therof but the other hath only some slight acquaintance with him some pretences onely to his favour and bounty or hath onely this hope that if he come first possibly he may provaile neither hath he any friend on which he dare rely to negotiate and meditate for him therefore he Posts Night and Day stormes and frets at every obstacle quarrels and fights with every shadow of opposition and allowes himselfe no refreshment 〈◊〉 ease because his suspition and jealousie chafeth and chaseth hiâ— In this ease we may certainely resolve he who made most haâ—â— had the lesser hopes and his haste was lesse whose hopes 〈◊〉 greater and surer for he that hath a promise from a man â—â— Power and faithfulnesse whereof also he hath an undoubâ—â— assurance is not too eager or over-vehement for the performance but is willing to stay the time and pleasure of his friend neither is there amongst men any thing which makes them â—â— forward for security or payment in contracts but distrust aâ—â— dishonesty And yet this Phrase is varied by the Apostle 1 Pâ—â— 2.6 shall not be ashamed he will not onely not make haste â—â— if the merey be delayed he will not be ashamed his Faith bene him out against all inward serupulosities and outward ignoâ—â—nies if his own heart shall dictate God is slacke or if his enemies jeere and deride his confidence yet he is still the same no reproaches shall haste or deject him no carnalities seduct oâ— alter him to be disappointed on his relyance and hopes thâ—â— shames a man but to be rooted in hope is to gather considence and comfort which David observed of himselfe Psal 27 1â—.14 I should have sainted except I had beleeved to see the goodnesse of the Lord c. In three things saith Bernard doe I plaâ—â—â— â—ny confidence and they are such as will not suffer us to be ashamed In charitate adoptionis veritate promissionis potestate redditunis for Gods goodnesse truth and power cannot faile them that trust in him and wait for the appearing of our Lord Iesus Christ The third Part. The Prayer MOst mercifull and gratious Father most glorious and eternall Lord the God of Abraham Isaac and Iacob blesse us thy Children by Adoption with the Dew of Heaven and Fat of the Earth blesse and prosper unto us the workes of our hands and satisfie us early with thy mereies that we may rejoyce and be glad in thy salvation give us such a proportion of temporalties as are most sutable to our dispositions and abilities but they be no temptations and provocations to sinne and let the blessings of thy right hand descend plentifully upon us thy heavenly and spirituall graces that we may grow up and flourish in the house of the Lord. Be pleased to regulate and direct all our actions to thy glory and our salvation restraine all our passions and inordinate affections and bring them under the dominion of grace Blesse and sanctifie all thy blessings upon us that we may improve them to thy Honour and our own everlasting advantage that we presse forward to the marke For the price of the high calling of God in Iesus Christ let thy promises of grace be the objects of our Faith and let our Faith rest in them that we be not confounded in the perillous time and we may waite with patience till the Sun of Righteousnesse appeare with healing in his wings Raise up our thoughts from the consideration of the present pressures and threatned calamities which may happen us to a contemplation of the love of God in Iesus Christ Adopting us and promising good things to us the truth power and faithfulnesse of God in performing the expressions of his love to us and to a setled meditation of that Eternall Rest those sure mercies and honourable felicities which the Father hath made over to us in his beloved Sonne and which he hath assured unto us by the Revelation of his Spirit To which holy blessed and undivided Trinity be ascribed all Honour Blessing Praise and Worship now and for ever Amen IACOBS Piety Heb. 11.21 By Faith Jacob when he was a dying blessed both the Sons of Joseph and worshipped leaning upon the top of his staffe OMne bonum est sui diffusivum Goodnesse is communicative of it selfe And a very Heathen can resolve us That Nullius boni sine socio jucunda est possessio there iâ— no content in the possession of any goodnesse unlesse we have a Partner with us and every good man is of that temper and disposition that he freely communicates what he hath received if God blesse him he is willing others should have some part or profit with him and what he freely received he freely gives as for example If God hath bestowed a Talent of Knowledge Learning Wealth and Authority on any good Man he will imploy it teach others with his Learning enflruct with Knowledge supply with his Wealth releive and protect by his Authority or if he doe not he ceaseth to be a good Man and these advantages cease to be good things and blessings to him Abraham received a blessing from God he bequeathes this to Isanc Isaac leaves it to Jacob and Jacob imparts it to the twelve Tribes All these holy Patriarches succeeded one another in the blessings here was Personall Succession both in the Place and the Faith they Lineally descended and succeeded one another both in the Chaire as formerly the Elder Father still blessing the following and in the donative of the blessing and in the Worship and Service of God Religion it seems then was heredetary and these Patriarches came to the blessing by discent and the Legitimate Children were the Heires of the Promise and therefore as by Faith Isaac blessed Jacob and Esan so by Faith Jacob blessed both the Sonnes of Joseph By Faith Jacob when he was a dying c. The first Part. This benediction was the same which Isaac before imparted to Iacob it was Paternall Sacerdotall and Propheticall the subjects of it were the Sons of Ioseph but with this difference the whole blessing was enstated on Iacob by Isaac whereas Iacob divided it to Iudah Lovy and the Sons of Ioseph Reuben indeed was his eldest Sonne the beginning of his strength the excellency of dignity and power and so in an ordinary course it belonged to him but he forfeited his Birth-right by desiling his Fathers Bed and so his dignity was gone Gen. 49.3.4 and so the jus Regni the Kingly Dominion and Soveraignty over his Brethren was setled on Iudah the Honour and Office of Priest-hood was collated on Levis and the double Portion was allotted to the Sons of Ioseph Ephraim and Manasseh and the blessing on them was That his Name should be named on them and the Name of his Fathers Abraham and Isaac Gen. 48.16 that is they should be reputed for his Children for the Grand-children of Isaac and great Grand-children of Abraham and so the Heires of the Covenant of Promise and they
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
this mans Religion is in vain his oblations are in vain t is but dalliance and mockery of God to expresse devotion in their overtures when the designe is interest and passion to weare Gods Livery yet doe the Devils Service to follow Gods Colours and fight the Devils Battels but be not deceived God is not mocked c. O then clense your hands ye sinners and purifie your hearts ye double minded and so draw nigh to God and he will draw nigh to you look that there be no root of bittornesse in you entertain no distrustfull misprisions of Gods wisedome power or mercy harbour no invenomed malitious thought of hatred or revenge against thy Brother or neighbour sue for Grace at the Throne of Grace and by your actions and conversations give testimony of the reality of your expressions of the sincerity of your hearts and desires and so God will witnesse and testifie that you are faithfull and righteous as Abel then he will accept your burnt offerings and grant all your desires then he will declare and pronounce your Prayers and Oblations excellent Sacrifices as he did to Abels and will reward you with the returne of grace and glory among them who are Sanctified by Faith 5. I shall adde one more Observation onely in this Point which I borrow from Saint Aug. l. 15. de Civ Dei c. 1. Cain and Abel divided the World and still the devision holds betwixt the wicked and godly those who are of the City of God cry and Pray Lord shew unto us the light of thy countenance and those of the City of the World who minde Earthly things the encrease of their Corne and Wine Abel the Founder of the holy City Cain the Master Builder of the profane the way of Cain a dangerous destructive way and the Kainites were those who approved Scelestissimos Sodomitas seditiosum Core Judam proditorem Epiph. haer 38. But Aug there drives further the Observation Cain prior c. Cain the first borne Abel followes to Note the succession of Nature and Grace by Nature we are first Cains by Grace we are after renewed into Abels 2. From the Sacrifice and the first Observation is the same Father Epist 49. 1. Quam sit res antiqua sacrificium quod non nisi uni Deâ— c. non quod illo egout Deus but to tutor and discipline us The first holy man was a Sacrificer and wicked Cain was not so Sacrilegious as to deny God his own God will be worshipped not onely with inward sincerity but by externall rites and bodily performances The case is the same now it was in the beginning God then was a Spirit and would be woâ—shipped in Spirit and Truth and if externall services had prejudiced the spirituall God who was a Spirit and required spirituall worship would have wholly rejected and condemned them Abels Sacrifice would have proved criminall as well as Cainâ— for though chiefly he requires the heart My Son give me thy heart yet not exclusively he who made both Soule and Body exacts a tribute of obedience and worship from both God heareth without Eares can interpret our Prayers without our Tongues and yet for all that it is necessary some times and most times advantagious never sinfull or superstitious to make use of the Tongue and Lips in our devotion its hypocrise when the Lips labour but the Spirit is flat and dull when the body is present and the soule roving and wandering but when body and soule are conjoyned in the performances of holy duties then we present a reasonable service to God The difference here was not betwixt him that Sacrificed and him that Sacrificed not Eccl. 9.2 for both were Sacrificers but between a sincere Sacrificer and him that offered the Sacrifice oâ— Fooles Eccl. 5 1. So in the Parable in the Gospel Mat. 25. Virgins and no Virgins was not the termes of opposition but Wise and Foolish Virgins Professors and Beleevers Formalists and Live Members of the body of Christ such as seek themselves in their addresses and such as ayme at Gods glory such as make use of God and the formes of godlinesse for their own ends and such as observe them in obedience to Gods will and their intention and designe to Gods glory which sanctifies all their Oblations gives distinction to them and procures acceptance of them Aug. l. 15. de Civ Dei c. 7. makes this difference betwixt a godly and a wicked man Boni ad hoc utuntur mundo ut fruantur Deo mali ut fruantur mundo uti volunt Deo That then which distinguished Abels Sacrifice was the purity and Piety of his intentions without which the bodily exercise though that required also could not profit O then when we come into Gods Presence enter into his Courts let not your bodies and soules be strangers the one in the Temple the other at home or abroad in the World but glorifie God both in your soules and in your bodies for they are Gods give him a bended knee and a broken Spirit let both hands and heart be advanced for with such Sacrifices God is well pleased 2. Reason and Religion taught Abel it was Gods blessing upon his endeavour made them prosperous and indeed so it is Psal 127.2 and therefore to offer to God some part of that which he had blessed him withall in his Civill Calling And this enstructs us to implore Gods assistance in all our enterprizes his blessing upon all our labours his concurrence in all our actions Plin. in his Pan. to Traj observes it Nihil rito nihil prvidenter c. nothing could be prosperously undertaken without Prayer and Supplications to their phantastick gods And Cain here upon the same account and persuasion offered his Sacrifice He that is called a Christian and neglects and omits this duty is short of Cain of a Heathen in Religion O then whatsoever ye doe or whatsoever ye are about to doe commend the successe thereof and commit your selves to Gods wise disposall and gracious providence Phil. 4.6 3. This Sacrifice was Majoris pretii so Beza Plurima hostia so the Vulgar Our contributions to Piety and charitable benevolences ought not to be extorted or squeazed are not to be sparing or pinching but are to be dispenced chearfully and liberally To part with the worst and keep the fat and the best for a sacrifice to our own lusts is not an acceptable Sacrifice to God Almes is a Christian Sacrifice at well as Prayer but it is when they are done in Mercy and Charity with an affection to doe good and a readinesse to communicate Heb. 13 16. to bestow some part of our temporall estate on the outward service of God for we are to honour God with our substance is not onely gratitude but Religion to chuse and stick to that way of Gods service which will occasion least expences which is most cheape and easie and will cost us nothing is not to give unto God the things that are Gods
God t is an infallible signe we are in Christ we have trâ—â— Faith as Noah had who obeyed Gods order beleeved his prâ—mises feared his warning for these were the results of Noah Faith which first moved him to feare and afterwards to obey 〈◊〉 and this leades me on to a further Observation 5. Noah feared a most genuine and direct act of Faithâ— for that he feared the Deluge at that distance proceeds from his Beleife of the warning the rest of the World beleeveâ— it not took not the warning held it a superstition or a weakenesse or a madnesse to beleeve it and therefore they feared it not Infidelity is the root of all sinne Faith the originall of all Piety and certainly Noah had a large measure of Faith which coulâ— work this motion of spirit in him in opposition to all thâ— World and in despight of his naturall infirmities that harâ—â— threat I will Destroy might perhaps at the first strike him inâ— to a Passion but then the protraction of the sentence aftâ—â— the prediction might easily have seduced and betraied him into â—â—relesnesse and forgetfulnesse as naturally we have experimented â—â—ough we all know we must dye yet all of us almost think and â—â—nceit with our selves not yet not yet when there is yet dayâ—â— occasion of the feare of the approaches of Death For Tarde quae credita laedunt â—edimus and then we are most apt to forget what pleaseth not â—â—sh and blood besides the disadvantage of time which eates â—â—t the memory of such predictions But Noahs Faith Time â—â—uld not devoure would not suffer him to forget or be secure â—â—t like a faithfull remembrancer puts him in minde of the â—â—arning keeps him in feare and expectation of the event and â—â—akes him both wise and active Doubtlesse true Faith and â—â—ue Feare are compatible in the same subject Noah beleeved â—â—erefore he feared and so all they who doe beleeve doe feare â—â—nd none truely feares but they also beleeve not as the Devils â—â—eleeve and tremble for they hate what they beeleeve and â—â—emble at but as Gods children who love and affect what they â—â—eleeve and feare and is alwayes in conjunction with boldâ—esse and confidence That Son which is naturall and ingeâ—uous the more hopes and assurances he hath of his Fathers â—â—vour which are the supports of boldnesse the more reveâ—ently will he demeane himself towards his father the more cauâ—â—ous and timorous to displease him and it is knownly exâ—â—erimented that where mens chiefest hopes and dependancies â—â—es there they reserve their respects and endeavours to please which are the proper issues of feare from whom we expect â—othing them we value not their displeasure we feare not â—ut on whom we depend we feare to lose their favour and â—his makes us both ingenuous and diligent to preserve it The Master of the Sentences and with him generally all the Schoolemen out of Austine demonstrates this by the similitude of a tender Wife who both loves and feares her Husband â—eares his absence feares his displeasure feares the losse of his company respects and honours his presence and is sollicitous to please him in every respect and so omnis pius sollicite â—ius for when I feare I feare him not as I feare a wilde beast hate him and fly from him but I honour him as my naâ—â— rall superiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. l. 〈◊〉 Strem. for this feare is not a naturall effect but a supernaturâ— habit a gift of the holy Ghost Is 11.2 opposite to hardneâ—â— of heart Prov. 28.14 and is the great stay and strengthâ—â— Religion that men neither irreverently and rudely rush iâ—â— Gods presence in the offices of his service as the horse rushâ—â— into the battell Eccles 5.1.2 nor carelesly neglect or neâ—genly performe the work of the Lord for by feare we are 〈◊〉 structed as the same Clemens expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maâ— our addresses to God with reverence humility submissionâ— affection or devotion of spirit then we truely worship and seâ—â— God when we feare him insomuch that his worship and 〈◊〉 feare are the same Es 29.13 Mat. 15.9 If God had not 〈◊〉 his feare into the hearts of the Sons of men they would hâ—â— had no heart to seek God and they that feare him not pâ—â— formes to him if any none but dull and flat services Heâ—â— Davids resolution Psal 5.7 and our Saviour himselfe thâ—â— whom I presume none can be more bold with God the Fathâ—â— presented his Prayers and was heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. â— for his piety or that he was affected with feare and it s the observation of learned Camerarius on these words Certe qui 〈◊〉 metuunt neque precantur neque inter precandum exclamanâ—â— and Lectantius is full to the same purpose lib. de ira Dei capâ—â— Quomodo saith he ipsa religio sine metu teneri aut custediae poteâ—â— Quod enim non metuitur contemnitur quod contemnitur utiqâ—â— non colitur And the Apostle resolves us if our latria worshâ—â— of God be acceptable it must be done with reverence aâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe godly feare and the reason is subjoyned Pâ—â— our God c. Heb. 12.28.29 O then let not us provoâ—â— him to jealousie not slubber over his service nor throng inâ—â— his holy assemblies rudely and undecently nor behave our selvâ—â— irreverently but let us sadly remember that this God whâ—â— we serve he and he onely is to be feared and therefore thâ—â— we offer no service present no suite tender no duty but wiâ—â— bowed hearts broken spirits and humbled soules this oâ—â— feare hath a speciall influence not onely in our services of Goâ— but in the whole course of our life Gen. 20.11 it preserves 〈◊〉 from Apostacy from Schisme and uncharitablenesse which we â—â—ay safely conclude from that remarkable passage Ier. 32.39.40 I will put c. and it is thus Interpreted by Aug. de bona perse â—ap 2. Talis tantus erit timor meus quem dabo in cor eorum â—t perseveranter mihi adhaereant Hence Saint Cyprian l. 2. Ep 2. calls it fidelis innocentiae custos And the Psalmist intimates thus much Psal 36.1.2 The wickednesse of the wicked â—ith that there is no feare of God before his eyes Hence the Schooles resolve In tantum timemus in quantum amamus as our love is perfected so is our feare and as our love shall last when our Faith shall cease so our feare shall endure which they gather from Psal 19.9 here we live by love and hope and because we love therefore we respect because we hope for good from God therefore we feare him lest by neglect of him we â—â—se that good we expect from him and hereafter our feare of him shall accompany our love and be compleated with it even â—he holy Angels all his Saints which are or shall be shall feare him to all Eternity Non quidem secundum eum actum quo
hardnesses tend much to his gloâ—y for by this means God is worshipped served and obeyed 〈◊〉 himselfe and not upon a pretence a designe or interest this plainly demonstrates the ingenuity and sincerity of 〈◊〉 Addresses and Attendance on God when we lay aside all oâ—â— respects and have no ends or stratagem in our service but serve him to glorifie him and to be glorified with him whâ—â— no ingredient in our service but love and hope when wiâ—â— out secular ends and not for secular advantages we proseâ—â— the cause of God when we make not use of Religion to drâ—â— on a designe to satisfie a passion and lust when we preseâ—â— Gods Honour and service before our own interests when quit for him all those endearements and relations whâ—â— most naturally and orderly doe take up our affections no â—â—ger or clearer testimonies of great love can be showne 〈◊〉 good reason we have to doe so God had no motive to love but his good pleasure no end in setling his love upon us to save and glorifie us and it s but justice that we love 〈◊〉 for himselfe that without any selfe ends we strive to please 〈◊〉 and conforme to his will who willeth nothing but our saâ—â—â— fication and salvation and no greater argument of love 〈◊〉 if God Calls us to it to suffer to dye for God he that 〈◊〉 part with his God to keep his Coyne he that will desert station and neglect his duty because he shall finde troubâ—â— and hardships and miseries in the engagement and serviâ—â— turnes Renegadoe and Apostate and speaks plainly by his section that the satisfaction of his lusts and interests were cheife ayme of his desires and object he sought for God 〈◊〉 not at all in his thoughts his intentions were base and unwâ—â—thy servile and mercenary he wore Gods livery not for section but gain he pretended to him not for duty loyaâ— or honour but for pay pillage or promotion The Dâ—â— thought Job an hypocrite and therefore he thus Argued Dâ—â— Job serve God for wought c. Job 1.9.10.11 Well he knoâ—â— salse-hearted double-minded men would not for they are â—â—stable in all their wayes off and on as they spy advantage the reason of their service and pretences is their successen prevalencies if otherwise it happen they curse murmure fret with impatiency are apt to thinke God hath forsaâ—â— them hath no mercy for them they despaire and in this sperate humour speake evill of Dignities But the Devill 〈◊〉 deceived in Iob he was an upright man there was truth in his â—nward parts By his patlence and constancy in his sufferings â—e declared his own sincerity and confuted the Devils fancy â—e evidenced strongly his love to God and effectually baffled â—he malice of Satan that he Preached the Devill was a Lyar â—nd a Murderer Iob a sincere true man who had not been so â—mously known had he not suffered This cleares his sinceriâ—y and teacheth us this duty That God is to be served whether â—e be pleased to reward our services with Prosperity or try them â—y Adversity thus we glorifie God And 2. We advantage our selves Nothing more conduceth to â—he advantage and honour of a Christian then to suffer for his Profession to obey Gods Call for these adversâ—ies detect and â—iscover their concealed Graces and Habits and makes them â—minently conspicuous and notorious Many wise and good â—â—en had dyed under the Notion of weake men Ideots harmeesse well-natured easie Spirits unlesse while they had lived they had been pâ—t to the tryall many affronts indignities cornes and dishonours have been cast on them but indeed they gained reputation by them whilest their Deportment were so â—eroicke so Christian under their Afflictions that as the tramâ—ing of dirty feet gives brightnesse to the Brasse so all those ontumelious aspersions and dishonourable useages made them â—ore glorious beloved admired As the fire clenseth the Gold â—o affliction manifests Religion 1 Pet. 1.7 it is that we may â—e found to the prayse and honour c. These exercise many Graces which otherwise are not so usefull Faith Hope Patiâ—nce Selfe-deniall and makes us exemplarily appeare which otherwise we should not to be humble meek charitable constant Beleevers such Starres as these cast not forth their light â—â—t in such Nights of temptation trouble and adversity But â—s an addition and complement of honour God stamps upon them by their sufferings the Character and Image of his Booved their Head he conformes them to the Image of his Son â—om 8.29 and bestows on them the distinguishing note of 〈◊〉 Children He deales with them as with Sonnes Heb. 12 6. â— 8 and after rewards them with an eternall weight of Glory â—ow 8.17.18 2 Cor. 4 17.18 That man knows little of the Gospel who is offended at the sufferings of Gods deareâ— Servants or deelines the Honour and Mercy of sufferings for Righteousnesse sake The more generous Spirits of the Heathen had the same thoughts of their suffering fellow Citizens and of their sufferings Cicero saith Qui nunquam certavit cuâ—â— fortuna nullum nomen meretur And Fler. lib. 2. cap. 2. account the Romans greatnesse from their sufferings in the cause 〈◊〉 their Countrey Magnitudo Populi Romani comprobatur calâ—â— mitaâ—iâ—us And it was a true Observation which Minutius Faliâ—â— hinted at to Cacilius Adeò omnes vostri viri ques in exom plum praedicatis aerumnis suis inâ—lyti floruorunt All the Româ— Presidents of Vertue and Valour were notorious sufferers aâ—â— the most calamitous Persons for their Countries sake were thâ— most renowned And this their Phylosophers determined concluding the Passive part of Fortitude to be most Heroiâ—â—â— and Honourable But now if we consider that our preseâ—â— sufferings gaines us not onely Honour but bringeth 〈◊〉 Profit that they are Advantages as well as Glories Thâ—â— thought would almost perswade the most engaged Earthwormâ— to parr with his clay god and wedge of confidence for Christ sake and for Heaven And the Apostle tells us in plain term they are so All things even the worst of things worke together contrary to their nature and intentions by a secret over-ruling Power are engaged to plot and act for the best the advantages of them that love God and no greater lovers 〈◊〉 him then the resigned sufferers for him Rom. 8.28 A strange way of exchange to gaine by the worst to purchase by losse to conquer by suffering and yet so it is Rom. 8.37 2 Cor. 4.17 Heb. 12.10 and we experimentally finde it so Noâ— have so great a share of the consolation of the Spirit are 〈◊〉 much renewed in the inner man have such serenety of Spririt and contentation of mind as they who possesse their soules in patience that is who suffering according to God will commit their soules to him in well doing as unto a faith full Creator and this is a reason why we should submit so alâ—â— so why God useth this Method He brought Light out of Darkenesse all things out of
restitution of the same in specie though that every respect may not be presumed or the reward commuâ—â— into Eternity And this holds in many dispensations of 〈◊〉 goodnesse without a removall to Heaven if God exalts 〈◊〉 understanding and spirits to strong and serious apprehensâ—â— and contemplations of his excellencies and perfections whâ— we are here in an otherwise sad and tragicall Estate as foâ—â— stance If he permits us to be indigent and sharpely neceâ—â—ous yet gives freely of the treasures of his Wisedome in Spâ—â—â—uall Understanding to make us rich in Faith and abound good Workes If he suffer us to be persecuted and afflicted aâ— yet affords peace of Conscience and joy in the Holy Ghostâ— in these interims the love of God be shed abroad in our heaâ— and we be rooted and grounded in our hopes If in ignomâ—â— and dishonour and yet the Spirit of God and Glory rest 〈◊〉 us If in maladies and bodily infirmities yet the distempâ— and diseases of our Soule be removed and cured and spiritâ—â— health and life substituted If dispossessed of our Inheritanâ—â— and yet we possesse our Soules in patience this is not to â—â—ceive hard measure at the hands of God but good measâ—pressed downe shaken together and running over God 〈◊〉 these dealings is not hard or austere but good and graciousâ— us And O that we had the spirits to discerne and the ligâ—â— to distinguish and hearts to come taste and see how graciâ—â— the Lord is Lastly Abrahams Heavenly mindednesse is considerable â— severall instances In Canaan he sojourned in Tents Ambâ—â—tory and uncertaine Lodging In Heaven he expected a City â— Mansion firme and immutable of perfect and lasting repose 〈◊〉 Canaan he lived in the open Ayre seperated from the soâ—â—ty of the Natives In Heaven he should finde a foundatâ—â— where are resident the innumerable company of Angels 〈◊〉 sanctifying Spirits the generall Assembly and Church of the â—â—rst borne the Tabernacles he moved in were the Workes â—f Mens hands of their composition and fashioning the Ciâ—y of the living God was his owne Fabricke God the Arâ—â—itect and Builder 2 Cor 5.1 So this City was not a terâ—ene Habitation subject to mutations and casualties by seâ—erall contingencies and modes of Governement but an heaâ—enly whose Foundations cannot be removed or shaken Here â—elow Cities are many times broken with divisions factions and Interests where we may not abide unlesse we be a parâ—y and there is hazard or newters and then we are liable 〈◊〉 be hated of all and to be abused by every prevailing factiâ—n This City of God is furnished with the peace of God â—â—aintained in a perfect and indissoluble unity of the holy â—aints and Angels O let the same minde be in us that was â—n Abraham despise the World because we thinke of Heaven not to be intangled with the lusts of the World because â—ere we are Strangers in vaine doe we look for a Mansion â—â—ere unlesse here as Strangers and Pilgrims we abstaine â—â—om fleshly lusts 1 Peter 2.11 Unlesse by Obedience and â—atience in well-doing we goe out of Babylon into the place which we shall after receive for an Inheritance Unlesse we â—voyd and flee from the occasions of sinne unlesse we deny â—ur selves and become Humble Patient Chaste Liberall Mercifull and Obedient Invitamur ergo à Deo Patre ut faâ—ice beata commutatione Patrâ—m Diabolum relinquamus If â—â—e come not or be not entertained when we come Perditiâ—â—ua ex te our destruction is of our selves The whole I shall â—hut 〈◊〉 with Saint Augustines words lib. Serm. de temp Serm. 68 Novum hoe probationis geâ—â—â— habenti propria exiâ—ia iudicere peregrina ingerere laborem itineris quiescenti imâ—erare penuriam possidenti tantarum facultatem Domiuâ— nâ—â—issiâ—atem imponere peregrinandi Libenter tamen fides accepit quicquid arduam videbatur incredulis sententiam Dci tanâ—uam qui optare videretur accepit fidelis And thus I passe to the third Part. The third Part. The Prayer O Incomprehensible Immutable and All-sufficient Lord Gâ—â— whose wayes are in the great Deeps and whose Foot-sâ—â— are not knowne who by secret methods of mercy ordereth 〈◊〉 saddest contingencies to the advantages of thy Servants and 〈◊〉 thy Wisedome and Power bringeth good out of evill We glorâ— thy Wisedome celebrate thy Power magnifie thy Mercy 〈◊〉 thy Goodnesse admâ—re thy Providence and doe most humbly 〈◊〉 plore thy Grace and assistance that we with great attention 〈◊〉 devotion and much humility may hearken to thy Heavenly 〈◊〉 the expresses of thy Will and the motions of thy Spirit and 〈◊〉 as ready to Obey as Heare that at all times we may expresse 〈◊〉 obedience by an effectuall dereliction of our sinnes and moreâ—â—tion of our lasts and when thou pleasest we may with a qâ—â— and week Spirit be contented and resigned in all changes of pâ—â—Pâ—â—son and condition and when thou callest reddily forsake all 〈◊〉 naturall Interests Relations and Converâ—ences Let 〈◊〉 our lâ—â— to our Worldly endearements or the feare or losse of our Eâ—â—â— thy Possessions be ever able to dispossesse 〈◊〉 of our hopes of Hâ—â—ven Let us never practise any indirect or unwarrantable â—onses either to procure or preserve an Estate that we being â—â—grims and Strangers here in affection as well as condition 〈◊〉 long after and labour for a continuing City demeaning our seâ—â— as Strangers in all modesty and sobricâ—y acting as Strangers moving homewards to our Countrey the Heavenly Jerusaleâ—â— over-looking the presect and eâ—â—ing the future the Heaven Maâ—sions not made with hands the Inheritance incorruptible 〈◊〉 defiled that fâ—deth not away eternall in the Heavens Abraham bâ—somâ— the place of â—ost to the Sonnes of Abraham to live foâ— ever with the God of Abraham To which God Father Soâ—â—â— and Holy Ghost be all Glory Honour and Imâ—â—tality 〈◊〉 and to all Eternity Amen SARAHS Seed Heb. 11.11.12 Through Faith also Sarah her selfe received strength to conceive Seed and was delivered of a Child when she was past Age because she judged him faithfull who had â—ramised c. SArah was formerly Abrahams consort in his Exile shee is now his Partner in the Promised Seed they were conjoyned by God in holy Wedlocke they are not separated or divided in their holy Faith and so as neer as might be â—he Apostle joynes them in his discourse for honoured Examâ—les of Faith and Magnanimity Abraham followed the Voyce â—nd Call of his Lord and God Sarah followes the example of â—er Lord and Master for so she acknowledged him 1 Pet. 3.6 â—nd is therefore the immediately following Example here and â—ndeed for the Honour of her Sex is put into the Gatalogue even that Sex though the weakest may for all that be strong in â—aith and therefore it is emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also for the encouragement of the Hebrew Women that they would submit to any conditions with their Yoke-fellows and not through softnesse delecacy or wantonnesse decline â—opartnership
prevailing party Peter notwithstanding his doubting is in the account of Beleevers Why doubtest thou O thou of little Faith God will not quench the smoking flax nor bruise the broken reed Faith even to the pittance and proportion of a graine of mustard-seed shall be accepted with him whose property is to be easte entreated And hereupon he entitles himselfe The good Shepheard because he taketh the weake Sheep in his armes and the weake Beleever is received though not for his weakenesse yet even for that a Beleever Rom. 14.3 God hath received him he is Gods servant verse 4. Sarahs infirmities are covered her Faith commended her vertues extoled her defailings not mentioned Gods goodnesse and long-suffering coloured and concealed Jobs impatience and though â—e murmured yet it is said expressely He sinned not because of his sincerity and faithfulnesse Indeed the Law requires perfect unsinning obedience and approves no Act but what in â—â—â—bus numeris in every circumstance good without the least â—esect or imperfection bonum est ex integra causa but the Gospel offereth more grace accepts the weake if sincere enleavours of Beleâ—vers Psal 103.13.14 Mal. 3 17. O then happy we if we but faithfull servants if our workings be buâ—â—ordiall and upright no evill adhering circumstance shall be ever able to condemne us O that we would imitate this goodnesse of God it s the fashion of the world to extenuate or conâ—eale our neighbours vertues to proclaime their bad which â—roceeds from a spirit of Pride Se fe-love Envy Detraction or Malice The Character of our Heavenly Father is the Lord good and gracious long-suffering and of great goodnesse pardoning iniquities transgressions and sinnes not imputing covering them O that we were like him in Charity if we were then our Charity would cover a multitude of faults 4. Sarah and many Propheresses the Virgin Mother and many other holy Women recorded for followers of Christ have sufficiently honoured that Sex for their Piety and there hath been from Age to Age such of them as have remonstrated their magnanimity and sincerity Saint Basil relates That â—an Honourable Matronâ— immediately before her Death used this Exhortation to those of her Sex who were Spectators of her sufferings Remember saith she it was not onely the flesh of Man was taken to make in Women but his bone also so we being bone of his bone have received strength spirit and conrage with and from him which we also should imploy in the â—â—â—â—râ—ises of our holy Faith 5. Sarah received strength What is it that thou hast which thou hast not received It is God which raiseth Families anâ— gives Children Psal 127.3 and if God give them it is 〈◊〉 just and congruous we returne them to him consecrate theâ—â— to God traine them up in his discipline and if he remanâ— them and call for them as many times he doth freely 〈◊〉 surrender and resigne them 6. God afforded not this happinesse to Abraham and Sarah till their Old Age God many times communicates 〈◊〉 his Grace to us till our strength faile us not that we shâ—â—â— presume that God will doe so because he may and sometiâ—â— doth but that we should not at any time diffide his merâ—â— or driven into despaire Some he calleth at the eleveth hoâ—â— and one Theife upon the Crosse But we must beware 〈◊〉 there is danger in all delayes and no estate more dangeroâ—â— then to deferre Repentance till Old Age or the Death-Bed maâ—â— us unserviceable for the World and unable for the prosecuâ—â—â—â— of its lusts For though it be certain that true Repentanceâ— never too late yet it is also most true that late repentance â— seldome or never 〈◊〉 7. Sarahs Wombe receiving life and strength to Conceiâ—â— represents unto us the manner of our conversion to God Thâ— Soule naturally is dead in sinne till by Faith in Christ Jesus 〈◊〉 receives life and strength to bring forth fruits of Righteousness there is a plastick fermative vertue in the Immortall Seâ—â— 1 Peter 1.23 which begetteth in us the new Man which â—â—ter God is Created in Righteousnesse and true Holinesse Anâ— as Isaac had not his being from his Parents by their naturaâ— generative faculty but by a supernaturall assistance and therefore he is said to be not the Sonne aftâ—â— the Flesh but after the Spirit and of Promise Gal 4.23 So it is not by Naturâ—â— but by a Power from Heaven that Christ is formed in 〈◊〉 and he dwelleth in our hearts by Faith Iohn 1.13 Who 〈◊〉 borne not of blood nor of the will of the flesh nor of the will Man but of God The third Part. The Prayer O Omnipotent Lord the God of all consolations and Father of all mercies who gavest new strength and abilities to the deâ—ayed bones and impayred members of Abraham even as dead evâ—ve our dead spirits give a spiritâ—all being to our natures â—ead in sinne Create cleane hearis and renew right spirits withâ—â— us that we may dye unto finne and live unto righteousnesse Thou who gavest power to Sarah to conceive and bring forth a â—â—ly Seed rayse us by thy mighty power from the corruption of â—ur natures to the renovation of our mind that through the â—â—mortall Seed planted and watered in our hearts by the blessed â—pirit we may receive strength and ability of spirit to conceivâ— and fâ—rmâ— Christ within us to resist sinue and adhere to godlinesse and notwithstanding the barrennesse and weakenesse of our â—â—ture to be inabled in the inner to performe all holy daties to â—hoâ—nd and be fruitfull in all good Workes We beseech thee most gracious God to extend thy goodnesse to thy whole Catheâ—â—ne Church deliver her from those oppressors that seeke to deâ—oure her comfort all her desolations make her Desert like Eden and her Wildernesse like the Garden of the Lord to bring â—orth holy Plants iâ— flonrish in the House of God and to Worship â—iuâ— in the beauty of holinesse let joy and gladnesse be found â—â—erein prayse and the voyâ—e of singing Rayse up unto her nuring Fathers and nursing Mothers and strengthen her to Conâ—â—eâ—ve and bring up as many as the Starres of the Skiâ— in mulâ—itude and as the Sand of the Sâ—aâ—shâ—re which is innumerâ—ble â—o offerâ—up unto thee the dayly sacrifice of prayse and thansgiving and after to sing uncessantly holy holy holy Lord God Almighty which was which is and which is to coâ—e Blessing â—â—onour and glory be unto him that fitteth on the Thrâ—â—e and to the Lambe and to the holy Spirit now and for ever Amen ABRAHAMS Offering Heb. 11.17.18.19 By Faith Abraham when he was tryed offered up Isaâ—â— and be that had received the Promises offered up 〈◊〉 onely begotten Sonne c. THis is the tenth and last tryall of Faithfull Abraham Paraâ—â— hath Observed from the Hebrews but of others the most grievous dangerous and uncourteous the â—â—lusion and complement of them all and though each of thâ— was sufficiently sad and dismall and required great abilitieâ— Faith
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 〈◊〉
to the Inheritance yet this way to get the Possession of it was altogether unwarrantable and sinfull but it doth not at all concerne Isaacks faith who was a meer Passive in the whole transaction and therefore I shall not enter any further consideration of that Circumstance but passe to the 2. Quaere What kinde of Blessing this was which Isaac Prophesied of The answer is This Blessing was not meerly Paternall for even the Blessings of our Parents having on them the impresses of Divine Authority are of great importance neither was in simply Sacerdotall or Pastorall as Melchisedek blessed Abraham Gen. 14.19 as the Priests the People Numb 6.23.24.25 as Christ his Apostles Luke 24.50 but it was Propheticall too God discovered these future contingencies to Isaac and put these words in his mouth as infallible Oracles 3. What are the advantages priviledges and praeeminencies of Primogeniture or wherein did this blessing consist The answer is The right of Primogeniture conserred 1. Government and Empire over the whole Family Next a double Portion And lastly the honour of Priest-hood 4 When did Iacob attaine to these advantages For the first T is most certain Esau had the commanding power over Iacob for a long time witnesse his frequent submissions and supplications unto him Gen. 33. 34. but it was fulfilled in Davids time who totally subdued and subjected the Idumeans to the Crowne of Iudâ—h 2 Sam. 8.13.14 For the second the double Portion though Idumea was fertile in comparison of many places yet it was but a waste in respect of the Land of Canaan Mal. 1.3 For the third The Honour of Priest-hood was proper and peculiar to Iacobs Posterity even down to Christ confirmed 〈◊〉 us Luke 1.32.33 The second Part. 1. The best of men are but men full of spirituall weakenesses and infirmities Isaac was so passionately affectionateâ— towards Esau that he could not observe either his profaneneâ—â— towards God his disobedience to his Parents his dissasection to his Brother nor his roughnesse cruelties and incivilities to all men his affection overswayed his reason and what he had onâ—â— fancied he still holds to And thus it happens with the peevishâ—â— passionate Hereticks of all ages men of perverse minds weake superstitious Schismaticks who have the unhappinesse still to be of the worst side and they are the weakest defendants thâ— take up their errors upon feares or fancies Magis opinione quaâ— re laborant and then they begin to beleeve them and after maintain them with resolution confidence upon the first no groundâ— or reasons They think so because they think so Beleeve so because they beleeve and are resolved because they are resolved these are in the list of those unreasonable men mentioned 2 Theâ—â— 3.2 on whom God hath sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusionâ— 2 Thes 2.11 But Isaac's doting affection of Esau was a misprison to Jacob Esau is still liked notwithstanding his insolencies and violences Jacob is slighted for all his meeknesse oâ— spirit and sweetnesse of nature Esaus Venison shall better please his Father then the sober and solid perfections of Jacob Many times Children are valued by their Parents not for their deserts but humors and their vertues are not esteemed but their activity and passions so conceited are men even in thâ— expresses of nature so vaine and phantasticke are the motives of our elections and endearements and yet not onely Isaac but Rebekah also was faulty in this kinde for howsoever Iacob's goodnesse and mildnesse of spirit was a good gound for the intention of her love yet there was no reason she should endeavour the dis-inheriting of her Elder Son contrary to the Law of God and Nature For I suppose Rebekah as little minded the Divine Oracle as her Husband inasmuch as the Scripture makes this the reason of her affection that Iacob was a plaine man and lived in Tents was a comrade to her and frequently conversed with her and conversation is the last concoction of love which Esau did not being alwayes abroad and so this affection of her was an effect of the same infirmity it proceeded not from any rationall solid cause but from a conceited sensitive endearement Yet her affection stayes not here Daw uno absurde sequuntur mille it carries her on to a designe which would comply with and gratifie her passion and now the plot is to advance her beloved Son and out Esau of his Fathers blessing And for this purpose she contrives an artificiall lye but notorious fallacy Iacob must goe to his Father now blinde and therefore more apt to be deceived and pretend himselfe to be his First-borne Esau that he had been a hunting for this delightfull Venison which now he presented to him and upon this account he must demand the blessing of Primogeniture When once passion rules us and interest perswades us how violent and restlesse are we to satisfie our passions and pursue our interests without any respect to either humane or divine constitutions Lawes then have no obligingnesse in them and so strongly doe these carnalities carry us that we stop not till either we carry all before us like a violent torrent or runne our selves into mischieses as wilde beasts into a snare in the pursuance of their prey But above all this most plainely appears in this plaine man Iacob who for all his seeming simplicity hath one tricke of Legerdemaine he will act that part which his Mother had given him to conne though he knew his part was none of the best and her counsell stark naught for that he supposed that this artifice deserved rather a curse then a blessing we may guesse from his own words Gen. 27.12 but qua data porta ruunt Ahab is never quiet till he purchase Naboths Vineyard though the possession of it be death And Iacob is easily perswaded by his Mother to follow the plot because he liked it and it made for him and now her motions are most chearefully entertained and accepted and observed How often doth selfe-love betray us and our temporall interests stifle and extinguish the proposals of Reason and Religion How frequently doe carnall men play fast and loose with God and their own Consciences when even good men are sometimes cheated and seduced into error and folly by passion and interest How slight unreasonable and unjust suggestions will satisfie us when once we give way to the flesh and endeavour to satisfie it O then how observant and circumspect should we be that no carnality or lust blend or mix with our designes that our undertakings be not policies for secular advantages there is alwayes somewhat of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them but acts of Christian prudence simplicity and ingenuity How constant and diligent should we be to search and try our wayes to examine our hearts our deceitfull hearts and because these are sinnes in the best Quotidianae incursionis as Tertullian of all sins of infirmitie therefore we have need earnestly every day to sollicite
pretenders to Faith to be employed in designes and undertakings for the satisfaction of their irregular extravagant and disordered lusts and appetites 2. His Faith appeared in this That though the time of the accomplishment of the Promises was above a century yet dying be looked upon it at hand he would not have them to think of departing Egypt till that the time of restitution come and so untill then the order was his Bones should stay in Egypt among them Doubtlesse it was to admonish them againe that they â—hould not set their hearts on Egypt but think on the Land of their Inheritance and not to anticipate or dispute the time but â—o waite patiently till God should be pleased to deliver them and satisfie â—heir hopes and desires Faith is so zealous and charitable that where it resides it maketh the subject to abound not onely to have a stake or treasure for himselfe but to communicate to others it makes him industrious and sollicirous to promote Gods glory and the edisication of his Church not oneâ—y for the rerâ— e of their life naturall but even that also after death these Memorandums or Breviates may remaine among them be helps and assistances to their Faith and Memories This was Saint Peâ—ers care and endeavour as he reports of himselfe 2 Peter 1.14 13. I know my time c. I will endeavour therefore c and this was Iosephs thought and labour by the reservation of his Coffin to teach his Posterity to slight the delights and advantages of Phâ—raohs Court and to unite themselves to the People of God Thus we see Ioseph himselfe notwithstanding the many proâ—ocations and engagements to Egypt still by Faith keeps himselfe unsâ—oâ—ted of the world he walkes not onely wisely but also piously in the middest of a crooked profane Generation he retained the old principles and instructions he had received in his Fathers house and after the fruition of all the contentments Egypt could afford yet to acknowledge them not the true desireables but imaginary perishing vanities and therefore perswades his Children never to think of them but in their expectations and resolutions to quitt them and to strive and purchase that Inheritance which they had in reversion they should after so long time actually possesse which no man could take from them And O that we would like Ioseph emply our pretious time and happy opportunities for the honour and repute of our Christian Profession and for the advantages and benefit of all Christian People that as Ioseph did we may live well and so dye well live unto the Lord and dye in the Lord and so rest from our labors Nâ—w as Ioseph had a word of Prophesie so have we a sure word of Prophesie 2 Pet. 1.19 even this That though now for a season if â—â—be we are in heavenesse through manifold temptations c. temptation on the right hand the promises perswasions slatteriâ— and complyances of the world on the left frownes persecâ—â— onâ— scornings and tribulations yet these are for the tryall 〈◊〉 our Faith being much more precious c. the spirit of Christ tesâ—â—fying before-hand the sufferings of Christ and of these after aâ—flictions of Christ which we are to suffer in our flesh for 〈◊〉 bodies sake the Church Col. 1 14. and the glory which should follow therefore we should gird up the loynes of our minds 〈◊〉 sober and hope to the end and he that hath this hope purifieâ— himselfe for the grace that is brought unto us at the revelatioâ— of Jesus Christ therefore we should take heed lest there be 〈◊〉 any of us an evill heart of unbeleife in departing from tâ—â— living God and no more sad symptome of this then that 〈◊〉 are loth to depart out of Egypt unwilling to forsake our 〈◊〉 loved darling bosome sinnes our pleasures and profits we thiâ—â— not on the afflictions of Ioseph we desire no fellowship with 〈◊〉 Israel of God we travell not for our Calestiall Canaan but 〈◊〉 Ioseph did to his Children so we should exhort one another dayâ— whiles it is called to day c. and once more we ought to gâ—â— the more earnest heed to the things we have heard lest at any tâ—â— we should let them flip Heb. 2.1.2.3 and Heb 3.12.13 3. Ioseph in the tendernsse of his affection premonishâ—â— and remembreth the Israelites of their hard servitude and 〈◊〉 their deliverance Christ also in greatnesse of his love to us had forewarned us what we shall expect from the world and whâ—â— we may receive from him if we doe adhere to him even muâ—â— to the same purpose In the world â—â— shall have tribulation lâ—â— no godly man fancy the contrary but be of good cheare I haâ—â— over come the world John 16.33 and he overcame it not â—oâ— himselfe but for us that when all the world lyes in wickednesse in him we might have peace And we know what thâ— Poet resolved Sperat adversis metuit secundis alteram sortâ—â— bene praparatum pectus if we doe not yeeld to nor complâ— with any temptation but resist and oppose it no adversity shall â—â—fle our hopes no prosperity shall corrupt our feare loyalty and â—â—edience to our Soveraigne Lord and Maker and still 〈◊〉 sends his Prophets unto us admonishing and charging us in seaâ—on and out of season not to trust in uncertain riches not in more uncertain pleasures and honours but to trust in the living God who giveth us all things richly to enjoy and at whose right hand there is honour and pleasure for evermore and in whose presence is the fulnesse of joy 4. Ioseph gave commandement concerning the buriall of his Bones Buriall in a decent solmne manner is an honour due to the bodies of our deceased Friends and Kinsfolks and if occasion be of any Christian neighbour The Earth is a common field wherein every man may chalenge his share and part when â—he falls for the bodies of dead Persons to be sowed in where also they are to rest in peace without trouble or molestation till they appear and spring forth again at the generall Resurrection 1 Cor. 15. 5. What Ioseph commanded they observed The commands of Superiors are to be obeyed not onely for feare but for Conscience sake If they constitute or decree an Act or Statute for the regulation of disorders or the advantages of humane society or the Publique Interest or wherein they doe not oppose or contradict Gods Laws they are to be religiously kept and observed much more should we obey the Commandements of the Supreme Law giver in Heaven and Earth our Lord and Creator for to bring this home reade and peruse the whole five and thirty Chapter of Ieremy But these Children of Ioseph did more then he commanded expressely of their own heads they buried him in Sichem where God leaves his orders in generall but determines not the particulars or instances in those things the Fathers of the Church have liberty to determine and their orders therein are to be observed what is of Divine Institution in any Ordinance is not alterable is not capable of addition or diminution but many circumstantialls for the decent and orderly performance of the Institution are to be ordered by the guides and governors of the Church according to the rules of Christian prudence and the generall rules of the Word of God In fome caâ—es therefore to demand a particular warrant from Heaven is presumption and folly so long as the general order will supply that supposed defect even 〈◊〉 every Christian some circumstantialls are left to his disâ—râ—â—tion and prudence as in private Prayer whether it be doâ—â— sitting standing c. is matter of counsell onely we are tâ—â— observe the generall rule to glorifie God in our bodies as weâ—â— as spirits and we use that posture which doth experimentalls most elevate our affections and heighten our spirits The third Part. GIve Eare O thou Shepherd of Israel thou that leadest Ioseph lik ' a sheep shew thy brightnesse thou that sittest between the Cherubims Before all People stir up thy strength aâ—â— come to help us Turne us O God againe and cause thy face 〈◊〉 shine that we may be saved We hate wandred in desorts falâ— wayes and still follow our own inventions We are lost sheep 〈◊〉 astray and wander to and fro as Sheep having no Shepherds 〈◊〉 thou the great Bishop and Shepherd of our soules turne thee to 〈◊〉 againe returne us unto thee and doe thou restore unto us 〈◊〉 Shepherds and Pastors that we may be gathered into one fâ—llâ—â— Les not us want spirituall guides which may make us rest itâ— greene Pastures and may leade us by the still waâ—ers which mâ—â— restore our soules and leade us in the paths of rightâ—ousnesse let thy Rod and thy Staffe comfort us Be not angry O Lord about measure neither remember iniquity for evâ—r see we beseâ—ch thuâ— behold we are all thy People we are all thy People and the Sheep of thy Pasture Returne we beseech thee O Loâ—d looke down from Heaven and behold and visit this Vine and the Vineyard thâ—â— thy right hand hath Planted so we that are thy People shall sing of thy prayses and declare thy salvation from Generation to Gâ—neration And forasmuch as thou hast given us a sure Word of Prophesie to guide our feet in the wayes of peace let us take the more earnest heed that this Word slip not from us Let us alwayes remember what thou hast ordered and commanded and what thoâ— hast â—romised that us prosperity corrupt us and make us forget our duty no adversity tempt us that we relinquish our hopes And continue unto us the Houses of thy Prophets and of thy Prophets Children Sâ—â—d forth Labourers into thy Harvest Moâ—â—â—â— of thy own making and have their Mission from thee and let not us despise the Word of Prophesie lest we quench the Spirit and of thy goodnesse bring us out of this Egypt first in our Affections and then in our Persons that we may receâ—ve our Inheritance in the Calestiall Canaan with Abraham Isaac and Jacob in the Kingdome of Heaven Grant us this and what else is necessary for the scattered Flocke thy Catholique Church or for our selves for the Merits and Mediation of our Great High Priest Jesus Christ the Righteous to whom with the Eternall Father and blessed Spirit be all Honour and Glory now and over Amen FINIS