this mans Religion is in vain his oblations are in vain t is but dalliance and mockery of God to expresse devotion in their overtures when the designe is interest and passion to weare Gods Livery yet doe the Devils Service to follow Gods Colours and fight the Devils Battels but be not deceived God is not mocked c. O then clense your hands ye sinners and purifie your hearts ye double minded and so draw nigh to God and he will draw nigh to you look that there be no root of bittornesse in you entertain no distrustfull misprisions of Gods wisedome power or mercy harbour no invenomed malitious thought of hatred or revenge against thy Brother or neighbour sue for Grace at the Throne of Grace and by your actions and conversations give testimony of the reality of your expressions of the sincerity of your hearts and desires and so God will witnesse and testifie that you are faithfull and righteous as Abel then he will accept your burnt offerings and grant all your desires then he will declare and pronounce your Prayers and Oblations excellent Sacrifices as he did to Abels and will reward you with the returne of grace and glory among them who are Sanctified by Faith 5. I shall adde one more Observation onely in this Point which I borrow from Saint Aug. l. 15. de Civ Dei c. 1. Cain and Abel divided the World and still the devision holds betwixt the wicked and godly those who are of the City of God cry and Pray Lord shew unto us the light of thy countenance and those of the City of the World who minde Earthly things the encrease of their Corne and Wine Abel the Founder of the holy City Cain the Master Builder of the profane the way of Cain a dangerous destructive way and the Kainites were those who approved Scelestissimos Sodomitas seditiosum Core Judam proditorem Epiph. haer 38. But Aug there drives further the Observation Cain prior c. Cain the first borne Abel followes to Note the succession of Nature and Grace by Nature we are first Cains by Grace we are after renewed into Abels 2. From the Sacrifice and the first Observation is the same Father Epist 49. 1. Quam sit res antiqua sacrificium quod non nisi uni Deâ— c. non quod illo egout Deus but to tutor and discipline us The first holy man was a Sacrificer and wicked Cain was not so Sacrilegious as to deny God his own God will be worshipped not onely with inward sincerity but by externall rites and bodily performances The case is the same now it was in the beginning God then was a Spirit and would be woâ—shipped in Spirit and Truth and if externall services had prejudiced the spirituall God who was a Spirit and required spirituall worship would have wholly rejected and condemned them Abels Sacrifice would have proved criminall as well as Cainâ— for though chiefly he requires the heart My Son give me thy heart yet not exclusively he who made both Soule and Body exacts a tribute of obedience and worship from both God heareth without Eares can interpret our Prayers without our Tongues and yet for all that it is necessary some times and most times advantagious never sinfull or superstitious to make use of the Tongue and Lips in our devotion its hypocrise when the Lips labour but the Spirit is flat and dull when the body is present and the soule roving and wandering but when body and soule are conjoyned in the performances of holy duties then we present a reasonable service to God The difference here was not betwixt him that Sacrificed and him that Sacrificed not Eccl. 9.2 for both were Sacrificers but between a sincere Sacrificer and him that offered the Sacrifice oâ— Fooles Eccl. 5 1. So in the Parable in the Gospel Mat. 25. Virgins and no Virgins was not the termes of opposition but Wise and Foolish Virgins Professors and Beleevers Formalists and Live Members of the body of Christ such as seek themselves in their addresses and such as ayme at Gods glory such as make use of God and the formes of godlinesse for their own ends and such as observe them in obedience to Gods will and their intention and designe to Gods glory which sanctifies all their Oblations gives distinction to them and procures acceptance of them Aug. l. 15. de Civ Dei c. 7. makes this difference betwixt a godly and a wicked man Boni ad hoc utuntur mundo ut fruantur Deo mali ut fruantur mundo uti volunt Deo That then which distinguished Abels Sacrifice was the purity and Piety of his intentions without which the bodily exercise though that required also could not profit O then when we come into Gods Presence enter into his Courts let not your bodies and soules be strangers the one in the Temple the other at home or abroad in the World but glorifie God both in your soules and in your bodies for they are Gods give him a bended knee and a broken Spirit let both hands and heart be advanced for with such Sacrifices God is well pleased 2. Reason and Religion taught Abel it was Gods blessing upon his endeavour made them prosperous and indeed so it is Psal 127.2 and therefore to offer to God some part of that which he had blessed him withall in his Civill Calling And this enstructs us to implore Gods assistance in all our enterprizes his blessing upon all our labours his concurrence in all our actions Plin. in his Pan. to Traj observes it Nihil rito nihil prvidenter c. nothing could be prosperously undertaken without Prayer and Supplications to their phantastick gods And Cain here upon the same account and persuasion offered his Sacrifice He that is called a Christian and neglects and omits this duty is short of Cain of a Heathen in Religion O then whatsoever ye doe or whatsoever ye are about to doe commend the successe thereof and commit your selves to Gods wise disposall and gracious providence Phil. 4.6 3. This Sacrifice was Majoris pretii so Beza Plurima hostia so the Vulgar Our contributions to Piety and charitable benevolences ought not to be extorted or squeazed are not to be sparing or pinching but are to be dispenced chearfully and liberally To part with the worst and keep the fat and the best for a sacrifice to our own lusts is not an acceptable Sacrifice to God Almes is a Christian Sacrifice at well as Prayer but it is when they are done in Mercy and Charity with an affection to doe good and a readinesse to communicate Heb. 13 16. to bestow some part of our temporall estate on the outward service of God for we are to honour God with our substance is not onely gratitude but Religion to chuse and stick to that way of Gods service which will occasion least expences which is most cheape and easie and will cost us nothing is not to give unto God the things that are Gods
that passeth away 1 Epist of John 2.17 1 Cor. 7.31 all its honours end in shame and dishonour all its profits in want and misery all its pleasures in bitternesse and anxiety and this enformation restrained him from a greedy restlesse pursuite after the World his Faith ascertained him that to be carnally minded is death to walke after the spirit is life that the wayes of the wicked are destructive pernitious wayes 2 Pet. 2.2 a woe attending them Jude 11. that the walke of the many though many of them walke like the pestilence in darkenesse is enmity to the Crosse of Christ Phil. 3.18 the path that leadeth to the chambers of death and therefore he declined their pathes would not follow a multitude to doe evill well he knew that great is the reward of righteousnesse he that beleeveth shall not be ashamed shall not be confounded his patient expectation shall not be frustrated God will preserve him and save him and glorifie him to all eternity and upon this consideration he ordered his conversation aright he walked with God while he lived here and now rests from his labours and liveth with God in peace and happinesse to all eternity illi terrena sapiant c. saith Cyprian let those dote on the World who either know not or look not for Heaven those who seek for eternity sleight the World leave all and follow Christ Matth. 4.22 Col. 3.1 you have a most weighty exhortation to holy and heavenly mindednesse which may well take up your thoughts and meditations 3. Enoch Faith obtained more then it aymed at not onely a liberate from the bondage of mortality and the soon after ensuing destruction but also an unexpected conveyance into Heaven God doth abundantly to the Beleevers over and above what his Faith can think or aske T is true our Faith expects not the same way looks not at the same passe into Heaven yet it will procure that happinesse to us which will be infinitely satisfactory the soule of the Beleever is immediately after its seperation translated into Heaven and his body though for the present flumbering in the Grave shall awake into a glorious resurrection Ioh. 6.40 and be united unto the soule and so both shall be indefeasably seized of eternall felicities the sight and fruition of God Thus Augustine lib. 15. de Civ Dei cap. 19. Enoch translatio nostrae dedicationis est prasigurati dilatio quae quidem jam facta est in Christo capite nostro qu◠sie resurrexit ut non moriatun ulterius sed etiam ipse translatu◠est restat altera dedicatio universa domus quando erit omnium resurrectio non mortuorum amplius 4. Enoch was taken away when he had lived but a moiety of that age which the rest of his contemporaries had indulged to them it is many times a great mercy to be taken away from present and future evills Indeed old age and long life are the blessings of God yet such onely as are common and are not simply desireable of themselves but in reference and order to other ends and uses and certainely Death it selfe if we reflect on the advantanges we gaine by it whether deliverance from the contagious wickednesses or sad distempers of the calamitous time we passe below or the immediate possession and enjoyment of the succeeding selicities in Heaven cannot be surmized a losse but an exchange or trassique not an effect of Gods severity and wrath but a priviledge of grace and mercy else Saint Pauls Cupio dissolvi c. Phil. 1.23 would be a rash if not desperate wish concupiscontia carnis which was indeed most pious and rationall for what so high complement of love as to desire to be with Christ what more reasonable suite then to Petition an exchange of Earth for Heaven cortainty for uncertainty misery for endlesse felicity to leave the society of men wicked men tyrants and persecutors absurd unreasonable men as the Apostle stiles them and be admitted into the company of innumerable Angels and Saints of Christ his holy Apostles Confessors and Martyrs O then let us not feare our own let us not grieve at the death of others as if we were without hope but let us resolve that Death is the end of our Pilgrimage the finishing our course the bringing us to our fathers house and Blessed are the dead which die in the Lord. 5. Enochs Faith was an operative obedientiall Faith it taught and directed him to please God Vt transferretur causa fuit quod placuit Deo ut placerat Deo ambulavit cum Deo obediens ejus voluntati ut ambularet cum Deo causa fuit ejus fides Haym in loe his Faith set him on obedience to God his obedience pleased him and because he pleased him therefore he also translated him No matter then whether we please men or no le ts study and endeavour to please God to serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and godly feare in the Apostles expression Heb. 12.28 and we shall be sure all things the worst of things tribulation distresse persecution famine nakednesse sword and death it selfe shall worke together for good to us Rom. 8.28 If men scorne and forsake us the Heavenly Quire will entertaine and welcome us If the World deride hate and persecute us Angels will delight and rejoyce in us God will bestow a name and an inheritance which shall not be taken from us he will favour and preserve us Build O build up your selves in your most holy Faith and in the end you shall receive the end of your hopes the reward of your labors and sufferings Eternall Life For the obtaining of which let us in the last place Pray Per Abelem mortis sententiam demonstravit Deus esse certam Per Enoch autem indicavit temporariam eam sententiam nec in sempeternum duraturam caetorum abolendam olim mortem Proinde quod vivens translatus est quod vivit scimus Vbi autem quomode incertam Scriptura hoc non patefaciente Theoph. in loc 3d. Part. The Prayer or Meditation O Most glorious Lord God who art infinitely holy mereifull and good who delightest in mercy and with whom mercy rejoyceth against judgement from whose goodnesse every good and perfect gift is derived and with whom there is no variable nesse nor shadow of change who infinitely rewardest the sincer◠endeavours of thy servants with Eternity and dost abundantly for them above what they can aske or thinke Enoch his confidence kept himselfe unspotted of the World when it lay in wickednesse he separated himselfe from all confederacy and association with it when the ungodly walked on every side he followed the wayes of Righteousnesse where and when sinne abounded grace in him did superabound he walked before thee O God of Righteousnesse and thou wert pleased by a Miracle of mercy to remove him from the world and sinne and assume him into Heaven that way none had passed before and possesse him of thy glory and
waves and tossings of this passing world shall cease and be passed over the Church shall be found 〈◊〉 the Mountaine of Sion that which is Heavenly and above 〈◊〉 glorifie God for ever And as Noah after his deliverance 〈◊〉 offer to him the Sacrifices of Prayses and Thansgivings to all â—â—ternity 2. The Morall affords these Instructions following 1. The reiterated and renewed griefes and afflictions which many times the best of men doe suffer are as the great Deluge â—he deep waters that they prevaile not against to drown or sinke them in security and despaire they in these exigents must have timely recourse to God by Prayer and Supplication with 〈◊〉 penitent heart which is the best course to stay them and have the People that are in adversity Psal 32.6.7 But then 2. It is Gods mercy that they are not consumed a speciall worke of his providence and power that the deep waters of the â—roud goe not over their soules it requires the same strength 〈◊〉 settle a madded enraged tumult as to still the waves of a troubled Sea Psal 65.7 which forced the Prophet so panately to Pray Psal 144.7 and Save me O God Psal 65.14.15.16 verses And Psal 77.15.16.17 David attrib the Israelites deliverance from the Red Sea to Gods immed power And therefore Psal 22. He speaking of stormes tempests thunders and floods concludeth The Lord sitteth the Flood verse 10. That Providence and supreme Power wisent the waters of the Deluge and preserved Noah in them the same which disposeth of all things in Nature or the 〈◊〉 verse 3. To beware of forgetfulnesse of God of Pride of He security of Spirit and for this purpose peruse and apply your selves as is very obvious if you will upon many oâ— sions and in severall circumstances that passage of the God Mat. 24.36 usque ad 40. Know and beleeve that as there an Universall Deluge so there will be a more Universall Coâ—gration Once all but eight Persons were drowned in the Waters and again all shall nothing accepted be dissolved wâ— Fire at the great and terrible day of the Lord 2 Peter 3.7.12 But this is not all there is another Fire to devoure condemned world for the perdition of the ungodly prepâ— for the Devill and his Angels which shall never be extinguish O feare these Fires that thou mayst fly from them Noah warned of God concerning the Deluge thou art warned God also of his comming again to judge the world by Fire Noah did beleeve and feare feare and obey Gods Voyce day even whilest it is called to day lest any of you be harder though the deceitfulnesse of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ— is our Faith that we look to that day this our Feare that haste to it our Obedience that we will endeavour to appro our selves Gods faithfull servants by our holy conversation and against that day for if we Beleeve we cannot but Fear and if we Feare we cannot but look for and hasten to this day and as Noah feared and thereupon prepared an Arke c. so we doe feare we will be diligent to be found of him in Peaâ— 2 Peter 3.14 Fly to Christs holy Church for sanctuary and the being admitted and received into this foundation let us buiâ— our selves up in our most holy Faith strive with all care and diligence that we be not led away with the error of the wicked â—t we fall not from our own fledfastnesse that we grow in â—ace and knowledge of our Lord and Saviour Jesus Christ â—fecting holinesse in the feare of the Lord that we may be a â—ilding fitly framed together growne into an holy temple of 〈◊〉 Lord an habitation of God through the Spirit Eph. 2.21.22 â—t our Faith be founded on the word of God and the rock of first Jesus and then our Faith shall not faile then we neither â—ed to feare the descent of the rain the irruptions of the â—ods nor the tempests of winds our Building our Arke will we us But if we prepare and provide for the world spend â—r time and labour for it we and our works and all the â—orks of the world and the world it selfe shall parish O then â—ild for eternity labour for Heaven the building of God an â—use not made with hands 2 Cor. 5.1 God will prepare for a City Heb. 11.16 if we thus prepare our selves by holy â—edience to meet him at his comming If we look for the â—orid haste to be rich make our businesse and study to gather 〈◊〉 adde to an estate to fill our Coffers to raise up houses and all them by our names this in a sober mans experience and â—dgement is Vanity and Vexation of Spirit Vanity in the signe and project Vexation of Spirit in the prosecution and â—anaging of it Vanity for they labour for that which profiteth at Vexation of Spirit for they fall into temptations and snares â—d many foolish and hurtfull lusts brings upon them a Deluge 〈◊〉 cares and miseries drownes men first in troubles and diâ—ractions and after in destruction and perdition 2 Tim. 6.9 â—anity in that the plotters and contrivers are wavering and unable in all their wayes apt they are to be off and on they â—e easily seduced from their Faith and Honesty and Vexation 〈◊〉 Spirit in that they peirce them through with many sorrows â—anity in that they promise themselves a name and perpetuity â—ut they are deluded their names shall rot and they shall not â—joy them Deut. 28.30 Vexation of Spirit in that they eat he bread of sorrow to acquire an estate are perplexed how to â—eep it how to dispose of it and what will become of it Vanity for they are vain in their imaginations and their foolish â—earts are darkned their inward thoughts are folly Ps 49 11.12.13 Vexation of Spirit to think they must leave it like sheep must be layd in the Grave verse 14. c. they cannot help tâ— selves or others with it they cannot ransome their soules caâ— recover the health of their bodies nor purcha e a cure for Goute But then they are much more vaine shall be 〈◊〉 more tormented in Spirit who build Sion in Blood and Jerâ—lem in iniquity Micah 3 0. they that by deceit and injuâ— extortion and oppression sacriledge and perjury think to themselves though upon the ruines of others they certâ— prepare not for the preservation of their houses but for houses fall and their own confusion these properly are said sicare ad genennam a flying roll a swift destruction puâ— them both Zach. 5 2.3.4 Even a man and his posterity 33.1 Isay 5.8.9 the more riches they creasure up for tâ— selves and theirs the more they treasure up wrath but if wâ— provide well for our selves and our generations raise up a 〈◊〉 and memory which shall not be taken away purchase an Iâ— ritaâ—ce that fadeth not be rich in Faith and abound in 〈◊〉 works beleeve in God and seare him and you shall not want in this world which is
stand in despight of their confederacies association malice and policy Ioseph shall receive a Fathers blessing and in his necrest relatives a share in the firsts borne Praerogative a double portion and thus the Apostle gaines by this insinuation upon these Hebrews his purpose which was to perswade them to contentation and resignation of spirits assuring them that though for the present they were in a sad slavish condition yet let them waite patiently on the Lord and they shall see his salvation they though for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this interim plundered of their estates driven from all their houses subjects to Tyrants shall receive the blessing of the Lord a double portion in the reall advantages and bequeathments of fulnesse glory and joy whish no man shall take from them Iohn 16.22 the expression is 'a tacite implication That the Plundered shall receive an Inheritance the Banished a Mansion the Imprisoned an Enlargement and be set at Liberty the Captivated shall Reigne the Mourners shall Rejoyce the Contemned and Despised shall be Glorified the Perhented shall be blessed But this is not all the Apostle had a further drist even to enforme and confirme them in that most certaine and most frequently experimented truth Perdam sapientiam sapientum God takes the crafty in the devices that he imagineth he breaketh their snares and turnes all the worldlings wisedom into foolishnesse he by his good Providence blaffs all their designes frustrates their policies confounds their counselt dissolves their covenants dissipates their confederacies ruines their endeavours befooles their enterprizes and discovers their hypocrisies they as they laboured for the winde so they shall reape the whirlewinde he bringeth the devices of the ungodly to nothing nothing takes neither what they project for themselves nor plot against others God disappoints them and the counsell of his will shall onely take effect and in that order and method he hath praeordained as may be further seen in these Sons of Ioseph Iacob and Ioseph entended the preheminence the chiefe blessing for Manasseh God preferred Ephraim and so directs and guides old Iacobs hands in this first Observance of that Ceremony of Imposition of hands for a solemnity of Benediction that Ephraim hath the blessing of the right hand the first blessing and best Portion But 2. The expression affords another observation not indefinitely or barely the Sons of Ioseph but more particularly and distinctly both or rather each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though God beslow more and larger blessings of one then another yet he is pleased that every one should have a share and part in them all have not alike every one hath his allowance his dimensum his Portion a strong body requires more full dict then weaker constitutions so that if the weaker have lesse it hath enough and some Mens spirits are more vigorous and able to coneoct a plentifull Estate and convert it to good nourishment men of weaker parts have lesse warmth to nourish and a fulnesse to these is apt to make them surfet and diseased and therefore if these have as much as will keep them in temper and preserve them in health they have sufficient If thy lot be not an Elder Brothers Inheritance Ephraims blessing thou hast enough if thou canst be contented with a younger Brothers annuity thou art more then a dependent in thy Fathers house and hast Manasseâ— blessing though lesse then the others yet great enough for thee Are all Prophets are all Apostles can all be Patriarchs chiefeâ— of Families Lords of Inheritances Rulers over People Know this that if thou hast not Power and Authority to guide and judge others thou yet hast a competency a subsistence a Priviledge in the Israel of God a Part and Portion in Canaan If thou beest not as an Eye or hand in the mysticall body of Christ yet thou his Flesh and his Blood if not a glorious Pillar or beautifull Perch in the Temple yet a Living Stone if thou art not Honourable nor Rich yet thou art healthfull strong pleasant and perhaps if none of these yet thou art satisfied and that 's the most valuable and most to be desired blessing 4. By Faith c. Notwithstanding Iacob possessed nothing in Canaan but his Fathets Sepulchres yet he divides and distributes it into Lots as if it were in his power and absolute disposall Faith assured him his division should stand good and his Legacies in force his last Will and Testament should be proved and what he had respectively bequeathed to each Tribe they should actually Possesse and Enjoy Thus the Apostles assertion is still proved Faith is the subsistence c. the evidence c. verse the first of this Chapter 5. Jacob having now blessed the Sons of Ioseph his Faith moves and mounts higher he is now setting himselfe in a posture to blesse God he leaves the thoughts of Canaan and turnes to God He worshipped c. The Apostle tells us there is a coercive irresistable Power in love The love of Christ constrameth us 2 Cor 5 14. and such a holy violence and compulsion there was in Iacobs Faith his Faith constrained him to reare up his diseased infirme body and leaning upon the end of his Staffe to Worship that God who was both his feare and confidence so strong were the actings of Faith on his spirit That his souse must magnifie his Lord and his spirit rejoyce in his Saviour and his body must attend accompany the soule and joyne with it in the worship of God the propension and forwardnesse of his spirit raised up his dying body such is the divine vertue of Faith that it erects what is ready to fall strengthens what is like to faile quickens what is neer to dye The ancient wiser sort of the Heathens observing the high expressions â—â—â—ssene discoâ—â—â—â—â— writings and reasonings of dying men when grosse and palpable infirmities had seized on the body and deprived the Organs and Instruments thereof of any activity or serviceablenessâ—â— for those perfections have hereupon concluded the spiritualnesse and immateriality of the soule of Man and by consequence its immortality for Modus operands sequiter modena effendi these operations of the soule are altogether independent of the matter it contributes nothing to these actions and so is its essence also for if the soule were materiall then the operations of the soule Discourse and Reasoning should depend immediately upon the materiall Organs it could not act without them and also if the Organs be enfeebled and the instrument decayed and weakned those operations should be imperfect weake and like the body crasie but this contradicts their own observation and experience who had found more rare emanations of the soule in dying men then when they were living and a weakned body cannot move so strongly or quickly as when it was in its marrow and vigor Hereupon Philosophers distinguish the actions of the soule into two orders the former sort of actions it offects quâ forma in the
capacity of a forme to a materiall and sensitive body and in this respect the soule can neither subsist nor act without the matter for here its supposed as forma informans and it s no longer a forme then it doth informe and so long all its operations follow the disposition of the Organs and qualifications of the bodily senses The other kinde of actions it produceth quâ talis or quâ anima considered abstractivè absolutè in a separated state from the body as its an intellectuall substance and in this notion as its independent of the matter deriving nothing from any power in it so it can subsist without it and performe its functions and offices notwithstanding the imbicilities indispositions or distempered crazinesses of the body But then if the soule be illuminated and guided by Faith which is an heavenly divine and meerly spirituall principle then the discourses and ratiocinations the emanations and operations of the soule are transcendently excellent though the body be dying because of that supernaturall vertue and spirituall life which it receives from its 〈…〉 and efficient this growes by the thines ofâ—â— the Organs and riseth by their setting it gaines strength by the weaknesses of the body perfection by the infirmities of the flesh vertue by its decay and more life by its death 〈◊〉 and here me thinks as Philosophers esteemed most honourably of those Persons who dying discoursed most rationally so we should judge at least charitably of those who whatsoever formerly they have been doe yet breathe out their last in pious ejaculations raptures or motions or spend their dying minutes in addresses to God or in unexpected expressions of repentance devotion and heavenly mindednesse though I conceive they proceed from the spirit of grace and principle of Faith But I digresse and returne to the maine Observation The motions of a sanctified beleeving soule are so strong and powerfull that as the first mover foreeth a regular motion from the inseriour heavens so the soule enclines and carries the body along with it in the performance of holy duties The beleeves thinks it noâ— enough to worship God in spirit with an elevated minde and devout soule but he eonjoynes reveront and descent geflure of body Even this dying Person in a reverentiall habitude to Gods presence and Majesty as far as his bodily infirmities would permit used the worshipping posture And it was the demeanor of the Saints of God in all ages in their Addresses to Almighty God to adore that is to bow or prostrate their bodies These Patriarkes if they stood upright fell down upon the ground before they worshipped if lying as Jacob they listed themselves up and bowed And in this Posture we finde David at and immediately before his Thanksgiving 1 Kings 1.47.48 And our Saviour Christ himselfe was so civill that he would not neglect his bodily service so before he Prayed he kneeled Luke 22.41 or he sell on his Face Mat. 26.39 or he lift up his Eyes John 11.4 by some gesture of decency reverence and submission he evidenced his devotion and humility and the received rendring of the word is promiscuously either adorare or inclinare so or inourvare to adore to fall down or to bow and confermable hereunto was the practise of the Primitive Christians among the first addresse and application to God aâ— their entrance into the Church as a Prologve to their after devotions was this Aute omnia adoremus Dominum qui faciâ— upâ—â— come let uâ— Worship and fall down and kneele before the â—ord our maker And so Davids connexion holds Come into â—n Coures and then O We ship him in the beauty of helinesse Psal 96.8.9 for then we come before the presence of the Lord the presence of the Lord of the whole Earth So that adoration is â—n exhibition of reverence and honour testified by some bodily gesture as Bowing Prostration Kissing Saluting or Uncovering according to the custome of the Nation which we may further prove from these following paralell Places of Scripture where the expressions are Synonymae's all importing the same sense for Mat. 8.2 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he worshipped him Marke 1.40 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he kneeled down to him Luke 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fell on his Face and the like you shall finde if you compare Mat. 15.25 with Marke 7.25 It s true indeed that God hath not strictly tyed us to any certain Posture or set demeanor and forme of bodily worship but in â—hesâ— in the generall he requires that they be decent let all things be done decently not rude or rustick and decency is regulated by Custome and those Customes which are Catholike the Customes of the Church of God in all or the confessed puâ—er ages are best because as they are most conformable and lesse under suspition of Schisme so they most and best expresse our reverentiall feare of Gods sacred Majesty and because they best evidence and help our inward Devotions when they co-operate with them for as we know the goodnesse of Springs by their ebullition so where there is faith and fervor within there will be expressions of humility without Our Bodies are Gods the Created and Redeemed them as well as our Souâ—es and glorifie him therefore in both therefore God exacts a tribute of homage and service due from both and as in Nature the separation the one from the other is death so in Grace it is sinne and as the union is life so it is Religion for bodily worship when set on the right Object and attended with the sincerity and fervor of the soule is one way of worshipping God in Spirit and Truth for in this case the Body is but the Instrument animated and acting by the soule and the action is no whit lesse spirituall because the body is yoked with the soule in the imployment but the antithesis or opposition in the 〈◊〉 Commandement seems directly to prove this Observation 〈◊〉 according to the usuall Interpretation of the Commandemâ—â— domonstrates it for if the negative part be as certainly 〈◊〉 Thou shalt not worship nor bow down to Idol false gods the by the Rules of opposition and the verdict of the received position the affirmative will be Thou shalt worship and down to the Lord our God or as some Interpret by boâ—â— down thou shalt worship and if this be concluding and the be any obligingnesse in Law we are bound to this service 〈◊〉 tute praecepti by an expresse positive Law And further yet Family Duties and Private Devotions a bodily gesture of Reverence and Comelinesse be admitted approved and practise why not rather at Publique Congregations or why then shouâ—â— they be onely omitted neglected disallowed unlesse that thâ— vulgar conceit hath taken men that either little or no revereâ—â— is good enough for the house of God and that place of all other ought to be sleighted neither will that Text Iohn 4.23 〈◊〉 make any thing against this Observation God true
it is will worshipped in Spirit and Truth that is even to take the mâ—â— restrained Interpretation he is a spirituall nature and requâ—â— spirituall service but who denyes this but yet even this inâ—â— pretation is to be understood fundamentally not exclusively for the context will not endure any other sense because 〈◊〉 was a spirit from all eternity and ever since the Creation required spirituall worship even before that present houre spoken verse 23. and as spirituall worship was not then exclusive bodily worship so neither are they incompatible and inconâ—â— stent since that houre came or at this present houre now it 〈◊〉 man ever yet presumed that bodily worship was a duty unless offered with a true heart if it stood alone it was a meer mockery a perfect piece of hypocrisie and therefore those words 〈◊〉 not set in opposition to bodily worship but as to any obseâ—â— is evident from the context to the appropriating of it to fâ—â—â— fingalar place Jerusalem or that Mountaine now the time 〈◊〉 that every City is a Jerusalem every Oratory a Temple eveâ— separated Place a Mount Sion and every Land a lewry 〈◊〉 therefore he wills as afterwards the Apostle 1 Tim. 2.8 〈◊〉 â—en pray every where lifting up pure handt and this is a bodily exercise or posture which the Genevah note thus glosseth as â—estimonies of a pure heart and conscience The naturall then 〈◊〉 single meaning of these words is this God is to be worshipâ—ed in spirit that is heartily and devoutly and it excludes hypocrisie and indifferency in truth that is elearely and solely not by lying vanities phantastick representations false guises such as the sacrificing in mans blood and offering festivall lustâ— and uncleannesses in the solemne offices of Religion to the former the extreame is to worship God carelesly and negligently and so not in spirit To the second it is to mix impieties in Gods worship to worship him with a lye and so not in truth this no way proves that when we adore that 's bow we worship â—â—t in spirit and truth for even bodily worship is in this sense spirituall if it arise from accompany and follow the devotion of the heart this is to glorifie God both in bodies and spirits â—or they are Gods And so let us Pray The third Part. O Most holy Father God of infinite wercies of tender and never failing conpassions of great and unspeakeable goodnesse We blesse magnifie and gloâ—fie thee and blessed be God even â—he Father of our Lord Jesus Christ who hath blessed us with all â—irituall blessings in high places in Christ for that unwaluable â—lessing in giving thy well-beloved Sonne to take our nature upon â—im c in and through him adopting us to be thy Sent Heere 's â—f the blessing of an happy Eternity O blesse us with thy saving â—aces that we may by a regular constant course of holy living atâ—aine to that most blessed end and sanctisie all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings that 〈◊〉 never murmure at or envie thy blessings upon others but that 〈◊〉 patience we expect our portion in Heaven and so blessed Lord 〈◊〉 our hearts with the sense of the glories and perfections and 〈◊〉 fading nothingnesse and emptinessâ— of the creatures that with â—â—â—cere and ardent affections of obedience and love we may obey 〈◊〉 serve and worship thee with reverence and godly feare O let 〈◊〉 in our addresses and approaches to thy glorious Majesty seriously ineditate on thy presence glories and soveraigutly on 〈◊〉 merciet and goodnesse and not dare rudely and undecently to 〈◊〉 into the presence of the Lord of the whole Earth Then art 〈◊〉 Lord both of our soules and bodies to thee we offer both 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our soules O let them be yoked and joyned 〈◊〉 ther in the exercises and offices of Religion let us here live 〈◊〉 the unity of thy Catholique Church in the commantem of Saâ—â— worshipping thee in spirit and truth with an holy service in 〈◊〉 beauty of holinesse glorifying thee both in our bodies and soulâ—â— that when both shall be glorified with thee we may to all Eternity with the Heavenly Quire of Angels and blessed Spirits 〈◊〉 that Psame of blessing Glory Prayse Honour and Power 〈◊〉 unto him that sitteth on the Throne and to the Lambe 〈◊〉 ever and ever Amen IOSEPHS Memorandum's Heb. 11.22 By Faith Joseph when he dyed made mention of 〈◊〉 departing of the Children of Israel and gave commandment concerning his bones IOseph closeth up the Catalogue of the Patriarkes he is the last mentioned of them and the History of him conclude the first and choisest Monument of Antiquity the Booke 〈◊〉 Genesis the prime and principall Record of antient Church story This Joseph was famous and honourable for many excellent and eminent vertues as we reade at large in that Booke the most principall are those some summed up by Ambrâ—â—â— lib. 1. Off cap. 17. Humilis fuit usque ad servitutens verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem his Humility Chastity Patience and Charity to which we may adde his singular Piety towards God Fidelity to his Prince though one that knew not God his Clemency towards his Brethren His Chastity was so rare and is so famously known that all that know that History must acknowledge that never any escaped so great temptations with so much Innocency For his Piety it was sufficiently proved in every circustance of his life he depending on God for all receiving all from him referring all unto him and in all magnifying and celebrating his name as Gen. 39.9 Gen. 40.8.41.16 and 50 51.42.18.45.7 And for his Clemency pitty and goodnesse to his Brethren no example can match him and which was the crowne and complement of all he was faithfull to the end as he begun so he continued so he ended Qualis vita as he lived so he dyed living he exercised his Faith in the works of Naturall and Morall Religion and at his dying he manifested it by his fore-knowledge of the Israelites departure out of Egypt and his Precept to bury his bones in Canaan For. By Faith Joseph c. The first Part. 1. How was this memoriall an act of Faith Did not Joseph take it upon trust from his Fathers relation or was his Faith in this instance any better then an implicite Faith or founded on a humane testimony for that Jacob fore-told his Children what Joseph here mentions and brings to their remembrance is plain from expresse Scripture Gen. 48.21 But to this the answer is obvious that though Jacob did deliver this prediction before Joseph and his Brethren yet the same Spirit which dictated that revelation to Jacob might still reside with Joseph and perhaps did discover more to him then to his Father for in this particular Josephs Prophesie seems more cleare
unto thee And for all we offer unto thy divine Majesty our soules and bodies our thoughts and words our resolutions and actions our passions and affections to be regulated by thy word sanctified by thy spirit guided by thy counsell blessed by thy goodnesse all that we are all that we have we offer as a Sacrifice to thee and to thy service humbly beseeching thee to approve and accept all for the value of that Sacrifice which thy holy Sonne Jesus offered on the Crosse for the redemption of mankinde For which great and unexpressable mercy we offer up unto thee the Calves of our lips Blessing Glory Honour and Power be unto him that sitteth on the Throne to the Lambe and to the holy Spirit for ever and ever Amen ENOCHS Translation Heb. 11.5 By Faith Enoch was translated that he should not see death and was not found c. ABel the first example of piety was the first man that died Enoch the second godly man in the Catologue the first that died not Abels departure assures us That though we now live we must dye Enochs translation ascertains us That though our life be changed we shall live Abel was snatched away by unnaturall violence Enoch was removed by a supernaturall mercy Abel by the hand of his Brother was sent into Heaven Enoch was by God immediately assumed thither Abel was cast up in a storme Enoch carried thither in a calme he to receive his Crown of Martyrdome this the reward of his uprightnesse and sincerity in the middest of a crooked and perverse Generation both admitted to the fruition of an unmixt unalterable felicity Further yet in Abel we see the sad and disconsolate condition of Beleevers in this life in Enoch their glorious and happy estate after their change in the one the implacable fury hostility and malice of the World against them in the other the incomprehensible love and mercy of God towards them the first enstructs us to serve God constantly in despight of all opposition terrors or discouragements the latter ascertaine us that if we please God God will reward our services with glory and eternity For By Faith Enoch c. According to my premised Method the words of the Canon are to be first explained 1. part This Enoch was the same that is mentioned by Saint Jude verse 14. to difference him from Enos the sonne of Cain called the seventh from Adam not as if there had been but five men betwixt Adam and him for there was a numerous people betwixt them but because he lived in the seventh generation or age from Adam five generations intervening that of Seth Enos Kena◠Mahalaleel Jared who begot Enoch in the seventh age anno mundi 622. The Apostles Encomium of this Enoch is taken from the historicall relation Gen. 5.24 and there is no jar at all betwixt Moses his history and Saint Pauls testimony of him Indeed Aben-ezra and generally the Jews charge the Apostle with forgery and prevarication and hotly urge Moses against him to prove that Enoch did die in a direct oppoition to his that he should not see death and their plea they take from the words of the Text which say they necessarily proves their affirmation For thus they reason all the dayes of Enoch were 365 years but if he were then or be yet living then Moses his calculation of Enochs dayes were false his dayes were extended to the Apostles age and so more then 365 years and therefore Moses his report he was taken away is not truely translated by Saint Paul he did not see death and so by consequent Saint Paul doth not interpret but imposeth on Moses what he never entended doth not translate Moses his words but corrupt and offer violence to them in this particular concerning Enochs translation But in all this heat the Jewes shew themselves Jewes malitiously charging that on the Apostle which the accusers are deeply guilty of which will easily be discovered by these following manifestoes 1. Those words all the dayes c. relates onely to the dayes of his flesh but determines nothing concerning either his death or not death the sense is howsoever he was removed hence whether he passed the ordinary gate of death or was extraordnarily conveyed away t is certain before this removall he lived 365 yeares which is all that can be concluded from that expression and is to their purpose a meer impertinency for it followes not all the dayes of Enoch were 365 years therefore Enoch died that is his soule was separated from his body this will onely follow his body was taken from the eye of men and his person from conversation with men of that age neither can that Phrase God took him beare their glosse For 2. The Apostles translation of the phrase is warranted by Onkelus who thus reades it Neque enim occidit eum Deus he was not taken away by a sodaine violent death as they fancy God took not life from him as Jonas wished in the impatiency of spirit Jonah 4.3 but took him the whole compositum consisting of body and soul and further yet from Siracides Eccles 44.16 who interprets it of his translation into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most principally and clearely from the Text it selfe For 1. Death is the wages of sin not the reward of piety and his taking away in the Text is subsequent to his walking with God as an extraordinary remuneration thereof and a signall testimony of his love and favour 2. No such phrase is used concerning the departure of any of the rest of the Patriarches of all of them it is said in expresse formall termes that they dyed of him onely that God tooke him in an extraordinary favour by an extraordinary way neither is this to be presumed a nullity or appeal of that eternall Decree of the Soveraigne Lawgiver Statutum est omnibus mori but a dispensation of that Law which he subjected his creatures unto himselfe still remaining most free to priviledge and exempt whom he pleaseth from the bondage of death and sentence of the Law neither doth Death in that Statute signifie onely the divorce or separated estate of the soule from the body but also it expresseth the exchange of a mortall bodily condition into an immortall and spirituall and unlesse this signification be admitted that Statute reacheth not holdeth not in that residue which shall be found at the last day who shall not die that is their persons shall not be dissolved but shall die they shall be changed they shall not die in the former they shall die in the latter sense 1 Thes 4.17 3. That expression he was not or he was not seen non comparuit as Onkelos imports so much For if God had onely assumed his soule as of other dying Saints he might have been seen on earth his body had remained among them as the dead bodies of Abel Seth c. did which because it was not to be found we may with good consequence infer
God took it with his soule not his soule and left it If it be objected That it is also said of Moses his body that it was not to be found the answer is obvious that the case 〈◊〉 different For of Moses its recorded in plain termet that he died they are the very words of the Text no such thing so much as hinted concerning Enoch And although none had made a discovery where Moses Sepulchre was the proper ubi of it yet in generall we know God enterred him in a valley of Moab Deut. 34.6 4. God is a God of the living what he is said to take it is to shew mercy and love it is not to worse but perfect the condition if he take the soule it is to enlarge it from the burden and bondage of the body and to compleat that effence which it had in its house of Clay if he take the body it is to confer on it a more excellent and certain condition to free it from contingencies infirmities yea corruption it selfe and restore it to a life proportionable to that dignity and glory it is assumed and advanced unto Others there are who though they grant he died not yet by no means will allow him a place in Heaven but confine him to some subterrestriall or aeriall lodge or which is most received to Paradise as say they afterwards Elias was there to be reserved to the revelation of Antichrist at or neer the end of the World under whom they shall suffer Martyrdome yet at last shall prevaile against him and so be admitted into Heaven But this fancy is easily consuted by the series of the history of Genesis for either Enoch was one of the eight persons saved in the Deluge as most certain it is he was not or if he were at the time of the Deluge in any terra incognita he had certainly perished in it If it be replied That Paradise was a priviledged place by an extraordinary dispensation from the generall Inundation First this is to beg the question and to suppose that which is to be proved Secondly this is to pretend a miracle without warranty Thirdly if it were so then Noah might have saved himselfe a labor to build an Arke and saved himselfe and children in Paradise and have had no tedious march thither And fourthly if Enochs body were there it might have been found and seen for it was a known place in Mesopotamia and Peter the Jesuit is of this opinion and dissents from Bell and others of his society in this particular Others make Heaven the terme of his translation but yet conceive he was advanced to the highest pitch of felicity he should after participate Sed substitisse in sinu Abrama usque ad Christi adventum these are the words and this the conjecture of Peter Martyr but this I conceive though it be disputable yets its most probable it s no absurdity in relation it s not error in Faith to hold That God compleats not the felicity of his Saints at their entrance into Heaven simul and semul altogether and at once but by severall degrees and Classes advanceth them as shall more fully appear in the explanation of the last verse of this Chapter But whether God changed Enoch in a moment as the living at the last day shall be 1 Cor. 15.51.52 I will not declare affirmanter positively though to me it seems most probable he was not so changed for flesh and blood that 's the relicks of corruption cannot enter into the Kingdom of Heaven necessarily the body must be previously disposed and qualified with such perfections and excellencies as in some measure are answerable to Gods Majesty and presence before it be admitted into Heaven or partake glory even the most innocent imperfections to which our bodies are subject as hungring thirsting and such like must be deposited and other dispositions substituted our bodies must be spiritualized not in substance but in qualities and in their exemption from those infirmities which were in this mortall estate connaturall to them and this is Aug thought l. 1. de pece mer. remiss cont Pel. Non credâ— Enoch Elias in illam spiritualem qualitatem corporis commâ—tates qualis in resurrectione promittitur and so I leave the first praposall and descend to the Doctrinall part 1. Enochs waâ—king with God was antocedent to his pleasing of God to his translation by God if we will please him be glorified by him we must feare and honour him first hâ—â— that thus hopeth will purifie himselfe he that loâ—keth for now Heavens and new Earth will be diligent to be found c. 2 Pet. 3.13.14 and this diligence is the well pleasing service this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text for this wâ—rd signifies noâ— onely actually to please but to endeavour to make it their study businesse and delight to please and so iâ— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.9 T is most certain if we doe sincerely endeavour wâ— shall please if we please we shall be approved shall be recompenced this is the salary of righteousnesse at the end iâ— shall be well with the doers thereof Isay 3 10. but if we walk after the world the humours fancies and misprisions of men the fashionable thriving and applauded sins of the times if we comply with the interests and passions of others for our own worldly ends to the dishonour of Religion prejudice and disadvantage of our neighbours we endeavour to please men not God we are not in all things willing that is resolving and endeavouring to live honestly which in the Apostles account is the great evidence of a good conscience Heb. 13.18 we walk after the flesh and we know Saint Pauls judgement is authenticke Gal. 5.21 whereas if we live in the feare of God walke after the spirit there is no condemnation Rom. 8.1 If we will walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Eph. 5.15 we must walke by rule Phil. 3.16 then all shall be blessed here and hereafter ambula walke before me saith God Gen. 17.1 and be thou perfect sincere here and happy hereafter godly here glorious hereafter 2. Enochs integrity and exact conversation and that in an Age when sin was predominant and the whole world lay in wickednesse verifies the Apostles assertions The just shall live by Faith Faith is the substance for what but his Faith kept him unspotted from the World moved him to walk in a diametricall opposition to the wayes of the World what but his Faith taught him to contemne the World and all the gaudy phantastick vanities of it all the carnall pleasures and enjoyments of it what but his Faith provoked and perswaded him to walk wisely in the middest of a crooked and perverse generation what but his Faith which overcame the world mastered his affections sequesited his thoughts from the honours profits pleasures thereof and set him on heaven and heavenly things his Faith told and enstructed him that the World is but a Scheame
To his threats of destruction he immediately subjoyneâ— a promise for salvation Gen. 7.8 and 13.14 thus it happened to our first Parents that sentence of Death Morti morieris was pronounced against them but with the same breath a Promise of mercy and salvation was Proclaimed The Seed of the Woman shall c. In the same times Jerusalems Captivity and its restauration is Prophesied It shall be carried into Babylon but it shall be freed too Davids Children If they offend they shall be chastised with Rods of men but his loving lindnesse shall not totally depart from them 2. In the largest extent and generallity of Gods Iudgements there is still a reservation some exception In this Universall Deluge Noah and his Sons and their respective Wives are Priviledged and exempted Persons In the devastation of Sodome and Gomorrah Let is within the qualification of mercy and Zohar escaped Rahab was not destroyed with Ievicho Ieremy and some others with him were not led into Captivity with the Jews and though ever since the Jews rejected Christ God hath rejected them yet there is a residue a reserve according to the Election of Grace Rom. 11.5 still a remnant is preserved for the manifestation of his mercy and goodnesse 3. Many times the godly are not mixed and confounded with the wicked t is true sometimes they are but it is as cervine that many times they are not The lofty admired Edifices â—â—tely Palaces strong Castles of the Earth could not withstand 〈◊〉 fury of the Deluge nor protect their proud Possessors But â—â—ah shall be saved in an Arke a contemned and jeered bunâ—â— of Wood no Stormes or Tempests shall Drowne it God â—â—ll feed Jacobs Family when the Inhabitants of the Earth â—â—re dryed up with Famine When the destroying Angell kilâ—â— the first Borne of Egypt the Houses signed with the Blood 〈◊〉 the Lambe were preserved Ezech. 9.4 Psal 11.6.7 At 〈◊〉 generall conflagration of the World 2 Pet. 3.7.10 the â—â—eevers shall escape and be saved though by Fire O happy â—â—y when Gods Iudgements appear shall be found of him in â—ee without spot and blamelesse they shall not be confounded in the perillous times and in the dayes of Dearth they all have enough the Waters shall not Drowne them nor 〈◊〉 Fire consume them the Waters shall beare them up and 〈◊〉 Fire save them these wilde impetuous Elements of which usually say they are the best servants and worst masters shall serve the orders and decrees of Heaven and when God is â—â—ased to make a distinction he will give them a spirit of â—â—cerning to difference betwixt them that feare him and them â—â—t feare him not it s his promise to his Church and he will â—â—ke it good Is 43.1.2.3 7. Noah prepared an Arke God promised to save him but was on this score that he would make an Arke it s not Faith 〈◊〉 over-daring presumption which neglects or contemnes â—â—nest and just wayes and means to depend on God for our â—â—dily sustentation or for our everlasting salvation and not to 〈◊〉 our labour and industry in those practises his Word preâ—â—bes unto us is not to beleeve in God but tempt him he â—t in good earnest entends to come to Heaven must use all â—e and diligence to performe the conditions of the promises must worke out his salvation with feare and trembling strive â—â—h all diligence to make his calling and election sure O then us not deceive our selves presume without warranty that we 〈◊〉 in the Faith let me tell you true Faith beleeves the conâ—ons as well as the promise it beleeves the Article of Remission of sinnes but upon this condition that we repent a bring forth the fruit of a holy life our duty must answer grace and then his grace will assist us in our duty God will no longer our God then we are his People and we are so lâ—â— his People as we submit to his Laws and doe whatsoever commandeth And as it is in the concernments of the soule in the relations of the body we are not onely to beloeve a trust that is look for a fortune or event without the use of meanes to attain it but we must beleeve and provide thâ—â— henest in the sight of all men use the means and trust and pend on God for a blessing as Paul said Acts 27.30.31 〈◊〉 cept these abide in the ship ye cannot be saved So it is in 〈◊〉 those above specified considerations Except ye repent ye all likewise perish If any would not worke neither should â—eate He hath promised Heaven yet it is If thou repent hath promised to feed thee yet it is If thou bestirre thy self thy Calling labour with thy hands in vain thou expeâ—â— either if thou sleight the conditions Further yet when Church of God is distressed and persecuted God hath promiâ—â— deliverance but it is upon these termes That the members the of seek to God by Prayer and reformation of lise and endeavâ—â— by all lawfull and warrantable meanes to promote and advaâ—â— her interest put to thy helping hand and then semper libs pâ—â— doat hamus But if thou sit still value thine own ease more tâ—â— the Churches prosperity and peace and be content to referre businesse to God if he will save it let him doe it know thâ—â— that Mordecays reply to Ester when she scrupled to intercâ—â— for the People the Jews to the King in their extremity is mâ—â— properly applycable to thee Ester 4.14 If thou altogether hold thy peace c. Certainly no greater argument of a spâ—â— espoused to the World bespotted with sensuality devoide of feare of God then when Religion is at stake the dayly Saâ—â— fice invaded and all Piety at a losse to project and plot for 〈◊〉 World and make provision for the flesh to fulfill the lusts of A very Heathen will tell us Non nobis solum nati sumus 〈◊〉 those generous spirits among them who have expended thâ—â— lives and fortunes with much prodigality for their native Coâ—â—trey will in the day of Iudgement condemne the base covetousnesse and wasting luxuries of such carnall Professors whose â—â—res and lusts are alike insatiable heape and hord up without â—â—e or conscience and spend without feare or wit and never â—â—nk of the afflictions of Joseph to relieve the distressed to reâ—â—h the bowels of the hungry nor contribute any thing but by â—â—sse to the worship or service of God But yet alas how litâ—â— are all humane contributions either to preserve the body to â—â—e the soule or to secure or settle the Church How deficiâ—â— and imperfect is all our labors and industry to these purâ—es Noah was at vast Charges took great pains to build an â—â—ke but what was all this to his preservation What had he defend it against the stormes of winds and violence of the â—â—ather which hurried down the highest and most senced Cities 〈◊〉 Turrets How could the Arke endure those assaults and temâ—â—ts which the great places of strength could
rash praesumptuous fancy but a sober and advised meditationâ— that God was able c. It is the wise mans advice and counselâ— In time of prosperity rejoyce in time of adversity consider Eccleâ— 7.16 consider Gods Almighty greatnesse infinite wisedomeâ— absolute power inexpressable goodnesse and undisputable truthâ— and thou shalt never fall thou mayest be tossed but shalt noâ— sinke thou mayest be shaken but not removed thou mayest be afflicted yet not in distresse Persecuted but not forsaken cast downe but not destroyed 2 Cor. 4.8.9 this was the confidence and reliefe of Saint Pauls sadnesses and afflictions Eveâ— to trust in God which raiseth the dead who delivered us c. 2 Cor. 1.9.10 this was his perswasion That neither life nor death nor Angels c. Rom. 8.38.39 O that we were wise to consider these excellencies these resolutions and understand the loving kindnesse of the Lord that we would consider and remember that he brought light out of darknesse order out of confusion all being from nothing and he is the same God still in Power in Wisedom in Goodnesse his Eare is not heavie nor his hands shortned unlesse our sins cause him to hide his face from us that he will not heare And lastly consider Abraham to be like this your Father in the resolutions and endeavours of obedience both Active and Passive Isay 51.1.2 Consider Abraham your Father c. and remember that God blessed and encreased him he considered God was able c. and so he received c. which affords another Observation 8. He received him It is Gods mercies that we are not consumed Lamt 3.22 God gave him unto Abraham the second time he will alwayes have his Church to remaine and though for a time she be over-clouded with Heresies Persecutions and Interests yet Magna est Veritas c. the gates of Hell shall not prevaile against her she will be most Christian in her most persecuted and afflicted condition and many times God delivers her from her Persecutors making her darkenesse to be â—ight and bringing againe the Captivity of Sion as in a Dreame And as it fares with the Church so with its severall Members they are many times brought out of the deep Waters and the stiffe mire light springing up to them that are true of heart as it is said Light came to the Jewes Ester 8.16 upon the discovery and disappointment of Hamans cruelty 9. Abraham offered his Sonne and saved him he received with an addition a Lambe and with a blessing and assurance of blessing In thy Seed c. to give to God what he demandeth is a great act of justice because he demands we give him nothing but what is first his and it s the best policy the surest way both to preserve and improve his gift we never offer any thing to God but we are gainers by it we receive either an hundreth sold for the present or Eternall Life Give our Persons our Soules and Bodies to him to serve and worship him in feare and though upon that score the Soule be seperated and the Body crucified we shall receive both againe with inexpressible advantages give your substance and goods to the necessitated members of Christs body and though we spend much this way we shall save much more decima divet este we shall gainâ— and raise an estate He hath distributed and given to the poore his righteousnesse remaineth c. that one was of improvement his horne shall be exalted with honour that 's a second way both certain Psal 112.9 and so this kinde of distribution is a way of provision for the future and therefore called a laying up a stake of a good foundation 1 Tim. 6.19 a Treasury a Magazine 10. He received him in a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Faith received not the expected reward and effect which it apprehendeth as being inexpedient either for the present or future condition of the Beleever yet it receives what God awards the hope of the righteous shall not perish and they that put their trust in him shall not be confounded but many times before beliefe comes we are at the last experience the Altar is prepared Isaac bound and is layd upon it and Abraham takes the knife in hand ready to give the fatall stroke but then and â—â—till then not before did the Angel step in for a rescue anâ— dilivered Isaac from death and so Abraham received him byâ— resemblance of the Resurrection and thus Christ delivereth hiâ— Church when overwhelmed with oppressors reviveth her when she is in the dust when she is but a company of dead men appointed as sheep to be slaine and numbred for destruction when she is dry bones and her hopes cleane off he will put breatâ— and life into them These and such like are the similitudeâ— oâ— parables which the holy Spirit useth to expresse the affliction and deliverance of his Church Isay 26.19 Ezek. 37.5.6.7 c. And having gone thus far I might a while stay on the mysticall and parabolicall signification of those Texts for so somâ— Interprets these words he received him in a figure that 's in reference to Christ whose Death and Resurrection were here prâ—â— figured And Augustine tells us That this action of Abrahams was both factum prophetia an History and a Prophesie but I intend not to vary much from my resolved Method and 〈◊〉 for a conclusion shall onely observe the two commendatory 〈◊〉 of Abrahams Faith which is noted to be 1. Obedientiall working acting Faith be offered and this was the working of the Faith Iames 2.21 The former propoâ—â— salls and calls of God to Abraham were for the tryalls of his â—aith in that particular and instance of beleeving his Promises â—ut this was a new tryall of his Faith in another expression and determination even that of obedience to his commands God sometimes tryeth our Faith by Promises of incredible things whether then we will depend on him sometimes by commands â—f harsh unpleasant services or duties whether we will submit to him and obey him now when God puts us to it to evidence our Faith either by patience or obedience if we doe not we are not the sons of Abraham not the friends of God For true Faith will still approve it selfe so by faithfull actions no temptations of the world or the Devill to the contrary shall make us suspect or disbeleeve what he hath promised no invitations of sin or lust shall lay us off from the practise of what â—e commands where fire is there is heate and light where â—aith there holinesse and obedience 2. Rationall it was not a rash precipitate or temerarious deâ—gne but a wise sober deliberate proceeding of his understanding will and affection for all his spirituall faculties were imployed in this consideration of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pondered â—nd weighed with himselfe secum perpendens in one Translation â—atiocinatus in another his understanding considered Gods Truth Power c. and upon