10.5 as the elect of God holy and beleved and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created in Christ Jesus unto good Works Ephes 2.10 that is done in respect and regard to our selves this with reference and relation to God This indeed is that which both constitutes and denominateth an act the work of Faith that it is both truely done and truely said to be done by Faith that it is done in obedience to God submission to his will and in order to his glory The same act for the substance may be both morall and spirituall that which differenceth them is the manner and end of doing for some good things are done by a common light of Reason and with a freedom and ingenuity of Spirit and those are heroicall noble actions and it's generosity some with respect to humane society neighbour-hood and conformity to the Laws of that place where they live and these are civill morall actions and it's civility or policy some are with sincere affections to God and obedience to his will and word and those are Divine Spirituall actions and it's Faith and Religion which enjoyns and requires these Aug. lib. 19. de civit Dei cap. 25. throughout 3. But this act of Moses was both morally good for when he was at years he undertook the cause of the oppressed it was heroically good for then also his Reason was at the full and he did work freely and generously it was spiritually good because then also he knew it was the will of his God and he did it faithfully Reason told him the enterprize was both just and honourable and so morally good reason conducted by religion ascertain'd him it was both just honourable and holy and so divinely good And therefore it is added When he was at years 4. When he was at years when his reason was ripe and his faith active and stirring or come to maturity full forty years of age Acts 7.23 For had Moses refused those offers of Pharaohs Daughter c. in his Infancy and tender age it might have been interpreted folly and childishnesse or if after in his minority and lesse discerning age weaknesse and inexperience or if upon the perswasions of his Parents this at the best would be called good Nature at the worst be taken for Indiscretion or vain glory and so still he might be supposed to refuse he knew not what nor why And very likely thus or some one of these wayes it was censured at Court and he esteemed a rash unfortunnate fellow that stood in his own light and hindered his own preferment But as Luther in another case aliter Romae c. so here they were of one Opinion at Court it was thought otherwise in Heaven For Moses was now of a very discerning Spirit being in full height and vigor both of body and mind a great observer of causes and of great abilities to distinguish and separate betwixt the precious and the vile having all advantages to improve his judgement and sufficient opportunities to ballance every thing aright to take and make an exact account of wisdom and folly of a moment and Eternity so that this act of his reprobation and election was not conjecturall upon peradventures or surmises but prudentiall not upon any humane consideration of case pleasure profit or honour c. but upon conviction of conscience not of a scrupulous conscience guided by light and undiscussed Arguments not througly weighed or not right set with an even hand neither by an erronious mistake of good for had nor an opinionative complyance with the examples and conceits of others but of conscience rightly enformed walking exactly according to it's Rule Jesus Christ our Lord would have engagers and subscribers to his Discipleship and Government to ponder and to consider before hand what they are resolving whether they can endure the contempts and hatreds of the world the common attendants of his service whether they can be content to follow and take part with that persecuted Prince the King of sufferings and his little Flock his despised sequestred plundered Subjects les = t in the conclusion they prove like that ridiculous Husband who begun to built without proportioning the charges and his abilities or comparing the expences and his revenues Good Works ought also to be well done with sober advise and religious prudence lest they lose their value and degenerate into indiscretions rashnesse or heat of spirit and therefore the circumstance of time is signanter dictum is taken for a further proof of Moses his Faith When he was at years For 1. Youth is suspected and commonly if that Age produce any good Fruit it soon decayes and if it follow not the vanities of the World it is much under restraint And therefore Aristotle resolves That a young man was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit hearer of the severer precepts of morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually with them passion and vanity rules all and commands in chief and with them there is an impetus or fervor their passions are violent and head-strong 2. As this clause was added to shew it was a dis-passionate act not moved thereto by any youthfull heat or incitation so it was unprejudicate directly contrary to those prejudices his Education might have infused into him Passion and prejudice are two great tyrants and where these sway Reason and Religion are excepted or exiled and youth is most subject to passion and Education most apt to beget and breed a prejudice and so these words may seem to be inserted both to denote that as this act of Moses was no passionate fit or pange of Youth so it could not be an effect of his Education for this should have biassed him the other way as being all his minority trayned up in Pharaohs Court and tutored in the Egyptian Learning Strange it was his Piety should thus crosse his Education that in the confluence of worldly satisfaction if they deserve that expression he should contemplate the excellencies and perfections of the Eternall Reward For Quod semel est imbuta c. Education especially unto what also we are naturally inclined as all are to folly and vanity hath a great influence on our after dispositions and conversations And those sollies we have been acquainted with in our softer Age we after fancy and dote on and therefore to move in a direct opposite course to Nature and it 's second Education which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new acquired Nature whereby sin and the world takes possession on us must needs argue great strength of Religion and holy affections by reason of that received Rule intus existens c. and this was Moses his case 3. Had Moses done this in his old Age it might have been conceived dulnesse or policy or dotage and therefore also might these words be used For we reade of severall Princes indeed who have deposited their Robes of Majesty surrendred their Crowns and become reclase Hermits yet this course of
then his Preservation God gratifies her Religious good Nature with larger bounties she had also the delight and comfort to Suckle and Swadle him and not onely by connivence or permission but by speciall Favour and Commission from Pharaohs Daughter not upon her own proper costs and charges but with a certain Honourable Salary and Stipend and with full expectation of high preferment in Pharaohs Court for a surplusage So true is that of the Apostle Eph. 3.20 God is able to doe exceeding abunndantly above all that we can aske or think And the Psalmists supposition is here in some sence affirmatively true When his Father and Mother forsook him then the Lord took him up Psal 27.10 for Moses his Parents durst not take notice of him neither was there any to look for or after him but a timerous Damosell who yet but looked at a distance God took the care then upon himself who is a present help when all other second auxiliaries faile to all distressed persons but above all others to exposed Infants Their Angels in Heaven when no Guardians on Earth doe alwayes saith our Saviour Mat. 18.10 behold the Face of my Father stand before and about him as his Guard continually to attend and wait for Orders towards their protection and preservation And as he appointeth his noble Hosts to be their Overseers and Assistants so he maketh the most honourable among men to be the instruments of his good providence Kings shall be their Nursing Fathers and Queens their Nursing Mothers as was here in effect demonstrated and was in some part proved and experienced by David and so by him witnessed and attested Psal 22.9.10.11 4. The experience of Gods mercifull dispensations and gracious dealings is a great ayd and assistance to our Faith and a strong and powerfull encouragement for our chearfull dependance on Gods good providence It was an experiment which satisfied Peters scruple removed his error and prejudice and produced that determination and conclusion of Faith Of a truth I perceive that God is no respecter of persons Acts 10.34 And it was an Argument of sense which fetched that answer and confession of Faith from Thomas My Lord and my God But as it is an help to Faith so it is the settlement and strength of hope and obedience former favours provoke us to thankfulnesse in prosperity and good dayes and encline us to confidence and resolution in adversity in dangerous and difficult times take a proofe and instance of both Josephs rejection of his Mistrisse her solicitations was grounded on his Masters favour and Gods goodnesse in his former deliverance and present preferment Gen. 39.8.9 Behold my master c. as if he had said Such an unworthy complyance and condiscention as she moved was both a sin against God and an iniustice against Pharaoh the former an act of irreligion the latter of ingratitute both a great wickednesse When Benhadad was in straits and knew not which way to turn himself his Servants counselled him to joyn with them in a submission to Ahab King of Israel and the motive to this their counsell and his acceptance and all their submission was this Behold now we have heard that the Kings of the House of Israel are mercifull Kings c. 1 Kings 20.31.32 Doubtlesse it is a good Argument God hath been found in this and such emergencies when we sought unto him therefore let us seek again to him he hath heard when we called therefore let us call again David frames such an Argument when from an induction of mercies he concludes a continuation The Lord that delivered c. 1 Sam. 17.34.35.36.37 And Saint Paul from the former experience of mercies builds his future hopes of a succession 2 Cor. 1.8 9.10 So true is that of the same holy Apostle Rom. 5.4.5 Patience worketh experience and experience hope not an hypocriticall presumption which hath the luck alwayes to be bafled but a grounded dependance which maketh not ashamed as all hypocrites shall be when their vain confidences fayl them which alwayes obtains either what it expects or better or more and is therefore a rejoycing hope because an obtaining ver 2. or which is more pertinent Because the love of God is shed abroad c. ver 5. former receipts of mercies hath produced in our hearts an assurance that God loveth us and if so then we know that all things work together for good to them that love God Rom. 3.28 and none but such God loves so as to reward And this made the Psalmist use that Exhortation Tast and see that the Lord is good c. Psal 34.8 and that solemn and sacred Protestation I will remember the years c. Psal 77 10.11.12.13 5. Acts of nature and reason if performed in Faith are taken in and converted into Religion Moses Parents did an act of naturall affection in Faith as was before cleared and so they were not onely naturall but religious and faithfull for so doing and the ground hereof is That as not the opus operatum not the doing of a work of Religion is a duty abstractedly and simply considered removed from all adjuncts and circumstances for even the most wicked transgressors may doe that which for the substance of the work is Religious and yet they are not Religious in doing it because of a defailance in the right manner of performing as in Jehu his Zeale the Pharisees Prayers the Hypocrits Almes for they doe them not in ayme respect and order to God and his Laws but to other ends and purposes as is expressed Hos 7.14.16 Zach. 7.5 so the most common acts of life of nature and civility may become acts of Faith and holy Religion if they be duely circumstantiated done spiritually and divinely with relation and reference unto God obedience and submission to his will for it is the manner of doing and the end which differenceth and distinguisheth holy and prophane actions acts of Faith and acts of Reason of Grace and Nature and therefore those acts which materially are naturall and ciuill rationall and morall if performed with a desire a care and conscience to please God they are formally and truely Religious and Christian as the Philippians Contribution sent by Epaphroditus is called a Sacrifice acceptable a Sacrifice acceptable because done to him with an Eye and respect to God the liberality was to Paul the Sacrifice the Service to God and this sauctified it and adopted it into an holy office or an act of Faith Aug. lib. 19. de Civ Dei cap. 25. throughout 6. To denominate an act a duty of Faith it is sufficient to walk and move according to that degree and measure of light we have received and to beleeve proportionably to the evidence of the Revelation That which stayed Moses his Parents their Faith and for which they were reputed faithfull was not a clear Philicall or Mathematicall demonstration for this carries its evidence so strongly along with that it commands and forceth assent neither was it
an Enthusiasme or immediate Revelation but such motives and inducements as were before recited which amounted onely to strong and high probabilities yet sufficient enough in an humble modest heart to produce Faith a certainty of adhaerence though not of evidence and this sufficient to produce acts and operations of Faith to provoke to the obedience of Faith A bruised Reed God will not break nor quench a smoaking Flax Mat. 12.20 if we have but Faith so much as a graine for a little Faith if sound is true Faith of mustard seed let the motives be what they will if this encline and promote obedience the least degree thereof is well pleasing to God he will accept without being furnished with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Armour of infallibilities and demonstration Nathaniels Faith had neither Enthusiasme nor demonstration but a Topick or Argument a paribus backed by an humane testimony or report John 1.48 and Christ approved this his Faith and rewarded it with an higher concession of grace ver 30.51 and so Christ accepted Thomas his Faith though enduced by senfible experiments John 20 28. whatsoever the instrument or beginning or motive of beleife be if that work by love and work in us a care and desire to find the truth humility in following and constancy in professing it this shall be our reasonable service of God The third Part the Prayer O Eternall Lord God in whom to beleeve is Eternall life give to us thy grace which may suppresse every motion of infidelity that there be not in us an evill heart of unbeleife and however we be not able to manage the shield of Faith yet perfect thou thy strength in our weaknesse making it mighty through thy power working in us to pull down strong holds cast downe imaginations and every high thing that exalteth it self against the Knowlege of God O holy Jesus the Eternall Word of the Father we beleeve thou hast the Words of Eternall Life Lord help thou our unbeleife and increase our Faith bring into captivity every thought to thine obedience that thy servants and followers may submit to thee our Lord and Master resigning our Vnderstandings to the Truth our Wills to the Goodnesse our Affections to the holinesse of thy Precepts and by Hope depending for satisfaction on thy precious promises O Immortall and all-glorious Spirit sanctifie unto us all those means and methods which are the preparatives and Introductions of Faith that they may be Instrumentall to Principle us in wholesome Doctrine to beget in us a love of the truth and obedience to thy Laws unto a lively hope by the Resurrection of Jesus Christ from the Dead and advance us to further degrees of Knowledge and spirituall Wisedom to the spirit of obsignation the confidence of hope and the assurance of thine eternall love and favour O holy blessed and glorious Trinity to whom belongeth the Kingdom the Power and the Glory throughout all Ages World without end Amen MOSES his Choice Heb. 11.24.25.26 By Faith Moses when he was come to Years refused to be called the Son of Pharaohs Daughter c. MOses in his Infancy and Minority being saved and preserved by a miraculous mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his Minority and riper Years preferred educated and advanced in Pharaohs Court when he had arrived at full maturity and strength of dayes he bethinks himself how to exercise his Princely perfections and accomplishments supposing God had been so good and gracious to him for some great and honourable ends and purposes of mercy and beleeving no better way to imploy those powers then in the service of God the interest and concerments of his Church and People and further conceiving God therefore had delivered him that he might be the Cheif and Principall Instrument of his glory in the Preservation of his Fathers House and the redemption of his Brethren according to the Flesh For By Faith c. The first Part. Q. But why should Moses desert and relinquish Pharaohs Court in which he was so Honourably Educated and Entertained Or why should he deny for so the Vulgar renders it the appellation and title of the Sonne of Pharaohs Daughter who by her tender care and liberall bounty had obliged him Was it not both grosse ingratitude and great incivility thus to sleight her and her high respect Could he not at once be called the Sonne of Pharaohs Daughter and be indeed the Child and Servant of God a Courtier and a Christian Did not Joseph the holy Patriarch before him live both magnificently and religiously in the same Egypt and enjoyed the dignities and wealth thereof And long after this was not Devout Esther Queen to Ahasuerus Daniel and his Associates Nobles to Nebuchadnezzar A. Doubtlesse had not Pharaoh and his Court been implacable and mercilesse Tyrants violent Persecutors of and incorrigible irreconcilable Enemies to the people of God Moses might still have resided in that Court and without any violence to his Religion possessed whatsoever Egypt afforded but in this juncture of time the case was otherwise to be stated then it was when Joseph Esther and Daniel had charge and command under Infidell Princes for these had liberty and opportunities to exercise their Religion to improve and manage their Royall Priviledges and immunities to the behoofe and advantage of their civill and sacred relations whereas Moses must either in a base and unworthy complyance joyn with the Egyptians to vex them whom God had wounded or in a dull sleepy security and Epicurean softnesse neglect the remembrance and afflictions of Joseph and stifle and choke that publike Spirit which God had endowed and enobled him withall for eminent and illustrious atcheivements for besides what is above mentioned Moses had sufficient Authority and Commission to enterprize and undertake the Deliverance of his Hebrew Brethren from the Egyptian Bondage a Command Call and Order from God the Lord of Lords the onely Supreme and so as Pharaohs cruelty did lessen Moses his Obligation of gratitude for he being a Publique Spirit and no pure self-lover every indignity and injury to his Brethren was so to him so Gods command did quite supersede all Obligations to Pharaoh his Daughter or Court both because they were but the Instruments of Gods providence who of Enemies made them Friends and Benefactors and so the highest Obligation was to the principall efficient God and also because a command from God to whom proud Pharaoh was but a mean Subject the Supreme of all doth null and voyd all Orders and Obedience to the Inferiour for though Religion doth not take away or disanull the tyes of Nature and Civility but rather enforce and perfect them yet where their Ruler and Offices are counter-checked by an expresse command or prohibition from God there it is Religion and Duty to wave them and observe the expresse The result then is this That if it come to this passe and point that our temporall preferments and possessions our naturall or civill
and condition wherein Christ his Lord was interested and concerned yet Moses had not onely this motive of Faith to perswade him to this choice but he had another also and that a powerfull one For he had respect also to the recompence of the Reward that is beleeved the Deliverance of his People was approching and they should receive the promised Inheritance the Land of Canaan a Type and Figure of Heaven Q. But what doth Faith Eye temporall Objects or are temporalties as well as spiritualties taken into the cognizance of Faith or is that true Faith which moves for either of these respects could Moses fight the Lords Battells and look for Pay or Recompence Is not this to be a mercinary Souldier no Voluntiere or rather thus to act Is it not to love our selves and the reward not the Lord and his Service Is it not to serve him for Hire not for Duty A. Indeed it is most true That the Glory of God should be both the prime mover and ultimate end of all actions which are truely Religious because all Religion is to be terminated in God yet our immortall soules whose chiefe felicity and complement is the Union and fruition of God may deservedly challenge our secondary and subordinate thoughts and respects both because that in these respects we ayme at God who is our perfection and reward and also because our respects are regular when we take in the intermediate end with order and respect to the last and chiefest For in this case we overlook our selves by Eying an higher and more glorious Object And for this we have warranty both from those Precepts which enstruct us to seek the Kingdom of God to lay up a sure Foundation of good works For the hope of the Eternall Reward to strive with all care to secure our Election Luke 16.9 1 Cor. 9.24 Tit. 2.12.13 Colos 3.23 and also from those great presidents who have practised before us Moses here in this place Saint Paul Phil. 3.11.12 If by any means I might attain unto the Resurrection of the dead Not as though I had already attained either was already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus Our Saviour Christ that grand Exemplar Heb. 12.2 Looking unto Iesus the author and finisher of our Faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God And also from good Reason for Qui uult finem nult media and è contra now God commands the means faith and the end of that is salvation 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your soules He commands holinesse of life and the end of that is Eternall life Rom. 6.22 an happy end is a great provocation and encouragement to action and for this end God proposeth to us that most blessed and comfortable end The result is this That to act meerly propter mercedem for an hire is slavish and self-ish but to doe ex intuitu mercedis to look upon the Reward as an incitement and comfort is a most usefull help and so morally necessary to piety and devotion 1 Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Col. 3.24 Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ 2 Tim. 4.8 Henceforth there is layd up for me a crown of righteousnesse which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing The Second Part. 1. By Faith For Flesh and Blood would have perswaded Moses to a contrary choice to continuance and residence in Pharaohs Court and if he had consulted with worldly men concerning his Designe if they disliked his Person he would be censured and derided as weak and unpolitick if they had a kindnesse for him they would rebuke him as Peter did our Saviour upon a somwhat like account Be it far from thee Lord This shall not be unto thee Mat. 16.22 But Faith adviseth not with Flesh and Blood neither resolves with the men of this world No it adviseth with the Word of God and resolves with the Church of God and therefore that which the World so much admires and fancies the gallantry and splendor of a Princes Court the Title and Dignity of his Sonne and Favourite the Treasures of his Exchequer he did with great resignation and freedom relinquish and forsake And which is yet more that the World most dislikes and abhorrs poverty persecution ignominy slavery he did with much cheerfulnesse embrace for then he left the powerfull prevailing party and sided with an afflicted and despised people vexed and oppressed with arbitrary impositions and inhumane servitudes See what Faith can doe it can overcome the World it can count all things but losse to be found in Christ It is Faith and nothing but Faith that sets a just estimate and value of things not because currant but because worthy that distinguished betwixt truth and appearances substantiall and fantastick happinesses and so makes a Christiam esteem and adjudge the persecutions of an holy Church an higher preferment then the promotions of a tyrannicall Court that more then Heathenish Law of self-preservation is superseded by Christ Mat. 10.33 Whosoever shall deny me before men him will I also deny before my Father which is in Heaven And ver 37.38.39 He that loveth Father or Mother more then me is not worthy of me and he that loveth Son or Daughter more then me is not worthy of me And he that taketh not his crosse and followeth after me is not worthy of me He that findeth his life shall lose it and he that loseth his life for my sake shall find it and so abolished by that Law of Faith which he prescribed 2. By Faith because done in obedience to that Law and Rule of Faith which the Captain and High Priest of our profession had enacted and ordered The main difference betwixt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.3 the Work of Faith which is the fincere observation of Christ precepts and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.15 the work of the Law written in our hearts which is the dictates of a naturall conscience and the common notions of humanity betwixt an act of Grace and that of Nature that the oue is done onely rationally the other obedientially the one is a faculty the other a duty that we performe as man a rationall creature made by God and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other as a Christian a devout sworn servant of Jesus Christ who hath brought into captivity every thought even the most rationall most excellent thought or suggestion of Nature to the obedience of Christ 2 Cor.
that a Christian Church too a Church of Christ and the sufferings of the people of God the rebukes of Christ though then the people of God had not the Title yet they had the Religion of Christ and albeit in outward expression and denomination they were not called Christians till long after at Antioch Acts 11.26 yet such they were really and in truth For Beleevers before Christs comming and since are admitted into the same Covenant of Grace because consigned by the same Sacraments not indeed in the same Signes but in the Spirituall thing signified 1 Cor. 10.3.4.5 And did all eat the same spirituall meat And did all drink the same spirituaell drink for they dranke of that spirituall Rock that followed them and that Rock was Christ But with many of them God was not well pleased for they were overthrown in the Wildernesse which did Scale the same promises though not so immediately as ours but under a covert of temporall things even ever since that Grant the Seed of the Woman c. Gen 3.15 and is the expresse affirmation of the Apostle Gal. 3.17 And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull that it should make the promise of none effect which relateth to the same object Jesus Christ Heb. 13.8 Acts 3.25 4.12 for the same excellent purposes of mercy remission of sins reconciliation with God and life eternall So the Covenant was the same for substance though not for circumstance and fashion and so their Faith and Religion the same For Christ was the Lambe slain from the foundation of the World Rev. 13.8 So Aug. Epist 157. ad opt Eadem fides nostra illorum quoniam hoc illi crediderant futurum quod nos credimus factum And therefore here we may say with Saint Paul Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the Wisedom and Knowledge of God! how unsearchable are his judgements and his wayes past finding out And with David Psal 40.5 Many O Lord my God are thy wouderfull works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred But to this I have said somwhat before in the first Part and 8. Page and 1. Observ 8. To suffer with the people of God The people of God are eo nomine so far from being exempted from the common calamities of man-kind that they are the greatest sufferers of and sharers in them And if judgement begin at the House of God where shall the ungodly appear Gods People are a persecuted People But of this largely also before and more is to be said after 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esteeming That which put Moses on this choice was a well-grounded conviction of Conscience that it was a duty and a right enformed judgement for resolution and action without warranty and sufficient grounds of conviction is but perversnesse and obstinacy sin and impiety the mistaking of evill for good will necessarily inferr evill doing Hence sins are called the Works of darknesse Eph. 5.11 and Heathens darknesse ver 8. Walking in the vaenity of their minds Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.17.18 And the Apostle notes this when he tells us of the unbeleeving impenitent Jews They err in their hearts and so they have not known my wayes Heb. 3.10 and therefore he admonisheth them ver 12. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing from the living God And hence Minutius Faelix concludes Non minoris est seeleris Deum ignorare quam laedere Ignorance of God is as bad as Sacriledge Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whordoms is in the midst of them and they have not known the Lord. On the contrary the right discerning and separating evill from good conduceth much to the eschewing of evill and doing good to deny the world and self and chuse Christ and Heaven And therefore the Apostles supplication for the Philippians Phil. 1.9.10.11 is that they may abound in all judgement To what end that they may approve or try things that are excellent and differ be able Christians to distinguish betwixt evill and good And to what are such abilities required that ye may be sincere and without offence till the day of Christ Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and prayse of God And his Petition for the Colossians is to the same purpose Col. 1.9.10 For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the Knowledge of his will in all wisedom and spirituall understanding That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the Knowledge of God As the bodily Eyes guides our feet so the understanding is the leader of the will and affections Hence those Prayers of David Psal 119.18.34.73 125. Open then mine Eyes that I may behold wondrous things out of thy law Give me understanding and I shall keep thy lay yea I shall observe it with my whole heart Thy hands have made me and fashioned me give me understanding that I may learn thy Commandements I am thy Servant give me understanding that I may know thy testimonies And hence that Exhortation of the Apostle 1 Cor. 14.20 In understanding be ye men otherwise ye will prove Children tossed too and fro still Children and never come to be perfect men Eph. 4.13.14 10. He had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first looked on the Duty now the Reward that to set him forward this to encourage and back him that as principall this as second to his choice that to leade and command this to fortifie and strengthen that as finis agentis his designe this as finis rei his happinesse and felicity See here and admire admire and acknowledge the great love of God to man who not onely gave us understanding to know our Duty but furnisheth with ayds and helps to further and assist us in our Duty he not onely teacheth us what to doe but supplies strength for to doe and affords means to preserve that strength he deals with us in those wayes which are most proper for us by threatnings and perswasions punishments and rewards Deut. 11.26 Behold I set before you this day a blessing and a curse The Lord knoweth our frame Psal 103.14 and so frameth all his dispensation accordingly he considers we are but men weak and impotent creatures and therefore he gives Grace Yet withall he considers that we are men
unjust unauthorized invasions of others Rights and Possessions to which they had neither just Title nor lawfull authority For tolle justitiam quid sunt magna regna nisi magna latrociuia as most of the Romans Conquests were if ye will beleeve Saint Augustine but these Conquests were for the innocent defence of themselves and for the protection of the innocent to preserve themselves and rescue these from Oppression and Violence neither were they any designes of Covetousnesse Ambition or desire of change but of obedience to God who first intitled them to those Inheritances and then commanded them to enter and take Possession and this not by a pretended imaginary whisper rather then suggestion of the spirit but by a Publique Edict Decree and Voyce from Heaven They wrought Righteeousnesse discharged their trust in the Administration of that Authority and Power which God had put into their Hands operati sunt oa quae justitia requirit that is in plain English They would doe you Justice or Exercuerunt justitiam they Executed Justice impartially and justly not by any Arbitrary Power but by Rule and Law and that an infallible one being a terrour to the evill doers and prayse of the good Rom. 12.3 and so both in their Personall and Politicke caozeities they wrought Righteousnesse But there is another notion of this Attribute they wrought Righteousnesse exercuerunt justitiam Justice in this sense imports Mercy and Almesgiving and so takes under it all the Acts of Charity Thus it s taken Psal 37.21.25 The wicked borroweth and payeth not again but the righteous sheweth mercy and giveth I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread And Psal 112.9 He hath dispersed he hath given to the poor his righteousnesse endureth for ever his horne shall be exalted with honour And from all these different sense the result is the same That is the duty of the truely faithfull to oppose and oppugne whatsoever is contrary to Piety and Justice and to protect and propugne what is conducing and subservient thereto No War is good but where the Cause is good No Conquest just unlesse the Ground be just Justice ought to be administred justly with a cleare indifferency without respect of Persons and all Justice should be tempered with Mercy and executed to the ends and purposes of Charity And as he that doth Righteousnesse is Righteous so none but he that suffers for Righteousnesse is a Christian sufferer It is not enough to consecrate a Man a Martyr to suffer what they doe but to suffer for the Cause of Righteousnesse that makes a Martyr 1 Peter 3.13.14 4.15.16 this is indeed the right the good old way to obtaine the Promises Obtained Promises that 's not Semen promissum for as yet he was not exhibited the fulnesse of time was not come but terram promissam 2 Type of Heaven they had seizure of the Land of Canaan and this they obtained because they wrought Righteousnesse and in their way captivated all opposition no comming to Heaven but by observing the conditions whereon it is promised subduing our rebellious wills and unclean affections and by doing righteousnesse hac itur ad superos The way to obtaine Heaven is to subdue sin and work Righteousnesse the way is obstructed when these are not in conjunction And thus Junius Ex eo studio eventus sequitur they obtained what they sought for and required because they did that which God commanded and required of them and all these they obtained not simul semel at once but occasionally as their respective exigents did require some one way some another as they found them in the dayes of their Pilgrimage for some of them were so hard put to it that they were forced to stop the mouthes of Lyons lest their widened jawes should devoure and enclose them They stopped the mouthes of Lyons Thus Sampson rent the Lyon roaring against him as he would have rent a Kid Judges 14.5 6. Thus David rescued a Lambe from a Lyon and when he arose in revenge against him he caught him by his Beard and smote him and slew him 1 Sam. 17.35 Of Beuaiah it is said he slew a Lyon in the midst of a Pit in time of Snow 2 Sam. 23.20 But most signally and observably this is held forth in Daniels great Deliverance Dan. 6.22.23 And this was very considerable and usefull to these present Hebrews and to all succeeding Christians God many times stops the sury rage and seircenesse of their most eruell and malitious Adversaries putting hooke in their noses bridles in their lips and turning them back Isay 37.29 restraining their violence and settering their sury and chaining up their madnesse when they are hot upon mischeife he will either send his Angels to stop them in their pursuite or divert them or infatuates them stricking them with blindnesse or an Army of Vermine to encounter them or else with the rod of his mouth and the breath of his lips he will tame and temper them that the Wolfe shall dwell with the Lambe and the Lyon shall eate straw with the Oxe Isay 11.6.7.8 And as God will be a deliverer thus from unreasonable men whom in these respects our Saviour calls Wolves Mat. 10.16 David Lyons preying young Lyons Psal 57.4 58.6 Saint Paul Beasts of Ephesus Doggs so will our Lord Iesus defend us against the roaring Lyon the Devill who walks about secking whom he may devoure 1 Peter 5.8 This great one who hath all the other Lyons to prey for him is so bafled with the Lyon of the Tribe of Iudah that he may roare but he cannot devoure he may assault but he cannot take unlesse you yeild If you face him he flyes if you resist he runs though he be a malitious implacable enemy he is a spoyled cowed and conquered enemy Christ hath overcome him for us and so he may shew his teeth but he cannot bite he may assault he cannot take you unlesse you betray your selves into his hands But they obtained as much as this upon another account they quenched the violence of Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim impetum ignis stopped the inseparable property of fire suspended its present power and which was more gave the flames a distinguishing faculty to consume them who were at a distance from them and to preserve them who were cast into them The History is famously known Dan. 3.16.17.24.25 and so I shall not here adde more but how farr it concerned these Hebrews and the after Christians shortly it affords this Observation That if the Children of God be exposed to Tyranny he will subdue the spirits of Princes and refraine the feircenesse of men he is the same God in Power his Hand is not shortned feare not therefore if thou art his then his promise is good to thee When thou passest through the Waters they shall not overflow thee When thou walkest through the fire thou shalt not
mentiris Achille c. And Aeneas resolves Dido was Nobly Borne from her honourable respects Tanti talem genuere Parentes And the perswasive to Ascanius for high attempts was fetcht from his Alliance Te Pater Aeneas avnuculus excitet Hector As for the Jewes any who is acquainted with the History of the Old Testament will finde them to be great honourers of their Families and Tribes and so the Maccabees and these Hebrews And therefore the Apostle useth here this holy fraud to catch them with those Arguments which would take and please Et prodesse volunt delectare and profit them And here also I crave pardon to interpose a conjecture which is That Job that Magnus Victoriaerum Dei artifex great Pattern of Piety though honourably remembred and enrolled by God himself in the Book of Life Ezek. 14. as one of the three eminently righteous Persons is yet omitted in this Catalogue for this reason Because he was none of the Jewish Race or Hebrew Line and so his Example would not have been so pertinent and effectuall And to come yet somewhat more home as these Hebrews had the practise and experience of the former Ages to establish their Faith so have we and more too and therefore greater reason have we not to be moved at the sufferings of Christians nor to be ashamed of Christ Crucified and to performe our whole Baptismall Covenant in as much as we have the advantage of what examples they had and besides the Patternes of the Apostles and Apostolicall men famous in their Generations We have the Acts or rather upon perusall of that Book the sufferings of the Apostles and we have Tradition all along handing out to us the Christian Acts and sufferings of Confessors Martyrs and severall Religious People ever since for the space of 1600. years and all attested by Historians of undoubted fidelity especially those of the first six Centuries Hence set dayes were customarily and by Order Appointed for the solemne Celebration of the Acts and sufferings of those Primitive Saints in the Christian Church the Apostles and some Apostolicall as I said Persons not so much for their honour certainly not for religious worship of them by Invocation Oblations c. but for our Imitation and to blesse God for such Instruments of his glory and our good For that their sufferings were for this end Saint Paul is expresse The suffering of an eminent principall member redounds to the good of the whole body Col. 1.24 tends to its edification and confirmation Phil. 1.12 For although Christ proposed himselfe to us for the grand Exemplar Learne of me And follow me yet we could no otherwise follow Christ but as the Boy Ascanius followed his Father Non-passibus equis by an uneven motion we cannot follow him regularly but we trip and stumble and often fall for he could not sin and it is he must lift us up And as his Example is too high so his lesson is too hard we cannot transcribe the Copy but with blurring and crooking in and out nay we shall be so far short that we shall doe nothing like unlesse he leade us by the hand and even then our hand may be easily known by its foulnesse as when he takes not by the hand to hold we fall the errors of our feet may be easily marked and so though Christ be a more high and sure being an infallible Patterne for imitation then any or all other holy men amassed together yet the Examples of these who were subject to the like passions as we are more suitable for our conviction and condition because we cannot doe or suffer as Christ did neither for the manner or measure For in him all fulnesse dwels And the Spirit was given to him without measure John 3.34 but we may doe and suffer as holy men did before us for to them as well as to us and to us as well as to them the Spirit is given by measure and God accepts according to what a man bath and not what he hath not And hereupon this practise hath been observed to commemorate the holy Saints in Scripture especially for they are infallibly such as a duty of that part of the Communion of Saints as an help by their Example for our instruction and consolation Thus much by the way and the digression hath been long and tedious yet because as Travellers sometimes goe out of the was to fetch in Provision for their supplies and comfort and this course though it retard the way yet makes it pleasant especially to those who have long Stages So because this digression may be both delightfull and profitable I have insisted the longer and brought in some additionall supplies for a further refreshment But now to returne The way of God in the dispensation of temporalls so far at is discoverable is various sometimes he takes one way sometimes another as is evident in the precedent Presidents Pascimur hic patimur God sometimes cherisheth and favoureth his Children sometimes he frownes on them corrects and chastens them and that by sharpe rebukes sometimes he suffers his little Flock to wander and to walk through the Valley of the shadow of Death sometimes again he gathers them he feeds them in a green Pasture and leads them forth besides the Waters of comfort Christianity is compared to a warsare and that is not a condition of ease but of trouble hardnesse and hazard and so a Christian must have his Armour even the whole Armour of God and he must endure hardnesse as a good Souldier of Jesus Christ The Church of God is compared to a Ship which though somtimes she goe smoothly and calmly yet for the most part she is unquiet as the Element she moves upon and many times she is tossed too and fro with strong gusts and tempests and either by the violence of the Wind and the siercenesse of the surging Seat in danger to sinke or to ground on Sands or split on Rocks or spring a leake and so be swallowed and devoured and the Disciples of Christ are the Mariners and Passengers in this Ship and sometimes in these great tempests Christ the Master sleepeth till the Disciples by Prayer awake him and then he ariseth and rebaketh the Wind and the Sea and there is a great calme Saint Chrysostome compares the life of a Christian to a Webb so marvelously woven and made up of trouble and comfort that though the longer threads reaching from our Birth to our Death be all of trouble yet the weft interjected is all of comfort So that from hence it is apparent That these their troubles and sufferings are not the effects of Gods vindicative justice acts of revenge and so properly punishments as a crosse or dangerous passage by Sea is not an Exile to a Mariner though it be to a Malefactor that flyes that way but it is in his Calling and Trade a Traffique and Taske but effects of love acts of Discipline For Poena in suo