therof but the other hath only some slight acquaintance with him some pretences onely to his favour and bounty or hath onely this hope that if he come first possibly he may provaile neither hath he any friend on which he dare rely to negotiate and meditate for him therefore he Posts Night and Day stormes and frets at every obstacle quarrels and fights with every shadow of opposition and allowes himselfe no refreshment 〈◊〉 ease because his suspition and jealousie chafeth and chaseth hiâ— In this ease we may certainely resolve he who made most haâ—â— had the lesser hopes and his haste was lesse whose hopes 〈◊〉 greater and surer for he that hath a promise from a man â—â— Power and faithfulnesse whereof also he hath an undoubâ—â— assurance is not too eager or over-vehement for the performance but is willing to stay the time and pleasure of his friend neither is there amongst men any thing which makes them â—â— forward for security or payment in contracts but distrust aâ—â— dishonesty And yet this Phrase is varied by the Apostle 1 Pâ—â— 2.6 shall not be ashamed he will not onely not make haste â—â— if the merey be delayed he will not be ashamed his Faith bene him out against all inward serupulosities and outward ignoâ—â—nies if his own heart shall dictate God is slacke or if his enemies jeere and deride his confidence yet he is still the same no reproaches shall haste or deject him no carnalities seduct oâ— alter him to be disappointed on his relyance and hopes thâ—â— shames a man but to be rooted in hope is to gather considence and comfort which David observed of himselfe Psal 27 1â—.14 I should have sainted except I had beleeved to see the goodnesse of the Lord c. In three things saith Bernard doe I plaâ—â—â— â—ny confidence and they are such as will not suffer us to be ashamed In charitate adoptionis veritate promissionis potestate redditunis for Gods goodnesse truth and power cannot faile them that trust in him and wait for the appearing of our Lord Iesus Christ The third Part. The Prayer MOst mercifull and gratious Father most glorious and eternall Lord the God of Abraham Isaac and Iacob blesse us thy Children by Adoption with the Dew of Heaven and Fat of the Earth blesse and prosper unto us the workes of our hands and satisfie us early with thy mereies that we may rejoyce and be glad in thy salvation give us such a proportion of temporalties as are most sutable to our dispositions and abilities but they be no temptations and provocations to sinne and let the blessings of thy right hand descend plentifully upon us thy heavenly and spirituall graces that we may grow up and flourish in the house of the Lord. Be pleased to regulate and direct all our actions to thy glory and our salvation restraine all our passions and inordinate affections and bring them under the dominion of grace Blesse and sanctifie all thy blessings upon us that we may improve them to thy Honour and our own everlasting advantage that we presse forward to the marke For the price of the high calling of God in Iesus Christ let thy promises of grace be the objects of our Faith and let our Faith rest in them that we be not confounded in the perillous time and we may waite with patience till the Sun of Righteousnesse appeare with healing in his wings Raise up our thoughts from the consideration of the present pressures and threatned calamities which may happen us to a contemplation of the love of God in Iesus Christ Adopting us and promising good things to us the truth power and faithfulnesse of God in performing the expressions of his love to us and to a setled meditation of that Eternall Rest those sure mercies and honourable felicities which the Father hath made over to us in his beloved Sonne and which he hath assured unto us by the Revelation of his Spirit To which holy blessed and undivided Trinity be ascribed all Honour Blessing Praise and Worship now and for ever Amen IACOBS Piety Heb. 11.21 By Faith Jacob when he was a dying blessed both the Sons of Joseph and worshipped leaning upon the top of his staffe OMne bonum est sui diffusivum Goodnesse is communicative of it selfe And a very Heathen can resolve us That Nullius boni sine socio jucunda est possessio there iâ— no content in the possession of any goodnesse unlesse we have a Partner with us and every good man is of that temper and disposition that he freely communicates what he hath received if God blesse him he is willing others should have some part or profit with him and what he freely received he freely gives as for example If God hath bestowed a Talent of Knowledge Learning Wealth and Authority on any good Man he will imploy it teach others with his Learning enflruct with Knowledge supply with his Wealth releive and protect by his Authority or if he doe not he ceaseth to be a good Man and these advantages cease to be good things and blessings to him Abraham received a blessing from God he bequeathes this to Isanc Isaac leaves it to Jacob and Jacob imparts it to the twelve Tribes All these holy Patriarches succeeded one another in the blessings here was Personall Succession both in the Place and the Faith they Lineally descended and succeeded one another both in the Chaire as formerly the Elder Father still blessing the following and in the donative of the blessing and in the Worship and Service of God Religion it seems then was heredetary and these Patriarches came to the blessing by discent and the Legitimate Children were the Heires of the Promise and therefore as by Faith Isaac blessed Jacob and Esan so by Faith Jacob blessed both the Sonnes of Joseph By Faith Jacob when he was a dying c. The first Part. This benediction was the same which Isaac before imparted to Iacob it was Paternall Sacerdotall and Propheticall the subjects of it were the Sons of Ioseph but with this difference the whole blessing was enstated on Iacob by Isaac whereas Iacob divided it to Iudah Lovy and the Sons of Ioseph Reuben indeed was his eldest Sonne the beginning of his strength the excellency of dignity and power and so in an ordinary course it belonged to him but he forfeited his Birth-right by desiling his Fathers Bed and so his dignity was gone Gen. 49.3.4 and so the jus Regni the Kingly Dominion and Soveraignty over his Brethren was setled on Iudah the Honour and Office of Priest-hood was collated on Levis and the double Portion was allotted to the Sons of Ioseph Ephraim and Manasseh and the blessing on them was That his Name should be named on them and the Name of his Fathers Abraham and Isaac Gen. 48.16 that is they should be reputed for his Children for the Grand-children of Isaac and great Grand-children of Abraham and so the Heires of the Covenant of Promise and they
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
unto thee And for all we offer unto thy divine Majesty our soules and bodies our thoughts and words our resolutions and actions our passions and affections to be regulated by thy word sanctified by thy spirit guided by thy counsell blessed by thy goodnesse all that we are all that we have we offer as a Sacrifice to thee and to thy service humbly beseeching thee to approve and accept all for the value of that Sacrifice which thy holy Sonne Jesus offered on the Crosse for the redemption of mankinde For which great and unexpressable mercy we offer up unto thee the Calves of our lips Blessing Glory Honour and Power be unto him that sitteth on the Throne to the Lambe and to the holy Spirit for ever and ever Amen ENOCHS Translation Heb. 11.5 By Faith Enoch was translated that he should not see death and was not found c. ABel the first example of piety was the first man that died Enoch the second godly man in the Catologue the first that died not Abels departure assures us That though we now live we must dye Enochs translation ascertains us That though our life be changed we shall live Abel was snatched away by unnaturall violence Enoch was removed by a supernaturall mercy Abel by the hand of his Brother was sent into Heaven Enoch was by God immediately assumed thither Abel was cast up in a storme Enoch carried thither in a calme he to receive his Crown of Martyrdome this the reward of his uprightnesse and sincerity in the middest of a crooked and perverse Generation both admitted to the fruition of an unmixt unalterable felicity Further yet in Abel we see the sad and disconsolate condition of Beleevers in this life in Enoch their glorious and happy estate after their change in the one the implacable fury hostility and malice of the World against them in the other the incomprehensible love and mercy of God towards them the first enstructs us to serve God constantly in despight of all opposition terrors or discouragements the latter ascertaine us that if we please God God will reward our services with glory and eternity For By Faith Enoch c. According to my premised Method the words of the Canon are to be first explained 1. part This Enoch was the same that is mentioned by Saint Jude verse 14. to difference him from Enos the sonne of Cain called the seventh from Adam not as if there had been but five men betwixt Adam and him for there was a numerous people betwixt them but because he lived in the seventh generation or age from Adam five generations intervening that of Seth Enos Kena◠Mahalaleel Jared who begot Enoch in the seventh age anno mundi 622. The Apostles Encomium of this Enoch is taken from the historicall relation Gen. 5.24 and there is no jar at all betwixt Moses his history and Saint Pauls testimony of him Indeed Aben-ezra and generally the Jews charge the Apostle with forgery and prevarication and hotly urge Moses against him to prove that Enoch did die in a direct oppoition to his that he should not see death and their plea they take from the words of the Text which say they necessarily proves their affirmation For thus they reason all the dayes of Enoch were 365 years but if he were then or be yet living then Moses his calculation of Enochs dayes were false his dayes were extended to the Apostles age and so more then 365 years and therefore Moses his report he was taken away is not truely translated by Saint Paul he did not see death and so by consequent Saint Paul doth not interpret but imposeth on Moses what he never entended doth not translate Moses his words but corrupt and offer violence to them in this particular concerning Enochs translation But in all this heat the Jewes shew themselves Jewes malitiously charging that on the Apostle which the accusers are deeply guilty of which will easily be discovered by these following manifestoes 1. Those words all the dayes c. relates onely to the dayes of his flesh but determines nothing concerning either his death or not death the sense is howsoever he was removed hence whether he passed the ordinary gate of death or was extraordnarily conveyed away t is certain before this removall he lived 365 yeares which is all that can be concluded from that expression and is to their purpose a meer impertinency for it followes not all the dayes of Enoch were 365 years therefore Enoch died that is his soule was separated from his body this will onely follow his body was taken from the eye of men and his person from conversation with men of that age neither can that Phrase God took him beare their glosse For 2. The Apostles translation of the phrase is warranted by Onkelus who thus reades it Neque enim occidit eum Deus he was not taken away by a sodaine violent death as they fancy God took not life from him as Jonas wished in the impatiency of spirit Jonah 4.3 but took him the whole compositum consisting of body and soul and further yet from Siracides Eccles 44.16 who interprets it of his translation into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most principally and clearely from the Text it selfe For 1. Death is the wages of sin not the reward of piety and his taking away in the Text is subsequent to his walking with God as an extraordinary remuneration thereof and a signall testimony of his love and favour 2. No such phrase is used concerning the departure of any of the rest of the Patriarches of all of them it is said in expresse formall termes that they dyed of him onely that God tooke him in an extraordinary favour by an extraordinary way neither is this to be presumed a nullity or appeal of that eternall Decree of the Soveraigne Lawgiver Statutum est omnibus mori but a dispensation of that Law which he subjected his creatures unto himselfe still remaining most free to priviledge and exempt whom he pleaseth from the bondage of death and sentence of the Law neither doth Death in that Statute signifie onely the divorce or separated estate of the soule from the body but also it expresseth the exchange of a mortall bodily condition into an immortall and spirituall and unlesse this signification be admitted that Statute reacheth not holdeth not in that residue which shall be found at the last day who shall not die that is their persons shall not be dissolved but shall die they shall be changed they shall not die in the former they shall die in the latter sense 1 Thes 4.17 3. That expression he was not or he was not seen non comparuit as Onkelos imports so much For if God had onely assumed his soule as of other dying Saints he might have been seen on earth his body had remained among them as the dead bodies of Abel Seth c. did which because it was not to be found we may with good consequence infer
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
this mans Religion is in vain his oblations are in vain t is but dalliance and mockery of God to expresse devotion in their overtures when the designe is interest and passion to weare Gods Livery yet doe the Devils Service to follow Gods Colours and fight the Devils Battels but be not deceived God is not mocked c. O then clense your hands ye sinners and purifie your hearts ye double minded and so draw nigh to God and he will draw nigh to you look that there be no root of bittornesse in you entertain no distrustfull misprisions of Gods wisedome power or mercy harbour no invenomed malitious thought of hatred or revenge against thy Brother or neighbour sue for Grace at the Throne of Grace and by your actions and conversations give testimony of the reality of your expressions of the sincerity of your hearts and desires and so God will witnesse and testifie that you are faithfull and righteous as Abel then he will accept your burnt offerings and grant all your desires then he will declare and pronounce your Prayers and Oblations excellent Sacrifices as he did to Abels and will reward you with the returne of grace and glory among them who are Sanctified by Faith 5. I shall adde one more Observation onely in this Point which I borrow from Saint Aug. l. 15. de Civ Dei c. 1. Cain and Abel divided the World and still the devision holds betwixt the wicked and godly those who are of the City of God cry and Pray Lord shew unto us the light of thy countenance and those of the City of the World who minde Earthly things the encrease of their Corne and Wine Abel the Founder of the holy City Cain the Master Builder of the profane the way of Cain a dangerous destructive way and the Kainites were those who approved Scelestissimos Sodomitas seditiosum Core Judam proditorem Epiph. haer 38. But Aug there drives further the Observation Cain prior c. Cain the first borne Abel followes to Note the succession of Nature and Grace by Nature we are first Cains by Grace we are after renewed into Abels 2. From the Sacrifice and the first Observation is the same Father Epist 49. 1. Quam sit res antiqua sacrificium quod non nisi uni Deâ— c. non quod illo egout Deus but to tutor and discipline us The first holy man was a Sacrificer and wicked Cain was not so Sacrilegious as to deny God his own God will be worshipped not onely with inward sincerity but by externall rites and bodily performances The case is the same now it was in the beginning God then was a Spirit and would be woâ—shipped in Spirit and Truth and if externall services had prejudiced the spirituall God who was a Spirit and required spirituall worship would have wholly rejected and condemned them Abels Sacrifice would have proved criminall as well as Cainâ— for though chiefly he requires the heart My Son give me thy heart yet not exclusively he who made both Soule and Body exacts a tribute of obedience and worship from both God heareth without Eares can interpret our Prayers without our Tongues and yet for all that it is necessary some times and most times advantagious never sinfull or superstitious to make use of the Tongue and Lips in our devotion its hypocrise when the Lips labour but the Spirit is flat and dull when the body is present and the soule roving and wandering but when body and soule are conjoyned in the performances of holy duties then we present a reasonable service to God The difference here was not betwixt him that Sacrificed and him that Sacrificed not Eccl. 9.2 for both were Sacrificers but between a sincere Sacrificer and him that offered the Sacrifice oâ— Fooles Eccl. 5 1. So in the Parable in the Gospel Mat. 25. Virgins and no Virgins was not the termes of opposition but Wise and Foolish Virgins Professors and Beleevers Formalists and Live Members of the body of Christ such as seek themselves in their addresses and such as ayme at Gods glory such as make use of God and the formes of godlinesse for their own ends and such as observe them in obedience to Gods will and their intention and designe to Gods glory which sanctifies all their Oblations gives distinction to them and procures acceptance of them Aug. l. 15. de Civ Dei c. 7. makes this difference betwixt a godly and a wicked man Boni ad hoc utuntur mundo ut fruantur Deo mali ut fruantur mundo uti volunt Deo That then which distinguished Abels Sacrifice was the purity and Piety of his intentions without which the bodily exercise though that required also could not profit O then when we come into Gods Presence enter into his Courts let not your bodies and soules be strangers the one in the Temple the other at home or abroad in the World but glorifie God both in your soules and in your bodies for they are Gods give him a bended knee and a broken Spirit let both hands and heart be advanced for with such Sacrifices God is well pleased 2. Reason and Religion taught Abel it was Gods blessing upon his endeavour made them prosperous and indeed so it is Psal 127.2 and therefore to offer to God some part of that which he had blessed him withall in his Civill Calling And this enstructs us to implore Gods assistance in all our enterprizes his blessing upon all our labours his concurrence in all our actions Plin. in his Pan. to Traj observes it Nihil rito nihil prvidenter c. nothing could be prosperously undertaken without Prayer and Supplications to their phantastick gods And Cain here upon the same account and persuasion offered his Sacrifice He that is called a Christian and neglects and omits this duty is short of Cain of a Heathen in Religion O then whatsoever ye doe or whatsoever ye are about to doe commend the successe thereof and commit your selves to Gods wise disposall and gracious providence Phil. 4.6 3. This Sacrifice was Majoris pretii so Beza Plurima hostia so the Vulgar Our contributions to Piety and charitable benevolences ought not to be extorted or squeazed are not to be sparing or pinching but are to be dispenced chearfully and liberally To part with the worst and keep the fat and the best for a sacrifice to our own lusts is not an acceptable Sacrifice to God Almes is a Christian Sacrifice at well as Prayer but it is when they are done in Mercy and Charity with an affection to doe good and a readinesse to communicate Heb. 13 16. to bestow some part of our temporall estate on the outward service of God for we are to honour God with our substance is not onely gratitude but Religion to chuse and stick to that way of Gods service which will occasion least expences which is most cheape and easie and will cost us nothing is not to give unto God the things that are Gods
cannot lie he will superadde such is his goodnesse and mercy certitudinem subjecti we shall be ascertained that they are his Revelations if with humbled hearts devout Prayers and sincere holy obedience we endeavour to know his will God will discover his will Psal 25.9.10 and 14. Ioh. 8.31.32 Ioh. 7.17 give unto us the Spirit of obsignation and knowledge a certainty of adherence as well as of evidence making us not onely to beleeve but even to know and be as fully assured that it is the Word of Christ as those which have heard it with their eares and which saw it with their eyes For as Noah was secure that this warning was no Satanicall suggestion or illusion no private fancy or delusion of his owne braine but a divine revelation so God hath given unto the Writings of the Prophets and Apostles such splendor and sufficiency of light and appointed us such mediums cleare wayes and means for the discovery and comprehension of that light as may make them appear to all not wilfully or maliciously blinde that they are his word and containe in them a full declaration of his will he confirmes and seales in the hearts of all Beleevers the truth of their Writings 1 Ioh. 5.10 He engraves them in the Prophet Jeremies expression Ier. 31.33 In those dayes I will put my Law in their inward parts and write it in their hearts he sets such impressions and leaves such characters of divine truth in the spirits of his people that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit We have a more sure word of Prophesie God in their Writings hath declared what is sinne and transgression and the severity of his wrath against sinne he hath expressed what godlinesse is and the great rewards and happinesses he hath awarded to them that leade a godly life O then let the heavinesse of his threatnings deterre us from sinne let his gracious Promises invite and incite us to Repentance let his judgements keep us in his feare â—et his invitations and offers of mercy keep us in obedience let us seriously consider that he hath revealed wrath against every soule that doth evill that holds the truth in unrighteousnesse except ye repent ye shall all perish and let us alwayes remember that he hath proposed mercy to all humbled penitents sincere converts he that confessieth and forsaketh his sins shall finde mercy mercy in his life and the whole course thereof at the houre of his death and in the day of judgement God hath done his part to preserve us from wrath and reserve us for mercy and mercy for us if we sleight his judgements undervalue his mercies we have no colour no pretence of plea we are altogether inexcusable our destruction is of our selves because like Jerusalem we would not be warned Observe but Gods method how he cleares himselfe from the ruine of his people how he chargeth it wholly upon themselves First he proposeth to every private mans Conscience his dealing with them and refers it to their judgement Deut. 30.15 See I haâ— set before thee this day life and good and death and evill He calâ— upon them to observe and to acquit him when they are judged he tells them plainely that they cannot pretend ignorance 〈◊〉 thou deest well shalt thou not be accepted thou shalt be accepted If thou doest evill sinne lyeth at the doore and Deaâ—â— the wages of sinne but if thou wilt not see nor observe thâ—â— he recites his proposals againe offering Life to thee if thou wâ—â— hearken verse 16. denouncing Death if thou refusest to heaâ—â— verse 17.18 and if none of these will serve the turne then 〈◊〉 acquits and justifies himselfe by open Proclamation before 〈◊〉 the World verse 19. I call Heaven and Earth to Record the day against you that I have set c. And the more clearely 〈◊〉 sets it before thee if thou observe not thy contempt is tâ—â— greater thy punishment shall be greater Thou O Christian hast or may have a most plentifull Revelation the way of liâ—â— and death is more distinctly set before thee then before tâ—â— former Age of the World if thou decline the way of life aâ—â— tread in the paths of death thy sinne is so much the moâ—â— heightned thy judgements shall be more intended and multiplied It is the Apostles affirmation upon the same reason Heb. 10 26. If we sinne c. the consequent is sad and diâ—mall verse 27. and the reason is a fortiori verse 28.29 anâ— it is the same Apostles Exhortation grounded on the same reason Heb. 2.1 Therefore we ought to give c. that is his Exhortation and the Reason is verse 2.3.4 For if the Worâ— spoken by Angels as perhaps this to Noah was was stedfast are every transgression and disobedience received c. 2. This warning of so long date is a pregnant proofe and remarkeable example of Gods patience and long suffering towards malitious incorrigible sinners For first he doth not aâ— the first punish but premonisheth them of their sinnes and thâ— demerits thereof sollicites and invites their repentance Anâ— secondly he allowes them a long time for repentance punisheth them not when in justice he might take vengeance and execute his wrath not as if God were not naturally and immutably just but because he is a most free disposer of hiâ— judgements and payes them when and in what manner seemeth good to him in his infinite wisedome and forbeares â—he punishment of impieties alwayes upon weighty and important reasons The first is to shew his propensity to the acts of grace and mercy his unwillingnesse and indisposition to our in force the acts of his tevenging justice so he solemnly protests As I live saith the Lord I delight not in the death â—f a sinner c. Ezech. 33.11 which the Apostle seconds 2 Pet. â— 9 The Lord is long-suffering to us-ward not willing that c. in his mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18.32 meek not irritable not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle easily entreated 2 Cor. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing looking beyond our sinnes passeth by them dissimulat peccata propter poenitentiam in his mercy there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.4 when he cannot but see he forbeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neh. 9.30.31 suffers long many times many years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 11.8 9. when he is about to punish he is at a stand asking How shall I c. and then resolves into conditions of mercy I will not execute c. he stayes expectat ut misereatur Es 30.18 And when he executes wrath he doth alienum opus that which his nature declines he doth it with regret and reluctancy For he doth not afflict willingly not from the heart Lam. 3.33 He forgives destroyes not Psal 78.38 and when he punishes he is weary Isay 40.2 The second reason is That God moderating his judgements with such meeknesse and
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
great Personages of the oâ—â— Testament related to Christ and all their services were representations of his acts or sufferings Adam the first a Type 〈◊〉 Christ the second Adam from whom we derive our second birâ—â— and regeneration Abel flain by his Brother for his innocence a Figure of Christs innocence and his death whereunto he wâ—â— delivered by the Iewes his brethren after the Flesh Enocâ— Translation an example of Christs Ascention into Heaven Aâ— what was Typified by Noah and his Arke we have expressed 1 Pet. 3.20.21 The like Figure c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siguâ—fies more and more properly an opposite contrary figure copy like or contrary to the Patterne and was certainly use by the Apostle to denote the Analogy of eternall life whereâ—â— Baptisme is a Sacrament with temporall preservation from thâ— Deluge and the resemblance betwixt Christ the Institutor this Sacrament and Noah the Architector of the Arke and holds in severall likenesses For 1. Noah was the cheife of the second World that worâ—â— which succeeded the Deluge Christ the Head of a new Worâ— too and of the World also founded upon the ruines of a former for as the first world in Noahs time perished so necessarily what soever issued from Adam was to be annihilated that all might bâ— repayred by Christ 2. Noah signifies litterally rest or repose Christ is our Noah our Saviour who hath endured for us the stormes of Gods fierce wrath will harbour us after we have passed the waves of this troublesome world in security and peace and will Pilot his Church through the stormes of Persecution mauger the violences and attempts of Devills and men into the place of his â—est his heavenly Kingdom Psael 93.4.5 3. Noah exhorted sinners to repentance and was therefore stiled A Preacher of Righteousnesse In which respect he is a proper Type of Christ whose errand and businesse it was to all sinners to Repentance and who yet by his Writings and Ministers dischargeth that Office 4. Noah saved his Family his neer Relatives so Christ delivers his People from his Fathers wrath his spirituall kindred his flesh and his bone Eph. 5.20 5. Noah prepared an Ark Christ builds up a Church to himselfe Mat. 16.18 6. Noah after builded an Altar offered a burnt Offering and so removed a curse and procured a blessing Gen. 8.20.21.22 Christ offered himselfe a Sacrifice for us to deliver us from his Fathers wrath the curse of the Law and to reconcile us into his favour and make us partakers of the Promises and blessings of the Gospel the Parallell we find in full termes set down to our hands Eph. 5.2 The purchases of Christs Sacrifice are spirituall renovation and eternall happinesses with an annexed Promise That he will never punish us in his sore displeasure he will never suffer his whole wrath to arise the highest expressions thereof shall prove but fatherly corrections friendly admonitions not punishments properly not fruits of his revenging justice because declared in mercy for our reformation not destruction 2. In respect of the Ark which was a Type of the Church the assembly of the first born Heb. 12.23 for as all comprehended in the Arke were saved so shall all within the inclosure of the Church they are the body of Christ and he is the Saviour of his body Eph. 5.23 And so that rule Extra Ecelesiam non est salus holds good And that of Cyprian He hath not God for his Father who hath not the Church for his Mother So he in other places Serm. de Sp. Sancto in Ep. 〈◊〉 Novat haeret and the allegory or argument drawn from the proportion runs thus Noahs Ark was one and all out of 〈◊〉 perished for their contempt so the Church is one and all oâ— of the Church shall perish for their disobedience this is thâ— Church against which the gates of Hell shall not prevaile nâ—â—ther the depth of waters nor the height of the rocks coâ—â—â— damnifie this Arke not the powers of darknesse nor spirituâ—â— wickednesses in high places shall hurt the Church the one hoâ— Catholicke Church the aggregate of Beleevers not externâ—â— professors not a particular Church of any one denomination made up of Pastors and their Flockes for in it are many hypocrites and wicked persons which brings in Augustines oâ—servation lib. 12. contra Faust Man cap. 15. In the Arke the was uncleane as well as cleane living things Sic in Ecclesâ—â—â— Sacraementis boni mali versantur good and bad aâ—â— mixed in the Church here where he that will take pains maâ— finde many more allusions applyed by that Father But here is observable That the Cement of the Ark in the Hebrew worâ— comes from another word which signifies propitiation reconcilemen or pardon and from it the Propitiatory which covered the Arke borrowed his name it is from Christs satisfaction and propitiation that we are not consumed that our peace is made and we accepted it is by the wood of the Crosse that we anâ— delivered and the word in Hebrew used for the Arke is derived from a word which signifies to returne to be converted the Chuch is a society or body of sinners converted to God Christ died for us that we should turne to God Acts 3.26 Titus 2.14 3. In respect of the Deluge 1 Peter 3.20 which hold thus The same waters which drowned and destroyed the world bore up and supported the Arke even as the Red Sea which sucked in and enclosed the Aegyptians was a Rode and Dâ—fence for the Israelites So Baptisme the Water of Regeneration on the one part crucifies sinne the flesh and its lusts oâ— the other sides gives a new life and being the holy partake thereof become new creatures And hence it is that Saint Petâ—â— immediately addes after the washing of our Consciences by Baptisme the mention of the Resurrection of Jesus Christ from the â—â—ad to perfect the paralell For as the Deluge descending upon â—â—e Arke was a Figure of Death and its escape in safety a â—â—gure of life and resurrection So in Baptisme the plonging to the Water is a signe of Death the rising out again of â—â—fe and Resurrection to denote to us That all we which are â—â—ptized should die unto sinne and rise into newnesse of life â—m 6.3.4.5 And as after the Deluge the Dove brought an Olive Branch 〈◊〉 the holy Spirit which appeared at the Baptisme of Christ in â—â—e shape of a Dove is sent into our hearts to assure us that â—â—e wrath of God the Father is over-past and we are his beloved Children Rom. 8.16 Again the Deluge the more it increased and over-topped â—â—e Palaces of the Earth the higher it elevated the Arke and â—â—vanced it neerer Heaven so the same afflictions which ruines and confounds the men of this World raiseth the Beleevers â—â—om Earth to Heaven extols and exalts them to God and eternity Lastly as the Arke after the Deluge was found on the mountaines of Ararat so after the
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
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
of Faith nor consent to sinfull actions repugnant to the precepts of Faith And if upon this account I suffer I am a Martye caeteris paribus in both if noâ— equally onely I must be sure that my refusall or deniall bâ— upon good grounds strong convictions of Conscience from the writings of holy Scriptures and not upon meer probabiliâ—s or jealousies or far-fetched conjectures and fancies that is refusall be not an humor or designe a sullennesse or stiffnesse Spirit but the motion of a sanctified heart upon Scripture â—evelations 2. This Call of Abraham we have Registred Gen. 12.1 â—â—d it put his Faith to the triall and proofe for it runs in high â—â—rmes Get thee out of thy Courtrey c. A strange and unâ—â—uth order and injunction to relinpuish and desert his Inheâ—ance and Patrimony and to travaile and finde out a new â—yle and new acquaintance and to stand to the courtesie of â—angers It were needlesse to discourse of the fancy and conâ—nt a man takes to his Native Countrey nescio qua natale â—um c. of the affection and piety he owes to his Parents 〈◊〉 the delight and satisfaction he findes in his Inheritance and â—â—tient Family especially if he be a man of Honour and Quaâ—y for these concerments being the highest objects of naturall â—â—sires to leave these seemeth all one as to cast off Nature â—â—d Humanity it selfe But yet this is the condition of a â—â—hristian God many times puts them upon trials calls them to â—â—fferings to sorsake all indearements and adhere onely to â—â—m to love him for himselfe and above and before all others â—â—d to love others onely in and for him and so Christ proâ—â—ed not to his followers the fullnesse of the Creature abunâ—nce of wealth dignities and thrones outward successes and â—osperities carnall delights and pleasures confluence of all â—rthly enjoyments but harsh and unpleasant conditons such 〈◊〉 would make the most affectionate servant forsake his Master â—e most faithfull Subject leave his Prince and compound in me Persecution and Tribulation Poverty and Ignominy no â—â—ther Arguments of Invitation to submit to his di cipline did â—â—e or his Apostles use but such as were drawn from sufferings and the rewards thereof neither indeed could they properly have used any other For Christ was the Prince of sufferings a â—â—an of sorrows and the Apostles were banished imprisoned â—rmented not one of them but Saint John and he escaped â—eath by a Myracle when he was put into a Cauldron of â—alding Leade and Oyle died a naturall death and so not onely by Precept taught but by example 〈…〉 they who will live godly in Christ Jesus must suffer Persecuâ—â— Saint Paul found it so no sooner was he Converted Ananias was sent to Baptise him with this Declaration will shew thee how great things thou must suffer Acts 9 â—â— and ever after he was a Commission-Officer under Chriâ—â— His Motto was Quotidiè Morior I dye dayly and the Câ—â—â— was both his delight and his study No sooner was Dâ—â—â—â— Anointed and Concecrated to the Kingly Office by the Propâ—â— Samuel but he was subjected to troubles and miseries when are once admitted into the Communion of the chosen Genâ—tion the Royall Priesthood the holy Nation we ever aâ—â— are obnoxious to temptations persecutions and afflictions 〈◊〉 the very Blessings which we injoy are with Persecutiâ— Mark 10.30 Of the eight beatitudes mentioned Matth. five of them them have either meannesse or misery for the subject Blessed are the Poore the Hungry and Thirsty â—â— that Mourne the Humble the Persecuted and as it fared wâ— Christ he was immediately assaulted by the tempter upon solemne designation and separation to the Office of Mediâ— by Baptisme Mat. 3.16.17 and Mat. 4.1 So it happens every follower of Christ as soon as they list themselves â—â—der his command subscribe to his service they are sure to mâ—â— with difficulties sadnesses and conflicts the Devill his Coâ—plices and Agents pursue them with implacable fury with 〈◊〉 wearied malice and rage the sentence is peremptory In 〈◊〉 World you shall have tribulation John 16.33 See but in wâ—â— harsh Language God declared his Will to Abraham the Woâ—â— and Expressions were able to torment the Bowels disorder tâ— affections disturbe the soule and distract the spirit of aâ—â— one not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had any sparke of good nature in him he faith not to him in a sweet or smooth stile Taâ—â—â— Journey out of Chaldee and travell thence into Canaan 〈◊〉 in severe and high Phrase Get thee out of thy Country and frâ—â— thy Kindred and from thy Fathers House God will not dissemble with his servants he tells them plainly the termes an condition of their servitude what they must expect and looâ— for neither would he have them to flatter or delude them selves with vaine hopes of I know not what imaginary feliciâ—â—es not to build Castles in the Ayre frame Ideas and pleaâ—â—nt fancies of Empires Crownes Riches and Honourable Atâ—â—ndance but wisely to consider with themselves afore-hand â—hether they like the termes will observe the conditions leave 〈◊〉 if that be required to follow him left forsaking their preâ—â—nded and acknowledged Master he take vengeance on them â—â—r their Apostacy and they become a taunt and scorn to others Luke 14.28.29.30 Look to it then O Christian what God â—â—quires of thee consider afore-hand what God hath called â—â—ee too its temerity and folly to take in hand so great an interprise unlesse thou intend to goe through with it it is sin â—â—d shame too to forsake it after thou hast undertaken it He â—â—at putteth his hand to the Plough and looketh c. Luke 9.62 â—â—e whom money or preferment can seduce or feare bafle out 〈◊〉 his undertaking to side or betray his trust to the adverse parâ—â— is too base and vulgar a spirit to be imployed in any honourable service Let none pretend to Christ who either doâ—â—gly loves and fancies the World or slavishly and cowardly â—â—ares it who drives at nothing but interest and is affected with nothing but losse or death or the pre-apprehensions of either 〈◊〉 whom faire promises can seduce or threats or hard usage â—â—gbeare and stave out of his Religion let him never take the â—â—me of Christian Remember Lots Wife who regretting â—â—e losse of her Countrey and some gawdy Vanities she had â—â—ere was turned into a Pillar of Salt Know then and consider O Christian that all those tryals and sufferings are thy porâ—â—on in this life that through many tribulations thou must enâ—â—r into the Kingdome of Heaven If Called thou must forâ—â—ke all and follow thy Master here in bearing thy Crosse â—ereafter in receiving a Crowne Per varios casus per tot disâ—imina rerum tendimus in Latinus God will have it so for â—any reasons best known to himselfe yet some we have reâ—ived from his fulnesse which his Word as a suppletory hath â—â—nished us withall As 1. These sufferings and
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
restitution of the same in specie though that every respect may not be presumed or the reward commuâ—â— into Eternity And this holds in many dispensations of 〈◊〉 goodnesse without a removall to Heaven if God exalts 〈◊〉 understanding and spirits to strong and serious apprehensâ—â— and contemplations of his excellencies and perfections whâ— we are here in an otherwise sad and tragicall Estate as foâ—â— stance If he permits us to be indigent and sharpely neceâ—â—ous yet gives freely of the treasures of his Wisedome in Spâ—â—â—uall Understanding to make us rich in Faith and abound good Workes If he suffer us to be persecuted and afflicted aâ— yet affords peace of Conscience and joy in the Holy Ghostâ— in these interims the love of God be shed abroad in our heaâ— and we be rooted and grounded in our hopes If in ignomâ—â— and dishonour and yet the Spirit of God and Glory rest 〈◊〉 us If in maladies and bodily infirmities yet the distempâ— and diseases of our Soule be removed and cured and spiritâ—â— health and life substituted If dispossessed of our Inheritanâ—â— and yet we possesse our Soules in patience this is not to â—â—ceive hard measure at the hands of God but good measâ—pressed downe shaken together and running over God 〈◊〉 these dealings is not hard or austere but good and graciousâ— us And O that we had the spirits to discerne and the ligâ—â— to distinguish and hearts to come taste and see how graciâ—â— the Lord is Lastly Abrahams Heavenly mindednesse is considerable â— severall instances In Canaan he sojourned in Tents Ambâ—â—tory and uncertaine Lodging In Heaven he expected a City â— Mansion firme and immutable of perfect and lasting repose 〈◊〉 Canaan he lived in the open Ayre seperated from the soâ—â—ty of the Natives In Heaven he should finde a foundatâ—â— where are resident the innumerable company of Angels 〈◊〉 sanctifying Spirits the generall Assembly and Church of the â—â—rst borne the Tabernacles he moved in were the Workes â—f Mens hands of their composition and fashioning the Ciâ—y of the living God was his owne Fabricke God the Arâ—â—itect and Builder 2 Cor 5.1 So this City was not a terâ—ene Habitation subject to mutations and casualties by seâ—erall contingencies and modes of Governement but an heaâ—enly whose Foundations cannot be removed or shaken Here â—elow Cities are many times broken with divisions factions and Interests where we may not abide unlesse we be a parâ—y and there is hazard or newters and then we are liable 〈◊〉 be hated of all and to be abused by every prevailing factiâ—n This City of God is furnished with the peace of God â—â—aintained in a perfect and indissoluble unity of the holy â—aints and Angels O let the same minde be in us that was â—n Abraham despise the World because we thinke of Heaven not to be intangled with the lusts of the World because â—ere we are Strangers in vaine doe we look for a Mansion â—â—ere unlesse here as Strangers and Pilgrims we abstaine â—â—om fleshly lusts 1 Peter 2.11 Unlesse by Obedience and â—atience in well-doing we goe out of Babylon into the place which we shall after receive for an Inheritance Unlesse we â—voyd and flee from the occasions of sinne unlesse we deny â—ur selves and become Humble Patient Chaste Liberall Mercifull and Obedient Invitamur ergo à Deo Patre ut faâ—ice beata commutatione Patrâ—m Diabolum relinquamus If â—â—e come not or be not entertained when we come Perditiâ—â—ua ex te our destruction is of our selves The whole I shall â—hut 〈◊〉 with Saint Augustines words lib. Serm. de temp Serm. 68 Novum hoe probationis geâ—â—â— habenti propria exiâ—ia iudicere peregrina ingerere laborem itineris quiescenti imâ—erare penuriam possidenti tantarum facultatem Domiuâ— nâ—â—issiâ—atem imponere peregrinandi Libenter tamen fides accepit quicquid arduam videbatur incredulis sententiam Dci tanâ—uam qui optare videretur accepit fidelis And thus I passe to the third Part. The third Part. The Prayer O Incomprehensible Immutable and All-sufficient Lord Gâ—â— whose wayes are in the great Deeps and whose Foot-sâ—â— are not knowne who by secret methods of mercy ordereth 〈◊〉 saddest contingencies to the advantages of thy Servants and 〈◊〉 thy Wisedome and Power bringeth good out of evill We glorâ— thy Wisedome celebrate thy Power magnifie thy Mercy 〈◊〉 thy Goodnesse admâ—re thy Providence and doe most humbly 〈◊〉 plore thy Grace and assistance that we with great attention 〈◊〉 devotion and much humility may hearken to thy Heavenly 〈◊〉 the expresses of thy Will and the motions of thy Spirit and 〈◊〉 as ready to Obey as Heare that at all times we may expresse 〈◊〉 obedience by an effectuall dereliction of our sinnes and moreâ—â—tion of our lasts and when thou pleasest we may with a qâ—â— and week Spirit be contented and resigned in all changes of Pâ—â—son and condition and when thou callest reddily forsake all 〈◊〉 naturall Interests Relations and Converâ—ences Let 〈◊〉 our lâ—â— to our Worldly endearements or the feare or losse of our Eâ—â—â— thy Possessions be ever able to dispossesse 〈◊〉 of our hopes of Hâ—â—ven Let us never practise any indirect or unwarrantable â—onses either to procure or preserve an Estate that we being â—â—grims and Strangers here in affection as well as condition 〈◊〉 long after and labour for a continuing City demeaning our seâ—â— as Strangers in all modesty and sobricâ—y acting as Strangers moving homewards to our Countrey the Heavenly Jerusaleâ—â— over-looking the presect and eâ—â—ing the future the Heaven Maâ—sions not made with hands the Inheritance incorruptible 〈◊〉 defiled that fâ—deth not away eternall in the Heavens Abraham bâ—somâ— the place of â—ost to the Sonnes of Abraham to live foâ— ever with the God of Abraham To which God Father Soâ—â—â— and Holy Ghost be all Glory Honour and Imâ—â—tality 〈◊〉 and to all Eternity Amen SARAHS Seed Heb. 11.11.12 Through Faith also Sarah her selfe received strength to conceive Seed and was delivered of a Child when she was past Age because she judged him faithfull who had â—ramised c. SArah was formerly Abrahams consort in his Exile shee is now his Partner in the Promised Seed they were conjoyned by God in holy Wedlocke they are not separated or divided in their holy Faith and so as neer as might be â—he Apostle joynes them in his discourse for honoured Examâ—les of Faith and Magnanimity Abraham followed the Voyce â—nd Call of his Lord and God Sarah followes the example of â—er Lord and Master for so she acknowledged him 1 Pet. 3.6 â—nd is therefore the immediately following Example here and â—ndeed for the Honour of her Sex is put into the Gatalogue even that Sex though the weakest may for all that be strong in â—aith and therefore it is emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also for the encouragement of the Hebrew Women that they would submit to any conditions with their Yoke-fellows and not through softnesse delecacy or wantonnesse decline â—opartnership
prevailing party Peter notwithstanding his doubting is in the account of Beleevers Why doubtest thou O thou of little Faith God will not quench the smoking flax nor bruise the broken reed Faith even to the pittance and proportion of a graine of mustard-seed shall be accepted with him whose property is to be easte entreated And hereupon he entitles himselfe The good Shepheard because he taketh the weake Sheep in his armes and the weake Beleever is received though not for his weakenesse yet even for that a Beleever Rom. 14.3 God hath received him he is Gods servant verse 4. Sarahs infirmities are covered her Faith commended her vertues extoled her defailings not mentioned Gods goodnesse and long-suffering coloured and concealed Jobs impatience and though â—e murmured yet it is said expressely He sinned not because of his sincerity and faithfulnesse Indeed the Law requires perfect unsinning obedience and approves no Act but what in â—â—â—bus numeris in every circumstance good without the least â—esect or imperfection bonum est ex integra causa but the Gospel offereth more grace accepts the weake if sincere enleavours of Beleâ—vers Psal 103.13.14 Mal. 3 17. O then happy we if we but faithfull servants if our workings be buâ—â—ordiall and upright no evill adhering circumstance shall be ever able to condemne us O that we would imitate this goodnesse of God it s the fashion of the world to extenuate or conâ—eale our neighbours vertues to proclaime their bad which â—roceeds from a spirit of Pride Se fe-love Envy Detraction or Malice The Character of our Heavenly Father is the Lord good and gracious long-suffering and of great goodnesse pardoning iniquities transgressions and sinnes not imputing covering them O that we were like him in Charity if we were then our Charity would cover a multitude of faults 4. Sarah and many Propheresses the Virgin Mother and many other holy Women recorded for followers of Christ have sufficiently honoured that Sex for their Piety and there hath been from Age to Age such of them as have remonstrated their magnanimity and sincerity Saint Basil relates That â—an Honourable Matronâ— immediately before her Death used this Exhortation to those of her Sex who were Spectators of her sufferings Remember saith she it was not onely the flesh of Man was taken to make in Women but his bone also so we being bone of his bone have received strength spirit and conrage with and from him which we also should imploy in the â—â—â—â—râ—ises of our holy Faith 5. Sarah received strength What is it that thou hast which thou hast not received It is God which raiseth Families anâ— gives Children Psal 127.3 and if God give them it is 〈◊〉 just and congruous we returne them to him consecrate theâ—â— to God traine them up in his discipline and if he remanâ— them and call for them as many times he doth freely 〈◊〉 surrender and resigne them 6. God afforded not this happinesse to Abraham and Sarah till their Old Age God many times communicates 〈◊〉 his Grace to us till our strength faile us not that we shâ—â—â— presume that God will doe so because he may and sometiâ—â— doth but that we should not at any time diffide his merâ—â— or driven into despaire Some he calleth at the eleveth hoâ—â— and one Theife upon the Crosse But we must beware 〈◊〉 there is danger in all delayes and no estate more dangeroâ—â— then to deferre Repentance till Old Age or the Death-Bed maâ—â— us unserviceable for the World and unable for the prosecuâ—â—â—â— of its lusts For though it be certain that true Repentanceâ— never too late yet it is also most true that late repentance â— seldome or never 〈◊〉 7. Sarahs Wombe receiving life and strength to Conceiâ—â— represents unto us the manner of our conversion to God Thâ— Soule naturally is dead in sinne till by Faith in Christ Jesus 〈◊〉 receives life and strength to bring forth fruits of Righteousness there is a plastick fermative vertue in the Immortall Seâ—â— 1 Peter 1.23 which begetteth in us the new Man which â—â—ter God is Created in Righteousnesse and true Holinesse Anâ— as Isaac had not his being from his Parents by their naturaâ— generative faculty but by a supernaturall assistance and therefore he is said to be not the Sonne aftâ—â— the Flesh but after the Spirit and of Promise Gal 4.23 So it is not by Naturâ—â— but by a Power from Heaven that Christ is formed in 〈◊〉 and he dwelleth in our hearts by Faith Iohn 1.13 Who 〈◊〉 borne not of blood nor of the will of the flesh nor of the will Man but of God The third Part. The Prayer O Omnipotent Lord the God of all consolations and Father of all mercies who gavest new strength and abilities to the deâ—ayed bones and impayred members of Abraham even as dead evâ—ve our dead spirits give a spiritâ—all being to our natures â—ead in sinne Create cleane hearis and renew right spirits withâ—â— us that we may dye unto finne and live unto righteousnesse Thou who gavest power to Sarah to conceive and bring forth a â—â—ly Seed rayse us by thy mighty power from the corruption of â—ur natures to the renovation of our mind that through the â—â—mortall Seed planted and watered in our hearts by the blessed â—pirit we may receive strength and ability of spirit to conceivâ— and fâ—rmâ— Christ within us to resist sinue and adhere to godlinesse and notwithstanding the barrennesse and weakenesse of our â—â—ture to be inabled in the inner to performe all holy daties to â—hoâ—nd and be fruitfull in all good Workes We beseech thee most gracious God to extend thy goodnesse to thy whole Catheâ—â—ne Church deliver her from those oppressors that seeke to deâ—oure her comfort all her desolations make her Desert like Eden and her Wildernesse like the Garden of the Lord to bring â—orth holy Plants iâ— flonrish in the House of God and to Worship â—iuâ— in the beauty of holinesse let joy and gladnesse be found â—â—erein prayse and the voyâ—e of singing Rayse up unto her nuring Fathers and nursing Mothers and strengthen her to Conâ—â—eâ—ve and bring up as many as the Starres of the Skiâ— in mulâ—itude and as the Sand of the Sâ—aâ—shâ—re which is innumerâ—ble â—o offerâ—up unto thee the dayly sacrifice of prayse and thansgiving and after to sing uncessantly holy holy holy Lord God Almighty which was which is and which is to coâ—e Blessing â—â—onour and glory be unto him that fitteth on the Thrâ—â—e and to the Lambe and to the holy Spirit now and for ever Amen ABRAHAMS Offering Heb. 11.17.18.19 By Faith Abraham when he was tryed offered up Isaâ—â— and be that had received the Promises offered up 〈◊〉 onely begotten Sonne c. THis is the tenth and last tryall of Faithfull Abraham Paraâ—â— hath Observed from the Hebrews but of others the most grievous dangerous and uncourteous the â—â—lusion and complement of them all and though each of thâ— was sufficiently sad and dismall and required great abilitieâ— Faith
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 〈◊〉
rash praesumptuous fancy but a sober and advised meditationâ— that God was able c. It is the wise mans advice and counselâ— In time of prosperity rejoyce in time of adversity consider Eccleâ— 7.16 consider Gods Almighty greatnesse infinite wisedomeâ— absolute power inexpressable goodnesse and undisputable truthâ— and thou shalt never fall thou mayest be tossed but shalt noâ— sinke thou mayest be shaken but not removed thou mayest be afflicted yet not in distresse Persecuted but not forsaken cast downe but not destroyed 2 Cor. 4.8.9 this was the confidence and reliefe of Saint Pauls sadnesses and afflictions Eveâ— to trust in God which raiseth the dead who delivered us c. 2 Cor. 1.9.10 this was his perswasion That neither life nor death nor Angels c. Rom. 8.38.39 O that we were wise to consider these excellencies these resolutions and understand the loving kindnesse of the Lord that we would consider and remember that he brought light out of darknesse order out of confusion all being from nothing and he is the same God still in Power in Wisedom in Goodnesse his Eare is not heavie nor his hands shortned unlesse our sins cause him to hide his face from us that he will not heare And lastly consider Abraham to be like this your Father in the resolutions and endeavours of obedience both Active and Passive Isay 51.1.2 Consider Abraham your Father c. and remember that God blessed and encreased him he considered God was able c. and so he received c. which affords another Observation 8. He received him It is Gods mercies that we are not consumed Lamt 3.22 God gave him unto Abraham the second time he will alwayes have his Church to remaine and though for a time she be over-clouded with Heresies Persecutions and Interests yet Magna est Veritas c. the gates of Hell shall not prevaile against her she will be most Christian in her most persecuted and afflicted condition and many times God delivers her from her Persecutors making her darkenesse to be â—ight and bringing againe the Captivity of Sion as in a Dreame And as it fares with the Church so with its severall Members they are many times brought out of the deep Waters and the stiffe mire light springing up to them that are true of heart as it is said Light came to the Jewes Ester 8.16 upon the discovery and disappointment of Hamans cruelty 9. Abraham offered his Sonne and saved him he received with an addition a Lambe and with a blessing and assurance of blessing In thy Seed c. to give to God what he demandeth is a great act of justice because he demands we give him nothing but what is first his and it s the best policy the surest way both to preserve and improve his gift we never offer any thing to God but we are gainers by it we receive either an hundreth sold for the present or Eternall Life Give our Persons our Soules and Bodies to him to serve and worship him in feare and though upon that score the Soule be seperated and the Body crucified we shall receive both againe with inexpressible advantages give your substance and goods to the necessitated members of Christs body and though we spend much this way we shall save much more decima divet este we shall gainâ— and raise an estate He hath distributed and given to the poore his righteousnesse remaineth c. that one was of improvement his horne shall be exalted with honour that 's a second way both certain Psal 112.9 and so this kinde of distribution is a way of provision for the future and therefore called a laying up a stake of a good foundation 1 Tim. 6.19 a Treasury a Magazine 10. He received him in a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Faith received not the expected reward and effect which it apprehendeth as being inexpedient either for the present or future condition of the Beleever yet it receives what God awards the hope of the righteous shall not perish and they that put their trust in him shall not be confounded but many times before beliefe comes we are at the last experience the Altar is prepared Isaac bound and is layd upon it and Abraham takes the knife in hand ready to give the fatall stroke but then and â—â—till then not before did the Angel step in for a rescue anâ— dilivered Isaac from death and so Abraham received him byâ— resemblance of the Resurrection and thus Christ delivereth hiâ— Church when overwhelmed with oppressors reviveth her when she is in the dust when she is but a company of dead men appointed as sheep to be slaine and numbred for destruction when she is dry bones and her hopes cleane off he will put breatâ— and life into them These and such like are the similitudeâ— oâ— parables which the holy Spirit useth to expresse the affliction and deliverance of his Church Isay 26.19 Ezek. 37.5.6.7 c. And having gone thus far I might a while stay on the mysticall and parabolicall signification of those Texts for so somâ— Interprets these words he received him in a figure that 's in reference to Christ whose Death and Resurrection were here prâ—â— figured And Augustine tells us That this action of Abrahams was both factum prophetia an History and a Prophesie but I intend not to vary much from my resolved Method and 〈◊〉 for a conclusion shall onely observe the two commendatory 〈◊〉 of Abrahams Faith which is noted to be 1. Obedientiall working acting Faith be offered and this was the working of the Faith Iames 2.21 The former propoâ—â— salls and calls of God to Abraham were for the tryalls of his â—aith in that particular and instance of beleeving his Promises â—ut this was a new tryall of his Faith in another expression and determination even that of obedience to his commands God sometimes tryeth our Faith by Promises of incredible things whether then we will depend on him sometimes by commands â—f harsh unpleasant services or duties whether we will submit to him and obey him now when God puts us to it to evidence our Faith either by patience or obedience if we doe not we are not the sons of Abraham not the friends of God For true Faith will still approve it selfe so by faithfull actions no temptations of the world or the Devill to the contrary shall make us suspect or disbeleeve what he hath promised no invitations of sin or lust shall lay us off from the practise of what â—e commands where fire is there is heate and light where â—aith there holinesse and obedience 2. Rationall it was not a rash precipitate or temerarious deâ—gne but a wise sober deliberate proceeding of his understanding will and affection for all his spirituall faculties were imployed in this consideration of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pondered â—nd weighed with himselfe secum perpendens in one Translation â—atiocinatus in another his understanding considered Gods Truth Power c. and upon
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
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
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
the abilities 〈◊〉 his people he spares Sarah for her weakenesse lest the severing of the tryall may bafle her Faith he layes the whole burden 〈◊〉 Abraham because strong in Faith able to beare it he knowâ—â— every vessels bearing and will not oppresse or overloade them lest they sinke or founder before they be harboured what he will not lay on some he chargeth home on others This is mâ—â—â— undoubted he will not suffer any to be tempted above what they are able 1 Cor. 10.13 and that he disposeth of all thingâ— most wisely for the advancement of his glory and the eternall advantages of his creature 4. Abraham Offered Thus it is said though he did but enterprize and attempt it he did Offer what was commanded intentionally though not in the execution and event God accepted it as done because he seriously resolved to doe it anâ— ofttimes rewardeth the will for the deed He who will not allow of a good intention in a bad action both condemnes aâ— evill thought Adultery in the Heart a Lust and desire of sin and approves a good motion a sincere intention and purpose of mind without any subsequent act we are good enough if our obedience be but sincere In magnis voinisse sat est For God is so good that if there be a willing mind it is accepted as the Apostle in another case but it holds and is the same in all 2 Cor. 8.12 5. Abraham Offered that is as it s expressed Gen. 22.16.18 If obedience be not in all cases certainly in the most it is better then Sacrifice for Sacrificing separated from Obedience is the Sacrifice of Fooles of Hypocrites but Obedience is alwayes a good and acceptable Sacrifice Qui innocentiam celit Deo supplicat Minut. Faelix He hath shewed thee O Man what is good c. Micah 6 8. And this is the direct proper emanation the highest and plainest evidence of Faith and therefore is called The Obedience of Faith Rom. 1.5 16.26 And in Saint John Baptists Divinity the Beleever and the Disobedient are the two termes of opposition and distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 3.36 The best way to try our Faith then is to enquire and look after our Obedience if we doe the Commandements adorne our Faith with an answerable conversation if our respects to Gods Call be entire regular and constant 6. Abraham Offered because God commanded we are also to surrender our Children to God that gave them when he sends his Apparator Death to Summon them and that by way of Offering freely and châ—arefully So Origine Hom. 8. Exhorts Laetus â—ffer Falium Deo esto Sacerdos animae ejus Abraham did more he himsefe bound his Sonne and bent his Sword to slay him But now the affections of Parents are so cemented to Clay that rather then they will Offer they will perswade their Sons to offer to sâ—râ—nge gods strange inventions if they be but new but if Children are to be Offered then they are to blame who strive to reserve them when called for and they are called for when we have used all lawfull meanes for their preservation but the event followed not Then to blame are they who onely endeavour for a great Estate for their Sonnes but never Offer them to God respect not what Religion rather what fancy humour designe wickednesse they follow and adhere to 7. He Offered Isaac the Promised Seed his onely begotten Sonne of whom it was said that in Isaac c. Faith enjoynes Sacrificing and the obligations of Nature directs us to offer to God but both Nature and Religion prohibites thâ— offering of a Sonne much more to make an Holocaust of him that was first to Kill him and then to turne him into Ashes 〈◊〉 and especially if an onely beloved Sonne a Sonne in whom aâ— found all endearements tendernesses and sweetnesses Thâ— Apostle reduceth all to these two pleas and restraints Of Nature and Religion Of Nature That he was his onely Son anâ— therefore it was a great condiscention of Faith to submit to thâ— order therefore it was a point of extream difficulty to captivaâ—â— his reason to the obedience of Faith Of Religion He was thâ— Promised Seed and therefore it was a most execrable Act anâ— wretchednesse to destroy him by whom Salvation should coâ—â— into the World But against this he opposeth Gods Omnipotency Truth Goodnesse Wisedome and his Faith taught him to Prophesie God will provide c. Gen. 22 8. 1. Then let us heare the pretences of Nature It were almost needlesse to discourse of the strong affections of Parent towards their Issue they are better known then expressed anâ— seance to be known by any but him who is a Parent Eveâ— Brutes have an instinct to nourish provide for and protect their young ones we have heard but of few and those few are signaâ—â— are branded with markes of dishonour to all Posterity as Herâ—â— and Antiochus who yet hath forfeited their naturall affection though some there are as the Apostle notes Rom. 1.31 2 Tim. 3.3 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are unnaturall Monsters For the propensions of Nature as to desire so to love their Posterity are ordinarily strong and violent no man never yet hated his own flesh and Children are partes parentis Flesh of their Flesh 〈◊〉 and very often are intensivè with greater degrees of affection beloved by them then themselves though they be no dutifull Children witnesse the repeated expressions of love in David for Absalom O my Sonne Absalom my Sonne my Sonne Absalom would God I had dyed for thee O Absalom my Sonne my Senne 2 Sam 18.33 And that sad complaint of Jacob If ye take this also from me and mischiefe befall him c. Gen. 44.29 And there are reasons in nature as well as experience to confirme this for there is an impresse and desire of nature in every man to perpetuate and out-liâ—e himselfe in his Issue and for this Reason Phylosophers tells us that love rather descends then ascends Children love not their Parents so hotly as Parents doe their Children because the Patents survive in their Children and their Children downeward still in their Children And which is yet more Children are reflections and perspectives of their Parents they are the Parents themselves but more visibly and therefore more lovely and amiably And this was Abrahams case he was a tender Father he beheld much lovelinesse in Isaac and his onely hope of surviving after his Funerals was in him Yet this was not all he was not onely his beloved but was also his onely Sonne an onely Son hedgeth â—n and encloseth all his Patents Bowels where there are many there is a distribution of them and each takes his share and Portion even as that Fountain which sends its Streames into different Rivelers never increaseth into a great River being spent in narrower receptacles and the losse of an onely Sonne is â—he losse of our life and hopes