her nakedness.' There is the same reason in other blessings, as if the Lord should say in this case: I will put out the light and take away the ministry, pull down the schools of learning, for this unthankfulness of yours, which also the Lord hath already done in some parts of this country.

The second branch of this reproof: 2. This serves to reprove whatsoever other sins God's people do commit enjoying these great mercies. Look at this as an aggravation of all our sins that the Lord hath done these great things for us. He hath subdued the Amorites-all our enemies, Indians and others, whose height was like the height of cedars, and they were strong as the oaks,-He brought us out of the land of Egypt, out of the iron furnace, from many grieveous taskmasters, from under the prelates who set us to pick straws. He led us through this wilderness some near upon forty years, and hath strangely here provided for us. Now, lastly, He hath raised up of our sons for prophets, and our young men for Nazarites. Surely, then, the Lord may justly take it unkindly at our hands, that we have so exceedingly provoked Him by our many sins, and as He saith, 'For three transgressions of Judah and Israel, and for four, I will not turn away the punishment thereof.' For many, so He may say to us, for three transgressions of New England, and for four, I will not turn away the punishment thereof. And if God will not turn it away, it is beyond all other power in the world to do it. There be diverse sins in Israel and Judah here reproved, which it would not be hard to find in New England, as the contempt of the law in Judah, and that their lies caused them to err. Suitably there is to be found in New England the contempt of the word of God and His ordinances, and listening to lying books and pamphlets, that are brought over into the country, whereby multitudes are poisoned amongst us. In the Israelites he reproves these sins. Their false worship: verse 8, they set up false gods and divers altars, and turned Bethel, the house of God, into Bethaven, the house of iniquity.' This sin of corrupting the worship of God is studied by many even in churches, though not in such gross manner as Israel did. We have not such idols as they, but spiritual we have, in the fields and in our houses. The apostle calls covetousness idolatry. Another sin of theirs was oppres sion, which, no doubt, abounds exceedingly in this country, and mark what he saith. They sell the righteous for silver, and the poor for a pair of shocs.' Scarcely any commodity can be had but for silver. But suppose a poor man wants a pair of shoes or other clothes to cover his nakedness, that hath no silver, truly he must be fain almost to sell himself, to get some mean com. modities. Another of their sins was that they gave their Nazarites wine to drink; but here I should rather say ye give the savages and Indians wine and strong waters, and truck with them for that which ye know they will abuse to drunkenness, if not to murder. 10 Lastly, is said, they commanded the prophets, saying, 'prophecy not.' I will not so apply it as if there amongst us any command of authority of God to that purpose (yea, we have cause to bless God for the contrary commands and endeavors also of government amongst us), but there in too many places such carriage towards the Lord's prophets and the prophet's sons, that the ministry and schools of learning (as was said) are reproached, despised, impoverished, if not undone. Oh! (saith the Lord): verse 13, 'Behold I am pressed under you as a cart is pressed that is full of sheaves.' So the Lord is pressed under such carnal Gospelers. He is crushed (as far as they can) by such false-hearted professors. They

lay all the load upon the Lord Himself, and no doubt but the Lord will disburden Himself of them; and it is no marvel if the Lord by His ministers cries out against such wickedness in professors, and saith, as Isa. 22, 1, The burden of the valley of vision, that is, it is but equal if they that see more and know more than others and enjoy more means, do burden the Lord by their sins, the Lord in like manner should lay upon them the heavy burden of the threatenings of His word, and the execution thereof.

USE II. This may serve for instruction to scholars and students: 1. First, to show them what they should mainly intend study and labor for, viz.: that they may be prophets and Nazarites. "1

1. Prophets. 1 Cor. 12, last. Covet earnestly the best gifts. As goodness is the object of the will, so the best things of the will rectified. And what are the best things? 1 Cor. 14, 1: Desire spiritual gifts, but rather that ye may prophecy; amongst all gifts the gift of prophesying is the best. And what is prophesying? but 1 Cor. 14, 4: speaking to edification, exhortation, and the comfort of others, this is a public and a spiritual good, and, therefore, of an higher nature, and most of all to be attended by you, and aimed at in all your studies. It is a great matter also that the Lord takes the prophets to be near unto Him, as in the placing of the tribes in the camp of Israel: Num. 1, 50, 53, The Levites were to pitch round about the tabernacle of testimony (where the special presence of the Lord was), and the rest of the tribes without Levites farther off, so the prophets and Levites are nearest unto the Lord, which is a matter of comfort, assuring them of the Lord's presence, assistance, and protection in their calling; of dignity, as being next unto God, and employed by Him about greatest service; and also of duty, in strict keeping of the Lord's charge, and holy walking before Him: for which purpose remember often the Lord's hand upon Hophni and Phineas, the sons of Eli; upon Nadab and Abihu, the sons of Aaron, whom the Lord slew for their profaneness, and said: Levit. 10, 3, that 'He would be sanctified in all those that draw near unto Him, and before all the people would be glorified;, that is, that He would punish in some remarkable manner to the view of all, the scandalous carriage of any that were near unto Him in that function.

2. Consider further, it is that ye may be Nazarites; that is, set apart in a peculiar manner unto the Lord, or separated unto Him. Now there are three things in this separation unto the Lord: 1. A sequestration from wicked courses and companies, and from common things. From wicked ways and companies: 2 Cor. 6, 16, 'Be ye separate and touch no unclean thing, etc.' To use the vessels of the temple to quaff and carouse in, was a Babylonish practice. Yea, there must be a sequestration from common things, as the Nazarites were from creatures and worldly delights and distractions. My meaning is, that you that are addicted this way should have less to do with the world and worldly delights, and be less cumbered than others with the affairs of this life. 2. In separation there is a dedication unto the Lord. Things that were of old separated, were dedicated and devoted to a holy use, as the Lord speaks of the Levites: Numb. 16, 9, 'The God of Israel hath separated you from the congregation of Israel to bring you near unto Himself.' Thus Hannah dedicated her first born unto the Lord: 1 Sam. 1, 18, So are ye to be as persons devoted to the Lord. 3. There must be qualification with holiness. Other things separated unto

the Lord as the vessels of the sanctuary, and ministry, had a kind of a relative holiness; but in persons separated there should be inherent holiness. Students and especially ministers should have holiness upon their foreheads; that is, professed and practised and visible unto all. Thus you may see what it is to be a Nazarite, and what ye should aim at in your studies.

3. Hence students should be instructed how they may attain to these excellences, and how they may be had; for here we see that it was the Lord Himself that raised up these young ones to be prophets and Nazarites; and it is not either your own study or parts, nor the teaching and instruction of others that can possibly raise you up out of that dunghill wherein you lie, to this degree to be true prophets of the Lord, but it is the Lord Himself that must put underneath you His everlasting arms to raise you up. Therefore it concerns students to be much in prayer unto the Lord; daily and duly to draw near unto the Lord, to beg of Him the spirit of wisdom and revelation, and a blessing upon, and assistance in, your studies. Prayer was one of Luther's masters, and it was but reason that the priest should first offer up sacrifice for his own sins, and then for the sins of the people: Hebbr. 7, 27, First seek God for themselves, and then make intercession for others.

Objection. But now some may object. Hear the example of the Nazarites that they nourished their hair: they were not to suffer any razor to come upon their heads during the time of their separation: Numb. 6, 5, Here is a fair plea for students and ministers to wear long hair. 12

Answer: Because that this objection comes fair and full in my way, give me leave to answer this objection. There is some need of it, and take it thus: 1. The Nazarites had a special commandment from God to nourish their hair; they were not to suffer any razor to come upon their heads until their vow was accomplished, and then they were to cut it off: Numb. 6, 18. But now all Christians have a contrary commandment: 1 Cor. 11, 14, Doth not nature itself teach you, etc.; it is against the law and dark principles of nature, much more against grace and the word of grace; yea, it is a shame (if persons be not quite past shame) for men to wear long hair. Here is a wide difference between the old Nazarites and students now.

2. The Nazarites did nourish their hair out of obedience unto God and holy devotion, whereas persons in these days do it out of pride, vainglory, effeminacy, and the like sinful motives, and for sinister ends.

3. They only amongst the people of God did nourish it, and none else, therefore this example doth evidently prove that all the rest of God's people in the Old Testament, yea, the priests and Levites, did not nourish their hair. So Christians are now to cut their hair unless they can find anywhere (which was never yet found) that the commandment of the Lord hath allowed it.

4. The Nazarites were to nourish all their hair alike; they were not to cut off some part, and to leave long locks hanging down, as is practised by some nowadays.

5. The Nazarites were to nourish their hair to burn it: Numb. 6, 18. But students and ministers and professors in these days nourish their hair to keep them from all diminution-it were much better they were burnt.

6. The Nazarites nourishing of their hair was to difference them from the

common sort; but now the nourishing of the hair is to hold correspondency with ruffians and swaggerers and cavaliers, yea, the vilest persons in the country, yea, Indians and pagans, whose abominable customs the Lord hath forbidden His people to follow: Levit. 18, 30.

Objection: It is true that the Lord hath forbidden unto men long hair, but what is long hair? can any man prescribe out of the word of God any set size for men's hair? if this cannot be done, why should any be offended at our hair as if it were long? This objection hath been made by some, and generally stood upon, therefore it is a fit season to give some answer to it. Answer: 1. This is most clear that long hair (if mankind do wear it) is contrary to the word of God and to nature, and shameful, as was said before. 2. It is no small reproach to the Lord and His word to find fault with long hair, and yet that He should not give us to understand which is long hair, but that every man is left still to his liberty to wear his hair as long as he lists. This makes the trumpet to give an uncertain sound which the Lord approves not.

3. That he that would keep a good conscience in such cases and controversies, wherein there appears any doubt, will make choice of the surer part, that is, that part wherein he may be sure not to sin against the Lord. So will He do in this case about the length of hair; short hair we may be sure will neither offend God nor good men, but long hair may and doth offend both; therefore be sure that God do not account thy hair long.

4. Christians are bound to abstain from all appearance of evil: 1 Thes. 5, 22.

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5. Christians are to do whatsoever is of good report: Phil. 4, 8. But long hair in mankind hath great appearance of evil, and is of evil report.

6. All occasions of sin, as lust, pride, ensnaring ourselves and others, should be avoided by Christians: Jude 23. But such is wearing of locks, etc. 7. Christians should give no offence to others: 1 Cor. 10. But this long hair gives offence: (1) As giving an ill example to others, who are often induced by their ill precedent and example to imitate and second them in their guise. Hence it is, that many, even children, will not endure their hair to be cut short, because that such and such professors do wear it long. (2) It animates and confirms others, especially profane ones, in their fantastic dress and nourishing of their hair. (3) It offends and grieves the souls of many devout, religious, and gracious Christians, who do utterly disapprove it and condemn it in their judgments as well as practices.

8. The Scripture seems plainly to prescribe unto men the length of their hair: Ezek. 44, 20, compared with Lev. 19, 27, and 21, 5, 'They shall neither shave their heads, nor suffer their locks to grow long, they only shall poll their heads.' Now everyone understands what is meant by polling of the head: it signifies the cutting of the hair short [here are words illegible, but apparently] and all locks, and to nourish any part thereof is contrary thereunto and to the word of God. But lest I should digress too far, thus I finish this use: Take heed of that fearful threatening: Psal. 68, 21, 'God shall wound the hairy scalp of such a one as goes on still in his wickedness.' It is likely that there were some such hairy, wicked scalps and pates in those days as there are in these days.

But consider that God in His due time will wound them.

USE III. This may serve to work thankfulness in parents and in all sorts of people, especially in New England, seeing that the Lord hath bestowed or offered these mercies to us all. He hath raised up of our sons for prophets, that concerns parents, some parents more nearly; and He hath raised up of our young men for Nazarites, that concerns all, and all have, or may have, the benefit of it. For besides the Lord's former mercies, in sending in to us the old stock of faithful ministers, and thrusting out of His laborers into this vineyard (by the blessing of God, upon whose labours the Gospel of Christ, and the powerful dispensation of God's ordinances hath flourished many years, to the admiration of all the Christian world), I say, besides those former mercies, never to be forgotten, the Lord hath graciously superadded this, in raising up not only means for this end (viz.: schools of learning), but also from thence some of our sons and young men to be prophets and Nazarites.18 Is it not so, O ye people of God, in New England? And if it be so, see what the Lord expects at our hands in answerable returns of thankfulness unto Him, and let us weigh seriously these motives to such thankfulness.

Motives for Thankfulness.

1. Let us consider what benefit and comfort all sorts have by it, when as our sons and young men are not only endowed with the seed of knowledge and grace, but such as are sent forth as seedsmen, to sow the Lord's good food in the hearts of others. It was the Lord's blessing of Rachel and Leah that they two built up the house of Israel, that is, the Church of God, by their posterity. For sons to build up our own houses to be Banim and Builders thus according to their name, is a great blessing; but far greater, that they are builders-up of God's Church and house: Psal. 144, 12, 15.

It is an happiness for God's people, when they are in such a case, that their sons are as plants grown up in their youth. But much rather to have the Is it not so, O Lord for their God, and means to procure and continue so. ye people of God, in New England?

2. Consider the state of the country where we live, which is such that now the old stock of the country is wellnigh worn out, and there is no likelihood of further supply that way. Now ye know how God's people are fastened here, that if there should not be some supply by schools of learning God's people would soon be left without a teaching ministry, etc., as 2 Chron. 15, 2. Is it not so, O ye people of New England?

Objection: But may we not be sufficiently supplied from among ourselves by the gifts and endowments of gifted brethren?

Answer: I could wish as Moses, that all God's people were prophets. But you shall find it here, as in other trades, that there is a great difference between those that have been bound apprentices to a trade, and others that are handy and have gotten a little skill by the observation of others. This latter will serve to patch or bungle, but wise men will rather choose to deal with those who have been trained up in such a course. Thus from persons educated in good literature we may rather expect that they should be workmen that need not to be ashamed, etc., as Paul speaks to Timothy: Isa. 50, 4, 'They that have had an ear to hear as the learned, are most likely to speak a word in due season to him that is weary,' etc.

3. Consider what helps diverse particular churches have had from these