great Personages of the oâ—â— Testament related to Christ and all their services were representations of his acts or sufferings Adam the first a Type 〈◊〉 Christ the second Adam from whom we derive our second birâ—â— and regeneration Abel flain by his Brother for his innocence a Figure of Christs innocence and his death whereunto he wâ—â— delivered by the Iewes his brethren after the Flesh Enocâ— Translation an example of Christs Ascention into Heaven Aâ— what was Typified by Noah and his Arke we have expressed 1 Pet. 3.20.21 The like Figure c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siguâ—fies more and more properly an opposite contrary figure copy like or contrary to the Patterne and was certainly use by the Apostle to denote the Analogy of eternall life whereâ—â— Baptisme is a Sacrament with temporall preservation from thâ— Deluge and the resemblance betwixt Christ the Institutor this Sacrament and Noah the Architector of the Arke and holds in severall likenesses For 1. Noah was the cheife of the second World that worâ—â— which succeeded the Deluge Christ the Head of a new Worâ— too and of the World also founded upon the ruines of a former for as the first world in Noahs time perished so necessarily what soever issued from Adam was to be annihilated that all might bâ— repayred by Christ 2. Noah signifies litterally rest or repose Christ is our Noah our Saviour who hath endured for us the stormes of Gods fierce wrath will harbour us after we have passed the waves of this troublesome world in security and peace and will Pilot his Church through the stormes of Persecution mauger the violences and attempts of Devills and men into the place of his â—est his heavenly Kingdom Psael 93.4.5 3. Noah exhorted sinners to repentance and was therefore stiled A Preacher of Righteousnesse In which respect he is a proper Type of Christ whose errand and businesse it was to all sinners to Repentance and who yet by his Writings and Ministers dischargeth that Office 4. Noah saved his Family his neer Relatives so Christ delivers his People from his Fathers wrath his spirituall kindred his flesh and his bone Eph. 5.20 5. Noah prepared an Ark Christ builds up a Church to himselfe Mat. 16.18 6. Noah after builded an Altar offered a burnt Offering and so removed a curse and procured a blessing Gen. 8.20.21.22 Christ offered himselfe a Sacrifice for us to deliver us from his Fathers wrath the curse of the Law and to reconcile us into his favour and make us partakers of the Promises and blessings of the Gospel the Parallell we find in full termes set down to our hands Eph. 5.2 The purchases of Christs Sacrifice are spirituall renovation and eternall happinesses with an annexed Promise That he will never punish us in his sore displeasure he will never suffer his whole wrath to arise the highest expressions thereof shall prove but fatherly corrections friendly admonitions not punishments properly not fruits of his revenging justice because declared in mercy for our reformation not destruction 2. In respect of the Ark which was a Type of the Church the assembly of the first born Heb. 12.23 for as all comprehended in the Arke were saved so shall all within the inclosure of the Church they are the body of Christ and he is the Saviour of his body Eph. 5.23 And so that rule Extra Ecelesiam non est salus holds good And that of Cyprian He hath not God for his Father who hath not the Church for his Mother So he in other places Serm. de Sp. Sancto in Ep. 〈◊〉 Novat haeret and the allegory or argument drawn from the proportion runs thus Noahs Ark was one and all out of 〈◊〉 perished for their contempt so the Church is one and all oâ— of the Church shall perish for their disobedience this is thâ— Church against which the gates of Hell shall not prevaile nâ—â—ther the depth of waters nor the height of the rocks coâ—â—â— damnifie this Arke not the powers of darknesse nor spirituâ—â— wickednesses in high places shall hurt the Church the one hoâ— Catholicke Church the aggregate of Beleevers not externâ—â— professors not a particular Church of any one denomination made up of Pastors and their Flockes for in it are many hypocrites and wicked persons which brings in Augustines oâ—servation lib. 12. contra Faust Man cap. 15. In the Arke the was uncleane as well as cleane living things Sic in Ecclesâ—â—â— Sacraementis boni mali versantur good and bad aâ—â— mixed in the Church here where he that will take pains maâ— finde many more allusions applyed by that Father But here is observable That the Cement of the Ark in the Hebrew worâ— comes from another word which signifies propitiation reconcilemen or pardon and from it the Propitiatory which covered the Arke borrowed his name it is from Christs satisfaction and propitiation that we are not consumed that our peace is made and we accepted it is by the wood of the Crosse that we anâ— delivered and the word in Hebrew used for the Arke is derived from a word which signifies to returne to be converted the Chuch is a society or body of sinners converted to God Christ died for us that we should turne to God Acts 3.26 Titus 2.14 3. In respect of the Deluge 1 Peter 3.20 which hold thus The same waters which drowned and destroyed the world bore up and supported the Arke even as the Red Sea which sucked in and enclosed the Aegyptians was a Rode and Dâ—fence for the Israelites So Baptisme the Water of Regeneration on the one part crucifies sinne the flesh and its lusts oâ— the other sides gives a new life and being the holy partake thereof become new creatures And hence it is that Saint Petâ—â— immediately addes after the washing of our Consciences by Baptisme the mention of the Resurrection of Jesus Christ from the â—â—ad to perfect the paralell For as the Deluge descending upon â—â—e Arke was a Figure of Death and its escape in safety a â—â—gure of life and resurrection So in Baptisme the plonging to the Water is a signe of Death the rising out again of â—â—fe and Resurrection to denote to us That all we which are â—â—ptized should die unto sinne and rise into newnesse of life â—m 6.3.4.5 And as after the Deluge the Dove brought an Olive Branch 〈◊〉 the holy Spirit which appeared at the Baptisme of Christ in â—â—e shape of a Dove is sent into our hearts to assure us that â—â—e wrath of God the Father is over-past and we are his beloved Children Rom. 8.16 Again the Deluge the more it increased and over-topped â—â—e Palaces of the Earth the higher it elevated the Arke and â—â—vanced it neerer Heaven so the same afflictions which ruines and confounds the men of this World raiseth the Beleevers â—â—om Earth to Heaven extols and exalts them to God and eternity Lastly as the Arke after the Deluge was found on the mountaines of Ararat so after the
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
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
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