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
cannot lie he will superadde such is his goodnesse and mercy certitudinem subjecti we shall be ascertained that they are his Revelations if with humbled hearts devout Prayers and sincere holy obedience we endeavour to know his will God will discover his will Psal 25.9.10 and 14. Ioh. 8.31.32 Ioh. 7.17 give unto us the Spirit of obsignation and knowledge a certainty of adherence as well as of evidence making us not onely to beleeve but even to know and be as fully assured that it is the Word of Christ as those which have heard it with their eares and which saw it with their eyes For as Noah was secure that this warning was no Satanicall suggestion or illusion no private fancy or delusion of his owne braine but a divine revelation so God hath given unto the Writings of the Prophets and Apostles such splendor and sufficiency of light and appointed us such mediums cleare wayes and means for the discovery and comprehension of that light as may make them appear to all not wilfully or maliciously blinde that they are his word and containe in them a full declaration of his will he confirmes and seales in the hearts of all Beleevers the truth of their Writings 1 Ioh. 5.10 He engraves them in the Prophet Jeremies expression Ier. 31.33 In those dayes I will put my Law in their inward parts and write it in their hearts he sets such impressions and leaves such characters of divine truth in the spirits of his people that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit We have a more sure word of Prophesie God in their Writings hath declared what is sinne and transgression and the severity of his wrath against sinne he hath expressed what godlinesse is and the great rewards and happinesses he hath awarded to them that leade a godly life O then let the heavinesse of his threatnings deterre us from sinne let his gracious Promises invite and incite us to Repentance let his judgements keep us in his feare â—et his invitations and offers of mercy keep us in obedience let us seriously consider that he hath revealed wrath against every soule that doth evill that holds the truth in unrighteousnesse except ye repent ye shall all perish and let us alwayes remember that he hath proposed mercy to all humbled penitents sincere converts he that confessieth and forsaketh his sins shall finde mercy mercy in his life and the whole course thereof at the houre of his death and in the day of judgement God hath done his part to preserve us from wrath and reserve us for mercy and mercy for us if we sleight his judgements undervalue his mercies we have no colour no pretence of plea we are altogether inexcusable our destruction is of our selves because like Jerusalem we would not be warned Observe but Gods method how he cleares himselfe from the ruine of his people how he chargeth it wholly upon themselves First he proposeth to every private mans Conscience his dealing with them and refers it to their judgement Deut. 30.15 See I haâ— set before thee this day life and good and death and evill He calâ— upon them to observe and to acquit him when they are judged he tells them plainely that they cannot pretend ignorance 〈◊〉 thou deest well shalt thou not be accepted thou shalt be accepted If thou doest evill sinne lyeth at the doore and Deaâ—â— the wages of sinne but if thou wilt not see nor observe thâ—â— he recites his proposals againe offering Life to thee if thou wâ—â— hearken verse 16. denouncing Death if thou refusest to heaâ—â— verse 17.18 and if none of these will serve the turne then 〈◊〉 acquits and justifies himselfe by open Proclamation before 〈◊〉 the World verse 19. I call Heaven and Earth to Record the day against you that I have set c. And the more clearely 〈◊〉 sets it before thee if thou observe not thy contempt is tâ—â— greater thy punishment shall be greater Thou O Christian hast or may have a most plentifull Revelation the way of liâ—â— and death is more distinctly set before thee then before tâ—â— former Age of the World if thou decline the way of life aâ—â— tread in the paths of death thy sinne is so much the moâ—â— heightned thy judgements shall be more intended and multiplied It is the Apostles affirmation upon the same reason Heb. 10 26. If we sinne c. the consequent is sad and diâ—mall verse 27. and the reason is a fortiori verse 28.29 anâ— it is the same Apostles Exhortation grounded on the same reason Heb. 2.1 Therefore we ought to give c. that is his Exhortation and the Reason is verse 2.3.4 For if the Worâ— spoken by Angels as perhaps this to Noah was was stedfast are every transgression and disobedience received c. 2. This warning of so long date is a pregnant proofe and remarkeable example of Gods patience and long suffering towards malitious incorrigible sinners For first he doth not aâ— the first punish but premonisheth them of their sinnes and thâ— demerits thereof sollicites and invites their repentance Anâ— secondly he allowes them a long time for repentance punisheth them not when in justice he might take vengeance and execute his wrath not as if God were not naturally and immutably just but because he is a most free disposer of hiâ— judgements and payes them when and in what manner seemeth good to him in his infinite wisedome and forbeares â—he punishment of impieties alwayes upon weighty and important reasons The first is to shew his propensity to the acts of grace and mercy his unwillingnesse and indisposition to our in force the acts of his tevenging justice so he solemnly protests As I live saith the Lord I delight not in the death â—f a sinner c. Ezech. 33.11 which the Apostle seconds 2 Pet. â— 9 The Lord is long-suffering to us-ward not willing that c. in his mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18.32 meek not irritable not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle easily entreated 2 Cor. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing looking beyond our sinnes passeth by them dissimulat peccata propter poenitentiam in his mercy there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.4 when he cannot but see he forbeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neh. 9.30.31 suffers long many times many years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 11.8 9. when he is about to punish he is at a stand asking How shall I c. and then resolves into conditions of mercy I will not execute c. he stayes expectat ut misereatur Es 30.18 And when he executes wrath he doth alienum opus that which his nature declines he doth it with regret and reluctancy For he doth not afflict willingly not from the heart Lam. 3.33 He forgives destroyes not Psal 78.38 and when he punishes he is weary Isay 40.2 The second reason is That God moderating his judgements with such meeknesse and
thrive and prosper more abundantly then was ordinary but however it was very likely it is God declared his approbation by some visible signe then at the time of his offering and since by his servant Moses who hath Regiâ—â—red it to all Posterity for his Honour and their example he had not onely Gods testimoniall but now hath mans now he is and ever fince he hath been of happy memory and high repute in the Church for it followes he yet speaketh Which expression is also capable of different interpretations 1. The examples of the godly departed and their worthy Acts speak lowd in the eares of Posterity and call upon them for imitation they were Written they are still Read for our admonition upon whom the ends of the world are come 1 Cor. 10.11 their language powerfull in Rhetoricke they teach both what to decline what to follow those dead examples serves as ecchoes redoubling and sounding the actions of their holy lives and it was the Piety of the first times to enjoyne and of after ages to retaine in the Church the memorialls of the first Founders of the Christian faith not so much to honour them as to glorifie God in and for them and to gaine the following Generations to follow their holy lives and faith 2. This may seem to allude to Gen 4.10 as this same Apostle doth Heb. 12.24 and if so then it instructs us That God is concerned and engaged in the sufferings and deaths of his Abels who dye in the Lord or suffer for his holy truthes their blood cryes loude in his eares for revenge and one day or other he will hearken to the voyce of their cry and recompence the ungodly after their deservings as it happened to the Amalekites 1 Sam. 15.2.3 3. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Passive signification and imports to be famous renowned celebrated or spoken of and so it s rendred Mat. 26.13 be told or spoken of his oblation his faith and Gods testimoniall of both shall be had in everlasting remembrance such honour have all his Saints to have their memories their actings and sufferings preserved and magnified in the Church of God from Generation to Generation we have the blessed Virgin Mary enforming us of her renowne to all Ages Luk. 1.48.49 Death removes their bodies not their vertues takes away their lives not their precious memories they after speak to us to imitate them and in a pious and gratefull commemoration to speake of them and prayse God for them this is their happinesse they live time out of minde in Heaven by the beatificall Viâ—â—on in Earth by a continued celebration of their eminent graces and holy performances Anâ— thus you see I have unawareâ— falne on my second Proposall â— collection of the Doctrines which are observable in the words and they are many I shall acquaint you onely with a few 1. The Apostle begins his induction with Abel and bringâ— it downe to that century wherein he lived the same to contiâ—ue unto all Ages it was the selfe same faith which was delivered to the Saints in the first and latter times that is in Scripture sense before Christs comming in the Flesh and after t is true the circumstantialls and externalls of Gods service have much varied in the severall periods of the Church but from the beginning there was one foundation of Religion the same essence of piety Jesus Christ the same yesterday c. Heb. 13 8. anâ— Christ is the same way conveied into the bearts of Beleevers thâ— same Word the same Faith the same Catholique Church onely in Saint Aug language Tract 45. in ea Ioh. tempora variate sunt eadem fides sonus mutatus est idem verbum one common head Christ all members united to him by one principall Faith and this commeth from the same Fountaine the Spirit and the Word 2. We are enformed who are to be esteemed Elders in the Church such onely as received their approbation from God the Primitive ancient Fathers and what esteeme is to be allotted them not to be accounted Founders of our Faith but Buildersâ— or rather unlesse we admit the first Master Builders Prophetâ— and Apostles repairers of Breaches whensoever the Orthodor Faith is assaulted by Heretickes who either batter the Building or undermine the Foundation neither are they to be worshipped as the objects of adoration but respected as patternes of imitation not absolutely and universally but with restriction we are to follow them wherein they follow their Leader who alone is the way the truth and life Gods testimoniall makes their Writings authenticke and their examples imitable But more particularly something we shal observe from Abels Person his Oblation and Gods acceptation of both 1. From the Person we observe these following considerables 1. The piety of Beleevert priviledges them not from humane fatalities and contingencies during the time of their residence here on earth omnis Adam omnis Abel Psal 39.5.12 Every man at his best his most seemingly seence and setled estate is nothing but Vanity or rather Vanity and nothing lesse then Vanity and nothing Es 40.17 Quemcunque hominem video miserum scio saith Seneca and Quemcunque miserum video hominem scio Man and misery are paralells Man at once lost his integrity and felicity and ever since he is the subject of folly and misery neither doth godlinesse exempt them from the common fate of men Death they live and dye as others though as their life so their death is different from others the disease is not removed but the plague and mortality of it Death is not taken away for they also are taken away by Death but the sting Death delivers them up to the Grave and the Grave takes possession of them as it doth of any Mortall Psal 49.10 Ez 21.4 and many times the best dye soonest Es 57.1 Certainely this should be a great encouragement against the stormes and difficulties the dangers and casualties of this life and against the terrors and affrightments of Death This one Consideration will yeeld us solid comfort That all must dye all are Humane and Mortall for why should we fear to passe that strait which all men must Saile through or endeavour basely and many times unchristianly to decrine what none can avoyd All men all holy men Abel the first righteous man Abraham the Father of the Faithfull David Gods favourite a man after Gods own heart his darling all wise men the Prophets and Patriarkes all great men Kings and Judges have gone before us or must come after us and shall we think that strange which is universally common or startle at the appraches of what is so infallibly certaine Had wicked men onely passed this way the Rode would have been suspicious but seeing all our Progenitors even the godliest have gone this way and the first that beate the Path was a Just man Justitia Princops cui Christus justitia primatum tribuit as Aug. speaketh we need not feate we may
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
of Faith nor consent to sinfull actions repugnant to the precepts of Faith And if upon this account I suffer I am a Martye caeteris paribus in both if noâ— equally onely I must be sure that my refusall or deniall bâ— upon good grounds strong convictions of Conscience from the writings of holy Scriptures and not upon meer probabiliâ—s or jealousies or far-fetched conjectures and fancies that is refusall be not an humor or designe a sullennesse or stiffnesse Spirit but the motion of a sanctified heart upon Scripture â—evelations 2. This Call of Abraham we have Registred Gen. 12.1 â—â—d it put his Faith to the triall and proofe for it runs in high â—â—rmes Get thee out of thy Courtrey c. A strange and unâ—â—uth order and injunction to relinpuish and desert his Inheâ—ance and Patrimony and to travaile and finde out a new â—yle and new acquaintance and to stand to the courtesie of â—angers It were needlesse to discourse of the fancy and conâ—nt a man takes to his Native Countrey nescio qua natale â—um c. of the affection and piety he owes to his Parents 〈◊〉 the delight and satisfaction he findes in his Inheritance and â—â—tient Family especially if he be a man of Honour and Quaâ—y for these concerments being the highest objects of naturall â—â—sires to leave these seemeth all one as to cast off Nature â—â—d Humanity it selfe But yet this is the condition of a â—â—hristian God many times puts them upon trials calls them to â—â—fferings to sorsake all indearements and adhere onely to â—â—m to love him for himselfe and above and before all others â—â—d to love others onely in and for him and so Christ proâ—â—ed not to his followers the fullnesse of the Creature abunâ—nce of wealth dignities and thrones outward successes and â—osperities carnall delights and pleasures confluence of all â—rthly enjoyments but harsh and unpleasant conditons such 〈◊〉 would make the most affectionate servant forsake his Master â—e most faithfull Subject leave his Prince and compound in me Persecution and Tribulation Poverty and Ignominy no â—â—ther Arguments of Invitation to submit to his di cipline did â—â—e or his Apostles use but such as were drawn from sufferings and the rewards thereof neither indeed could they properly have used any other For Christ was the Prince of sufferings a â—â—an of sorrows and the Apostles were banished imprisoned â—rmented not one of them but Saint John and he escaped â—eath by a Myracle when he was put into a Cauldron of â—alding Leade and Oyle died a naturall death and so not onely by Precept taught but by example 〈…〉 they who will live godly in Christ Jesus must suffer Persecuâ—â— Saint Paul found it so no sooner was he Converted Ananias was sent to Baptise him with this Declaration will shew thee how great things thou must suffer Acts 9 â—â— and ever after he was a Commission-Officer under Chriâ—â— His Motto was Quotidiè Morior I dye dayly and the Câ—â—â— was both his delight and his study No sooner was Dâ—â—â—â— Anointed and Concecrated to the Kingly Office by the Propâ—â— Samuel but he was subjected to troubles and miseries when are once admitted into the Communion of the chosen Genâ—tion the Royall Priesthood the holy Nation we ever aâ—â— are obnoxious to temptations persecutions and afflictions 〈◊〉 the very Blessings which we injoy are with Persecutiâ— Mark 10.30 Of the eight beatitudes mentioned Matth. five of them them have either meannesse or misery for the subject Blessed are the Poore the Hungry and Thirsty â—â— that Mourne the Humble the Persecuted and as it fared wâ— Christ he was immediately assaulted by the tempter upon solemne designation and separation to the Office of Mediâ— by Baptisme Mat. 3.16.17 and Mat. 4.1 So it happens every follower of Christ as soon as they list themselves â—â—der his command subscribe to his service they are sure to mâ—â— with difficulties sadnesses and conflicts the Devill his Coâ—plices and Agents pursue them with implacable fury with 〈◊〉 wearied malice and rage the sentence is peremptory In 〈◊〉 World you shall have tribulation John 16.33 See but in wâ—â— harsh Language God declared his Will to Abraham the Woâ—â— and Expressions were able to torment the Bowels disorder tâ— affections disturbe the soule and distract the spirit of aâ—â— one not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had any sparke of good nature in him he faith not to him in a sweet or smooth stile Taâ—â—â— Journey out of Chaldee and travell thence into Canaan 〈◊〉 in severe and high Phrase Get thee out of thy Country and frâ—â— thy Kindred and from thy Fathers House God will not dissemble with his servants he tells them plainly the termes an condition of their servitude what they must expect and looâ— for neither would he have them to flatter or delude them selves with vaine hopes of I know not what imaginary feliciâ—â—es not to build Castles in the Ayre frame Ideas and pleaâ—â—nt fancies of Empires Crownes Riches and Honourable Atâ—â—ndance but wisely to consider with themselves afore-hand â—hether they like the termes will observe the conditions leave 〈◊〉 if that be required to follow him left forsaking their preâ—â—nded and acknowledged Master he take vengeance on them â—â—r their Apostacy and they become a taunt and scorn to others Luke 14.28.29.30 Look to it then O Christian what God â—â—quires of thee consider afore-hand what God hath called â—â—ee too its temerity and folly to take in hand so great an interprise unlesse thou intend to goe through with it it is sin â—â—d shame too to forsake it after thou hast undertaken it He â—â—at putteth his hand to the Plough and looketh c. Luke 9.62 â—â—e whom money or preferment can seduce or feare bafle out 〈◊〉 his undertaking to side or betray his trust to the adverse parâ—â— is too base and vulgar a spirit to be imployed in any honourable service Let none pretend to Christ who either doâ—â—gly loves and fancies the World or slavishly and cowardly â—â—ares it who drives at nothing but interest and is affected with nothing but losse or death or the pre-apprehensions of either 〈◊〉 whom faire promises can seduce or threats or hard usage â—â—gbeare and stave out of his Religion let him never take the â—â—me of Christian Remember Lots Wife who regretting â—â—e losse of her Countrey and some gawdy Vanities she had â—â—ere was turned into a Pillar of Salt Know then and consider O Christian that all those tryals and sufferings are thy porâ—â—on in this life that through many tribulations thou must enâ—â—r into the Kingdome of Heaven If Called thou must forâ—â—ke all and follow thy Master here in bearing thy Crosse â—ereafter in receiving a Crowne Per varios casus per tot disâ—imina rerum tendimus in Latinus God will have it so for â—any reasons best known to himselfe yet some we have reâ—ived from his fulnesse which his Word as a suppletory hath â—â—nished us withall As 1. These sufferings and