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
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
as Kings and Prophets 2. I will blesse thee Make thee Prosperous and Religions 3. I will make thy Name great Not onely to be the â—ther of the Faithfull by a perpetuall Decree but to be conâ—â—sed among the Nations and reverenced among the Heathen Iosephus lib. 1. Antiq. 4. Thou shalt be a blessing Thou shalt surely be blesseâ— And not onely so but in abstracto thou shalt be a blessing selfe and also because that expression the Lord blesse theâ— Abraham was the usuall forme of blessing among the Hebrâ—â— 5. I will blesse them that blesse thee Others shall be bleâ— for thy sake 6. I will curse them that curse thee All thine Eneâ— shall perish and be scattered 7. All the Nations of the Earth shall be blessed in thee 〈◊〉 both Jews and Gentiles who are imitators of Abrahams â—â—ty and followers of his Faith And immediately hereupon confirmation of all God appeared to Abraham which also a further comfort to him in his affliction Thus Dolâ— voluptas invicem cedunt Heavinesse may endure for a Niâ—â—â—â— but Joy commeth in the Morning Christ deales thus 〈◊〉 his Disciples he forewarnes them what they shall suffer ever annexes to his predictions of affliction succeeding aâ—â—rances of mercy and comfort In the World you shall 〈◊〉 tribulation but be of good comfort I have overcome the Woâ—â— Iohn 16.33 After we are required to leave Father and â—â—ther c. A Promise is made for the receipt of an hundred 〈◊〉 here and hereafter a life of blessednesse to all eternity Tâ—â— are much mistaken and the authors of their own miseriâ—â— who sits downe under a crosse in pensivenesse and anxiety Spirit and never looks to that future glory which is prepaâ—â—â— for them whereas if they did consider the after rewards the would not count their present sufferings c. Rom. 8.18 eâ—â— because they looke not at the things which are seen but the things which are not seen Temporall afflictions and â—â—rituall consolations are not incompatible 1 Thes 1.6 bâ— alwayes meet in those who abound in hope and confident of an infinite advantage when the day of restitution commeth But if we have nothing but naturall dependence no expectation or security of Heaven the feare of Deaâ— wounds us to Death we lose our Soules to save our Persons â—â—d Estates our hearts faint and faile us at every shake whereas we reflect upon that recompence which is laid up for Beâ—evers this would allay all our secular sorrows allienate and â—se the pressures we lye under rejoycing in hope Rom. 12.12 â—â—e shall not decline to goe any whither we are called to to â—â—e any thing is commanded to endure any thing shall be flicted upon us we will run with patience the Race that set before us looking on and for Jesus the author and fisher of our Faith 5. The former Observation is strengthened by that which â—lowes He went not knowing whether Know he did That â—ethersoever he went God was his exceeding great reward Curtius said Vbicunque vir fortis sedem elegerit Patria est he was certaine that what place soever the Divine Prodence should guide him to that should be his Inheritance 〈◊〉 what that place was he neither knew by name or scituaâ—n or description in a Map yet this exigent was he put to remove from a knowne certaine Inheritance whereof had seizine and actuall Possession for a strange and unowne Land which he had onely in expectation a setled bitation for an ambulatory wavering Pilgrimage God quires of us to forsake our temporall present pleasures â—hich we taste feele and see for that Estate in Reversion â—ose excellencies Eye cannot see Eare cannot heare neiâ—er can they enter into the Heart of Man onely we have me rude and unformed Idaea's and glimpses thereof enough make them amiable and defireable Flesh apprehendeth noing but what may be demonstrated by sense and carnall â—en move and act upon such advantages as their Intelligence all conduct them and thinks folly and madnesse to lose an â—ouse an Estate here for a Mansion and an Inheritance in â—version Faith moves not by the direction of sense but upâ—â— the dictates of Conscience Acts not with reference to 〈◊〉 present conveniences but according to the suggestions of eligion and expresses of the Holy Spirit is makes the Beâ—ever follow the Heavenly Call with an indifferency of Spirit 〈◊〉 neglect of the present emergencies not respecting whether he goeth what he suffereth for Christs sake for he knowâ— and is satisfied that he who hath promised is faithfull that 〈◊〉 will not tempt him above his ability but will give an Issue and yet what a Beleever doth in this case is no more but wâ— a wise provident carnall man doth for his temporall Interâ— The Merchant and Mariner leaves their Families and Postession Saile into remote and sometimes unknown Countries 〈◊〉 all the hazards of Winde and Weather depends on 〈◊〉 firmenesse of a three inch Planke and many times upon 〈◊〉 strength and working of a Cable and all this he under takes upon this score in hopes that his Voyage may 〈◊〉 and Spes est rei incertae nomen advantagions or honorable to himselfe an improvement to his Estate an enrichâ—â— his Posterity though he knoweth not which way the Wiâ— shall drive him or into whose hands he shall fall and thiâ— the condition of all such who seek their fortunes they leâ— the present modicum in expectation of a greater proportion if it fall well they are made if not they are undone 〈◊〉 now a Beleever hath an advantage and therefore more reaâ— to follow his designes for though he leave his pittance 〈◊〉 yet assured he is he shall fall into the hands of his Heaveâ— Father all things shall goe well with him and so his desiâ—â— is both more Religious and prudentiall This was the coâ—â—tion of the Hebrews the Apostle wrote unto to be Plunder expelled their Houses Exiled from their Native Soyle to 〈◊〉 vagrants and wanderers without any setled place of residence but he confirmes them by this consideration this very Estâ— was long since praefigured and as it were consecrated in Abraham If then our case be as this of Abraham or these Hebrew or as the Primitive Christians whose Motto was Quos fugiamus habemus quo fugiamus non habemus Yet let the saâ— considerations of Faith and Religion and Reason stablish 〈◊〉 settle our minds and hearts in a patient submission to Gâ—â— good pleasure and will let them who have not hope or 〈◊〉 have their Portions and their hopes here onely fret murmaâ— and repine but for us Christian and beloved Brethren let 〈◊〉 be stedfast and unmoveable abounding alwayes in the worâ— of the Lord forasmuch as you know that your labour is not vaine in the Lord. It was the Panegyricke which Chrysost â—â—de of his Antiochians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No contingency disaster feare danger difficulty or hardnesse could abate or coole their Zeale nay saith he it did not â—â—ely not