nicated But it will be a farre greater grief to be separated from the Church triumphant; but howfoever they be unwilling, yet they shall be feparated violently no man will willingly come to judgment at the last day, but God will bring every thing to judgment, Ecclefiaftes the twelfth chapter; He that doth evil hates the light, John the third chapter: but we fhall be brought to light whether we will or no : and death, which is a preparation to the last judgment, is fearfull: So as no man willingly dyeth, nay we make many pleas, because we would not be separated; we fay, Lord, have not we prophecied? and yet Christ tells, all will not ferve the turne Matthew the feventh chapter; Not every one that faith Lord, Matthew the twenty fift chapter: When did we fee the hungry or naked, &c. But Chrift for all that (we are fo unwilling to be calt out) tells us, In as much as you did it not, &c. So that albeit man will not goe out of himself, yet he fhall be cast out with violence, which makes his punishment more grievous. Thirdly, This feparation fhall be with contumely and difgrace; to be thrown out of the company of the Angels, is a difgracefull feparation. Many times Malefactors, though they fuffer for their offences, yet have no difgrace offered them: But the unprofitable fervant fhall not only be punished with the loffe of this heavenly place, but shall be caft out to his fhame; for he hit difhonoureth God by burying his talent bestowed upon him, God will punish him with difhonour and difgrace; Them that hate me I will hate, the first book of Samuel the second chap

ter.

Secondly, The place into which he shall be caft, is utter darknesse. The Apoftle when he faith, Ad quem ibimus? iu habes verba aterna vita, John the fixt chapter and the fixty eighth verfe, tells us, It is an excellent thing to be in prefence of them that have the words of eternall life; but it is farre more excellent to be prefent with eternal life it self, but not only to be deprived of his prefence, but to be cast into utter darkness is extreme mifery. If we might be choofers for our felves, as the Des vils cheefed to goe into the hoggs, Matthew, the eighth chapter and the thirty first verle So if we might choose fome place, if it were but to return to the world again, it were fome mitigation; but when we have not only incised, but fined, that is greater cause of mifery; we are not only deprived of light, but caft into a place of darkneffe. And this punishment is very juft, that the unprofitable fervant should be caft into darkneffe, which did darken his talent and hid it; as the Prophet speaks of curfing, Pfalm the hundred and ninth Heloved not bleffing, then let it be farre from him; So quia non dilexit lucem, non veniat ei lux, extinguit fcintilla gratia, ne videat lumen gloria: Which punishment how grievous it is, appears, for that the beholding of light, as the Preacher faith Ecclefiaftes the eleventh chapter, is so comfortable to the eyes: As Paul was our of hope of recovery, when he and the reft could fee nothing but darkneffe, Acts the twenty feventh chapter: And God plagued the Egyptians with darkneffe, as the greatest plague he could lay upon them. And the Apoftle, to fhew the grievous punishment of the evil Angels, faith, They are referved under darkneffe, Bbbb 2

the

the second epistle of Peter the fecond chapter; for tenebra formidolofa.

Again, He is punished not only with darkneffe, but allo with weeping and gnashing of teeth: A mai may have tome comfort in darknelle, it is the best time to fleep and meditate; but the unprofitable fervants being caft into darkneffe, fhall have neither of these comforts to mitigate his punishment. For there he fhall feel the worm of confcience gnawing him, which shall never dye, and be tormented with the fire that never goeth out, Mark the ninth chapter: He fhall have all things that may continue and increase his weeping.

But in these words the Holy-Ghost pointeth out two things. The certainty, and the measure of weeping in this place.

Touching the first, We fee by experience, that in this life many unprofitable fervants, that bury their talents, doe for all that enjoy light, and withall have great joy and gladneffe; and therefore the holy-Ghoft tells them, that howfoever they escape here, yet in the world to come they shall be fure to be caft into darknesse, and to weep continually; they fhall hear that Memento which the rich man received from Abraham, Luke the fixteenth chapter, Thou in thy life time receivedft pleasure, but now pain: So fhall it be with the unprofitable fervants, that are not diligent to imploy their talents to their Masters glory.

Secondly, He alludes to the meature of weeping, which is found inthis place; for many unprofitable fervants lose their talents in this life, and are deprived of the comforts that should cheer them up; they weep and indure much forrow: But because our weeping in this life is mixed with many comforts, which doe mitigate our grief, the Holy Ghoft tells us, That how foever they may finde means to delay grief and weeping here, yet the greatest weeping is behinde in the world to come, where fhall be no mitigation of grief. Rachel wept and lamented much for her children, because they were not; but the weeping and lamentation of these men fhall be far greater; not only because they are deftitute of comfort in the mideft ofthefe miferies, but for that they fhall never finde any means to mitigate their anguish and grief. Therefore as one giveth counsel, Sic legat bomo historias ne fiat hiftoria; fo, fic audite parabolam hanc ne fiatis parabola..

PTO

28.

Pro puero isto fupplicabam ; præftititque mihi Fehovah petitionem v sam. 1. 27. meam, quam petebam ab eo. Quemobrem ego quoque precario datum fifto eum Fehova omnibus diebus quibus fuerit, ipfe rogatus precario eft Fehova, &c.

Hey be the words of Hannah, the mother of the Febr. 2. 1598, Prophet Sammel, uttered by her, when she offe red him unto God, being weaned in the Tabernacle; but are applyed by Profper to the Virgin Mary, offering up Chrift to God his Father in the Temple, Luke the fecond chapter. It is certain, That not only that Prophecie which Malachi uttered touching the comming of the Lord of Hofts into his Temple in his own perfon, Malachi the third chapter and the first verle, must be fulfilled but that alfo of Daniel, That being come, he should also be offered up to God, fignified by that vifion which the Prophet had of one like the Sonne of man, who was brought to the ancient of dayes, that was to God his Father, Daniel the seventh chapter and the thirteenth verfe: Which thing was truly performed on the day of the Virgins Purification. For as the day of Chrifts nativity, is a memorial of Chrift given to us by God; to the Feast of Purification is a memorial of Chrift given to God by

us.

Oblations were of two forts, Numbers the twenty eighth chapter and the fourth verfe, agnus matutinus, and agnus vespertinus; the representation of Chrift in the Temple by his Parents, was the morning Lamb; and the offering up of himself as a facrifice in his paffion, was the evening Lamb. In his oblation he was the author and beginning of our faith; in his paffion, the finisher and accomplishment of our faith, Hebrews the twelfth chapter. For the application of this Scripture, that it may not feem ftrange, but lawfull and warrantable, both by Scripture and practife of Chrifts Church, we are to know that it is lawfull and usual, to compare things fpiritual not only with things natural, as with feed, Matthew the thirteenth chapter; with things arti ficial, as husbandry and building, the first epistle to the Corinthians and the third chapter; with moral and oeconomical, as when God is compared to a houfholder, Matthew the twentieth chapter; but things fpiritual, with fpiritual Scripture, with Scripture, and one story with another; to apply that which is fpoken of one member of Chrifts Church, Zechariah the fourth chapter and the twelfth verfe, to arother member of the fame body, Apocalyps the eleventh chapter and the fourth verse, and not only fo, but it is ufual to apply that to Chrift the head, which is affirmed of the body; as where it is faid of the Congregation of the Jews, Hofea the eleventh chapter, I called my fonne out of Egypt, the fame is applyed to Chrift the head of that body, Bbbb 3

Matthew

Matthew the fecond chapter, Out of Egypt have I called my fonne; becaufe as Chrift the head, was truly the fonne of God, fo he niakes all the members of his myftical body to be fonnes. So that which God spake to a part of the body, the fecond book of Samuel the feventh chapter, I will be his Father, is by the Apoftle applyed to Chrift, the head of that body, Hebrews the first chapter and the fift verfe. And fo is this fpeech of Hanna, in offering hersonne to God, applyed by the ancient Church to the oblation of Chrift in the Temple, as thofe were of the Prophet, Lamentations the first chapter and the twelfth verfe, to the facrifice of his pailion. So this ap plication is warrantable. For if Hannah did offer to God Samuel her fonne, much more ought the Virgin to offer up Chrift in token of thankfulnesse, who is a greater than Samuel, as he was greater than Salomon, Matthew the twelfth chapter. This compofition is fit, and hath congruity both in refpect of the mo hers, their fongs being compared together, 1 Sam. 2. Luke 1. which in effect are all one, and for the perfons of the children, for they were both Nazarites, verfe eleven, Luke the fecond chapter, He shall be called a Nazarite.Secondly, Though there have been fome that were both Prophet and Priest, or King and Prophet; yet all three, Prieft, Prophet, and Prince, did not concurre in any but in Samuel, who therefore was a representation of Chrift, annointed by God, Prophet, Pricft, and King. Thirdly, Samuels love to his enemies, for whom he ceafed not to pray, the first book of Samuel and the twelfth chapter, expreffeth Chrifts love, who prayed for his perfecutors, Luke the twenty third chapter, father forgive them; which love Chrift alfo fhewed, in that when we were enemies he reconciled us to God, Romans the fitt chapter. In refpe&t of which resemblance, Bernard saith, Fortior eft compofitio quam pofitio.

In thofe words we have to confider two donations; First, Gods giving to Hannah, verf. the twenty feventh. Secondly, Hannahs giving back again to God, verfe the twenty eighth. As the first donstion begins with prayer, and ends with gift; fo the latter begins gift, and ends with prayer. And it is agreeable to reason, that the child which came by interceffion, should end with interceffion.

Concerning which donations we are to note joyntly, Firft, That we can give nothing to God, but we must first receive it from him; As Hannah could not offer her child to the Lord, unleffe fhe firft had received him from the Lord: For fo faith King David, the first book of the Chronicles the twenty ninth chapter and the fourteenth verse, Qua de manu tua accepimus, damus tibi. Secondly, When we have received any bleffing from God, then we must give to him as we are exhorted, Pfalm the feventy fixt and the eleventh verfe, and Pfalm the ninety fixt & the eighth verfe, Bring prefents and joy into his Courts.

Of thofe things that are to be given, fome are laid upon us of neceffity, As the tenth of the fruits of the ground, which the Lord challen geth to himself, Leviticus the twenty feventh chapter and the thirtieth verfe, and hath fet over to the Levites, that it fhould be given to

them

them, Numbers the eighteenth chapter. Then there are oblations, or free-will offerings, fuch voluntary gifts as the people gave of their own accord 3 for how foever they were bound to offer their first born, yet they might redeem the life of them, Exodus the thirtieth chap

ter.

To speak feverally of them, Gods donation hath two parts, Hannahs Prayer, and Gods Gift. In Prayer we are to obferve two things, The fenfe of Want, And the defire of the Heart: For it is the fupply of want which makes her break forth into prayer; for Petitio eft foboles indigentia. Wherefore howfoever the want of fo great a bleffing as is the bearing of a child, did move Hannab to break forth into this defire of Prayer: Yet it is moft certain, that the Virgin Mary more needed a Saviour, for which the confessed her spirit rajoyced, than Hannah needed a fonne: And as her need was greater, fo her prayer was ftronger than Hannahs prayer: for Hannah prayed alone; but as for Maries prayer, it was accompanied with the defire and prayer of all Creatures, as both the Prophets and Apoftles doe fhew; Heaven and earth was reconciled to be God, Ephefians the firft chapter, and CoLoßians the first chapter and the third verfe Therefore they did greatly defire Chrifts comming: And therefore when there was hope of his comming, they are exhorted to be glad; Rejoyce ye heavens, •fhout ye lower parts of the earth, Ifaiah the fourty fourth chapter and the twenty third verfe: and the Apoftle faith, that the Creatures doe groan, waiting for the redemption, Romans the eighth chapter, much more fhall mankinde defire his comming; and therefore the Prophet faith, defideratus eft cunctis gentibus, Haggai the fecond chapter. As all Nations did ignorantly worship the unknown God, Acts the feventeenth chapter, fo they all had an ignorant defire of his comming; betefpecially the Saints of God have not only defired in heart, but prayed for this gift, as Facob, Genefis the fourty ninth chapter, I have waited for thy falvation: Pfalm the fourteenth and the feventh yerfe O that falvation were given to Ifrael our of Ston: Ifarah the fixty fourth chapter and the firft verfe, Utinam dirumpar cælos & defcendat? fuch a defire had this Virgin for the comming of her Saviour, as the ex preffed in her fong, when the confeffeth, he hath filled the hungry. Simeon waited for the confolation of Ifrael, fo did Hanna the Prophictiffe, Luke the second chapter. So that whether we refped the Prayer or Defire of Prayer, we fee that Marys prayer is greater than Hannahs. If we refpect the effect of the Virgins prayer, we fhall fee it more fully performed in her than in the other.

Prayer is compared to a Key, wherewith, as Elias opened the Hea vens, when they were shut up, Luke the fourth chapter and the twenty. fift verfe. So when God shuts up the wombs of women, Genefis the twentieth chapter and the eighteenth verfe, that they become barren then prayer is the key that opens them: By this key was the womb of Hannah opened, and the brought forth Samuel. But if we confl der that by this key God opened the womb of a Virgin, that feconceived and bear a fonne, that is a greater wonder, and a matter more

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