Sermons (LXXX Sermons etc.); Holy Sonnets

this, there is no love of God vithout fear, no lav of God, no God himself without fear; and here, as in very many othcr places of Scripture, the fear of God is out whole religion, the whole service of God; for here, fear him, includes worship him, reverence him, obeyhim. Vhich counsel or commandment, though it need no reason, no argument, yet the apostle does pursue vith an argument, and that constitutes our second part. NOW the apostle's arguments grov out of a double root; one argument is drawn ri'oto God, another ff'oto man. From God, thus implied, if God be a father, fear hill, for naturallv we acknowledge the power of a father to be great over his children, and consequently the reverent fear of the children great towards hin. The father had potest«tem ritce et necis, a l)ower over the lire of his chihl, he might bave kiIIed his child; but that the child should kill his father, it never entered into the provision of any law, and it was long before it fell into the suspicion of any law-maker. Romulus in his laws, caIled every manslaughter Parricidium, because it was paris occisio, he had killed a man, a peer, a creature equal to himself; but for parricide in the latter sense, when parricide is patrlcide, the killing of a father, it came not into the jealousy of Romulus's law, nor ilitO the heart or hand of any man there in six lmndred years after: Cure leye caTerunt, et facinus pwna znonstrarit, says their moral ruant*: That sin began lmt, till the law fol'bade it, and only the punishlllent Ol'- dained for it, showed that there might be such a thiug. I[e that curseth ]àther or motker, shall surely die, savs Moses =; and he that is but stubborn towards them, shall die too t. The dutiful love of children to parents is so rooted in nature, that Demosthenes says, It is against the impressions and against the law of nature, for any child ex'er to love that man, that hath done execution upon lais father, though by way of justice: and this harural obligation is hot conditioned with the limitations of a good or a bad father, iVatura te non. bono parti, sed parti conciliacit, says that little great philosopher ', Nature bath hot bound thee to thy father, as ho is a good father, but merely as he is thy father.

1Now for the power of fathers over their children, by the law of nations, tbat is, the general prtice of civil states, the father had power upon the lire of his child; it fell away by discontinuance, in a eat part, and after was abrogated by particu]ar laws, but yet, by a connivance, adrnitted in some cases too. For, as in nature rnan is microcosmu, a little vorld, so in nature, a family is a little state, a little cornmonwealth, and what power the rnagistrate hath in that, the father hath in this. Ipsum suapte »atura iperi«m -est paternum °, The power of a king, if it be kept within the bounds of the nature of that oflïce, is only to be a father to his people: and, Gratius es nomen pietatis, çuam potestatis , Authority is presented in a more acceptable naine, when I ara called a father, than when I ara called a toaster; and therefore, says Seneca, our ancestors mollified it thusi Ut inridiam I)omiMe, contumeliam sertie detrakerent, That there might accrue no envy to the toaster for so great a title, nor eonternpt upon tho servant for so low a title, they ealled the nmster patremfamilias, the father of a household, and they ealled the servants, familiares, parts and pieces of the fanfil)'. So that in the name of father they understand ail power; and the first law that passed amongst the Romans against parricides, was Contra inter]èctoreg parfum et dominorum"'; They were rnade equal, fathers and sovereigns: and in the law of God itself, honour th.t'atker, we sec ail tho honour, and fear, and reverenee that belongs to the magistrate, is eonveyed in that naine, in that person, the father is ail; as in the state of that people, betbre they carne to be settled, both the civil part ofthe government, and the spiritual part, was ail in the father, that father was king and priest over all that fanfily. Present God to thyself then as a father, and thou wilt fear him; and take knowledge, that the son might hOt sue the fathor; enter no action against God why he ruade thee hOt rieher, nor wiser, nor fairer; no nor why he eleets, or refuses, without speet of good or bad works; but take knoxvledge too, that when by the law, the father rnight punish the son with death, he might hot kill hJs son before he vas passed three years in age, before ha was corne to sorne demonstration of an iii, and rebellious nature, and disposition: whatsoever God may do of his abso]ute power, believe that he will not execute that power upon thee to thy condemnation, till thine actual sins have ruade thee incapable of his love: what he may do, dispute not, but be sure he will do thee no harm if thou fear him, as a Father. Now to bring that nearer to you, which principally we intended, which is, the consideration and precaution of thos sins, which violate this power of God, notified in this naine of Fat/er, we consider a threefold emanation or exercise of power in this Father, by occasion of a threefold repeating of this part of the text, in the Scripture. The words are weighty, always at the bottom; for we have these words in the last of the prophets, in Malchi, and in the last of the evangelists, in John, and here in this apostle, we have them of the last judgment. In Malachi ho says s, A son honoureth his father, if thon I ho a ]àther, u'here is my honour. This God speaks there to the priest, to the Levite  for the tribe of Levi had before, (as Moses bade them ') conseerated their hands to God, and punished by a zealous exeeution, the idolatry of the golden calf; and for this service, God fastened the priesthood upon them. But when they came in Malachi's time, to eonnive at idolatry itself, God, who was himself the root of the priesthood, and had trusted them with it, and they had abused that trust, and the priesthood, then when the prolohet was become  ]bol, and the spiritual nmn, mad , or (as St. Hierome reads it) arreptitius, that is, possessed by others, God first of ail turns upon the priest himself, rebukes the priest, interminates his judo'ment upon the priest, for God is out high priest. And therefore fear this Father in that notion, in that apprehension, as  priest, as thy high priest, that refuses or receives thy sacrifices, as he finds them eonditioned; and if he look narrowly, is able to find some spot in thy purest lamb, some sin in thy holiest action, ome deviation in thy prayer, some ostentation in thine alms, some vain glory in thy preaching, some hypocrisy in thy hearin, some eoneealing in thy confessions, some reservation in thy restitutions, some relapses in thy reeonciliations: sinee thou cal/est him Father, fear him as thy high priest: so the words have their force in Malachi, and they appertain adpotestatem sacerdotale»r, to the power of the priest, despise hOt that. And then, in the second place, which is in St. John se, Christ says, If God were your 17"ather, you would lofe me: and this ('hrist speaks fo the Pharisees, and to them, not as sectaries in religion, but as to persons in authority, and command in the state, as to rulers, to governors, to magistrates; so Christ says to Pilate 3, Thou couldst hare no loou'er to all a9a;nst me, exc«l,t it were.qiren tkee fcom above: and so St. Paul 3s, Tkere is no power but of God, tke 19owers that be, be ordained of God. Christ thec charges the Pharisees, that they having tlle seeular power ic their hands, they xvent about to kill him, when he was doing thc will of his Father, who is the foot, as of priesthood, so of ail civil power, and magistraey also. Fear this Father then, as the civil sword, file sxvord of justice is in his hand. He ean open thee to the nmlieious proseeutions of adversaries, a«d submit thee to the penalties of those laws, which, il truth, thou hast never transgressed: thy fathers, thy grandfathers have sinned against hiln, and thou hast been but reprieved for two sessions, for two generations, and now mayest corne to execution. Thou hast sinned thyself, and hast repented, and hast had thy pardon sealed in tlle sacrament; but thy pardon was clogged with an ita qubd se bene yerat, thou wast bound to the peace by that pardon, and hast broken fllat peste sinee, in a relapse, and so fallest under exeeution for thine old sins: God cuts off men by unsearchable ways and means; and therefore fear this Father as a. sovereign, as a magistrate, for that use this word in St. John may have. In Malachi we eonsider him in his suprenle spiritual power, and in,St. John in his supreme temporal power; and in this text, this Father is presented in a power, whieh ineludes both, in a judiciary power, as a judge, as out judge, our judge st the last day, beyond ail appeal; and (a this apostle St. Peter, is said by Clement, who is said to have been his suceessor st Rome, to have said) Quis peccare poterit, &e. Vho eould commit any sin st any time, if st ail times he had his eye fixed upon this last judgment . We have seen purses eut st the sessions, and at exe-

SEI{o XXXVII.] PREACIIED ON TRINITY SUNDAYo 157 curions, but the cut-purse did hot see the Judge look upon him: we see men sin over those sins to-day, for which judgment was inflicted but yesterday, but surely they do not see then that the Judge sees them. Thou treasurest «p wrath, says the apostle , ayainst the day " wrat/, and re¢elation of the judyment  God: thore is no revelation of the day of judgment, no sense of any such day, till the very day itself overtake him, and swallov him. Represent God to thyself  such a judge, as St. Chrysostom says, That whosoever considers him so, as that judge, and that day, as a day of irrevocable judgment, Gehemw pwnam tolerare nalit, 9uàm adeerso Deo stare, Ho will even thiak it an easo to be thro down into hell out of the presence of God, rather than to and long in tho presenco, and stand under the indignation of that incensed Judge: the ire maledicti will be less than the surgite qui dormitis. And there is the miserable perplexity, Latere i»zpossibile, apparere intolerabile ", To be hid from this Judge is impossible, and to appear before him, intolerable: for ho cornes invested vith those two flames of confusion, (which are out two next branches in the text) first, he respects no persous, theu, ho judges according to works: without respect OEpersons, &c. Nine or ten several times it is repeated in the Scriptures, and, I think, no ouo entiro proposition so often, that God is no accepter persons. It is spoken by Moses, that they who are conversant in the hv might oeo it, aud spoken in tlm Chronicles, that they might see it who are conversant in state affairs, and spoken in Job, that men in aictions might hot misimagine a paiality in God: it is spoken to thc Gentiles, by tho apostle of tho Gentiles, St. Paul, severally to tho Romans, to the Galatians, to tho Ephesians, to tho Colossians: and spoken by tho chier apostle, St. Peter, both in a private sermon in Cornelius's bouse, ami now in this Catholic epistlo written to all the world, tlmt all tho world, and all the inhabitan thereof might know, that G is o cepter of persos: and lest all this should hOt be all, it is spoken twice in the apocrhal books; and though we know hOt assuredly by whom, yet wo know to whom, to all that oxercise any judiciary pover under God, it belongs to know, that God is no accepter  persons. In divers of those plzces, thi« also h added,  Rom. ii. 5. o Beard.

or re«eirer o.f reu'ards; whether that Le added as an equal thing, that it is as great a sin to accept persons, as to accept rewards, or as a concomitancy, they go together, he that will accept persons, will accept rewards, or as an identity, it is the saine thing ti accept persons, and to accept rewards, because the preferment which I look for from a person in place, is as much a reward, as money from a person rich in treasure  whether of these it Le. I dispute hot: clearly there is a Lribery in my love to another, and in my fear of another there is a bribery too: there is a bribery in a poor man's tears, if that decline me from justice, as well as in the rich man's plate, and hangings, and coach, and horses. Let no man therefore think to present his complexion to God for an excuse, and say, my choler with which my constitution abounded, and which ] could hot remedy, inclined me to wrath, and so to blood; my melancholy inclined me to sadness, and so to desperation, as though thy sins were medicinal sins, sins to vent humours. Let no man say, ] ara continent enough ail the year, but the spring works upon me, and inflames my concupiscences, as though thy sins were seasonable and anniversary sins. Make hot thy calling the occasion of thy sin, as though thy sin were a mystery, and an occupation; nor thy place, thy station, thy office the occasion of thy sin, as tlmugh thv sin were an heir-loom, or furniture, or fixed to the freehold of that place: for this one proposition, God is no accepter of pêrso, is so often repeated, that all cireumstances of dispositions, and callings, and rime, and place might be involved in it. Nulla discretio personature, sed morum'; God diseerns hot, that is, distinguishes hot persons, but actions, for, he judgêth accordin 9 to erery man' u'orks, which is our next branch. lov this judging according to works, excludes hot the heart, nor the heart of the heart, the sou] of the soul, faith. God requires the heart, my son 9ire me thy heart; he will have it, but he will bave it by gift; and those deeds of gift must be testified; and the testimony of the heart is in the hand, the testimony of faith is in works. If one give me a tituber tree for my house, I know hOt whether the root be naine or no, whether I nay stub it by that gift: but if he give me a fruit-tree for mine orehard, he « Ambrose.

SitIo XXXVIIo] PIEACHED ON TRINITY SI_TNDAY. ]59 intends me the root too; for e]se ] cannot transplant it, nor receive fruit by it: (od judges according to te wor', that is, root and fruit, faith and work; that is the work; and then he judges according unto ty u'ork; the works of other men, the actions and the passions of the blessed martyrs, and saints in the primitive church, works of supererogation are hot thy works. It were a strange pretence to health, that when thy physician had prescribed thee a bitter potion, and came for an account how it had wrought upon thee, thou shouldst say, my brother bath taken twice as much as you prescribed for me, but I took none, or if he ordained six ounces of blood to be taken from thee, to say, my grandfather bled twe]ve. (od sha]l judge according to te worl, that is, the nature of the work, and according to t/y.wor/, the propriety of the work: thee,,,vho art a Protestant, he shall udge by thine own work, and not by St. tephen's, or St. Peters; and thee, who art a Papist, he shaI1 judge by thine own work, and hOt by St. Campian's, or St. Garnet's, as meritorious as thou thinkest them. And therefore if God be thy Father, and in that title have sovereign power over thee, a power spiritual, as high priest of thy soul, that discerns thy sacrifices; a power civil, and draws the sword of justice against thee, when he will; a power judiciary, and judges without accepting persons, and without error in apprehending thy works, if he be a Father thus, fear him, for these are the reasons of fear, on his part, and then fear him, for this reason on thy part, that this rime which thou art to stay here, first, is but a sojourning, it is no more, but yet it is a sojourning, it is no less. pass the rime of your sojourffny here, &c. V,'hen there is a long time to the assizes, there may be some hope of taking off, or of smothering evidence, or working upon the judge, or preparing for a pardon: or if it were a great booty, a great possession which we had gotten, even that might buy out out peace. But this world is no such thing, neither for the extent that we bave in it, it is but little that the greatest hath, nor for the rime that we bave in it; in both respects it is but a sojournin#, it is but a¥ilyrima#e, says Jacob «', and but the days of mg lffl.qrimage; every one of them quickly at an end, and ail of them quickly reckoned. Here we bave no cotinuig city"; *- Gen. xLvii. 6. a IIeb..xiiJ. 14.

first, no city, no such large being, and then no continuing at ail, it is but a sojourniug. The word in the text is rrapot«iaç, we bave but a parish, we are but parishioners in this world, and they that labour to purchase whole shires, usurp more than their portion; and yet what is a great sbire in a little map. tlere we are Dut viatores, passengers, wayïaring men; this liïe is but the highway, and thon canst hot bnild thy hopes here; nay, to be bnried in the highvay is no good mark; and thereïore bury hot thyself, thy labours, thy affections upon this world. Vbat tbe prophet says to thy Saviour, (O the kope o.f]srael, te,'arlour thereo.f in rime of trouble, why kouldet thon be a stranffer in the land, aml a a wayfariny man, tkat tm'n ahle to tar?! for a nlykt«?) say thou to thy soul, Sinee thon art n stranger in the land, n vayïaring nmn, turned aside to tarl'y for n night, sinee the night is past, Aride and dêloart, for lere is hot th!! test"; prepare for auother place, and fear him whom thou eallest Fatker, and who is shortly to be thy Judye; for here thou art no more than n ojourner; but 3"et remember withal that thon art so mueh, thou art n ojournev. This lire is hot a parenthesis, a Ireuthesis that belongs not to the sense, a parenthesis that might be leït out, as well as put in. More depends upon this liïe, than so: upon every minute of this lire, depend millions of years in the next, and I shall be glorified eternally, or eternally lost, for my good or ill use of God's graee offered to me this hour. Therefore where the apostle says of this liïe, P«reyrinamur a Domino, 1é are absent from the Lord "c, yet he says, We are at home in the body: this world is so much out home, as that he that is hot at home now, he that bath hot his conversation in heaven here, shall never get llome. And therefore even in this text, out former translation calls it dwdliny; that which we read now, pass the time of your sojourni»y, we did read then, pass tke rime ofyour du'ellin.q; for this, where ve are now, is the suburb of the great city, the porch of the triumphant ehureh, and the grange, or country house of the saine landlord, belonging to his heavenly palaee, in the heavenly Jerusalem. Be it but a sojourning, yet thou Inust pay God something for thy  Jer. xiv. 7. s Mie. ii. 10. « 2 Cor. v. tJ.

sojourning, pay God his rent of prise and prayer; and be it but  sojourning, yet thou art bound to it for  tie; thouh thou igh with Dnvid, lieu mihi, quia prolon9atus incolatus me that I ojourn so long here, though the miseries of thy life nmke thy lire eem long: yet thou must tay out that rime, whieh he, who took thee in, appointed, and by no praetice, no not o much as by  delibemte wish, or unconditioned prayelç seek to be delivered of it: because thy rime here is sueh quiekly at an eud, and yet sueh n sojourning as is never af an end, (for our endless sate depends upon this) fear him, who shnll so certainly, and o soon be n just judge of it; fear him, in abstaining from those ins whieh are directed upon his power; whieh are, princlpally, (as we intimated at the begining, and with which we llall mnke an end) first, the negligenee of power upon thee, and then, the nbuse of his power eomlnUlficated to thee over others. Fb'st then, the sin directed aainst the Father, wholn we consider to be the foot nd centre of ail power is, when as some men have thouht the soul of man to be nothin but a resultance of the tempel'ament and constitution of the body of man, and no infusion from God, so they tllink tht power, by which the world is overned, is but a resultance of the conset, aud the tacit voice of the people, who are content for their ease to be so governed, and no particular ordinance of God: it is an undervaluing, a false conceptiou, a mis-apprehension of those beams of power, which God from himself sheds upon those, whom himself calls gods in this world. We sin then aaist the Father, when we undervalue God in his priest. God hath ruade no step in that perverse way of the oman church, to prefer, so as they do, the priest before the kn; yeL speaking in two several places, of the di- nity of hs people, first, as Jews, then as Christians, he says in one place They shall be a 'inydom, and a kbydom r[ests'; and he mys in the other, They shall be sacerdotum, nd reyale sacerdotiu» priests, and royalriests«: in one place, te 'iny, in the other, te riest mentioned first, and in both places, both involved in one another: the blessings from both are so ret, as that the Holy Ghost expresses them by one another mutually. Vhen  Psalm cxx. 5. *s Ihlt xix. 6.  1 Pet. ii. 9. • "o I,. Il.

God commands his people tobe numbered ° in eve tribe one oves this question, Vhy in all other tribes he numbered but from twenty years npward and in the tribe of Levi from a month upward  ynoce acerdos, vs he, q«anti te Deus tuus ficerit, Take knowledge, thou art the priest of the high God, what value God bath set upon thee, that whereas he takes other servants for other affairs, when thev are men, fit to do him service, he took thee to the priesthood in thy eradle, in thine infancy. How mueh more then, when the priest is hot sacerdos ians, a priest that cannot or does not speak; but continues watchful in meditating, and assiduous in uttering, powerfuIly, and mest]y, the things that concern your sa]vation, ought you to abstain fmm violating the power of God the Father, in disesteeming his power thus planted in the priest [ So also do we sin against tbe Father, the root of power, in conceiving amiss of the power of the civil magistrate: whether where God is p]eased to represent his unity, in one Person, in a King; or to express it in a plurality of Persons, in divers goverhors, when God aays, Per me reges reat, By me »ins reiçn there the per, is hot a permission, but a commiion, it is hOt, that tbey rei by my sufferance, but they rei by mine ordi hante. A king is hot  king, because he is  goed king, nor leaves being a kiug, as soon as he leaves being good. All is we mmed by the apostle, ]%u nust needs be »ubject, hot ody for wrath, but a[so for cot8cenc 8ae *. But then the greatest danger of siuning against the Father, in this notion of power, is, if you conceive hOt aright of his judicia power, of that judent, which he execntes, hot by priests, nor bv kings upon earth, but by his own Son Christ Jesus in heaven. For, hOt to be astonished at the contemp]ation of that judent, where there shall be information, examination, publication, hearing, judent, and execution in a minute  where they that never believed, till thev heard me, mav be taken in, and I preaehed and wrought their lvation, may be left out; where those wounds whieh mv Saviour reeeived upon earth, for me, shall be shut up against me. and those wounds which my blphe-

8EHo XXXVII.] PB.ACHED ON HINITY BUND&Y. 163 mes bave ruade in bs lorfied body, hall bleed out ndiation, upon s}ht of me the muMerer, hot to think upon noE to tremble at th judent,  the hhest sh agans the Fther, a hh power, n the unde-alun of But there s a sn aanst ts wer too, n abusng tht po]on of that power, wh]ch God hath deposlted n thee. Art thou a rest, and expectest tbe reverence due to that holy calfin Be holy in that callin. Quomodo potet oberari ihil habet secretum a popo How can the people reverence him, whom they see to be but just one of them  Quid in te niretur, si s-ua in te recognoscit If they find no nmre in thee, than in one another, what should they admire in thee in se erubescit, i te, quem rererendum arbitratur, offëndit If they discrn those inrmities in thee, whch they are ashamed of in themselves,, where is there any object, any subject, any exercise of ther reverence  A thou great n cvl power  Quid loriari in malo, quia potens es? lVhy bstest thou thyse" in mischi 0 mçohty man"? Hast thou a great body therefore, beeause thou shouldest stand hea T upon thine own feet, and make them aehe[ Or a great power therefore, beeause thou shoMdest oppress them that are under thee [ use thy power justly, and eall it the voiee of allegianee when the people say to thee, as to Joshu, All that thou commandest , we will do, and whithersoeeer thou sendest we wig9o: abuse that power to oppression, and thou eanst hOt eall that the voiee of edition, in whieh, Peter and the other apostles joined together, lIç oçoht fo obey God rather than man . Hast thou any judicial plaee in this world here there belongs more fear than in the test: some things God bath done in Christ  a Priest in this world, some things as a King, but when Christ should have been a judge in eivil causes, he deelined that, he would not divide the inheritanee, and in eriminM causes he did so toe, he would not eondemn the adulteress. So that for thy example in judgment, thou a referred to that whieh is hot eome yet, to tht, to whieh thou must corne, the last, the everlting judent. Veigh thine affections there, and then, and think thero stands before thee now, a prisoner so affeeted, as thou shalt  Ambr. Ep. 6. ad en.  Ps Lfi. 1.  Jos. i. 17. *« Acts v. 29.

be then. Veigh the mercy of thy Jdge then, and think there is sch mercy required in thy jdgment now. Be bt able to say, God be sch to me at the last day, as I ara fo his people this day, and for that ehfs jstice in thy pblic ca]ling, God rnay be pleased to cover many sins of infirmity. And so you bave ail that we intended in this exercise to present mto yo, the first Person of the Trinity, God the Father, in his attrilmte of power, Almighty, and those sins, which, as far as this text ]eads us, are directed upon him in that notion of Fatler. The next day the Son will rise.

Ifany man love not the Lord Jesus Christ, let him be Anathema, Maranatha.

CHRIST iS hot defined, not designed by any naine, by any word so often, as by that very word, the |l'ord, sermo, speech. In man there are three kinds of speech; sermo innatus, that inward speech, which the thought of man reflecting upon itself, produces within, he thinks something; and then sermo illatus, a speech of inference, that speech which is oceasioned in him by outward things, from which he draws conclusions, and determines; and lastly, sermo yrolatus, that speech by whieh he maniïests himself to other men. We eonsider also three kinds of speech in God; and Christ is ail three. There is sermo innatus, his eternal, his natural word, whieh God produced out of himself, whieh is the generation of the second Person in the Trinity; and then there is sermo illatus, his word occasioned by the ïall of Adam, whieh is his deeree of sending Christ, as a Redeemer; and there is also sermo prolatus, his speech of manifestation and application of Christ, which are his Scriptures. The first word is Christ, the second, the decree, is for Christ, the third, the Scripture, is oï Christ. Let the word be Christ, so he is God; let the word be tbr Christ, tbr his coming hither, se he is man; let the word be of Christ, se the Scriptures make this God and man ours. New OEin ail these, if any of these apprehensions, any man lofe net the Lord Jesus Christ, let him be Anathema, [aranatha. By most of those, who, flore the perverseness of hereties, haro taken occasion to prove the deity of Christ, this text bath been cited; and therefore I take it now, when in my course proposed, I amto speak of the second Person in the Trinity; but, (as I said of the first Person in the Trinity, the Father) not as in the school but in the church, hot in a chair, but in a pulpit, hot fo a congregation that required proof, in a thing doubted, but editïcation, upon a foundation received; hot as though any of us would dispute, whether Jesus Christ were the Lord, but that ail of us would join in that excommunication, If any man lofe hot the Lord Jesus Ckri»t, let him be, &c. Let this then be the frame that this exercise shall stand upon. We bave three parts; the Person upon whom out religions worship is to be directed, the Lord Jesus Christ: and secondly, we bave the expression and the limitation of that worship, as far as it is expressed here, Loe the Lord Jesus Christ: and lastly, we bave the imprecation upon them that do hot, If any man do hot, let him be anathe.ma, na'anatha. In the first we have :erbum naturale, rerbum innatum, as he is the essential word, the Lord, a naine proper only te God; and then eerbum concelotttm, rerbum illat«m, God's decree upon eonsideration of man's misery, that Christ should be a Redeemer, for te that intent he is Christus, anointed te that purpose; and lastly, lérbum prolatum, :e»'bum mantèstatum, that this Christ beeomes.lesus, that this deeree is exeeuted, that this Person thus anointed for this office, is become an aetual Saviour; se the Lord is ruade Christ, and Christ is ruade.lesus. In the second part we shall find another argument for lais Deity, for there is such n lofe required towards the Lord.less Christ, as appertains te God only; and lastly, we shall bave the indeterminable and indispensable exeommunication of them, who though they pretend te lofe the Lord, (God in an universal notion) yet de net lo:e the Jesus Christ, God, in this apprehension of  Saviour; and, 1.f any man love net, &e. First then, in the first braneh of the first part, in the name of

]66 t'IACHED O '[r'tTY St'Dt. [SE. XXXVll[. our Saviour, the Lord, we apprehend the eternal V¢ord of God, the Son of God, the second Person in the Trinity: for, he is Persona producta, begotten by another, and thereïore cannot be the iïrst; and he is Persona spirans, a Person out of whom, with the Father, another Person, that is, the Ho]y Ghost proceeds, and therefore cannot be the ]ast Person, and there are but three, and so he necessarily the second. Sha]l we hope to comprehend this by reason. Quid nayni habere JDei generatio, si açoustiis inellectus tri comprekenderetur? How small a thing were this m.vstery of heaven, if it eould be shut in, in so narrow a pieee of the earth, as thy heart. Qui tuam ipsius generationem vel in roture nescis, vel dicere sitpudor , Thou that knowest nothing of thine own begetting, or art ashamed to speak that little that thou dost know of it, wilt thou hot be ashamed to offer to express the eternal generation of the Son of God. It is true, de modo, how it was donc, our reason eannot, but de.facto, that it was donc, out reason may be satisfied. We beliere nothing with a moral faith, 611 something have wrought upon our reason, and vanquished that, and made it assent and subscribe. Our divine faith requires evidence too, and bath it abundantly; for the works of God are as not so good evidence to my reason, as the word of God is to my faith; the sun shining is not so good a prooï that it is day, as the word of God, the Scripture is, that that which is commanded there, is a duty. The root of our belief that Christ is God, is in the Scriptures, but we consider it spread into thrce branches, 1, The evident word itself, that Christ is God; "2, The rem declaration thereof in his manifold miracles; 8, The conclusions tbat arise to our understanding, thus fllumined by the Scriptures, thus established by his nfiracles. In every mouth, in every pen of the Scriptures, that delivers any truth, the Holy Ghost speaks, and therefore whatsoever is said by any there, is the testimonv of the Holy Ghost, for the Deity of Christ. And from the Father we bave this testimony, that he is his Son, This is my beloved Non , and this testimony that his Son is God, Unto his 8on he sa#h, Thy throne, 0 God, is for ever and eer'. The Holy Ghost testifies, and his Father, t Naznzen.  Nazianzen.  Iatt. iii. uit.  Heb. i. 8.

and himself; and his testimony is truc, I ara A1pha and Omeya, the beffinnin.q and the eMing, saith the Lord, wMch is, wMch was, and which is to corne, the Almighty 5. He testifies with his Father; and then, their angels and his apostles testify with him, I Jesus bave sent faine an.aele, to testi.f.y unto you these thinys in the church, That I ara the roof, and the offspriçq of Da¢ià', hot the offspring only, but the root too, and therefore was before David. God and his angels in heaven testify it, and visible angels upon earth, his apostles, God bath purchased hls church, with big own blood 7, says St. Paul; he who shed his blood for his cllurch, was God; and no false God, no mortal God, as the gods of the nations were, but, This is the truc God, and eternai life«; and then, no small God, no particular God, as the gods of the nations were too, but, look for the florious appearing of our great God, out,S'ariour 'hrist Jesus: God, that is, God in all the persons, angels, that is, angels in all their acceptations, angels of heaven, angels of the church, angels excomnmnicate from both, the fallen angels, devils themselves, testify his Godhead, Unclean sloirits fell down belote Mm, and cried, Thou art the,$'on o/" God °. This is the testimony of his word; the testimony of his works, are his miracles. That his apostles did miracles in his naine, was a testimony of his Deitv. His naine, throu.ah ]àlth in naine, bath raade this raan strong n, says St. Peter, at the raisins of the cripple. But that he did miracles ill his ovil naine, by his own power, is a nearer testimony; Blessed be te Lord God of I«rad =, says David, Qui facit rairabiiia solus, which doth rairacles alone, without deriving any power from any other, or without using any other instrument for his power. For, llntare naturarn, nisi qui Dominus naturw est, non potesta: Vhosoever is able to change the course of nature, is the Lord of nature; and he that is so, made it; and he that ruade it, that created it, is God. Nay, it is more to change the course of nature, than to tnake it; for, in the creation, there was no reluctation of the ereature, for there was no creature, but to divert nature out of ber settled course, is a conquest upon a resisting adversary, and powerful in a prescription. The ]ecedat mare, Let l)ac', and the Sistot sol, Let te sun.¢tand still, met with some kind of opposition in nature, but in the Fiat mare, and fiat sol, Let tere be a sec, and a sun, God met with no opposition, no nature, he met with nothing. And therefore, racda, 9uid nobis de Christo loquantur ', Let us ask his miracles, and they will make us understand Christ; Habent enim si intelliyantur, li.q«am suam, If we understand them, that is, if we would understand them, they speak loud enough, and plain enough. In his miraculous birth of a xàrgin, in his miraculous disputation with doctors at twelve years of age, in his fasting, in his invisibility, in his walking upon the sea, in his re-assuming his body in the resurrection, Christ spolie, in himself, in the language of miracles. So also had they a loud and a plain voice in other men; in his miraculous curing the sick, raising the dead, dispossessing the devil, Christ spoke, in other men, in the language of miracles. And he did so also, as in himself, and in other men, so in other things  in the miraculous change of water into wine, in the drying up of the tïg-tree, in feeding rive thousand with rive loaves, in shutting up the sun in darkness, and opening the graves of the dead to light, in bringing plenty of fish to the net, and in putting money into the mouth of a tïsh at the angle, Christ spoke in all these creatures, in the language of miracles. Sothe Scriptures testify of his/)eity, and so do his miracles, and so do those conclusions which arise from thence, though we consider but that one, which is expressed in this part of the text, that he is te Lord, If any lofe hot te Lord, &c. Ve reaon thus, God gives hot his glory to others, and his glory is in his essential naine, and in his attributes; and to whomsoever he gives them, because they cannot be ven from God, he who bath them, is God. Of these, none is so peculiar to him, as the naine of Jehovah; the naine, which for reverence, the Jews forbore to sound, and in the room thereof ever sounded, Adonai, and Adonai, is Dominus, the naine of this text, Tie Lord; Christ by being the Lord thus, is Jehovah, and if Jehovab, God. It is TertuIlian's observation, E si aer sit, et dicatur * Augustine.

SER. XXXVII.] PIEACHED ON TIIINITY fU.DAT. 169 omin, et Filius it,  dicatur D«us, That though the Father be the Lord, and be called the Lord, and though the Son be God, and be called God, yet, says he, the manner of the Holy Ghost the ew Tesment, is, fo call te Fater God, and te,'on t Lord. He is Lord with the Father, as he was con-coeator, his colleaue in the creation but for that dominion and which he bath by his purc]lase, by his passion, Ca[ca[t trod rite e-ress alone, hot only no man. but no Person of the Trinity, redeeed us, by suflring for us, but he. For the ordinary appellation of Lord in the ew Testanlent, which is ptoç, it is but a name of civility, not onlv no name implying Divine worship, but not implying anv distinction of rank or degree amongst men. Mary Magdalen speaks of Christ, and speaks to the gardener, (as shethought) and both in one and the saine word; it is ptoç, Domin,ts, Lord, to both: when she ys, Te are ta'en away y Lord , meaning Christ, and when she says to the gardener, Sir, OE" tou ast borne Mm ence, it is the saine word too. But all that reaches hot to the style of this text, Te Lord, for here te Lord, is God; and 0 man. tan sa, tat Jests is te Lord, bt b] t]«e Hol] Go «. All that was written in the Scriptures, aH that was established by miracles, all that deduced by reason, conduces m this, determiues in this, Tat erer] fondue sould coss, tat Jests ('rist is t£e Lord; in which essential naine, the name of his nature, he is first proposed, as the object of out love. - Now this Lord, Lord for ever, is become that which he was hot for ever, (otherwise than in a secondary conslderation) that is, Crist, which implies a person prepared, and fitted, and anointed fo a peculiar oce in this world. And tan the Lord, the ever-living Lord, the Son of God, the only Son of God, God himself have any preferment  Preferment by an oce in this vorld  XVas it a preferment to Dionysius, who was belote in that height over men, to become a schoolmaster over bovs Were it a prefemnt to the king's son, fo be ruade governor over a hive, or orerseer over an ant-hill  And men, nay mankind is no more, hot that, hot a bee-hive, not an ant-hill, compared to this Person, who being t« Lord, would become Crlst. As he t Jolm . 15, t 1 Cor. fi. 3,

170 PREACtIED ON TRINITY SUNDAYo [SEIo XXXVIIIo was t)e Lord, ve considered him as God, and that there is a od, natural reason can comœrehend; as he is Cr, we consider him God and man, and such a Person, natm'M reason (hot rooted the Scriptures, hot illustrated by the Scriœtures) cannot compr hend man will nmch easilier believe te LorJ, that is, God, than çTr/a, that is, God and man in one œerson. Cr/ then is the style, the title of his oce appellatio , Christ is not llis naine, but his addition. Çnctus sigcatur, says he et mwlus ,ort çqis nome, quam eaitus, ca& ceatus; Christ signifies but anointed, and anointed is no more naine, than appareHed, or shod, is a naine: so, as he was apparelled in out flesh, and his apparel dyed red in his own blood, so as he was shod fo tread the wine-press for us, so he was That it is Amen sacrt«meMi, as St. Augustine calls it, A nlystery, is easily aeed to: for ail the mymeries of ail the religions in the world, are but milk in respect of t]lis bone, but catechisms in respect of this school point, but alphabets in respect of this hard yle, God and man in one Person. That it is menti, as Augustine says, is easy; but that it is zVuncuTatio potestatis, as Lactantius calls it, is somewhat strange, that it is an office of power, a title of honour: fbr the Creator to become a creature, and the Lord of life the object of death, nay the seat of death, in whom death did sojoum three days, can Lactantius call this a declaration of power  Is this f,uwut)atio poteaatis, a title of honour  Beloved, he does, and he may; for it was so: for, it was an anointing; Christus is unctus; and unction was the consecration of pries, Thou,halt take the anoit, tittç oil, and pour it uTon bi, head *. Thc mitre (as you may see there) was upon head then; but then there was a crown upon the mitre; there a power above the priest, the regal power; hot above the function of the prie, but above the person of the priest; but unction the consecration of kings too;,S'amuel saluted,Sul with a Mss, and all the peoTle shouted, and said, G save the it hot, says Samuel, because the Lord bath anointed thee, to be captain ovo" his inheritance Kin were above priests; and in extraordinary cases, God raised prophets above kings; for there szR. xxxvm.J I'SZACHE[ ON a'RZmT" SVN[AV. 171 nO ordinary power above them: but unetion was the consecration of these prophets too; Elisha was ano/nted to be roFet in Elias ' rm  and sueh  prophet as should have use of the sword: that acal,ea the au'ord of Hazael, (Hazael was king of Syria) shall the sword of Jehu shq/, aud him that scapes the suvrd of Jehu (Jehu was king of Israel) shall the sword of Elisha sl«y 0. In all these, in priests who were above the people, in kings, who (in matter of government) were above the priests, in prophets, who (in those limited cases expressed by God, and for that time, wherein God gave them that extraordinarv employment) were above kings, the unction imprinted their consecration, they were ail Christ, and in them ail, thereby, was that nuncupatiopotestatis, which Lactantius mentions; unction, anointing was an addition and title of honour: much more in our Christ, who alone was ail three  A prier ffter te order of)lelchizedek; a kïng set upo the hoçv bill of,'o; and a prophet, God will raise up a Trophet, «nto him shall /e hearke: and besides all this threefold unction, Humadtas uncta diviMtate; he had ail the unctions that ail the other had, and this, which none other had; in him the humanity was consecrad, anointed with the divinity itsel£ So then, )do unctio ', the hypostatical union of the Godhead to the human nature, in his conception, ruade him Christ: for, Oleo litia'Te,sus in-uMoe , OEhen, in that union of the two natures, did God anoin him with the oil of.qladness aboce his fellou «. There was an addition, something gained, something to be glad of; and, to him, as he was God, the Lord, so nothing could be added; if he were glad above his fellows, it was in that respect wherein he had fellows, and as God, as the Lord, he had none; so that still, as he was ruade man, he became this Christ. In which his being ruade man, if we should not consider the last and principal purpose, which was to redeem man, if we leave out his part, yet it were object enough for out wonder, and subject enough for out praise and thanksgiving, to consider the dignity, that the nature of man received in that union, wherein this Lord was thus ruade this Christ, for, the Godhead did not sxvaHow up l'! Kin x. 16, 17.  Psal. ex. 4. I s. ii. 6. ta Dent. xviil.  Nazianzen..t C#.

the mavhood; but man, that nature remained still; the greater kivgdom did hot swallow the less, but the less had that great addition, which it had hOt before, and retained the dinities and privileges which it had belote too. çristt est omen personw, wn mtrw , The name of Cris denotes one person, but hot one nature: neither is Christ so composed of those two natures, as a man is composed of e|ements; for man is thereby made a third thin, and is hOt nov any of those elements; you cannot call mans body tire or air, or earth or water, though al! four be in his composition: but Christ is so nmde of God and man, as that he is man still, for al| the glory of the Deity, and God stil|, for all the infirmity of the manhood: Dirinum miraculis luter, ltumanum contnmeliis a2fficiturs: In this one Christ, both appear; the Godhead bursts out, as the sun out of a cloud, and shiues forth gloriously in miracles, eveu the raising of the dead, and the human nature is subnfitted to contempt and to torment, even to the admitting of death in his own bosom; sed tamen ilsius sunt tutu miracula, tutu stq»plicia, but still, both he that raises the dead, and he that dies himself, is oue Christ, his is the glory of the miracles, and the contempt and torment is his too. This is that mysterious Person, who is 'i»9ularis, and yet not individuus; sin.lulctris, there never was, never shall be any such, but ve canhot call him individual, as every other particular man is, because Ckristitatis non est yenu.% there is no genus nor species of Christs; it is hot a naine, which, so (as the naine belongs to our Christ, that is, by being anointed with the Divine nature) tan be communicated to any other, as the naine of man, may to every individual man. Christ is not that spectrum, that Damascene speaks of, nor that electtm that Tertullian speaks of: not spectrum, so as that the tvo natures should but imaginarily be united, and only to amaze and astonish us, that we could not tell what to call it, what to make of it, a spectre, an apparition, a phantasma, for he was a real person. either was he Tertullian's electrum, a third metal ruade of two other metals, but a Person so ruade of God and man, as that, in that Person, God and mau, are in their natures still distinotished. He is Germ« Dardis °, in one prophet, the branch, the offspring of David; and he is Germen dehovw °, the branch, the offspriug of God, of the Lord, in another: when this Germe, Daridis, the Son of man would do miracles, then he was Germe, Jefiovw, he reflected to that stock into whieh the humanity was engrafted, to his Godhead; and when this Germen JeAovw, the Son of God, would endure human miseries, he reflected to that stock, to that humanity, in which he had invested, and ineorporated himself. This Person, this Ckrit died for our sins, says St. Paul31; but says he, he died accordi to tke »S'criptures; on sine onere pronunciat Cristum mortuum*; the apostle thought it a hard, a heavy, an incredible thing to say that this Person, this Christ, this man and God, was dead, and therefore, Ut duritiam molliret, et,candalum auditoris everteret, That he might mollify the hardness of that saying, and defend the hearer from beiag scandalized with that saying, adjecit,,ecuMum,S'cripturas, he adds this, Christ is dead, accordi«g to tac S'cripturês: if the Scriptures had not told us that Christ should die, and told us again, that Christ did die, it were liard to conceive, how this Person, in whom the Godhead dwelt bodily, should be submitted to death. But therein principally is he Christus, as he was capable of dying. As he was Verbum naturale, ar, d innatum, The natural and essential word of God, he hath his first naine in the text, lle is tke Lord: as he is verbut illatum, and conceptum, a Person upon wholn there is a decree and a commission, that he shall be a Person capable to redeem man by death, he bath this second naine in the text, he is Chri, t; as he is tke Lord, he cannot die; as he is Christ (under the decree) he cannot choose but die; but as he is Jesus, he is dead already, and that is his other, his third, his last naine in this text, If any man love hot, &c. We have inveoEed  little, the order of these names, or titles in the text; beeause the naine of Christ, is in the order of nature, before the naine of Jesus, as the eommission is before the exeeution of the eommission. And, in other places of Seripture, to let us see, how both the eapaeity of doing it, and the aetual doing of it, belongs only to this Person, the Holy Ghost seems to eon-

]7 PnEACnED ON TRINITY 8UNDAY. [.ERo XXXVIIIo vey  spiritual deliht te us, in turning and transposin the names everv way; sometimes Jesus alone, and Christ a|one, sometimes Jesus Christ, and sometimes Christ J«sus, that every way we miht be sure of him. B'ow we consider him, as Jesus, a rca| an actual Saviour. And this was Iris naine; the anel said te his lnother, Thou skalt call his naine Jesus.for he skall save hisFeolde; and we say te you, Call upon this naine Jes«s, for ]le bath saved his peop]e; for, IVow tkere is no eondemnation te tkem that are in Christ Jesus88: as he,vas rerbum concel, tum, and illatum, The word whieh the Trinity uttered amongst themselves, se he was decreed te corne in that place, The Lord of the ineyard (that is, Almighty God, seeing the misery of man te be otherwise irremediable) The Lord of tke rineyard said, what shall I de? I will send ny belored,S'en; it may be, they will rererence him when the!! sec him 8". But did they reverenee him, when they saw him. This sending ruade him Christ, a Person, whom, though the Son of God, they might sec: they did sec him; but then, says that Gospel, the!! drew him out and Mlled him. And this ho knew before ho came, and yet came, and herein wasJesus, a real, an actual,  zealous Saviour, even of them that slew him: and in this (with piety and reverence) we may be bold te say, that even the Son of God. was JFilius prodiyus, that poured out his blood even for his enemies; but rather in that acclamation of the prodigal ehild's father, This !I son was dead, and is alire a9ain, he was lest, and is round. For, but for this desire of our salvation, why should ho who was the Lord, be anabitious of that naine, the lmme of Jesus, which was net tare e.Tectabile al, ud Jml«'os nomen , no such lmme as was in any especial estimation amongst the Jews: for, wo sec in Josephus, divers men of that naine, of no great honour, of no good conversation. But because the naine implies salvation, Joshua, who had another naine before, Cnm in kuj«s sacranenti ima.qine parabatur *, when he was prepared as u type of this Jeeus, te be a Saviour, n deliverer of the people, Etiam nominis Dominici inavyuratus ést fl.qura, et Jesus co.onominatus, then he was eanonized with that naine of sah'ation, and ealled Joshua, which is Jesus. sa lom. vtii. 1.  Luke x. 13. 8» Tertullian.  Te»tttlliam

Th« Lord then, the Son of God, had a titio,  tlfirfing, n heaven, as well as upon the cross; he thrseed out alvafion them; and n the md of the fellowshp of the Father from whom he eme, nd of the Holy Ghot, ho came from him and the Father, nd all the angel, who came y a lower vay) from them all, he desired the conversation of man, for man's ake; he that was God te Lord, became ç'Htt, a man, and he that was ('rist, became Jesus, no man, a dead man, to save man: to save man, all was"s, ia ail his pas, and to save M1 men, la all parts of the wor]d: to save his soul from hell, where we should have felt paias, and yet beea dead, thea whea we felt them; and seeu horrid spectacles, and yet been in darkness and blindaess, then when we saw then; and suffered insuflbrable toents, and yet have told over innumerable ages in suffering them: to save this soul from that hell, and to fill that eapacity which it hath, and give it a eapaeity whieh it hath hot, to eomprehend the joys and glory of heaven, thls çri»t beeame Je»ut. To save this body from the eondemnation of everlasting corruption, where the worms that we breed are our betters, because they bave a lire, where the dust of dead kings is blown into the street, and the dust of the street blown into the river, and the muddy river tumbled into the sea, and the sea remanded into all the veins and channels of the earth; to save this body from everlasting dislution, dispersion, dissipation, and to make it in a glorious resurreetion, hot onls a temple of the Holy Ghost, but a eompanion of the Hdy Ghost in the kigdom of heaven, this ç'ri«t beeame this Je8t8. To ve this man, body aud ul together, from the punishments due to his former sins, and to save him from hlling into future sins by the assisnce of his word preached, and his saeraments administered in the ehurch, whieh he purehsed by his blood, is this Person, the Lord, the 'rist, beconle this Jest8, this Saviour. To save so, ail ways, in soul, in body, in both; and also to save all men. For, to exelude others from that kingdom, is a tyranny, an usurpation; and fo exelude thy- lf, is a sinhl, and a rebdlious melanchol)-. But as melancholy in the body is the haMest humour to be purged, so is the melaneholy in the soul, the distrust of thy sah'ation too. Flashes of presumption a ealamity will queneh, but clouds of desperation

176 a, nv.,en.Ç os TI«mTY SUS'»,V. [sEt. XXXVm. ealamities thicken upon us; but even in this inordinate dejeetion thou exaltest th£self abovo God, and makest thy worst better than his best, thy sins large« than his merey. Christ bath a Greek naine, and an Hebv naine; C'ritt is Greek, Jut is Hebrew; he had commission to ave all nations, and he hath aved all; thou givest him another Hebrew naine, and another Greek, when dou makest his naine Abaddon, and Apollon , a destroyer; when thou wilt hot apprehend him as a Saviour, and love him so; whieh is out second part, in out order proposed at first, If any man loee hot, &c. In the former part, we round if to be one argmnen for tho Deity of Christ, that he was Jdo-ak, The Zord; we bave another here, that this great braneh, nay this very roet of all Divine worship due fo God, is required o be exhibited fo this Person, that is, Love, If any man lofe hot, &e. If any man eould sec virtuo with his eye, he would be in love with ber: Christ Jesus bath been seen so: Quod idim, says the apostle, That which oee kae seen with out les, we preach to you, and therefore If any nan lofe hot, &e. If he love him hot with that love which implies n confession, that the Lord Jesus is God, that is, if he love him hot with ail his heart, and ail Iris power: lVkat dotl the Lord thll Goal require of thee? To loe hi» with ail taxi heart, and ag thl soul . God forbids us hot a love of the ereature, proportionable to the good that that ereature ean do us: to love tire as i warms me, and meat as it fee me, and a witb as she helps me; but beeause God does ail this, in ail these several instruments, God alone is "eentrieally, rieally, direetly o be loved, and the ereature with a love refleeted, and derived ton hin; and Christ fo be loved with the love due to God himself: IIe that loeth father or nother, son or daughter nore tkan ne, ù hot worthy OE me , says Christ himself. If then we love hin so, as we love God, entirely, we eonfess him to be the Lord; and if we love him so, as he hnth loved us, we eonfess him to be Christ Jesus: and we eonsider his love to us (for the present)in these two demonstrations of it, first ile¢it in fltem, as he lo-red, so he loed to the end; and then Posuit animam, Greater lofe there i» hot, than to die for one, and he did that.  Rev. . I 1.  Levit. x. 12. a. M«tt. x. 37.

SER. XXXVIH.] PREACHED ON TRINITY 8UNDAY. 177 Out Saviour Christ forsook hot Peter, when Peter forsook him: bec,use he loved him, he loved him to the end. Love thou Christ to the end; to his end, and to thy end. Fiem Domii v/d/st/s, ys St. James, You ha»e sn the end  the Zord«; that is, says Augustine, to what end the Lord came; his way s contempt and misery, and his end was shame and death: love him there. Thy love is not required only in the osannas of Christ, when Christ is maified, and his Gospel advanced, and men preferred for loving it: no, nor only in the tranyuration of Christ, when Christ appears to thee in some particular beams, and manifest tion of his glory; but love him in his crucgatur, than when it is a scornful thing to love him, and love him in the nunuid et tu  when thou must pa that examination, iVert hot tho* one  them"? And in the nonne ego te vidi  if tnees corne in against thee for the love of Christ, love him when it is a suspiclous thing, a dangerous thing to love him; and love him not only in iritual transfiguration when he visits thy soul with glorious conlations, but even in his inward eclipse when he withholds his comfos, and withdraws his cheerfulness, even when he makes as though he loved not thee, love him. Love him, all the way, to his end, and to thy end too, to the ]aying down of thy lire for him. Love him then in the laying down of the pleasures of this life for him, and love him in the layiug down of tho lire ielf, if his love need that testimony. Of the first case, of crucifying himself to the world, St. Augustine had occasion « to say much to a young gentleman, young, and noble, and rich, and (which is not, in such persons, an ordinary tentation, but where it is, it is a shrewd one) as he was young, and noble, and rich, so he was learned in other learnings, and upon that strength withew, and kept off from Christ. It was Licentius, to whom St. Augustino writes his thirty-ninth epistle. He had sent to St. Augustine a hanme elegy of his making, in which Toem he had id as much of the vanity and deceivableness of this world, as St. Auguine could have looked for, or, perchance, bave said in a homily; and he ends his elegy thus, Hoc oTus, utjubeas, All this concerning this world I know already, do you but tell me, do you command me, what I shall do. Jubebit Augustlnu» consero »uo.  says that sensible and blessed father: Shall I, shall Augustine command his fellow-servant.  Et non lolangat looti frustra jubereDomit.tm. liust hot Augustine rather lament that the Lord hath commanded thee, and is hot obeyed. Wouldst thou hear me . Canst thou pretend that. Ezaudi teilo»um, duris»ime, imani»ime, »t«rài»sime; Thou that art inexorable against the persuasions of thine own soul, hard against the tenderness of thine own heart, deaf against the charms of thine ovn verses, canst thou pretend a willingness fo be led by me. Quam ani- nam, 9uod inffenium non 1Acet itmolare Deo nostro? How well disposed a soul, how high pitched a wit is taken out of my hands, that I may hot sacrifice that soul, that I may hot direct that it upon our God, because, with ail these good parts, thou turnest upon the pleasures of this world.  31entiuntur, nori«nttr, in nwrtem trahunt: Do hot speak out of vit, nor out of a love to elegant expressions, nor do hot speak in jest of the dangerous vanities of this world; nentiuntur, they are false, they perform hot their promises; mori.tntur, they are transitory, they stay hot with thee; and i mortem trahttt, they die, and they die of the infection, and they transfuse the venom into thee, and thou diest with them: Aon diclt erum, nisi veritas, et Ckristus t'eritas, Nothing will deal truly with thee but the truth itselï, and only Christ Jesus is this truth. He foilows it thus much farther,,Si calicem atretm inenisses in terra, If thou foundest a chalice of gold in the earth, so good a heart as thine would say, Surely this belongs fo the church, and surely thou wouldst give it fo the ehurch: Acceioisti à Deo in9enium spirit.taliter aureum, God hath given thee a wit, an understanding, hot of the gold of Ophir, but ofthe gold of the heavenly Jerusalem, Et i illo, b'atanccpropinas teipsum? In that chalice once consecrated to God, wilt thou drink a health fo the devil, and drink a health to him in thine own blood, in making thy wit, thy learning, thy good parts adrance his kingdom. He ends ail thus, 31iserearis jam mei, si tibi viluisti, If thou undervalue thyselï, if thou think hot thyself worth hearing, if thou follow hot thine own eounsels, yet ntise- 'earis znei, bave mercy upon me, me, whose charge it is to bring sen. xxxvm.] ,nAcn» oN T[N[TY SVN»AY. 179 0thers  heaven, me, who shall hot be received there, if I bring nobody with me; be content to go witb me, tbat way, which by the inspiration of tbe Holy Ght I do show and that way, which by the conduct of the Holy Ghost I would fain go. Ail bends to tbis, first, love Christ so far as to lay down the pleasures dE this life for him, snd  fr, as to ly down the life itself for him. Christ did so for thee: and his blsed servants the martyrs, in the primitive cburch, did so for him, and thee; for his glory, for thy example. Can there be any i, any lo, in givhg thy lire for him  Is it hot a part of the reward itoelf, the honour to surfer for him When Christ sys `, Vosoever loses anytin for my sake, and the Gospels, he shall bave a hundred fold in bouses, and lands, cith persecutions, we need hot limit that clause of the pmmioe, (with Tersecutions) to be, that in the midst of persecutions, God will give us temral blessin, but that in the mit of temporal blessings, God will ve us perseeutions; that it shall be a pa of his merey, to be delivered from the danger of being puff up by those temporal abundanees, by having a mixture of adversity and persecutions: and then, what iii, what loss, is thero in laying do this lire for him  Quid hoc nali e, quod marty- alis mali, non habet timorem, Tudorem, teryiversationem, Toenitentiam, dlorationem«? What kind of evil is this, which when it came to the highest, ad malum nrtyriale, to mayrdom, to death, did neither imprint in our holy precessors in the primitive church, timoré, any fear that it would corne; nor teryiversatlonem, any recanting lest it should corne; nor Tudem, any shame wheu if was corne; nor Toenitentiam, any repentauce that they would surfer it to corne; nor deTlorationem, any lament tion by their heirs, and executors, because they lost ail, when it was corne  Quid mali  What kind of evil can I call this, in laying do my lire, for this Lord of lire, cus reus 9audet «, when those martyrs called that iltiness a joy, ctus accusatio roture, and the accusation a satisfaction, ct-usTwna f«licitas, and the ffering peffect happine  Love thy neighbour as thyoelf, is the farthest of that commandent; but love God above thyself; for, indeed, in doing se thou dost but love thyself still: remember that thy seul is thyself; and as, if that ho lest, nothing is gained, se if that ho gained, nothing is lest, whatsoever become of this lire. Love him then, as he is presented te thee here; love the Lord, love Christ, love J'esus. If when thou lookest upon him as the Lord, thou flndest frowns and wrinkles in his face, apprehensions of him, as of a judge, and occasions of fear, de net run away frein him, in that apprehension; look upon him in that angle, in that line awhile, and that fear shall bring thee te love; and as he is Lord, thou shalt see him in the beauty and loveliness of his creatures, in the order and succession of causes, and effects, and in that harmony and music of the peace between him, and thy seul; as he is the Lord, thou wilt fear him, but no man fears God truly, but that that fear ends in love. Love him as he is the Lord, that would have nothing perish, that he hath made; and love him as he is Christ, that bath ruade himself man too, that thou mightest net perish: love him as the Lord that could show mercy; and love him as Christ, who is that way of mercy, which the Lord hath chosen, leturn again, and again te that mysterious person, Christ; and let me tell you, that though the fathers never forbore te call the blessed Virgin Mary, ])e/param, the lIother of God, yet in Damascene's time, they would net adroit that name, ChristiTaram, that she was the /lother of Christ: net that thero is any reason te deny ber that naine new; but because then, that great heretic, lestorius, te avoid that name, in which the test agreed, 1)eiTaram, (for he thought net Christ te be God) invented a new naine, Christi- Tarare: though it be true in itselï, that that blessed Virgin is ChristiTara, yet because it was the invention of an heretic, and a fundamental heretic, who though he thought Christ te be anointed by the Holy Ghost above his fellows, yet did net believe him te be God, Danmscene, and his age, refused that addition te the blessed Virgin; se reverent]y were they affected, se jealously were they enamoured of that name, Christ, the naine which implied his unction, his commission, the decrêe, by which he was ruade a person, able te redeem thy seul: and in that contemplation, say with Andrew, te his brother Peter, Invenimus lesiam;

• «eeo e lesa; I could d no mesns oç salvation in myselï, y, no such means te direct God upon, by my prayer, or by s wish, as he hsth tsken; but God himlf hsth found s wsy,  J]essa; his Son shall be ruade man; and nre Iezziam, I have round him, snd round, thst he, who by his incarnstion, w ruade able m save me, 0o he was Crit) by his actual psion, hath ssved me, and se I love him as es. Christ loved Stephen sll the wsy, for sll the way Stephen was diosed te Christ's glory, but in the any of desth (desth s- fered for him)Christ expressed his love m, in opening the ndows the cuains of heaven itselF, te e Stephen die, snd te show himself te Stephen «. I love my Ssviour  he is « Loroe, ho that studies my salvation; and as 6'rit, me a peroen able  work my salvation; but when I see him in the tlfird notion, ffesoE, accompfishing my salvation, by an actl death, I see those hands stretched out, that stretched out the heavens, and those feet rked, te which they that zcked them are footstools; I hear him, fm whom his neest friends fl, pray for his enemies, and him, whom his Father forsk, net foake his brethren; I see him that cloues this body with his creatures, or else it would wither, and clothes this seul with his righteousness, or else it wod perish, bang naked uçon the cross; and him that hath, him tt is, « Foua/n oft« water of l cry out, e /drs, when that voice oveakes me, in my css ways in the world, Ie it nothiny te you, all you that pass by? Beld, and eee, if there be any sorrow, like unto my erow, chivh le done nnto wherewithtke Lord hatk afficted me, i the day of hie tierce aner'; when I eonceit, when I eontemplate my Saviour thé, I love the Lord, and there is a reverent adoration in that love, I love Christ, and there is a mystefious admiration in that love, but I love Jeeue, and there is  tender compassion in that love, and I ara content te soEer with him, and te soEer for him, mther than sec any diminution of his glory, by my prevarication. And he that loves net thus, that loves net the Lord God, and God manifested in Cist, anathema, maranatha, whieh is our next, and our last part. XVhether this at be denounced by the postle, by wy e Acts . 56. « enk i. 12.

of imprecation, that he wished it so, or pmnounced by way of excommunieation, that others should estoom them so, and avoid them, as sueh persons, is SOlnetimes debated amongst us in our books. If the apostlo say if by way of imprecation, if it sound so, you aro to remember first, that many things aro spoken by the prophets in the Scriptures, whieh sound as imprecations, as exeerations, whieh are indeed but prophecies; they seem to be spoken in the spirit of anger, when they aro in truth, but in tho spirit of prophecy. So, in very many places of the Psalms, David seems to wish heavy calamities upon his and God's enemies, when it is but a deelaration of thoso judgments of God, whieh ho prophetieally foresees to bo imminent upon thom: they seem impreeations, and are but propheeies; and such, we, who haro hot this spirit of prophoey, nor ïoresight of God's ways, may not venturo upon. If thoy be truly ilnpreeations, you are to remember also, that the prophets and apostles had in them a power extraordinary, and in exeeution of that power, might do that, which every private man may not do: so the prophets rebuked, so they punished kings. So aElizous ealled in tho bears to devour tho boys; and so b Elias ealled down tire to dovour tho eaptains; so St. Peter killed eAnanias, and Sapphira with word; and dso St. Paul struek Elymas the soreerer with blindness. But upon impreeations of this kind, we as private men, or as publie persons, but limited by out commission, nmy hot adventure neither. But tako the prophets or tho apostles in their highest authority, yet in an over-vehoment ze.l, they may haro donc somo things sometimes hot warrantablo in themselves, many rimes nany things, hot to be infitated by us. In Moses's passionato vehemeney, Dele me, If thou wilt hot foryive them, blot me out ofthy book "8, and in tho apostlo's inconfidorato zeal to his brethren, Optabam anathema esse, I could wish tkat myelf were aceursedfrom Christ'8; in Jameds and John's impatience of their l]aster's being neglected by tho Samaritans, when they drew from Christ that rebuko, You know hot of u'hat sjoirit you arcS°; in these, and such as these, there may be something, wherein « 2 Kings il. 24. b 2 Kings i. ¢ Acts v. a Acts xiii. 8.  Exod. xxxii. 32.  t{om. ix. 3. o Luke ix. 55.

S'.Ro XXXVIII.] PREACHED ON TRIIT SUDAo ]S cven these men cannot be excused, bnt very ranch wherein we may hot foLlow them nor do as they did, nor say as they said. Since there is a possibility, a facility,  proclivty of erring herein, and so many conditions and circumstances required, to make an imprecation jnst and lawfu], the best way is to forbear them, or to be very sparing in them. But we rather take this in thi text, to be an excommnnicatlon denounced by the apostle than an imprecation: so Christ himself, If he wil[ hot hear the church, let him be to thee as a heathen, or a publican; that is, bave no conversation with him. So says the apostle, speaking of an angel, Anathema, Ifany mcm, if we ourselves, if an aoEqel from heaven, preach any other Gospel, let him be accursed ». low the excommunication is in the anathema, and the agavating thereof in the other words, maranatha. The word anathema had two significations; they are expressed thus, Quod Deo dicatum, quod à Deo per rithtm alie.atum; That which for some excellency in it. was separated from the use of man, to the service of God. or that whie for some great fault in it, was separated from God and man too. Ab illo abstinebant tanquam Deo dicatum, ab hoc recedebant, tcmquam à Deo abalienatum': From he first kind, men abstainêd, beeause they were eonseerated fo God, and from the othêr, beeause they were alienated from God; and in that last sense, irreligious men, sueh as love hot ¢he Lord Jesus Christ, are anathema, alienatêd from God. Amongs the Druids, with the heathen, they exeommunieated malefaetors, and no man might relieve him in any necessity, no man migh answêr him in any aetiin: and so amongst the Jews, the Essenl, who wêre in speeial estimation for sanetity, exeommunieated irrelious persons, and the pêrsons so excommunicated starved in the streets and fields. By the light of nature, by the light of grace, we should separate ourselves from irreligious, and from idolatrous persons; and that with that earnestness, which the apostle expresses in the last words, mara». atha. In the practico of the primitive church, by those canons, which  lIatt, xviii, 17. a* Gai. i. 9. a Just. lIaa't. a Chrysostom.

we call the apostles" canons, and those which we ca the penitential canons, we sec there were fferent penances inflicted upon • fferent pas, and there were, very early, relaxations of p nances, indgences; and there were rervations of cas; in me any priest, in some a bishop only might dispense. It is so in our church still; impuers of the supremacy are excounicated, aud hot restored but by the archbishop; impuers of the Common Prayer Book excommunicated , but may be reored by the bishop of the place: impuers of our religion declared in the articles, rerved to the archbishop: impuers of ceremonies restored xvhen they repent, and no bishop named: authors of scsm reserved to the archbishop; maintainem of schismatics, referred but to repentante; and so maintainers of conventicles, to the archbishop; maintainers of constitutions ruade in conventicles, to the repentante. There was ever, there is yet a reseing of ceain ces, and a relaxation or agavating of ecclesitical censées, for their weight, and for their rime: and, becae ot to lofe th« Lord Jes Chris was the eatt, the apostle inflicts this heavie excommunication, ranata. The word see to be a proverbial word amongst the Jews after their retum, and vgarly oken by them, and so the apostle kes it, out of common use of speech: maran, is Domi- us, t¢ Lord, and atan is venir,  ces: hot so truly, in the very exactness of Hebrew rules, and termination but so amongst them then, when their language was much depra-ed: but, in ancienter rimes, we bave the word mara for Dominus , and the word ata for ¢enit»'; and so anate, maranata wi be, Let him that loeth ot te Lord Jesus Christ, be as an accured pson to you, eren tir the Lord co. St. Hierome seems to understand this, Dinu enit, That the Lord is corne; corne aey, corne in the flesh; uœeoEuum, says he, odii pertinacibus contendere adreru» eum, ui jam it; It is superabundant peersess, to resist Christ now; now that he bath appeared already, and established to himself  kingdom in this world. And so St. Chrysostom seems to ke it too; Christ is come aey, says he, Et jam nulla potest esse excusatio n diligen- • n D iv. 16.  Deut.  2.

tibus eum; If any excuse could be pretended before, yet since Christ is corne, none can be:,S'i oTertum, says the apostle, If out GosTel be hid new, it is hid frein them who are lest; that is, they are lest frein whom it is hid. But that la net all, that is intended by the apostle, in this place. It is net only a censorious speech, it is a shame for them, and an inexcusable thing in them, if they de net love the Lord Jesus Christ, but it is a judiciary speeeh, thus mueh more, sinee they de net love the Lord, the Lordjudge them when he corne»; I, says the apostle, take away none of his mercy, when he vernes, but I will have nothing te de with them, till he cornes; te me, he shall be anathema, maranatha, separated frein me, till then; then the Lord "«'ho shows merey in minutes, de his will upon him. Our former translation had if thus, Let him be had in execration, and excommunicated till death; in death, Lord bave mercy upon him; till death, I will llOt lix'e with him. Te end ail, if a man love net the Lord, if ho love net God, which is, whieh,vas, and which is te veine, what will please him . whom will he love . If he love the Lord, and love net Christ, and se love . goal in general, but lay no hold upon a particular way of his salvation, Sine Christo, sine Deo, says the apostle te the Ephesians, when ye were without Christ, ye were without God; a non-Christian, is an atheist in that sense of the apostle. If any man find a Christ, a Saviour of the wodd, but final net a.esus, an actual Saviour, that this Jesus bath saved him, Who is a fiat, says another apostle, but he that denieth that Jesus is the Christ . And (as he says after) lVhosoéver belleveth that Jesus is the Christ, is bort "of God ». From the presumptuous atheist, that believes no God, frein the reserved atheist, that believes no God manifested in Christ, from the melancholie atheist that believes no Jesus applied to.him, frein him of no religion, frein him of no Christian religion, frein him that errs fundamentally in the Christian religion, the apostle enjoins a separation, net till elouds of perseeution corne, and then join. net till beams of preferment veine, and then join, net till laws may have been slumbered seine years, and then join, net till the parties

PsL il. 12. Kiss the Son, lest he be angry. rHETHER We shall call it a repeating again in us, of that which God had donc before to Israel, or call it a performing of that in us, which God promised by way of prophecy to Israel, that is certainly afforded to us by God, which is spoken by the prophet of Israel, God doth draw us with the cords of a man, ad with bands of love': wlth the cords of a man, the man Christ Jesus, the Son of God, and with the bads of loee, tho band and seal of love, a holy kiss, Aïss the 5"on, lest he be ançry. No man cornes fo God, except the Father draw him; the Father draws no man, but by the Son; and the Son receives none, but by love, and this cernent and glue, of a zealous and a reverential love, a holy kiss; Mss the Son, &c. The parts upon which, for the enlightening of your understandings, and assistance of your memories, we shall insist, are two: first out duty, then our danger; the first is an expression of love, Mss the,S'on; the second is an impression of fear, /est he be agry. In the first we shall proceed thus: we shall consider first the object of this love, the Person, the second Person in tho Trinity, the 8on; the rather, because that consideration will clear the translation; for, in no one place of Scripture, do translations difl'er more, than in this text; and the Roman translation and ours difl'er so much, as that they bave but apTrehendite disci_plit Hosea xi. 4.

ER. X.XI'£.] IaREACIIED ON 'ITRtNITY SUND. am, brace knowlffe, where we bave, ( you heard) klss the 5'on. From the Person, the 5'o, we shall pass to the act, lamlni, iss the 5; in which we shaH e, that since this is an act, which licentious men have depraved, (oErnal men do it, and tmacherous men do it; J«das, and hot only Judas bave betrayed by a kiss)and yet God commands this, and exprees love in this everything that hath, or may be abuscd, must hot therefore be abandoned; the tning of a thing out of the way is not a taking of that thing away, but good things deflccted to iii uses, by some may be by othem mduced to their first go- ness. And then in a third branch of this first pa, we shall eonder, and magnify the goodness of G, that hath brought us into this distance, that we may Mss the »ç'o, that the expressing of this love lies in out hand, and that, whereas the love of the church, in the Old Testament, even in the Canticle, went no farther but to the Osculetar me, 0 that he wouM iss me with the Msses " his mo«th now, in the Christian church, and in the visitation of a Christian soul, he hath invited us, enabled us to kiss him, for he is presentially amongst us: and this will lead us to conclude that first part, with an earnes persuasion, and exhormtion to kisa the 5'on, with ail those affections, which we shall there find to be expressed in the Scriptures, in that tesimony of true love, a hold/ is. But then, lest that persuasion by love should hOt be eflctual, and powerful enough to us, we shall descend from that duty, to the danger, from love, to ibar, lest he be atgry; and themin see first, that God, who is love, can be augry; and then, that this God who is angry here, is the Son of God, he that hath done so much for us, and therefore in justice may be ang; he that is oto" judge, and thercfore in reason we ara to fear his anger: and then, in a third branch, we shall see, how easily this anger depaoEs, a kiss removes it, Do it, lest he be angry; and then lastly, we shall inquire, what does anger him; and there consider, that as we attribute power to the Father, and so, sins againsg power (the undervaluing of God's power in the magistrate over us, or the abusing of God's power, in ourselves, over others) were sins against the Father; so wisdom being the attribute of the Son, iorance, which is so far under wisdom, a Cant. i. 1.

and curiosity, which carries us beyond wisdom, will be sins against the Son. Out first branch in our first part, directs us upon him, who is first and last, and yesterday and to-day, and the saine for ever; the Son of God, Oscul«mini Filium, Kiss the S'on. XVhere tho translations differ as much, as in an), one passage. The Chaldee paraphrase (which is, for the most part, good evidence) and the translation of the Septuagint, (which adds much weight) and the outrent of the fathers (which is of importance too) do ail read this place, Apprehendite disciplinam, Embrace knowled#e, and hot Osculamini Filium, Kiss the Son. Of the later men in the ]Roman ehureh, divers read it as we do, oscul«mini, and some ïarther, Amplectimini, Embrace the Son. Amongst the Jews, ]Rab. Solomon reads it, Armamini discilolina, Arm yourselves with knowed.ae; and another modern man, reads it, Osculamini pactum, liïss the covenant; and, Adorate frumentum, Adore the corn, and thereby earries it ïrom the pacification of Christ in heaven, to the adoration of the bread in the saerament. Clearly, and without exception, even from Bellarmine himself, aeeording to the original Hebrew, it ought to be read, as we read it, Mss the on. low very many, very learned, and very zealous men of our times, have been very vehement against that translation of the ]Roman church, though it be strenhened, by the Chaldee, by the Septuagint, and by the fathers, in this place. The reason of the vehemence in this place, is hot because that sense, which that translation presents, may hot be admitted: no, nor that it does hot reaeh home, to that v,-hich is intended in ours, Mss the çon: for, since the doctrine of the Sonof God, had been established in the verses beïore, to say now, Apprehendite disciplinam, Lay hold upon that doctrine; that doctrine which was delivered belote, is, in effect the saine thing, as, Mss the 8on. So Luther, when he takes, and ïollows that translation of that church, says, 2Vostra translatio, ad 'erbum, nihil est, ad sensum lrolrissima; That translation, if we consider the very words only, is far from the original, but if we regard the sense, it is most proper. And so also Calvin admits; take it which way)'ou will, Idem manet sensus, The scnse is all one. And therefore another author • in

Eg. XXXIX. I'REACHED ON TRINITY UNDAY. ]8 the leformation says, In re dubia, malim etuatid {nterpreti credere, Since upon the whole matter it is doubtful, or indifferent, I would hot depart, says ho, from that translation, whieh is most aneiet. The ee then being thu, that that sente nmy ho admltted, and admitted so a that if establish the saine doctrine that ours does, why are our late men so very vehement against if  Truly, upon very jt rean: for, when those former reverent men wero so moderate as fo adroit that translation in this place, the church of Rome h not then put such a sanctity, such a reverence, such a singularity, and pre-eminence, and supremacy, such a oli me rangée, upon that translation; it had the estimation then of a very reverend translation, and compared with any other translations, then the best. But when in the Council of Trent they came to make it as authentical, to prefer it belote the ori#nals themselves, to decide all matters of controversy by i alone, and fo make the doing so, matter of faith, and heresy, in anything to depart from that translation, then came these later men justly fo charge it with those errors, wherein, by their own confessions, it bath departed from the original; not that these men meant to discredit that translation so, as that it should not still retain the estimation of a good and useful translation, but to avoid that danger, that if shod be ruade marrer of faith, to be bound fo one translation; or that any translation should ho preferred before the original. And so truly if is, in many other things, besides the translation. They say St. Peter was af Rome; and all moderate men went along with thcm; St. Peter was ai Rome. But when upon St. Peter's peonal being ai Rome, they came to build their universal supremacy over all the church, and so to erec mtter of faith upon matter of fact, then later men came to deny, that it could ho proved out of Scripture, that Peter was at Rome; so the ancients spore of nmny sacraments, so they did of purgtory, so they did of many things controverted now; when as they, then, never suspected that so impious a sense would ba-e been put upon their words, nor those opinions and doctrines so mischievoly advançed, as they haro been since. If they would haro let their translation haçe remained such a tralation, we would hot haro declined it;

]90 PREACHED 01 TRINITY SUIDA'. [S$'.R. XXXIX. since tey 11 bave a trials ruade by it, we rather accept the original; and that is in this place, Oaclam/ni Fili«m, i»s  on. The person thon (which as our rst consideration) is the 'o; the tcstimony of out love to tis Peon, is this i, ocdamini: where w sec, that God calls upon us, and enjoins unto us, such an outward act, as bath been diversely depraved, and vitiated before amongst men. God gives no countenanee to that distempered humour, to that distoaed rule; it hath been ill used, and therefore it may hOt be used. Sacred and seeular stories abound with examples of the treacherous kit; let the Scriptures be our limits. Joab's compliment with Amasa; Art tkou i hea#b, y brother? ended in this; He took Mm u'ith te riyht hand, as to »iss him, and killed him . Enlarge your thoughts a little upon Judas's case; Judas was of those, who had tasted of the word of God , and the powers of the world to eome; he had lived in the conversation, in the poedago, in the discipline of Christ; yet he sold Cist; and sold him at a low price, as every man that is so unprovident, as to offer such a thing to sale, shall do; and he stayed not till they came to him, with, Vhat  you take for your mater $ But he went fo them, th, Vhat wi you give me for Christ  Yet Christ admits him, admits him to supper, and after a this, calls him friend; for, after all this, Christ had done two, perchance three offices of a friend to Judas; he washed his feet; and, perchance, he gave him the saerament th the rest; and by assiing the sop for a particular mark, ho let him see, that he knew he was a traitor, which might have been enough to have reclaimed him: it did hOt; but he pr ceeded in his treason, and in the most mischievous and treaeherous performing of it, to betray him with  kiss; He yare them a Myn, hsoerer I shall kilos, te saine s heC: Dat siynum osculi, cure eno diaboli, says Hierome, He kisses th a biting kiss, and conveys trean in a teimony of love. It is an apothegm of Luther's, 3Iali tyranni, hoeretlci ore«, fali fratres peimi: A persecutor is ill; but he that persdes me to anything, which might submit me to the persecutor's rage, is worse; but he that

RR. XXXIX.] PREACHED ON TIIINITY SUNDAY. at çersuaàed me, nd ten betrays me, is worst of ail tat açens, wen a çs eees are te en f Ms u'n ouse , when amonyet ourselv en arise, and draw away te disvip&s , remember that Judas defamed this kiss belote, he kissed his toaster, and so betrayed him. Homo sure, et inter omines vivo, says St. Austine, I ara but a man myse, and I look but for men to lire amongst; eç ii aoare audeo, domum eam, quam arca oa, I cannot hope to have my house clearer than oah's ark, and there, in eight, there was one ill; nor than Jacob's bouse, and there the son went up to the father's bed; nor than David's, and there the brother forced the sister; nor than Chst's, and there Judas betrayed his Master, and with a kiss: which alone does so agavate the fact, as that for the atrocity and heinousness thereof, three of the evangelists remember that circumstance, Tat e brayed Mm cit a -iss; and as though it might seem impossible, incredible to man, that it could be so, St. John pretermits that circumstance, that it was donc with a kiss. In Joab's treache, in Jus's treason, is the kiss defamed, and in the carnal and Iicent]ous abuse of it, it is eve day draved. They mistake the matter much, that think M1 adul- Wry is below the rdle: a man das out an adultery with his eye, in a wanton look; and he aps up adulte with his fingers, in a waaton letter; and he breathes in an adulte with h]s lips, in a wanton kiss. But though this act of love, be so detmed both ways, by treacheD', by licentiousness, yet God chooses this metaphor, he bids us Mss te »'o. If is a truc, and an useful le, that ill men have been tes of Christ, and ill actions fir of good: much more, may things hot ill in themselçes, though deflected and detoed to i, be restored to good again; and therefore doth God, in more than this one place, expect our love in a kiss; for, if we be truly in love wth llim, it will be a holy and an acceptable metaphor unto us, else it will bave carnal and a fastid]ous taste. rustra ad leen&«n aoris car- en, çui non amat, accedit°: He that cornes to read Solomon's love-song, and loves hot him upon whom that song is directed,  Iic. . 6. « Ac  30.  eron. Ep. 131. G. Scti. 2 Sm. .n. 29.

will rather endanger, than profit himself by that reading: on cpit i9nitum elo9uium fri.¢idum pectlsll: A heart frozen and congealed with the love of this world, is not capable, hot sensible of the rires of the Holy Ghost; Grwcè loguente non intelligit, qui Grwcè non novit, et lingua amorls ei, qui non amat, barbara; As Greek itself is barbarous to him that understands not Greek, so is the language of love, and the kiss which the Holy Ghost speaks of here, to him that always grovelleth, and holds his face upon the earth. Treachery often, but licentiousness more, bath depraved this seal of love; and yet, 17t nos ad amplexu sacri amoris accendat, uogue ad turpis amoris nostri verba se inclinat 1,; God stoops even to the words of out foul and unchaste love, that thereby he might raise us to the heavenly love of himself, and his Son. Cavendum, ne machina quw ponitur ut lever, ipsa aggraver: Take thou heed, that that ladder, or that engine which God hath given to raise thee, do hot load thee, oppress thee, cast thee down: take heed lest those phrases of love and kisses which should raise thee to him, do hot bury thee in the memory and contemplation of sinful love, and of licentious kisses. Palea tegit frumentum; palea jumentorum, fru»ntum hominum: There is corn under the chaff; and though the chaff and straw be for cattle, there is iorn for men too: there is a heavenly love, under these ordinary phrases: the ordinary phrase belongs to ordinary men; the heavenly love and the spiritual kiss, to them who affect an union to God, and him whom he sent, his Son Christ Jesus. St. Paul abhors hot good and appliable sentences, because some secular poets had said them before; nor hath the Christian church abhorred the temples of the Gentiles, because tlley were profaned before with idolatrous sacrifices. I do hot conceive how that Jesuit Serarlus 1 should conceive any such great joy, as he says he did, when he came to a church-porch, and saw an old statue of Jupiter, and another of Hercules, holding two basins of holy water; when Jupiter and Hercules were made to do Christians such services, the Jesuit is overjoyed, ttis Jupiter and his Hercules might well enough bave been spared in the Christian church, but why some such sa. xxxx.] XCD O 'mmr SDX. ]93 things as hŒEve been abused in the Roman church, may not be preserved in, or reduced to their right use here, I conceiçe hOt; as well as (in  proportion) this dutwrd testimony of inward love, though defmed by trechery, though depraved by licentiousness, is exacted at out han by God himoelf, towards Son, Kis8 the Son, lest fie be anyry. For all Joab's and Judaçs treon, and camal lover's licentiousness, ki thou the SOli, and be glad that the Son hath brought thee, in the Christian church, within that Stlme, as that thou mayest kiss him. The nearest that the s)magogue, or that the spou of Christ llOt yet married came to, w, Oscu&tur e, Let him kis me with the kisses of his mouth. It was but a kisfing of his hand, when he reaehed them out their spiritual food by others; it was a marriage, but a marriage by proxy; the personal nmrriage, the eonsummation of the marriage was in the eoming of Christ, in establishing a real presenee of himself in the ehureh. Præcepta Dei oscuht sunt, says Gregory; In eve dfing that God says to us, he kisses us;,Sd per prophes et nffnistros, alieno ore nos osculatur, He kied us by another man's mouth, when he spoke by the mouth of the prophets; but now that he speaks by his own Son, it is by himself. Even his servant Moses himself was of uncircumcised lips ', and with the uneireumeised thel was no marriage. Even his servant Esay was of unc&an lips", and with the unelean there was no marriage: even his servant Jeremiah was oris itntills «, he was a ckihl and could hot speak, and with ehildren, in infaney, there is no marfiage: but in Christ, God hath abundantly performed that supply promised to Moses, there, Aaron thy brother, shall be thy propbet; Christ hiluself shall eome and speak to thee, and return and speak for thee: in Christ, the,Sraphim bath brought that lire cl from the altar, and to.uched Esay's lips, and so spoken lively, and elearly to our souls; in Christ, God bath done that whieh he id to Jeremiah, Fear hot, I ara with thee; for in this lmmanud, God and man, Christ Jesus, God is th us. In Esehines' mouth, when he repeated them, they say, even Delnostheneç orations were flnt, and tasteless things; compare the prophets with the.Son, and even the promises of God, in them, are faint and dilute things. Elisha's staff in the hand of Gehazi his servant, would hot recover the Shunamite's dead child 7; but when Elisha himself came, and put his mouth upon the child's mouth, that did: in the mouth of Christ's former servants there was a preparation, but effect, and consummation in his osvn mouth. In the Oid Testament, at first, God kissed man, and so breathed the breath of life, and ruade him a man; in the ew Testament Christ kissed man, he breathed the breath of everlasting lire, the Holy Ghost, into his apostles, and so madc the man a blessed man. Love is as strong as deathffia; as in death there is a transmigration of the soul, so in this spiritual love, and this expressing of it, by this kiss, there is a transfusion of the soul too: and as ve find in Gellius a poem of Plato's, where he says, he knew one so extremely passionate, Ut parure affuit OEuin moreretr in osculo, much more is it true in this heavenly union, expressed in this kiss, as St. Ambrose delivers it, Per osculum adhwret anima Deo, et transfunditur spiritus osculantis, In this kiss, where tgohteousness and peace kave kissed each other TM, In this Person, where the Divine and the human nature have kissed eaeh other, in this Christian ehureh, where graee and saeraments, visible and invisible means of salvation, bave kissed eaeh other, Loee is as stron# as death; my soul is united to my Saviour, now in my life, as in death, and I ana already ruade one spirit witl him: and whatsoever death ean do, this kiss, this union ean do, that is, give me a present, an ilnmediate possession of the kingdom of heaven: and as the most mountainous parts of this kingdom are as well within the kingdom as a garden, so in the midst of the calamities and incommodities of this lire, I ara still in the kingdom of heaven. In the Old Testament, it was but a contract, butper 'erba defuturo, spousabo, I will arry tte°; but now that Christ is corne, the ride.¢room is with us for ever, and the cMldren of tlw bridechanber eannot mourn . 1%w, by this, we are slid into our fourth and last branch of our first part, the persuasion to corne to this holy kiss, though 7 2 Kings iv. 34.  Cant. viii. 6. 1 Psal. Lxxv. 10. '° IIos. il. 19. ffi lIatt, ix. lt.

defamed by treachery though depraved by licentiousness, since God invites us to it, by so many good uses thereof in his word. It is an inlputation laid upon Nero, That Aç« adveniens, eque roflscis¢ens, That whether coming or going he never kissed any: and Christ himself imputes it to Simon, as a neglect of him, that when he came ito is ous«, he did hot kiss him ''. This then vas in use, first among kinsfolks; I illa si»plicitate atiquorm, ropinquiproinquosculabantur,: In those innoeent and harmless times, persons near in bloed did kiss one another: and in that right, and hot only as a stranger, Jacob }issedBacAd ', and told ber hov near of oeit he was to ber. There is no person  nr of kin to thee, as Christ Jes: Christ Jesus thy father as he created thee, and thy brother as he toek thy nature: thy father as he provided an inhefitancWfor thee, and thy brother as he divided this inheritance with thee, and as ho died to give thee posssion of that inheritance: he that is Nutritius, thy fosterfather who bath nursed thee in his bouse, in the Christian church, and thy twin-brother,  like thee, as that his Father, and thine in him, shall hot know you from one another, but nfingle your conditions so, as that he shall final thy sins in him, and his righteousness in thee; Osculamini Filiztm, Kiss this Son as thy kinsman. This kiss was Mso in use, as $imbolitm subjectionis, A recognition of sovereignty or power; Parao says to Jose, Tou salt be over mV oue, ad accordifzç to ty word sall all eople be ruled ; there the original is, Mll my eo]le sall kiss face. This is the Lord paramount, the soverei Lord of all, the Lord Jesus; d.us, at wose rame e«y nee mvst bow, in eaen, in eart, and in AelP«; Jts, into wose ands all ower i eaen and i eart @çivet'; Jesus, who bath opened a way to our appeal, from M1 wers upon earth, Fear hot tem wic 'ill te ho@, but are ot le to oeill t« souP; Jesus, who is the lion and e lamb too, powerful upon others, acceible unto thee; Osculamii Filium, Ki this Son,  he is thy verei. It was in use likewise, i discret, friends parting kissed; Zaban rose  early in the morni9, and kissed his sons ad t Luke vii. 4.  Auste.  Gen. . 12. n en. xri. 40. « . . 10.  Iatt. mx, 18.  Iatt, x. 28. O 2 dauyhter., and delmrtedt°;.nd Ai Pauçs departinff, they fell o his neck, and uvpt, and kissed him . Vhen thou departest to thy worldly businesses, to thy six dayç labour, ldss him, take ]eave of him, and remenber that all tt while thou art gone upon his errand, and though thou work for thy family, and for thy posterity, yet thou workest in his vineyard, and dost work. They kissed too n red[tu; Eau ra: to mee Ms Frotter, and fdl oz Ms wck and ki»sed Mm '. Vhen thou returnest to his bouse, after thy six days" labour, to ce]ebrate his Sabbath, iss him there, and be able to give him some good account, from Sabbath to Sabbath, from wee to week, of thy sewardship, and thou wilt never be banrupt. They kissed in ronci]iation; D«d k/s«J bs«[om . If thou bave hot discllmed thy stewardship well, resore to man who is damnified therein, confess to God who bath suered in that sin. reconcile thyself to him, and iss him in tbe sacrament, in the seal of reconciliation. They issed iu a religious reverence even of false gods; says Goal, oe'en tkousand knees tkat hare ot bowed unto Baal, and motttks tkat hare hOt kissed him . Let every one of us kiss the true God, iu keeping his knees from bowing to a false, his lips from assenting, his hands from subseribing to an idolatrous worship. And, as they kissed In symbolum concordiw, (whieh was another use thereof;,Shhtte one another u'ith a holy kiss ') upon whieh eustom, Justiu Martyr says, Oscttlun ante eucharistiam, Before the communion, the eongregation kissed, to testify their unity in faith in him, to whom they vere then saeramentally to be united, as well as spiritually, aud Tertullian ealls it Osculttm sOnaculum orationis, beeae they ended their publie praye with that seal of unity and eoneord, let every eongregation kiss him so; at every meeting to seal to him a new band,  new vow that they will never break, in departing from any pa of his true vorship. And to that purpose kiss his feet, as Mary Magdalen did:,Seciosi pedes e'a»yelizantium; Let his feet, his ministers,  Gen. i. 1.  Aets . 37.  Gen. i, 4.  2 Sain. v. 33. n 2  x. 18.  Rom. xvi. 16.  Luke vil. 38.