THE POVRTRAICTVRE OF THE PRIMITIVE SAINTS in their Actings and Sufferings According to Saint Paul's Canon and Catalogue Heb. 11. Psal 119.52 I remembred thy Judgements of old O Lord and have comforted my selfe Minut. Faelix pag. 126. Non habitu sapientiam sod mente praferimus non eloquimur magna sed vivimus Lud. Vives lib. 5. de Doctr. Christ pag. 352. Theologia quanta pars est narratio gestorum Populi Israelitici Christi Apostolorum Martyrum denique sanctorum omnium totius Ecclesiae qua nos docent valedissimè ad bene agendum inflammant Cypr. Serm ter de bono Patientiae pag. 200. Invenimus Patriarchas Prophetas justos omnes qui figuram Christi imagine praeâ—unte portabant nihil magis in laude virtutum suarum custodisse quam quod patientiam forte stabili aequanimitate tenuerunt By J. S. Presb. Angl. Newcastle Printed by S. B. 1652. ABELS SACRIFICE Heb. 11.4 By Faith Abel offered unto God a more excellent Sacrifice then Cain by which he obtained c. OUr Saviour Christs negative ab initio non fuit sic Mat. 19.8 was a full confutation of the Pharisees mistake in the case of Divorcement and the affirmative ab initio fuit sic is here the Apostles confirmation of his former theses and conclusions the one Cap. 10.38 the other in this Chapter verse the first which though it be not expressed is virtually implyed the whole Fabrick of his discourse beares on that foundation and all the subsequent examples are but so many Morall evidences and demonstrations of those holy truths And that they were so from the beginning he fetcheth his proofes from the beginning of Piety all your forefathers lived by Faith Faith was to them the subsistence of things hoped for the evidence of things not seen and therefore if you be Beleevers your Faith will give you life also will be to you the substance c. From the beginning of the World till this present Century you may be furnished with faire Presidents to verifie these truths for your satisfaction and to exemplifie them to you for your observation those primitive spirits if your spirits be teachable and pliant will learn you the doctrines and obedience of Faith will leave on your Soules a perswasion of the truth of those truths and also work on your spirits an habituall attendance on God and resignation of your selves to God and a conformity to his holy will In briefe Their Piety will instruct you what and how to beleeve begin with the World and fetch your proofes downewards and you shall finde the Ancients to beleeve the Propositions both in thesi and hypothesi they embraced them for truthes and applyed them to their severall uses both by active and passive obedience even before men began to call upon God Gen. 4.26 that is in solemne Assemblies and Publique manner to worship God you have this exemplified in Abel the first Patterne of patience and practioner of Piety the first Martyr and Canonized Saint whose Faith engaged him to Sacrifice to present this Sacrifice to God and because an Oblation to God therefore a great excellent Sacrifice it was and for this Act he was approved by God and is famous with men both God and Man to this day speaks of him with honourable Titles Abel the Just Abel the Righteous By Faith offered c. The Method I shall observe in this and the following Discourses will be one and the same and so throughout I shall endeavour 1. To explain and deliver the sense of the Text with reference to the History from whence the Words of the Text are taken 2. To propose such Doctrinall inferences and practicall deductions as I shall observe and conclude from the Text. 3. To provoke your Devotion with a Prayer and Meditation upon the chiefest observable in the Text or that which was principally entended by the holy Apostle For the first By Faith The Offering was the prescript and injunction of Faith not actus elicitus fidei for the proper and immediate Act of Faith is beliefe but actus imperatus an Act which issued from beliefe and was commanded by it Thus visiting the Fatherlesse and Widdow Jaw 1.27 as an ingredient in the Apostles description of pure Religion not as this were an Act of Religion in the most strict restrained sense as Religion is the duty of adoration not as it signifies the performance of the direct and proper offices of his honour and worship admiring his perfections magnifying him in his Attributes or having familiar entercourse with him but in a more large extended sense as it is an inseparable adjunct or convincing argument of Religion without which no man can justly pretend to Religion or be denominated Religious He offered to God a Sacrifice This Law of Sacrificing was ab initio of long standing in the Church of God the first man without doubt and the first holy men practised it long before the Mosaicall Ordinances sacrificiary was an institution of Piety 'T is true we Reade not of Adams Sacrificing perhaps because no such notable occurrent happened therein as in the Oblations of his Sons yet that he practised and taught his sons this duty may with much probability be asserted Nature undoubtedly taught him this Law in as much as the most generous Heathenish spirits with an unanimous consent have Voted it an Honour due to God and did precisely observe it as is sufficiently proved But Abel not onely offered a Sacrifice but it s noted for an excellent Sacrifice a more excellent Sacrifice then Cains a difference there was betwixt their Sacrifices and a great one too there was excellency greatnesse in the one obtulit majorem hostiam so Beza Plurimam so the old Translation Reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Originall there was no excellency nor greatnesse in the other for it was rejected Interpreters have travelled long to enquire wherein the excellencie of Abels Sacrifice consisted and to discover the difference of the Oblations and to finde a reason why God accepted Abels disapproved Cains Sacrifice I shall acquaint you with some of their discoveries and will not presume to determine which are reall which imaginary perhaps they are all imperfect neither dare I prescribe to others but desires of them a Travellers indifferencie to choose what they finde safest onely I shall enterpose this consideration That God is no respector of Persons his judgements are in the deep and his wayes past finding out and though his judgements are many times secret yet they alwaies proceed upon the infallible rules of justice and equity and where our reason cannot finde out an unquestionable reason of his procedures yet it is all the reason in the World to beleeve and acknowledge God to be most wise most just most holy But this in generall though it will not silence a proud cavilling disputant will yet satisfie a sober modest Christian That Cains prophanenesse or hypocrisie or preconceived hatred of his
is not onely basenesse and covetousnesse but also profanity and irreligion and to detainâ— alienate what God hath proportioned for publike Ministery Sacriledge Mal. 3.8 4. It was not onely of the Fat but of the Firstlings of 〈◊〉 Flock the first fruits of our life the prime years of our agâ— while vigour and strength is full are to be Consecrated to aâ—â— employed in Gods service We are to sow our Seed in thâ— Morning To remember our Creator in the dayes of our Youâ—â— to beare his yoake from our Childhood to goe into his Vinâ—yard at the first houre and continue till the twelfth to seâ—â— him early in the height and excellency of our dayes not 〈◊〉 our declining dawning dotage the services of old age aâ—â— death-bed resolutions and performances are lame sick Sacrifices Mal. 1.8 God will not be thus served 3. From Gods Acceptation 1. Abel Offered to God of his own gifts and for this he 〈◊〉 famous to all generations God honoureth them who honoâ—â—â— him though the World deride and maligne them yet he wâ—â—â— procure them a name and memory in his Church though theâ—â— be for a while overclouded with a storme yet their righteouâ—nesse shall appear as the Sun at Midday 2. It is not the applause or admiration of men but Goâ—â— testimony and approbation which will yeeld solid comfort anâ— content the good word of men is as uncertain as themselves its Hosanna to day Crucifie to morrow But he who receive honour from God holds it for eternity his testimoniall hâ— Letter Patents are never out of date vainly and ambitiously 〈◊〉 covet the prayse of men is Pharisaicall hypocrisie Ioh. 5 4â— a touch of infidelity which when the secrets of all counselâ— shall be discovered will bring with it shame and confusion 〈◊〉 face before God and his Angels but that prayse which is of God is a tended with honour glory immortality eternall lifeâ— Observe Saint Pauls Exhortation Phil. 4.8 and obey it and you shall obtain Abels reward and honour Gods testimony For certainly if we by patient continuance in well-doing seek for glory we shall finde it If as Abel we Sacrifice and suffer for it doe well and are persecuted for it the blood of sprinkling which speaketh better things then the blood of Abel will consecrate and sanctifie all our Sacrifices services and sufferings and make them accepted for that Sacrifice which Jesus Christ the first borne of every Creature offered to God the Father on the Crosse for the Salvation of Men. Neque enem in sacrificiis quae Abel Cain primi obtulerunt munera eorum Deus sed corda iutuebatur Abel pacificus justus dum Deo sacrificat innocenter docuit cateres quando ad Altare munus offerunt sâ—â— venire cum timore Dei cum simplici corde cum lege justitia cum concerdiae pace Cypr. Serm. sext de Orat. Domin 3d. Part which contains a Prayer or Meditation O Eternall Lord God who dwellest in the highest Heavens in hat light which is inaccessible yet admits thy sinfull creatures he e on earth to have accesse unto thy Throne of Grace by humble Prayers and Supplycations O thou Infinite all perfection and all sufficiency who art cloathed with Majesty and Honour yet gracioâ—sly accepts the Oblations and devoirs f tâ—y faithfull servants though accompanied with many imperfections and weakenesses pardon and remit we beseech thee the infirmities and defects of our holy things and let the Words of our Mouthes and the Meditations of our hearts be alwayes acceptable in thy sight O Lord our strength and our redeemer Compose our minds and frame our hearts into such a temper of spirit that with devotion of spirit with submission and reverence of affections with holy and heavenly resolutions of obedience we may serve and worship thee that our Sacrifices be living our services reasonable such as may advance thy glory and expresse our sincere repentance and holy Faith We renounce all sufficiency in our selves all merit in our workes and have recourse to thy mercy and thy Sons merits for the acceptance of both We humbly confesse our persons are burdened with an infinite guilt which our wounded spirits cannot of themselves sustaine O holy Jesuâ— who was wounded for our transgressions and bore all our iniquities disburden and cleare us from the weight of our sins take us into the armes of thy mercy beare our griefes carry our sorrowes that we sincke not into perdition Master save us else we perish Sonne of God Lanâ—s of God then that takest away the sins of the World take away our sins protect us from thy Fathers wrath and reconcile us into his favour Our Natures are deeply infected with an over-spreading Leprosie ô thou the great Physician of our Soules wash and cleanse the plague of our hearts with thy blood and by the vertue of that precious application cure all our distempers heale all our infirmities our sinnes are in number and quality above measure sinfull O holy Redeemer absolve us from them by the Oblation of thy Soule offered for sinne expiate them with thy satisfaction kill them by thy death and let thy righteousnesse be unto us for a garment of salvation Our Services Prayers and Religious duties are defective and blemished O all-sufficient Saviour by thy Incense and Intercession supply all their defects sanctifie all their adherent corruptions and present them as acceptable Sacrifices to thy Father Suffer us not O omnipotently gracious and graciously omnipotent Lord God when we are called as Abel was to suffer for thee and for righteousnesse sake to fall away from the steadfastnesse of our Faith strengthen us with all might by thy glorious power unto all patience and long suffering with joyfulnesse Let thy holy Spirit be our instructer and comforter that we never Sacrifice to any strange Gods that we never swerve from the rules of Piety and Justice alwayes obeying thy will alwayes submitting to thy will The Lord heare us in the day of trouble the name of the God of Jacob defend us fend us help from his Sanctuary and strengthen us out of Sion Remember all our Offerings and accept our Sacrifices O let us alwayes offer and doe thou gratiously accept and when thou pleasest let us chearefully suffer and doe thou gloriously reward Whatsoever thy dispensations shall be let them be in love and mercy to us and let our demeanour under them be as becommeth the Gospell of Christ Jesus if they share out unto adversity let us take up our crosse and follow thee resigne our selves offer up our wills and affections to thy infinite wife and good providence If thou portion out unto us prosperity let us not dare to Sacrifice unto our own nets ascribe it to our own wit or industry or carnally glory in our own wealth or power but to offer and returne to thee all we have and enjoy in a gratefull acknowledgement receiving all from thee depending for all on thee enjoying all in thee referring all
stand in despight of their confederacies association malice and policy Ioseph shall receive a Fathers blessing and in his necrest relatives a share in the firsts borne Praerogative a double portion and thus the Apostle gaines by this insinuation upon these Hebrews his purpose which was to perswade them to contentation and resignation of spirits assuring them that though for the present they were in a sad slavish condition yet let them waite patiently on the Lord and they shall see his salvation they though for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this interim plundered of their estates driven from all their houses subjects to Tyrants shall receive the blessing of the Lord a double portion in the reall advantages and bequeathments of fulnesse glory and joy whish no man shall take from them Iohn 16.22 the expression is 'a tacite implication That the Plundered shall receive an Inheritance the Banished a Mansion the Imprisoned an Enlargement and be set at Liberty the Captivated shall Reigne the Mourners shall Rejoyce the Contemned and Despised shall be Glorified the Perhented shall be blessed But this is not all the Apostle had a further drist even to enforme and confirme them in that most certaine and most frequently experimented truth Perdam sapientiam sapientum God takes the crafty in the devices that he imagineth he breaketh their snares and turnes all the worldlings wisedom into foolishnesse he by his good Providence blaffs all their designes frustrates their policies confounds their counselt dissolves their covenants dissipates their confederacies ruines their endeavours befooles their enterprizes and discovers their hypocrisies they as they laboured for the winde so they shall reape the whirlewinde he bringeth the devices of the ungodly to nothing nothing takes neither what they project for themselves nor plot against others God disappoints them and the counsell of his will shall onely take effect and in that order and method he hath praeordained as may be further seen in these Sons of Ioseph Iacob and Ioseph entended the preheminence the chiefe blessing for Manasseh God preferred Ephraim and so directs and guides old Iacobs hands in this first Observance of that Ceremony of Imposition of hands for a solemnity of Benediction that Ephraim hath the blessing of the right hand the first blessing and best Portion But 2. The expression affords another observation not indefinitely or barely the Sons of Ioseph but more particularly and distinctly both or rather each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though God beslow more and larger blessings of one then another yet he is pleased that every one should have a share and part in them all have not alike every one hath his allowance his dimensum his Portion a strong body requires more full dict then weaker constitutions so that if the weaker have lesse it hath enough and some Mens spirits are more vigorous and able to coneoct a plentifull Estate and convert it to good nourishment men of weaker parts have lesse warmth to nourish and a fulnesse to these is apt to make them surfet and diseased and therefore if these have as much as will keep them in temper and preserve them in health they have sufficient If thy lot be not an Elder Brothers Inheritance Ephraims blessing thou hast enough if thou canst be contented with a younger Brothers annuity thou art more then a dependent in thy Fathers house and hast Manasseâ— blessing though lesse then the others yet great enough for thee Are all Prophets are all Apostles can all be Patriarchs chiefeâ— of Families Lords of Inheritances Rulers over People Know this that if thou hast not Power and Authority to guide and judge others thou yet hast a competency a subsistence a Priviledge in the Israel of God a Part and Portion in Canaan If thou beest not as an Eye or hand in the mysticall body of Christ yet thou his Flesh and his Blood if not a glorious Pillar or beautifull Perch in the Temple yet a Living Stone if thou art not Honourable nor Rich yet thou art healthfull strong pleasant and perhaps if none of these yet thou art satisfied and that 's the most valuable and most to be desired blessing 4. By Faith c. Notwithstanding Iacob possessed nothing in Canaan but his Fathets Sepulchres yet he divides and distributes it into Lots as if it were in his power and absolute disposall Faith assured him his division should stand good and his Legacies in force his last Will and Testament should be proved and what he had respectively bequeathed to each Tribe they should actually Possesse and Enjoy Thus the Apostles assertion is still proved Faith is the subsistence c. the evidence c. verse the first of this Chapter 5. Jacob having now blessed the Sons of Ioseph his Faith moves and mounts higher he is now setting himselfe in a posture to blesse God he leaves the thoughts of Canaan and turnes to God He worshipped c. The Apostle tells us there is a coercive irresistable Power in love The love of Christ constrameth us 2 Cor 5 14. and such a holy violence and compulsion there was in Iacobs Faith his Faith constrained him to reare up his diseased infirme body and leaning upon the end of his Staffe to Worship that God who was both his feare and confidence so strong were the actings of Faith on his spirit That his souse must magnifie his Lord and his spirit rejoyce in his Saviour and his body must attend accompany the soule and joyne with it in the worship of God the propension and forwardnesse of his spirit raised up his dying body such is the divine vertue of Faith that it erects what is ready to fall strengthens what is like to faile quickens what is neer to dye The ancient wiser sort of the Heathens observing the high expressions â—â—â—ssene discoâ—â—â—â—â— writings and reasonings of dying men when grosse and palpable infirmities had seized on the body and deprived the Organs and Instruments thereof of any activity or serviceablenessâ—â— for those perfections have hereupon concluded the spiritualnesse and immateriality of the soule of Man and by consequence its immortality for Modus operands sequiter modena effendi these operations of the soule are altogether independent of the matter it contributes nothing to these actions and so is its essence also for if the soule were materiall then the operations of the soule Discourse and Reasoning should depend immediately upon the materiall Organs it could not act without them and also if the Organs be enfeebled and the instrument decayed and weakned those operations should be imperfect weake and like the body crasie but this contradicts their own observation and experience who had found more rare emanations of the soule in dying men then when they were living and a weakned body cannot move so strongly or quickly as when it was in its marrow and vigor Hereupon Philosophers distinguish the actions of the soule into two orders the former sort of actions it offects quâ forma in 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
Brother spoyled the Religion of his Sacrifice and deprived him of the reward of his service and that Abels innocency sincerity and devotion was as incense to his sacrifice as Fire from Heaven to hallow it to give it a sweet smelling savour and in this resolution there can be no danger I am sure it is according to the plain rule of Scripture peruse these following Texts and apply them Gen. 4.7 1 Sam. 15.21.22 Prov. 15.8 and 21.27 Isap 66.3 Am. 5.21 But to return The Jews derive the excellency of Abels Oblation from it selfe the matter offered or subject of the offring which say they was according to the rule and estimate of things prisable of more value then Cains and the Crime which they charge on Cain was Covetousnesse the Virtue they ascribe to Abel was Liberality 'T is true God loves a giver like himselfe liberall and bountifull the Covetous whose almes if he give any is in Senica's Phrase Panis lapidosâ—e and whose expences for Gods service or Temple are Sesses not Free-will Offerings God abhors yet it also as true which the Heathen hath observed God regardeth not how full hands we bring him but how pure he values not our Offerings because they are either many or rich but because they be holy reasonable services of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arist l. 4. Aeth c 1. But yet this comes not home is no full discovery for though it be most certain That covetousnesse is an abomination a filthinesse able to pollute any sacrifice or holy duty and that Liberality is highly prized and rewarded by the Almighty yet ' its evident from the Text That their Offerings were of the different returnes with which God had blessed their labours in their respective civill Callings and conditions of life and therefore in respect of this difference the reason lies not of their different respect with God Others from that Clause Gen. 4.3 In processe of time conceive Cains Crime was slacknesse or dulnesse in the performance of his duty and indeed we ought not to be remisse or negligent to pay our vowes God loves cheerefulnesse and alacrity of spirit in his service But in the Scripture we find not Cain criminall on this score for by the context it appears they both offered in the same order and at the same time and that phrase imployes not any slownesse but onely indefinitely notes a determinate time Others fetch the difference from the yet undiscovered paths of God eternall decree Abel was an Elect Cain a Reprobate Abel a justified Person Cain not and therefore Abels sacrifice was sanctified Cains not But under correction and with submission to abler judgements I conceive the former part no Discovery ' its an unknown passage to us and God hath not admitted us unto his secret resolves but his Revealed Counselâ— are for us and for our Children and that his Decree infuseth no goodnesse or badnesse into the actions of men an action is called good from its conformity to the rule that I am sure it Gods revealed will and bad from its obliquity or deviation from it and its goodnesse or badnesse depends on the rectitude or crookednesse of mans will And for the other part of the supposition with the premised reference I conceive no man justified but he is sanctified also yet no man justified before sanctified For faith which is required as the condition of our being justified must necessarily in order of nature be before justification this presupposeth Faith which certainly includes repentance and conversion to God yea it selfe is an act of sanctification and the promises of mercy are as to Beleevers so to sincere Penitents He that forsaketh his sinnes shall finde mercy Prov. 28 13. so that neither of these surmizes states the case nor gives a cleare resolution to the Quaere Others because Gen. 4.4 it is emphatically said of Abel he brought his Firstlings and his fat but of Cains verse 3. without any further expression or addition nakedly He brought c. have conjectured these expressions the clearest notes of discrimination for say they the Scripture never addes such circumstantials but for distinction or for an addition of honour or an elogie and however faith made the highest difference yet the effects of Abels faith were great and holy warming his spirit with much devotion and perswading him to such a choice as might at once both expresse what great blessings he had â—eceived from the good hand of God on his labours and also testifie what reverend and holy thoughts of Gods Soveraigne Majesty had taken his spirit and Cains infidelity made his Sacrifice a Sacrifice of flesh without devotion without any respective consideration of the holinesse of the employment and therefore he took he offered what was next at hand without any more to doe This interpretation is pious proper and pertinent and were I resolved to be affirmative I would thus resolve the Point For in our adresses and offering to God we should compose out mindes to serious thoughts of his greatnesse wisedome power goodnesse and elevate them to the highest pitch raise them to the highest note and thus prepare our selves to the offices oâ— his worship and service But this supposeth somewhat which should be proved more clearely then a supposition will beare but whether the excellency of Abels oblation above Cains arose from the Persons of the offerers or their intentions in offering from the substance and subject matter of the Sacrifices or from the qualities and adjunct thereof this we are sure of God delivered his Judgement and gave Abels the excellency for he witnessed that he was righteous he testified of his gifts and whether from his faith or from his oblation he was pronounced righteous it is all one seeing his oblation was an obedientiall act of faith his faith engaged and obliged him to present his oblation to God and his oblation evidenced and proved his faith before God and Men Faith sanctified his Offering and his Offering shewed his Faith and Gods testimoniall approved both Abel stands upon Record in the Rolles of Heaven and Earth known and dignified with the Titles of Abel the Just Abel the Righteous But now if it be here enquired by what signall evidence God testified of his gifts or how God declared that he was Righteous I shall propose the severall guesses of Commentaries and leave the Reader to the former indifferency I granted him Some conceive God manifested his approbation by the descent by Fire from Heaven upon his Sacrifice in such manner as we Reade Lev. 9.24 and it s not altogether improbable for as Cains Sacrifice was a Meat-offering Lev. 2. so Abels was a Peace-offering Lev. 3. such as that of Moses and Aaron Lev. 9. So also the 2 Chron. 7.1 Others by his Word in a Vocall expression God then communicating his will to his servants in that method Others That God expressed his acceptance of Abels Sacrifice by an after benediction on his stock and labors making them to
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
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
at the brediction perhaps because the Starrs could not reveale this secret he feared and expected the event depending on Gods â—eracity and power he beleeved the revelation for it was a warning from God therefore feared the denunciation Indubiâ—atum habuit eventum quod Deus eventurum praedixerat quod homines securi ut fabulam ridebant Noah eo quod metuit ut Insanum irridebant Erasm Paraphr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being circumspect and cautious thereupon or piâ—ously and religiously observing the divine vaticiny or as we reade it moved with feare or downright with the Vulgar fearing it is all one for feare strikes men into religious thoughts of God Primus in orbe Deos fecit timor and makes men wary and wise in all their undertakings and most sedulous aâ— carefull to avoide imminent and approaching dangers and so followes fearing he prepared c. his Faith moved him to feaâ—â— and his feare moved him to undertake the Fabricke Some â—â— deed place a Comma after fearing and thut reade the words 〈◊〉 quae nondum videbantur veritas or metuens taking the foregoing clause into the sense of this word feared the thing not seen bâ— I take the ordinary reading to be fuller and clearer he beleeve the things not seen and thereupon feared and fearing he prepred c. his preparation proceeded from his feare and his feâ—â—â— from his Faith But what doth Faith worke feare is not report of Conscience in the sense of Gods love the chiefest product on of Faith and doth not this exclude feare The resolution is easie and at hand That though the principall effect of Faith be love and complacency in the love of God yet even this doth presuppose the full adaequate object of Faith which is every revelation and proposition of God the historiâ—â— precepts promises and threatnings of God Faith makes use 〈◊〉 any or all of these according to the exigency and condition of tâ—â— subject The Beleever relies on the Promises for his hope aâ—â— confidence applyes the menaces and judgements to feare aâ— decline them observes the histories for beliefe and the precept for obedience he yeilds a full assent to all Gods affirmations cheerefull dependance on all his Promises an uniforme obedience to all his Precepts and an humbled awe to all his threaâ—nings For Faith in his full latitude and extent respects all aâ—â— every one of these and therefore Faith doth not exclude feare but beget and nourish it And thus Noah beleeved all that God proposed and particularly having denounced wrath to comâ— therefore necessarily he must feare and his feare complyâ—â— with all the other specified considerations for as he feare the threatned Deluge so he beleeved Gods prediction concerning it and accordingly as God commanded he prepared a Arke and he was confident that as God had promised so bâ— that means he would most assuredly preserve him and his family it was not then the feare of a melancholy man which so distract and disturbes his mind that he cannot bethinke himselfe 〈◊〉 any case or remedy but alwayes suspects and is jealous of thoâ— remedies which are at hand as experience testifies when a well-â—rovided Army betrayeth it selfe by a Panick feare nor the feare â—f a drowning man whose reason is so suddenly and wholly surprized that it is altogether uselesse to him Neither was it a feare of despaire or distrust like that of damned Spirits for this â— highly injurious to God even a deniall or doubting of his â—â—ve and goodnesse but it was a feare of Providence and circumspection for himselfe and family of reverence and affection â—â— God and certainely this affection if right set have its true â—â—bject and wisely moderated have its just temper hath very much â—f Religion in it and is a maine instrument in the conversion â—f the soule to God and afterwards setling and confirming it â—hat which Faith first workth by is the terrors of the Law and â—hat which keepeth our Faith in obedience is the feare of wrath â—his is one principle and foundation of this work of our converâ—â—on for it makes men desirous to prevent quo ad posse the wills they dread and layes a restraint upon their Spirits and â—hough Faith stands not here but advanceth higher stirring up â—n the soule apprehensions of love and mercy yet here it usuâ—â—ly begins as appeareth from the demeanor of Saint Peters â—onverts Acts 2.37 and Saint Pauls Acts 19.17.18.19 â—hus the first motive of the Ninivites repentance was a Serâ—on of feare the next and most immediate an axiome of love â—he can tell if God will c. Jonah 3.9 But I digresse and will returne to Noahs feare to shew wherein it consisted 1. It was a preapprehension of those evills which God had â—â—reatned and this however a naturall affection to feare those wills which we expect yet is not sinfull but commendable and profitable leading us ut seta trahit post se filum in Saint Augustines expression to serious thoughts of Gods Power Truth Justice and so disposeth us to seek and enquire for his â—â—ercy and goodnesse It expelleth carnall security idlenesse and â—ensuality the putting far away the evill day Amos 6.3 and â—ngageth to provide against a storme Hence it is said It is a â—arefull thing to fall into the hands of the living Lord Hebr. p. 31. The best sinne and so deserve wrath and so need of this â—â—ssion to feare and to fly from wrath to come and because 〈◊〉 hath denounced woe woes against all disobedience therefore they cannot but feare Amos 3.8 which is also exempâ—â— fied in David Psal 119 120. My Flesh trembleth for feaâ—â— of thee and I am afraid of thy judgements 2. It was a feare of care and caution by repentance aâ—â— holinesse of life to prevent the feared evills not to touch tâ—â— accursed thing not to cover the Babilonish garment or wedge 〈◊〉 gold not to require meat for our lust to decline and seperatâ— from all wicked associations and confederates not to put thâ—â— hand to those wickednesses for which the wrath of God commeth on the Children of disobedience nay further yet not 〈◊〉 act consent or counsell to any designe which to us may seeâ— repugnant to our Profession or we may suspect to be prejudiciall to the service or worship of God or injurious to oâ—â— neighbours and wheresoever any doubt or feruple shall arise which way to follow what to adhere unto alwayes to chuse tâ—â— safer part and the lesse suspitious to avoid that course wheâ—â— possibly we may offend though necessarily we shall not and follow that wherein certainely we shall not offend though mâ—â—â— contrariant to our own desires humors and carnall interesâ— and advantages this is rightly to serve God in feare Psal 2 1â— To work out our salvation with feare and trembling Phil. 2.13 The walking circumspectly the duty of every prudent waâ—â— Christian Eph. 5.15 and that we fall not for it is possible foâ— the best to fall we must
feare Let him that think he standeth take heed c. 1 Cor. 10.12 and the Apostle proposeth the caveat to the Christian Churches from the exclusion of the Jewish Rom. 11.20 3. It was a feare of respect and reverence both in respect of Gods Majesty at whose presence the Angels cover their faces Es 6. and also in consideration of Gods past goodnesseâ— and mercies towards them and expectation of future deliverances Hence that expression Psal 130.4 There is mercy with thee that thou mayest be feared well he knew that he that beleeveth in him shall not be ashamed well he knew that his mercy was nigh them that feare him that nothing more endeares and obliges God to us then an unwillingnesse to displease him nothing more restraines us from offending God then the contemplation of Gods Soveraigne Majesty and remembrance and expectation of his mercies nothing more demonstrates and expresseth our love to God then our feare to offend him res est soliciti c. 1 Pet. 1.17 Mal. 1.6 Well he knew there was a vast difference betwixt him that feareth and him that feareth not that ruine and destruction attends the latter that mercy and deliverance is provided for the former and therefore Noah not onely feared but that he might be capable of the mercies which are prepared for those that seare him he prepared an Arke which was an act of hope and confidence that God would preserve and is the second described effect of Noahs Faith He prepared an Arke he provided the materialls God ordered the forme God prescribed and lined the modell Noah raysed the structure the Platforme was Gods the workemanship Noahs which was a most cleare signall proofe of his Faith whether we respect the act it selfe or the many difficulties and discouragements which accompanied it and he was to encounter and struggle withall in the composure of this Fabricke For 1. The very subject it selfe required a great portion of Faith for well might Noah thus argue with himselfe Doth the good and gracious God delight in the ruine of his creatures Made he the World to destroy it or can nothing satisfie his wrath and justice but an universall destruction and extermination Will he actuate his threatnings to the height and execute his Judgements with the greatest severity and rigor Are all the passages of his goodnesse and tender mercies obstructed No meanes to be used to mitigate and qualifie the hardnesse of the sentence or is the Decree irreversible Will he deface the World the impresse of his glory Will he destroy man his own Image curam divini ingenii as Tertullian his Masterpiece These and many more quaeries might Noah have cogitated to distrust the prediction or dispured it and to retard him in his designe that he should not fall to his worke or slackly follow it But against all these carnall disputings he proposes to himselfe Gods veracity and faithfulnesse God hath thus declared his pleasure hath prescribed and ordered me to frame this Building there is no more dispute no foreslowing of time no neglect in the observance of the Order God hath spoken I must beleeâ—â—â— 2. The difficulties which he would meet withall in the performance of his duty might have staggered his Faith and stoâ—â— his worke For this also might he here have reasoned Must I 〈◊〉 necessity build an Arke and this of so great a capacity and largenesse or what need the expence of so much money labour aâ—â— time as will be required to this worke How can I make 〈◊〉 Arke of that stowage and bulke as will containe the severall spâ—cies of all creatures or granting I might make roome enoughâ— yet what safety for me and my family from the cruelty aâ—â— fiercenesse of ravenous beasts what agreement or peace caâ— be expected among them How will it be possible to endurâ— the variety of the hideous shrikes roaring and wildnesses of thâ— sentitives of all sorts or the filthinesse of their stinch and excrements But granting these also yet further how shall 〈◊〉 summons or what authority will my summons have amongâ— these untamed bruits Will they be decoyed into the Arke aâ— my call or supposing this to be feasable yet where shall Provision be had as the Disciples to Christ where shall we have Bread for this multitude where shall Victuals be found to furnish a Magazine or where a Magazine to containe sufficient stoâ—â— for the sustentation of all these or how shall that variety oâ— Provision be brought in as will serve for the nutriment of these strange different natures Or how was it possible for eight Persons to fodder and serve them all every day and give them every one their allowance But allowing these also to be possible yet how shall so great a bulke of that burden and capacity escape the rage of the madnesse of the Waters and Winds or splitting and foundering on some rocks or mountaines or escaping the rockes how shall I manage this hitherto unknowne Engine or what judgement can I have in this undiscovered Art But waving all these thoughts too how shall this designe goe on which is so ridiculous and absurd to all the world which iâ— so odious and ungratefull to all men that none will yeeld any asistance all of them either jeere and deride the worke or hinder and stop it These and such like thoughts and disputes as these might have shaken his resolution and puzled if not non-plussed his Faith and either broke the designe and quashed the attempt or made it goe on slowly or slackly But Noah is constant and faithfull to his Master and his service he knew whom he trusted whom he served and therefore â—eighted all these pretended difficulties and seeming impossibilities the scornes and derisions of carnall men and follow his businesse closely and cheerefully Well he knew that God is infinite in Power and Wisedome and whatsoever he willeth â—e doth in Heaven and in Earth that he is true and just in all his Decrees and Promises that he could by his word and for his words sake would strengthen and animate his spirit to goe through with his worke enable him to performe all those duties imposed on him endure all those hardships remove all those obstacles and impossibilities which flesh and bloud could object against him and that God would carry on this worke by him in despight of all opposition difficulties and discouragements for he was faithfull that Promised and therefore upon the performance of the command of God he obtained the reward Preservation of himselfe and family which is not so much an effect as a consequent recompence of his Faith For so it followes To the saving of his House eight Soules in Saint Peters expression 1 Pet. 3.10 that is eight individualls or Persons and no more of his family or his house were saved And who these eight were we have Recorded Gen. 6.18 himselfe his Wife his three Sonnes Sem. Ham and Japheth and their respective Wives none of his servants none of his
Parents though the Posterity of Enoch were taken in these followed the garbe of the world contemned and mocked Noahs feare and designe which condemned the world and them with it For that 's the next clause which is to be explained By which he condemned the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he condemned and adjudged them to the Deluge And here as it was said of Athanasius Totus mundus contra Athanasian Athanasius contra totum mundum The world condemned him as foolish and his Arke as frivolous he condemnes the world by the Arke of impiety and irreligion and to destruction and ruine this an effect contrary to the former the Arke saved him and his but condemned the world in two respects 1. The Structure of the Ark which if the world had beeâ— teachable had been an Instruction and Exhortation to Repentance and Reformation that while there was time it might prevent the sad judgement denounced against it for its exorbitancies and prodigious impieties And probably it is that Noâ— during the time of the building of the Arke was sedulous anâ— frequent in his Exhortation to amendment of life for froâ— this it seems he is called a Preacher of Righteousnesse 2 Pet. 2 â— and the world for not harkning to his admonitions and not oâ— serving Gods long-suffering while the Arke was preparing 〈◊〉 called the disobedient World 1 Pet. 3.20 2. The event it selfe sheweth us how the Arke condemned the world before the Deluge came they mocked it but afteâ— it approached they sought to it for sanctuary but could not bâ— admitted when they saw the danger was unavoidable then and never till then did they beleeve it did they seek to avoid itâ— Certainely when they perceived they must Drowne their vaiâ—â— hopes and presumptions had deceived them and that the Arkâ— floated above the Waters in security this sight and apprehension would confound and amaze them and force from them 〈◊〉 sentence of condemnation on themselves and a confession that they justly deserved what befell them just as it is described by the Author of the Booke of Wisedome c. 5. v. 1. ad 10. Thiâ— then was their condemnation they had time to repent before the Deluge after they shall have no more time they all shall perish but Noah by the Arke is saved and by his Faith in preparing it is entituled and made Heire of that Righteousnesse which is by Faith Became Heire he succeeded Abel and Enoch in the honour and reward of Righteousnesse and of that Righteousnesse which is by Faith an Evangelicall not Legall Righteousnesse an Heire not by birth but by Adoption not by workes of the Law but Faith which Righteousnesse of Faith is two-fold One imputed which Faith embraceth and apprehendeth The other inhaerent which Faith produceth and actuateth The first is perfect because it is Christs Righteousnesse accepted as ours and is nothing else but the remission of our sinnes and the acceptation of our persons in and for Christ The second is imperfect because of sinne dwelling in our members yet requiâ—ed of us it being the Character and Seale of Gods Spirit within â—s or assurance of our Heireship and fruit of our Adoption â—nd in plaine termes it is the mortification of sinnes and lusts â—nd a sincere purpose and endeavour of a new life in righteousnesse and holinesse which Noah in some degrees performing thereby obtained the power and right to become the sonne of God heire of that other righteousnesse which is by faith that â—s this as to Noah so to us conveyes estates seales and raâ—ifies our Adoption and after possession of Heaven which faith â—erives and communicates to us for and by the mercies of God â—n the merits of Jesus Christ for in the Gospel-sense Son and Heire are termini aequipollentes as every Heire is a Son so every â—on is an Heire too for if a Son then an Heire Gal. 4.7 If Children and Children we are by faith in Jesus Christ Gal. 3. â—6 then Heires Heires of God and coheires with Christ the onely begotten the well-beloved Son Rom. 8.17 by and from whom we receive the Spirit of Adoption whereby we try Abba Father which is also in the Apostles expression the being Heire of the World Rom. 4.13 not of this sublunary transient cheating world but the new world the world to come Heb. 2.5 the promised and expected new Heavens and new Earth 2 Pet. 3.13 Thus it is declared The meeke shall inherit the Earth Mat. 5.5 not this Earth full of fraud violence and injustice but that wherein righteousnesse dwelleth for they are were and so counted themselves verse 13.14 of this Chapter Strangers and Pilgrims here on Earth their hopes their inheritance their countrey is in that new Jerusalem which is above eternall in the Heavens Come Inherit c. saith our Saviour Mat. 25.24 Adam had no further grant no larger conscession then a Legall Possession an Earthly Paradise and his estate was contingent subject to mutation and change Moses his assurances and demises to the Jews were confined to the Land of Canaan more he could not grant or secure but the supernaturall heavenly possession incorruptible undefiled that fadeth not away is reserved for and made over to the heires of that righteousnesse which is by faith which that we may obtaine and enjoy to all Eternity let us follow after and pracrise holinesse and righteousnesse according to these following is structions from the words thus cleered The Second Part. 1. This warning of God unto Noah confirmes the Apostle description of faith Faith is the substance c. If God threateâ— any judgement or promise any mercy the judgement is as certaine as if it were executed and the mercy as sure as if possessed though they have no actuall being in themselves yeâ— Gods word gives them a certaine subsistence and our beleife oâ— his word give us a certaine assurance of the truth and issue Gods power and veracity makes all his threats and promises unavoidable and infallible and our faith makes them evident anâ— secure to us and we thereby depending on Gods truth and faithfulnesse gather both confidence and assurance For thus thâ—â— Apostle argues Let us beleeve without wavering for he 〈◊〉 faithfull that promised Heb. 10.33 and thus he positively concludes Faith depends on the Word of God Rom. 10.17 Indeeâ— the Word of God is not declared to us in the latter Age as iâ— was to Noah for he had this warning either by immediate Revelation from God himselfe or by the Embassie of one or more Angels but to us Gods warnings and oracles are transmitted and signified by the writings of the Prophets and Apostles yet the obligations of our faith are equall and alike for whensoever God issueth forth his Revelations and Declarations to menâ— he therewith gives them assurances they have like expresses of his will besides the certitudinem objecti the certainty of the Revelations themselves which are infallably true because the Decree is of the Spirit of Truth who
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
waves and tossings of this passing world shall cease and be passed over the Church shall be found 〈◊〉 the Mountaine of Sion that which is Heavenly and above 〈◊〉 glorifie God for ever And as Noah after his deliverance 〈◊〉 offer to him the Sacrifices of Prayses and Thansgivings to all â—â—ternity 2. The Morall affords these Instructions following 1. The reiterated and renewed griefes and afflictions which many times the best of men doe suffer are as the great Deluge â—he deep waters that they prevaile not against to drown or sinke them in security and despaire they in these exigents must have timely recourse to God by Prayer and Supplication with 〈◊〉 penitent heart which is the best course to stay them and have the People that are in adversity Psal 32.6.7 But then 2. It is Gods mercy that they are not consumed a speciall worke of his providence and power that the deep waters of the â—roud goe not over their soules it requires the same strength 〈◊〉 settle a madded enraged tumult as to still the waves of a troubled Sea Psal 65.7 which forced the Prophet so panately to Pray Psal 144.7 and Save me O God Psal 65.14.15.16 verses And Psal 77.15.16.17 David attrib the Israelites deliverance from the Red Sea to Gods immed power And therefore Psal 22. He speaking of stormes tempests thunders and floods concludeth The Lord sitteth the Flood verse 10. That Providence and supreme Power wisent the waters of the Deluge and preserved Noah in them the same which disposeth of all things in Nature or the 〈◊〉 verse 3. To beware of forgetfulnesse of God of Pride of He security of Spirit and for this purpose peruse and apply your selves as is very obvious if you will upon many oâ— sions and in severall circumstances that passage of the God Mat. 24.36 usque ad 40. Know and beleeve that as there an Universall Deluge so there will be a more Universall Coâ—gration Once all but eight Persons were drowned in the Waters and again all shall nothing accepted be dissolved wâ— Fire at the great and terrible day of the Lord 2 Peter 3.7.12 But this is not all there is another Fire to devoure condemned world for the perdition of the ungodly prepâ— for the Devill and his Angels which shall never be extinguish O feare these Fires that thou mayst fly from them Noah warned of God concerning the Deluge thou art warned God also of his comming again to judge the world by Fire Noah did beleeve and feare feare and obey Gods Voyce day even whilest it is called to day lest any of you be harder though the deceitfulnesse of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ— is our Faith that we look to that day this our Feare that haste to it our Obedience that we will endeavour to appro our selves Gods faithfull servants by our holy conversation and against that day for if we Beleeve we cannot but Fear and if we Feare we cannot but look for and hasten to this day and as Noah feared and thereupon prepared an Arke c. so we doe feare we will be diligent to be found of him in Peaâ— 2 Peter 3.14 Fly to Christs holy Church for sanctuary and the being admitted and received into this foundation let us buiâ— our selves up in our most holy Faith strive with all care and diligence that we be not led away with the error of the wicked â—t we fall not from our own fledfastnesse that we grow in â—ace and knowledge of our Lord and Saviour Jesus Christ â—fecting holinesse in the feare of the Lord that we may be a â—ilding fitly framed together growne into an holy temple of 〈◊〉 Lord an habitation of God through the Spirit Eph. 2.21.22 â—t our Faith be founded on the word of God and the rock of first Jesus and then our Faith shall not faile then we neither â—ed to feare the descent of the rain the irruptions of the â—ods nor the tempests of winds our Building our Arke will we us But if we prepare and provide for the world spend â—r time and labour for it we and our works and all the â—orks of the world and the world it selfe shall parish O then â—ild for eternity labour for Heaven the building of God an â—use not made with hands 2 Cor. 5.1 God will prepare for a City Heb. 11.16 if we thus prepare our selves by holy â—edience to meet him at his comming If we look for the â—orid haste to be rich make our businesse and study to gather 〈◊〉 adde to an estate to fill our Coffers to raise up houses and all them by our names this in a sober mans experience and â—dgement is Vanity and Vexation of Spirit Vanity in the signe and project Vexation of Spirit in the prosecution and â—anaging of it Vanity for they labour for that which profiteth at Vexation of Spirit for they fall into temptations and snares â—d many foolish and hurtfull lusts brings upon them a Deluge 〈◊〉 cares and miseries drownes men first in troubles and diâ—ractions and after in destruction and perdition 2 Tim. 6.9 â—anity in that the plotters and contrivers are wavering and unable in all their wayes apt they are to be off and on they â—e easily seduced from their Faith and Honesty and Vexation 〈◊〉 Spirit in that they peirce them through with many sorrows â—anity in that they promise themselves a name and perpetuity â—ut they are deluded their names shall rot and they shall not â—joy them Deut. 28.30 Vexation of Spirit in that they eat he bread of sorrow to acquire an estate are perplexed how to â—eep it how to dispose of it and what will become of it Vanity for they are vain in their imaginations and their foolish â—earts are darkned their inward thoughts are folly Ps 49 11.12.13 Vexation of Spirit to think they must leave it like sheep must be layd in the Grave verse 14. c. they cannot help tâ— selves or others with it they cannot ransome their soules caâ— recover the health of their bodies nor purcha e a cure for Goute But then they are much more vaine shall be 〈◊〉 more tormented in Spirit who build Sion in Blood and Jerâ—lem in iniquity Micah 3 0. they that by deceit and injuâ— extortion and oppression sacriledge and perjury think to themselves though upon the ruines of others they certâ— prepare not for the preservation of their houses but for houses fall and their own confusion these properly are said sicare ad genennam a flying roll a swift destruction puâ— them both Zach. 5 2.3.4 Even a man and his posterity 33.1 Isay 5.8.9 the more riches they creasure up for tâ— selves and theirs the more they treasure up wrath but if wâ— provide well for our selves and our generations raise up a 〈◊〉 and memory which shall not be taken away purchase an Iâ— ritaâ—ce that fadeth not be rich in Faith and abound in 〈◊〉 works beleeve in God and seare him and you shall not want in this world which is
the great pretence of world 〈◊〉 why they are so active and stirring in the world so tenaciouâ— illiberall that they gripe and catch at all give or lend notâ— to those that truely want â—estow nothing or if any thing small forced token on Gods service Ministers or Members tâ— wilt as Noah did provide for another world spare neither nor pains for the re-ediâ—ying of the Arke of Christs Churâ— thou wilt by justice mercifulnesse and almes make friend the unrighteous Mammon c. Luke 16.9 Lay up in stoâ— good foundation against the time to come c. 1 Tim. 6. thou by thy religious practises shall condemne the world and shall not be condemned with it O then shake off careless and security Zeph. 2.15 give over your covering and courâ— of the world your cager desires and restlesse pursuites oâ— with much anxiety and suspension of minde enquire and after the wayes of life and salvation with humility and sinceâ— and pursue and follow them with care and conscience then the rightly beleevest truely fearest God and wisely provides for saving of thy selfe and others thou mayest be confident assured of Gods protection favour and everlasting mercy God will Pilot thee through all the stormes and tempests of this World by all the spouts and cataracts of tribulation and perseation and conduct thee to the Harbour of life and salvation â—oubtiesse the end of all Gods judgements threatned or inâ—icted are to deterre us from sinne to keep us from sinne and â—nisery and to hold us in obedience to make us more considering and better times of distraction and destruction are conâ—dering times Isay 57.1 and certainly if ever we may justly â—omplain with David Psal 74.3 Usque ad 11. nothing but deâ—lation and raine in every quarter the Church is desolate and in confusion Jerusalem an heap of stones the sword rageth and is drunk with blood and that which heightens these judgements The Lord hath set every mans sword against his fellow â—ven thoughout all the Land as he did thoughout all the Midiaâ—tish Host And yet which is yet also a greater judgement no man considers it or layes it to heart never more covetousnesse â—uxury profanation wickednesse and all Heathenish impieties there is a generall consumption of Religion and Humanity of Piety and Honesty and it is much to be feared that as Aetas paâ—entum pejor annit tulit nos nequiores mox daturos progentem â—itiotiorem the World shall be drowned in Barbarisme A theisme and Infidelity so God in his justice will east us away from â—is presence deprive us of the light of his countenance his Truth and Gospel take away our pound remove our Candlesticke let out his Vineyard to other Husbandmen and make us 〈◊〉 â—ssing a reproach and a Proverbe among the Nations give the Philistines possession of our Arke and we shall wander too and from from Sea to Sea and from the North even to the East shall we runne to seek the Word of the Lord and shall not finde it Amos 8.12 Perhaps we may have fulnesse and plenty to â—at and drink and the want of this is onely feared and the getting of it onely sought marry and give in marriage live pleasantly and according to the now usuall expression comfortably after our own hearts desire when as immediately we not considering are overtaken with wrath and vengeance and have no Arke to save us not a Noah a Preacher of Righteousnesse to instruct us there is no more Vision no Prophets more in the Land the dayly Sacrifice is taken away and the abomination of desolation set up When I reade the sinnes an judgements of Jerusalem Ez. 22. per totum and reflect upon these present times and conditions thereof I see so much their sinnes in use and practise that I cannot but fore-see thâ— the plagues and punishments thereof will follow us unlesse we returne repent and reforme And O that yet we would repent that the Lord might have compassion on us heale our Land stâ— the tumults of the People take away all Schisme profanation and heresie which pesters the Church all confusion and disorders which obscures it and we reduced into a setled Christian Peace attended with justice and mercy that all our hearts aâ— affections may be united in the bands of Religion that oâ— Arke may be brought back againe that glory may dwell in oâ— Land and when we shall be removed hence we may be received into the Land of glory One great expression of our Faith in God and feare of him is Invocation of his holy Name an excellent preparative anâ— sure means to preserve us in the unity of the Arke of Christ Church and save it from the condemnation of the World 〈◊〉 to Petition the Rocke of our Salvation the Author and Finished of our Faith the Founder and Benefactor of his Church And therefore for a Conclusion of this worke Let us Pray The third Part. The Prayer O Most great and glorious Lord God who art wonderfull iâ— justice terrible in judgement irresistable in power be thou our feare and dread in the perillous time our shield and desence a very present help in the needfull time of trouble Be thou our hope and confidence in the dayes of wickednesse and when the wickednesse of our heeles composse us about thou who hast prepared mercy and truth for these that seck thee prepare us for thy mercy and truth Let all the Earth flare the Lords stand in awe of him all ye that dwell in the World for his salvation is nigh them that feare him O fix thy feare in our hearts that we never turn again to folly Let us see thy marâ—â—llous loving kindnesse and partake of thy plentifull goodnesse which thou hast laid up for them that feare thee even before be Sounes of Men. O let not us dally with thy warnings let â—s not be setled on our lees living in security and sensuality â—t not the sentence of guilâ—inesse preceed against us let all thy evelations of wrath upon every soule that d th evill all the deâ—arations of thy righteous judgement upon all sinners and against â—ll sinne worke in us repentance to salvation not to be repented â—f Let it worke an holy indignation displeasure and revenge â—on our selves that we have displeased thee carefulnesse and â—are that we displease thee not againe a zeale and vehemeus â—esire to doe those things that please thee that we may be sinâ—re and without offence till the day of Christ Let not us have â—ur portion in this condemned World but that it may be with â—e heires of righteousnesse which is by Faith Let thy Word â—ake deep impressions on our spirits take place in our affections And because we are fore-warned to fly from the wrath to come â—ssist us by thy grace that we may bring forth fruits meet for â—pentance Give to us great and dreadfull apprehensions of thy â—lory and immensity thy majesty and thy power that we may â—dore thee and feare thee as
our God and whensoever we make â—ur addresses to thee let us fall low on our knees before thy footâ—oole with such humbled spirits and devout postures as may best expresse our conceits of thy greatnesse our reverence to thy presence and our own unworthynesse to appeare before thee Move â—s to serve thee in feare and plant the reverence of thy Name and Laws in our hearts that we may walke in all thy wayes with much diligence great observation and gedly jealousie over all our actions Let the dread and reverence of thee thy justice and thy power thy thrcats and iudgements deelared from Heaven and many times on Earth executed upon disobedient condemners of thy words make us to tremble at the recognition of our sinnes and in consideration of our guilt and demerits and then O Lord let the contemplation and meditation â—f thy sure mercies and gratious promises keep us in a uniforme constant course of obedience let us thus passe from Faith to Feare from Feare to Love from the apprehensions of of thy wrath to the sense and comforts of thy mercies Let thy â—eare take such full possession of our Spirits that we Feare nothing but thee we feare not poverty shame the power and malice men nor any outward disadvantages and discomforts that 〈◊〉 shall not feare though the Earth be moved and the Hills be carried into the midst of the Sea though the waters thereof raâ— and swell and the mountains shake at the tempest of the same for his salvation is nigh them that feare he hath an Arke bâ— holy Church to preserâ—e and keep them alive O holy Jesâ— preserve and keep this Church which thou hast founded on tâ— selfe save and deliver this Arke of thy strength from the strâ— vings of the people and the insurrections of evill doers defenâ— her in peace adorne her with holinesse build her up in unity maintain her in safety in all stormes-and against all temptation and enemies that she be not pestered with Heresie Schisme 〈◊〉 Scandall O deliver her from private interpretations innovations of holy things doting about questions and making endless strifes strange Doctrines and the Doctrine of the unlearneâ— and unstable O thinke upon the Congregation which thou haâ— purchased and redeemed of old unite all her members in the bands of Faith Hope and Charity and when thou thinkest first of externall communion Let the dayly Sacrifice of Prayer and Sacramentall Thanksgiving never cease let the Order of thy Ministers which serve at thy Altar stand in Power and senâ— thou forth Labourers into thy Harvest such as have Calling aâ— Aaron and Noah make them farthfully to declare thy Will to the People rightly to dispense thy Sacraments and acceptably to entercede with thee for thy People Preserve thou those whom thou hast placed in the Highest Order of thy Church that they lay Hands suddenly on no Man but on such whose Lips may preserve knowledge and whose Lives adorne the Gospel of Jesus and grave blessed Lord that though the Floods of Persecution and worldly interest have lift their Waves to overwhelme thy Arke yet doe thou Coast her in security over these Seas and Pilot her in safety into the place of thy rest O preserve thou 〈◊〉 in the union and communion of this Church let us have Noahs Preachers of Righteousresse orderly called and fitly qualified for the Function let us still injoy the freedom of thy Gospel the Food of thy Word the sweetnesse and refreshings of thy Sacraments holy discipline publique Communion in thy Church and the benefits of the society of the Saints O let not our sins cause 〈◊〉 to remove the Candlepick from us to give away thy Arke to â—at thy Vineyard to other Hâ—shandmen lest we be condemned and â—sh with the unbeleeving World but doe thou preserve us in times â—â—blike-calamities that we may passe over the Waves of this trouâ—â—some World and be harboured in rest O support us with thy â—d that when the foundations of the Earth be out of course â—n the Nations of the Earth are divided and moved so that the â—rts of men shake at the tempests thereof our hearts may be setled thee and thy sure mercies and never-failing compassions thy Spirit move upon these Waters that the Streames goe not â—r our soules the overflowing of ungodlinesse make us not afraid 〈◊〉 the great Waters of persecution or any other affliction drowne not O thou whom even the Windes and the Sea obey now when Ship of thy Church is tossed with tempests covered with Waves â—se and rebuke these Winds and these Seas and let there be a at calme a blessed and universall Peace throughout the Christian â—rld that we may delight and rejoyce in the promised blessings of Gospel our Swords may be converted into Plowshares and our â—ares into Pruninghooks And that we may be prepared for these â—rcies frame our hearts to an holy obedience to thy whole will make Heare 's of righteousnesse which is by Faith and as beâ—ommeth use who look for that inheritance Teach us by thy grace to dense the World and worldly things to lay up our treasure in Heaven â—charity and actions of Religion that when thou shalt call on us deposit these honses of clay our earthly tabernacles which we now try about us we being Heires of Righteousnesse may dye in the aâ—tuâ—â— Communion of thy one holy Catholique Church and after death â—ter into our Masters joy and at the Resurrection of the just be â—ly possessed of that Kingdome which thou hast prepared for all at love and feere thee and wait for thy comming Grant this 〈◊〉 Heavenly Father for thy mercies sake and for his sake whom â—ou hast appointed Heire of all things Jesus Christ the Righteous who hath given unto us his Spirit the earnest of our Inheâ—â—ance who make h intercession for us and by whom we cry 〈◊〉 Father To this Blessed Holy and undivided Trinity be Prayse Glory Worship and Thanksgiving now and ever Amen ABRAHAMS Exile Heb. 11.8.9 By Faith Abraham when he was called to goe into a plâ—â— which he should after receive for an inheritance obey and he went out not knowing whether he went c. ABraham succeeds Noah in the Catalogue of Beleeve but in the instances and expresses of his Faith he was fore him and all his Progenitors upwards to Adam aâ—â— all that succeeded him till our Lords Incarnation him it is remarkable That through those many darkenesses aâ—â— at such a distance he saw his Lords Day and he rejoyced him for the transcendency of his Faith did that Title of Honâ— belong The Father of the Faithfull he only of all of the first timâ— merited that stile and to him it is attributed indefinitely Father he was to all his believing fore-fathers and all his aâ— their following Posterity and consequently upon the same â—â— count to him the highest blessing which mortality was capaâ—â—â—â— of was assigned and assured and that by a thrice repeaâ—â— grant and confirmation In thee
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
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
extinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but did the more inâ—â—me and kindle Hom. 4. ad Pop. Antioch Which brings in the 〈◊〉 6. The perseverance of Abrahams Faith by which he abode 〈◊〉 There are some who begin in the Spirit but end in the â—â—esh their Religion is fierce and violent at the first declaration but after cooles and shakes like those Galls mentioned in â—â—or lib. 2. Hist cap. 6. Quorum primus impetus est major quam â—â—rorum sequens winor quam foeminarum their first charge is â—â—ore hot then that of men the very next fainter then the asâ—â—â—lts of Women Like the Children of Ephraim who being â—â—rnessed and carrying Bowes turned themselves backe in the â—â—y of battell They are all Religion at the first overture Noâ—â—ing but come see my Zeale for the Lord of Hosts but the deâ—â—ne is discovered the hypocrite raised and it was the heate of â—dust or the fury of a passion their pretences like untimely â—â—it never comes to maturity Of the two and thirty thousand â—hch Gideou levied to fight with the Mideanites two and twenty thousand poore spirited cowards who probably would vaâ—â—ur highly of their valour at the first deserted the service â—nd upon a second assey of their resolution nine thousand seven hundred fell off Those who by their Baptisme are listed inâ—â— the number of Christs Souldiers and when they are called 〈◊〉 the service are distracted with base unworthy feares and â—â—alousies and like white livered dastards either Apostate or â—ine would or are fo foftned and setled with ease and sensuall â—elights that they cannot or would not endure the burden and â—eate of the day are no Subjects of Christs Kingdome no â—embers of the Army of Martyrs the company of Saints no â—hildren of Abraham not respecting his temporall conveniencies or relations conversed in a farre distant Countrey and â—â—ved there as a Stranger never longing or in his thoughts relearning homeward which is a new and more heightned tryall â—f his Faith then the former For now in this exigent his â—â—pectations seems to be totally frustrated and his confidences deluded in as much as after he arrived in Canaan which depended oâ— for a Possession he obtained nothing perman or fixed which he could owne or challenge but a Sepulchâ— and this also he purchased seventy yeares after his arrivall Enterre his beloved Sarah his Companion both in his Traâ— and Hopes Neither did his Posterity Inherit any part or 〈◊〉 â—ell there till some yeares after his life determined and the fore it is significantly expressed here He lived in Tents noâ— Villages or Mansion Houses which are fixed Places of resideâ—â— buâ— in Tabernacles which were portable and moveable loâ—â—ings He was necessitated to shift Quarters from Place to Pâ—â—â— sometimes to the Mountains sometimes to the Champian 〈◊〉 this he was put to with Isaac and Jacob with Isaac sevâ—â— and five yeares and fifteen with Jacob. The more Abraâ—â— endeavoured the advancement and settlement of his Posterâ— the lesse reason he had to expect it all his labours proved cesselesse and his hopes vaine For while he promised himâ— a Countrey he and his Wife lived and died there in the câ—â—â— city of Strangers onely and his Posterity had no other 〈◊〉 come for many years after them And yet it had been soâ— content and satisfaction if he could have continued there 〈◊〉 a devouring deadly Famine drives him thence into Egypt foâ— supply of Food And even here also he was necessitated as a 〈◊〉 grim to sojourne and wander Flesh and Blood would had have digested these difficulties and contrarieties but thoâ— all failed yet his Spirit rested contented and quiet and he pâ—â— severes unto the end because his Faith was argumentative a rationall For thus did he discourse himselfe into Contentaâ—â— and Perseverance What though at once I be dispossessed my inheritance and hopes though I have nothing to live â— but bare dependencies yet I trust in God All-sufficient Truth selfe Wisedome it selfe Goodnesse it selfe I will not queâ—â— on his veracity prescribe to his Wisedome suspect his goodnâ—â— this I know and am assured of that he can and in his goâ—â— time will accomplish his engagement to my Posterity Aâ—â— as for me he will conferre on me in lieu of all these temâ—â—alties what is infinitely better his Heavenly Kingdome comparison whereof the materiall Heavens and the glory theâ— the Earth and the fulnesse thereof are but meet emptinesses 〈◊〉 vanities for so it is further expressed he looked high farre â—â—ve the Earth at a City having a Foundation verse 10. of this â—apter This very reason concludes his Faith not to be Enthustick nor fantasticke but as I said discursive and rationall Faith was sustained by proper and effectuall mediums and â—refore constant and perseverant durable and unalterable like foundation and in a subordination like to that Foundation 〈◊〉 Founder his Faith relyed on From all which Premises these 〈◊〉 generall Doctrines are deducible 1. When God makes over to us any Promise we are wholly 〈◊〉 referre the Time and Manner of its accomplishment to his â—â—e good pleasure and wise disposition it belongs not to us to â—scribe or determine any thing in respect of either the way or â—ne of the execution of his just decrees or performance of 〈◊〉 gracious Promises for this is not to submit to but chalâ—ge God and which is more impudently daring to impose 〈◊〉 God It s in Scripture expression To tempt God Provoke 〈◊〉 Grieve him Psal 78.40.41 They limited they had the â—â—dnesse to appoint God when and how he should save them â—d this was to provoke him c. 2. God accomplisheth his Promises in farre choycer blesâ—gs many times then in his Grant are awarded or expresâ—d And yet this doth not breake his Charter but commends 〈◊〉 Liberality For as the lesser is alwayes contained in the â—â—uter so he that gives the greater doth also give the lesser 〈◊〉 that promiseth the loane or gift of a Penny and in lieu thereâ—â— sendeâ—â— a Pound or in stead of a Pound giveth a Diamond 〈◊〉 the value of some hundreds violates not his Promise but â—untifully performes it and by his bounty and munificence 〈◊〉 fordeth a new Obligation and occasion of gratitude and obâ—â—rvance And thus because Earthly Inheritances are serviceâ—â—le onely for our present accommodation God was better then is word in Abrahams construction when he bestowed on him â—eaven and Life Eternall That Promise made to the Obediâ—â—t in the fifth Commandement or if that be the meaning of 〈◊〉 Words The â—â—eek shall Inherit the Earth Matth. 5. are both 〈◊〉 satisfied when God calls his servants the Obedient and Meck out of this World in their Youth and fulnesse of â—â—row and Estates them in Heaven because he gives the mâ—â— Mat. 25 21. the body for the shadow the substance for 〈◊〉 Image the Truth for the Type and so that Promise Mâ—â— 10.30 is made good if performed here or hereafter if recâ—â—â—penced with
with their Husbands in their sufferings nor through incredulity or tendernesse endeavour to disswade them from their stedfastnesse and prous undertaking For the Hebrew Men were ambitious to be called the Sonnes of Abraâ—am and the Women the Daughters of Sarah and as they took themselves obliged to the imitation of Abrahams Piety so these to follow the Faith of Sarah whom Saint Peter in the above-cited Place commends for her Obedience to her Husband And our Apostle here for her Faith in God Througâ— Faith also Sarah her selfe received strength to conceive Seed c. The first Part. The enquiry will here be whether any extraodinary abilâ—ties were de novo conferred on Abraham and Sarah to streâ— then them for Procreation And to this I answer That though they were not simply unapt for Generation yet to humane apprehension it was altogether improbable that Abraham and Sarah after so long co-habitation without Issue should 〈◊〉 length in their Old Age have Children for if in his young yeares he received no Children by Sarah much lesse hopes 〈◊〉 there when he was an hundred yeares Old and Sarah ninety and so if we respect Sarah's former-sterility and present iâ—â— becility that shee was both Old For it ceased to be with Sâ—â—rah after the manner of Women and Barren the Worke seeâ— miraculous For though Abraham received no new Generatiâ—â— faculty from God to beget Isaac yet certainly in as much 〈◊〉 Sarah both in her youth and then the custome of Women coâ—tinued with her was Barren of necessity shee must be mâ—â— more when she was both Old and that use discontinued aâ—â— so we may safely determine God gave her strength to Conceiâ— which formerly shee had not T is true Adam begot a Chilâ—â— at the Age of 130. yeares and Methuselah at 187. Gen. 5. 25. but these lived eight or nine hundred yeares and so 〈◊〉 marvell But after the Deluge the life of Man shranke up aâ—â— shortned and in the period between Abraham and Moses 〈◊〉 lived not two hundred yeares for Abraham lived but 17 yeares and Sarah 127. who yet are noted for old People Bâ—â— in Moses time they were reduced to seventy or eighty yearâ—â— Psal 90. And so in that period wherein Abraham lived pâ—â—â—bably there was more required then the ordinary strength 〈◊〉 Nature at an hundred yeares and though after Sarah's deaâ—â— he had many Children by Keturah yet this was from the coâ—â—â—tinuance of that supernaturall Power which he received froâ— the Begetting of Isaac and as for Sarah to Conceive at nineâ—â— yeares was certainly miraculous seeing she in the prime and coâ—â—ceived pregnancy of her Age was Barren But her another difficulty is to be cleared for Gen. 18. 〈◊〉 Sarah is reported to laugh at the news that shee should conceive and was sharpely rebuked for her incredulity how then can it be verified That through Faith shee received c. or that shee juâ—ged him faithfull who had Promised To this Quere it is answered That probably this was not a laughter of joy or admiration but contempt and scorne conceiving the subject matter of the relation impossible and so r diâ—alous neither can shee be excused for that shee knew not whether God himselfe or an Angel delivered the Words though as soon as she knew she acquiesced in the revelation For that positive assertion I will returne as a set time c. doth evidently argue that the affirmer was either God himselfe or an Angel and Sarahs denying her selfe to laugh is evidence enough that she was convinced in Conscience that he was God or an Angel neither could any one have rebuked her for incredulity but God who is the alone searcher of hearts And so Augustine resolve it Toâ— 4. quâ—st sup Gen. cap. 36. Dominus non redarguit Abraham cum riserit quia â—llius risus admirationis latitiae fait Saram vâ—re redarguit quia fait risus dubitâ—tionis ab iâ—e dijudicari potuit qui corda hominum nevit Yet he thinks it a womanly modesty at first to deny it though she was so ingenious that after the reprehension she neither defended it nor replyed but Beleeved Sarahs Faith then was mixed with incredulity or weakenesse like his Marke 9.24 and though at the first conceit she seemed to dis-beleeve the revelation yet a second consideration mastered and suppressed this carnality and so she received strength to Beleeve and to conceive heâ— spirit prevailed against the suggestions of her flesh and her Faith prevailed over her naturall imbicility and sterility The second Part. Let us next coasider what strength our Faith may receive from the Premises and what issue this fruitfull President affords 1. Abraham and Sarah before they received the Promised Seed were almost out of hopes they against and above hope heleeved in and under hope their Faith must be frequently exercised And this is the condition of the Sonnes of Abraham and Daughters of Sarah The Children of Israel are promised Deliverance yet after this their Taskemasters are more rigorous their Bondage more intollerable and their yoke heavier and after they returne out of Egypt they meet with nothing but the representations of Death and seeming impossibilities of escape the Red Sea before them an Army of Egyptians behinde and they were at a losse in themselves till Goâ— by a myracle forced a way of Deliverance Joseph is promised high advancement and superiority over his Brethren but for a long time he finds nothing but hatred from them and servituâ—â— and slavery from the Merchants and after all he is sentenceâ— to close imprisonment and in this condition he lived till God by an undiscernable way of mercy preferred and exalted him above his Brethren David had a Crowne assigned him anâ— was actually and solemnly Enthroned though not possessed â— but before that he obtained it he was chased like a Partridge oâ— the Mountains he was banished and forced to hide himself in holes and eaves all he gained by it was to be a miserable sugitive and vagrant till God moved the hearts of the â—â—fractory Israelites to accept him 2. That Attribute of God which Sarah most considered was his fidelity or faithfulnesse She judged him faithfull The Word signifies truth sincerity to keep touch In Scripture sense it imports power and sufficiency to performs an engagementâ— Thus impotent and deficient subjects are said to be false and lyars A Horse is a lye Psal 33.17 that is unable to deliver great men are lies they promise but performe not Psâ—â— 62.9 but God is faithfull full of goodnesse and power oâ— willingnesse and ability Heb. 10.23 Psal 36.5 57. â—â— 2 Tim. 1.12 3. God pardoned Sarahs infirmity upon her after repentance and beleife he charges not his Children with those errata's they strive against and are to them invincible neither doth he esteeme of or censure them according to that pâ—iâ—â—ciple which they oppose and deny but according to that which iâ— praedominant and the denomination is from the better or
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
he pleaseth And so the Levites Exod 32.27.18 had no Legall Power over the Persons of their Brethren but being designed by speciall order from God himselfe for this worke they had full Commission for what they did and so if the Israelites of their owne heads or score had spoyled the Egyptians they had been Felons but because they had a lawfull Authority commanding them they are quit by all Law both from Usurpation and Felony And the reason of this is because that howsoever the Law be Eternall in the sanction yet it is variable in the instances thereof and particular determinations as to Murder is against the Law but when a Man is to be accounted a Murderer the Law expresses not Abraham then having Authority to doe this Fact doth not transâ—resse the Law which if he should attempt or but project the like or farre lesse in the same kind without the same or sufficient order we are notorious Delinquents and Malesactors The generall ordinary and perpetuall obligations of the Law is the rule of our actions and obedience The extraordinary particular and personall temporary instances are not to be drawne into consequences nor imitation Abrahams Faith was then reselved into these Principles 1. We are absolutely and indispensably without all demur or counterplea without all haesitation or tergiversation to obey God in all things 2. Gods Will and Soveraigne Authority is the most exacâ— and proper rule of Justice 3. God is most good and most wise and therefore commands nothing irreconcileable and inconsistent with his goodnesse and wisedome 4. To Kill a Son without expresse warrant is contrary tâ— duty but to offer him to God when God Calls is both Obedience and Sacrifice and with such Obedientiall Sacrifices Goâ— is well pleased Adde to all this God commanded not thâ— Act for it selfe that is he did not command it to be doâ—â— with an intention and purpose that it should be done but onely to prove Abraham whether he would doe it or no upon Goâ— order And therefore we Reade That though it was not doâ—â— yet God takes his Order to be fully satisfied and exactly obeyeâ— and counts it as done for Gods designe took place and the â—â—timate end of it was perfected for that he Obeyed his Voyâ— Gen. 22.16.18 And though Isaac was never hitherto an Holocaust yet in the Text he is said expressely to be Offered 〈◊〉 Offered Isaac His attempt is valued from an acceptable Sacrifice But further you may demand How comes Isaac to be Abrahams onely Sonne Was not he a Father to Ishmael Yet his onely Sonne he was though before him he had Ishmael and after diverse Children by Keturah for these respect 1. In reference to the expulsion of Ishmael the Sonne 〈◊〉 the Bond-woman who was outed of his Family by a Decreâ—â— from Heaven 2. In reference to his Wife Sarah she onely had Isaac anâ— because she had no more he onely is accounted the Legall Heâ—â— to Abraham and this makes an onely Sonne 3. In reference to his affection and tendernesse over himâ— his delight and his onely hope who was a long time expected and desired and at last got by a Myracle in his Fathers and Mothers old age And so further to 4. In reference to the Promise whereof Isaac was the Subject as is expressed here in the Text. And 5. In reference to the Line and Posterity of Abraham For in Isaac shall thy Seed be Called And thus much for the â—learing of the Words now followes the Second Part 1. When he was tryed Many times he had been tryed beâ—ore but God will have him further sisted he puts his Children upon severall tryalls as in a troubled Seasone billow falls â—n the neck of another So in this enraged World of wickednesse one affliction follows close at the heeles of another and we are no sooner freed from Egypt but Pharaoh parsues us Our life is of few dayes but those full of trouble Job 14.1 â—very day hath his trouble his evill Sufficient unto the Day is â—he evill thereof Mat 6 34 Our life is a warfare a restlesse employment a time of conflict after one skirmish is over we must prepare for another David out of the Mouth of the â—ion and the Paw of the Beare falls into the hands of Goliah â—nd after under Sauls rage and tyranny and at last a Rebellion was hatched against him by his owne Son and his Counsellor Absalom and Achitophell But why after so many and great assurances of fidelity and loyalty should God yet require further Evidence Certainely where God hath bestowed eminent Graces he will have them eminently conspicuous where he conferreth great assistances of habets he exacts proportionable â—â—yalls thereof Job upright above all Men in the East and therefore that his Faith may be more glorious he must of all others â—â—e most put at God gave Moses an exceeding great Spirit and â—â—e therefore is to sustaine the barden of Israel God will not â—ave his Graces idle in us but according to our abilities and strength exercised and employed But here is more in these Words When he was tryed as if â—â—e had never been tryed heretofore 'T is true he had undergone severall tryalls and those sharpe ones too but yet none of them â—n respect of this could merit the name the Holy Spirit as it â—ll the others were nothing bestowes the denomination on this Ordinarily every man in the progresse of his life meets with some one remarkeable accident danger or affliction which above all others he may call his tryall Every day a man liveth 〈◊〉 an evill day Few and evill have the dayes of the yeares of my life been c. Gen. 47.9 yet a Man shall light one more notable an evill day indeed which for its malignity farre surpasseth all others and is therefore called Ephes 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evill Day A professed Souldier in his experience may tell you severall conflicts and skirmishes but noâ— above two or three set battailes in full bodies in his life time 2. Abraham was tryed so was Job an upright man David a man after Gods owne heart Judgement begins at the house of God the fiery tryall can be no strange thing to God Children when as his owne shall be sure to passe and endure it strangers are onely excepted Let none pretend to an exemption or protection from the usuall contingencies which iâ— all ages have attended Gods separated servants Calamities anâ— temporall Troubles Afflictions and tryals for its necessary their should happen that those which are approved might be made manifest as the Apostle in another though not altogether unlike case 1 Cor. 11.19 that our Faith may appeare precious like gold and be found to the prayse c. 1 Peter 1.7 3. Abraham was tryed Probably Sarah knew nothing of iâ— and so no mention of her tryall or faith in this instance Grâ—â— who knoweth our frame remembreth the dâ—st considereth 〈◊〉 gold he dispenseth his afflictions according to
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 〈◊〉
this concluded That he could and would performe his Promises his will followed the dictates of his understanding and resolved it was good and just to beâ—eeve in God and obey him and then all his affections follow with cheerefulnesse and readinesse to act what the understanding proposed and proved and the will adhered to as good we finne â—nd fall from one uncleannesse to another we distrust God and waste our selves with impatience and fretfulnesse of spirit and all because we are not wise considering men we advise not with or hearken not to reason but are wilfully deceived and seduced by interest and passion pride or prejudice or some raging just in our wills and affections that seeing we doe not see and hearing c. It remains as a duty of Faith to be considering and serious and sober in our obedience to God Which that we may be one act more of Faith and Obedience is yet behinde and that is Prayer The third Part. The Prayer O Holy Father the Father of the Spirits of all flesh who requires of thy servants reasonable services renew us in onâ— minds that we prove what is that good and acceptable and perfect will of God that we may present our bodies a living Sacrifice holy and acceptable to God Let no suggestions of Satan 〈◊〉 seducements of the world be ever able to shake us or make 〈◊〉 falter in our beleife of thy Promises Let no allurements of pleasure profit or vaine-glory make us to disobey thy Commandâ— O thou the God of Abraham who dignified him with those Titles of Father of the Faithfull and Friend of God bestow 〈…〉 such measure of grace make our Faith so holy and obedientiaâ— that we may shew and evidence our selves the Children of Abraham doing the workes of Abraham that so we may be accounted also the Friends of God O let us sincerely and heartiâ— surrender our selves to Christ firmely rely on all his promises especially those which concernes the eternall salvation of our immortall soules faithfully obey whatsoever he hath commanded us and doe act and move whensoever he is pleased to try us according to the Principles of our Faith the Fundamentals of 〈◊〉 Religion Gods truth and justice that we never dis-beleeve the formen or dis-obey the latter and that we constantly resolve tâ— beleeve whatsoever he hath revealed because he cannot lye and to practise whatsoever he shall or hath commanded because hâ—â— is most just To which onely wise God our Saviour be Glory and Majesty Dominion and Power now and for ever Amen ISAACKS Prophesie Heb. 11.20 By Faith Isaac blessed Jacob and Esau concerning things to come ISaac followes his Father in the Catalogue Sequiturque patrem non passibus aquis his Elogies are not so high nor so numerous as the reports were of his Fathers faith yet what is recited of him is truely Patriarchall and belongeth to him both as the Successor of the Promise and as the next immediate Heire both of his Fathers Possessions and Honours he was the first in the entaile and what was setled on him he transmits and passeth over to Jacob and Esun to Jacob as his next successor in the federall blessing In thy Seed shall all the Nations of the Earth be blessed he bequeathes the prerogative of prime-geniture being Heire of the Promise Gen. 27.27.28.29 And to Esan he consignes an estate or portion of temporalties because he had forfeited his Birthright and his Title to it Gen. 27.39.40 and both these he passed over to them by the Spirit of Prophesie and the eye of Faith For by Faith Isaac c. The first Part. In this Discourse I shall discusse these following Quaries wherein if I shall mistake I shall leave every one to his indifferency of judgement 1. How this benediction of Isaac could be an act or emanation of Faith which was procured by fraud and subtilty and was granted besides and contrary to the intention of the demisor The Solution of this Quaere may be thus given Isaac by faith apprehended the certainty and truth of this prediction for he was firmely perswaded that the contents of his Prophesie should 〈◊〉 fulfilled onely he mistook in one single circumstance of 〈◊〉 Person concerning which it should be verified and so thouâ—â— he knew not Jacob was the subject of the blessing and so dâ—signed by God the chiefe donor or at least which in effect 〈◊〉 all one did not remember or observe it yet assured he was thâ—â— that blessing so conferred could not faile but should stand again all opposition and hold firme and legall to all intents and puâ—poses and therefore he was positive and peremptory I 〈◊〉 blessed him yea and he shall be blessed Gen. 27.33 and thâ— very affirmation is to me a ground of conjecture that Isâ—â—â— now saw the error of his first thoughts and was satisfied thâ—â— thus it was to be and thus it should or ought to be as 〈◊〉 now he had stated it and that Isaac was now taught by a spâ—ciall instinct from God which Divines conclude from these circumstances 1. Isaac for his over-affection to Esau is correctâ—â— by blindnesse and so prepared to see and correct his error 2 〈◊〉 longed for Venison and would not passe it till he had the Veâ—â—son which he might have done without any such delatory coâ—dition 3. That notwithstanding his frequent use of Venisoâ— he was deceived with Kids flesh 4. That though he perceivâ—â— him to be Jacob by his Voyce yet he blessed him 5. That Esâ—â— all the time the businesse was transacted at home was sent abroâ—â— And lastly that after all this though he complained of the fraâ—â— yet he confirmed and ratified the promised blessing to lâ—â—â— But if it be further demanded how Isaac could mistake or ignorant of the Person to be blessed inasmuch as from Heaâ—â— he was ascertained that Rebekah had two great Nations in 〈◊〉 wombe but the greater should serve the lesser the answer mâ—â— be 1. That that Prophesie was not so cleare as that he could â—â—derstand it without the assistance of a further Revelation 2. 〈◊〉 strong affection to Esau did possibly obliterate it which couâ—â— not admit of any jealousie against him for usually the firâ—â— borne as they have the start and advantage to gaine our 〈◊〉 and therefore most ardent affections so they retaine and hoâ— what by this Priviledge is indulged them and the reason 〈◊〉 this may be because that naturall propension generare 〈◊〉 simile in some sort is satisfied at the Nativity of the Firâ—â— borne who are the first representations of our selves Now for the other member of the Quaere the procurement of the blessing by fraud and forgery this may much reflect upon Rebekahs credit who by this fact seems to oppose a Divine Ordinance to abuse her Husbands simplicity and her Sonnes tendernesse and not a little toucheth her favourite and confederate Jacobs ingenuity and honesty for though his former purchase from his Brother gave him a Right and Title
not with his bodily eyes for these were darkened but by his spirituall eye he foretold the future conditions of both these People not from their Starrs but Revelation By Faith Isaac blessed c. and so not by the positure and Scheame of the Heavens but by a remonstrance from Heaven the former was impossible for both these â—hough most different both in dispositions and condition of life â—ad the same horoscope at their Birth and because the Heavens are in a perpetuall motion and there is some stay at all Births a will be matter of extreame difficulty if not impossibility to determine the certaine position of the Heavens at those Births â—o that this praediction was not from any Constellation appeaâ—earing at their Nativities but from a Divine Oracle declared before they were borne And indeed what reason is there in Philosophy why every yeare every day should not have as â—â—rong influences as their Birth-day upon Men or which way imaginable can these Astrologians prove the Heavenly Bodies â—o exercise their Powers and Vertues He that will be better satisfied in this particular let him reade Augustine lib. 5. De Civit. Dei cap. 3.4.5 Lastly By Faith c. The eye of Faith doth if not with as much clearenesse yet as much certainty apprehend future contingents as the bodily eyes doe their sensible objects not that â—require a demonstrative knowledge of the articles of Faith for his is an Appendix of the Manichean Heresie which taught â—ihil amplius esse eredendum quam quod evidenti ratione possit demonstrari as Augustine observes lib. 1. de util ered but thâ— our assent be rationall and built upon Morall certainties 〈◊〉 course and argument a constant uninterupted tradition trâ—â— of miracles word of Prophesie the excellency sublimity aâ— reasonablenesse of its Doctrine the fulnesse satisfactorinesse aâ—â— riches of its promises the concordance and usefulnesse of â— its articles not that I conceive either that every Beleever haâ— this certainty and assurance of the Articles of his Faith or thâ— promises of Grace for although it be most certaine that both the premised instances are certaine and more sure then anâ— thing we touch or see certitudine objecti yet they are not 〈◊〉 to us certitudine subjecti It s an error to suppose that every Beleever or else he is no Beleever must be advanced to such 〈◊〉 degree of Faith such a measure of assurance such a strength oâ—â— adherence as is found in the objects and habits of senâ— anâ— science even a little Faith is true Faith is saving Faith 〈◊〉 I entend this to be understood of strong Christians who by devout humble Prayer and sincere obedience have impetâ—â—â—â— the spirit of obsignation and are confirmed in their mosst boâ— Faith by the blessed Spirit of God as a reward of their holy living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Colos 22. and are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.1 by the spirit of wisedome and revelation Ephes 1.17 which is usually called a plerophory or fulness of persuasion and even in weaker vulgar Beleevers Faith whatsoever it be though but like a graine of Mustard-seed in sâ—genere doth afford such a measure of assurance of future felcities as that it both engageth obedience and expecteth rewards upon that stocke it is alwayes not onely a subsistence giving a present being to future objects giving them a being iâ— esse objectivo Biel in 3. dist 24. art 2. but a demonstration 〈◊〉 it renders the speranda the objects of credibility visibly and conspicuously subsistent whatsoever object Faith apprehendeth whether past present or to come it bringeth along with it not onely a bare subsistence but according to the measure and degree a more or lesse evidence It s the Prerogative of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome in Hom. 9. â— Rom. to looke upon an assignement as a position upon an assurance as an actuall enjoyment to give those things a being which yet in nature hath none and so by consequence a certainly to the apprehensions of the soule here our Saviour is positive He that drinketh my blood hath Eternall life John 6.54 though its most certaine he hath it not in full fruition but onely in primitiis the earnest of the Inheritance and thus also he proves a present condition of happinesse by a future medium Happy are ye c. Luke 6 22.32 Why for great is your reward which way of argumentation were impertinent and fallacious unlesse that Faith produced a praesubsistency of the objects beleeved brought remote and distant promises neere at hand within our reach and embracement Habet fides oculos â—â—ibus quodammodo videt verum esse quod nondum videt August Epist 222. Blinde Isaac eying the promises saw two great States and Common-wealths founded in the Persons of Jacob and Esau and fore-saw their warres successes and the respective contingencies which should happen unto them for many hundreds of yeares after his eyes were closed The Israelites discovered a passage through the Red Sea and Wildernesse into Canaan Ioh â—aw a Redcemer from a dunghill David out of the deep mire a Protector Abraham saw that day which others desired to see â—ut could not even before it was existent it was visible And Saint Steven upon the Earth among a crowde of miscreants â—aw the Heavens open and the glory of God and Iesus standing at the right hand of God and these fore-sights and discoveries made them confident and patient and their expectations of mercy assured and resigned they were ascertained their hopes should not faile them and therefore they waited and were conâ—ented For he that Beleeveth shall not make haste Isay 28.16 he is quiet and silent and possesseth his soule with patience till the times of refreshing come and certaine it is That he that shall come will come and will not tarry the Phrase denotes security and contentation he that Beleeves is safe and because he is safe he is satisfied For a confident man is contented to waite for that good which his confidence expecteth and promiseth which is sufficiently proved by Davids answer to Abishai 1 Sam. 26.9.10.11 but a suspitious man whose mind is taken up with fears or jealousies like a drowning man is ready to catch â—â— every probaility and use every occasion that happens or he fancies will further his desires a serupulons man whose reason of his considence are either vaine in themselves or indiscuâ—â—â— in himselfe will be wavering and inconstant though for the present he eagarly pursues what he enelines too This may be exâ—â— exemplified by two competitors for one and the same office anâ— preserment I suppose the one to have good grounds of his hopeâ— the promise of the Patron or donor or the prevalency of some active friend with him and he is confident of the fidelity of the one or the activity of the other and thereupon takes time and leisure in his journey toyles not his body distracts not his mind in the pursuite
it is will worshipped in Spirit and Truth that is even to take the mâ—â— restrained Interpretation he is a spirituall nature and requâ—â— spirituall service but who denyes this but yet even this inâ—â— pretation is to be understood fundamentally not exclusively for the context will not endure any other sense because 〈◊〉 was a spirit from all eternity and ever since the Creation required spirituall worship even before that present houre spoken verse 23. and as spirituall worship was not then exclusive bodily worship so neither are they incompatible and inconâ—â— stent since that houre came or at this present houre now it 〈◊〉 man ever yet presumed that bodily worship was a duty unless offered with a true heart if it stood alone it was a meer mockery a perfect piece of hypocrisie and therefore those words 〈◊〉 not set in opposition to bodily worship but as to any obseâ—â— is evident from the context to the appropriating of it to fâ—â—â— fingalar place Jerusalem or that Mountaine now the time 〈◊〉 that every City is a Jerusalem every Oratory a Temple eveâ— separated Place a Mount Sion and every Land a lewry 〈◊〉 therefore he wills as afterwards the Apostle 1 Tim. 2.8 〈◊〉 â—en pray every where lifting up pure handt and this is a bodily exercise or posture which the Genevah note thus glosseth as â—estimonies of a pure heart and conscience The naturall then 〈◊〉 single meaning of these words is this God is to be worshipâ—ed in spirit that is heartily and devoutly and it excludes hypocrisie and indifferency in truth that is elearely and solely not by lying vanities phantastick representations false guises such as the sacrificing in mans blood and offering festivall lustâ— and uncleannesses in the solemne offices of Religion to the former the extreame is to worship God carelesly and negligently and so not in spirit To the second it is to mix impieties in Gods worship to worship him with a lye and so not in truth this no way proves that when we adore that 's bow we worship â—â—t in spirit and truth for even bodily worship is in this sense spirituall if it arise from accompany and follow the devotion of the heart this is to glorifie God both in bodies and spirits â—or they are Gods And so let us Pray The third Part. O Most holy Father God of infinite wercies of tender and never failing conpassions of great and unspeakeable goodnesse We blesse magnifie and gloâ—fie thee and blessed be God even â—he Father of our Lord Jesus Christ who hath blessed us with all â—irituall blessings in high places in Christ for that unwaluable â—lessing in giving thy well-beloved Sonne to take our nature upon â—im c in and through him adopting us to be thy Sent Heere 's â—f the blessing of an happy Eternity O blesse us with thy saving â—aces that we may by a regular constant course of holy living atâ—aine to that most blessed end and sanctisie all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings that 〈◊〉 never murmure at or envie thy blessings upon others but that 〈◊〉 patience we expect our portion in Heaven and so blessed Lord 〈◊〉 our hearts with the sense of the glories and perfections and 〈◊〉 fading nothingnesse and emptinessâ— of the creatures that with â—â—â—cere and ardent affections of obedience and love we may obey 〈◊〉 serve and worship thee with reverence and godly feare O let 〈◊〉 in our addresses and approaches to thy glorious Majesty seriously ineditate on thy presence glories and soveraigutly on 〈◊〉 merciet and goodnesse and not dare rudely and undecently to 〈◊〉 into the presence of the Lord of the whole Earth Then art 〈◊〉 Lord both of our soules and bodies to thee we offer both 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our soules O let them be yoked and joyned 〈◊〉 ther in the exercises and offices of Religion let us here live 〈◊〉 the unity of thy Catholique Church in the commantem of Saâ—â— worshipping thee in spirit and truth with an holy service in 〈◊〉 beauty of holinesse glorifying thee both in our bodies and soulâ—â— that when both shall be glorified with thee we may to all Eternity with the Heavenly Quire of Angels and blessed Spirits 〈◊〉 that Psame of blessing Glory Prayse Honour and Power 〈◊〉 unto him that sitteth on the Throne and to the Lambe 〈◊〉 ever and ever Amen IOSEPHS Memorandum's Heb. 11.22 By Faith Joseph when he dyed made mention of 〈◊〉 departing of the Children of Israel and gave commandment concerning his bones IOseph closeth up the Catalogue of the Patriarkes he is the last mentioned of them and the History of him conclude the first and choisest Monument of Antiquity the Booke 〈◊〉 Genesis the prime and principall Record of antient Church story This Joseph was famous and honourable for many excellent and eminent vertues as we reade at large in that Booke the most principall are those some summed up by Ambrâ—â—â— lib. 1. Off cap. 17. Humilis fuit usque ad servitutens verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem his Humility Chastity Patience and Charity to which we may adde his singular Piety towards God Fidelity to his Prince though one that knew not God his Clemency towards his Brethren His Chastity was so rare and is so famously known that all that know that History must acknowledge that never any escaped so great temptations with so much Innocency For his Piety it was sufficiently proved in every circustance of his life he depending on God for all receiving all from him referring all unto him and in all magnifying and celebrating his name as Gen. 39.9 Gen. 40.8.41.16 and 50 51.42.18.45.7 And for his Clemency pitty and goodnesse to his Brethren no example can match him and which was the crowne and complement of all he was faithfull to the end as he begun so he continued so he ended Qualis vita as he lived so he dyed living he exercised his Faith in the works of Naturall and Morall Religion and at his dying he manifested it by his fore-knowledge of the Israelites departure out of Egypt and his Precept to bury his bones in Canaan For. By Faith Joseph c. The first Part. 1. How was this memoriall an act of Faith Did not Joseph take it upon trust from his Fathers relation or was his Faith in this instance any better then an implicite Faith or founded on a humane testimony for that Jacob fore-told his Children what Joseph here mentions and brings to their remembrance is plain from expresse Scripture Gen. 48.21 But to this the answer is obvious that though Jacob did deliver this prediction before Joseph and his Brethren yet the same Spirit which dictated that revelation to Jacob might still reside with Joseph and perhaps did discover more to him then to his Father for in this particular Josephs Prophesie seems more cleare
and full inasmuch as Jacob Gen. 48 21. foretells not the hardships and servitudes they were to endure in Egypt and that after they should most mercifully and miraculously be delivered thence as Ioseph doth presage Gen. 50 24. bâ—t onely tells them that now they were in Egypt and fore-tels them they should be brought againe into the Land of their Fathers no mention of a visitando Deus vos visitabit God will visit you in the forâ—mentioned place Besides Ioseph could not know that thiâ— Prophesie of his Fathers would be true and so not re-assumes iâ— for a positive Doctrinall Truth but by Faith his Faith told him that his Father Iacob had this revealed to him by the Spirit 〈◊〉 God and therefore he ought to beleeve as firmely as if the Spirit had immediately declared it to himselfe for it s no matteâ— whether the Proposition be mediately or immediately revealed it is all one to the Beleever and because he beleeved he might speake because his Brethren perhaps through forgetsulnesse or inadvertency minded it not And it was 〈◊〉 further act of Faith That he endeavoured to promote and exercise their Faith by patience and toleration in their afflicted condition and hope and expectancy of future deliverance for this is the meaning of those words Visitande visitabit God will surely and sharpely visit suffer you to be sore oppressedâ— and therefore prepare that ye may be able to stand in the eâ—â— day and then Ascendere vos faciet he will promete and â—â—vance you and therefore assure your selves of a future prosperous condition though this happened not till one hundâ—â— fifty five yeares after 2. Why did he command them to carry his bones thither 〈◊〉 one place better then another or were his bones to be 〈◊〉 served and worshipped by them The answer to the former Interrogation may be this That Ioseph did not command his boneâ— to be removed to Canaan as though there had been some inhaerent holinesse in that place more then others but because he would signifie thereby his desire to be an Heire of the promised and of the Heavenly Country which it typified To the second take this solution That Ioseph entended not his bone should be reserved to be carried about a severall set times either for pompe or ostentation or veneration but that hiâ— bones might be honourably enterred amongst his ancestors 〈◊〉 demonstrate his hope and confidence in the blessings of the Covenant that he desired to be joynt shater and copartner with them in those happinesses and they were to be kept that thâ— Egyptians remembring Ioseph by this Monument left among them should use his People and Kindred more respectively and courteously the time of their abode among them In summâ—â— it was to declare That he lived and died in the unity of that Church in the Communion of those Saints this union of their bodies being a symbole of that other union of their spirits in one Lord one Faith one Covenant for in Iesus Christ all Beleevers are one body and Members of one another and that by hope he waited for a glorious Resurrection For if the Bones of Ioseph had been reserved for veneration certainly in some place we should have found that the Israelites did exhibite this honour to them but no mention of any such practise in these places where mention is made of the buriall of his Bones not in Exo. 13.19 where the departure of Israel out of Egypt is Registred not in Iosh 24 32. where their Possession of Canaan is specified and then if ever for this was the most likely time of all other they would have worshipped them The Israelites did onely what they were commanded they carryed his Bones away with them Exod 13.19 and afterwards buried them in Sichem Iosh 24 32. indeed that place he nominated not they should be buried in but left that particular to their discretion who were to bury them though that place they chose both because they had given him a grant of it and also because it fell out to be the Inheritance of his Sonnes and thus also they buried Ioshua in Mount Ephraim Iosh 24.30 The second Part. 1. By Faith Ioseph and it was a most high and noble act of Faith in Ioseph to overlooke all the seducements of Egypt to slight all the tempations of Pharaohs Court and fix his eyes and thoughts upon Canaan and the future conditions of his Brethren his Kinsmen according to the flesh the Israelites it seems much to surpasse the Faith of Iacob for he had no Possessions in Egypt but Ioseph was Casars secundus next to Pharaoh in State Power and Dignity and had acquired a great vast estate of Treasure and Honour and therefore had not that temptation to looke for another Country for the establishment and promotion of his Children as Iacob had a carnall minde could not fancy how he should think of the departure of his Posterity out of Egypt but with regret and reluctance with sorrow and pensivenesse of minde inasmuch as there they were honorably and richly seated and setled so that this praeapprehension of their future departure was both a notable effect of Faith and pregnant proofe of the first description of Faith that is the subsistence c. that he should neglect and disesteeme his present ample revenues and high preferments for an estate in reversion a share in Canaan so many yeares after it was a good motive to perswade the rich men of the Hebrews now in their persecuted condition to undervalue and contemne their worldly Possession and to intend and ayme at the acquisition of a future Inheritance in Heaven and with David Psal 17.14.15 to over-look worldly prosperity and behold the Face of God in Righteousnesse and will also serve for a good admonition to all who pretend to godlinesse and Religion that they be not seduced with sinfull pleasures or corrupted with worldly Profits or Preferments to the dishonour and scandall of their Profession the frustration of their hope and destruction of themselves What a miserable object it is to see a good cause managed and through this bafled and marred by an evill man the pretious holy Faith prosessed by men of vile execrable lives the truth prejudiced by the wickednesse of its abettors and Religion it selfe wronged by the sensualities filthinesses idolatrous covetousnesses and love of the world which is dayly discovered in the greatest seeming sticklers for it O let us never when we make for Canaan look back to Egypt let not the delicacies and enjoyments of Pharaohs Court lay off our affections from the pursuite of the Promised Land the Heavenly Ierusalem Non est consentanoum qui metu non frangitur eum frangâ— eupids aâ—e nec qui invictum se à labore praestâ—â—eret viâ—ci à voluptate said Tulli de Offl. lib. 1 pag 31. and if it be a shame for a magnanimous spirit to be addicted to immoderate Pleasure and Profit certainly its a dishonour and a misery too for the
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