us  a 
 prey,  to  be  devoured  by  the  wickednefs  or  weaknefs 
 of  others.— In  fliort  every  vice  is  a  Judas  ;  it  carries 
 the  bag  and  will  certainly  betray  :  Sells  the  finner 
 into  the  hands  of  enemies,  to  crucify  and  torment  j 
 and  leaves  him  no  good  deeds,  no  acls  of  mercy  and. 
 charity,  to  plead  for  a  blefling,  and  fave  him  from 
 mifery  and  trouble  in  this  world,  nor  from  the  fen- 
 tence  of  divine  wrath  in  that  which  is  to  come. 
 
 The  tongue  of  good  men 
 
 7.  The  lips  of  the  wife  is  the  inftrument  of  wifdom, 
 difpcrfe  knowledge:  but  the  to  communicate  the  know- 
 heart  of  the  foolijh  doth  ledge  of  truth  to  all  they 
 mt  jo.  converfe  with  •,  but  evil  men 
 
 are  either  fo  ignorant  of 
 truth,  that  they  have  nothing  to  impart  ■,  or  fo  im- 
 merfed  in  fenfe,  and  worldly  things,  that  they  have 
 no  heart  to  fay  or  do  any  good.  Their  converfation 
 is  neither  ufeful  nor  wife. 
 
 The  tongue    is   alfo  the 
 
 8.  The  facrifice  of  the     inftrument  of  prayer;    but 
 
 zvirkedhan  abomination  un-      praver    itfelf    muft    be    the 
 
 to  the  LORD :  but  the  language  of  the  heart.  If 
 prayer  of  the  upright  is  bis  the  heart  be  wicked,  or  de- 
 delight.  flitute  of  a  true  faith,   no 
 
 words,  though  feemingly 
 ever  fo  devout,  nor  even  facrtfices,  how  coftly  foever 
 
 they 
 
M.  P.  after    TRINITY.  537 
 
 they  be,  will  be  acceptable  to  God.  Nay,  they  pro- 
 voke, rather  than  propitiate  or  pleafe.  They  are 
 indeed  a  formal  mockery  of  the  divine  Majeily,  and 
 therefore  an  abomination  to  the  Lord,  But  the  devo- 
 tion of  him  who  is  pure  in  heart  and  upright  in  his 
 ways,  though  attended  with  no  fumptuous  oblation, 
 nor  pompous  expreflions,  is  not  only  acceptable, 
 but  delightful  to  him.— "  The  words  of  the  pure  are 
 "  pleafant  words,"  ver.  26. ;  and  therefore,  when 
 offered  up  in  prayer,  never  fail  of  the  divine  favour 
 and  acceptance.— This  truth  was  evident  to  the  light 
 of  natural  reafon  ;  fo  that  an  heathen  could  fay  (O 
 that  we  Chriftians  did  more  practically  obferve  it !) 
 
 Afoul,  where  laws,  both  human  and  divine 
 lnpratnce,  more  than  fpeculatton,  Jhine. 
 A  genuine  virtue,  of  a  vigorous  kind, 
 Pure  in  the  Lift  recejfes  of  the  mind. 
 If  to  the  altar  with  fuch  gifts  I  come, 
 A  cake,  fo  given,  is  worth  a  hecatomb. 
 
 Persius. 
 
 See  Patrick  on  this  werfe  in  our  Leflbn,  concerning 
 the  ufe  of  ceremonies  in  the  fervice  of  religion,  quo- 
 ted from  Melantlhon. 
 
 This  gives  us  the  reafon 
 
 9.  The  way  of  'the  wick-     of    the   different    reception 
 
 tdis  an  abomination  unto  the      which   good    and    bad  mens 
 
 LORD:    but  he  lovctb     prayers  meet  with  from  God. 
 
 him  that  followetb  after    — If  the  heart,  which  is  the 
 
 righteoufnef.  fpringof  all  our  actions,  be 
 
 foul,    it   defiles   the    whole 
 
 man  (as  our  Lord  affirms b)  even  all  he  fays  or  does; 
 
 yea,  his  very  prayers,  and  every  act  of  religion.     But 
 
 if  \t  follow  after  righteoufnefs,  if  it  be  fet  upon  virtue, 
 
 which  is  fo  pleafing  to  God  ;  yea,    if  we  fo  follow 
 
 after,  as  to  feek  and  drive  to  obtain  it,  this  will  render 
 *  / 
 
 b  Mark  vii.  %\. 
 
 not 
 
538        fbe  Twenty-fifth  SUNDAY         Prov.  15. 
 
 Dot  only  our  worfhip  pleafing  to  him,  but  fanctify 
 every  common  action  of  life.  "  The  righteous  Lord 
 "  loveth  righteoufnefs  %;'  therefore  cannot  but  love 
 him  that  followeih  after  it. 
 
 The  way  here  fpoken  of, 
 10.  Corrtfiion\$  grievous     is  thatof  righteoufnefs  and  vir- 
 unta  him  that  forfaketh  the     tue  above-mentioned,  which 
 way  :  and  he  that  hateth     good  men  follow   after,  and 
 reproof  fo all  die.  bad  men  forfake.      To  re- 
 
 duce thefe  wanderers  into 
 it,  is  the  end  of  all  thofe  corrections  which  God  fends, 
 or  the  care  and  wifdom  of  pious  inftructors,  or  ma- 
 giftrates,  inflict  on  the  difobedient  and  unruly  ;  and 
 are  therefore  the  fureft  token  of  love,  and  proofs  of 
 kindnefs.  But  they  are  not  fo  accepted  by  the  un^ 
 happy  truant.  He  counts  it  an  heavy  crofs,  a  fad 
 affliction,  an  infringement  of  his  liberty,  hard  and 
 grievous  to  be  borne,  if  he  be  checked  in  his  career, 
 and  reftrained  from  his  evil  courfes,  although  it  be 
 to  fave  him  from  deftruction.-^Sin  infatuates,  as  well 
 asdeflroys-,  it  puts  out  the  eye  of  faith  ;  then,  that 
 of  reafon  ;  it  firfl  makes  a  man  wicked,  and  then  a 
 fool ;  fo  that  he  hateth  what  is  for  his  good,  and 
 grows  fond  of  his  ruin  ;  he  takes  him  for  an  enemy, 
 that  would  preferve  him  ;  and  rufhes  headlong  upon 
 death,  as  it  were,  to  avoid  life,  and  to  forfake  his 
 own  mercy. — He  that  hateth  reproof,  makes  death  not 
 onlyjuft,  but  neceflary  and  unavoidable  ^  becaufe  he 
 makes  it  his  choice. 
 
 Divine  philofophy  exceeds 
 11 .  Hell and  definition  all  human  ethics,  not  only 
 are  before  the  LORD:  in  the  purity  and  perfection 
 bow  much  more  then  the  of  its  precepts,  but  in  the 
 hearts  of  the  children  of  latitude  of  its  objects  and 
 men?  degrees,    extending  to   the 
 
 thoughts,    as   well    as    the 
 actions,  of  meft,  and  regulating  our  hearts,  as  well  as 
 
 e  Pfalm  xi.  7. 
 
 out- 
 
M.  P.  after  TRINITY.  539 
 
 DUtward  carriage  and  behaviour.  Becaufe  he,  with 
 whom  we  have  to  do,  he  that  is  our  matter  in  this 
 fchool  of  morality,  as  well  as  in  divinity  and  reli- 
 gion, is  the  LOKD,  the  fame  Lord  Jefus  Chrift, 
 who,  as  he  is  GOD  over  all,  muft  be  omnifcient 
 and  prefent  to  all,  both  perfons  and  places,  "  He 
 **  knoweth  what  is  in  manV  even  bell,  and  the 
 dark  regions  of  deftruction,  are  open  before  him  ; 
 bow  much  more  then  the  hearts  of  tbe  children  of  men  ? 
 
 A  lively  fenfe  of  the  di- 
 
 :2.  Afcomer  hvetb  net     vine  prefence,  with  a  ferious 
 
 onetbatreprwethbim:  nci-     enquiry  into  the  flate  of  our 
 
 tbc-r  will  be  go  unto  tbe     fouls,  whether  we  be  in  the 
 
 miffk  way  of  life,  or   th;it    which 
 
 leadeth  to  deftruclion,  would 
 thoroughly  awaken  our  confeience  to  fee,  by  that 
 heavenly  light,  the  errors  of  our  lives,  and  humble 
 us  into  a  iincere  repentance.  But  pride  lhuts  the 
 eyes,  and  hates  the  light,  becaufe  its  deeds  are  evil ; 
 neither  cometh  to  the  light,  left  they  fhould  be  re- 
 proved \  The  proud  man  fcorns  advice,  as  a  re- 
 proach and  abufe  i  he  loveth  not  reproof,  becaufe 
 he  loves  his  (ins  ;  neither  will  be  go  unto  tbe  wfif,  to 
 receive  inftruction,  becaufe  he  thinks  none  fo  wife  as 
 himfelf.  Such  men  therefore  exclude  themfelves  from 
 wifdom's  fchool  :  They  are  the  dunces,  that  cannot, 
 becaufe  they  will  not,  learn. 
 
 The  paffion  of  joy  is  one 
 
 13.  A  merry  heart  make-     of    the  mod:   pleafing,    and 
 
 ttb  a  cbcar ful countenance  :      forrow    the     moll     mocking 
 
 but  by  farrow  of  tbe  heart     and   ungrateful,    to   humau 
 
 tbe  fpirit  is  broken,  nature.     The  firft,  if  flow 
 
 ing  from  the  heart,  extends 
 its  fweet  influence  to  the  whole   body,  and  gives  a 
 cbearful  air  to  the  countenance,  beyond  all  the  powers 
 of  art  or  dreis  \  it  makes  every  look  agreeable, 
 beauty  itfelf  more  beautiful.     Whereas,  its  contrary, 
 
 '   John  ii.  25.  ■  John  iii. 
 
540         "The  Twenty-fifth  SUNDAY        Prov,  15 
 
 grief,  has  as  contrary  efFe&s  ;  it  not  only  foddens 
 and  deforms  the  looks,  but  confumes  the  body,  and 
 breaks  the  /pints. — How  needful  then  is  it,  that  both 
 thefe  paflions  of  joy  and  forrow  fhould  be  under 
 the  regulation  of  Divine  wifdom  ;  that  both  fhould 
 be  well-grounded,  as  well  as  kept  within  their  due 
 bounds  ;  that  fo  no  joy  may  flow  but  from  the  in- 
 ward peace  and  comfort  of  a  good  confcience  ;  for 
 that  only  is  lading  and  fincere  ;  nor  any  forrow  be  fo 
 extreme  as  to  deftroy  the  fweets  of  life,  much  lefs 
 endanger  life  itfelf — "  the  forrow  of  the  world  work- 
 "  eth  death  V  for  it  is  one  of  the  deadly  fmsg,  and 
 mortal  both  to  foul  and  body  ;  but  religious  forrow 
 is  a  fure  and  fovereign  remedy  for  every  other  forrow 
 ef  heart.  For  he  that  faid,  u  Blefled  are  they  that 
 "  mourn  [for  fin,J  for  they  fhall  be  comforted  h," 
 has  alfo  fent  us  a  blefled  comforter  to  be  ever  with 
 us,  even  his  own  Spirit,  to  heal  every  broken  and  con- 
 trite  heart,  and  turn  every  forrow  into  joy. 
 
 As  the  paflions  are  feated 
 
 14.  The  heart  of  him     in  the  affections,  fo  is  true 
 
 that  hath    undemanding,     wifdom  alfo.    The  Chriftian 
 
 feeketb  knowledge :  but  the     philofophy    requires  not  fo 
 
 mouth  of  fools  feedeth  on     much  a  good    head,    as  a 
 
 foolifhnefs.  good  heart.     And  when  the 
 
 djfciple  has  advanced  fo  far 
 in  this  divine  fchool,  as  to  attain  to  fome  compe- 
 tence of  underftanding  in  fpiritual  things,  his  heart 
 refls  not  there,  in  bare  fpeculation  only,  as  the  brain 
 is  apt  to  do,  but,  with  an  holy  zeal,  proceeds  to  fur- 
 ther degrees  of  grace,  and  love,  and  truth.  This 
 is  the  knowledge  that  his  heartfeeketb,  who  hath  un- 
 derftanding ;  and  no  ftudy  but  that  of  the  heart,  fhall 
 
 f  2  Cor    vii.    10. 
 t  Triflitia,  or  fadnefs,  is  reckoned  one  of  the  feven  deadly  fins., 
 becaufe  it  breaks  the  fpirks,  and   renders  us  unfit  for   the  actions 
 and   neceflary  offices  of  life  ;    the  Greeks  call  it  acedia,  a  penfive 
 liftlefs  temper  ;  we  call  \tJloth.  * 
 
 h  Mat.  v. 
 
 obtain 
 
M.  P.  after    TRINITY.  54i 
 
 obtain  it. — The  order  of  worldly  wifdom  is,  firft  to 
 know,  and  then  to  underftand  ;  but  Divine  wifdom 
 teaches  firft  to  underftand,  and  then  to  know.  And 
 us  the  order  is  different,  fo  is  the  fource  alfo,  as 
 well  as  inftrument  :  A  good  head  may  be  the  gift  of 
 nature,  but  a  good  heart  is  from  the  Holy  Ghoft. 
 Of  hisfevenfold  gifts  of  grace,  the  under/landing  and 
 knowledge  (here  fpoken  of)  are  two,  and  the  heart  is 
 the  proper  receptacle  :  Without  thefe  the  greateft  hu- 
 man learning  is  but  folly  ;  the  brighteft  parts  but  ig- 
 norance. Let  not  reafon  therefore  vaunt  itfelf  againft 
 grace.  To  boaft  of  our  attainments,  in  wit  and 
 learning,  without  learning  Chrift,  is  but  the  glory  of 
 fools,  and  feeding  on  foohfhnefs.  One  act  of  meek- 
 nefs,  and  lowlinefs  in  heart,  which  he  teaches,  is 
 beyond  all  other  learning  in  the  world. — See  Jer.  ix, 
 
 Here   grief  and  joy   are 
 
 15.  All  the  days  cf  the     fet  in   oppofition  ;    and    no 
 
 nffliSed  are  evil:  but  he    one  can  be  infenfible  which 
 
 that  is    of  a   merry  heart     of  the  two  is  the  moil  agree- 
 
 batb  a  continual  feafl.  able  to  the   mind.     But  the 
 
 difference,  here  remarked, 
 doth  not  arife  fo  much  from  the  paflions  themfelves, 
 which,  in  their  own  nature,  are  very  changeable,  and* 
 come  and  go  according  as  their  obje&s  vary  ;  but  it 
 arifes  from  the  different  difpofition  of  the  heart.  It 
 is  an  evil  confeience  only,  that  makes  forrow  perma- 
 nent, and  all  the  days  of  the  afflicted to  be  evil ;  and  " 
 a  good  one  alone  that  fixes  our  joy,  and  gives  a 
 continual  feafl.  So  that  "  a  mind  confeious  of  good 
 "  intentions,  even  although  fuccefs  be  wanting,  affords 
 ■'  truer  and  (incerer  joy,  than  all  this  world  can 
 "  fumiih  a  man  withal,  either  for  the  enjoyment 
 '•  of  his  defires,  or  the  repofe  of  his  mind  \" 
 
 Wherefore  (we  may  juft- 
 1 6.  Better  is  little  ivitb     \y   conclude)    a   good   con- 
 tbe  fear  of  the  LORD,     fcience  is  better  than  a  good 
 '  Lord  Bacon-  adv,  of  L.  1.  7.  c.  4. 
 
 eftate. 
 
542  The  Twenty-fifth  SUNDAY        £rov.  i$. 
 
 than  great  treafure,    and     eftate.      How    fmall    foever 
 trouble  therewith.  our     fortune     be,    religion 
 
 makes  it  fufficient,  by  ma- 
 king us  content.  But,  without  the  peace  of  a  good 
 confeience,  the  greatell  treafures  do  but  increafe  our 
 trouble  and  care. — The  truth  of  this  proverb  appears 
 alfo  in  the  moral  life  :  Little  knowledge  or  learning, 
 with  a  true  and  fincere  piety,  is  much  better  than  a 
 great  flock  of  it,  without  the  fear  of  the  Lord  :  And 
 the  reafon  is  plain ;  becaufe  the  firft  leads  to  humili- 
 ty, which  is  always  content ;  the  other  to  pride,  which 
 is  never  without  trouble. 
 
 The  bed  welcome  at  our 
 
 17.  Better 'is  a  dinner  of  tables  is  love.  Love  turns 
 herbs,  where  love  is,  than  a     the  moll  ordinary   fare  into 
 
 flailed  ox,and  batredtberc-     a  feall -,  but  hatred,  or  want 
 with.  of  good-will,    takes    away 
 
 the  relifh,  as  well  as  wel- 
 come, of  the  moll  fumptuous  entertainment. 
 
 Another  palTion,    on  the 
 
 1 8.  A  wrathful  manflir-  regulation  of  which  depends 
 eth  upftrife :  but  he  that  much  the  happinefs  of  life,i€ 
 is  flow  to  anger  appeafetb  anger.  If  it  be  unbridled, 
 flrife.  and  luffered  to  grow  into  an 
 
 habit,  it  becomes  a  conti- 
 nual enemy  to  the  peace  of  fociety ;  it  is  for  ever 
 ilirring  up  flrife  and  contention  But  religion  puts  a 
 bridle  in  the  mouth,  and  ties  up  the  hands  of  this 
 turbulent  paffion. — And  this  reft raint  is  the  virtue  of 
 meeknefs ;  which  is  as  fedulous  to  fupprefs  or  ap- 
 peafe  ft  rife,  as  anger  is  to  flir  it  up. 
 
 Eafe  and  relt  is  a  blefling  $ 
 
 19.  The  way  of  thefloth-  nor  can  any  happineis  be 
 ful  man  is  as  an  hedge  of  compleat  without  it  ;  it 
 thorns :  but  the  way  of  the  therefore  becomes  a  j  lift  ob- 
 righteous  is  made  plain.  ject  of  our   defire.      But   to 
 
 feek  it  too  eagerly,  or  enjoy 
 i 1  unfeafonably,  and  before  the  time,  is  the   vice  of 
 floth.     And  herein  floth  is  its  own  enemy  -,   it  de- 
 ft roys 
 
M.  P.  after    TRINITY.  543 
 
 ftroys  the  very  end  it  feeks;  inftead  of  eafeand  reft, 
 it  runs  a  man  into  greater  pains   and  difficulties,  than 
 the  mod  a&ive  diligence  would  have  engaged  him  in. 
 So  that,  at  laft,    his  way  becomes  as  a  very  hedge  of 
 thorns  ;  either  to  flop  his  further  progrefs,  or  to  tear 
 his  flefh,  if  he  attempt  to  proceed. — But  the  way  of 
 the  righteous,  of  the  virtuous  and  diligent  man,  is 
 made  plain  -,  or,  as  the  original  imports,  is  raifed  up 
 as  a  caufeway  -t  not  only  plain,  and  eafy  to  find,  but 
 made  and  prepared  for  him,  like  the  king's  highway, 
 raifed  up,  and  made  both  paflable  and  pleafant,  not 
 only  fafe,    but  will  affuredly  bring   him,   at  laft,  to 
 his  journey's  end,  to  reft  and  peace. — The  difference 
 between    the  Jlothful    man  and  the  diligent  is  this; 
 they  aim  at  the  fame  end,  but  they  take  quite  dif- 
 ferent ways  :  They  both  feek  reft  ;  but  the  lluggard 
 begins  where  he  mould  end  ;  he  firft   fits  down  to 
 reft,    and  then  has  all  his  toil  and  labour  to  come : 
 The  induftrious  man  begins  with  labour  ;  and  that 
 being  done,  he  ends  in  reft.     Moreover,   floth  makes 
 every  thing,  even  the  leaft  things,  difficult  j  but  di- 
 ligence renders  all   things,   even   the  mod  difficult, 
 both  eafy  and  pleafant.      And  as  it  is  in  common 
 life,  fo  happens  it  likewife  in  religion.     It  isflothful- 
 nefs  only  that  raifes  difficulties  in  the  way  of  duty ; 
 but   the   man  of  diligence,   who  is  fervent  in  fpirit, 
 ferving  the  Lord,   by  enduring  hardnefs  like  a  good 
 foldier  of  (Thrift,  not  only  conquers  the  hardeft  things, 
 but  by  practice  and  good  habits,  makes  them  plain 
 and  eafy.     And  then  fhall  be  verified  to  him,  what 
 the  prophet  hath  faid  ;    "  In  reft  fhall  he  be  faved ;  in 
 "  quietnefs,  and  in  confidence,  fhall  be  his  ftrength  g." 
 See  Lord  Bacons  paraphrafe  of  this  verfe,  in  his 
 8  th  book  of  the  Adv.  of  Learn. 
 
 The  truth  of  this  faying 
 
 20.  A  wife  fan  maketh  a     is  grounded  on  a  common 
 
 glad  father :  but  a  foolifb     obfervation,  that  fathers  are 
 
 man  defpifetb  bis  mother.      generally  more  affecled  with. 
 
 I  Ifaiabzxx.   15. 
 
544        *bt  Twenty-fifth  SUNDAY         Prov.   15, 
 
 joy  at  the  goodnefs  of  their  children,  and  the  tender 
 paflion  of  the  mother  moil  fenfibly  touched  at  their 
 mifcarriage. — How  ought  this  to  engage  all  parents 
 to  employ  their  moft  diligent  care  in  the  education  of 
 their  children,  and  to  inftil  wife  and  virtuous  prin- 
 ciples in  their  tender  hearts  ;  the  father \  that  he  may 
 have  comfort  and  joy  in  their  proficiency  and  good 
 conduct ;  and  the  mother,  that  fhe  may  efcape  the 
 forrow  and  affliction  which  will  fall  the  moft  heavy 
 upon  her,  ihouid  they  happen  to  prove  gracelefs  and 
 vile.  And  what  to  a  fond  mother,  muft  prove  the 
 moil  cutting  of  all,  the  children  they  have  moft  hu- 
 moured and  indulged,  do  generally  defpife  them  moft. 
 For  a  child  to  defpife  his  mother,  is  a  moft  unnatural 
 crime ;  but  it  is  too  juft  a  return  to  all  indifcreet  fond- 
 nefs,  which  has  betrayed  him  to  his  ruin  ;  firft  made 
 \i\mfoolifb.  and  then  wicked. 
 
 There    is    a   joy  indeed 
 
 21.  Folly  is  joy  to  him  which  wicked  and  worldly 
 that  is  definite  of  wif  1 lom;  men  may  call  fo,  but  will 
 but  a  man  of  under fanding  prove  grief  and  bitternefs  in 
 walketb  uprightly.  the  end. — They  miftake  the 
 
 proper  objects  of  their  paf- 
 fions;  they  rejoice  in  what  they  ought  to  grieve  for; 
 they  grieve  at  what  they  fhould  rejoice  in.  But  the 
 man  of  underftanding  and  true  wifdom  rectifies  this 
 fatal,  but  prevailing,  error;  he  feeks  not  joy  in  the 
 gaieties  and  delufive  pleafures  of  life,  but  in  the 
 reflections  of  a  good  confcience  he  walkelh  uprightly ; 
 and  there  finds  that  peace  and  inward  joy,  which  the 
 world  can  neither  give  nor  take  away. 
 
 He  that  haftily  refolves, 
 
 22.  Without  counfel pur-  before  he  has  duly  confider- 
 pofes  are  difappointed :  but  ed,  is  more  like  to  meet 
 in  the  multitude  of  coun-  with  difappointment  than 
 fellers  they  are  ejlabliped.  fuccefs.  This  fhould  recom- 
 mend the  prudence  and  be- 
 nefit of  taking  counfel  and  advice,  in  all  affairs  of 
 confequence;  efpecially  thofe  affairs  wherein  the  public 
 
 is 
 
M.  P.  after     TRINITY.  545 
 
 is  concerned,  or  the  good  of  others.  To  rely  wholly 
 on  our  own  judgment,  in  any  matter  of  moment,  is 
 the  dictate  or  pride,  and  none  are  fo  of  ten  dij "appointed 
 of  their  purpofesBS  the  proud;  becautc  they  are  wife 
 in  their  own  conceits,  and  depend  more  On  rhem- 
 lUves,  than  on  the  wiftJoiri  of  Providence :  Such  God 
 refifls,  and  loves  to  difappoint  In  all  that  concerns 
 our  bodies,  our  eflates,  or  our  fouls,  God  has  pro- 
 vided a  multitude  of  counfellors,  to  direct  us  and  ad- 
 vile,  asoccafion  fhall  require.  To  con fu It  them,  ac- 
 cording to  the  nature  of  the  cafe,  is  to  confult  God  ; 
 and  ft)  we  may  expect  that  our  purprfes  fhall  be  ejla- 
 blijbed. 
 
 There    is   no    joy    more 
 
 23.  A  man  batb  joy  by  pleafmg  and  fincere,  than 
 the  jnfwer  of  bis  mouth :  what  the  good  man  feels  in 
 and  a  -word  fpoken  in  due  making  others  happy  or 
 fa/on,  bow  good  is  it  ?  v.  lie. — If  !o  much  good  then 
 
 may  be  done  by  the  tongue, 
 both  to  others  and  ourfelves,  how  careful  fhould  we 
 be  to  ufe  it  aright,  and  fo  to  frame  our  anfwers,  that 
 they  may  fuit  both  the  feafon  and  the  fubjeel  of  ad- 
 vice.— Good  words,  like  good  fruit,  are  always  beft 
 when  they  are  in  feafon. 
 
 To   order  our  fpecch  and 
 
 24.  The  way  of  life  is  converfation  aright  5  to  re- 
 above  to  the  wife,  that  be     gulate    our    manners,     and 
 
 may  depart  from  bell  be-      guide    US    with     fafety    and 
 
 neatb.  prudence    through     all   the 
 
 affairs  of  this  life  j  yea,  to 
 infpire  us  with  noble  and  exalted  fentiments  above 
 the  level  of  the  vulgar  ;  was  the  laudable  attempt  and 
 defign  of  human  philufuphy  :  And  this  the  very  hea- 
 then morality,  in  great  mealurc,  attained  to.  But 
 Solomons  philofophy  foars  far  higher:  The  way  of 
 fife,  he  teache  \  is  above,  far  above  the  world,  or  the 
 wifdom  of  this  world  ;  for  it  is  in  heaven,  where  lie, 
 that  is  wifdom  itfelf,  fitteth  at  the  right  hand  of  God, 
 to  inftrucl  and  to  lead  us  in  this  way  of  life:  He 
 Vol.  IV.  Nn 
 
546        The  Twenty-fifth  SUNDAY         Prov.  15. 
 
 himfelf  is  both  the  way  and  the  life. — The  light 
 of  natural  reafon  mewed  indeed  the  two  ways k,  one 
 of  virtue,  leading  to  happinefs,  and  the  other  of 
 vice,  leading  to  raifery;  but  it  could  not  carry  the 
 fight  far  enough  to  difcern  the  true  and  ultimate  end 
 of  either  Faith  only,  which  is  the  Chriflian  wif- 
 dom,  hasdifcovered  that  end,  together  with  the  true 
 marks  which  lead  thereto ;  even  thofe  two  invifible 
 worlds  which  are  the  regions  of  life  and  death  ;  and 
 by  choofing  the  way  of  life  ,  which  is  above,  we  mall 
 of  courfe  depart  from  that  which  leads  to  hell  be- 
 neath. 
 
 By   the    widow  may   be 
 
 25.  The  LORD  will  meant,  one  who,  having  loft 
 dejlroy    the  houfe  of  the     all  worldly  help  and  friends, 
 
 fraud:  but  he  will  efablijh      flies    to    God     for     Comfort 
 
 the  border  of  the  tvidovj.       and  protection.  Such,  an  one 
 
 God  will  ftand  by  and  de- 
 fend :  The  border  (i.  e.  boundaries)  of  thofe  who  put 
 their  trull  in  him,  will  he  eftablifb  and  fecure  againft 
 theinvafionsofoppreffion  and  injuftice;  but  the  proud 
 man,  who  depends  on  his  own  fufficiency,  and  feeks, 
 by  fraud  and  violence,  to.raife  him  an  houfe,  and  a 
 name,  has  forfeited  the  blelTmg  and  protection  of 
 Providence  :  Whatever  fchemes  he  lays,  the  Lord 
 will  deflroy  ±  whatever  he  builds,  the  Lord  will  pull 
 
 down. 
 
 The  reafon  is  here  given, 
 
 26.  The  thoughts  of  the  why  God  refills  and  abomi- 
 wicked  are  an  abomination  nates  the  proud,  even  be- 
 to  the  LORD :  but  the  caufe  their  thoughts  are  wick* 
 words  of  the  pure  are  plea-  ed ;  that  is  all  their  defigns 
 fant  words.  and  intentions  are  grounded 
 
 on  wicked  principles.  In 
 all  actions  God  regards  the  motive  whence  they  flow  ; 
 in  his  fight,  it  is  the  thought  only  that  gives  them 
 their  true  nature  and  form. — HenCe  arifes  a  diftinction 
 
 k  See  Annotation  at  the  end 
 
 be- 
 
M.  P.  rfhr    TRINITY.  547 
 
 between  fin  and  wickednefs  :  Though  all  men,  even 
 the  bell  of  men,  are  finners,  yet  all  are  not  ivicked. 
 The  good  man's  thoughts  are  right,  but  he  often  of- 
 fends in  the  manner  and  performance  of  his  actions, 
 and  therefore  fins  ;  neverthelefs  he  is  accepted  with 
 God,  becaufe  his  principles  are  good.  The  bad  man 
 may  perform  a  good  action,  but  as  he  performs  it 
 from  an  evil  and  corrupt  principle,  he  is  wicked ;  and 
 his  work  fhall  be  rejected,  as  an  abomination  to  God. 
 — But  where  the  heart  is  pure,  and  cleanfed  from  all 
 taint  of  malice,  or  a  delight  in  fin,  not  only  the  pray- 
 ers and  devotions  of  fuch  a  one,  but  his  words,  even 
 the  whole  tenour  of  his  life  and  converfation,  are 
 pleafing  to  God. 
 
 Not   only  the   oppreflbr, 
 
 27.  He  that  is  greedy  of    who  wrongs  his  neighbour 
 
 gain,    troubletb   bis   own     by  violence,  but  the  lover 
 
 houfe:  but  be  tbat  bateth     of  gifts  and  prefents,  is  here 
 
 gifts  pall  live.  ranked  among  the  covetous 
 
 whom  God  abhorreth.  The 
 love  of  money  is  indeed  the  root  of  all  evil ;  it  brings 
 a  curfe  on  all  iniquitous  gains.  Even  gifts  and  pre- 
 fents are  criminal  and  unbleft,  if  fought  or  received 
 through  a  greedinefs  and  love  of  gain.  —  To  receive  a 
 gift,  or  to  defire  it,  is  then  only  lawful,  where  the 
 motive  is  benevolence,  and  when  the  love  of  our 
 neighbour  prevails,  more  than  the  love  of  filthy 
 lucre,  and  a  fordid  greedinefs  of  gain  : — When  the 
 giver  is  prompted  by  a  fpirit  of  gratitude  to  bellow, 
 and  the  receiver  fees  it  needful  to  oblige,  by  a  kind 
 acceptance. 
 
 A   good    man    thinks    it 
 
 28.    The   heart  of  the     time  enough  to  fpeak,   when 
 
 righteousjludietbtoanfvjer:     he  is  afked ;  and  then  he  de- 
 
 but  the  mouth  of  the -wicked     liberates  within   himfelf   of 
 
 pouretb  out  evil  things.  the  anfwer  he  is  to  make  j 
 
 that  fo  he  may  fpeak  to  the 
 purpofe,  and  for  the  benefit  of  the  enquirer.  But 
 bad  men  regard  neither  time  nor  place,  perfons  or 
 
 N  n  z  thing?. 
 
548  The  Twenty-fifth  SUNDAY       Prov.  15. 
 
 things.  They  confult  not  the  good  or  improvement 
 of  others,  but  their  own  vain  humour,  felf  intereft, 
 or  by-ends.  —  The  fpring  being  corrupt,  the  ftream 
 mull  needs  be  lb  too;  fo  that  the  month  of  the  wicked 
 can  pour  out  nothing  but  what  is  evil,  becaufe  it  flows 
 from  a  foul  and  evil  heart. 
 
 God  (that  is  to  fay,  the 
 
 29.  The  LORD  is  far     Godhead,  or  Divine  Effence 
 
 from  the  wicked:   but  he     Qf    the    Supreme    Being)   is 
 
 heareth  the  prayer  of  the     eVer  prefent  to  all  his  crea- 
 
 righteous.  tures,    fo    that    u  his  eyes 
 
 "  continually  behold  the  evil 
 "  and  the  good"  (ver.  2.) ;  and  therefore,  as  St.  Paul 
 fpeaks,  is  '*  not  far  from  every  one  of  us1."  But 
 as  he  is  LORD  (which  is  not  only  his  proper  and 
 incommunicable  name,  but  carries  in  it  alfo  a  term 
 of  relation  to  his  people,  as  united  to  them,  and 
 they  to  him,  in  a  reciprocal  covenant),  he,  as 
 fuch,  is  far  from  all  wicked  men,  and  all  that  hold 
 
 the  truth  of  God  in  unrighteouihefs.' Thefe  are 
 
 alfo  faid    ct  to  be  far  off  from  him,    and  without 
 
 *•  God,"  becaufe  without  Chriit;  "  and  therefore  with- 
 
 "  out  hope."     But  by  faith  "  we  are  made  nigh  to 
 
 "  God  by  the  blood  of  Chriftm.''— -That  the  ftyle  of 
 
 LORD,  or  Jehovah,  implies  a  federal  relation  to  his 
 
 Church  and  people,  appears  from  what  he  faith  of 
 
 himfelf  to  Mofes,  when  he  was  about  to  choofe  lf- 
 
 rael  for  his  people  (Exod.  vi.  3.)  "  I  appeared  unto 
 
 "  Abraham,  unto  Ifaac,  and  unto  Jacob,  by  the  name 
 
 "  of  GOD  Almighty,  but  by  my  name  JEHOVAH 
 
 "  was  I  not  known  to  them."     That  is,  not  diflin- 
 
 guifhed  by  that  name,  until  I  entered  into  covenant 
 
 with   them.     For  fo  it  follows,   as  a  reafon  given, 
 
 why  he  made  himfelf  known  to  them  by  his  name 
 
 Jehovah  :     "  For  I  alfo  eftablimed  my  covenant  with 
 
 "  them." — All  therefore  that  forfake  and  renounce 
 
 this  covenant  of  grace,    by    wicked  works,    or  un- 
 
 1  Ads  vii.  27.  m  Eph.  ii.  13. 
 
 belief, 
 
M.  P.  after    TRINITY.  549 
 
 belief,  are  cut  off  from  the  Lord,  and  again  fevered 
 from  the  tree  of  life,  and  driven  from  his  prefence  to 
 a  diftance  as  infinite  as  it  is  miferable.  To  them 
 will  he  fay,  *'  Depart  from  me,  ye  wicked  j" — "  Go 
 "  ye  curfed,  £«?<:." — He  is  no  Lord  to  them  who  re- 
 ject his  fervice  ;  no  God,  no  Saviour,  to  fuch  as  will 
 not  accept  falvation  on  the  covenanted  terms  of  faith 
 and  obedience.  —  But  as  for  the  righteous,  who  faith- 
 fully adhere  to  his  covenant,  he  not  only  hears  their 
 prayers,  and  converfes  with  them  by  his  word,  but 
 dwells  with,  yea  in,  them  by  his  Spirit,  in  the  ftri&eit 
 union  and  fellowfhip  that  can  poflibly  be  conceived, 
 
 There  are  two  things  the 
 
 30.  The  light  of  the  eyes     mind  of  man  takes  a  natural 
 
 rrjoyceth  the  heart;  and  a     complacence  in,  honour  and 
 
 good  report  maketh  the  bones     iight.     They  are  congenial 
 
 jat-  to  us,  and  were  interwoven 
 
 into  our  original  frame  and 
 conftitution ;  nor  can  we,  even  now,  in  our  lapfed 
 eftate,  be  diverted  of  the  love  and  defire  hereof,  any 
 more  than  we  can  ceafe  to  love  and  afpire  after  our 
 
 own  happinefs This  obfervation  feems  to  be  the 
 
 ground  of  the  Wife  man's  remark  in  this  faying;  it 
 being  as  much  as  to  fay,  "  It  is  as  natural  for  a  man 
 u  to  take  delight  in  the  honour  of  a  good  name,  and 
 '•  a  fur  reputation,  as  it  is  for  the  eye  to  receive 
 
 "  pleafure  in  the  fruition  of  Ifcbf" But  the  moral 
 
 ufe  of  this  proverb  is  this;  light  is  the  emblem  of 
 grace,  and  the  eyes  of  a  wile-man  are  realbn  and 
 faith.  If,  with  thefe  two  eyes,  we  fee  the  heavenly 
 and  intellectual  light,  it  cannot  but  rejoice  the  heart.  But 
 if  to  a  good  confeience  within,  be  added  a  good  re- 
 port, a  fair  reputation,  from  them  that  are  without,  it 
 not  only  is  a  teftimony  of  our  virtue,  which  cannot 
 but  pleafe  and  rejoce  the  heart,  but  even  contributes 
 to  bodily  heakh,  by  giving  the  fpirits  a  more  vivid 
 and  chcarful  motion,  to  perform  all  the  neceflary 
 tuiidions  of  the  animal  life.     So  that  the  body,  as 
 
 Nn   ?  well 
 
» 
 
 55o  the  Twenty-fifth  SUNDAY.         Prov.  i5. 
 
 well  as  mind,  is  nourilhed  and  improved  by  the  fa- 
 lutary  effects  of  heavenly  wifdom. 
 
 But    as     the    happinefs 
 31.  The  ear  that  heareth     above-mentioned,  of  a  good 
 the  reproof  of  lifey  abideth     confcience  within,  and  a  good 
 among  the  wife.  report  from   without,    con- 
 
 curring together,  is  but  rare- 
 ly to  be  found,  we  muit  be  content  with  the  firfl, 
 though  we  want  the  latter.     Whether  good  report, 
 or  evil  report,  attend  us  in  our  path  to  heaven,  we 
 are  not  to  be  over  much-affected  with  either;  nor 
 other  wife  covet  the  one,  or  dread  the  other,  than  as 
 they  regard  confcience,    and  the  fear  of  God.  —  A 
 good  name  is  not  to  be  defpifed  nor  neglected  ;  it  is 
 a  jewel    that    gives  a   luftre  to   our    religion,    that 
 brightens  our    example,    and    recommends   our  in- 
 ftructions  and  good  works;  but  mult  always  be  fa- 
 crificed  to  the  love  of  God,  when  any  competition 
 happens  between  his  glory  and  ours.     Much  more 
 ought  all  worldly  honour  and  applaufe  be  facrificed 
 to  the  teftimony  of  a  good  confcience.— A  wife  man 
 therefore  liftens  chiefly  to  this  wftnefs  within-,  but 
 more  efpecially  to  thofe  fecret   checks,    which  our 
 author  here  calls  the  reproofs  of  life.     Thefe  he  never 
 ftifles,  nor  ever  flights ;    his  ear  is  conftantly  open 
 to  thefe  reproofs,  for  they  are  his  life,  and  the  belt: 
 prefervative  from  wilful  error,  or  any  dangerous  fur- 
 prize.— The  fpiritual  life  is  the  life  of  the  foul,  and 
 confcience  its  tenderer!  and  mott  fenfible  part.     If  it 
 feels,  or  dreads,  the  wounds  of  fin,  'tis  a  fure  llgn 
 that  the  foul  is  o,uick  and  alive ;  that  we  are  full  in  a 
 {late  of  grace,  and  abide  among  the  wife 
 
 Wherefore  it  neceifarily 
 32.  He  that  refufeth  in-  follows,  that  whofoever  re- 
 firuclionydefpifeth  his  own  fufeth  inftrutlion,  (fuch  in- 
 foul:  hut  he  that  heareth  ftruclion  as  fo  intimately 
 reproof ,getteth  underfand-  concerns  the  life  of  his  foul) 
 ing.  is  like  a  defperate  man,  that 
 
 has 
 
M.  P.  after     TRINITY.  $$i 
 
 has  no  regard  for  life,  and  defpifetb  bis  own  foul. 
 But  he  that  is  wife,  is  alfo  confcious  of  his  own 
 weaknefs,  and  therefore  of  the  need  and  benefit  of 
 advice. — Humility  teaches  us  to  know  ourfelves  - 
 and  the  knowledge  of  ourfelves  is  the  furefl  way  to 
 get  underjianding. 
 
 Thepaflion  of  fear  is  im- 
 
 33.    The  fear    of  the     planted   in  our   nature,    to 
 
 LORD  is'the  infruclion  of    guard  and  defend  us  from 
 
 wifdom  \  and  before  honour     the  dangers  that  are  incident 
 
 is  humility,  to  life  .  and  when  governed 
 
 by  reafon,  and   directed   to 
 us  proper  objed  (which  is   moral   as  well  as  natural 
 evil),  it  is  a  faithful  watch,  and  mofl  careful  guard 
 But  the  tnfirutiton  of  wifdom,  or  true  religion,  goes 
 itill  further,  and  advances  this  guardian  pallion  to  a 
 muchfublimerobjecl,  an  invinciblefecurity,  namely, 
 the  fear  of  the  I  ORD.-The  fear  of  natural  dangers 
 :s  attended  with  terror,    or  cowardice;  the  fear  of 
 moral  evils  borders  upon  diffidence  or  diftruft  •    vea 
 the  fear  of  God  fas  God,  and  confidered  only  in  him- 
 ldf    as  hoty,  ,11ft,  almighty)  leads   to  fiiperftition  or 
 defpa.r.     But  the fear  of  / be  LORD,  as  taught   us   in 
 benpture    (for  there  alone  he  is  revealed  to  be  Our 
 Lord/ Our  Redeemer,  Our  Saviour,  Our  Sanftifier), 
 cafteth  out  all  fear  (whether  natural,  moral,  or  reli- 
 gious)  that    hath   torment,  and    turns   it    into   love. 
 Whofo  feareth  the  Lord,  fhall  not  fear,    nor  be 
 afraid  ;  for  he  is  his  hope  ;"  laid  the  wife  fori  of  Si- 
 racbo.—Thisfearof  the  Lord\%  built  on  theChriftian 
 raith  only;  this   faith  produces  love;   love,    hope- 
 and  hope  maketh  not  alhamed.    This  is  the  aiTurance,' 
 the  full  aflurance,  of  the  true  believer  in  Chrirt ;  which 
 no  other  religion  inftruas  us  in,  no  other  philofcphy 
 can  teach,  but  Ins,  who  is  the  Wifdom  of  God,  and 
 the  Power  of  God.     But  there  is  no  way  of  arriving 
 nxbebowur  of  being  of  his  fchool,  and  his  difciple. 
 
 Chap,  xxxiy,  14 
 
 Nn 
 
 4  but 
 
552  Ta  Twenty-fifth  SUNDAY        Prov.  15. 
 
 but  by  humility.  This  our  Lord  himfelf  has  made 
 the  fir'ft  entrance,  as  well  as  the  firft  ftep  in  his  fcale 
 ct  Weffings  t.  And  this  important  maxim  our  LeiTon 
 concludes  with,  as  the  ilim  total  of  the  foregoing  pre- 
 cepts,— Before  honour  is  humility. 
 
 P  Mat.  v. 
 
 On  ver.  24.]  The  antients  reprefented  thefe  two  ways  by  the 
 form  of  the  letter  Y,  of  which  fee  Ladantius  Injlitut.  And  Virgil 
 alludes  thereto,  JEn.  VI. 
 
 Hie  locus  eft,  partes  qua  fe  via  fin  Jit  in  amhas. 
 Dexter  a,  qu<£  dxtis  rnagr.i  fub  mania  tendit  j 
 Hie  iter  Elyfium  r.ohis,  at  lava  malirum 
 Exercet  panas,  1$  ad  impia  tar  tar  a  mi t  tit. 
 
 Thus  tranflated  by  Dryden: 
 
 'Tis  here,  in  different  paths,  the  way  divides : 
 The  right,  to  Pluto  s  golden  palace  guides  ; 
 The  left,  to  that  unhappy  region  tends, 
 V>  hich  to  the  depth  of  Tartarus  defcends  ; 
 The  feat  of  night  profound,  and  punilh'd  fiends. 
 
 } 
 
 Tie 
 
E.  P.  after     TRINITY. 
 
 The   Twenty -fifth    Sunday  after  Tiinit  y. 
 
 Proper  LefTon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  xvi. 
 
 i.  C£HE  preparation,  cf    rj*\V        literal  verfion  of 
 
 T 
 
 the  heart  in  man,  ^  the  original  gives  US 
 andtbeanfvjeroftbet:nguc  the  beft  and  trueft  fenfe  of 
 is  from  tbeLORD.  this  text.     It  is  this,  T 
 
 [are]    the   dtfpojitums   cf  the 
 heart ;  but  from  the  LORD  is  the  anf-xer  of  the  ton 
 that  is,  P  man  hath   a  power  over  his  thoughts,  to 
 "  propofe  and  difpofe,  intend  and  contrive,  things 
 *'  in  his  mind  j  but  to  bring  fuch   thoughts  to  e 
 u  or  even  to  utter  with  the  tongue,  efpecially  wifelv  to 
 "  utter  them,  depends  wholly  upon  God."  —  This 
 remark    is   again  repeated  in  this   chap.  ver.  9.  (as 
 well  as  in  fundry  other  places  of  Scripture1),  as  wor- 
 thy of  lpecial  notice,  A  mans  heart  devifetb  bis 
 but  the  LORD  diretletb  bis  ftefs.      And,  accord  i:\ 
 this  fenfe,   other  tranilators  render  this  firit   verfeof 
 our  LefTon  t>.     Hence  our  belt   commentators6  juftly 
 
 *    Ch.   xx.   24.      Jer.   x.   23. 
 b  Hominis  eft  auimum praparure,  y  Domini, gubernarelinguam. 
 
 Vnlg. 
 Hominis  eft  mentis  compcfitio,  fed  a  frva  eft  lingu*  refponho. 
 
 CaftaL 
 Penes  bomtnemfunt  acies  cogitationum  animitfed  a  Jet  1  -     1 
 ■mo  lingua-.     Tremel. 
 c  Patrick.    Meidr.;-- 
 
 obfervc. 
 
554  The  Twenty-fifth  SUNDAY         Prov.  16. 
 
 obferve,  That  fuch  fayings  as  thefe  "  do  not  take  away 
 "  the  liberty  of  man's  will  or  choice,  but  only  fhew, 
 "  that  even  the  beft  men    may   err  in  their  choice, 
 "  and  that  the  fuccefs  doth  not  always  anfwer  ;  for 
 "  we  mull  diligently  diftinguifli  between  our  election, 
 '  and  our  fuccefs;  and  remember,  that  we  need    a 
 double  help  of  God  for  making  an  happy  and  wife 
 "  choice  ;  one,  of  judging  aright,  and  the  other  after- 
 "  wards,  of  governing  events." — But,  although  this 
 be  an  excellent  meaning  of  this   paiTage,  it  does  not 
 come  up  to  its  full  fenfe  and  importance  ;  which  feems 
 to  be  this  fundamental  principle  in  morality,  and  that 
 whereon  its  true  nature  depends  ;  namely,  that  the 
 quality  of  our    actions   is    to  be  eftimated   by   the 
 thoughts  whence  they  arife,  and  not  from  their  event 
 or  fuccefs. — That  the  heart  therefore  is  the  only  feat 
 of  moral  good  and  evil ;  that  the  will   and  affections, 
 or  rather  the  underftanding  and   the  will  (which  are 
 both  exprefled  in   thofe  words,  the  preparations  of  the 
 heart),  are  left  free  to  man,  to  ponder,  confider,  and 
 meditate  upon,  every  affair;  and  afterwards,  to  will 
 orrefufe,  to  chufe  or  reject. — But  God   has  not  left 
 us  the  fame  liberty  as  to  all  outward  a&ions,  but  re- 
 ferved   them  wholly  to  his  own  difpofal,  to   permit 
 cr   reftraio  as  he  fees  fit.     So  that  the  guilt  or  me- 
 rit of  any  action  turns  wholly  on  the  nature   of  the 
 thoughts  wherewith  it  was   deviled,    the  preparation 
 of  the  heart.     It  is  that  therefore  which  we  are  chiefly 
 to  attend  to,  in  the  judgment  we   make  of  our  own 
 actions;  and  more  efpecially  in   the  ftudy  and  exer- 
 cife,  of  virtue,  according  to  our  Wife   man's  former 
 advice,  "  Keep  thy  heart  with  all  diligence,  for  out 
 "  of  it  are  the  ifTues  of  life  V— This  is  a  LefTon  pe- 
 culiar to  divine  ethics,  or  that  morality,  which  God 
 himfelf  teaches  in  his  word  ;  and  which  human  phi- 
 lofophy  could  never  pretend  to. — And,  as  it  lays  the 
 ground  and  foundation  of  true   virtue  on  its  proper 
 
 4  Ch.  iv.  23. 
 
 bafis, 
 
E.  P.  after     T  R  1  N  I  T  Y. 
 
 bafis,  the  heart  \  fo  the  confideration  of  this  maxim 
 will  mod  naturally  account  for  the  realun  and  bounds 
 of  man's  free  will.  —  that  our  fir  (I  and  chief  care 
 fnould  be  to  correct  and  let  right  the  fpring  or  firft 
 motions  of  the  heart  /—That  God  is  the  folejudge  of 
 actions,  becaufe  he  alone  fees  the  heart : — That,  there- 
 fore, we  fhould  not  cenfure  others,  but  leave  them 
 to  the  judgment  of  God. — This  will  alio  folveall  the 
 difficulties  concerning  Divine  Providence  :  For,  did 
 we  confider  the  true  import  of  this  wife  maxim,  that 
 God  judges  of  actions  by  ther  principles,  and  firft 
 motives,  we  mould  more  readily  conceive  the  reafon 
 of  the  different  difpeniations  of  the  divine  will  \  why 
 he  fuffers  bad  men  to  profper,  and  the  good  to  be 
 afflicted.  Taking  his  meafures  from  the  difpofitions 
 of  mens  hearts,  he  afligns  to  all  their  proper  parts  ; 
 the  wicked  to  act  as  inftruments  and  executioners  of 
 his  wrath,  in  punifliing  other  wicked  men,  or  trying 
 and  amending  the  righteous.  This  ceconomy,  tho* 
 for  the  prefent,  fo  feemingly  favourable  to  wicked 
 men,  and  fo  grievous  to  the  good,  is  exquifitely  juft 
 and  holy,  and  will  be  made  lb  to  appear  to  all  the 
 world,  at  the  grand  audit  and  day  of  final  retribu- 
 tion. 
 
 If  we  take  our  text  in  this  view  what  follows  will 
 flow  very  naturally  from  it  ;  and  then  the  chief  in- 
 (truction  in  this  Leifon  vnll  be,  the  right  governim  r.t 
 and  regulation  of  our  thoughts,  which  (as  we  have 
 faid)  is  the  main  and  molt  eifential  principle  in  Chril- 
 tian  morality. 
 
 It  follows  then,  tliat  it  is 
 
 1.  All  the  ways  of  a  man  riot  fafe  for  US  to  tlttft 
 are  clean  in  bis  rw*  vyes  :  wholly  to  our  own  wifdom, 
 but  the  LORD  zvcigbctb  or  reafonings,  about  any  at- 
 the fpirits.  fair  whatever,    becaufe  we 
 
 are  fo  liable  to  miftakes,  by 
 drawing  wrong  conclufions ;  pride  often  blinding  the 
 underftanding  to  conceive  too  well  of  our  own  fkill, 
 
 and 
 
556  The  Twenty-fifth  SUNDAY         Prov.  16. 
 
 and  felf-love  impofes  on  the  affections  to  chufe  ra- 
 ther what  we  like,  than  what  we  ought.  This  is  the 
 caufe,  why  the  ways  of  a  man  are  dean  in  his  own  eyes. 
 — His  thoughts  indeed  are  truly  his  own,  to  prepare 
 and  difpofe  them  as  he  pleafes;  the  danger  lies  in 
 making  an  erroneous  choice  of  the  means  for  putting 
 them  in  execution,  as  all  certainly  do,  who  trufh  to  their 
 own  reafon,  more  than  to  God.- — The  ways  of  man,  in 
 this  place,  fignify  the  means  or  fchemes  which  he  ufes 
 to  compafs  his  defigns.  And  our  feeing  no  defect  or 
 fault  in  fuch  means,  is  the  common  and  only  reafon 
 of  all  the  fin,  rnifcarriages,  abfurdity,  and  folly,  that 
 happen  in  the  world. — But  the  LORD  pondereth  the 
 fpirits.  He  therefore  that  will  efcape  the  fatal  confer 
 quence  of  making  a  wrong  judgment,  or  ufing  im- 
 proper means  for  gaining  his  end  (which,  in  all  man- 
 kind, is  the  very  fame,  namely,  happinefs),  let  him 
 bring  his  thoughts  to  God  to  be  weighed  in  the  ba- 
 lance of  the  fanctuary  ;  let  their  nature,  their  confe- 
 quences,  their  weight,  and  importance,  be  proved  and 
 tried  in  the  fcale  of  God's  word  ;  then  let  him  take 
 his  meafures,  and  regulate  his  ways,  accordingly. 
 
 If,  in  ordering  our  affairs 
 
 3.  Commit  thy  works un-  the  method,  as  above  men- 
 io  the  LORD ,  and  thy  tioned,  and  here  enforced, 
 thoughts fiall be  ejiablijhed.     be  obferved  ;  that  is,    if  we 
 
 prudently  confider  and  de- 
 liberate before  we  begin,  and  then,  by  prayer,  im- 
 plore the  divine  blefling ;  fnbmitting  our  own  judg- 
 ment of  things  to  the  infinite  and  infallible  wifdom 
 of  God  ;  and  the  iffue  and  fuccefs,  to  his  providence  ; 
 thenjhall  our  thoughts  be  ejlablijljed  ;  then,  and  in  that 
 cafe,  divine  wifdom  fhall  both  influence  our  reafon 
 to  determine  aright,  and  give  a  profperous  event  to 
 our  honeil  defigns. 
 
 Such  is  the  wifdom  and 
 
 4.  The  LORD  bath  power  of  God,  that  all  things 
 made all  things/or  &//«/ eJf:     are  made   to  ferve  his  will, 
 
 -  and 
 
E.  P.  after    TRINITY.  $5l 
 
 yea,  even  the  wicked  for  the     and  the  great  ends   of    his 
 day  of  evil.  providence.     To  the  animal 
 
 and  inanimate  part  of  his 
 creation,  he  hath  "  given  a  law  which  inall  not  be 
 44  broken  V — To  man  hath  he  given  a  law  aIfo; 
 but  it  is  the  law  of  reafon  ;  and  therefore,  as  rati 
 creatures,  hath  endowed  them  with  a  natural  free- 
 dom of  will  to  obey,  or  difobey.  Neverthelefs,  he 
 will  be  glorified  by  men  whether  they  will  or  no. — • 
 as  veiTels  of  honour,  if  we  fubmit  to  his  will ;  as 
 veffelsof  wrath,  fitted  for  deftrudion,  if  we  re fi ft  it. 
 —  Ifraehtes  he  faves ;  Egyptians  he  deftroys,  by  the 
 fame  fea. — "  Behold  we  then  the  goodnefs  and  feve- 
 "  rity  of  God  :  On  them  which  fin,  fe.veri:y  :  on 
 "  thee,  goodnefs,  if  thou  continue  in  goodnefs  ;  other- 
 "  wife  thou  alfo  fhalt  be  cut  off8. — Though  he 
 made  man,  he  did  not  make  evil :  Sin  is  no  part  of 
 his  creation.  But  although  he  be  not  the  author  of 
 fin,  yet  lie  controuls  and  over-rules  the  effects  of  it, 
 making  even  the  wicked  themfelves  to  be  inftruments 
 of  his  will,  to  correct  his  offending  fervants,  or  to 
 try  their  patience-,  or  elfe  to  be  the  executioners  of 
 his  juflice  in  punifhing  the  ungodly  and  impenitent. 
 — Thus  it  is  that  the  Lord  hath  made  all  things  for 
 bimfelf  and  his  own  glory  :  Good  men  to  glorify  him, 
 as  obje&s  of  mercy;  the  wicked,  as  inftruments  or- 
 examples  of  his  juflice  in  the  day  of  evil. 
 
 Pride  of  heart  is  high  trea- 
 5.  Every  one  that  is  fon  againft  Gcd,  a  declared 
 proud  in  heart,  is  an  abo-  rebellion  ;  and  therefore  not 
 ruination  to  the  LORD:  only  an  abomination  to  him 
 though  hand  join  in  hand,  but  the  proclaimed  object  of 
 he  Jhall  not  be  unpuniped,       his  vengeance.      Whatever 
 
 confederacies  the  proud  in 
 heart  may  make  ;  though  his  wealth,  his  wit  his 
 learning,  his  power,  join  hand  in  hand,  to  maintain 
 his  pretended  independency  on  Heaven,  he  fhai!  not 
 
 1  Pf.  cxlviii.  1  Rom,  xi.  zz. 
 
 efcape 
 
ctf  The  Twenty-fifth  SUNDAY      Prov.  i& 
 
 DD 
 
 efcape  unpumjhed.  We  fee  then  the  folly  and  mad- 
 nefs,  as  well  as  wickednefs,  of  pride,  which  engages 
 in  a  war,  that  rauft  neceffarily  end  in  deftrucftion. 
 
 Mercy  and  truth    is    the 
 
 6.  By  mercy  and  truth  fummary  of  the  whole  law, 
 iniquity  is  purged ;  and  by  asit  contains  both  our  duty 
 the  fear  of  the  LORD  man  to  God,  and  our  duty  to 
 depart  from   evil.  our  neighbour.       'Tis  by   a 
 
 fincere  obfervance  of  both 
 thefe  tables  of  the  divine  law  of  God,  that  iniquity  is 
 mod  effectually  purged  away. — Sorrow  for  fin  may 
 begin  repentance  ;  but  obedience  only  completes  it. 
 — The  exercife  of  mercy  towards  man,  flowing  from 
 aright  belief  in  the  truths  of  the  Gofpel,  cannot  fail 
 of  procuring  us  the  mercy  of  God,  and  remiffion  of 
 fin — And  it  is  but  reasonable,  that  a  future  obedi- 
 ence ihould  compenfate  for  our  former  defaults  ;  and 
 that  the  love,  as  well  as  fear,  of  the  Lord  fliould  con- 
 ftrain  us  to  depart  from  evily  and  to  do  good. 
 
 As  (uch  a  repentance,  and 
 
 7.  When  a   mans  ways     fuch    a     conduct,    is    moil 
 pleafetbe  LORD,  hemak-     pleafing  to    God,     To    is    it 
 etb  even  his  enemies  be  at      the  moft  effectual  way  to  en- 
 peare  ■■with  him.  gage  the  good-will  and  af- 
 fections of  men. — While  we 
 
 continue  in  the  known  practice  of  any  wilful  fin,  all 
 things  are  enemies  to  us  -,  we  can  have  no  friends  : 
 God  is  our  enemy,  by  the  purity  of  his  nature;  the 
 world  and  the  devil,  by  their  temptations  ;  yea,  we 
 are  our  own  greater!  enemies,  by  provoking  the  an- 
 ger, and  rejecting  the  favour,  of  God.  But,  if  we 
 make  our  peace  with  him,  by  a  true  repentance,  he 
 makrtb  our  greateft  enemies  to  be  at  peace  with  us;  he 
 befrows  on  us  that  threefold  peace,  with  conftituts 
 the  only  complete  happinefs  attainable  in  this  life, 
 peace  with  God,  our  neighbour,  and  ourfelves. 
 
 This  faying,  at  firft  fight, 
 
 8.  Better  is  a  little  with     feems  to  mean  no  more,  than 
 
 "  That 
 
E.  P.  after     TRINITY.  559 
 
 Yigbteoufnefs,   than  great     «  That  a   fmall  eftate  well 
 revenues  -without  right.  "  gotten  is  better  than  a  very 
 
 "  large  one  unjufHy  gain- 
 M  ed."  But  divine  morality  extends  the  fenfe  fur-' 
 ther  than  that  common,  though  true,  obfervation. — 
 The  truly  righteous  man  is  he,  that  is  juft  to  God, 
 as  well  as  honeft  to  his  neighbour:  x^nd  it  is  he  only 
 that  can  be  faid  to  have  a  right  to  what  he  polTelTes ; 
 becaufe  he  holds  it,  by  a  rightful  tenure,  from  the 
 Great  Proprietor  of  the  univerfe,  either  as  his  ftewarr, 
 or  as  his  tenant.  Ee  the  poflelfion  ever  fo  fmall,  as 
 fuch  an  one  hath  a  juft  and  rightful  title  therein,  there 
 always  goes  a  blefling  along  with  it.  Whereas  an  ill 
 man  has  forfeited  all  right  to  what  he  holds,  by  difown- 
 ing  his  Lord,  and  with-holding  the  homage  and  ac- 
 knowledgment that  is  due.  So  that  his  great  revenue 
 is  but  a  great  curfe,  and  infinitely  fhort  in  value  of 
 the  fmall  pittance  which  the  poor  righteous  man  en- 
 joys, 
 
 A  man's   heart   may  con- 
 
 9.  A  mans  heart  devifetb  trive  and  devife>  but  it  is 
 his  way :  but  the  LORD  God  only  that  can  give  fuc- 
 direcletb  bis  Jleps.  cefs  h.      In    all  our  defignt', 
 
 we  may  and  ought  to  con- 
 fult  our  bed  reafon  ;  but  we  muft  not  wholly  rely 
 thereon.  Without  God's  blefling  our  wifeft  fchemes 
 fhall  not  take  effect ;  or,  if  they  do,  the  very  fuccefs 
 proves  fatal,  and  fhall  not  profper  in  the  end.  If  he 
 dired  our  fteps,  and  the  heart  be  prepared  to  acqui- 
 efcein  whatever  iiTue  he  fhall  pleafe  to  give,  then 
 may  our  way  be  faid  to  profper  well,  whether  our 
 own  devices  fucceed  or  not. 
 
 In   thefe   fix    verfes    the 
 
 10.  A  dhine  fentence  is  Wife  man  defcribes  thofe  po- 
 in  tbe  lipsoftbe  king:  bis  litieal  virtues,  which  are  the 
 month  tranfgrejfetb  not  in  duties  and  ornaments  of  kings 
 judgment.  and  magiftrates.— -The  firft 
 
 h  See  on  ver.  the  1  ft 
 
 is 
 
c6o        The  Twenty-fifth  SUNDAY         Prov.  igt 
 
 ii.  A jujl  weight  and 'ba-     is  the  due  adminiflration  of 
 
 lance  are  the  LORDs:  all     public  jufiice. — As  they  fit 
 
 the  -weights  of  the  bag  are     in  the  feat  of  judgment,  they 
 
 are  the  immediate  reprefen- 
 tatives  of  God ;  and  there- 
 fore it  is  faid, — A  divine  fen- 
 tence  is  in  their  lips.  The 
 fentence  they  pronounce  is, 
 or  at  leaft  ought  to  be,  in- 
 tirely  confonant  to  the  law 
 of  God,  which  is  the  rule 
 they  are  to  judge  by. — But 
 mould  they  err,  through  any 
 weaknefs  of  judgment,  or 
 partiality,  the  fubjed  rauft 
 fubmit,  and  neither  cenfure 
 nor  contend  ;  but  rather  re- 
 ceive the  fentence  as  from 
 God.  For  fo  it  ever  hap- 
 pens, with  refpedt  to  the 
 party  concerned  ;  God's  will 
 ar.d  providence  being  often  ferved  by  an  unjuft,  as 
 well  as  a  juft,  decree  ;  efpecially  where  a  greater 
 good  is  occafioned  thereby  ;  as  it  happened  in  the 
 cafe  of  Pilars  pafling  the  fentence  of  crufifixion  on 
 the  innocent  and  holy  Jefus.  So  that,  in  this  fenfe, 
 a  divine  fentence  is  always  in  the  lips  of  the  king;  his 
 mouth  iranfgrefleth  not  in  judgment.  2d.  The  next 
 care  of  the  chief  magiftrate  is,  to  maintain  the  au- 
 thority of  his  laws,  and  prevent  all  corruption  and 
 inj uftice  in  the  execution  of  them. — As  God  is  the 
 Supreme  Judge,  fo  is  he  the  author  of  all  the  rules 
 and  proportions  of  equity  and  jufiice  (all  the  weights 
 of  the  bag  are  his  work).  He  has  fettled  all  the  mea- 
 fures  of  right  and  wrong,  adjufted  every  weight  and 
 balance,  by  which  men  may  regulate  their  commerce 
 and  dealings  one  with  another,  and  obferve  a  ftric~t 
 jufiice  in  the  fmalleft,  as  well  as  greatefl,  matters. 
 5d.    The    next  care  of  kings  and   magiflrates  is  to 
 
 fhew, 
 
 his  nvork. 
 
 12.  It  is  an  abomination 
 to  kings  to  commit  wicked- 
 nefs  :  for  the  throne  is  efla- 
 blifl?edby  rigbteoufnefs.. 
 
 13.  Righteous  lips  are 
 the  delight  of  kings  :  and 
 they  love  him  that  fpeaketh 
 right. 
 
 1 4.  The  wrath  of  a  king 
 is  as  mejfengers  of  death, 
 but  a  wife  man  will pacife 
 it. 
 
 15.  In  the  light  of  the 
 kings  countenances  life,  and 
 bis  favour  is  as  the  cloud  of 
 the  Litter  rain. 
 
IE.  P.  after     T  R  I  N  I  T  Y.  56t 
 
 mew,  by  their  example,  as  well  as  laws,  that  they 
 dbhor  all  wickednefs :  That  it  is  no  lefs  abomination  to 
 them  to  commit  it  themfelves,  than  to  furor  it  in 
 others.  This  indeed,  their  own  fafety,  as  well  as 
 duty,  binds  them  to^  becaufe  religion  is  the  belt  Sup- 
 port of  government;  impiety  and  wickednefs  its 
 greateft  bane. — The  throne  is  ejlablifljcd  by  rigbteouf 
 nefs  ;  but  fhaken  and  overthrown  by  iniquity. — 4th, 
 Anothr  article  of  great  importance  to  the  happinefs 
 of  Government,  is  the  choice  of  a  wife  and  able 
 council.  The  advice  of  men  of  approved  integrity, 
 as  well  as  abilities,  mult  needs  be  the  delight  of  kings, 
 becaufe  it  facilitates  the  difpatch,  and  lightens  the 
 burden,  of  public  affairs,  and  is  always  fafe. — But, 
 5thly,  there  is  a  danger,  which  princes  and  great 
 men  are  more  expofed  to  than  others ;  and  that  is, 
 wrath,  or  the  emotions  of  fudden  anger.  As  their 
 paflions  are  fooner  moved,  fo  are  they  ufually  more 
 violent,    efpecially   where   their  power    is    abfolute, 
 
 and  their   will    their  law. If  once   their  anger 
 
 pafs  the  fentence,  the  word  is,  as  it  were,  the 
 tneffenger  of  death,  and  configns  to  immediate  exe- 
 cution.— Hiftory  affords  many  proofs  of  this  ob- 
 fervation. — But  as  our  proverb  adds,  A  wife  man 
 will  pacify  it,  and  lay  the  ftorm,  before  it  proceed 
 to  any  mortal  effects. — Nothing  but  wifdom  is  a 
 match  for  kingly  power  ;  this  will  curb  its  fiercefl 
 rage.  But  happy  the  prince,  who  is  himfelf  the 
 wife  man  to  pacify  his  own  wrath.  And,  next  to 
 that,  happy  is  he,  who  has  men  of  wifdom  and  tem- 
 per about  him,  to  calm  his  paflion,  and  five  him 
 from  the  guilt  of  a  rafh  and  precipitate  action:  For, 
 though  it  be  very  true,  that  the  fmiles  and  favours 
 of  a  king  is  life,  and  like  a  refreshing  mower  of  rain 
 in  its  feafon,  efpecially  to  one  who  may  have  incurred 
 the  royal  difpleafu  re  ;  yet  none  will  more  fenfibly  feel 
 the  pleafure  and  fatisfaction  of  a  feafonable  act  of 
 mercy,  than  the  prince,  who  fuffers  himfelf  to  be 
 perfuaded  to  it. — If  it  be  a  reprieve  from  death  to 
 Vol.  IV.  O  o  others. 
 
$6z  The  Twenty-fifth  SUNDAY      Prov.  16. 
 
 others,  it  is  life,  even  the  fweeteft  and  mod  refrefti- 
 ing  blefling  of  life,  to  ourfelves,  to  (hew  forgivenefs 
 at  theinftance  of  wifdom,  and  fufTer  ourfelves  to  be 
 v/jth-held  from  the  effects  of  anger  and  revenge. 
 
 Well  then  may  it  be  faid, 
 that  njoifdom  is  preferable  to 
 Jilver  and  gold;  feeing  wif- 
 dom has  often  power  to  be- 
 llow that  peace  of  mind, 
 which  cannot  be  purchafed 
 by  the  greateft  wealth. 
 
 1 6.  How  much  better  is 
 it  to  get  wifdom,  than  gold? 
 and  to  get  under/landing, 
 rather  to  be  chofen  than /li- 
 ver ? 
 
 I  7.  The  high-way  of  the 
 upright  is  to  depart  from 
 evil :  he  that  keepetb  his 
 way  perjerveth  his  foul. 
 
 18.  Pride  goeth  before 
 definition :  and  an  haughty 
 fpirit  before  a  fall. 
 
 ■  19.  Better  is  it  to  be  of 
 an  humble  fpirit  with  the 
 lowly,  than  to  divide  the 
 fpoil  with  the  proud. 
 
 The  habitual  and  accu- 
 ftomed  courfe  of  a  man's  life 
 and  a&ions,  may  te  called 
 his  highway.  —  This  high- 
 way, or  the  common  cu- 
 ftoms  of  a  good  man,  is  to 
 depart  from  evil.  And  he 
 that  makes  this  his  ivay,  and 
 keeps  therein,  (hall  aflfuredly 
 preferve  his  foul,  and  find  life 
 and  happinefs  at  the  end  of 
 his  journey.  But  the  way 
 of  pride  is  the  way  of  deflrucl'wn  :  Where  (lie  goeth 
 before,  ruin  and  deftruclion  are  fure  to  bring  up  the 
 rear.  How  much  better  then,  in  point  of  fafety,  as 
 well  as  prudence,  mufi  it  be  to  chufe  the  lowermoft 
 room  with  the  humble;  yea,  to  fuffer  patiently  the 
 greateft  indignities,  rather  than,  for  the  fake  of  the 
 greateft  worldly  advantages,  to  follow  the  dictates  of 
 ambition  and  pride,  which  lead  to  perdition ! 
 
 The  advantage  of  true  re- 
 ligion, even  in  worldly  af- 
 fairs, are  very  coniiderable. 
 Jn  all  tranfa&ions  of  bufi- 
 nefs,  whether  public  or  pri- 
 vate, this  wifdom  teaches 
 the  happy  art  of  right  ma- 
 nagement j 
 
 20.  He  that  handleth  a 
 matter  wifelyfi  all  find good: 
 and  whofo  trujletb  in  the 
 LORD,  happy  is  he. 
 
 21.  7 he  wife  in  heart 
 pall  be  called  prudent,  and 
 
E.  P.  after    TRINITY.  56$ 
 
 tbefweetnefs  of  the  lips  in-  nagement  ;  and  fo  generally 
 
 creafetb  learning.  compalfes  its  ends  with  eafe 
 
 22.  Under/landing  is  a  and  fuccefs.  But,  whatever 
 ■well-fpringof  life  unto  him  the  event  prove,  the  wife 
 that  bath  it :  but  the  in-  man  we   are  fpeaktng  of  is 
 
 Jlruflion  of  fools  is  folly.  fare  to  be  happy.     If  his  ex- 
 
 23.  The  heart  of  the  ivije  pectation  fueceeds,  he  is 
 teacbeth bis mouth ;and add-  thankful  to  providence;  if 
 eth  learning  to  bis  lips.  it  mifcarries,  he  is  content. 
 
 24.  Pleafant  words  are  — Thus,  whatlbever  he  doth, 
 as  an  boney-comb,  fweet  to  it  profpers l. — The  next  ad- 
 the  foul,  and  health  to  the  vantage;  which,  in  this  life, 
 bones.  attends  a  wife   piety,  is  re- 
 putation and   honour. — The 
 
 wife  in  heart  fball  be  called  prudent ;  the  man,  whofe 
 pious  wifdom  lies  rather  in  his  heart,   than  the  head  ; 
 whole  will  and  affections,  whofe  pafTions  and  inclina- 
 tions, are   fwayed  by  juft  and  virtuous  principles  ; 
 whofe   every  word  and  every  action  of  his  life  bear 
 teftimony  to  the  fincerity  of  his  heart,  this  man  fhall 
 obtain  the  general  character  of  a  wife  and  a  good  man. 
 But  if,  moreover,  he  be  bleffed  with  the  talent  of  elo- 
 quence, to  utter  the  fweet  dictates  of  his  heart,  by  a 
 fui table  fweetnefs  of  difcourfe,  he  fhall  not  only  add 
 to  the  luftre  of  his  own  character,  but  more  effectually 
 convey  his  good  fentiments  to  thofe  that  hear  him, 
 and  improve  his  own  :  Thus  it  is,  that  he  increafeth 
 learning; — it   often    happening,     that,    by   teaching 
 others,  a  man  teacheth  alfo  himfelf. — Under/landing, 
 as  the  Wife    man  goes  on,  is  a  well-fprwg  of  life  to 
 bim  that  hath  it:  It  is  inexhauftiblc,  as  well  as  fweet 
 and  refrefhing,  both  to  him  that  hath  it,  and  to  thofe 
 who  partake  of  it:  It  is  a  Welling  to  all.     Both  the 
 giver  and   receiver  of  wife  inftruction  are  mutually 
 pleafed  and  happy. — Whereas  the  inflriitlion  of  fools  is 
 folly.     As  they    have  nothing  but  their  own  folly  to 
 communicate,  it  is  folly  to  give  fuch  inftruction,  and 
 
 1  Pf  I 
 
 Oo   ?  folly 
 
564         Tbe  Twenty  fifth  SUNDAY        Prov.  i£ 
 
 folly  to  hear  it.  Whereas  the  very  reproofs  of  religious 
 wifdom,  delivered  in  a  mild  and  affectionate,  yet  grace- 
 ful, manner,  are  pkafant  words  ;  they  diftil  as  an  ho- 
 neycomb ;  they  are  [-west  to  the  foul,  and  health  to  the 
 hones. — But  ftill,  as  was  before  obferved,  and  feems 
 here  to  be  repeated,  as  worthy  of  our  particular  atten- 
 tion, it  is  the  heart  that  mud  teach  the  mouth  to  fpeak, 
 and  dictate  to  the  lips  :  The  heart  is  the  befl  fchool 
 and  instructor  of  divine  rhetoric. 
 
 This  is  a  caution  we  had 
 
 25.  There  is  a  way  thaV    before     (ch.     14    ver.    I2.)r 
 
 feemeth  right  unto  a  man  :      and    cannot     be     too    often 
 
 but  the  end  thereof  mz  the     remembered,   felf-deception 
 
 ways  of  death.  being    the    moft    common 
 
 failing  amongft  men ;  and 
 there  is  no  accefs  to  wifdom  until  we  be  convinced 
 of  this. — That  we  are  often  deceived  and  impofed 
 upon  by  others,  is  the  common  complaint  of  man- 
 kind ;  but  few  very  few,  obferve,  or  are  willing  to 
 own,  that  they  are  (elf-deceivers  ;  nay,  that  they  are 
 more  inpofed  on  by  themfelves,  than  by  all  the  world 
 befide.  Hence  it  comes  to  pafs,  that  nothing  is  more 
 frequent  nor  more  fatal,  than  for  men,  yea,  men  of 
 parts,  of  learning,  and  good  fenfe  in  other  things, 
 to  be  fo  miftaken  in  matters  of  religion  and  true  wif- 
 dom ;  that,  while  they  conceit  themfelves  to  be  in 
 the  right  way,  and  will  not  be  perfuaded  otherwife, 
 they  are  going  on  in  the  ways  of  death,  and  eternal 
 mifery. — See  an  excellent  treatife  on  this  fubjecl, 
 called,  The  Self  deceiver  dif covered  to  himfelf,  by  CI. 
 Ellis-,  publifhed  by  Riving  ton  in  1731.  See  alfo 
 ^Littef  sCaufes  of  Corruption,  and  Remedies  thereof. 
 
 The  Wife  man  here  (as 
 
 26.  He  that  labouretb,  his  cuftom  is  to  draw  com- 
 labourethfr  himfelf;  for  parifons  between  moral  ac- 
 hismouthcravethitofhim.     tions,  that  he  may  the  bet- 
 
 27  An  ungodly  man  dig-  ter  illuftrate  the  difference 
 getb  up  evil:   and  in  bis    between  good  and  evil)  draws 
 
 the 
 
E.  P.  after     T 
 
 lips  there  is  as  a  burning 
 fire. 
 
 28.  A f reward  manfow- 
 ttb  flrife,  and  a  wbifperer 
 feparatetb  chief  friends. 
 
 29.  A  violent  man  in- 
 ticetb  bis  neighbour,  and 
 leadetb  him  into  tbewaythzt 
 is  not  good. 
 
 30.  Hefjuttetb  bis  eyes 
 to  devife  froivard  things  ; 
 moving  bis  lips  be  bringetb 
 evil  to  pafs. 
 
 3 1 .  The  hoary  bead  is  a 
 crown  oj glory,  if it  be  found 
 in  the  way  of  rigbteouf- 
 nefs. 
 
 R  I  N  I  T  Y.  565 
 
 the  parallel  of  worldly  wif- 
 dom,  and  its  pretended  ad- 
 vantages, to  convince  us  by 
 the  contrail,  not  only  how 
 fax  fhort  it  falls  of  the  ex- 
 cellence and  real  benefits  of 
 the  heavenly  wifdom,  which 
 he  had  been  defcribing ;  but 
 that  it  is  of  fmall  ufe  to  the 
 world  ;  nay,  that,  in  many 
 cafes,  it  is  a  curfe  rather  than 
 a  blefling.  The  firft  inflance 
 is  labour  and  induftry  :  This, 
 by  the  world  ;  is  efteemed  as 
 highly  ufeful  and  beneficial. 
 And  (o  it  is,  for  the  conve- 
 nience of  our  prefent  life  ; 
 but,  if  it  have  no  further 
 view,  and  the  man  labouretb  only  for  bimfelf  it  is  no 
 virtue  ;  itisneceflity  only,  for  bis  month  craveth  it 
 of  hbn  ;  and  no  thanks  to  him  for  all  his  pains.  But 
 iome  mens  induftry  is  downright  finful  and  mif- 
 chievous-,  they  dig  up  evil :  All  their  labour,  and 
 all  their  gains,  being  employed  to  wicked  purpofes, 
 or  in  making  provifion  for  the  flefh,  to  fulfil  the  lulls 
 thereof,  ferve  only  to  promote  the  devil's  intereft  in 
 the  world,  and  their  own  deflruclion. — As  to  foci- 
 ety,  which  is  one  of  the  great  comforts  of  human 
 life,  this,  by  ungodly  men,  is  perverted  to  the  mofl 
 pernicious  end:  Their  converfation  is  as  a  burning  fire 
 to  kindle  Jlrife ,  and  their  words  (as  the  fon  of  Shracb 
 fpeaks)  "  are  cloathed  about  with  death  k." — Thus 
 thefe  bleflings  are,  by  ill  men,  turned  into  a  curfe, 
 both  to  themfelves,  and  all  that  keep  them  company; 
 "  for  what  things  are  good  to  the  godly,  to  the  fin- 
 "  ners  they  are  turned  into  evil  .  — Laftly,  long 
 life  itfelf  is  no  blefling,  but  rather  a  curfe,  if  it  be 
 
 k  Eccltts  xxiii.  12.  1  Ecclus  xxxix.  27. 
 
 O  o  3 
 
 rot 
 
$66         The  Twenty-fifth   SUNDAY        Prov.    16, 
 
 not  found  in  the  way  of  right  eoufnefs  ;  where  alone  they 
 hoary  head  is  a  crown  of  glory  :  But  length  of  days  to 
 a  fmner  is  no  other  than  an  opportunity  of  multiply-^ 
 ing  his  crimes,  and  heaping  up  a  greater  meafure  of 
 wrath  againft  the  day  of  wrath. 
 
 Courage  is  another  qua- 
 32.  He  thatis_/7ow  to  ]jty  we  are  apt  to  admire  : 
 anger,  is  better  than  the  But,  in  the  fight  of  God,  it 
 mighty  ;  and  he  that  ruleth  is  of  fmall  eftecm.  If  it  be 
 his  fpirit,  than  hethat  tak-  the  gift  of  nature  only,  it  is 
 eth  a  city.  no  more  a  virtue  than  it   is 
 
 to  be  born  a  man.  Not 
 he  then,  that  excels  in  feats  of  war,  who  takes  ci- 
 ties, and  conquers  armies,  but  he  that  conquers  his 
 own  will,  who  fubdues  his  paflions,  fubjecls  his  un- 
 derflanding  to  the  humble  fimplicity  of  faith,  and 
 patiently  endures  the  injuries  and  afflictions  of  life, 
 is  the  true  hero,  the  truly  mighty  man.  — -  This  cou- 
 rage is  divine  ±  for  it  is  the  work  only  of  the  fpirit 
 of  God,  and  the  power  of  the  grace  of  Chrift. 
 
 By  this  fentence  the  Wife 
 
 33.  The  lot  is  caji  into     man  intends    to    teach   us, 
 
 the  lap :  but  the  whole  dif-     that  there  is,  in   truth,  no 
 
 pofmg  thereof  is    of  the    fbch   thing. as    chance,    or, 
 
 LORD.  what  the  world    calls  good 
 
 or  bad  luck.  —  Nothing 
 feems  more  fortuitous,  or  a  purer  chance,  than  the 
 cafting  of  a  lot,  and  making  it  in  the  lap  ;  yet  the 
 event  is  difpnfed  and  determined  by  God.  So  that  we 
 are  to  underfland  hereby,  that  Divine  Providence 
 extends  itfelf  to  the  minuteft  things,  as  well  as  the 
 greateft  ;  that  there  is  a  particular,  as  well  as  gene- 
 ral, providence ;  and  that  nothing,  though,  in  ap- 
 pearance, ever  fo  cafual,  can  happen,  but  according 
 to  his  will. — This  our  Lord  alfo  teaches,  Mat.  x.  29, 
 &c.  where  he  tells  us,  That  "  not  a  fparrow  falls  on 
 "  the  ground  without  the  will  of  our  Heavenly  Fa- 
 "  ther  ;  and  that  the  very  hairs  of  our  head  are  all 
 "  numbered."~-Thefe  indeed  are  fmall  things  •,  but, 
 
 what 
 
E.  P.  afto    TRINITY.  567 
 
 what  is  meant    by   chance,  is   dill   fomething   Jefs ; 
 fomething  that  ft  cms  to  have  lb  little  connection  with 
 any  previous  caufe  or  defign,  that  we  are  apt  to  ima- 
 gine the  event  to  be  merely  contingent,  a  thing  as  too 
 inconfiderable  for  the  interpofal  of  Providence.     But 
 our  divine  philofophcr,  and  the  whole  ftream  of  the 
 Sacred  Writings,  inRruct  us  otherwife,  and  fhew,  by 
 many  remarkable  examples,  as  well  as  precepts,  that 
 there  is  not  any  one  event  irj  life,  but  what   is  con- 
 ducted by  an  all -wife,  though  invillble  Agency,  and  dif- 
 pofed  according  to  the   will   of  Heaven. — This  con- 
 clufion  of  our  Leflbn  bears  fome  refemblance  to   the 
 remark,  wherewith  it  began,  of  the  divine  interpo- 
 sition in  all  pofllble  events,  as  well  as  the  thoughts, 
 and  molt  fecret  machinations,  of  the  heart  of  man. 
 So  that  every  good  man  may  draw   hence,  this  com- 
 foi^able^refledtion,  that  he  is  not  left  to  the  caprice  or 
 hazard  of  a  blind  chance  ;  but  that  his  lead,  as  well 
 asgreateft,  concerns  are  under  the  confiant  and    un- 
 errable  direction  of    Infinite  Wifdom,  who  maketh 
 all  things   to  work  together  for  good  to  them   that 
 love  God. 
 
 O  o  4  <Tbe 
 
568        The  Twenty-fixtb  SUNDAY        Prov.  17. 
 
 fke  Twenty-fixth  Sunday  after  Trinity. 
 
 Proper  Leflbn  for  Morning  Prayer. 
 Proverbs,  Chap.  xvii. 
 
 PREFACE. 
 
 This  Leffon  treats  chiefly  of  that  branch  of  civil  life,  which 
 is  called  Oeconomics,  or  the  art  of  managing  a  family 
 wifely  and  well.  Andfets  before  us  the  relative  du- 
 ties of  mafters  andfervants,  children  and  parents. 
 
 3.    TDEttsr  is  a  dry  mor-     f  I  \  H  E   chief  ingredient 
 
 feU   and  quiet nefs       J^    of  domeftic  felicity  is 
 
 therewith,  thanahonfe jnll    unity   and  concord.      The 
 
 of ' facrifices  with  fi 'rife.         very  meaneft   circumftance 
 
 in  life,  the  leaft  pittance  of 
 bread,  and  that,  though  never  fo  dry  and  unfavoury, 
 yet,  with  peace  and  quietnefs,  is  preferable  to  the  great- 
 eft  affluence,  that  is  attended  with  ftrife  and  conten- 
 tion. Although  to  fuch  plenty  mould  be  added  the 
 face  and  outward  appearance  of  religion  in  a  family, 
 yet,  as  no  abundance  can  compenfate  for  the  want  of 
 peace  and  unity,  fo  no  facrifices,,  or  the  moft  folemn 
 obfervances  of  devotion,  can  atone  for  the  abfence  of 
 charity.  — Where  envy  makes  one  in  a  family,  it 
 proves  a  far  greater  curfe  than  poverty  ;  it  fubverts 
 all  order  and  ©economy  ;  fruftrates  the  ftrideft  pre- 
 tences and  defigns  of  piety  j  and  embitters  every  com- 
 fort of  life. 
 
 Next 
 
U  P.  «f"r    TRINITY.  569 
 
 2.  A  wife  fervant  jhall  Next  to  the  prudent  care, 
 have  rule  over  a  fon  that  good  order,  and  wife  go- 
 caufetb  fiame :  and  flail    vernment,  of  a  mafter,  the 
 
 have  part  of  the  inheritance      happinefs   of  the  family  de- 
 among  the  brethren.  pends  much  on  the  difcre- 
 
 tion  and  fidelity  of  fervants. 
 As  thefe  contribute,  by  the  regular  and  diligent  dif- 
 chargeof  their  own  duty,  to  prevent  all  provocations 
 to  anger  and  diibrder  in  the  houfe  ;  fo,  when  difagree- 
 ments  happen  among  the  heads  of  a  family,  either 
 between  a  father  and  his  children,  or  children  one 
 with  another,  they  have  it  very  much  in  their  power 
 to  compofe  or  moderate  the  difference.     And  fo  great 
 is  the  value  of  fuch  &  fervant,  that  he  deferves  to  be 
 treated  not  only  as  a  friend,  but  as  a  child,  and  to 
 have  part  of  the  inheritance  amongft  the  brethren.     If, 
 by  his  vvifdom  and  good  offices,  he  hath  fecured  the 
 child's  intereft  in  his  parents  love  and  eftate,  he  may 
 juftly  claim  a  (hare  in  both.     And  what  greater  blefl- 
 ing  to  a  family  than  fuch  a  fervant!     Or,  what  hirer 
 or  more  commendable  way  for  a  fervant's  advancing 
 his  fortune,  than  fuch  a  conduct !     To  keep  peace 
 himfelf,  is  a  neceiTary  duty ;  to  preferve,  or  reftore 
 it  in  a  family,  is  a  real  fervice  ;  yea,  a  merit  and  ob- 
 ligation, which  ought  never  to  be  forgotten,  nor  go 
 
 unrewarded. BlefTed  is  fuch  a  peace-maker,  and 
 
 blefled  the  houfe  where  he  refides ! 
 
 Where  unity  is  wanting 
 
 3.  The  fining  pot  is  for     in  a  family,  there  can  be  no 
 
 fiver,  and  the  furnace  for     comfort ;    where   charity  U 
 
 gold:  but  the  LORD  trieth     wanting  in  the  heart,  there 
 
 the  hearts.  can  be  no  virtue  :    But  God 
 
 alone  can  judge  of  this. 
 Men,  by  fire,  make  proof  of  fdver  and  gold;  but  the 
 hearts  of  men  can  be  proved  only  by  him  that  made 
 them.  —  The  Lord  alone  knows  the  fincerity  of  our 
 hearts;  and  love  is  the  fire,  affliction  the  furnace, 
 wherein  he  trieth  them. 
 
 The 
 
57o  The  Twenty-fixth  SUNDAY       Prov.  17. 
 
 4.  A  wicked  doer  gheth         The  greateft,  difturbers  of 
 
 heed  to  falfe  lips:  and  a     family-peace  are  lies: 
 
 har  giveth  ear  to  a  naughty     where  the fe  are  liflened  to, 
 tongue.  or  encouraged,  there  can  be 
 
 no  peace. —  Tis  the  nature 
 and  curfe  of  wickednefs  to  deal  and  traffic  in  lies ;  to 
 take  in  at  the  ear,  and  retail  them  out  with  the  tongue. 
 Like  venemous  beads,  it  feeds  on  poifon,  and  then 
 poifons  others  therewith.  A  wicked  doer  can  take  no 
 pleafure  in  any  company  or  converfation,  but  fuch  as 
 furnilh  him  with  materials  for  mifchief  j  and,  where 
 this  peftilent  temper  prevails  in  the  head  of  a  family, 
 the  greateft  lyar  is  fare  to  be  the  greateft  favourite. 
 
 He   that  derides  a  man, 
 ^.Whofdmocketh  the  poor,     becaufe  he  is  poor,  affronts 
 reproacheth  his  maker:  and      the  God  that   made  him   fo 
 he. that  is  glad  at  calamities,     (for  who  made  thee  to  differ?) 
 Jball  not  be  unpunijbed.  And  he,  that  takes  an  envi- 
 
 ous delight  in  the  fufferings 
 of  others,  fhall  dearly  pay  for  fo  inhuman  a  pleafure. 
 — Seech,  xiv.  on  ver.  31. 
 
 The  next  branch  of  hap- 
 6.  Childrens  children  are     pinefs  in  a  family  is  a  nu- 
 the  crown  of  old  men;  and    merous  progeny.     But  this 
 the  glory  of  children  are     is  an  happinefs  only  where 
 their  fathers,  the  focial  and  domeftic  vir- 
 
 tues are  found. — Good  chil- 
 dren are  an  honour  and  comfort  to  good  parents. — • 
 Where  they  retain  their  innocence  to  perfect  age, 
 grow  ripe  in  goodnefs,  marry  wifely,  and  propagate 
 their  virtue  to  the  fucceeding  generation,  happy, 
 thrice  happy,  muft  that  man  be,  who  hath  his  quiver 
 full  of  fuch. — In  youth,  they  are  like  the  olive  branches 
 round  about  his  table,  to  blefs  rri's  eyes  with  pleafure, 
 and  his  heart  with  joy.  In  riper  years  they  mine  in 
 a  more  public  fphere,  and  lighten  the  world  with  the 
 brightnefs  of  their  example.  They  beget  children 
 after  their  own  likenefs,  and  propagate  the  goodnefs 
 of  their  flock.     And,  as  this  muft  needs  be  a  crown 
 
 of 
 
M.  P.  '/>"    TRINITY.  571 
 
 of  glory  to  the  old  age  of  a  furviving  anceftor,  fo  the 
 honour  of  a  wife  parent  is  alfo  a  glory  to  the  children  : 
 
 The  Welling  is  reciprocal.— Every  fuch  good  old  man 
 
 is  like  Unfa,  a  king  in  fejfarun  \     And  oh !   that  all 
 
 parents  were  fired  with  fo  noble  an  ambition,  and  af- 
 
 pired  after  fuch  a  crown  ! 
 
 If  we  confider  the  quah- 
 
 f.  Excellent  fpeecb  be-  fications  that  are  neceflary 
 
 cometb  not  a  fool:  much  kfs  for  the  governor  of  a  family, 
 
 do  lying  lips  a  prince.  they  are,  in  general,  the  four 
 
 8.  A  gift is  as  a  precious  following;  i  ft,  In  the  firffc 
 fione  in  the  eyes  of  him  that  place,  every  matter  is  a 
 hath  it :  ivhitberfoever  it  prince  in  his  own  houfe  ;  but 
 tumetb,  it  prof  per  etb.  he  mull  take  care  to  be  pru- 
 
 9.  He  that  covercth  a  dent  in  all  his  converfation, 
 tfanfgreffionyjecketb  love;  and  ever  true  to  his  word  ; 
 butbetbatrepeatetbamat-  becaufe  folly  in  his  conduct 
 terjeparatetb very friends,  mars    all    good  eflfe&  of  his 
 
 10.  A  reproof  entereth  difcourfe,  be  it  ever  fo  ex- 
 more  into  a  wife  man,  than  cellenl ;  and  infmcerity  in  his 
 an  hundred  flripes  into  a  words,  deftroys  his  autho- 
 r00l  rity,  be  his  flation  ever  fo 
 
 great.  2dly,  Liberality  is 
 a  charm,  that  engages  the  hearts  and  affections  of  all 
 that  ferve  him  ;  it  is  like  a  precious  flone  in  the  eyes  of 
 every  one,  that  hath  any  fhare  of  his  bounty.  Nor 
 (hall  the  teftimony  of  his  munificence  ever  fail  of  be- 
 lief; for  whither foever  it  tnrnetb,  it  profperetb.  ^dly, 
 A  mild  and  gentle  carriage  towards  them  that  offend  : 
 This  is  a  molt  laudable  and  nccefTary  quality  in  the 
 mailer  of  a  family.  To  cover,  or  not  fee  a  tranf- 
 greffton  fometimes,  in  a  child  or  a  fervant,  is  as  re- 
 quifite  an  art  for  preferving  the  peace  and  good  will 
 of  a  family,  as  a  prudent  filence  is  to  prevent  a 
 breach  among  friends.     4thly.  A  difcreet  diftribution 
 
 a  jefburun  fignifies  righteoufnefs  ;  and  the  title  of  king  in  Jcjbu- 
 run  denotes  that  pre-eminence  and  authority  among  the  people  or 
 God,  which  an  exemplary  and  well-known  virtue  beftows. 
 
 Of 
 
572  ?be  Twenty-fixth  SUNDAY       Prov.  17. 
 
 of  rewards  and  punifhments,  of  reproof  and  cor- 
 rection. None  fo  wife,  but  may  fometimes  offend  : 
 — Here  a  feafonable  word  will  do  more  than  a  blow. 
 But  where  the  offender  is  ftubborn  and  perverfe,  here 
 a  found  correction  will  do  better  than  words. 
 
 The  particular  vices,  which 
 are  moft  mifchievous  to  fo- 
 ciety,  and  confequently  maft 
 deftru&ive  of  the  happinefs 
 of  families,efpecially  if  found 
 in  the  head  of  an  houfe,  are, 
 1  ft,  A  tyrannical  and  impe- 
 rious fpirit,  not  regarding 
 the  peace,  nor  confulting  the 
 tempers,  of  fervants  or  chil- 
 dren, fo  much  as  his  own 
 arbitrary  humour  and  will. 
 Such  mailers,  however  their 
 power  may  fet  them  above 
 the  controul  of  their  inferi- 
 ors, mail  not  efcape  the 
 vengeance  of  Heaven.  —  A 
 cruel  meffenger  [orangel]  Jhall 
 be  fent  againjl  them.  And 
 what  angel  is  this  but  Satan  t 
 He  is  the  meffenger  and  ex- 
 ecutioner of  Divine  juftice. 
 And,  whenever  he  is  com- 
 miflioned  or  permitted  to 
 punifh,  he  is  fure  to  do  it, 
 not  only  with  fpeed,  but  with 
 cruelty  :  He  exerts  the  utmoft  of  his  malice,  as  well 
 as  power b. — Neither  is  it  an  uncommon  thing  for  an 
 injured  fervant  to  be  let  loofe,  and  permitted  to  re- 
 venge himfelf,  upon  an  oppreflive  matter.  2dly,  An 
 abfolute  and  pertinacious  pofitivenefs  in  actions  or 
 opinions.     A  man  of  this  ftamp  may  well  be  com- 
 
 11.  An  evil manfeeketb 
 only  rebellion:  therefore  a 
 cruel  meffenger  pall  be  fent 
 againjl  bim. 
 
 12.  Let  a  bear  robbed  of 
 her  -whelps  meet  a  man,  ra- 
 ther than  a  fool  in  bis  folly. 
 
 1 3 .  Whofo  reivardeth  evil 
 for  good,  evil  Jhall  not  de- 
 part from  bis  houfe. 
 
 14.  The  beginning  of  fir  if e 
 is  as  when  one  letteth  out 
 water :  therefore  leave  off 
 contention,  before  it  be 
 meddled  with. 
 
 l$.He  that  jufifetb  the 
 wicked,  and  he  that  con- 
 demneth  the  jujl,  even  they 
 both  are  abomination  to  the 
 LORD. 
 
 "  1 6.  Wherefore  is  there  a 
 price  in  the  hand  of  a  fool 
 to  get  wifdom,  feeing  he 
 hath  no  heart  to  it. 
 
 b  See  Job  \,  ver.  1 3. 
 
 par^d 
 
M.  P.  after    TRINITY.  573 
 
 pared  to  a  bear  :  He  is  as  fond  of  his  abfurdities,  as 
 fhe  of  her  whelps,  and  as  loath  to  part  with  them,  be 
 they  never  fo  mifhapen  and  ugly,  sdly,  An  ungrate- 
 ful temper. — This  not  only  makes  prcfer.t  enemies, 
 but  (trips  a  man  at  once  of  every  friend  ;  brings  down 
 dn  immediate  curfe  from  Heaven,  and  intails  it  on 
 his  boufe  and  poflerity.  4thly,  A  contentious  and  li- 
 tigious humour.  It  is  as  eafy  to  run  into  law-fuits, 
 as  to  fpill  a  drop  of  water  on  the  ground  ;  but  to  get 
 out  of  it  without  damage,  and  fometimes  the  ruin  of 
 one's  felf,  and  family,  is  as  hard  as  to  gather  up  that 
 water  again.  5th!y,  Partiality  and  injuftice. — It  is 
 not  eafy  to  fay,  which  is  the  mod  henious  in  a  mafter 
 or  magiftrate,  the  acquitting  the  wicked,  or  condemn- 
 ing the  innocent.  Both  are  certainly  moft  deteftable 
 to  him  who  is  the  fountain  of  juftice,  and  equally 
 objects  of  his  wrath.  6thly,  and  laftly,  An  indolent 
 and  carelefs  habit  of  mind,  neglecting  the  opportu- 
 nities of  procuring  the  advantages  of  education  or  pro- 
 vision, which  our  families  have  a  right  to  expect ;  or 
 neglecting  to  purchafe  them,  when  the  price  and  abi- 
 lity is  in  our  band. — This,  though  no  immediate  di- 
 fturberof  a  family's  quiet,  is  a  folly,  which,  in  time, 
 may  prove  fatal  and  unhappy,  when  too  late  to  re- 
 medy, or  to  retrieve  the  lofs. 
 
 Another  ingredient  of  do- 
 17.  A  friend  kvetb  at     meftic  happinefs   is  the  af- 
 all  times,  and  a  brother  it     fection  of  friends  and  rela- 
 tor* for  adverfty.  tions.     A  true  friend  is  one 
 
 of  the  greateft  blefiings  and 
 comforts  of  life.  His  loveisconftant ;  ready  tocounfel, 
 help,  and  afiift,  at  all  times;  not  only  in  profperity, 
 but  moft  of  all  in  emergencies  of  trouble  and  diftrefs. 
 This  his  love  binds  him  to;  and  even  rejoices,  on 
 fuch  trying  occafions,  to  give  proof  of  its  fincerity. 
 But  a  relation,  efpecially  fo  near  a  relation  as  that  cf 
 a  brotber,  is  under  a  natural  obligation  of  kindred,  as 
 well  as  of  common  friendfhip  and  humanity,  toftand 
 by  and  fupport  one  that  is  of  the  fame  flelh  and  blood 
 
 with 
 
574         :¥&  Twenty -fi-xth  SUNDAY       Prov.  17; 
 
 with  him.  He  is,  as  it  were,  born  for  every  act  of 
 beneficence  and  kindnefs,  in  times  of  affliction  or  ad- 
 verfity,  according  to  that  faying,  "  As  one  foot,  fo 
 "one  brother,  fhould  help  another." — Their  intereft 
 is  the  fame,  and  their  help  and  affection  fhould  be 
 reciprocal. — Where  this  harmony  of  love  and  affift- 
 ance  in  a  family  is  mutual  and  fincere,  it  is  one  of  its 
 firmefl  fupports,  and  the  greatefl  worldly  felicity. 
 
 But,   although  friendfhip 
 
 18.  A  man  void  of  un~     and. relation  fhould  be  faith- 
 
 derjtanding  Jlriketb bands,     ful  and  beneficent,  it  ought 
 
 andbecometb  furety  hi  the     alfo  to  be  prudent  and  dip- 
 
 prefaicc  of  bis  friend.  creet.     We  are  not  to  ruin 
 
 our  ownfelves  or  families, 
 to  fave  another  from  ruin.  The  wife  man  often 
 cautions  againit  furetifhip. — To  flrike  hands  ("that  is, 
 to  give  lecurity  and  enter  into  bonds)  for  other  mens 
 .debts,  may  look  like  great  kindnefs  to  our  friend, 
 .but  has  little  wifdom  ;  efpecially  if  it  be  above  our 
 ability,  and  involve  our  family  in  the  danger.  He 
 that  does  fo  for  the  belt  friend  he  hath,  violates  a 
 law  of  nature,  as  well  as  prudence,  and  may  juftly 
 be  deemed  a  man  void  of  under fiandingj  as  being  no 
 friend  to  his  own  family,  or  to  himfelf. 
 
 But,    if   furetifhip   be  a 
 
 19.  He  loveth  tranfgref-  folly  which  often  proves  fa- 
 fian,tbat  lovetb  flrife:  and  tal,  and  fometimes  deftroys 
 be  that  exaltetb  bis  gate,  a  whole  family  at  once, 
 jeek-eth  definition.  there  are  other  imprudencies, 
 
 20.  He  that  hath  a  fro-  which,  though  not  fo  ruin- 
 ivardbeartyfindethno good:     ous,    yet  are  continual    di- 
 
 and  be  that  bath  a  perverfe      fturbers  of  the  peace  of  a  fa- 
 
 tvngue,filletb into mifchief.     mily,  whether  they  be  found 
 
 in  the  matter  or  his  dome- 
 irics.  j  ft,  A  fractious  contentious  humour,  that 
 rifes  difputes  on  every  flight  occafion. — Such  a  man 
 feems  to  take  delight  in  finding  faults,  and  to  love 
 iranfgrejjion  more  than  peace.  2dly,  An  haughty  and 
 too  lordly  a  carriage.— -Such  an  one,  by  exalting  his  gate 
 
 above 
 
M.  P.  after    TRINITY.  575 
 
 above  others,  may  think  it  the  way  to  procure  rc- 
 fpect,  but  he  will  find  it,  in  the  end,  to  be  the  way 
 to  definition  gdly,  A  /reward  heart,  or  ill-natured 
 temper.  This  fort  of  fpirit  breeds  aconftar.t  uneafi- 
 nefs  and  difcomfort  in  a  family,  and  findetb  no  good ', 
 becaufe  it  takes  every  thing,  that  is  laid  or  done,  in 
 the  worft  fenfe,  and,  like  a  fharp  but  difcoloured 
 eye,  (pies  out  every  thing  that  is  wrong,  nothing  that 
 is  right;  or  elfe  gives  a  wrong  colour  to  every  thing 
 that  is  rightly  done,  or  well  meant ;  fo  that  he  never 
 fees  or  enjoys  any  good.  4thly,  The  confequence  of 
 this  is  a  perverfe  imgue  ;  which  by  over- looking  the 
 good  we  might,  bat  will  not,  enjoy,  betrays  us  into 
 mifcbiefs  we  cannot  avoid :  From  imaginary  evils  it 
 throws  us  into  real  ones. 
 
 It    hath    been    obferved 
 
 21.  He  that  begettetb  a     before  (on  ver.  6.)  how  great 
 
 fooly  doth  it  to  bhforrow:     an  happinefs  a  v.ile  and  vir- 
 
 and  the  father   of  a  fool     tuous  offspring  is  to  a  fami- 
 
 batbnojoy.  ly.     But,  as  that  happinefs 
 
 is  very  rare,  and  feldom 
 complete,  the  Wife  man  takes  notice  of  two  b'emifhes 
 which  neceilarily  occafion  great  grief  and  forro-w  in 
 every  family  where  they  happen  ;  namely,  where  any 
 children  prove  natural  fools,  and  are  bornib;  or 
 when  they  become  fools  through  vice  and  wickednefs. 
 Here  he  feemsto  refleel:  on  the  misfortune  of  the  firit 
 cafe  ;  and,  ver.  25.  he  fpeaksof  the  latter.  To  both 
 thefe  ahlicling  cafes,  he  could  not  but  be  led  by  the 
 like  circumltance  in  his  own  family,  whofe  foil  Re- 
 bohoam  was  foolilh  in  both  thefe  refpecls,  having  but 
 lmall  wit  by  nature,  and  lefs  by  grace.  This  ap- 
 peared in  his  conduct  when  he  came  to  the  crown 
 (fee  1  Kings,  chap,  xii.),  and  by  the  character  which 
 the  fon  of  Siracb  hath  left  of  him : — "  Thus  relied 
 "  Solomon  with  his  fathers  ;  and  of  his  feed  he  left  be- 
 "  hind  him  Rebobcam,  even  the  .fooliihnefs  of  thr 
 "  people,  and  one   that  had  no '.mderil  Hiding,  who 
 
 "  turn< 
 
576        The  Twenty-fixth  SUNDAY        Prov.  if; 
 
 "  turned   away   the  people,    through  his  counfel.5* 
 Ecclus  xlvii.  23. 
 
 As  the   paflions  are  the 
 
 22.  A  merry  heart  doth  fpring  which  give  life  and 
 good  like  a  medicine  :  but  direction  to  our  actions,  the 
 a  broken  fpirit  drieth  the  Wife  man,  having  menrion- 
 hones.  ed   the  two  chief  of  them, 
 
 forrow  and  joy,  in  the  pre- 
 ceding verfe,  here  he  takes  notice  of  the  effects  they 
 commonly  have  on  the  conftitution  and  ftate  of  the 
 animal  fyftem.  Joy,  when  feated  in  the  heart,  and 
 arifing  from  ajuflcaufe,  fome  real  good,  is  the  mod: 
 fovereign  medicine  of  life,  and  naturally  conduces  to' 
 the  health  of  the  body,  as  well  as  to  the  pleafure  of 
 the  mind.  Whereas  grief  as  naturally  tends  to  the 
 breaking  of  the  fpirit,  and  impairing  the  health.  It 
 confumes  the  vital  juices,  dries  up  the  bones,  and 
 mortens  life.  But  no  greater  caufe  of  forrow  than 
 bad  children  ;  no  greater  joy  and  comfort  than  good 
 ones, — A  powerful  motive  therefore,  even  to  worldly 
 jfcerfons,  to  train  up  their  children  in  the  principles 
 Of  virtue. 
 
 To  keep  ltill  to  our  fub- 
 
 23.  A  wicked  man  tak-  ject  of  aeconomics,  or  the 
 etha  gift  out  oj  the  bofom  offices  of  adomeftic  life,  we 
 to  pervert  the  ways  of  judg-  may  from  hence  obferve  an- 
 ment.  other  certain  bane  of  fami- 
 
 ly-happinefs;  and  that  is, 
 perverting  the  courfe  of  juftice  by  bribery  and  cor- 
 ruption. This  may,  perhaps,  fo  pervert  the  way  cf 
 judgment,  as  to  gain  a  fuit  at  law,  and  feem  at  firft 
 to  preferve  an  eftate,  or  acquire  it ;  but  will  end  in 
 ruin  and  deftruction  :  The  jufter  judgment  of  God 
 intails  a  curfe  on  fuch  bafe  practices,  and  mod  com- 
 monly (as  frequent  experience  fhews)  deftroys  fuch 
 families  both  root  and  branch,  and  blots  out  their 
 very  names,  as  well  as  ill-gotten  eftates,  from  under 
 Heaven. 
 
 A  man 
 
M.  P.  4tti    TRINITY.  577 
 
 i^.Wifdom  \%before  him  A  man  of  true  underfland- 
 thatbatbunderftanding\but  ing  is  governed  by  better 
 tbe  eyes  of a foolarein  tbe  principles;  he  is  neither  bi- 
 aids  of  the  earib.  afTed    by   intereft,     nor   at- 
 
 tempts to  bias  or  corrupt 
 others,  in  any  matter  of  right.  fV'ifdom  is  his  con- 
 ftant  guide  ;  wifdom  is  placed,  as  it  were,  before  bim\ 
 her  he  always  looks  to,  and  confults  in  all  his  affairs  ; 
 follows  her  dictates,  as  the  furefl  courfe  to  raife  and 
 ellablilh  a  family  :  And  wifdom  is  ever  at  hand  to 
 counfel  and  direct  him.  But  he,  that  is  governed 
 only  by  mere  worldly  views,  overlooks  or  defpifes  the 
 path  that  wifdom  hath  pointed  out,  and  will  not  fee, 
 nor  be  led  by  her.  His  eyes,  like  a  fool's,  are  ever 
 wandering  from  what  concerns  him  mod ;  they  are 
 in  tbe  ends  of  tbe  earth;  not  only  at  a  diftance  from 
 his  true  intereit  and  proper  bufinefs,  but  arefet  upon 
 objects,    which   he  neither   fees  diflinctly,    nor   has 
 
 aught  to  do  with. Like  a  fimple  child,  looking  to 
 
 the  horizon,  he  fancies  Heaven  to  touch  the  earth, 
 and  longs  to  be  there;  but  when,  with  infinite  pains^ 
 and  fruitlefs  labour,  he  has  travelled  to  the  place,  his 
 paradife,  and  imaginary  happinefs,  is  (till  as  remote 
 as  ever. 
 
 See  the   remark   on    the 
 
 25.  A  foolifb  fon  is  a  like  faying,  chap.  xv.  ver. 
 grief  to  bis  fatber,  and  20.  But,  confining  OUT  re- 
 bitternefs  to  ber  that  bare  flections  flill  to  family  ceco- 
 kim.  nomy,  we  may  add,  to  what 
 
 was  there  oblerved,  and  to 
 what  hath  been  faid  on  ver.  21.  of  this  LefTon,  that 
 the  ground-work,  and  principal  ingredient,  of  do- 
 meftic  happinefs,  is  the  wife  education  of  children. 
 If  a  man  beget  a  natural  fool,  it  may  be  a  grief  but 
 is  no  crime.  But  to  neglect  the  improvement  of 
 thofe  faculties  and  parts,  which  God  and  nature  has 
 beftowed  on  our  children,  and,  by  indulging,  or 
 even  conniving  at,  their  vices,  to  fuffer  them  to  con- 
 tract evil  habits,  and  run  into  the  worfl  of  follies, 
 
 Vol.  IV.  P  p  that 
 
57 S  The  Twenty-fixth  SUNDAY      Prov.  if, 
 
 that  of  a  wicked  and  finful  courfe  of  life  ;  this  cannot 
 but  deflroy  the  peace  and  profperity  of  a  family. 
 Other  domeftics,  fuch  as  fervants  and  dependents, 
 may  be  removed  if  they  mifbehave  ;  but  a  child  is  fo 
 confiderable  a  member  of  a  family,  and  fo  tender  a 
 part,  as  cannot  be  cut  off  without  the  utmoft  pain  j 
 nor  yet,  if  corrupt,  be  retained  without  continual 
 grief,- — a  grief  to  his  father y  and  bitternefs  to  her  that 
 bare  him. — And  the  greater  will  fuch  grief  and  bitter- 
 nefs be,  if  the  caufe  proceed  from  their  own  fault 
 and  criminal  neglecf . 
 
 If  we  take  this  obfervation 
 16.  AlfotopnniJJj  thejujl     in  its  obvious  fenfe,  no  man 
 is  not  good,  nor  to  flrike     is  fo  perverfe,  as  to  think  it 
 princes  for  equity.  reafonable  to  punijh  an  inno- 
 
 cent perfon  ;  much  lefs  to 
 Jlrike  princes  for  equity  •  that  is,  to  rife  up  in  arms 
 againft  the  magiflrate  for  doing  juftice.  But,  if  we 
 keep  ftill  to  our  fubject  of  family  government,  this 
 cafe  too  often  happens  in  the  domestic  life.  A  par- 
 tial fondnefs  for  one  child,  and  as  partial  diflike  to 
 another,  fpares  and  overlooks  the  greater!  faults  in 
 the  one,  and  corrects  the  other  for  little  or  none. — 
 Paflion  and  prejudice  are  not  only  the  word  advifers, 
 but  diftort  the  judgment  of  a  parent;  fufterhim  to 
 fee  nothing  that  is  bad  in  one  child,  nothing  that  is 
 good  in  another.  And  few  there  be  whofe  experi- 
 ence fnrnifh.es  them  not  with  inflances  of  fuch  aefs  of 
 injuftice  in  family  difcipline.  and  the  fatal  confe- 
 quences  that  attend  it. -r- Many  flourifhing  families 
 have  been  brought  to  ruin  by  fuch  unhappy  partiality 
 of  parents  towards  their  children,  as  well  as  many 
 kingdoms  involved  in  civil  war  and  mifery,  by  the 
 mifplaced  favours  cf  a  weak  prince  ;  but,  to  raife  re- 
 bellion againfl  a  good  king  (of  which  we  have  more 
 than  one  example  in  our  own  nation)  is  a  mofl  horri- 
 ble crime,  that  admits  of  no  excufe. 
 
 Another 
 
M.  P.              after     TRINITY,  s:g 
 
 27.  He  that  bath  know-  Another  wife  art  in  fa- 
 hdgefpareth  bis  words:  and  mily  management  is  to  know 
 a  man  of  utuUrjtarititiAg  is  when  to  ipeak,  as  wti!  as 
 if  an  excellent  Jpi,  it.  when  to  punifh.     A  difcreet 
 
 28.  Even  a  fool  when  be  man  will  not  always  be  chide- 
 holdetb  his  peace,  is  counted  ing,  or  taking  notice  of 
 wife:  and- be  that Jbuttetb  every  little  fault  that  he  fees 
 his  lips,  is  efteemed  a  man  in  his  children  or  domeftics. 
 of  under/landing.  By   fpartng     bis     words,     Oil 
 
 fome  occafions,  he  not  only 
 faves  himfelf  and  family  a  difagreeable  trouble,  but 
 takes  the  mod  effectual  courfe  to  fecure  to  himfelf 
 the  character  of  an  excellent  fpir it,  a  cool  difpaflionate 
 temper;  the  credit  of  which  will  gain  him  greater  au- 
 thority and  fuccefs  in  healing  or  preventing  fome  fa- 
 mily diforders,  than  the  perpetual  chidings  or  cor- 
 rections of  others0.  That  fuch  a  filence,  even  although 
 it  proceed  from  want  of  judgment  how  to  manage  a 
 point,  mall  be  efteemed  a  greater  fign  of  wifdom, 
 than  the  acuteft  reproof,  when  managed  with  pallion, 
 and  unduly  timed.*  The  perfon,  who  fparetb  bis 
 ivords  at  fuch  a  time,  feems,  at  Ieaft,  to  have  learned 
 that  other  Leflbn  of  wifdom,  that  *'  there  is  a  time 
 *'  to  fpeak,  and  a  time  to  refrain  from  fpeakingd :" 
 And  for  this  he  mall  be  efteemed  a  mart  of  under  (landing. 
 
 c  This  was  obferved  before,  on  ver.  9.  but  deferred  to  be  re- 
 peated as  an  advice  of  great  importance  -,  and  what,  he  adds,  is  an 
 encouragement  thereto. 
 *  Feci*/,  iit. 
 
 P  p  2  The 
 
58o  The  Twenty-fixth  SUNDAY  Pref. 
 
 The  Twenty-fiXth  Sunday  after  TRINITY. 
 
 Proper  Leffon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  six. 
 
 PREFACE. 
 
 /T  is  not  eafy  to  reduce  the  maxims  and  obfervations 
 contained  in  this  chapter ;  tomany  particular  heads, 
 or  orderly  method  of  moral  doftrines,  as  hath  been 
 attempted  in  the  foregoing,  and  fome  other  Leffons  taken 
 out  of  this  book  of  Proverbs.  And  perhaps  the  Church, 
 when/he  chofe  this  igth  chapter  for  the  clofe  of  her  courfe 
 of  Sunday  Leffons  out  of  this  fyflem  of  divine  ethics,  had 
 it  in  view  to  propofe  to  us  a  kind  of  fummary  or  recapi- 
 tulation (as  this  feems  to  be)  of  the  injiruclions  Jhe  had 
 before  felecled  out  of  this  excellent  collection  of  wife  fay 
 ings.  To  this  prefumed  defign  of  the  Church  we  fhall 
 therefore  have  the  more  particular  eye  in  our  comments  on 
 the  fever al  parts  of  this  Leffon ;  yet  obferving  withal 
 every  apparent  connexion. 
 
 At  the  fame  time  we  may  not  omit  to  take  notice,  that 
 although  this  nineteenth  chapter  be  the  laft,  which  the 
 Church  hath  chofen  (according  to  her  prefent  table)  for 
 her  Sunday  Proper  Leffons  out  of  the  book  of  Proverb;? 
 yet,  on  the  fucceeding  faints  days,  Jhe  continues  fill  to 
 take  her  Proper  Leffons  from  this  book,  and  the  other 
 
 pre 
 
E.  P.  after     TRINITY  581 
 
 preceptive  parts  of  the  Canonical  and  Apocryphal  Scrip- 
 tures.— Hence  we  find  the  Proper  Leffons  for  St.  An- 
 drew'.* day  are  the  two  following  chapters  of  Proverbs, 
 \  \/..  the  20'h  and  lift,  and fo  on,  according  as  they  are 
 ft  down  in  the  table  of  Leffons. — For  St  Thomas,  the 
 2.3d  and  24th;  and  for  St.  Stephen,  the  28th,  &c. 
 By  which  we  fee,  that  although,  in  the  enfuing  Advent 
 Sunday,  the  Qjurch  pafjes  on  to  an:ther  fubjecl,  to  wit, 
 the  doctrine  of  fail h,  concerning  the  coming  of  our  Lord 
 Jefus  Chrift  ;  yet,  on  the  faints  days,  Jhe  purfucs  her 
 prefent  head  of  morality  and  Cbriftian  obedience ;  that 
 being  the  injlrutlion,  Jhe  more  particularly  proprfes  to  us 
 from  the  example  of  thofe  holy  men,  and  the  Leffons  (be 
 l.aih  chofen  on  the  fever al  feflivals  which  fie  celebrates, 
 and  hath  dedicated  to  their  memory. 
 
 The  Twenty-fixth  Sunday    after  TRINITY. 
 
 Proper  Leifon  for  Evening  Prayer. 
 
 Proverbs,  Chap.  xix. 
 
 I.   Z>Fttfr\s  the  poor  that     rir^Hough  virtue  and  pic- 
 
 ivalketb  in  bis  in-       J[     ty  be  fo  fuperior   to 
 
 tegrity,  tbanhe  that  is  per-     vice,  as  we  have  all   along 
 
 •vnf  in  his  lips,  and  is  a     been  taught  by  the  wifeft  of 
 
 fool,  men,  and  the  moil  infallible 
 
 oracle  of  God,  yet  fo  11  n- 
 juft  is  the  world,  and  fo  partial  fometimes  are  even 
 the  men  of  virtue  and  religion  towards  one  another, 
 that,  except  the  pious  man  have  wealth  and  parts, 
 wit  and  good  addrefs,  to  fet  himfelf  off,  his  virtues 
 are  but  little  regarded.  But  where  men  are  pofTeuid 
 of  thofe  worldly  advantages,  however  vicious  and 
 perverfe,  however  empty  in  their  difcourfe,  and  foolifh 
 in  their  aclions  they  be,  they  commonly  meet  with 
 more  honour  and  refpecl,  than  the  man  that  hath 
 nothing  but  his  piety  to  recommend    him.     To  fet 
 
 P  P  3  th.s 
 
5S2  the  Twenty-fixth  SUNDAY      Prov.  15. 
 
 this  balance  right,  and  adjuftthe  due  merit  of  virtus 
 and  vice,  the  Wife  man  pronounces,  that  how  much 
 ioever  any  man  may  abound  in  wealth  or  honour, 
 learning  or  eloquence,  if  he  ufe  them  not  aright  to 
 the  glory  of  God,  or  the  good  of  himfelfand  others, 
 he  is  no  better  than  a  fool ;  and  lefs  deferying  of 
 edeem  than  the  pooreft  man  that  is,  who  is  rich  in 
 grace,  and  walketh  in  his  integrity.  This  is  the  (land- 
 ing fentence  of  God,  by-which  we  ought  to  correct 
 and  regulate  our  own ;  and  therefore,  as  of  great 
 importance  to  be  attended  to,  the  fame  axiom  is  re- 
 peated, ch.  xxviii.  6. 
 
 This  proverb  hath  fome 
 
 2.  Alfo  that  the  foul  be     reference  to   the  foregoing, 
 
 without  knowledge,  it  is  not     the  word  \alfo\  introducing 
 
 good;  and  he  that  hajleth     and    connecting  the   fenfe ; 
 
 with  hii  feet.,  finnetb,  fo  that  we  may  conceive  the 
 
 meaning  to  be,  that  a  good 
 heart  is  better  than  a  good  head.  The  knowledge 
 of  ourfelves,  and  particularly  of  our  fouls,  which  is 
 our  principal  part,  is  fo  necefiary,  that  no  other 
 knowledge  without  it  can  be  a  real  good.  Yet  how 
 little  is  this  confidered !  How  little  do  men  fludy 
 themfelves,  efpecially  ihz'u  fouls !  The  third  of  know- 
 ledge, in  forbidden  tilings,  was  the  firft  inlet  to 
 man's  unhappy  fall  :  And  this  itch  of  knowledge 
 has  funk  fo  deep  in  our  nature,  that  it  has  generally 
 infected  the  whole  mafs  of  mankind.  We  all  covet 
 to  know  ;  but  what  ?  Why  dill  the  things  that  lead 
 concern  us  •,  the  things  that  are  in  the  world,  the 
 luft  of  the  eye,  the  luft:  of  the  flefh,  and  the  pride 
 of  life-,  the  things  without  us,  not  the  things  with- 
 in ;  not  ourfelves,  not  our  fouls,  which  are  prop*  ily 
 ourfelves".  And  to  be  without  this  knowledge,  altho, 
 we  know  all  things  elfe,  is  not  good. 
 
 He  that  hajleth  with  his  feet  Jtniieth.]  He  that   thus 
 goeth  cut  of  himfelf ;   whofe  affections,    which  are 
 
 a  See  Annotation  at  the  end, 
 
 called 
 
E.  P.  after     T  R  I  N  1  T  Y.  583 
 
 called  th-  fed  of  the  foul,  hurry  him  from  one  vain 
 another,  what  doth  he,  but  we^ry  himfelf 
 
 in  an  endlefs  round  of  fin  ?  This  making  baftei  or 
 precipitate  menfures  and  rcfolutfons,  is  condemned 
 here,  and  in  many  other  places  of  Scripture,  not 
 only  as  a  mark,  or  effect,  of  indifcrction,  butacaufe 
 or  occafion  of  finning.  All  objects  firft  ftrike  upon 
 the  imagination,  and  then  excite  the  paflior.s,  which 
 run  to,  or  fly  therefrom,  according  as  they  are  af- 
 fected. But  immediately  to  act,  or  refolve  upon  the 
 motions  of  thefe  inferior  faculties  (which,  as  we 
 faid,  are  but  the  feet  of  the  foul)  before  we  have 
 confulted  reafon  or  religion,  which  God  hath  given 
 to  govern  us  j  is  not  only  a  fin  in  itfelf,  as  it  acts 
 againft  the  order  of  God,  and  the  dictates  of  right 
 reafon  which  is  the  iyauvtutlt  or  rectorial  power  in 
 man),  but  betrays  us  into  the  commiflion  of  actual 
 fin.  Common  obfervation  fhews,  that  the  only  caufe 
 both  of  folly  and  fin,  is  this  yielding  too  haflily  to 
 the  firft  imprelfion  of  our  palhons,  before  we  have 
 attended  to  the  voice  of  reafon.  It  is  alfo  the  chief 
 caufe  of  error  in  matters  of  opinion,  as  well  as 
 practice.  The  pailions,  being  functions  only  of  the 
 animal  life,  have  no  relilh  or  difcernment  of  truth, 
 which  are  the  objects  of  faith  •  that  is,  of  reafon,  as 
 informed  and  enlightened  by  revelation.  So  that  it 
 neceflarily  follows,  that  the  man  who  is  led  by  inch 
 blind  guides,  is  like  one  in  the  dark,  the  more  bafte 
 he  makes  with  thele/v/,  the  likelier  he  is  to  Humble, 
 or  fall  into  a  ditch — of  fin  or  error.  Well  then  may 
 it  be  laid,  F*r  the  foul  to  be  without  knowledge)  is  not 
 good  \  and  be  that  bafte  tb  with  bis  feet  Jinn 
 
 This  proverb  aptly  follows 
 
 l.TbefooliJljnrfsofnnni     the  foregoing,  and   gives  us 
 
 rtetb  bis  way.    and     the    reafon  of  that  unwife 
 
 bis  beart  frettetb    againf      conduct    of   men,     which    is 
 
 the  LORD.  there  condemned,    namely, 
 
 their/:'?////';.v/}.    And  by  the 
 txpreffion  [rite faohjbnffs  of   man]  we  have  a  plain 
 
 P  p  4  inti- 
 
D 
 
 84  The  Twenty-fixth  SUNDAY       Prov.  15. 
 
 intimation  of  the  weaknefs,  yea  perverfenefs,  of  hu- 
 man underftanding. — Mere  natural  reafon,  however 
 magnified  and  extolled  by  fome,  nay,  the  more  im- 
 proved it  is  by  mere  natural  means,  without  the 
 aid  of  faith  and  grace,  is  fo  far  from  being  a  fuf- 
 ncient  light,  in  things  that  moil  concern  our  eternal 
 mtereft,  that  it  rather  fervcs  to  lead  us  the  further 
 aftray.  Yet  fuch  is  the  pride  of  man,  and  therefore 
 his  fool 'ijhnefs,  that  he  cannot,  or  rather  will  not,  con- 
 fider  thisfalfe  medium  as  the  caufe  of  his  misfortunes 
 and  difappointments  ;  or  lay  the  blame  on  that,  and 
 his  own  folly  ;  but  repines  at  providence  for  the  mif- 
 carriages,  of  which  he  himfelf  is  the  fole  author  -? 
 and  which  are  the  neceffary  confequences,  as  well  as 
 punifhment,  of  his  own  perverfenefs.—-  Thus  carnal 
 men,  like  true  children  of  Adam^  are  continually 
 acting  over  his  tranfgreilion.  They  exclude  God  from 
 the  direction  of  their  affairs,  and  then  make  no  other 
 ufe  of  the  belief  of  his  providence,  than  to  murmur 
 againft  it,  and  to  lay  the  fault  on  God,  rather  than 
 on  themfelves. 
 
 This  is  an  obfervation  fo 
 
 4.  Wealth  tnaketb  many  very  common,  and  fo  often 
 friends ;  but  the  poor  is  fe-  experienced,  as  to  need  little 
 paratedfrom  his  neighbour,     explanation.       Yet,   becaufe 
 
 the  practice  is  fo  very  con- 
 trary to  the  rules  of  juftice  and  charity,  the  Wife 
 man  hath  thought  fit  to  repeat  it  over  and  over,  both 
 in  this  chapter  and  other  parts  of  this  book  of  morals, 
 not  fo  much  to  excite  our  attention  to  obferve  it,  as, 
 to  fhun  the  iniquity  and  bafenefs  of  the  example. 
 The  caufe  of  this  love  of  the  rich,  and  contempt  of 
 the  poor,  is  not  only  pride,  but  that  root  of  all  evil, 
 covetoufnefs ;  which  choaks  every  grace,  every  virtue, 
 where-ever  it  grows. 
 
 This  alio  is  a  faying  that 
 
 5.  A  faife  witnefs  Jball  is  often  inculcated,  as  a  com- 
 ::'.t be  vnpunijhedj  and  he     mon  cafe,    both  on  folemn 
 
 occa- 
 
E.  p.  ,f!cr  TRINITY.  5*5 
 
 l\\*\  fpeakctb  lies  Jb all  not     occafions,  and  in  daily  con- 
 ejcape  verfation.     And  the  confe- 
 
 quenccs  are  Co  mifchievous 
 tofouety,  and  all  lyes  fo  directly  finftll  ngainft  God, 
 o  is  truth  itfelf,  that  it  cannot  be  too  often  re- 
 d  as  a  caution  to  avoid  it  j  both  on  account  or 
 the  great  guilt  and  turpitude  of  all  kind  of  lyes,  and 
 the  certainty  of  puniftiment  which  never  fails,  to  at- 
 tend it  —  Here  it  is  faid,  He  that  fpeakctb  lyes  fbdl  not 
 efcape:  But  in  the  oth  verfe,  where  the  lame  proverb 
 occurs  again,  it  is  more  abfolutely  declared,  lie  junll 
 
 r  The  reafon  of  thefe  two 
 
 6.  Many  will  intreat  tbe     obfervations  have    been    re- 
 
 favour  of  tbe  prince  \  a.id     marked   before,  on    vcr.  4. 
 
 every  man  is   a  friend  to     But  though  nothing  be  more 
 
 bim  that  £ivetb gifts.  common   in  civil  life,  than 
 
 1.  All  tbe  brethren  of  tbe     that  all  are  forward  to  pay 
 
 poor  do  bate  him:  how  much     homage  to  the  rich  and   the 
 
 more  do  bis  friends  go  far     great,    and    to    court    the 
 
 frcmbimPbepurfuetbihem     friendmipof    him    that   is 
 
 with  words,  yet  tbey  are     munificent,  and givetb gifts* 
 
 wanting  to  b,m.  yet,  in  the  fpiritual  ftate  oi 
 
 things,  how  very  rare  is  it 
 to  fee  any  that  uitreat  in  earned:  the  favour  of  him, 
 who  is  the  great  king  of  heaven  and  earth,  and  the 
 fole  o,vcr  of  every  good  and  peried  gift  !  Although 
 fclf- filtered  be  the  prevailing  principle  that  governs 
 the  world,  it  is  in  things  prefent  only  ;  and  the 
 things  that  are  grateful  To  the  l'pirit  of  the  world. 
 But  the  things  which  are  not  leen,  eternal  and  divine, 
 becauie  they  are  future,  and  the  prefent  foretafte  too 
 refined  lor  carnal  icnie,  are  neglected,  unfought  for, 
 or  defpiied. 
 
 But,  however   the  world 
 
 8.  Hetbat  gettetb  wif-     mav    count    it     wifdom    to 
 
 dim,  loretb  bis  own  fowl:     feek,  and  happinefs    to  cn- 
 
 bc  that  keepetb  nnderjland-    joy,  thofe   temporal  advan- 
 
 ing,  iballfind  r^</.  tages  of  wealth  and  honour  ; 
 
 what 
 
5%6  The  Twenty-fixth  SUNDAY  Prov.  19. 
 what  are  fuch  perifhing  goods  to  our  better  and  im- 
 mortal part  the  foul?  The  foul  can  neither  take  or 
 enjoy  them  here,  nor  take  them  with  her,  when  fhe 
 departs  into  the  other  world  :  Nor  will  fhe  find  the 
 like  enjoyments  there. — Heavenly  "joifdom,  and  the 
 good  things  which  this  wifdom  bellows,  are  the  only 
 riches,  the  only  treafure,  which  the  foul  is  capable  of 
 receiving  or  enjoying.  He  then  that  love tb  bis  foul y 
 will  make  thefe  riches  the  chief  object  of  his  ambi- 
 tion and  his  pains.  And  if  fo  be  he  keep  underfland- 
 mgy  if  he  purfue  and  improve  the  holy  art  of  acquire- 
 ing  and  retaining  this  heavenly  wealth,  that  pearl  of 
 great  price,  and  the  one  thing  needful,  he  fhall  be 
 fare  to  find  the  good  he  feeks. 
 
 This  is  a  repetition  of  what 
 9.  A  falfe  "Mitnefs  Jhall    was  faid  before,  ver.  5,  and 
 tat -be  unpunified,  and  he     has,  in  part,  been  comment- 
 that  fpeakstb  liesyjhallpe-     ed  on.     But  there  is  another 
 rip.  fpecies  of  falfe  witnefjes,  and 
 
 falfe  fpeakers,  befide  thofe, 
 who  give  falfe  teftimony  in  courts  of  juflice,  or  who 
 utter  lyes  in  common  converfation.  Thefe  are,  the 
 falfe  teachers  of  the  bleffed  word  of  God  ;  and,  of 
 all  lyars,  thefe  are  the  mod  pernicious. — They  are 
 of  two  forts,  and  by  thefe  marks,  and  by  their  fruits, 
 fhall  we  know  them.  Firft,  Thofe  who  pretend  to 
 be  of  the  Church,  and  are  not  ;  who  pretend  to  be 
 minifters  of  the  Gofpel,  without  any  commiiiion  or 
 authority  from  Chrift  ;  who  fay  they  are  fent,  and 
 are  not.  Thefe  are  fuch  lyars  as  arefpoken  of,  Rev.  it. 
 2.  "  Who  fay  they  are  apoflles,  and  are  not.*'  What- 
 ever truths  in  doctrine  they  may  utter,  yet  are  they 
 falfe  witncffes,  becaufe  they  bear  record  of  themfelves, 
 and  their  record  is  not  true.  The  other  fort  are 
 thofe,  who  are  indeed  within  the  Church,  and  duly 
 fent ;  but  preach  doctrines,  in  faith  or  practice,  which 
 are  contrary  to  the  truths  they  have  received  and 
 fubfcribed  to.     Thefe  zrefafe  witneffes   of  God,  as 
 
 the 
 
£.  P.  after     TRINITY.  587 
 
 the  apoftle  calls  them  b,  becaufe  they  teftify  of  God, 
 
 what  God   hath  not  fpoken.       Thcfe  two  furts  of 
 
 I)  ars  are,  of  all,  the  moft  dangerous  ±  becaufe  they  flay 
 
 the  funis  of  them  that  hear  their  /yes,  and  follow  them. 
 
 And   therefore    againft  fuch,    more    especially,    the 
 
 Wife  man  pronounces  a  preremptory  ientence,  TLey 
 
 Jba/lperijb, 
 
 ~  ,.  , ,  .     ,  r     ,  Delight  and  folly  are  two 
 
 10.  Dclivbt  is  not   eemly      .  ©  j 
 
 ,       ri°        ,  1  r    r        incompatible    things  ;    the 
 
 for  a  fool :    mucb  tr/s    for       ,        _  .  '  r       ,         &. 
 
 J  r    '         ,  -,  junction   of     them  is  unna- 
 
 a  lervant  to  have  rule  over     J         .  .    ,         r  r 
 
 J .  tural,  and  therttore  unieem- 
 
 ^  ly  and  unbecoming.       Sin- 
 
 cere delight,  or  true  pleafure,  arifes  only  from  a  con- 
 fcioas  fenfe  of  fome  real  good  in  poflellion,  or  well- 
 grounded  hope  ;  but  this  the/09/ cannot  have.  If  his 
 folly  be  that  of  fin,  (in  which  acceptation  it  is  ge- 
 nerally taken  by  our  Wife  men)  it  is  the  object  cf 
 forrow  and  abhorrence,  and  cannot  admit  of  real 
 joy  or  true  dc/jgbt  ;  if  from  defect  of  underftanding, 
 it  is  the  object  of  pity  or  contempt,  and  therefore 
 impeitinent  and  abfurd.  If  the  pleafure  be  forced, 
 and  in  appearance  only  (as  none  effect  pleafure  more 
 than  the  fools  of  both  kinds),  the  affectation  betrays 
 the  hypocrite,  and  fhews  the  folly  in  a  ftrorger  light. 
 Nothing  but  wifdom  can  give  true  pleafure  ;  nothing 
 therefore  can  be  more  feemly,  or  becoming,  than 
 where  they  both  unite. 
 
 /Vnothcr  remaikable  impropriety,  and  unbecoming 
 character,  is  ^.fcrvant,  or  per  Ion  of  mean  condition, 
 ufurping  power  and  dominion  over  a  fuperior.  Yet 
 inch  is  the  con fu fed  and  diforderly  ftate  of  things, 
 in  this  prefent  world,  that  both  hiftory  and  expe- 
 rience afford  many  inftances  of  this  unfeemly  inver- 
 honof  rule  and  order.  What  can  be  more  fo,  than 
 j.o  behold  fubjecls  rebelling  againft  their  Sovereign, 
 Haves  lording  it  over  their  betters,  and  men  of  learn- 
 ,     virtue,    and  true  merit,  trampled  on,  and  in- 
 
 1     C:r     XV. 
 
 ful  ted 
 
588  The    Twenty-fixth  SUNDAY        Prov.  19, 
 
 lilted,  by  the  bafe,  ignorant,  and  unworthy?  Yea, 
 too  many  cafes  are  feen  in  common  life,  of  indolent 
 matters  governed  by  their  fervants,  or  fome  bafe  fa- 
 vourite; and  of  parents,  over-awed  and  ruled  by 
 gracelefs  children.  But,  in  the  moral  world,  nothing 
 is  more  frequent  than  this  inverfion  of  order  in  the 
 inner  man  ;  where  the  appetites  and  paflions,  which 
 God  ordained  for  the  fervice  and  inferior  functions 
 of  the  mind,  ufurp  the  throne  of  reafon,  and  enflave 
 the  noble  faculties  of  the  foul,  to  the  drudgery  of 
 vice  and  brutal  pleafures.  All  thefe  things  are  a 
 turning  of  the  world  (both  civil  and  intellectual 
 world)  upfide  down  ;  fet ting  the  feet  where  the  head 
 fhould  be;  and  therefore  cannot  but  be  both  imfeemly 
 in  themfelves,  and  highly  difpleafing  to  God,  who  is 
 the  God  of  order. 
 
 A  man   of  difcret'wn  hath 
 
 11.  The  difcretion  of  a  all  his  paflions  under  com- 
 man  deferreth  his  anger ,and  mand  ;  they  are  his  fervants, 
 it  is  his  glory  to  pafs  ever  a  not  his  matters  ;  efpecially 
 tranjgrejpon.  the   paflion   of    anger,    the 
 
 moft  turbulent  and  unruly 
 of  them  all.  Inftead  of  refenting,  he  rather  pities, 
 the  greateft  provocation  ;  becaufe  the  offender  hurts 
 not  him,  but  himfelf,  thereby. — The  vain  world  may 
 .ook  on  his  patience  as  ftupidity,  and  want  of  a  due 
 fenfe  of  honour  or  courage  :  Whereas,  to  pafs  by  in- 
 juries without  revenge,  and  to  conquer  all  emotions 
 of  anger,  is  a  noble  victory,  and  an  action  of  more 
 honour  and  gbs'y,  than  taking  towns,  or  conquering 
 armies.  He  is  the  greateft  hero  that  overcomes 
 himfelf. 
 
 The  literal  fenfe  is  plain, 
 
 12.  The  kings  wrath  Is  and  needs  no  expofition, 
 as  theroaring  of  a  Hon;  but  But  the  reducing  it  to  prac- 
 his  favour  is  as  dew  upon  tice  is  a  part  of  wifdom, 
 the  graft,  that  demands  our  attention. 
 
 We  cannot  but  know,  that 
 men  in  power  are  apter  to  refent?  and  harder  to  be 
 
 appeafed^ 
 
E.  P.  after    TRINITY.  5S9 
 
 appeafed,  than  others.  Our  discretion  then  will  cbn- 
 fift  not  only  in  deferring,  or,  rather,  in  quite  fur* 
 preffing,  our  danger,  when  injured  or  flighted  by 
 them,  but  in  carefully  avoiding  all  occafions  ot  pro- 
 voking their  wrath,  as  we  would  a  lion  when  we  bear 
 it  roar  ;  and  ufmg  all  prudent  means  to  obtain  their 
 favour,  which  is^as   beneficial  and  reviving  as  dc& 
 
 upon  the  grafs. 
 
 Two  things  make  a  man 
 
 13.  A  fiolijb  fan  is  the  extremely  unhappy  ;  a  dii- 
 ralamityof  bis  father;  and  folute  difobedient  fon,  and 
 the  contentions  of  a  wife  mc  a  fcolding  froward  wife. 
 a  continual  dropping.  The  former  brings  reproach 
 
 and  fhame  on  the  father, 
 and  ruin  on  his  family  5  the  other  forces  him  to  un- 
 do himfelf,  by  driving  him  from  his  home,  as  from 
 a  rotten  and  ruinous  houfe,  which  continually  lets   in 
 
 the  droppings  of  rain. 
 
 This  follows  naturally,  as 
 
 1 4.  Houfe  and rich.s  are  a  proper  contrail  to  the  fore- 
 thc  inheritance  of  fathers ;  going.  Two  cf  its  greateit 
 and  a  prudent  wife  \s  from  bleilings  of  life,  being  fet 
 the  LORD.  againil  two  of  its    grcateft 
 
 calamities.     To  be  born  to 
 an  eftate,    and  have  a  prudent  wife,    are  generally 
 cileemed  the  top   of   human  felicity;  but  they  are 
 not   generally   fo   rightly   diftinguifhed    in  common 
 efteem,    or  ranked  according  to  the  proper  dignity 
 of  their  relpective  order  and  degree.     The  firft    is 
 indeed  a  bleihng ;  but  as  it   cometh  ordinarily  from 
 man,  and  defcends  to  us  in  the  courle  of  nature,  is 
 far  inferior  to  that  of  a  good  wife,  which  is   a  gift 
 that  cometh  from  the  Lord,  and  a  Ipecial  token  of  his 
 grace  and  favour.     Yet  the  world   ieems  not  fo  to 
 think.     In  common  vogue,  a  fair  patrimony  ot  houfe 
 and  lands,  and  worldly  wealth,  is   counted  an   hap- 
 pinefsof  the  firft  rate-,  and  the  blefling  of  a  prudent 
 wife,  though  the  more  valuable  gift  of  God,  obtains 
 iry  the  fecond  place.     This  appears  to  be  the  pre- 
 vailing 
 
£<;o  The  Twenty-fixth  SUNDAY       Prov.  ig\ 
 
 vailing  tafte,  from  the  ufual  courfe  of  matrimonial 
 contracts,  where  fancy  or  intereft  are  more  regarded 
 than  piety  and  prudence ;  and,  above  all,  from  that 
 too  common  neglect  of  applying  to  God,  who  alone 
 Is  the  author  and  giver  of  this  fpecial  gift,  and  befl 
 of  all  temporal  blefiings.  Men  feldom  make  this 
 any  part  of  their  fcheme,  in  the  choice  of  a  wife  ; 
 or  fue  to  their  heavenly  Father  for  a  fuitable  match  : 
 What  wonder  then  to  fee  this  ftate  fo  feldom  happy  ? 
 But  Chriftians,  of  all  men,  are  molt  inexcufable,  if 
 they  err,  of  mifcarry,  in  this  important  article  of  life; 
 became  they  have  not  only  the  law  of  God  to  direct: 
 their  choice,  but  God  himfelf  to  have  recourfe  to,  for 
 fuch  a  companion  as  fliall  be  an  help  meet  for  them, 
 and  a  real  blefling.  They  that  have  followed  this 
 rule,  can  fpeak  by  experience  of  the  truth  of  this 
 obfervation,  and  of  that  other  parallel  faying,  ch.  xviii. 
 2.  "  Whofo  findeth  ffuch]  a  wife,  findeth  a  good 
 **  thins;,  and  obtaineth  favour  of  the  Lord." 
 
 ■  It  is  truly  and  well  faid 
 15.  Shtbfutnefs  cafleth     by  one  of  the  fathers,  that 
 
 into  a  deep  jleep  ;     and  an      fjoth    is    perfecuted     in   this 
 
 idle  foul Jl.mll  fuffer  hunger,     book  of  Proverbs.     For  the 
 
 Wife  man  has  it  up,  and 
 attacks  it  fo  often,  as  if  he  were  determined  to  give 
 it  no  red:.  And  we  know  no  perfecution  can  be 
 more  grievous  to  the  fluggard,  than  to  be  continu- 
 ally difturbed  and  waked  out  of  his  Jleep.  Even  na- 
 ture herfelf  is  a  perfecutor  of  (loth,  and  will  not 
 fuffer  it  long  to  indulge  its  beloved  eafe.  If  it  does 
 fall  into  its  deep  Jleep,  fhe  ftirs  up  the  cares  and 
 neceflities  of  life,  and  even  the  appetites  of  the  bo- 
 dy, to  roufe  it  up  and  break  its  reft.  And  if  it 
 will  not  yet  ftir,  nor  hear  thefe  calls,  fhe  punifhes  it 
 with  hunger  and  want  of  food.  So  true  is  it  in  the 
 natural,  as  well  as  moral  fenfe,  The  idle  foul  Jljall 
 fuffer  hunger :  Both  reafon  and  religion  agree  in  this 
 award,    "  If  any  will  not  work,  neither  mould  he 
 
 "  car 
 
K.  P.  after    TRINITY.  59* 
 
 «<  eat  «.»» — >jay7  not  only  fo,  but  the  reft  of  the  vices 
 are  all  in  a  fort  of  confpiracy  againft  flbth.  Pride, 
 envy,  cf?t\  but  efpecially  avarice,  are  perpetually  in 
 war  with  it,  and  for  ever  beating  up  its  quarters. 
 Of  the  latter,  the  heathen  poet  has  given  us  a  very 
 lively  defcriptioa d.  Thus  Providence  feerr.s  to  have 
 armed  the  whole  world,  and  the  whole  train  of  oc- 
 currences, againft  the  vice  of  floth.  For  what  are  all 
 the  afflictions,  and  crofs  accidents,  of  life,  but  fo 
 many  corrections  and  antidotes  to  prevent,  or  expel, 
 this  lethargic  diftemperand  torpor  of  the  mind  ? 
 
 The  commandments  of  God 
 
 1 6.  He  that  keeprtb  the     (that  is,  the  moral  law  con- 
 
 commamtment,  kcepeth  bis     tained  in  the  decalogue)  are 
 
 czvn  foul ;  but  be  tbat  de-     both    the  rule  of    this   life 
 
 ffifeth  bis  zvays,Jball  die.       prefent,  and  the  way  which 
 
 leadeth  to  that  which  is  eter- 
 nal.  In  our  holy  covenant  at  baptifm  we  promifed  to 
 keep  them,  and  to  walk  in  the  fame  all  the  days  ct 
 our  life:  And  fo  far  only  are  we  allured,  that  we  are 
 in  the  way  to  heaven,  and  that  we  keep  cur  fouls  fe- 
 cure  and  fafe,  as  we  keep  in  this  way  of  God's  com- 
 mand?. Faith  indeed  Pnews  us  this  path,  and  gives 
 us  life,  and  light,  and  help,  to  walk  therein  ;  but  it 
 is  obedience  only  that  carries  us  on,  and  at  length 
 puts  us  in  poflertion  of  the  prize  of  our  high  calling. 
 To  depend  therefore  on  faith  only,  without  works 
 (J.  e  without  obedience)  is  to  defpife  our  ways,  and 
 flight  the  commandment  of  God  :  On  the  other  hand, 
 to  truft  to  works  without  faith,  is  walking  in  the 
 dark,  and  expofmg  ourfelves  to  error  and  falls.  Eoth 
 faith  and  good  works  muft  concur,  if  ever  we  hope 
 to  arrive  at  the  regions  of  light  and  immortality. 
 
 The  rich  are  God's  ftew- 
 
 1 7.   He  tbat  bath  pity     ards,  and  the  poor  his  pen- 
 
 r,  lendeth  unto     fioners.      To  have   -pity  on 
 
 .be  LORD:  and  tbat     them  and  relieve  their  wants, 
 
 c  2  Tl-cjj',  iii,  io.  4  See  Annotation  »t  the  end 
 
 is 
 
592  the  Twenty-fixth  SUNDAY  Prov.  ig, 
 tvbichhehath  given, will  he  j3  not  fo  much  a  charity,  as 
 fay  him  again.  a  debt.     On  the  contrary,  to 
 
 with-hold  relief  from  a  pro- 
 per object,  when  it  is  in  our  power,  is  not  only  a 
 want  of  companion,  but  of  common  juftice.  Ne- 
 verthelefs,  fo  bountiful  is  God  to  both  the  rich  and 
 poor,  that  he  not  only  afligns  the  needy  a  compe- 
 tent provifion  out  of  the  abundance  of  the  rich,  but 
 an  ample  reward  to  the  men  of  wealth,  for  their  li- 
 berality to  the  poor.  Yea,  he  looks  on  every  act 
 of  bounty  to  them,  as  a  loan  to  himfelf;  and  here, 
 as  it  were,  gives  a  promifory  note,  under  his  hand, 
 to  repay.  And  where  can  we  place  our  money  out 
 to  better  intereft,  or  on  better  fecurity  ?  The  princi- 
 pal can  never  be  loft :  The  intereft  is  an  infinite  in- 
 creafe,  and  God  himfelf  is  bound  for  both.  Nay, 
 may  we  not  add,  that  he  hath  mortgaged  heaven  it- 
 felf  for  our  fecurity  ? 
 
 Well  were  it  both  for  pa- 
 
 18.  Cbajlm  thy fon  while     rents  and  children,  if   cor- 
 
 ihere  ishopeyand let  mt  thy     rection    were   properly    and 
 
 feul /pare  for  his  crying.        feafonably  difpenfed.     It  is 
 
 the  fureft  and  moft  effectual 
 means  (becaufe  appointed  of  God)  for  curing  the  vi- 
 cious difpofitions  of  nature  in  children,  and  prevent- 
 ing any  evil  habits  ;   confequently  for  preventing  un- 
 happinefs  to  them,  and  fecuring  a  fund  of  comfort 
 and  joy  to  the  parents.      That  Correction  is  wifeft 
 and  moft  feafonable,  which  is  ufed  betimes  ;    becaufe 
 while  children  are  yet  young,  and  before  they  grow 
 headftrong  and  perverfe,    there  is  hope.      But  then, 
 there  are  two  things   not  enough   attended  to  in  the 
 correction  of  children  ;   whence  it  happens  that  cor- 
 rection is  feldom  adminiftered  fo  wifely  and  well  as  it 
 ought.     Firft,  It  is  not  confidered,  that,  while   they 
 are  very  young,  they  are  governed  only  by  the  animal 
 life,  and  the  brutal  part  of  their  nature;  that  is,  by 
 knCe  only,  and  ihould  therefore  be  treated   accord- 
 ingly, till  reafon  has  taken  place,  not  only  the  pro- 
 per 
 
E.  P.  after     TRINITY.  593 
 
 per  feafon  for  chaftifing  them,  but  the  manner  and 
 degree  of  correction  fhould  be  well  confidered.  While 
 they  are  very  young,  they  are  led  by  fenfe  o,,ly,  and 
 the  mere  brutal  part  of  their  nature:  During  that 
 time,  and  till  reafon  begins  to  exert  itfelf,  the  parent 
 is  to  hold  the  reins  of  government,  and  not  to  leave 
 the  child  to  himfelf,  and  to  the  conduct  of  his  own 
 will  or  humour,  through  too  much  indulgence  ;  nor 
 his  faults  corrected  with  too  great  feverity,  efpecially 
 if  they  be  childifh,  and  follies  rather  than  perverfe- 
 nefs  and  adual  crimes.  If  merely  childifh,  a  wife 
 check  does  beft ;  if  wicked,  feverity  is  neceflary,  and 
 our  foul  (/'.  e.  our  love  and  pity)  fhould  not  /pear 
 for  bis  crying — Chaltifement,  that  comes  too  late,  or 
 which,  at  any  time,  is  exceilive  in  the  degree,  will 
 make  a  child  rather  worfe  than  better. 
 
 Immoderate  anger  is  not 
 19.  A  man  of  great  wrath     only    pernicious  to   others, 
 
 Jhallfuffer  punifiment ;  for  but  much  more  fo  to  the 
 if  tbou  deliver  him,  yet  perfon  who  gives  himfelf  up 
 thou  mujl  do  it  again.  to  it.     He  involves  himfelf 
 
 in  continual  broils  ;  and  if 
 you  help  him  out  of  one  trouble,  he  foon  runs  him- 
 felf into  another.  The  excefs  of  this  turbulent  paf- 
 fion,  is  like  the  unclean  fpirit  we  read  of  in  the  Gof- 
 pel,  which  call  the  poor  pofleft  fometimes  into  the 
 fire,  and  fometimes  into  the  water. 
 
 That  kind  of  wifdomon- 
 
 20.  Hearcounfel,  and  re-     ]y  js  genuine  and  true,  which 
 
 reive  inflruclion,  that  tbou     will  Sand  the  tefl:  when  we 
 
 mayji  be  wife  in  tby  latter     come  to  die,  and  which  will 
 
 «"•■  fupport  and  fpeak  peace  to 
 
 the  foul,  when  we  are  to 
 part  with  every  other  fcheme  and  enjoyment  of  life. 
 It  is  not  the  wifdom  of  the  world,  or  of  nature,  but 
 that  which  is  from  above,  that  can  do  this.  That 
 inftruftion  therefore  deferves  our  attention  mod:,  which 
 will  make  us  wife  at  our  latter  end,  and  bring  us 
 peace  at  the  laft, 
 
 Vol.  IV.  Qjq  By 
 
594         The  Twenty-fixth  SUNDAY      Prov.  19. 
 
 21.  There  are  many  de-  By  this  is  intimated  to  us, 
 vices  in  a  mans  heart ;  ne-  that  the  counfel  above-men- 
 verthelefs  the  counfel  of  the  tioned  is  to  be  fought  for, 
 LORD j  that  paUfi and.  and    obtained,     from    God 
 
 only.  The  devices  of  men 
 are  as  variable  and  inconftant  as  the  heart,  than  which 
 nothing  is  more  wavering  and  uncertain.  But  the 
 counfel  of  the  Lord,  both  with  refpect  to  our  real  good 
 and  his  own  purpofes,  fhall  ioftand,  as  never  to  fail 
 of  its  due  effect. 
 
 If  a  man  hath  a  defire  to 
 
 22.  The  defire  of  a  man  ferve  us,  it  is  to  be  efteem- 
 is  his  kindnefs  ;  and  a  poor  ed,  and  accepted,  as  a  kind- 
 man  is  better  than  a  liar.       nefs,  though  it  be  not  in  his 
 
 power  to  perform,  nor  per- 
 haps in  his  capacity  to  ufe  the  proper  means :  His 
 defire  to  ferve  us  is  a  kindnefs-,  the  will  therefore  ought 
 to  be  accepted  as  the  deed.  But  to  promife  what  is 
 in  our  power,  and  then  to  break  our  word,  and  dif- 
 nppoint,  is  a  worfe  character  than  to  be  a  poor  man 
 and  ftand  in  need  of  help.  Better  is  it  to  be  a  beg- 
 gar, who  yet  is  rich  in  good  will,  than  fuch  a  liar. 
 In  the  moral  and  fpi ritual  fyflem  of  things,  not  he 
 that  wants  ability,  but  he  that  wants  the  will  to  do 
 good,  is  the  poor  man. 
 
 How  very   different,    in 
 
 23.  The  fear   of  the     their  properties  and.  effects, 
 
 LORD  tendeth  to  life,  and    are  the  fears  of  the  world, 
 
 he  that  hath  it  pall  abide     and  the  fear  of  God  !  World- 
 
 jutisfed:  he /ball  not  be  vi-     ly  fear,  arifing  from  the   ap- 
 
 fited  with  evil.  prehenfion   of  danger,    flies 
 
 from  the  object  as  from  an 
 enemys  betray  ;  the  fuccours  of  reafon,  and  hath  tor- 
 ment. But  the  fear  of  the'  Lord  is  the  firft  ftep  to- 
 wards fa-fety,  is  the  beginning  of  wifdom,  cafteth 
 out  all  worldly  fear,  and  tendeth  to  life.  He  that 
 hath  this  holy  fear,  flies  not  from,  but  towards,  the 
 object,  as  towards  an  afylum,  and  place  of  refuge  ; 
 and  if  he  abide  there,  he  cannot  but  be  fat isfed,  be- 
 
 caufe 
 
E.  P.  after     TRINITY.  $g$ 
 
 caufe  he  is  out  of  the  reach  of  danger,  and  JJpall  not 
 be  vi filed  with  evil. 
 
 Here  is  another  lafh   at 
 
 24.  A potbful  mzx\  hide-     floth      In   ver.   15.  we  had 
 
 ctb  bis  band  in  his  bofom,     its  folly  expofed,  as  it  is  the 
 
 and 'will  not fomucb  as  bring     author  and  necefTary  caufe 
 
 it  to  bis  moutb  again.  of  its  own  mifery.     Here  it 
 
 is  reprefented  in  its  character 
 of  fhame,  as  the  moft  ftupid,  liftlefs,  and  rnofl:  con- 
 temptible temper  in  the  World.  Though  pinched 
 with  hunger,  and  worried  with  the  importunate  calls 
 of  nature  or  intereft,  yet  will  not  be  at  the  pains  to 
 pluck  its  handout  of  its  bo/cm  to  help  itfelf-  or  even 
 to  bring  it  to  its  mouth  again,  to  take  its  needful  food. 
 It  hath  neither  life  nor  fpirit  to  perform  the  common 
 functions  of  life. — This  is  the  true  picture  of  floth, 
 as  it  is  in  itfelf  :  May  well  therefore  be  called  a  Dead- 
 ly fin  i  the  man,  who  is  wholly  given  up  to  it,  being 
 rather  dead  than  alive. 
 
 Many  fet  up  for  reformers 
 2$.  Smiteafcorner,  and  of  the  world  ;  but  our  Wife 
 the fimplewill beware ; and  man  points  out,  in  this  pre- 
 rcprove  one  that  batb  un-  cept,  the  only  right  me- 
 der/landing,  and  be  will un-  thod  of  doing  it  to  purpofe. 
 derfand  knowledge.  The  non-obfervance  of  which 
 
 rule  is  the  true  caufe,  why 
 the  world  continues  flill  fo  little  amended.  There 
 are  three  forts  of  perfons,  who  occafion  this  general 
 corruption ;  'namely,  Firfl,  Scormrs,  or  the  defpe- 
 rately  wicked,  who  deride  religion  and  advice,  and 
 are  therefore  paft  all  hopes  of  amendment  :  Se- 
 condly, Thejimp/e,  who  are  blindly  led  by  fuch  bad 
 examples,  without  adverting  to  the  iin  or  danger, 
 till  they  fee  the  fatal  effects  in  the  juft  punimment 
 and  deftrudion  of  thofe  whole  fteps  they  are  follow- 
 ing :  Thirdly  and  lallly,  Even  a  better  fort  of  peo- 
 ple, who  have  underjlanding,  and  know  their  duty, 
 but  allow  themfelves  in  many  undue  liberties,  con- 
 trary to  the  dictates  of  confcier.ee,  and  their  own  bet- 
 
 CLq  2  ter 
 
496  The  Twenty-fixth  SUNDAY       Prov.  i$f 
 
 ter  judgment. — The  bed  way  to  reform  a  bad  world, 
 and  evil  times,  is  to  apply  the  remedy  prefcribed  in 
 our  Leflbn,  and  to  ftrike  at  the  root  of  thofe  three 
 diforders  :  Firft,  To  J 'mite  the  /comer  and  reprove  the 
 man  that  hath  under/landing,  and  then  the  /mple  will, 
 of  courfe,  beware,  when  he  fees  the  one  punifhed, 
 and  the  other  reclaimed.  By  the  way,  we  are  to  ob- 
 ferve,  that  the  proper  antithefis  lies  between  the  man- 
 ner, and  kind,  of  correction,  between  /miting  and  re- 
 proving ;  rather  than  between  the  parties  offending. 
 The  fcorners  are  to  be  /mitten,  i.  e.  either  to  be  cut 
 off,  or  feverely  punifhed  ;  but  the  carelefs  and  negli- 
 gent who  offend  againfl  knowledge,  are  to  be  ad- 
 monifhed  and  reproved.  As  to  the  middling  fort  of 
 people,  the  vulgar  and  common  herd,  as  they  are 
 too  fimple  to  forefee  confequences,  and  too  dull  to 
 underftand  and  follow  good  advice,  the  only  way  to 
 reclaim  them,  and  check  their  further  progrefs  in 
 fin,  is  the  ftrid  execution  of  juftice  on  the  more  no- 
 torious and  abandoned  offenders. — But  fecondly,  Ob- 
 ferving  further,  that  fmiting  and  reproving,  that  is, 
 punifhment  and  inflruction,  are  acts  of  authority  (and 
 this  is  infinuated  to  us  too  by  the  dignity  of  the  per- 
 fon,  who  uttered  this  precept,  namely,  a  king,  and 
 he  too  infpired  of  God,  as  well  as  bearing  the  fword) 
 we  are  plainly  taught,  that  thefe  ads  belong  proper- 
 ly to  magiftrates  and  rulers,  in  the  ftate  or  in  the 
 church.  To  the  firft  belongs  the  office  of  punifh- 
 ment, according  to  the  laws  ;  to  the  other,  the  pro- 
 vince of  teaching  and  admonifhing,  according  to  the 
 word  of  God. — For  private  perfons  therefore,  except 
 in  their  own  families,  or  within  the  fphere  of  their 
 friends  and  acquaintance,  to  take  upon  them  the  ex- 
 ercife  of  thefe  ads  of  public  authority,  is  contrary 
 to  the  order  here  appointed  of  God,  and  contributes 
 rather  to  hinder,  than  promote,  that  reformation 
 which  is  fo  much  wanted  in  the  world.  And  we 
 have  dwelt  the  longer  on  this  point,  ^  becaufe 
 of   the  irregular  zeal  of   many  well  meaning,  but 
 
 mif- 
 
E.  P.  after     TRINITY.  597 
 
 mirtaken  men,  who,  under  pretence  of  reform- 
 ing the  world,  have  fo  often  ufurped  the  power, 
 which  belongs  to  their  governors  only,  in  church  and 
 ftate.  Did  governors  indeed  do  their  duty,  accord- 
 ing to  this  precept  in  our  Leflbn,  the  age  would  foon 
 be  reclaimed.  Eur,  as  we  fee  rot  rhat  defirable 
 zeal  in  thofe  who  are  inverted  with  the  proper  au- 
 thority i  all  that  private  people  can,  or  ought  to  do, 
 is  to  pray  to  God,  as  St.  Paul  exhorts,  and  as  our  ex- 
 cellent Church  prefcribes  in  her  forms.  44  That  \\c 
 44  may  be  godly  and  quietly  governed  ;"  and,  "  that 
 "  all,  that  are  put  in  authority,  may  truly  and  in- 
 41  differently  minirter  jurtice  to  the  punifhment  of 
 44  wickednefk  and  vice,  and  to  the  maintenance  of 
 44  true  religion  ai:d  virtue." 
 
 The  Wife  man,  under  the 
 
 26.  He  that  wajietb  his  character  of  fcorners  (that 
 father,  and  cbafetb  away  is  to  fay,  deriders  of  reli- 
 his  mother,  is  a  fen  that  gion,  and  all  things  ferious 
 caufetb jbame,atid bringetb  and  good)  having  let  before 
 reproach.  us  that  abfolute  and  total  cor- 
 
 27.  Ceafe,  my  fori,  to  ruption  of  manners,  which 
 hear  the  infruclion,  that  makes  men  vefTels  of  wrath, 
 caufeth  to  err  from  the  fitted  for  dertruCtion,  and 
 words  of  knowledge.  good  for  nothiig  but    to  be 
 
 fmittenfor examples  toothers, 
 proceeds,  in  thefe  two  verfes,  to  point  out  the  true 
 fource,  and  firrt  caufes,  of  fuch  confummate  wicked- 
 nefs.  And  they  are  thefe  two :  Firrt,  Errors  in  edu- 
 cation, either  neglecting  a  good  one,  or  inftruftinrr 
 in  a  bad  one :  Or,  Secondly,  The  bad  advice  and 
 ill  example  of  vicious  company.  The  firrt,  whether 
 it  be  a  defective,  or  ill-principled,  education,  mod 
 generally  turns  to  dilbbcdience  and  undutifulnefs  to- 
 wards the  parents,  and  often  proceeds  to  adsof  robbery 
 and  violence,  ivajl '/ȣ  the  father,  and  turning  the  mo- 
 ther owx.  of  doors.  And  of  this  we  have  feen  many 
 fad  inftances,  which  were  evidently  occafioned  by  the 
 iooliih  fondnefs,  or  fupine  negligence,  of  the  parents; 
 CLq  3  and 
 
598  The  Twenty-fixth  SUNDAY  Prov.  19. 
 and  therefore,  in  comn  01  opinion,  the  chief  load  of 
 Jhame  and  reproach  falls  on  them,  and  is  an  additional 
 ffing  to  their  affliction  and  fufferings.  Whereas,  if 
 after  a  well-ordered  education  the  children  degene- 
 rate,  and  fuffer  themfelves  to  be  corrupted  by  bad 
 company  and  ill  advice,  the  Jhame  is  rather  thrown  on 
 them,  than  the  parents.— But  in  either  cafe,  the  ex- 
 hortation of  our  Wife  man  is  feafonable  and  jufl, 
 Ceafe9  my  fon,  to  hear  the  infirutlion,  that  caafeth  to  err 
 from  the  words  of  knowledge. 
 
 If  it  may  be   admitted, 
 
 28.  An  ungodly  witnefs  that  this  bears  any  connexion 
 fcometh  judgment :  and  the  with  what  went  before,  con- 
 mouth  of  the  wicked  devour-  cerning  the  corrupt  flate 
 ttb  iniquity.  of  the  world,  and  that  ne- 
 
 29.  Judgments  are  pre-  gleets  in  the  education  of 
 fared  for  fcomers,  and  children  is  one  general  caufe 
 ftripafor  the  back  of fooly.      of  fuch.  corruption ;  we  may 
 
 proceed  and  fay,  as  a  fequel 
 and  proper  conclufion  to  the  foregoing,  that  where, 
 through  fuch  unhappy  neglects,  wickednefs  hath  taken 
 root  in  young  breads,  and  no  good  jrapreffions  have 
 ever  been  made  in  them,  fuch  children  feldom  or 
 never  come  to  good,  but  rather  grow  worfe  and 
 worfe,  as  they  grow  in  years.  They  have  no  notion, 
 of  the  guilt  of  fin,  becaufe  they  have  no  notion  of 
 virtue  or  grace;  therefore  are  incapable  of  repent- 
 ance, and  reformation  of  life.  They  are  witneffes  in- 
 deed againfh  tht ir  parents,  as  we  qbferved  '  1  .fore  ;  but 
 though  they  bear  true  witnefs  to  the  / eprcacb  of  their 
 parents,  to  accufe  and  condemn  them,  yet  are  they 
 ungodly  witnefies ;  or  rather,  as  the  original  exprefles 
 it,  are  witneffes  of  Belial,  that  is,  witneffes  for  the 
 devil,  who  is  the  grand  accufer.  And,  as  we  have 
 it  in  the  book  of  Wifdom,  "  They  are  witneffes  of 
 "  wickednefs  againft  their  parents  in  their  trial «." 
 But,  in  other  cafes,  they  have  no  regard  to  truth. 
 They  not  only  defpife  advice,  and  laugh  at  reproof, 
 
 •  Ch.  iy.  6, 
 
 an<3 
 
E  P.  4m  TRINITY.  599 
 
 and  trample  on  all  honour  and  common  honefty,  bul 
 from  judgment,  that  is,  all  public  jullice,  all  law  and 
 authority,  all  fandions  and  rcflrainrs,  both  civil  and 
 ("acred.  Nay,  they  fin  with  greedinefs ;  they  take 
 pains  to  do  mifchief,  as  others  labour  for  bread ; 
 they  devour  iniquity,  as  hungry  men  do  their  meat. 
 But  fhall  they  efcape  the  jufl:  punifhment  of  fuch 
 enormous  crimes?  No:  Judgments  are  prepared  for 
 all  (uchf corners,  and  ft ripes  for  the  back  o/thefe  incor- 
 rigible fools.. — Thefe  corrupt  members  of  the  com- 
 munity, like  thofe  of  the  natural  body,  are  to  be  cut 
 off,  when  there  is  no  further  hope  of  cure. 
 
 On  ver.  2.  //  not  good.]  See  this  felf-ignorancc  well  delcribed  by 
 Sir  John  Dsvitf,  in  his  poem  on  the  immortality  of  the  foul : 
 
 '*   All  things  without,  which  round  about  we  fee, 
 •'   We  leek  to  know,  and  have  therewith  to  do  : 
 
 M  But  that  whereby  we  reafon,  live,  and  be, 
 M  Within  ourfelves,  we  Grangers  are  thereto. 
 
 **  We  that  acquaint  ourfelves  with  cv'ry  zone ; 
 
 "   And  pafs  the  tropics,  and  behold  each  pole  ; 
 "   When  we  come  home,  are  to  ourfelves  unknown, 
 
 "  And  unacquainted  ftill  with  our  own  foul." 
 
 rj>V. 
 
 On  ver.    15.  The  heathen  poet,  &c]   Perftus  in  his  fifth  fatyr.— • 
 Sse  it  tranllated  by  Dryden  : 
 
 11  Whether  alone,  or  in  thy  harlot's  lap, 
 «*  When  thou  would'ft  take  a  lazy  mornings  nap, 
 •»  Up,  up,  fays  avarice."  tsV, 
 
 CLq  4  The 
 
6oo         The  Twenty-feventh  SUNDAY  Pref. 
 
 The  Twenty-feventh  Sunday  after  Trinity. 
 Proper  Lefjbn  for  Morning  Prayer. 
 
 Isaiah,  Chap.  lxv. 
 
 When  there  (hall  be  a  Twenty-feventh  Sunday  after  Tri- 
 nity, as  happened  in  the  years  1 722, 1 733,  1 744,  1 749, 
 and  generally  happens  every  eleventh  year ;  or  when 
 Eajler-day  falls  early,  on  the  25th  or  26th  of  March,  it 
 doth  not  readily  appear  what  are  the  Proper  Leflbns  for 
 fuch  Sunday.  The  Church,  in  her  table  of  LefTons  for 
 the  Sundays  after  Trinity,  hath  fet  down  none  beyond 
 the  26th  Sunday,  nor,  at  the  foot  of  the  table,  given  any 
 reafon  for  fo  doing.  This  to  fome  may  feem  a  defect  ; 
 but  the  truly  candid  inquirer,  on  obferving  the  rubric 
 which  directs  as  many  epiftles  and  gofpels,  as  had  been 
 omitted  after  the  Epiphany,  fhould  be  taken  in  to  com- 
 plete the  ferviceof  the  25th  and  26th  Sundays  after  Tri- 
 nity, wijl  apprehend,  that  the  Proper  LefTons,  which  are 
 not  explicitly  provided  for  by  the  table,  are  alfo  to  be 
 borrowed  from  fome  one  of  the  fupernumerary  Sundays 
 after  the  Epiphany.  And,  feeing  the  two  fet  down  for 
 the  fixth  Sunday  after  Epiphany  (which  are  the  lxv.  and 
 Ixvi  chapters  of  Ifaiah)  appear  fo  fuitable  to  the  occa- 
 sion of  the  approaching  feafon  of  Advent,  as  well  as  to 
 the  fubjecT:  of  the  Collect,  Epiftle,  and  Gofpel,  which 
 are  fpecially  appointed  for  every  laft  Sunday  before  it, 
 the  reader  will  naturally  be  led  to  judge  them  the  moft 
 proper  LefTons,  whenever  there  happens  to  be  a  Tiventy- 
 feventb  Sunday  after  Trinity. 
 
 But  this  choiceof  thefaid  two  LefTons  feems  confirmed, 
 and  made  fuffkiently  plain,  from  the  words  of  the  rubric, 
 
 which 
 
Prcf.  etfter     TRINITY.  6ot 
 
 which  run  thus  ;  Jf  tbfre  be  any  more  Sundayt  htfort  Ad- 
 i  junday  [that  is,  more  than  the  Twcr.ty-dxth  Sun- 
 day (ctdov-n  in  the  table,  which  can  ncPei  hapjun,  <  \- 
 ceot  when  there  (hall  he  a  21th  Sunday  in  thrtt  year]  the 
 ft  rvice  offome  of  t  bo  ft  Sundays,  that  were  omit!  d  a/it  •  ibe 
 Ft '<ipb any ,Jballbe taken  in  to  fupply  fomany  as arcbere[\.  e. 
 in  thistable]  wanting.  Now  [tbefervice  of  lome  of  thofc 
 Sundays  that  were  omitted]  being  an  exprefTion  of  gene- 
 ral import,  muft  be  underftood  to  mean  the  wboie  kr- 
 vice  of  fuch  omitted  Sunday,  and  confequently  to  include 
 the  Proppcr  Lcflbns;  and  to  fay  the  truth,  can  mean 
 the  Proper  Lejfons  only,  it  being  exprefly  provided,  that 
 the  fame  Colled  Epiflle,  and  G  of  pel,  which  are  appoint- 
 ed for  the 25th  Sunday  after  Trinity,  (hall  always  be  ufed 
 for  every  Lift  Sunday  before  Advent,  fo  that  nothing  can 
 remain  to  be  borrowed  from  the  Epiphany  fervice,  bill 
 only  the  Lejfons. 
 
 This,  we  fay,  feems  fuffkiently  plain  ;  but,  whereas 
 fome  have  neverthclefs  been  at  a  lofs  what  Leflon  to 
 read  for  this  27th  Sunday,  it  is  hoped  this  advtrtifement 
 v  ill  not  be  deemed  luperfluous,  or  altogether  unneceffa- 
 ;  elpecially,  as  it  may  ferve  to  obviate  the  fuppofed 
 dctcBt  or  omiffion  in  our  liturgy;  at  haft,  may  fugged 
 an  hint  to  our  governors  for  amending  the  rubric,  in  cafe 
 the^e  be  any  material  defeft ;  or  for  rendering  it  more 
 cxprefs  and  complete  than  at  prefent  it  feems  to  be, 
 
 PREFACE, 
 
 rH  E  S  E  two  Lejfons  treat  principally  of  ibe  call- 
 ing of  the  Gem  i!cs  and  rejection  of  the  Jews:   And 
 
 like-wife  Jet  before  us  the  great  ends  of  our  Lord's 
 double  advent,  fir  ft  to  five,  andihcn  to  judge,  thewnld ; 
 but  whereas  tbefe  chapters  have  been  considered  on 
 Sixth  Sunday  after  epiphany,  the  reader  will  uje  bis 
 liberty,  either  to  chafe  the  jhorier  dijeant  mad:  on  them 
 there -,  or  the  larger,  as  propojed  to  his  meditation 
 te>  e. 
 
 But,  forajmuch  as  tbefe  Lejfons  (as  here  propo/ed)  do 
 Immediately  precede  the  Advent  feajon,  it  Jeemed  necejfary 
 to  enlarge  the  comment,  eJpecuiUy  on  the  Ixv.  chapter, 
 as  it  contains  Jome  points  of  doclrit:e7  which  have  a  more 
 
 Jpecial 
 
6oz         The  Twenty-feventh  SUNDAY  Pref! 
 
 Special  reference  to  this  Jeafon ;  and,  for  this  reafon, 
 to  add  tbefe  further  refleclions  :  Firfl,  J  hat  whereas,  by 
 the  calling  of  the  Gentiles,  an  offer  of  falvation  hath  been 
 made  to  all  mankind  in  general,  we  are  to  conclude,  that 
 the  redemption  by  Jefus  Chrijl  is  alfo  general,  and  of  uni- 
 verfal  extent.  Secondly,  That,  in  regard  the  Jews,  who 
 were  his  once  peculiar  people,  have  been  cut  off  for  their 
 unbelief  and  impenitence,  the  like  fentence  of  reprobation 
 will  be  pafl  on  us  Gentiles  alfo,  if  we  neglecl  fo  great 
 falvation.  That,  thirdly,  and  consequently,  at  this  grand 
 and  general  ajfize,  all  will  be  judged;  not  according  to 
 any  fatal  irrefpetlive  decree,  but  according  to  the  flricl 
 merits  of  the  caufe.  Or;  as  the  Scripture  f peaks,  "  Every 
 "  man  fl.mllbe  judged  according  to  his  work a." 
 
 JBiit,  fourthly,  whereas  the  doclrine  of  the  Millennium, 
 and  the  Renovation  of  the  world,  hath  been  quejlioned  by 
 Jome  and  exploded  by  others,  not  only  as  erroneous,  but 
 an  ufelefs  and  modifying  opinion  ;  Jome  attempt  is  made 
 in  our  meditation  on  that  part  of  the  Leffon,  where  that 
 glorious  event  is  fpoken  of(vtr,  17.)  for  reviving  what 
 we  conceive  to  be,  not  only  the  mofl  primitive,  but  like- 
 wife  the  mojl  fcriptural  doclrine,  and  for  ref cuing  it  from 
 the  mijlakes  of  the  chiliaft  heretics,  and  the  mifreprefen- 
 tation  of  fuch  as,  in  the  following  ages  of  the  Church, 
 ran  into  a  contrary  extreme,  by  too  warm  a  zeal  in  re- 
 futing any  heretical  miflakes. — To  obviate  the  abufe,  and 
 Jhew  the  right  ufe,  of  this  fcriptural  and  primitive  tenet \ 
 was  the  fole  view  both  here,  and  where-ever  elfe  it  hath 
 been  touched  upon  in  the  courfe  of  thefe  Eflays.  And,  as 
 fome  experience  of  the  comfort  and  benefit,  as  well  as  a 
 firm  conviclwn  of  the  truth,  have  prompted  to  fay  the 
 more,  and  to  dwell  fo  much,  on  this  pleafing  fubjecl,  it 
 is  humbly  hoped  every  condid  reader  will  take  it  in  good 
 part,  as  defigned  for  his  good ;  and  that  an  hearty  wijh, 
 that  he  may  be  like-minded,  and  alike  affecled,  will  be 
 imputed  to  a  fpirit  of  charity,  rather  than  vanity. 
 
 ■Rev.  xx.   13. 
 
 Sup* 
 
Frcf.  after     TRINITY.  Co.- 
 
 Suppo/ing  the  opinion  en:  truing  the   Millennium  to  be 
 an   en  or,  or  a  tune  fpeculative  point,   it   can  only  be  an 
 innocent  error  ;    but  the  abfolute  dental  of  it  carries  in  it 
 fo  apparent  a  contradiction  to  the  plain  words  rf  Scripture  y 
 as  mujl  needs  ajjfeel  the  truth  of  revelation^  and  prove  a\ 
 /tumbling  block  to  the  Jews,  and  other  infidels,  again  ft  the 
 divine  authority  of  the  New    Teft  anient, —  But,  as   tie 
 total  dijbehef  of  it  {which  was  fir  ft  introduced  in  the  4.1b 
 or  $lb  century,  in  oppofition  Jo    the  more  primitive  fa- 
 thers) was  form  productive  of  fome  pernicious  effetls  ;  the 
 fond  inventions  of  purgatory,  invocation  of  faints,  and 
 tmage-worjbip,   being,   mofl  probably,  owing  to  the  mif- 
 take  concerning  tie  intermediate   (late  of  fouls  before  the 
 rejurreilion  ;  fo,  on  the  oiler  hand,  while  fome  laboured 
 to  gather  out  the  tares,   which  //rchilialt  error  had  fun 
 in  the  field  cf  the  church,  they  unjliilfully  rooted  up  the  good 
 corn,   without   defiroying  the  tares. — The  enemy,   who  had 
 fowed  them,   taking  advantage  of  this  wrong  piece  rf  huf- 
 i 1  •>dry,  and  fo  contrary  to  the  wife  advice  of  Chnfl,  for 
 letting  the  tares  to  grow  until  the  harvefl,   left  tie  i,n 
 hafty  gathering  up  the  tares   Ibould  root  up  alfo  the  wheat 
 with  them,  found  means  to  bring  about  his  wicked  pur p of e. 
 He  Jooh  taught  the  Mahometan   (now  thai  all  the  good 
 crrn  was  rooted  up)  to  cultivate  the  tares  only,  and  to 
 improve  the  Chi  Haft  Milleiriium  into  a  paradife  of  fen  fu- 
 tility and  uncleannefs.     And  may  we  not  add,  that,  to  the 
 like  mifapprehenfion  of  the  true  nature  and  futility  of  the 
 fcriptural  and  primitive  Millennium,   may  be  afcribed  the 
 mifchievous  practices,  and  horrible  rebellions,  which  tome 
 reformers  have  been  drawn  into  ?    But,  as  no  abufe  of 
 any  found  doctrine  ought  to  fuperfede  or  difredit  the  right 
 ufe  thereof,  let  not  there  jeOion  of  the  Millennium  by  fome, 
 or  lie  perverfon  of  11  by  others,   make  the  way  of  truth 
 to  be  evil  fpoken  of,  but,  rather,  let  all  good  men  font  the 
 more  heartily  in   our  Churcl.es  excellent  Litany'  M  /•; 
 41  all  falfe  (V thine,  btrefy,  and  fchfm,   from  hardnefs 
 u  of  f.eait,  and  contempt  of  God's  word  and  command- 
 *'   ments,  Good  Lord  deliver  us  I'1  Amen. 
 
 The 
 
604        T&e  Twenty-feventh  SUNDAY       Jfa.  65. 
 
 The  Twenty-feventh  Sunday  after  TRINITY. 
 Proper  LetTon  for  Morning  Prayer. 
 
 Isaiah,  Chap.  Ixv. 
 
 1.  T  Am  fought  of  them  y  T  is  Chrift  that  here 
 ti&tajked  not  tome:  J[  fpeaks  in  the  prophet, 
 /  am  found  of  them  that  and  makes  anfwer  to  the 
 fought  me  not :  I  faid,  be-  complaint  of  the  Jewifb 
 bold  me,  behold  me,  unto  a  church  in  the  foresoinsr 
 nation  that  was  not  called  chapter.  Here  he  is  pleafed 
 by  my  name.  to  give  the  reafon  of  his  call- 
 
 ing the  Gentiles,  and  even 
 preferring  them  before  his  antient  people  the  feed  of 
 Jfrael:  And  the  reafons  are  fuch,  as  could  not  but 
 determine  him  in  jufticc  fo  to  do.  The  Gentiles 
 fought  him,  though  they  had  not  afked  for  him  : 
 The  Jew  found  him,  but  had  not  fought  him. — This 
 oxymoron,  or  feeming  abfurdity,  is  refolved  into  this 
 plain  meaning,  that  the  cafe  of  the  Gentiles  was,  in 
 general,  very  different  from  that  of  the  Jews,  and 
 their  title  to  the  divine  favour  founded  on  a  more 
 equitable  claim,  efpecially  at  the  time  when  the  Gof- 
 pel  was  firft  publifhed.  The  heathens  had  only  the 
 law  of  nature,  and  mere  light  of  reafon  ;  but  they 
 had  generally  followed  that  law,  more  Ariel  ly  and 
 confcientioufly  than  the  Jews  did  the  light  of  revela- 
 tion, and  the  exprefs  commands  of  God. — Now  that, 
 which  both  Jews  and  Gentiles  fought  (and  which  in- 
 deed all  mankind  do  naturally  leek)  was  Happinefs  : 
 But  the  only  way  to  this,  being  pardon  of  fin,  as 
 grounded  on  the  fear  of  God,  and  a  virtuous  life  ; 
 the  heathen  (more  particularly  of  that  age)  excelled 
 the  Jews,  both  in  an  awful  fenfe  of  the  Divine  Being, 
 and  the  love  of  virtue  ;  and  therefore,  according  to 
 
 the 
 
M.  P.  after    TRINITY.  to$ 
 
 the  leant  meafure  of  the  knowledge  they  had,  had 
 taken   the  more  effectual   way  to  firtd   the    happinefs 
 which  they  fought.     For  want  of  a  right  faith,  they 
 wandered,  indeed,  in  a  maze  of  errors;  having  nei- 
 ther fufneient  light,  nor  a  proper  guide,  they  could 
 not  find,  or  arrive  at,  what  they  fought.     They  had 
 no  clear  apprehenfion  of  the   happinefs  they  were  in 
 queft  of,  much  lefs  of  the  hand  that  was  to  beftow 
 it :  The  thing  itfclf,  they  had  fome  imperfect  idea  of: 
 but   Chrijl,  the  fountain  and   fole  giver  of  it,    they 
 knew  not.     Him  therefore  they  ajke d  not  for.     They 
 applied  to  (locks  and  (tones,  to  falle  gods,  and  faile 
 guides  ;  yea,  to  devils,  rather  than  to  the  true  God. 
 Howbeit,  as  they  were  fincere,  though  erroneous,  in 
 their  fearch  after  the  thing,  our  Blelfed  Redeemer, 
 compaflionating    their  fruitlefs  endeavours,  revealed 
 himfelf  to  them,    and  lb  was   found  of   them  that 
 fought  him  not:   They  had  fought  him  indeed  as  the 
 gift,  but  not  as  the  giver;  had  ajked    the   creature 
 for  happinefs  under  every  lhape,  and  fought  to  their 
 philofophers  and  wife  men  for  truth,  under  every  de- 
 nomination, or  pretence;  but  had  not  afked  fur  it  of 
 Cbrifl,  who  is  the  truth  and  the  light,  nor  for  him, 
 of  any  other  ;  fo  that  he  might  truly  fay,  I  am  foitght 
 of  them  that  ajk  not  for  me  ;  /  am   found  of  them  th.i; 
 fought  me  not. 
 
 The  caufes  are  here  af- 
 figned,  why  the  Jeivs  were 
 rejected  :  They  were  fo  far 
 from  leeking  (Thrift  aright, 
 that  they  even  rejected  him, 
 when  he  came.  "  He  came 
 "  to  his  own"  [to  fave  and 
 reduce  them  (rom  the  error 
 of  their  ways],  "  but  his 
 "  own  received  him  net." 
 The  Gentiles  had  long 
 in  darknefs,  but  wifhed  for 
 light ;     they   had    eyes.  we 
 
 may 
 
 2.  I  have  f pre  ad  out  my 
 hands  all  the  day  unto  a  re- 
 bellious people ■, which  walk- 
 etb  in  a  way  that  was 
 not  good,  after  tbeir  own 
 thoughts. 
 
 3.  A  people  that  provok- 
 etb  me  to  anger  continually 
 to  my  face,  that  facrificetb 
 in  gardens  and  burnetb  in- 
 cenfe  up:n  altars  of  brick  : 
 
 4.  Which  remain  among 
 
6o6      The  Twenty-feventh  SUNDAY.  Ifa.  6*£ 
 
 the  graves,    and  lodge    in     may    fay,      but    no     light  : 
 
 the  monuments,  ivhicb  eat 
 Jwines  fiejh,  and  broth  of 
 abominable  things  is  in  their 
 vejfels: 
 
 $.  Which  fay,  Standby 
 thyfelf,  come  not  near  to  me, 
 fjr  I  am  holier  than  thou: 
 tbefeare  a  f moke  in  my  nofe, 
 a  fire  that  burnetb  all  the 
 day. 
 
 6.  Behold,  it  is  written 
 before    me,  I  will  net  keep 
 
 Jilence,  but  willrecompenfe, 
 even  recompenfe  into  their 
 bofom. 
 
 7.  Tour  iniquities,  and 
 the  iniquities  of yoilr fathers 
 together  (faith  the  LORD) 
 •which  have  burnt  incenfe 
 vpon  the  mountains,  and 
 llafphemedme  upon  the  hi  Us: 
 therefore  will  I  meafure 
 their  former  work  into 
 their  bofom. 
 
 Whereas  the  Jews  had  Suf- 
 ficient light,  but  no  eyes  to 
 fee  it:  They  hadeitherblind- 
 ed  themfelves,  by  inveterate 
 habits  in  fin,  that  they  could 
 not  fee,  or  fhut  their  eyes 
 through  envy  and  malice, 
 that  they  would  not.  They 
 are  here  charged  with  two 
 kinds  of  evil  deeds,  idolatry 
 and  hipocrify:  The  firft  had 
 been  the  reigning  fin  of  their 
 fathers,  and,  therefore,  is 
 called  (ver.  7.)  the  iniquity 
 of  their  fathers:  The  latter 
 was  the  notorious  vice  of 
 that  people  in  the  time  of 
 our  Saviour.  Both  kinds 
 are  crimes  of  the  deepefr. 
 dye  ;  yet,  of  the  two,  that  of 
 fpiritual  pride  and  hypocrify 
 is  reprefented  as  the  molt 
 difpleafing  to  God  :  The 
 extreme  offenfivenefs  of  it  is 
 
 compared  to  the  difagree- 
 ablcnefs  of  fmoke  to  the  nofe,  and  the  continual  pro- 
 vocation, kindled  thereby,  is  likened  to  a  fire  that 
 himeth  all  the  day. — Hence  note  we  the  high  indigna- 
 tion of  God  againfl  the  finfulnefs  and  arrogance  of 
 perfeclionifm.  The  afiuming  to  themfelves  perfection, 
 was  the  noted  character  of  the  fcribes  and  pharifees, 
 in  our  Saviour's  days  :  They  affected  to  ftile  them- 
 felves the  righteous ;  others  they  defpifed,  and  fepa- 
 rated  from  b,  as  /inner s ;  and  fo  literally  verified   this 
 
 b  On  ver.  2,  3,  &c.  Defpifed,  and  feparatedfrom.]  We  are  told  the 
 word  Pbarifee  fignifies  a  Sepamtijl,  becaufe  they  were  noted  for 
 Separating  themfelves  from  othcis,  whom  they  called  finners.  See 
 Goodivin's  Antiquities. 
 
 pro- 
 
M  P.  after     TRINITY.  607 
 
 prophetical  character  of  them,  Stand  by  tbyfelf  come 
 not  near  to  me,  for  1  am  holier  than  tb',11. — The  confe- 
 quenceof  fpiritual  pride,  in  the  Jens,  was  their  re- 
 jecting, and  then  crucifying,  the  Lord  of  glory. 
 And  the  like  arrogant  pretence  to  finlefs  perfection 
 will  ever  have  the  fame  unhappy  effect c. 
 
 Here,  and  in  ver.  13.  and 
 
 S.Thus faith the LORD,  ,4j  God  declares  the  dif- 
 As  the  new  -wine  is  found  in  ference  he  will  make  between 
 tbeclufer,  and  one  faith,  his  faithful  fervants,  and 
 Defray  it  not,  for  a  hlef  fuch  conceited  hypocrites. 
 fmg  is  in  it:  fo  will  I  do  for  The  proud  perfection  ill  he 
 my  fervants fake,that  1  may  ever  refifts  and  rejeds  ;  the 
 mt  defroy  them  all.  humble    penitent   he   never 
 
 q.  And  I  will  bring  forth  fails  to  accept  and  forgive. 
 a  feed  out  of  Jacob,  and  out  — But  alas,  how  fmall  is  the 
 cf  Judab  an  inheritor  of  number  of  fuch  penitents! 
 my  mountains :  and  mine  They  are  here  compared  to 
 tlecljhall inherit  it,  and  my  a  few  good  grapes  in  a  clujler 
 fervants  fjall  dwell  there,      of  bad  ones  ;   yet  not  one  of 
 
 thefe  few  mall  be  loft  or  de- 
 ftroyed. — An  encouragement  this  and  comfort  to  lin- 
 cere  Chriftians,  who  live,  in  thefe  very  corrupt  times, 
 among  fuch  clufters  of  unbelievers  on  one  hand,  and 
 of  hypocrites  on  the  other.  God  heres  afliires  them, 
 that  they  fhall  not  be  deftrcyed  with  the  wicked  : 
 They  fhall  neither  be  tainted  by  the  converfation  and 
 example  of  evil  men,  nor  perverted  and  feduced  by 
 the  falfe  pretences  to  piety  of  thole  who  lie  in  wait  to 
 
 •  Unhappy  eJt-3.]  This  is  molt  remarkable  in  the  cafe  of  the 
 Mahometans,  who  have  renounced  the  faith  of  Cbriji :  They  call 
 themfelves  MulTulmen,  which,  in  their  language,  fi^nifies  perfect 
 men.  And  thofe,  who,  in  a  late  century,  affirmed  to  ihemfelvcs 
 the  itile  of  faints,  and,  by  others,  were  called  Puritans,  fell  into  a 
 like  unhappy  defection  from  Chritt  and  his  Church  :  In  word,  they 
 profellcd  the  name  and  faith  of  Chritt  ;  bu",  in  works,  they  denied 
 him.  May  our  prefent  enthufiatts,  who  anogate  to  thcinfelvcs 
 the  character  of  perfection,  and  a  fnlefs  obedience,  but  decry  the 
 necellity  of  good  work,  confrder  thefe  tfrillgs,  left  they  alfo  full 
 by  the  fame  exampleof  fpirlfual  pride. 
 
 deceive, 
 
608         The  Twenty-feventh  SUNDAY        Ifa.  65. 
 
 deceive.-— The  feed  out  of  Jacob,  is  our  Lord  Jefus 
 Chrift,  that  promifed  feed  of  the  woman,  who  was  to 
 bruife  the  ferpent's  head,  and  redeem  loft  mankind  ; 
 who,  according  to  the  flefti,  was  of  the  feed  of  Jacob, 
 and  of  the  tribe  of  Judah. — His  deft,  are  thofe  who 
 believe  in  him  •,  his  mountains,  his  Church  here,  and 
 Heaven  hereafter  :  They,  who  have  chofen  him  for 
 their  Lord  and  Saviour,  fhall  be  chofen  of  him  to 
 inherit  his  mountains-,  to  dwell  with  him  in  his  king- 
 dom of  grace  upon  earth,  and  his  kingdom  of  glory 
 in  Heaven. 
 
 Sharon  was  the  richeft, 
 10.  And  Sharon  /hall  be  mod  fertile,  and  pleafant 
 a  fold  of  flocks,  and  the  val-  part  of  all  the  land  of  Ca- 
 ley  of&cbor  a  place  for  the  naan.  It  ftands  here  as  an 
 herds  toth down  in,  for  my  emblem  and  type  of  the 
 people  that  have  fought  me.      Church  ;    to    flgnify    to  US, 
 
 that  the  Chriftian  Church 
 mould  become  the  moft  glorious  and  delightful  part 
 of  the  whole  world  ;  that  this  fhould  be  the  fold  for 
 the  eletl  flock  of  Chrift  to  dwell  in,  and  to  lie  down 
 in  fafcty  and  peace. — Inlikefenfe,  may  the  valley  of 
 Achor  be  taken  ;  but  with  this  further  intimation, 
 that,  as  the  valley  of  Achor  was  the  place  where  the 
 Ifraelites  got  their  firft  footing  in  the  land  of  Canaan, 
 and  is,  therefore,  by  Hofeah  (ii.  15.)  called  "A  door 
 "  of  hope,"  fo  the  Gofpel  fhould  open  a  door  to  the 
 Gentiles,  and  "  minifter  an  abundant  enterance  into  the 
 u  everlafting  kingdom  of  our  Lord  and  Saviour  Jefus 
 "  Chrift,"  as  St.  Peter's  words  are  «.  This,  in  Ails 
 xiv.  27.  is  called  "  A  door  of  faith;"  and  by  St.  Paul. 
 1  Cor.  xvi.  9.  "  A  great  door  and  effectual  5"  and 
 again,  2  Cor.  ii.  12.  "  A  door  was  opened  unto  me 
 "  of  the  Lord."  Which  expreflions,  alluding  to  the 
 above-cited  prophecy  of  Hofea,  and  to  the  firft  enter- 
 ance and  happy  fettlement  of  the  Ifraelites  in  the  Pro- 
 mifed Land,  do  aptly  denote  the  beginning,  the  pro- 
 
 d  x  Pet.  i.  n. 
 
 grefs, 
 
M.  P.  after     TRINITY.  6og 
 
 grcfs,  and  happy  fuccefs,  of  the  Gofpel,  and  feli- 
 city of  the  Church. — "  A  good  beginning"  (wiil  the 
 pious,  but  aiflic"tcd,  Chriftian  fay)  •  I  fee  indeed 
 tc  this  valley  of  /Ichor,  which  you  call  a  dcorcf  hope  ; 
 u  but  where  is  that  Sharon,  that  glorious  and  flounfh- 
 11  ing  frateof  the  Church  you  (peak  of?  Above  thefe 
 41  700  years  have  we  waited  for  the  accomplifh- 
 1  ment  of  this  Divine  promife  ;  but  alas  !  what  do 
 lt  we  hear,  or  fee,  or  read  of,  but  fin  and  mifery,  as 
 Ci  well  within  as  without  the  Church  ?  not  only  va- 
 "  nity  and  vexation  in  the  things   of  the    world,  but 
 
 lamentation,  and  weeping,  and  mourning,   among 
 k  the  children  of  God  i  nay,  for  the  mod  parr,  greater 
 '  and  more  lading  troubles  to  the  difciples  of  Jefus, 
 "  than  to  the  carnal  and  profane." 
 
 True,  O  pious  (bul  ;  this  is  the  prefent  ftate  and 
 condition  of  the  Church  ;  and  hath  been  fo  ever  fince 
 our  Blefled  Mailer  attended  into  Heaven,  and  went 
 into  that  far  country,  to  receive  for  himfelf  a  king- 
 dom, even  the  kingdom  which  he  had  purchafed  with 
 his  own  blood.  But  we  have  his  word,  and  moft 
 faithful  promife,  that  he  will  return  ;  and  then  put  a 
 final  end  to  all  thefe  complaints  ;  that  he  will  then 
 change  this  miferable  fcene  of  (in  and  forrow  into 
 fongs  of  triumph  and  everlafting  joy.  "  The  voice 
 "  of  weeping  (hall  be  no  more  heard,  nor  the  voice 
 
 of  crying  ;"  becaufe  fin,  the  great  and  only  trou- 
 bler  of  the  world,  (hall  then  be  done  away.  —  But 
 when,  and  how  (lay  you)  will  this  bleiTed  change  be  ? 
 — Why,  God  himfelf  declares  it  here  by  his  pro- 
 phet, ver.  17.  Behold,  I  create  new  heavens  dnd  a  new 
 earth.  Then  (hall  be  that  blelled  change  >  for  then 
 mall  Chrifl  defcend  from  Heaven,  with  power  and 
 great  glory,  to  reign  with  his  faints  upon  earth  : 
 Then  will  his  Church  be  a  SbaroH  indeed,  and  this 
 dehor,  and  door  of  hope,  introduce  us  into  everlaft- 
 ing, ever  happy,  habitations!  Till  then,  have  we 
 V  patience,  that  after  we  have  done  the  will  of  God, 
 
 Vot.  IV.  R  r 
 
610        fbe  Twenty-feventh  SUNDAY         Ifa.  6$. 
 
 '"  we  may  receive  the  promife*."  In  the  mean  time, 
 tribulation  is  our  portion  in  this  our  prefent  world  : 
 But  the  fame  Jems,  who  foretold  it  would  fo  hap- 
 pen, hath  bidden  us  alfo  to  be  of  good  cheer,  be- 
 caufe  he  hath  overcome  the  world f. — And  (o  fhall  we, 
 
 if  we  faint  not. 
 
 „  I  .,     aJ,        The  common  and   moft 
 
 II.  But  ye  are  they  that 
 r   r  ,     i    r  r\  d  t\    *u  *     obvious  oblervation,  anting 
 for  fake  the  LO  R  D,  that  »  ^ 
 
 J.  J  ,  ,  ,  •  tu„t  from  hence,  is,  that  God 
 forget  my  holymountain,tbat  .  '      .» 
 
 ^  *  u    r  ~  *u„t     will,  in  due  time,  make  a 
 
 prepare    a    table  for  that      .       »  .     .  .» 
 
 ,       .        j  #1.  *   r„».„;/7,     I  nil  dilcnmination  between 
 froo*  e,    ««d   wa/    turnijb     J 
 
 good  and  bad  men,  between 
 
 his    faithful    fervants,    and 
 
 thofe   that  ferve  him    not. 
 
 That  the    righteous    alone 
 
 fhall  partake  of  his  favour, 
 
 and  that  the  wicked  fhall  be 
 
 excluded.      And    this   will 
 
 come  to  pafs,    when  Jefus 
 
 Cbrijl  fhall  come  to  fit  upon 
 
 the  throne  of  his  glory ;  then 
 
 will  he  feparate  the  one  from 
 
 the  other,  as  a  fhepherd  di- 
 
 videth  the  fheep   from  the 
 
 goats  i  the  fheep  will  be  fet 
 
 on  his  right  hand,    and  the 
 
 goats  on  the  left.         Mat. 
 
 the  drink-offering  unto  that 
 number  s. 
 
 1 2.  Therefore  'will  I  num- 
 ber you  to  the  fword,and  ye 
 Jhall  all  bow  down  to  the 
 (laughter :  becaufe  when  I 
 called,  ye  did  not  anfwer  ; 
 ivben  I  /pake,  ye  did  not 
 bear,  but  did  evil  before 
 mine  eyes,  and  chofe  that 
 wherein  1  delighted  not. 
 
 13.  Therefore  thus  faith 
 the  Lord  GOD,  Behold, 
 ■my  fervants  fhall  eat,  but  ye 
 fiall  be  hungry :  behold,  my 
 
 e  Heb.  x.  36.  {      f  John  xvi.  33. 
 
 8  That  troop — That  number]  The  Hebrew  of  thefe  two  words, 
 being  God  and  Meni,  fome  interpreters  expound  them  of  the  two 
 heathen  deities  Fortune  and  Mercury,  which  the  Jew?,  as  well  as 
 Gentiles,  were  wont  to  confult  concerning  the  event  of  their  af- 
 fairs ;  but  the  vagabond  Jews  grew  afterwards  notorious  to  a 
 proverb,  for  their  pretence  to  judicial  aftrology,  and  telling  of 
 fortunes;  To  deter  them  from  this  impious  practice,  thefe,  "  curi- 
 "  ous  arts"  (as  they  are  called  Acls  xix.),  God,  playing  on  the 
 word  Meni,  which  fignifies  alfo  number,  tells  the  Jews,  he  will 
 number  them  to  the  fword  ;  and  thereby  convince  them,  to  their 
 coil,  that  their  fortune,  and  whole  fcccefs,  depended  folely  on  his 
 will  and  plcafure. 
 
 XXV. 
 
M.  P.  after     TRINITY.  Git 
 
 fervants  jhall  drink,  but  ye      XXV.      See   alfo  the   parable 
 fl?all  be  tbirjiy :  behold,  my     of  the  tares  and  good  corn 
 fervants  jhall  rejoice,  but  ye      jn  Mat,   xiii. 
 jball  be  aflamed : 
 
 14.  Behold,  my  fervants  (I) all 'frig for  joy  of  heart,  but  ye  flail 
 cry  jor  for  row  of  heart,  and  Jh all  howl Jor  vexation  ofjpirit- 
 
 15.  And ye  pall  leave  your  name  for  a  curfc  unto  my  cbofctt: 
 for  the  Lord  GOD  jhall  flay  thee,  and  call  his  Jervants  by  an- 
 other name : 
 
 1 6.  That  be  who  bleffetb  hi mj elf  in  the  earth,  flail  blefs  him- 
 f elf  in  the  God  of  truth,  and  he  that  fw  ear  eth  in  the  earth,  jhall 
 fwear  by  the  God  of  truth  :  becaufe  the  former  troubles  are  for- 
 gotten, and  becaufe  they  are  hid  from  mine  eyes. 
 
 I  7.  For  behold,  I  create 
 new  heavens,  and  a  new 
 earth:  and  the  former  flail 
 not  be  remembred,  nor  come 
 into  mind. 
 
 18.  But  be  you  glad  and 
 rejoice  for  ever  in  that  which 
 J  create:  for  behold,  I  create 
 ferufalem  a  rejoicing,  and 
 her  people  a  joy. 
 
 1 9.  And  I  will  rejoice  in 
 Jerufalem,  and  joy  in  my 
 people >,and  the  voice  oj 'weep- 
 ing flail  be  no  more  beard  in 
 her,  nor  the  voice  of  cry- 
 ing. 
 
 no.  There  ftallbe  no  more 
 thcnceh  an  infant  of  days, 
 nor  an  eld  man  that  hath 
 not  filed  bis  days  :  for  the 
 
 We  have  here  a  descrip- 
 tion of  fome  of  the  great 
 events,  which  fhall  happen 
 on  our  Lord's  lafl  advent, 
 when  he  cometh  to  judge 
 the  world.  We  are  allured, 
 that  he  will  then  deliver  his 
 Church  from  all  her  trou- 
 bles ;  that  the  voice  of  weep- 
 ing jball  be  no  more  beard  in 
 her,  nor  the  voice  of  crying. 
 But  how,  or  in  what  man- 
 ner, theie  great  events  will 
 be  brought  about,  is  not  fo 
 clearly  revealed,  nor,  per- 
 haps, neceflary  to  be  fo  par- 
 ticularly known,  as  to  ob- 
 viate all  difference  of  opini- 
 ons concerning  them  among 
 mankind. — We  only  learn, 
 
 h  Thence.]  i.  e.  out  of  Jerufllem — No  native,  or  inhabitant,  be- 
 longing to  that  holy  city,  and  coining  from  thence,  fhall  be  fubjeCft 
 ro  the  weaknefs  of  infancy,  or  the  infirmities  of  old  age  :  In  which 
 fenfe  bilhop  Hull  feems  to  underftand  this  whole  verf:. 
 
 R 
 
 r  ?, 
 
 m 
 
6 1 2         The  Twenty-  feventh  SUNDAY         Ifa.  6$. 
 
 child  fo all  die  an  hundred  in  genera],    that    God  will 
 
 years  old,  but  the/inner  be-  create  new  heavens  and  a  new 
 
 ing  an   hundred  years  old  earth:  If  that  be  fo,  we  mull 
 
 flail  be  accurfed.  conclude,  they  will  be  good  ; 
 
 2i.  And  they  frail  build  yea,  very  good  ■,  for  what- 
 
 houfes,  and  inhabit  them  ; 
 and  they  frjall  plant  vine' 
 yards,  and  eat  the  fruit  of 
 them. l 
 
 22.  They  pall  not  build, 
 and  another  inhabit ;    they 
 
 frail  not  plant,  and  another 
 eat :  for  as  the  days  of  a 
 tree  k,  are  the  days  of  my 
 people,  and  mine  elefl  Jhall 
 long  enjoy  the  work  of  their 
 hands. 
 
 23.  They  foallnot  labour 
 in  vain,  nor  bring  forth  for 
 trouble  :  for  they  are  the 
 feed  of  the  blefjed  of  the 
 LORD,  and  their  offspring 
 with  them. 
 
 24.  And  it  f  I all  come  to 
 pafs,  that  before  they  call, 
 
 ever  is  created  of  God  muft 
 needs  be  fo.  Confequently 
 the  curie,  wherewith  the 
 earth  was  formerly  fmitten, 
 for  the  fin  of  man,  will  now 
 be  wholly  taken  away  J  and, 
 peace  and  happinefs,  will 
 fucceed  of  courfe,  as  in  the 
 ftate  of  innocence.  For,  in 
 order  to  this  renovated  con- 
 flitution  of  a  new  heaven,  and 
 a  new  earth  (if  to  be  under- 
 flood  literally  of  the  materi  • 
 al  heavens  and  earth),  all 
 other  things  muft  necefla- 
 rily  be  changed,  and  become 
 new.  Man  will  then  be 
 changed  and  renewed  by  a 
 rejfurrection  from  death  ;  the 
 
 1  They  frail  build  &c. ;]  that  is,  they  /hall  reap  the  fruit  of  their 
 own  good  aftions,  without  fuch  mifcarriages  or  difappointments,  as 
 are  common  in  our  prefent  ftate. 
 
 k  Days  of  a  tree  ]  This,  according  to  Juftin  Martyr,  denotes  the 
 Millennium  ;  efpecially  if  we  underftand  it  of  the  oak  tree,  which, 
 Pliny  tells  us,  lafts  about  iooo  years.  And  I  cannot  forbear  adding 
 this  full  and  exprefs  tefh'mony  of  the  fame  St.  Jujlin,  Ey£  &  kx% 
 ♦  jtivc?  EN7iK  ie§Qyiw[Mvz<;  Kara  irctvlu  xginavoi,  &c.  "  As  for 
 "  me,  and  all  that  are  orthodox  Chriftians,  we  believe,  not  only 
 *'  the  refurre&ion  of  the  body,  but  the  thoufand  years  in  the  new 
 u  Jerufalem,  as  the  prophets  Ezekiel  and  Efaias  do  afTert."  To 
 prove  the  refurreclion,  he  produces  this  very  text  (ver.  17.)  of  our 
 Leifon  ;  then  adds,  what  we  have  noted  above,  ot  the  days  of  a 
 tree,  that  it  my.ftically  reprefents  the  1000  years. — See  this  more 
 at  large  in  Mr.  Mede,  p.  533,534.  and  the  obfenations  he  makes 
 thereon. 
 
 Heaven 
 
M.  P.  after     T 
 
 /  will  unfwer,  and  whiles 
 they  are  yet  /peaking,  I  will 
 bear. 
 
 25.  The  wolf. and  the 
 lamb  fall  feed  together, and 
 the  lion  ft)  all  eat  fraw  like 
 the  bullock  :  and  dujl  fhall 
 be  the  fer pent s  meat.  They 
 P? all  not  hurt  nor  defroit  in 
 all  my  holy  mountain,  faith 
 the  LORD. 
 
 R  I  N  I  T  Y.  613 
 
 Heaven  and  earth,  by  a  refti- 
 tution  of  all  things  (after 
 the  diffolution  of  the  prefent 
 frame,)  from  the  miferics  and 
 fatal  effects  of  fin,  to  our 
 primitive  ftate  of  innocence, 
 and  a  perfect  uninterrupted 
 felicity. — The  prefent  Hea- 
 ven and  earth  will  be  lb  dif- 
 folved,  and  fo  changed,  that 
 the  former  fhall  not  he  re' 
 member  ed,  nor  come  into  mind-, 
 yea,  fhall  be  fo  diffolved,  as  if  tbey  bad  never  been. 
 This  we  are  affured  by  the  prophet  ■,  and  to  this 
 agree  exactly  thofe  words  of  the  Pfalmift  ;  "  Thou, 
 "  Lord,  in  the  beginning,  haft  laid  the  foundation  of 
 "  the  earth,  and  the  Heavens  are  the  work  of  thy 
 "  hands;  they  fhall  perifh,  but  thou  fhalt  endure; 
 "  they  all  fhall  wax  old,  as  doth  a  garment ;  and, 
 "  as  a  vefture,  fhalt  thou  change  them,  and  they 
 11  fhall  be  changed  '." — And,  that  this  is  no  allego- 
 rical or  figurative,  but  a  real  and  literal  change,  ap- 
 pears from  the  teftimony,  and  concurrent  evidence, 
 of  the  New  Teftament ;  for  fo  St.  Peter,  as  having 
 an  eye  to  the  predictions  of  the  prophets,  expreffes 
 his  belief,  and  full  afTurance,  of  their  accomplifh- 
 ment,  M  We  (faith  he)  according  to  bis  PROMISE, 
 "  look  for  New  Heavens,  and  a  New  Earth,  where- 
 <c  in  dwelleth  righteoufnefsm."  And  to  render  this 
 event  more  undoubted,  as  well  as  to  give  us  a  view 
 of  the  happy  ftate,  which  was  to  enfue  iuch  a  reno- 
 vation of  Heaven  and  earth  ;  St.  John  allures  us,  He 
 "  faw  this  new  Heaven,  and  new  earth  •,  for  the  firft 
 "  Heaven,  and  the  firft  earth,  were  palled  away  :" 
 And  then  adds,  as  an  eye-witnefs  fubferibing  thereto, 
 "  I  John  faw  the  holy  city,  the  new  Jerufalem,  com- 
 c  ingdown  out  of  Heaven,"  &c.      Ajid,  in  the  fe- 
 
 Pf.  cxii. 
 
 R  r 
 
 2  ret.  iii.  13. 
 
 quel 
 
6  r 4       fbe  Twenty-fcvcnth  SUNDAY         Jfa.  65. 
 
 quel  of  the  chapter,  and   alfo  in   the  following,  he 
 
 defcribes  its    happinefs,    fplendor,    and   glory.  \ 
 
 To  obviate  the  difputes  which  have  been  raifed, 
 concerning  the  truth  of  this  wonderful  change,  or  to 
 adjuft  the  particular  circumftances  attending  it,  is 
 not  here  the  place,  nor  indeed  room  in  fuch  curfory 
 eflays  as  thefe ;  neither  muft  we  pretend  to  be  wife 
 above  what  is  written  and  revealed  in  the  book  of 
 God.  It  is  a  myftery,  fufficiently  evident  to  our 
 faith,  as  to  the  certainty  of  the  thing,  but  not  as  to 
 the  manner  of  it,  which  muft  remain  a  fecret  until  it 
 pomes  to  pafs :  And,  therefore,  we  fhall  only  fay, 
 with  a  celebrated  writer  on  the  fubjec~t  [de  re,  non  de 
 modo,  loquimiir]  ;  that  is,  we  fpeak  of  the  reality  and 
 certainty,  not  of  the  manner  of  it  •,  referring  to  thofe 
 authors,  who  have  purpofely,  and,  at  large,  confi- 
 dered  this  fubjecl: ",  I  fhall  oniy  fubrnit  to  the  pious 
 and  candid  reader,  what  appears  to  be  the  revealed 
 will  and  purpofe  of  God,  and  moft  agreeable  to  the 
 divine  ceconomy,  fet  forth  in  the  Holy  Scriptures. 
 
 Firft,  That  Chrift  will  come  to  judge  the  quick 
 and  the  dead. 
 
 Secondly,  That  the  dead  will  then  be  raifed,  and 
 be  acquitted,  or  condemned,  according  to  their 
 works. 
 
 Thefe  two  points  are  not  contefted,  nor  doubted, 
 by  any  who  believe  the  Scriptures,  and  all  the  arti- 
 cles of  the  Chriflian  faith. 
 
 n  Authors  ivho  have  confidered  thisfubjecl.]  Mr.  Jofeph  Mede,  in 
 his  works,  published  by  Mr.   Worthington,  in  1677. 
 '    The  Rev.  Mr.  Daitbuz,  vicar  of  Brotherton,  his  Commentary  on 
 the  Revelations.     Anno  1720. 
 
 Dr.  James  Knight,  vicar  of  St.  Sepulchre,  his  Difcourfe  on  the 
 Conflagration  and  Renovation  of  the  world. 
 
 Rev.  Mr.  Robert  Hort  his  Sermon  on  the  glorious  appearance  of 
 Chrift  upon  earth. 
 
 A  Sober  Enquiry,  or  Chrift's  Reign  with  his  faints  a  thoufand 
 years,  with  anlwers  to  the  objections  ufualy  urged  to  the  con- 
 trary.    1660. 
 
 Thirdly, 
 
M.  P.  after     TRINITY.  615 
 
 Thirdly,  That  this  refurreclion  from  the  dead, 
 will,  in  the  order  of  it,  be  twofold  ;  firft,  A  refur- 
 redion  of  the  juft,  that  is,  of  the  faints,  and  true 
 believers  in  Chrift:  :  Next  (when  the  end  cometh),  A 
 refurrection  of  the  unjuft. 
 
 Fourthly,  That  fuch  faints,  as  mail  have  part  in 
 the  firft  refurreclion,  will  reign  with  Chrift  upon 
 earth  a  thoufand  years.  That  Satan  will  then  be 
 bound  that  he  may  deceive  the  nations  no  more, 
 till  the  thoufand  years  fhall  be  fulfilled0.  During 
 this  happy  interval  (we  may  prefume)  will  come  to 
 pafs,  what  is  fo  often  fpoken  of,  "  The  lion  fhall  lie 
 "  down  with  the  lamb,  &c."  they  Jhall  not  hurt  nor 
 deftroy  in  all  my  holy  mountain,  faith  the  Lord. 
 
 Fifthly,  That  after  the  thoufand  years  are  expired, 
 Satan  fhall  be  loofed  out  of  his  prifon  for  a  little  fea- 
 fon,  and  go  out  to  deceive  the  nations  Gog  and  ALi- 
 gog,  and  gather  them  to  battle  againft  the  faints,  and 
 befiege  the  poly  city. 
 
 Sixthly,  That  then  fire  fhall  come  down  from 
 Heaven,  and  deftroy  the  world  of  the  ungodly  ;  the 
 Heaven  lhall  melt  with  fervent  heat,  and  the  earth 
 be  utterly  diffolved.  The  wicked  will  then  be  raifed 
 to  their  condemnation,  and,  together  with  Satan, 
 who  deceived  them,  be  cafl  into  the  lake  of  fire  and 
 brimftone,  where  they  fhall  be  tormented  day  and 
 night,  for  ever  and  ever  p. 
 
 Seventhly,  When  this  old  Heaven  and  earth  are 
 thus  diffolved,  utterly  emptied  of  its  wicked  inha- 
 bitants, and  utterly  fpoiled  ;  then,  we  may  fuppofe, 
 will  fucceed  the  new  Heaven,  and  the  new  earth,  which 
 God,  by  the  prophet,  hath  here  foretold  and  pro- 
 mifed  ;  which,  therefore,  St.  Peter  looked  for,  as  fo 
 promifed,  and  fo  foretold,  and  which,  St.  John  ttlls 
 us,  he  law. 
 
 Thefe  five  lad  propofitions  feem  plainly  afferted 
 in,  or  deducible  from  the  Holy  Scriptures :  but  the 
 
 f  Rev.  xx.  2.  p  See  Rev.  x.xi. 
 
 R  r  a  dif- 
 
616        fbe  Twenty-feventli  SUNDAY       Ifa.  6$- 
 
 different  expofitions  of  fome  commentators  have  raifed 
 doubts  and  difficulties,  which,  at  leaft,  obfcure  the 
 fenfe.     But   notwithstanding  thefe   clouds,    and  our 
 prefent  ignorance  of  the  manner  of  this  glorious  event, 
 who  can  forbear  faying,  it  is  a  plcafing  thought,  and, 
 therefore   a  worthy  object  of  our  willies  and   pray- 
 ers— Nor  is    this    fentiment   mod    pleafmg   in   the 
 contemplation   only,    but  highly  comfortable  in  the 
 profpedt;  efpecially  to  thofe  who  labour  under  the 
 troubles  and  forrows  of  this  prefent  life,  or  who,  liv- 
 ing in  the  Sodom  of  this   world,  are  vexed,  as  Lot 
 was,  with  the  filthy  converfation  of  the  wicked  •,  but, 
 above  all,  it  mull:  be  highly  comfortable  to  all  feri- 
 oiis   Chriftians,    who  are   now   ftruggling  with    the 
 temptations  of  Satan,  the  world,  and  their  own  re- 
 bellious pallions,  to  be  allured,  that  a  time  will  come, 
 when  they  lliall  be  perfectly  freed  from  all  thofe  ene- 
 mies of  their  fouls,  and   be  eafed  of  all  the  grievous 
 burdens  of  fin  and  infirmities  which  now  dwell  in 
 their  mortal   bodies,  and  are  their  heavier!:  affliction. 
 This  happinefs  all  lincere  penitents  will  be  moll:  fen- 
 fible  of ;  and,  indeed,  none  but  fuch  can  draw  a  rea- 
 fonable  confolation   from   the    profpect   of   it.      All 
 thofe  who  love  virtue,  and  feek  after  righteoufnefs, 
 will  be   raviihed  with  joy  unfpeakable,  and   full    of 
 glory,  when,  with  Mo/es,  they  behold,  even  at  a  di- 
 ilance,  this  land  of  promife  i  but  much  more  fo,  if 
 they  can  reafonably  entertain  the  happier  hope  of  be- 
 ing admitted  into  it.     This  hope  cannot  but  prove   a 
 ftrong  incentive  to  the  practice  of  an  holy  life,  which 
 alone  can   infure  to  them  the  poflWTion.      "  Every 
 "  man,  therefore,  that  hath   this  hope,  will,  as  the 
 "  Apoflle  fpeaks,  purify  himfelf,  as  he"  [the  author 
 and  founder  of  fo  happy  a  date]  "  is  pure."     He  will 
 readily  embrace  all  the  terms,  as  well  as  promifes, 
 of  thofe  beatitudes,  which  our  Lord  has  pronounced  ; 
 he  W'ill  count  it  a  real  bleffing,  as  well  as  duty,  to  be 
 poor  in  /pint ;  to  mourn  and  grieve  for  his  fins  and 
 imperfections;  to  be  meek  and  patient  under  the  op- 
 
 preflions 
 
M.  P.  afiW    TRINITY.  617 
 
 preflions  and  contempt  of  a  proud  injarious  world; 
 to  hunger  and  thirft  after  rigbtenufnefs ;  to  delight  in 
 acls  or  mercy ;  to  feek  and  enfue  peace  -,  to  keep  his 
 heart  pure,  that  he  may  be  worthy  to  fee  God:  Final- 
 ly, he  that  hath  this  hope  will  be  10  far  from  being 
 difcouraged  or  terrified  by  any  perfecutions,  for  the 
 fake  of  his  beloved  Lord  and  Matter,  that  he  will 
 rather  rejoice  therein,  and  be  exceeding  glad,  as  he 
 knows,  and  firmly  believes,  that  great  is  the  reward 
 which  is  laid  up  for  filch  as  confefs,  and  faithfully  ad- 
 here to,  the  truth,  as  it  is  in  Jefus.  Who  then,  that 
 hath  this  glorious  hope,  need  envy  the  rich,  the 
 great,  and  the  honourable,  or  even  the  mightiefl  mo 
 narchsof  this  our  prefent  earth  ?  Who  will  need  to 
 repine  at  the  hardfhips  and  fufferings  of  this  tempo- 
 ral life?  Who,  indeed,  can  relifh  the  low  pleafures 
 and  amufements  of  fenfe,  who  hath  fuch  glory,  fuch 
 joys,  fuch  treafures,  in  reverfion  ? 
 
 O  glorious  advent!  O  bleffed  date,  when  Chrift 
 comcth  to  glorify,  and  to  be  glorified  in,  his  flints! 
 From  thence  forward  there  fhall  be  no  infirmities 
 either  of  infancy,  ficknefs,  or  old-age  (for  fo  that 
 hard  text,  verfe  20,  feems  to  import);  for  there  will 
 be  no  death,  no  decay  ;  but  life  and  immortality  reio-n 
 and  endure  for  ever.  —  This  revolution,  from  dark- 
 nefs  to  light,  from  fin  to  righteoufnefs,  from  death  to 
 life,  will  be  the  laft  and  finifhing  work  of  the  Al- 
 mighty, far  exceeding  all  others  in  glory  :  This  re- 
 ftitution  of  all  things  to  their  primitive  date  of  per- 
 fection, will  prove  the  mod  confummate  manifefta- 
 tion  of  the  divine  power,  wifdom,  and  goodnefs; 
 and  be  the  fumnmm  btmum,  or  chief  felicity  of  man  ; 
 which,  though  fo  eagerly  purfued  by  all  men,  will 
 never  be  found,  till  we  arrive  at  that  land  of  the  li- 
 ving wherein  dwelleth  righteoufnefs, 
 
 A   POST- 
 
6j  8        $he  Twenty-feventh  SUNDAY        Ifa.  65* 
 
 A    POSTSCRIPT. 
 
 TO  illuftrate  more  fully  this  beatific  flate,  and 
 to  fhew  the  bleffed  effects  of  it,  in  oppofi- 
 tion,  more  efpecially,  to  fuch  as  queftion  the  ufe 
 and  benefit  of  it,  it  is  hoped  the  following  ex- 
 tract, from  the  pious  and  learned  Dr.  Knight's  Ser- 
 mon on  this  fubject,  will  not  be  unacceptable  to  the 
 reader. 
 
 "  As  all  things  were  curfed,  by  the  fin  of  the  firft 
 Adam,  all  things  (hall  be  reflored  for  the  fake  of  the 
 righteoufnefs  of  the  fecond:  The  Son  of  God  there' 
 fore  is  the  efficient  caufe  of  the  new  Heaven,  and  the 
 new  earth. 
 
 The  feveral  ends  of  this  renovation  are  thefe ; 
 
 Firft,  That  the  goodnefs,  wifdom,  and  power,  of 
 God  may  be  better  difcerned  in  his  new  works,  than 
 they  were  in  the  old,  &c. 
 
 Secondly,  That  righteoufnefs  may  reign  and  flou- 
 
 rim  in  the  new  frame  and  fyftem  of  being, The 
 
 Spirit  of  God,  which  animates  the  faints,  will  then 
 unite  them  together,  under  Chrift  their  head,  in  the 
 fame  knowledge  of  divine  truth,  in  the  fame  love 
 and  obedience  to  God,  in  the  fame  affection  one  to- 
 wards another,  and  in  the  fame  endeavours  to  pre- 
 fer ve  and  promote  the  peace  and  happinefs  of  the 
 whole.  The  being  of  God,  his  perfection  and  au- 
 thority, will  be  fully  acknowledged  ■,  his  laws  obey- 
 ed with  diligence  and  chearfulnefs  •,  his  myfteries  un- 
 derftood,  or  received  with  humility  j  his  juftice  re- 
 vered ;  his  goodnefs  admired  \  and  himfelf  worship- 
 ped in  fpirit  and  truth  3  the  ceconomy  of  the  Word 
 in  a  body  of  flefli,  the  dignity  of  his  nature,  will 
 no  longer  be  matter  of  contradiction  and  ftrife,  but 
 confeffed  in  a  manner  becoming  thofe  who  enjoy  the 
 redemption  obtained  by  his  blood  ;  and  himfelf  be 
 
 joined 
 
M.  P.  after    TRINITY.  619 
 
 joined  with  the  Father  and  Spirit  in  the  worfhip  and 
 praifes  of  angels  and  men.  Religion  will  be  pure, 
 and  without  the  mixture  of  hipocricy  and  deceit; 
 virtue  without  prefumption,  love  without  diflimula- 
 tion,  honour  without  pride,  power  without  oppref- 
 fion,  and  knowledge  without  conceit ;  Noone's  abun- 
 dance will  create  envy,  where  every  one  is  full ;  no 
 one's  deftruc"lion,  where  every  one  is  fatisfied  with 
 his  own  lot — Selfifhnefs  will  be  loft  in  the  fpirit  of 
 love. 
 
 Thirdly,  A  further  end  is,  that  the  righteous  may 
 be  comforted,  and  receive  a  reward  for  the  troubles 
 they  have  fufYered,  and  the  good  they  have  done  in 
 this  prefent  life.  The  righteous,  in  this  world,  are 
 fir  angers  and  pilgrims  ■,  the  God  they  ferve  is  but  lit- 
 tle known  ;  The  city  they  feek,  is  not  of  this  world, 
 but  one  that  is  to  come;  hence  it  is,  that  they  are  fo 
 little  regarded  r. — But  howfoever  they  may  fare  in 
 this  prefent  life,  the  world  to  come  as  allotted  to  the 
 righteous,  who  will  not  then  be  pilgrims,  but  inhe- 
 ritors of  it ;  to  the  righteous  and  defpifed,  who  have 
 walked  by  faith  in  a  fenfual  generation,  been  juft 
 with  the  fraudulent,  temperate  and  modeft  in  afflu- 
 ence and  riches,  pure  and  unfullied  in  the  midit  of 
 temptations,  and  conftant  and  true  in  times  of  de- 
 fection ;  who  have  fed  the  hungry,  comforted  the 
 afflicted,  and  honoured  virtue  in  poverty  and  diftrefs, 
 and  will  therefore  be  juftified  by  the  Son  of  God  with 
 fuitable  returns  for  their  confidence  and  hope.  The 
 countenance  of  thofe,  whom  the  world  treated  as 
 madmen  and  fools,  will  mine  with  the  brightnefs  of 
 wifdom  ;  and  their  hands  be  flrengthened  with  the 
 rod  or  power,  whom  the  proud  crufhed  as  weak  and 
 contemptible.  The  fheep-lkinsandgoat-fkins,  which 
 covered  their  nakednefs,  and  the  dens  and  caves, 
 which  received  them  in  their  diftrefs,  will  be  turned 
 into  garments  of  beauty  and  joy,  and  everlafting  man- 
 
 f  1  Pet.  ii.  1 . 
 
 fions 
 
6zo        The  Twenty-feventh  SUNDAY        Ifa.  65. 
 
 fions  of  pleafure  and  peace.  The  blefTed  angels, 
 which  afiited  them  in  their  troubles,  as  miniftering 
 fpirits,  and  concealed  friends,  will  converfe  with 
 them  now  without  any  referve,  as  companions  in 
 their  joy  ;  and  will  join  praifes  to  almighty  God, 
 for  the  happy  iflue  of  their  care  and  fidelity.  And 
 the  Spirit  of  God,  by  prefenting  to  their  mind  the 
 beautiful  vicifTitudes  of  juftice  and  piety,  mutually 
 contending  in  paft  ages,  to  punifh  or  forgive  the  in- 
 habitants of  the  earth,  will  enlarge  their  fouls  with  a 
 vaft  profpect  of  the  depths  of  the  vvifdom  and  good- 
 nefs  of  God,  that  will  prove  an  occafion  of  increafe 
 of  joy,  and  of  repeated  praifes  to  Almighty  God  for 
 their  fafe  paflage  to  the  regions  of  blifs,  through  fuch 
 various  fcenes  of  trial  and  danger. 
 
 Fourthly,  and  laftly,  The  end  of  the  renovation 
 of  Heaven  and  earth,  is,  that  God  may  rejoice  and 
 reft  in  his  works.  God's  delight  in  his  new  works 
 will  be  publicly  declared  by  his  vifible  prefence  mining 
 through  the  whole,  and  dwelling  with  his  Church  for 
 ever  and  ever.  This  glorious  flate  isdefcribed  thus, 
 in  figures  adapted  to  our  prefent  conceptions  :  "  Be- 
 "  hold  the  tabernacle  of  God  is  with  men,  and  he 
 "  will  dwell  with  them,  and  they  fhall  be  his  people, 
 u  and  God  himfelf  fhall  be  with  them,  and  be  their 
 "  God.  And  God  fhall  wipe  away  all  tears  from 
 "  their  eyes;  and  there  fhall  be  no  more  death,  nei- 
 "  ther  forrow  nor  crying,  neither  fhall  there  be  any 
 "  more  pain  :  for  the  former  things  arepafTed  away  V'1 
 And  again,  "  There  fhall  be  no  more  curfe  :  But 
 "  the  throne  of  God,  and  of  the  Lamb,  (hall  be  in 
 "  it ;  and  his  fervants  fhall  ferve  him. — And  there 
 <c  fhall  be  no  night  there,  and  they  need  no  candle, 
 *'  neither  light  of  the  fun  :  and  they  fhall  reign  for 
 "  ever  and  ever1,"  For,  if  all  the  evils,  we  can  pof- 
 fibly  fufFer,  principally  arife  from  the  want  of  the  fa- 
 vour of  Almighty  God,  or  from   the  power  of  his 
 
 s  Rev.  xxi.  3,  4.  xlbid.  xxii.  3,5. 
 
 wratha 
 
M.  P.  *fter    TRINITY.  621 
 
 wrath,  how  will  the  pleafure  of  life  be  complete-, 
 and  with  what  joys  will  the  foul  fuel!,  when  the 
 light  of  his  countenance  fhines  on  the  Church  with 
 perpetual  fmiles;  and  it  is  cherifhed  and  embraced 
 in  the  arms  of  his  love !" 
 
 Permit  me  to  add,  what  I  meet  with  in  a  tract, 
 on  this  fubject,  publifhed  about  the  year  1660-, 
 where,  after  vindicating  the  do6trine  of  the  Millen- 
 nium, and  anfwering  many  objections,  the  author  has 
 thefe  words  (which  I  heartily  fubfcribe  to} :  u  I  free- 
 "  ly  profefs,  I  find  this  truth  fo  plain,  that  I  know 
 "  not  any  thing  that  can  be  objected,  which  admits 
 M  not  of  a  plain  and  fair  folution." — To  this  let  me 
 alfo  fubjoin,  what  the  famous  Mr.  Mede  fays  in  one  of 
 his  private  letters  :  "  I  find  more  true  contentment 
 "  in  the  contemplation  of  thefe  things,  than  the 
 "  greateft  dignities,  which  ambition  fohunteth  after, 
 "  could  ever  have  afforded  me  ;  and  I  give  thanks  to 
 "  Almighty  God,  who  hath  made  the  light  of  thefe 
 "  wonderful  myfteries  to  kindle  that  warmth  in  my 
 "  heart,  which  I  felt  not  till  I  began  to  fee  them ; 
 "  and  which  have  made  me  that,  which  they  found 
 "  me  not." 1  will,  therefore,  moil  ardently  con- 
 clude with  the  beloved  Apofllea,  who,  forefeeing 
 thefe  glorious  events,  cries  out,  "  Amen  -t  even  fo 
 tc  come  Lord  Jefus." 
 
 As  to  the  novelty  of  this  doctrine,  which  is  ob- 
 jected by  fome,  the  fame  is  anfwered  by  Mr.  Mede, 
 and  very  lately  by  the  Rev.  Mr.  Hort,  in  his  Ser- 
 mon publifhed  in  1748,  to  which  1  beg  leave  to  re- 
 fer. In  his  preface  thereto  may  be  found  the  autho- 
 rities of  the  moft  primitive  teachers  of  the  Church, 
 in  favour  of  this  doctrine.  The  like  proofs  are  al- 
 ledged  by  Mr.  Mede  and  others :  So  that  we  may 
 truly  fay,  the  novelty  objected  is  more  jufl.lv  charge- 
 
 ■  ,Ri<v   xxii. 
 
 able 
 
622  The  Twenty-feventh  SUNDAY       Ifa.  65. 
 
 able  on  thofe  who  reject  this  opinion,  that  on  thofe 
 who  maintain,  and  attempt  to  revive  it.  In  fact, 
 the  contrary  is  the  novel  opinion.  Antient,  indeed, 
 but  not  primitive  :  It  was  not  fo  from  the  begin- 
 ning :  It  was  begot  by  Jerom,  in  oppofition  to  the 
 raoft  antient  fathers ;  has  been  adopted  and  foftered 
 by  the  popifh  church  of  Rome w ;  is  then  one  of  the 
 errors  of  popery,  and  I  think  the  only  one,  which  we 
 proteftant  reformers  are  not  fufficiently  reformed 
 from.  Permit  me  then  to  clofe  all  with  the  words  of 
 the  Rev.  Mr.  Hon : 
 
 "  The  opinion,  that  I  have  advanced,  which  is 
 "  the  opinion  of  thofe  who  are  called  Millenaries,  is 
 "  far  from  being  new,  fince  it  is  confirmed  by  the 
 "  united  teftimony  of  the  antient  heathen  nations, 
 "  of  the  Jews,  and  of  the  whole  Chriflian  Church 
 "  in  its  earlieft  and  purefl  ages.  —  And,  if  we  con- 
 tc  fider,  that  the  primitive  Chriftians  declare,  that 
 Ct  they  received  this  doctrine  from  the  immediate 
 tc  difciples  of  St.  Jobnh  that  it  is  in  itfelf  reafonable, 
 "  and  even  necejjary,  in  order  to  render  the  redemp- 
 "  tion  from  the  curfe  complete;  that  it  is  taught  by 
 *'  many  plain  and  exprefs  texts  of  Scripture,  which 
 "  cannot,  without  violence  and  conftraint,  be  inter- 
 "  preted  to  any  other  purpofe  ;  it  will  appear  I  think, 
 "  that  the  truth,  as  well  as  antiquity,  of  this  opini- 
 "  on,  is  fufficiently  eftablilhed." 
 
 w  By  Pope  Damafus. 
 
 The 
 
E.  P.  after    TRINITY.  623 
 
 The  Twenty-feventh  Sunday  after  Trinity. 
 
 Proper  Leflbn  for  Evening  Prayer. 
 
 Isaiah,  Chap.  Ixvi. 
 
 After  Reading  the  Leffon. 
 
 ADmitting  the  reafons,  which  Jiave  been  of- 
 fered for  chufmg  this  chapter,  as  one  of  the 
 Proper  Leflbns  for  this  Sunday  •  and  taking  the 
 Church's  intention  (with  regard  to  the  approach- 
 ing advent)  as  having  a  fpecial  view  to  that  leafon  ; 
 may  we  not  mod  aptly  meditate  on  this  Leffon,  as 
 follows  ? 
 
 The  comparifon,  which  may  be  drawn  between  the 
 degenerate  ftate  of  the  Jewifb  Church  (as  defcribed 
 in  our  Leflbn),  and  the  corruptions,  which  are  too  no- 
 torious among  Chriftians,  efpecially  in  thefe  our  lat- 
 ter days,  cannot  but  fuggeft  to  us  a  very  afTe&ing 
 parallel. 
 
 But  this  melancholy  fubject  having  been  touched 
 upon  before,  on  the  $0  and  3 1  verfes  of  Joel,  we  need 
 only  add,  that,  palling  by  the  //fan  and  African 
 churches,  which,  in  the  fir  ft  ages  of  Chriflianity, 
 were  fo eminent  for  their  faith  and  piety,  but  have 
 renounced  the  very  name  of  it,  what  fhall  we  fay  of 
 thofe  who  Hill  pretend  to  profcfs  it  ?  —  Even    that 
 
 Church, 
 
624  ^  Twenty-feventh  SUNDAY      Ifa.  66: 
 
 Church,  which  would  ingrofs  to  herfdf  the  ftile  of 
 Catholic,  ■'  faying,  in  her  heart,  I  fit  a  queen,  and 
 "  there  is  none  elfe  befides  rnea,"  hath  little  of  Chri- 
 ftianity  left,  but  the  name;  and  this  fhe  hath  fo  mi- 
 ferabiy  defaced  and  polluted  by  her  fuperftitions,  and 
 egregious  idolatries,  as  to  equal,  if  not  furpafs,  the 
 idolatrous  Jews  of  old.  And,  oh !  that  we,  who 
 proteft  againft  her  errors,  and  have  reformed  our 
 doctrines,  were  likewife  reformed  in  our  lives!  But, 
 alas !  do  we  not  follow  her  ftill  in  her  moral  corrup- 
 tions? have  we  not  changed  the  fuperftitions  and  er- 
 roneous tenets  of  popery,  for  the  more  provoking 
 fins  of  infidelity  and  profanenefs  ?  Have  we  not  run 
 from  the  boafted  unity  of  the  Ro?niJJj  church,  into  un- 
 chriftian  divifions,  by  our  unreafonable  fchifms,  and 
 even  more  deteftable  herefies,  than  thofe  we  are 
 charged  with  by  that  church  ?  Have  we  not  call:  off 
 not  only  the  form,  and  even  fhew  of  piety  and  ho- 
 linefs,  but  (amongft  too  many  of  us)  the  very  prin- 
 ciples of  conference,  and  common  honefty  ?  —  And 
 will  not  God  viiit  for  thefe  things  .?  will  not  his  foul 
 be  avenged  on  fuch  a  people  as  this  ? — Surely  he  will, 
 — except  we  repent. — But,  when  he  doth  come  to  vifit 
 and  punifli  us  for  our  fins,  as  he  did  the  reprobate 
 Jews,  let  our  poor  afflicted  Church  fay,  to  thofe 
 who  hate  or  defpife  her  (whether  they  be  foreign  oy 
 domeftic  enemies ),  "  Rejoice  not  againft  me,  O 
 **  mine  enemy  :  when  I  fall,  I  fhall  arife ;  when  I  fit 
 "  in  darknefs,  the  LORD  fhall  be  a  light  unto  me. 
 "  1  will  bear  the  indignation  of  the  Lord,  becaufe  I 
 tc  have  finned  againft  him,  until  he  plead  my  caufe, 
 "  c5Vb." — The  threatenings  of  judgment,  on  the  im- 
 penitent Jews,  which  we  read  of  in  our  LelTon,  have 
 been  executed  upon  them  in  full  meafure  ;  we  have, 
 therefore,  too  much  caufe  to  expect  the  like  punifh- 
 ment  •,  fooner,  it  may  be,  than  fome  feem  to  think, 
 or  than  others  will  believe,  till  they  fee!  it :     Never- 
 
 a  See  Rev.  xviii.  and  Ifa.  xlvii.     b  Micah  vii.  8,  9,  10,  1 1. 
 
 thelefs 
 
E.  P.  after     TRINITY.  625 
 
 theleis  let  not  thofe,  who  love  our  dear  Church,  and 
 are  dill  her  faithful  children,  caft  away  their  hope 
 and  defpair  of  deliverance  :  When  their  Lord  fhall 
 have  corrected  them,  and  rendered  a  recompence  to  bh 
 [and  their]  enemies,  there  will  be  a  remnant  left,  \hil 
 lhall  efcape  ;  a  remnant  will  be  preferved, — if  not  in 
 this  world,  in  a  much  better  :  Thefe,  as  promifed 
 (in  our  Leflbn)  will  have  ajign  fet  upon  them  (that  is, 
 ibme  mark  to  diftinguifh  them  from  the  wicked  j  ; 
 and  that  they  fhall  be  brought  upon  horjes  and  cha- 
 riots (by  which,  we  may  prefume,  is  meant  the  holy 
 angels,  thofe  chariots  of  Jfrael,  and  the  horfemen 
 thereof,  which  carried  Elijah  up  to  Heaven):  Such 
 will  be  the  glorious  equipage  for  conveying  the  faints 
 to  what  God  calls  here  his  holy  mountain,  and  which, 
 in  the  New  Teftament,  he  calls  the  foufalem  which 
 is  from  above,  the  holy  city,  which  is  to  come  down 
 from  Heaven, — as  it  were,  to  meet  and  receive  her 
 blefled  inhabitants. 
 
 What  follows  in  our  Leflbn,  is  a  wonderful  pro- 
 mife,  which  we  can  little  underftand  at  this  time  ; 
 nor  ever  fhall  have  a  full  conception  of,  until  it  comes 
 to  pafs  :  Yet,  to  confirm  this  promife,  the  certainty 
 of  it  is  compared  to  the  eternal  duration  of  the  new 
 Heaven,  and  the  new  earth,  which  God  faith  he 
 would  make,  and  which  (as  he  adds)  fhould  remain 
 before  him. 
 
 I  tremble  with  an  holy  awe,  between  hope  and  fear, 
 at  the  thought  which  arifes,  upon  reading  this  and 
 the  following  verfe  ;  where  it  is  faid,  //  Jbtdl  come  to 
 pafs,  that  from  one  moon  to  anqther,  and  from  one  Sab' 
 bath  to  another,  foall  all  flejh  come  to  ivorjhip  before  me, 
 faith  the  LOR  D,  &c. — This  feems,  as  we  (aid  be- 
 fore, to  aflfert  the  Eternity  of  that  beatific  ftate,  which, 
 in  our  Morning  Leflbn,  is  called,  the  New  Heavens, 
 and  the  New  Earth. — But,  whether  this  means,  that 
 the  faints  and  children  of  the  refurreCtion  %  who  are 
 
 c  As  they  are  called  Luke  xx.  36. 
 Vol.  IV.  S  f  to 
 
626     Ibe  Twenty-feventh  SUNDAY,  fcrY.  Ifa.  66. 
 
 to  inherit  the  new  earth,  will,  at  certain  ftated  times, 
 aiTemble  together  to  pay  their  homage  to  God,  is 
 as  yet,  too  myfterious  for  us  to  determine,  although 
 fome  divines  feem  to  be  of  that  opinion,  and  it  feems 
 plainly  favoured  by  our  Leflbn  ;  yet  it  cannot  but 
 be  a  pleating  thought,  especially  to  fuch  as  "  love 
 "  the  prefent  habitation  of  God's  houfe,  and  the  place 
 "  where  his  honour  dwelleth  :"  How  can  they  but  re- 
 joice, when  they  hear  of  and  even  hope  to  fee  (what 
 now  they  fo  feldom  do),  the  divine  fervice  perform- 
 ed with  that  perfect,  order  and  decorum  which  it  de- 
 ferves,  and  wherewjth  it  ought  to  be. — O  come, 
 come  that  bleifed  ftate,  that  glorious  kingdom  of 
 God,  which  we  daily  pray  ford;  that  bleifed  time, 
 when  his  will  fhall  be  '*  done  upon  earth,  as  it  is 
 c*  in  Heaven." — May  fuch  meditations  as  thefe,  fo 
 warm  our  hearts,  as  to  fit  and  prepare  lis  for  the  due 
 celebration  of  the  approaching  feafon  of  Advent',  and 
 thereby  qualify  us  for  an  happy  admiiTion  into  the 
 eternal  joy  of  our  Lord  at  his  fecond  and  moll:  glo- 
 rious appearing,  "  That  we  may  fee  the  felicity  of 
 16  his  chofen,  and  rejoice  in  the  gladnefs  of  his  people, 
 "  and  give  thanks  with  his  inheritance."  Pfa.  cvi 
 Amen  :  So  be  it. 
 
 *  In  the  Lord's  Prayer, 
 
 FINI$.