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
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
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
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
boldly venture and follow hac itur ad superos But more comfort yet This just man dyed a violent Death it s Chrysostomes Observation in Gen. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he first saw Death and his Death was suddain and violent the first that dyed was murdered and that by his Brother Be not troubled nor discontented with the sadnesse of thy affliction If thy Brethren thy spirituall or naturall kindred imprison persecute kill thee if thou lose thy head thy life yet if thou keep thy Religion thy faithfulnesse it is thy gaine thy advantage Abel fell by the hand of his Brother and forthwith received a Crown of Martyrdom But yet more comfort Abel is fallen but he is falne onely asleep he shall anon awake into immortall glory meane time his Monument stands and shall not fall till those Scripture Records perish Dead Abel is not Dead he yet breatheth he speaketh Qui per virtutem perierat haud is interit saith the Comedian and is Chrysostomes observation in Philip. him 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men are living dead men 1 Tim. 5.6 the Righteous when dead are yet Dead Living Men Luk. 20.38 the life is transitus ad mortem a posting to Death the Death of the other is reditus ad vitam a return to life Ambr. de hon mort For non est vita c. that is not life but death which separates a living man from Christ neither is that death but life Quae morieutem Christo sociat which brings a dying man to Christ who is the life id de Abel l. 2. c. 9. 2. We are not to measure Gods favour by his temporall dispensations nor passe sentence of his love or hatred by the events or accidents of this life Holy devout Abel is murdered in his young tender yeares accursed Cain lives long begot a numerous Issue builded magnificent Cities God distributeth his temporall blessings promiscuously giveth many times more liberall Portions to the wicked then to his Children and commonly he dispenceth his temporall felicities and advantages in a due proportion and equality to all both good and bad sure I am wealth may abound where grace doth not and many times wicked men enjoy the World most Which made the Psal 7 4. account the full men of the World full to superfluity to overflowing wicked men which certainly implies that wicked men are many times full men but their fulnesse is a far more sad condition then the beggers emptinesse and want they have a judgement and that is they have their Portion in this life which though it be not a Childs Portion yet is often as liberall but it s a sad consideration to have enough here and too much for a moment and have nothing but what I feare to name for Eternity 3. Abel the first man who dyed and he dyed a Martyr The Crosse and the Church were at once consecrated righteousnesse was persecuted in the Cradle in the Insancie of time afflictions entred early into the Church and no sooner Religion peeped but cruelty and persâ—cution like the Canicular starres appeared and maligned it the first man who was eminentâ—y just was exemplarily a sufferer for it and this reacheth us both patience to persevere and to endure that we faint not be not weary of well-doing though we be sure to smart for it it s a feâ—icity to dye for doing good Blessed are ye when ye suffer for Righteousnesse sake saith our Saviour Sacrifice we must though we know we shall be made a Sacrifice for it and if our Sacrifice be an excellent Sacrifice though men vilifie us God will testifie for us we should not be ashamed but rather rejoyce and hence we Reade of glorifying in tribulation Rom. 5.3 of counting it all joy Jam. 1.2 of counting it an honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.41 and it s our calling to suffer as well as to beleeve Chil. 1.20 was to suffer because we beleeve so Sulp. Sever. l. 2. hist tels us that Dicclesiane saviente cortatim in gloriosa certamina ruchatur multoque avidius martyria gloriosis mortibus quarobatur quam nunc Episcopatus pravis ambitionibus appetnntur 4. Abels Sacrifice was well counted of by God because he kept his heart upright with God therefore was his Oblation accepted because he was just and Gaius was rejected because he harboured malitious thoughts in his heart against his Brother It s the just mans Sacrifice which is as Incence the Sacrifice of the wicked is an abomination its Sacriledge and grosle hypocrisie for an ungodly man to call on God Ps 50.16 and a very Heathen could tell us animadverto etiam ipsos Deos non tam accuratis adorantium precibus quam innocentia sanctitate latari Plin. Pan. ad Traj Saint Paul is expresse 1 Tim. 2.8 Lift up holy and clean hands without wrath without doubting nothing of infidelity towards God no malicious designe in our hearts against our neighbour when we approach into Gods presence The Psalmist Psal 99.7 tells Moses and Samuels Prayers were heard and tells the reason For they kept his testimonies c. and again is positive If I encline unto c. Psal 66 18. and therefore I will wash my hands in innocencie and so I will goe to thine Altar Psal 26.6 God requires obedience rather then sacrifice for He that turneth away his ears c. Prov. 28.9 Alas then to what purpose doe we offer to God our bodies when we retaine our affections or why doe we pray unto him and sin against him aske grace of him and never endeavour to resist one temptation to mortifie one lust to cast off one carnality to what end are our Prayers loud and our Voyces strained for a blessing when our sins cry louder for vengeance why doe we bow our knee and prostrate our bodies yet our mindes are insolent and haughty a stiffe necked and stubborne Generation why doe we lift up our hands and eyes to God when we are devising contriving and projecting for the World what are all the postures of devotion the moving of the lips the articulation of the tongue the incurvation of the knees the erection of the eyes and hands but complement formality and the arts of hypocrisie unlesse they be ushered in and attended with purity of heart with innocencie of actions and sincerity of affections When the Jews offered their Sacrifices Isay 1.11 God protested against them notwithstanding they were the Ordinances of his own lips and solemnly voweth he will not take notice of their multiplied their numerous their long Prayers why Their hands were full of blood Isay 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pel. l 4. Ep. 24. God respects not the worke but the heart not our language but our life not our petitions but our practises for Qui innocentiam colit Deo supplicat Min. Fael he Prayes well who lives well but he that deviseth evill against his neighbour in any respect by fraud or force to alienate his right
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
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
not resist Or â—â—w could Noah conduct and guide it over the tops of Hills and â—â—idst the Mountains But true obedience disputes not Gods â—â—mmands and if he enjoynes things improper and impertinent humane reason as Goe and wash in Jordan c. Or Let seven â—â—iests beare seven trumpets of Rams-hornes c. yet obey we â—â—ust our Faith requires our observance and performance And us it holds in the institution of the holy Sacraments which â—â—ve no foundation in reason yet because they are the Acts of â—â—ods wisedome and he commands their use we are not to Iudge canvas them but to observe and reverence them And as these â—â—rrow their successe from their Institution so all our labors â—â—d endeavours their blessing from his gracious providence â—â—xcept the Lord keep the City c. Psal 127.1.2.3 nothing 〈◊〉 project or enterprise but becomes either prejudiciall or unâ—ofitable unlesse God give the blessing which we finde experimentally true in some kinde famine when plenty enough of â—â—orne for the quantity but extream want in respect of the â—â—ourishment when God in his Just Judgement as the Proâ—net speaâ—eth breaketh the Staffe of Bread gives it not a nourishing faculty but it rather occasions faintnesse and decay of â—â—irits But that which makes this Observation more home and â—â—vident is yet further to observe That this Vessell which he â—â—repared was not a Ship made to all advantages of Sayling but an Arke close above without Sayles Oares or any or Engines which man hath invented and employed for the coâ—â— modious passing of Vessells upon the Seas It had no Helmeâ— steere her with no Master or Governor to command handing of Helme or Sayles God reserved to himselfe glory of Noahs Preservation he himselfe was the onely Piâ—â— to guide it upon the Waters and afterwards to Harbour it Providence the Sailts and Oares to steere and move it 〈◊〉 is many times pleased clearly to demonstrate his Wisedoâ— Power and goodnesse by using the weaknesses of our interâ—tions and employing such mean instruments as have nothing power or wisedome in themselves Give me leave thus to apâ—â— it If we see the Arke of Christs Church floating like the Isâ—â— Lemnos having no place of settlement If we see her moâ—â— upon troubled waters tossed to and fro with the waves of câ—tention If we see her without a Governor having nothing humane policy or power to direct or protect her if with Sailes having no favour nor respect from the world with Oares any humane assistances or aydes God will supply to the want of all these if she turn to God sincerely beg his mâ—cy and with a penitent heart purified by Faith crave his Pâ—tection All these deficiencies of secondary causes and wantâ— humane assistances will prove demonstrations of Gods porâ—â— and wisedome when he shall be pleased to deliver her by hand without any wayes or meanes discernable or possible be imagined by humane ingenuity In ordinary wayes of 〈◊〉 liverance there is a concurrent abundance and confluence experimented means the concurrence and ayde of second cauâ—â— the full force and strength of the arme of flesh but in specâ—â— and extraordinary deliverances when God will shew himself more signally and clearely he effects his designes by weak improper insufficient and defective means 8. Noahs Arke condemned the World because the world woâ—â— not reforme notwithstanding Gods warnings premonitions aâ—â— exhortations O then while the Arke is in building whâ—â— grace is offered whilest we are summoned to come to hiâ—â— while this opportunity of repentance lasteth turne you froâ—â— your evill wayes nothing can hinder or retard your conversion but either your own insensible duinesse and inadvertency which yet is a crime of your wills or your malitious perversenesse If the Arke be finished God deprives you of the opportunities of mercy the advantages of grace the deluge of Gods wrath is ready to fall down upon you there remains nothing but a fearefull looking for of judgement and fiery indignation which shall devoure the adversaties wanton not play not with his word seek the Lord while he may be found for a time there is when he will not be found because we cannot finde a way or place of repentance though with Esan we seek it carefully with tears and be assured that if the Ministery of his Word which answereth to the preparing of the Arke bath not converted thee it will condemn if it quicken not it will kill if this two-edged sword with one edge hath not cut off the evills of your hearts with the other it will peirce us through with eternall paines and never dying deaths If it be not the savour of life unto life it will be of death unto death 9. The World though many regard not Gods warning it s not multitude or numbers will save us in the day of wrath O then follow not a multitude to doe evill lest thou perish with them for company chuse the society of the few the little Frock and strive to get into the Arke with them it is better to be saved alone then perish with the World And here againe let me resume my former exhortation Whilest thou hast the light walk in the light take heed thou be not misled and deceived with the fashions and interests of the World or the examples of worldly men who pretend to be and transforme themselves into Angels of light lest thou perish with the World Follow the orders and discipline of Jesus Christ his holy example in him is no darknesse he is that light which enlightneth every man in the World if we shut our eyes against this light if we hate it or hate to follow it we are already condemned It is Saint Johns sentence John 3.19.20 This is the condemnation that light is come into the World and men loved darknesse rather then light c. But 10. Here is one Observable more The Deluge took not the World on a sudden As they were fore-warned long before so God in his goodnesse so ordered that it should raine also forty dayes and forty nights that seeing they could nâ— escape with their temporall lives they might in these intervaâ—â— and interims take occasion to provide for eternity O thâ— infinite goodnesse of God who allowed these perishing soulâ— time and leisure to implore mercy these dying men had a further opportunity of repentance and they might though dead 〈◊〉 the flesh yet live in the spirit I have long dwelt upon Noaâ— Building and have walked up and down too and fro his Arâ—â— yet not come to an end What he prepared was for our eâ—fication to build us up in our most holy Faith It was a greâ—â— preparation contained much in it upon the waters and yâ—â— affords plentifull matter both for Doctrine and Instruction I shall therefore descend into a more particular applycation and touch a little of the mysticall and this in three considerations In respect of Noahs Person his Arke and the Deluge 1. In respect of Noah All the
nothing and this is as great a demonâ—ration of his power and goodnesse as the former by 〈◊〉 nominy to rayse to Glory by Death to restore to Life from Poyson to draw a Preservative to bring the best out of the worst And it is Saint Aaugustines Observation Deus â—deò bonus est God is so good that we would never suffer evill to be unlesse he were so powerfull also that he could â—ring the greatest good out of the most desperate evill Titus sackes Jerusalem This the Divine Providence ordered for a punishment of the Jewes malice and wickednesse Well Ierusaâ—em is an heape of stones the lewes are disperced and this was used by God as a fairer way and more effectuall meanes for the dissemination of the Gospel This very order which God sent to Abraham hath in it much concealed goodnesse and mercy and though at first it seems harsh and rigorous yet propius inâ—uenti it is full of grace and truth as we may perceive by the following circumstances Abraham and so we need not wander for an example is commanded to quit his Countrey the Designe was he should quit Idolatry and this former a proper means to bring about the latter for to abide in his owne Countrey had been a perpetuall obstacle to his then intended course of godlinesse for what agreement hath the Temple of God with â—dols what communion hath Light with Darkenesse and Idolatry was the Epidemicall sinne of that Nation But if his abode there altered not his course yet undoubtedly it had been very dangerous and no Man is to venture his Religion upon a hazard nor subject it to a temptation in respect of his many naturall obligations and relations of Countrey Parents and Kindred whereas by quitting his Countrey and sojourning in Canaan he became disengaged from those ties of Nature and Native soyle and fitly disposed to venture on Religion and to make progresse in the wayes of godlinesse For it s most certaine what the Roman Historian Observed Falicitate corrumpimur nothing more destructive of Religion then too much worldly prosperity it makes men apt to forget to extinguish and obliterate all notions of God and godlinesse to pervert the principles of holy life and set the will and affections upon the pursuite of phantasticke unprofitable deceiving apparitions of pleasure and profit pride luxury c. is almost the inseparable companion of a full and high estate and it is a great mercy in God to afflict that we may be humble sober wise religion devout Out of very truth and faithfulnesle God causeth hiâ— People to be troubled And therefore David resolved It â—â— good for me that I have been afflicted that I may learne thâ— Statutes Psal 119.71 Afflictions makes us tractable and teach able apt to receive Instruction and to be kept to it but before his afflictions he was as Ieremy said of himselfe an uâ—â—med Calâ—e I went wrong verse 67. he despised all counsell and would have no correction and probably had wandred aâ— the dayes of his life after the lusts of his owne heart had hâ—â— not been restrained and re-called by Gods afflicting Hand 〈◊〉 Voyce 3. Religion is not a light perfunctory employment but 〈◊〉 sad serious and laborious employment Res severa est veruâ— gandium Senica Epist 49. It requires great austerity of Spirit strict performances humility selfe-denyall mortification 〈◊〉 effectuall dereliction of sinne abrenunciation of the World called 1 Thes 1.3 The worke of Faith which as Pisc in loâ— expounds it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active working Faith to kill and crucifie the old Man and all his lusts to mortifie a beloved darling sinne to bring our bodies in subjection to be at enmity with the World to refuse worldly pleasureâ— when temptations beyond duty or safety to take paines in the cause of God which is expressed by the following Phrase the lobour of love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labouring love such as sets us to enquire after the Law to buy the Truth search the Scriptures to endeavour for a right understanding in the wayes of truth and godlinesse according to our respective opportunities and capacities to put on the armour of Righteousnesse on the right hand and on the left If we be not called to suffer and dye for Christ yet we must dye unto sinne and live unto righteousnesse If not to forsake our houses yet our lusts if not to goe out of the World yet to use the World aâ— if we used it not that is cut off all our portion in this life excepting so much of it as is necessary for our present subsistance to secure our Inheritance in the World to come and this is our patience of hope also as well as in the down-right suffering part Heb. 10.36 the burden of the Lord a doing the worke of the Lord in voluntary severities and abstinences 〈◊〉 a seperation from the World 2 Cor. 6.17 expressed by â—hose summons Depart depart yee goe on t from Babel flee out â—om the Chaldeans touth no uncleane thing Esay 48.20 52. 1. have no fellowship with the unfruitfull works of darkenesse no â—ommerce that is no complyance or confederacy with the workers of wickednesse Rev. 18.4 This is that which Christ â—eakes of plucking out the right Eye cutting off the right and to relinquish whatsoever is deare or neere unto us if it is an impediment or a diversion from the paths of holinesse â—r an occasion or inducement to sinne and impiety all which was represented to the Church of God under the name of the pouse in that charge Psal 45.10 Hearken O Daughter and â—usider and incline thine eare forget also thine own people and â—â—y fathers house So shall the King greatly desire thy beauty c. 4. God tempers the rigour of his precept with the sweetnesse of a Promise If the first part the Summons be dis-relliâ—ing and unpleasant The second part the sub-joyned Premiâ—s are comfortable and refreshing God sends alwayes a graous raine upon his Inheritance to refresh it when it is dry 〈◊〉 gives sharpe Physicke in a Sugred recipe after a Seed time 〈◊〉 Teares an Harvest of Joy God leaveth not Abraham deâ—itute but promiseth a great reward for his Country Canaan better Land for his Kindred a great Nation for his Fathers â—use he shall be a Father of many Nations God in our â—fferings would have us to contemplate on the excellencies â—â—d depend on the truth and rejoyce in the goodnesse of his â—romises which farre exceed both the number and greatnesse 〈◊〉 our hardnesses And thus after an order of sadnesse he addes â—ven blessings of comfort which I shall breifly describe in â—der 1. I will make thee a great Nation Great both in number and multitude Populous Nations deseended from Abraâ—m by Keturah and Hagar Gen. 25. And great also in reâ—wne and vertue men famous in their Generations who were after builders in the house of Israel issued from them
which hardly admits of any suggestions or perswasions of comfort Rachel Weeping for her Children would not be comforted c. Jer. 31.15 And the holy Spirit when he would expresse the violence and distemperature of this Passion of Griefe and the bitternesse of the Grieved Phtaseth it a Mourning for an onely Son Make thee Mourning as for an onely Sonne most bitter lamentation Jer. 6.26 which expression is also used Amos 8.10 And yet there is another incentive of his affection In Isaac all the degrees of love were not onely united and concentred but were strongly rooted and unalterably setled by his long conversation with him For now if we beleeve Ioseplias Isaac was five and twenty yeares old and it s usually observed that as Children grow in accomplishments and yeares so our loves are fixed and radicated And Abraham had reason to be so for Isaac was a rarely accomplished Person with all the ornaments of Nature and Grace so that his Faith and Obedience hath by some been parallelled and by others preferred to Abrahams And it is by many disputed whether Abrahams Obedience or Isaacs Patience deserved 〈◊〉 higher repute Adde unto all these that the Death of an oneâ—â— Sonne whether by diseases or violence is a tragicâ—ll thought 〈◊〉 the Parent but then for the Father to Kill him and he whâ— gave him life to be his Eâ—eentioner seems to be not onely against reason and the affections of natures but also directâ—â— against the Precepts of Religion and dietates of Piety And therefore 2. Let us observe what Arguments Religion might fraâ—â— to prejudice the designe what Apology Abraham might draâ—â— from Divine Oracles to deny the Fact For in him Abraham did not onely destroy an onely Sonne but all Mankind for 〈◊〉 his hopes of a Posterity so the hope of the Gentiles and 〈◊〉 glory of the People Israel were sounded in the Person of Isâ—â—â— For In eius persina perire videbatur tota muâ—do salus as Câ—â—vin It seemed at once to frustrate all the Promises and 〈◊〉 anticipate the Salvation of the World nay further it seemâ—â—â— contradict not onely Gods goodnesse but his will For he wâ—â—leth not the Death of a sinner neither doth he so much as pâ—â—mit or allow one man to take the life of another he that 〈◊〉 is a Murderer a transgressor of the Divine Will revealed 〈◊〉 Scripture and a most proportionable just Punishment is thâ—â—â—ned and commanded He that sheddith Mans Blood by Mâ—â— shall his Blood he shed Much lesse doth he approve of Human Sacrifices The Devill indeed is a Lyar and a Murtherer 〈◊〉 the Beginning he delights in Blood and those are his best 〈◊〉 wants and fittest agents whose feet are swift to shed Blood 〈◊〉 it is his delight to have our Sonnes and Daughters offered to his and so at once it seems directly to thwart and oppose all former Laws and to null and voyd all the Promises to depriâ—â— Abraham of a Sonne and the World of Salvation to cut 〈◊〉 and câ—shiere his hope of Posterity and the World of restauration by the Promised Seed the Messias who was to be derivâ—â— from Isaac These and many more such Objections would a carnall heaâ—â— have framed from these premised Apologies of Nature and Religion but Faith confutes all these and whatsoever can be prâ—â—tended by the definitive sentence of two universall and insallibly true Propositions God is True God is Just and both Nature that is in this sense right reason and all Religion will subscribe to the truth and evidence of both for as it is the minimum quod sic of naturall Religion to assent to this truth that God is which is so Universally acknowledged by all people of all sorts so right reason will undeniably conclude from that first principle of Nature and Religion That whatsoever God that all being shall reveale is most true and whatsoever he shall command is most just and as therefore I cannot erre while I beleeve nothing but what he hath asserted so neither can I sinne while I doe nothing but what he hath commanded So that his Faith waved all the so mer exceptions and relyed onely on these two firme and rooted Principles Gods Fidelity and Justice Where these two considerables are presented unto us 1. The close adherence of Faith to its Object and its acquiescence and complacency in that adherence none of all those suggestions of carnality nor any humane reasonings could remove his Faith from its hold nor shake its resolutions no violences could beate it from its rocke whatsoever flesh and blood can pretend to the contrary his confidence and assurance is still the same its fortresse and refuge for to this was he driven and this he will keep and stand to that God hath promised and that he will effectuate what he hath promised and whatsoever seeming impossibilities are opposed he can effect what he pleaseth he can rayse Children to Abraham out of stones and by death bring them to life Psal 46.1 c. This was the substance of the three Childrens answer to Nebuchadnezzar Dan. 3.16.17 and the ground of Jobs resolution Job 13.15 2. The method which Faith useth to resist such temptations it granteth all the premised considerations but superaddes more weighty and considerable to be thought upon it rejecteth no proposall of nature no overture of reason but by an over-ruling Power maketh nature to resolve contrary to its own propensions and reason to reconcile what of it selfe it could not advancing but indeed bending it to Divine Mysteries and so doth not destroy Nature but perfect it doth not over throâ—â— reason but exalts it and regulates both for supposing the excuses of nature good and binding yet Faith sores high anâ— views that which nature cannot see and embraceth what shâ— cannot comprehend that though death deprive Isaac of a present being yet that God who gave Power to dead Abraham tâ— beget and dead Sarah to conceive him hath as much power tâ— raise him from death and returne him againe No question hâ— grieved as for his onely Sonne in the bitternesse of his Spirit and so nature had his worke for he was no Stoicall antipassionist yet Faith which indeed is its proper worke comfort him and assures him that God according to his immutability and infallibility of his Promise would not take him away forever and so againe admitting the reasons enforced from Religious premises Faith resolves upon higher principles Gods Soveraigne authority his omnipotency his Attributes of Power Wisedome Justice c. as hath been declared and forbidden us either to dispute his commands or distrust his attributeâ—â— Let Flesh and Blood Argue If Isaac be sacrificed the Promise are frustrated Faith denies the consequence and is affirmativeâ— God is not tyed to this or that way for the performance of hiâ— Promise that his wayes are above our wayes his thoughts abovâ— our thoughts as the Heaven is higher then the Earth And thus Abraham beleeved for he considered his Faith was 〈◊〉
God in his Sonnes Words And leade us not into temptation but deliver us from â—â— evill Amen 2. Here was a difference in judgement and choice between these two who were joyned together in Conjugall society and professed and followed the same rode to Heaven Isace preferred Esau Rebekah Jacob yet such was their wisedome and moderation that they permitted each to other the liberty of their judgements neither did this difference any way hinder or prejudice their offices of Piety or mutuall obligations or reciprocall duties of love a fit Patterne for Parents not to quarrell for trifles not to separate upon minute considerations a proper President for all Christians that they hold the unity of the spirit in the bond of peace when differences of opinion arise as indeed when are there not concerning some lesser Truths of Religion that is if the opinions be in materia non revelata or non necessaria if the point be not revealed or at least not so clearely revealed as to satisfie an honest teachable heart if it be not in fundamentals but in superstructures these different perswasions being no way impious and we being united in the maine all the prime and vitall parts of Christianity which relates to Faith and holy living we are to communicate one with another to be affectionately kinde one to another and mutually endeare our selves in all Christian offices and duties nothing should debar us from a joynt performance of all Religious or Civill duties but what doth meritoriously and actually divorce and separate us from Christ and as it were unchristian us or render 〈…〉 Christian either in our profession or conversation 3. Isaac in his Prophetick Rapture perceived the blessing was by God consigned for Jacob and so accordingly devolved â—he right on him and acquiesced in Gods good pleasure though contrary to his own propension and desire we ought to suspend and silence our private and particular phancies when God hath revealed the contrary we are to renounce and deny our most â—ardent and praevalent affections when God hath otherwise declared the good pleasure of his will I was dumbe saith David Psal 39.9 and opened not my mouth because thou didst it 4. Though Isaac was indued with a Prophetique Spirit yet â—he knew not the time of his death in generall onely he apprehended that his dissolution was approaching God conceales â—he determinate time of death even from the Prophets themselves that no man may presume of long life he would have as alwayes provided for Death Ideò latet ultimus dies ut observetur omnis dies therefore is the last day unknowne that we may be in readinesse every day 5. Isaac that he might not be prevented by Death foreflowes no time delayes not to performe his last fatherly Office joblesse his Children He blessed Jacob and Esau this will serve for a seasonable Instruction for Parents that whilest they live they provide for and blesse their Children not to leave them to the disposall of a Feoffee in trust or a deceitfull Guardian and it concernes us all even to doe good while we have opportunity not to procrastinate our repentance not to wave the duties of our Christian Calling putting off the evill day while we have â—ight let us walke as the Children of light for the night cemmeth wherein no man can worke which is most excellently set forth by the Wife Man Eccl. 12.1 to the 8. 6. Isaac blessed both Jacob and Esau Paternall Benedictions are of no small efficacy and importance It s the Childrens duty to require them it s the Fathers to give them For the Major domo the Father of a Family is the representative of God the Father of the Spirits of all flesh God ratifies what â—he doth in his name and for that authority which he deriveth unto him What the spirituall Fathers are in reserence to their â—ure an pastorall charge Embassadors for Christ c. 2 Cor 5. â—0 that Fathers are in their respective Families and though they have not speciall watranty as Isaac had for the distribution of their blessings yet have they grounds enough to render them effectuall for they have this generall assurance from the Almighty Father that he will be their God and the God of their Seed and are therefore sufficiently Commissioned for this 〈◊〉 and purpose 7. The Apostle placeth not these two blessed Persons according to their production but according to Gods blessing or them names not Esau before Iacob though borne before him but Jacob before Esau because he had translated the Birth-right to him God is the Soveraigne and free dispenser of his blessings he disposeth of them in such order degree and measure as he thinks most suteable and consequently to murmur and repine against Gods proceedings and dispensations is both impiety and folly if thy Brother or Neighbour have a large portion then thou know that God gave it him and if thoâ— envyest or hatest him for it thou art a Malignant indeed iâ— the most genuine and proper importance of the Word thiâ—â— eye is evill because God is good and more then so thou art a Foole too for tell me is it not reasonable and fitting for thee in thine own judgement to dispose of thine own as thou wilt and is it not then unreasonable folly in thee to murmure and repine at God because he useth his own liberty in the same kinde It were far more Christian and prudentiall for thee â—â— prayse God for what thou art or hasie and though thou haâ—â— not so much as others yet what thou hast thou hast received Every good and perfect gift c. Iames 1.17 If thou hast noâ— Isaacs blessing Dominion Majesty fulnesse of Bread and abundance of Wine yet if thou hast Esans Portion the Dew of Heaven and the fatnesse of the Earth or at the worst if thy condition be to live by thy sword take that thine is be contented and thankefull David had more hearty joy in his dimeâ—sum then they who had more abundance Psal 4.6.7 8. Isaac imployed all his skill and industry for he felt Jacobs Hands and distinguished his Tongue that he should noâ— be mistaken in the collation of his blessing yet all shall noâ— prevaile against Gods decree The counsell of the Lord that shall stand Prov. 16.1.2 9. Jacob is preferred before Esau the lesser is exalted above the greater the time will be when that worldly men which exercised Lordship Arbitrary Tyrannicall Power over the Beleevers shall themselves be brought under subjection and the righteous shall have Domination when their beauty shall consume away Psal 49.14 Apoc. 2.26.27 the Birth-right with all its Priviledges jurisdictions and preheminences shall be transmitted to them they shall sit upon Thrones judging the twelve Tribes receive their double Portion in the Heavenly Canaan and offer up spirituall sacrifices to that God who is their Portion and Inheritance unto all eternity 10. Isaac saw these two great Nations ment by Iacob and Esau flourishing in wealth and honour
were adopted into the place of Reuben 1 Chron. 5.1.2 or Levi. who was not to have any share into the Land of Canaan and then there is another blessing annexed That they may grow as Fish into a multitude into the middest of the Earth and indeed accordingly they multiplyed in Egypt into vast numbers For at the departure of the Israelites out of Egypt there were of Manasseh forty two thousand seven hundred Of Ephraim thirty two thousand five hundred but all these men of War perished in the Wildernesse yet at their entring into Canaan there was found after a perfect Muster of Ephraim forty thousand and five hundred and of Manasseh thirty two thousand and two hundred Numb 1.33.34.35 so that in the space of two hundred and fifteen years there Issued from Ioseph seventy five thousand or very neer that account and so Ephraim was after so powerfull and considerable a Tribe that oft-times the Scripture speaking of the defection of the ten Tribes from the house of David to Ieroboam the whole tâ—â— are indefinitely called Ephraim this Tribe being the principal contriver and abettor of that Rebellion as Isay 7.2 Hos 5.3 But we have another Passage in these words which deserve Vindication they are taken out of Gen. 47.31 He worshippeâ— towards the Beds head or as the last Translation he boweâ— himselfe upon the Beds head and so Junius reades it Incurvaâ—â—â— se ad cervical lecti sui and so others incurvavit se ad capâ—â— lectuli but our Apostle follows the Septuagint He worshippâ—â— upon the top of his staffe because that Translation was then 〈◊〉 great authority in the Church and the difference is not mâ—teriall nor of consequence for whether way soever it be reâ—dred the sense is not much altered and the Septuagint themselves Translated the Word here used in the Hebrew a Bed Gen. 48.2 so that they made not so great account of it The dirâ— genuine sense of the words then will amount to this That Iacâ—â— reared himselfe upon his pillow at his beds head leaning also 〈◊〉 his staffe and so prayed unto and praysed God Indeed the vuâ—gar Latine contrary to this sense and the words themselves reades it Adoravit fastigium virgae ejus which yet by some 〈◊〉 approved though upon a designe to maintain religious adoraâ—â—on to be due to the creatures but that this is a corruption appeares from the words themselves for it leaves out the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Accusative Case signifies super upon all observed by Grammarians And this is sufficient to invalidaâ—â— the authenticalnesse of that Translation and to discover the weakenesse of their Argument and in part the falsenesse oâ— their Tenet who would from this place conclude The adoration of creatures reliques or images and which is yet more iâ— destroyes the pretended infallibility of the Church of Româ— which in the Councell of Trent hath declared the vulgar Latine to be the authentique Text and Rule of Faith for if defacto shee hath erred in this determiniation then de jure possibly she may and it is apparant shee hath erred in approving this Translation which we have proved erroneous and might further manifest from the Hebrew and Septuagint but that the Bibles of the Doctors of Lovaine themselves Romanists hath saved us the labour who reade it otherwise then 〈◊〉 vulgar Latine which as I said the Tridentine Councell Sess 2. Can. 2. hath allowed for the authentique Interpretation The second Part. 1 Jacob dying Iacob tooke care before his death to blesse his Children and took paines to worship God in as reverent and descent a posture as his infirmity would allow Gods Children all their life time finde him a Father of mercy and God of all consolations they receive many blessings and assistances from him but at their death he hath a most tender care and particular respect over them that their Faith faile not that the last enemy prevaile not against them that dying they may be Conquerors he perfects his strength in their weakenesse and he acts most powerfully and vigorously in them when their infirmities are strong upon them their Faith conquers death and the feare thereof and him that hath the power of death the Devill the outward man that is the living and animall saculties of Man his vegetation and 〈◊〉 are weakned and impayred by the usuall harbingers of death bodily infirmities and maladies yet the inward man breathing and moving by spirituall principles renewed with spirituall faculties of faith and sanctified reason is perfected and compleated by them ordinarily blinde Men have the most apprehensive tenacious and faithfull memories because they have not so many diversions to severall objects as seeing Men have and so dying Beleevers have their soules fixed on God sequestred from the world and are altogether taken up with the contemplation of heavenly joy and with holy exercises of Devotion and Piety and with earnest fervent Zeale and vehement desires to glorifie God and to be glorified with him to blesse God and to be blessed by and with him eternally but this comfort redounds not to all it is onely peculiar to Christian Beleevers whose conversation hath been heavenly not to presumptuous daring sinners who walke after the flesh and never seek to God till they have not strength to serve sin and Satan who never begin to live well till they be a dying and puts all off to a death bed Repentance which is the most sad and miserable condition of all others for it will be a worke of extreame difficulty if not impossibility for an habituated sinner in that scantling and straite heartily and sincerely to performe the duties and offices of Faith and Repentance or seriously the settle himselfe unto them for Omnis peccator peceat in suâ—aterno Every such sinner if he should live for ever would sinner for ever but the comfort and happinesse is for them who in the preceding years of their life in the dayes of their health and strength of their discourse and understanding have followed the wayes of godlinesse the foot-steps of Abraham and when sidâ— or a dying hath nothing to doe but to exercise those grace which they formerly acquired and perfect that Repentance which they early begun 2. Both the Sonnes of Joseph not nominating them unto us but onely making them known to us by their relation to Josoph Certainely the Apostles designe of the concealement oâ— their names and expression of them by their Parentage was for to put those Hebrews in mind both of the designe Iosephs Brethren had to sell him for a slave in Egypt which was purposely to cut him off from Iacobs house and deprive him of a blessing and his portion and also of Gods Decree to the contrary â—hâ—â— though they devised mischiefe craftily against him and drive their plot far and did bring it in their sancies to their desired issne and period yet he that sits in Heaven shall laugh them to scorne and his determination shall