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
Parents though the Posterity of Enoch were taken in these followed the garbe of the world contemned and mocked Noahs feare and designe which condemned the world and them with it For that 's the next clause which is to be explained By which he condemned the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he condemned and adjudged them to the Deluge And here as it was said of Athanasius Totus mundus contra Athanasian Athanasius contra totum mundum The world condemned him as foolish and his Arke as frivolous he condemnes the world by the Arke of impiety and irreligion and to destruction and ruine this an effect contrary to the former the Arke saved him and his but condemned the world in two respects 1. The Structure of the Ark which if the world had beeâ— teachable had been an Instruction and Exhortation to Repentance and Reformation that while there was time it might prevent the sad judgement denounced against it for its exorbitancies and prodigious impieties And probably it is that Noâ— during the time of the building of the Arke was sedulous anâ— frequent in his Exhortation to amendment of life for froâ— this it seems he is called a Preacher of Righteousnesse 2 Pet. 2 â— and the world for not harkning to his admonitions and not oâ— serving Gods long-suffering while the Arke was preparing 〈◊〉 called the disobedient World 1 Pet. 3.20 2. The event it selfe sheweth us how the Arke condemned the world before the Deluge came they mocked it but afteâ— it approached they sought to it for sanctuary but could not bâ— admitted when they saw the danger was unavoidable then and never till then did they beleeve it did they seek to avoid itâ— Certainely when they perceived they must Drowne their vaiâ—â— hopes and presumptions had deceived them and that the Arkâ— floated above the Waters in security this sight and apprehension would confound and amaze them and force from them 〈◊〉 sentence of condemnation on themselves and a confession that they justly deserved what befell them just as it is described by the Author of the Booke of Wisedome c. 5. v. 1. ad 10. Thiâ— then was their condemnation they had time to repent before the Deluge after they shall have no more time they all shall perish but Noah by the Arke is saved and by his Faith in preparing it is entituled and made Heire of that Righteousnesse which is by Faith Became Heire he succeeded Abel and Enoch in the honour and reward of Righteousnesse and of that Righteousnesse which is by Faith an Evangelicall not Legall Righteousnesse an Heire not by birth but by Adoption not by workes of the Law but Faith which Righteousnesse of Faith is two-fold One imputed which Faith embraceth and apprehendeth The other inhaerent which Faith produceth and actuateth The first is perfect because it is Christs Righteousnesse accepted as ours and is nothing else but the remission of our sinnes and the acceptation of our persons in and for Christ The second is imperfect because of sinne dwelling in our members yet requiâ—ed of us it being the Character and Seale of Gods Spirit within â—s or assurance of our Heireship and fruit of our Adoption â—nd in plaine termes it is the mortification of sinnes and lusts â—nd a sincere purpose and endeavour of a new life in righteousnesse and holinesse which Noah in some degrees performing thereby obtained the power and right to become the sonne of God heire of that other righteousnesse which is by faith that â—s this as to Noah so to us conveyes estates seales and raâ—ifies our Adoption and after possession of Heaven which faith â—erives and communicates to us for and by the mercies of God â—n the merits of Jesus Christ for in the Gospel-sense Son and Heire are termini aequipollentes as every Heire is a Son so every â—on is an Heire too for if a Son then an Heire Gal. 4.7 If Children and Children we are by faith in Jesus Christ Gal. 3. â—6 then Heires Heires of God and coheires with Christ the onely begotten the well-beloved Son Rom. 8.17 by and from whom we receive the Spirit of Adoption whereby we try Abba Father which is also in the Apostles expression the being Heire of the World Rom. 4.13 not of this sublunary transient cheating world but the new world the world to come Heb. 2.5 the promised and expected new Heavens and new Earth 2 Pet. 3.13 Thus it is declared The meeke shall inherit the Earth Mat. 5.5 not this Earth full of fraud violence and injustice but that wherein righteousnesse dwelleth for they are were and so counted themselves verse 13.14 of this Chapter Strangers and Pilgrims here on Earth their hopes their inheritance their countrey is in that new Jerusalem which is above eternall in the Heavens Come Inherit c. saith our Saviour Mat. 25.24 Adam had no further grant no larger conscession then a Legall Possession an Earthly Paradise and his estate was contingent subject to mutation and change Moses his assurances and demises to the Jews were confined to the Land of Canaan more he could not grant or secure but the supernaturall heavenly possession incorruptible undefiled that fadeth not away is reserved for and made over to the heires of that righteousnesse which is by faith which that we may obtaine and enjoy to all Eternity let us follow after and pracrise holinesse and righteousnesse according to these following is structions from the words thus cleered The Second Part. 1. This warning of God unto Noah confirmes the Apostle description of faith Faith is the substance c. If God threateâ— any judgement or promise any mercy the judgement is as certaine as if it were executed and the mercy as sure as if possessed though they have no actuall being in themselves yeâ— Gods word gives them a certaine subsistence and our beleife oâ— his word give us a certaine assurance of the truth and issue Gods power and veracity makes all his threats and promises unavoidable and infallible and our faith makes them evident anâ— secure to us and we thereby depending on Gods truth and faithfulnesse gather both confidence and assurance For thus thâ—â— Apostle argues Let us beleeve without wavering for he 〈◊〉 faithfull that promised Heb. 10.33 and thus he positively concludes Faith depends on the Word of God Rom. 10.17 Indeeâ— the Word of God is not declared to us in the latter Age as iâ— was to Noah for he had this warning either by immediate Revelation from God himselfe or by the Embassie of one or more Angels but to us Gods warnings and oracles are transmitted and signified by the writings of the Prophets and Apostles yet the obligations of our faith are equall and alike for whensoever God issueth forth his Revelations and Declarations to menâ— he therewith gives them assurances they have like expresses of his will besides the certitudinem objecti the certainty of the Revelations themselves which are infallably true because the Decree is of the Spirit of Truth who
THE POVRTRAICTVRE OF THE PRIMITIVE SAINTS in their Actings and Sufferings According to Saint Paul's Canon and Catalogue Heb. 11. Psal 119.52 I remembred thy Judgements of old O Lord and have comforted my selfe Minut. Faelix pag. 126. Non habitu sapientiam sod mente praferimus non eloquimur magna sed vivimus Lud. Vives lib. 5. de Doctr. Christ pag. 352. Theologia quanta pars est narratio gestorum Populi Israelitici Christi Apostolorum Martyrum denique sanctorum omnium totius Ecclesiae qua nos docent valedissimè ad bene agendum inflammant Cypr. Serm ter de bono Patientiae pag. 200. Invenimus Patriarchas Prophetas justos omnes qui figuram Christi imagine praeâ—unte portabant nihil magis in laude virtutum suarum custodisse quam quod patientiam forte stabili aequanimitate tenuerunt By J. S. Presb. Angl. Newcastle Printed by S. B. 1652. ABELS SACRIFICE Heb. 11.4 By Faith Abel offered unto God a more excellent Sacrifice then Cain by which he obtained c. OUr Saviour Christs negative ab initio non fuit sic Mat. 19.8 was a full confutation of the Pharisees mistake in the case of Divorcement and the affirmative ab initio fuit sic is here the Apostles confirmation of his former theses and conclusions the one Cap. 10.38 the other in this Chapter verse the first which though it be not expressed is virtually implyed the whole Fabrick of his discourse beares on that foundation and all the subsequent examples are but so many Morall evidences and demonstrations of those holy truths And that they were so from the beginning he fetcheth his proofes from the beginning of Piety all your forefathers lived by Faith Faith was to them the subsistence of things hoped for the evidence of things not seen and therefore if you be Beleevers your Faith will give you life also will be to you the substance c. From the beginning of the World till this present Century you may be furnished with faire Presidents to verifie these truths for your satisfaction and to exemplifie them to you for your observation those primitive spirits if your spirits be teachable and pliant will learn you the doctrines and obedience of Faith will leave on your Soules a perswasion of the truth of those truths and also work on your spirits an habituall attendance on God and resignation of your selves to God and a conformity to his holy will In briefe Their Piety will instruct you what and how to beleeve begin with the World and fetch your proofes downewards and you shall finde the Ancients to beleeve the Propositions both in thesi and hypothesi they embraced them for truthes and applyed them to their severall uses both by active and passive obedience even before men began to call upon God Gen. 4.26 that is in solemne Assemblies and Publique manner to worship God you have this exemplified in Abel the first Patterne of patience and practioner of Piety the first Martyr and Canonized Saint whose Faith engaged him to Sacrifice to present this Sacrifice to God and because an Oblation to God therefore a great excellent Sacrifice it was and for this Act he was approved by God and is famous with men both God and Man to this day speaks of him with honourable Titles Abel the Just Abel the Righteous By Faith offered c. The Method I shall observe in this and the following Discourses will be one and the same and so throughout I shall endeavour 1. To explain and deliver the sense of the Text with reference to the History from whence the Words of the Text are taken 2. To propose such Doctrinall inferences and practicall deductions as I shall observe and conclude from the Text. 3. To provoke your Devotion with a Prayer and Meditation upon the chiefest observable in the Text or that which was principally entended by the holy Apostle For the first By Faith The Offering was the prescript and injunction of Faith not actus elicitus fidei for the proper and immediate Act of Faith is beliefe but actus imperatus an Act which issued from beliefe and was commanded by it Thus visiting the Fatherlesse and Widdow Jaw 1.27 as an ingredient in the Apostles description of pure Religion not as this were an Act of Religion in the most strict restrained sense as Religion is the duty of adoration not as it signifies the performance of the direct and proper offices of his honour and worship admiring his perfections magnifying him in his Attributes or having familiar entercourse with him but in a more large extended sense as it is an inseparable adjunct or convincing argument of Religion without which no man can justly pretend to Religion or be denominated Religious He offered to God a Sacrifice This Law of Sacrificing was ab initio of long standing in the Church of God the first man without doubt and the first holy men practised it long before the Mosaicall Ordinances sacrificiary was an institution of Piety 'T is true we Reade not of Adams Sacrificing perhaps because no such notable occurrent happened therein as in the Oblations of his Sons yet that he practised and taught his sons this duty may with much probability be asserted Nature undoubtedly taught him this Law in as much as the most generous Heathenish spirits with an unanimous consent have Voted it an Honour due to God and did precisely observe it as is sufficiently proved But Abel not onely offered a Sacrifice but it s noted for an excellent Sacrifice a more excellent Sacrifice then Cains a difference there was betwixt their Sacrifices and a great one too there was excellency greatnesse in the one obtulit majorem hostiam so Beza Plurimam so the old Translation Reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Originall there was no excellency nor greatnesse in the other for it was rejected Interpreters have travelled long to enquire wherein the excellencie of Abels Sacrifice consisted and to discover the difference of the Oblations and to finde a reason why God accepted Abels disapproved Cains Sacrifice I shall acquaint you with some of their discoveries and will not presume to determine which are reall which imaginary perhaps they are all imperfect neither dare I prescribe to others but desires of them a Travellers indifferencie to choose what they finde safest onely I shall enterpose this consideration That God is no respector of Persons his judgements are in the deep and his wayes past finding out and though his judgements are many times secret yet they alwaies proceed upon the infallible rules of justice and equity and where our reason cannot finde out an unquestionable reason of his procedures yet it is all the reason in the World to beleeve and acknowledge God to be most wise most just most holy But this in generall though it will not silence a proud cavilling disputant will yet satisfie a sober modest Christian That Cains prophanenesse or hypocrisie or preconceived hatred of his
is not onely basenesse and covetousnesse but also profanity and irreligion and to detainâ— alienate what God hath proportioned for publike Ministery Sacriledge Mal. 3.8 4. It was not onely of the Fat but of the Firstlings of 〈◊〉 Flock the first fruits of our life the prime years of our agâ— while vigour and strength is full are to be Consecrated to aâ—â— employed in Gods service We are to sow our Seed in thâ— Morning To remember our Creator in the dayes of our Youâ—â— to beare his yoake from our Childhood to goe into his Vinâ—yard at the first houre and continue till the twelfth to seâ—â— him early in the height and excellency of our dayes not 〈◊〉 our declining dawning dotage the services of old age aâ—â— death-bed resolutions and performances are lame sick Sacrifices Mal. 1.8 God will not be thus served 3. From Gods Acceptation 1. Abel Offered to God of his own gifts and for this he 〈◊〉 famous to all generations God honoureth them who honoâ—â—â— him though the World deride and maligne them yet he wâ—â—â— procure them a name and memory in his Church though theâ—â— be for a while overclouded with a storme yet their righteouâ—nesse shall appear as the Sun at Midday 2. It is not the applause or admiration of men but Goâ—â— testimony and approbation which will yeeld solid comfort anâ— content the good word of men is as uncertain as themselves its Hosanna to day Crucifie to morrow But he who receive honour from God holds it for eternity his testimoniall hâ— Letter Patents are never out of date vainly and ambitiously 〈◊〉 covet the prayse of men is Pharisaicall hypocrisie Ioh. 5 4â— a touch of infidelity which when the secrets of all counselâ— shall be discovered will bring with it shame and confusion 〈◊〉 face before God and his Angels but that prayse which is of God is a tended with honour glory immortality eternall lifeâ— Observe Saint Pauls Exhortation Phil. 4.8 and obey it and you shall obtain Abels reward and honour Gods testimony For certainly if we by patient continuance in well-doing seek for glory we shall finde it If as Abel we Sacrifice and suffer for it doe well and are persecuted for it the blood of sprinkling which speaketh better things then the blood of Abel will consecrate and sanctifie all our Sacrifices services and sufferings and make them accepted for that Sacrifice which Jesus Christ the first borne of every Creature offered to God the Father on the Crosse for the Salvation of Men. Neque enem in sacrificiis quae Abel Cain primi obtulerunt munera eorum Deus sed corda iutuebatur Abel pacificus justus dum Deo sacrificat innocenter docuit cateres quando ad Altare munus offerunt sâ—â— venire cum timore Dei cum simplici corde cum lege justitia cum concerdiae pace Cypr. Serm. sext de Orat. Domin 3d. Part which contains a Prayer or Meditation O Eternall Lord God who dwellest in the highest Heavens in hat light which is inaccessible yet admits thy sinfull creatures he e on earth to have accesse unto thy Throne of Grace by humble Prayers and Supplycations O thou Infinite all perfection and all sufficiency who art cloathed with Majesty and Honour yet gracioâ—sly accepts the Oblations and devoirs f tâ—y faithfull servants though accompanied with many imperfections and weakenesses pardon and remit we beseech thee the infirmities and defects of our holy things and let the Words of our Mouthes and the Meditations of our hearts be alwayes acceptable in thy sight O Lord our strength and our redeemer Compose our minds and frame our hearts into such a temper of spirit that with devotion of spirit with submission and reverence of affections with holy and heavenly resolutions of obedience we may serve and worship thee that our Sacrifices be living our services reasonable such as may advance thy glory and expresse our sincere repentance and holy Faith We renounce all sufficiency in our selves all merit in our workes and have recourse to thy mercy and thy Sons merits for the acceptance of both We humbly confesse our persons are burdened with an infinite guilt which our wounded spirits cannot of themselves sustaine O holy Jesuâ— who was wounded for our transgressions and bore all our iniquities disburden and cleare us from the weight of our sins take us into the armes of thy mercy beare our griefes carry our sorrowes that we sincke not into perdition Master save us else we perish Sonne of God Lanâ—s of God then that takest away the sins of the World take away our sins protect us from thy Fathers wrath and reconcile us into his favour Our Natures are deeply infected with an over-spreading Leprosie ô thou the great Physician of our Soules wash and cleanse the plague of our hearts with thy blood and by the vertue of that precious application cure all our distempers heale all our infirmities our sinnes are in number and quality above measure sinfull O holy Redeemer absolve us from them by the Oblation of thy Soule offered for sinne expiate them with thy satisfaction kill them by thy death and let thy righteousnesse be unto us for a garment of salvation Our Services Prayers and Religious duties are defective and blemished O all-sufficient Saviour by thy Incense and Intercession supply all their defects sanctifie all their adherent corruptions and present them as acceptable Sacrifices to thy Father Suffer us not O omnipotently gracious and graciously omnipotent Lord God when we are called as Abel was to suffer for thee and for righteousnesse sake to fall away from the steadfastnesse of our Faith strengthen us with all might by thy glorious power unto all patience and long suffering with joyfulnesse Let thy holy Spirit be our instructer and comforter that we never Sacrifice to any strange Gods that we never swerve from the rules of Piety and Justice alwayes obeying thy will alwayes submitting to thy will The Lord heare us in the day of trouble the name of the God of Jacob defend us fend us help from his Sanctuary and strengthen us out of Sion Remember all our Offerings and accept our Sacrifices O let us alwayes offer and doe thou gratiously accept and when thou pleasest let us chearefully suffer and doe thou gloriously reward Whatsoever thy dispensations shall be let them be in love and mercy to us and let our demeanour under them be as becommeth the Gospell of Christ Jesus if they share out unto adversity let us take up our crosse and follow thee resigne our selves offer up our wills and affections to thy infinite wife and good providence If thou portion out unto us prosperity let us not dare to Sacrifice unto our own nets ascribe it to our own wit or industry or carnally glory in our own wealth or power but to offer and returne to thee all we have and enjoy in a gratefull acknowledgement receiving all from thee depending for all on thee enjoying all in thee referring all
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
at the brediction perhaps because the Starrs could not reveale this secret he feared and expected the event depending on Gods â—eracity and power he beleeved the revelation for it was a warning from God therefore feared the denunciation Indubiâ—atum habuit eventum quod Deus eventurum praedixerat quod homines securi ut fabulam ridebant Noah eo quod metuit ut Insanum irridebant Erasm Paraphr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being circumspect and cautious thereupon or piâ—ously and religiously observing the divine vaticiny or as we reade it moved with feare or downright with the Vulgar fearing it is all one for feare strikes men into religious thoughts of God Primus in orbe Deos fecit timor and makes men wary and wise in all their undertakings and most sedulous aâ— carefull to avoide imminent and approaching dangers and so followes fearing he prepared c. his Faith moved him to feaâ—â— and his feare moved him to undertake the Fabricke Some â—â— deed place a Comma after fearing and thut reade the words 〈◊〉 quae nondum videbantur veritas or metuens taking the foregoing clause into the sense of this word feared the thing not seen bâ— I take the ordinary reading to be fuller and clearer he beleeve the things not seen and thereupon feared and fearing he prepred c. his preparation proceeded from his feare and his feâ—â—â— from his Faith But what doth Faith worke feare is not report of Conscience in the sense of Gods love the chiefest product on of Faith and doth not this exclude feare The resolution is easie and at hand That though the principall effect of Faith be love and complacency in the love of God yet even this doth presuppose the full adaequate object of Faith which is every revelation and proposition of God the historiâ—â— precepts promises and threatnings of God Faith makes use 〈◊〉 any or all of these according to the exigency and condition of tâ—â— subject The Beleever relies on the Promises for his hope aâ—â— confidence applyes the menaces and judgements to feare aâ— decline them observes the histories for beliefe and the precept for obedience he yeilds a full assent to all Gods affirmations cheerefull dependance on all his Promises an uniforme obedience to all his Precepts and an humbled awe to all his threaâ—nings For Faith in his full latitude and extent respects all aâ—â— every one of these and therefore Faith doth not exclude feare but beget and nourish it And thus Noah beleeved all that God proposed and particularly having denounced wrath to comâ— therefore necessarily he must feare and his feare complyâ—â— with all the other specified considerations for as he feare the threatned Deluge so he beleeved Gods prediction concerning it and accordingly as God commanded he prepared a Arke and he was confident that as God had promised so bâ— that means he would most assuredly preserve him and his family it was not then the feare of a melancholy man which so distract and disturbes his mind that he cannot bethinke himselfe 〈◊〉 any case or remedy but alwayes suspects and is jealous of thoâ— remedies which are at hand as experience testifies when a well-â—rovided Army betrayeth it selfe by a Panick feare nor the feare â—f a drowning man whose reason is so suddenly and wholly surprized that it is altogether uselesse to him Neither was it a feare of despaire or distrust like that of damned Spirits for this â— highly injurious to God even a deniall or doubting of his â—â—ve and goodnesse but it was a feare of Providence and circumspection for himselfe and family of reverence and affection â—â— God and certainely this affection if right set have its true â—â—bject and wisely moderated have its just temper hath very much â—f Religion in it and is a maine instrument in the conversion â—f the soule to God and afterwards setling and confirming it â—hat which Faith first workth by is the terrors of the Law and â—hat which keepeth our Faith in obedience is the feare of wrath â—his is one principle and foundation of this work of our converâ—â—on for it makes men desirous to prevent quo ad posse the wills they dread and layes a restraint upon their Spirits and â—hough Faith stands not here but advanceth higher stirring up â—n the soule apprehensions of love and mercy yet here it usuâ—â—ly begins as appeareth from the demeanor of Saint Peters â—onverts Acts 2.37 and Saint Pauls Acts 19.17.18.19 â—hus the first motive of the Ninivites repentance was a Serâ—on of feare the next and most immediate an axiome of love â—he can tell if God will c. Jonah 3.9 But I digresse and will returne to Noahs feare to shew wherein it consisted 1. It was a preapprehension of those evills which God had â—â—reatned and this however a naturall affection to feare those wills which we expect yet is not sinfull but commendable and profitable leading us ut seta trahit post se filum in Saint Augustines expression to serious thoughts of Gods Power Truth Justice and so disposeth us to seek and enquire for his â—â—ercy and goodnesse It expelleth carnall security idlenesse and â—ensuality the putting far away the evill day Amos 6.3 and â—ngageth to provide against a storme Hence it is said It is a â—arefull thing to fall into the hands of the living Lord Hebr. p. 31. The best sinne and so deserve wrath and so need of this â—â—ssion to feare and to fly from wrath to come and because 〈◊〉 hath denounced woe woes against all disobedience therefore they cannot but feare Amos 3.8 which is also exempâ—â— fied in David Psal 119 120. My Flesh trembleth for feaâ—â— of thee and I am afraid of thy judgements 2. It was a feare of care and caution by repentance aâ—â— holinesse of life to prevent the feared evills not to touch tâ—â— accursed thing not to cover the Babilonish garment or wedge 〈◊〉 gold not to require meat for our lust to decline and seperatâ— from all wicked associations and confederates not to put thâ—â— hand to those wickednesses for which the wrath of God commeth on the Children of disobedience nay further yet not 〈◊〉 act consent or counsell to any designe which to us may seeâ— repugnant to our Profession or we may suspect to be prejudiciall to the service or worship of God or injurious to oâ—â— neighbours and wheresoever any doubt or feruple shall arise which way to follow what to adhere unto alwayes to chuse tâ—â— safer part and the lesse suspitious to avoid that course wheâ—â— possibly we may offend though necessarily we shall not and follow that wherein certainely we shall not offend though mâ—â—â— contrariant to our own desires humors and carnall interesâ— and advantages this is rightly to serve God in feare Psal 2 1â— To work out our salvation with feare and trembling Phil. 2.13 The walking circumspectly the duty of every prudent waâ—â— Christian Eph. 5.15 and that we fall not for it is possible foâ— the best to fall we must
mercifulnesse not suffering his whole displeasure to arise and so long suspending the execution of his sentence he might barre the incorrigible refractory malignant of all excuses and shiftings both which reasons are declared by the Apostle Rom. 2.4.5 the judgement is unavoidable and the judged inexcusable for that the Judgement was passed through their own default and for their contempt after processe and issue O then let not us sleight or trifle with Judgements but seriously observe and apply them considering that his premonitions and warnings are given out to bring us to repentance and let not us by our security or contempt frustrate our selves of those happinesses and advantages which God hath gratiously consigned them to us for our good he threatens before he punisheth that his menaces of ruine might be a meanes of our reformation occasions of and provocations to repentance let us then comply with him in his designe be moved and affected with his threatâ—â— not to suffer our eyes to sleep nor our eye-lids to slumber neâ—ther the temples of our head to take any rest untill we make uâ—â— of all these means take hold of all these opportunities of merâ—â— which he hath endulged to us untill we be at peace with himâ— and he reconciled to us and remove all impediments which maâ— prevent the true and sanctified use of his Judgements I shaâ—â— but breifly nominate three The first is neglect when we forget his past Judgements as old news or obligations growne oâ—â— of date as Pharaoh did Exod. the 7.8.9.10 Chap. and the frequent crime of the Israelites as we finde it inventoried Psal 78. The second is when we scorne and contemne his premonition of future Iudgements which the Psalmist hath noted out to uâ— and fully expressed Psal 10.4.5.6 The third which is moâ—â— usuall is the mis-interpretation of his Iudgements as if wâ— were not the men he aymed at they concerned not us hence in the Prophet Ieremies expression we settle on our lees sooth our selves in our sinnes turne the streame another way and shift off the application of them from our selves and hence also many times his Iudgements overtake us and come upon us before we are aware hence when we cry Peace Peace behold destruction and sudden calamity as of a Woman in travell Iudge our selves then that we be not Iudged 3. Noah was warned and warned he was of God not onely in a Publique generall way but by a private missive a particular expresse from Heaven not onely of the wrath which was to come but further advertised of means to avoid it God declared unto him the whole pleasure of his will in that concernment so true is that of the Prophet Amos 3.7 Surely the Lord will doe nothing but he revealeth his secrets unto his servants even as a Prince imparts his designes to his favourites and confidents Thus he honoured Abraham Gen. 18.17 and thus still he continues his respects to such as seare him in the great concernments of their soules he discovers to them that is his friends and savourites the great mystery of salvation by Jesus Christ for so we are assured Iohn 15.15 Henceforth I call you not servants that 's a too low and vulgar salutation and respect for the servant knoweth not c. The Psalmists assertion still holds The secret of the Lord is with them that feare him and his coâ—â—nant to make them know it Psal 25.14 4. Noah was warred and the warning moved him to feare which occasioned contempt and scorne in others Noah took â—â—e warning the World derided it The consequents of this â—â—arning were different according to the diversity of the subjects on which it wrought T is a maxime in Phylosophy â—â—icquid recipitur recipitur ad modum recipientis the same â—â—quivocall cause produceth severall effects according to the â—â—spositions of the subjects which derive vertue from it the same â—â—nne at once melteth Butter and hardeneth Clay the same â—â—bstance of meat affords good nourishment to a vigorous body â—â—d becomes hurtfull to a diseased and it holds in Religion â—â—e same mercy from God findes different interpretations and â—â—es by different men the malitious Iewes blaspemed when â—â—mbled converts beleeved Christs Miracles they follow him 〈◊〉 Crucifie him those follow him to obey him they to rebell against him these to submit to him If God blesse a wicked â—â—an with temporall prosperity he turnes this blessing into a â—urse abusing it to the satisfaction of some immoderate lust â—f a goly man receive the same portion he makes a sanctified â—se of it imploying it for his Lords honour and his own preâ—ent and after advantages the one growes wanton proud inâ—olent intemperant and what not this other makes it a proâ—ocation and inducement to thankfulnesse and obedience so â—n adversity the difference is easily discernable a wicked man â—ormes frets and troubles himselfe with impatiency and others with the turbulency of his spirit a righteous man submits with â—almenesse and meeknesse of spirit possesseth his soule in patience he neither disquiets nor injures any other and as Gods dispensations finde such different entertainment so his acts of grace so the Judgements of his mouth Tell an obstinately perverse sinner of pardon of his sinnes if he will timously and sincerely repent this message will be welcommed with the same respect from him that a proclaimed act of oblivion shall receive from him who is resolved to abase and bafle Majesty denounce sentence of woe against him for his impenitency and contempt he esteemes no more of these then Luther did of the Popes Bulls to be bruta fulmiua meer scarcrowes or a few idle worâ—â— to abuse the well-meaning simplicity of Fooles and Children 〈◊〉 let the same Proposition of Peace be tendred to a righteous soule who by the prevalency of some lust hath fallen from 〈◊〉 obedience he with joy and thankfulnesse accepts renewes 〈◊〉 vowes and re-obligeth himselfe to an inviolable observance 〈◊〉 all Gods decrees and edicts Declare to him wrath against eveâ—â— soule that sinneth this dissolveth him into humiliation and coâ—trition of spirit makes him cautious and timorous at any tiâ—â— after to offend Gods glorious Majesty O then let us makeâ—â— sanctified use of all Gods dispensations of all his promises aâ—â— his threats this will distinguish us from the World and discoâ—â— unto our selves the fincerity of our hearts no safer no suâ—â— way of tryall of our own hearts then to observe what are 〈◊〉 productions of Gods dealings upon our spirits what effects tâ—â— terrors of his Law the proposals of his Gospel and the expresses of his love hath wrought in us if they have pulled down in us the strong holds of sinne if they have captivated eveâ— rebellious thought to the obedience of Christ if they have redâ—ced and reformed us that we feare to offend that we desire aâ—â— delight to please him then happy are the People which be in suâ—â— a case then blessed are these People which have the Lord fâ—â— their
nothing and this is as great a demonâ—ration of his power and goodnesse as the former by 〈◊〉 nominy to rayse to Glory by Death to restore to Life from Poyson to draw a Preservative to bring the best out of the worst And it is Saint Aaugustines Observation Deus â—deò bonus est God is so good that we would never suffer evill to be unlesse he were so powerfull also that he could â—ring the greatest good out of the most desperate evill Titus sackes Jerusalem This the Divine Providence ordered for a punishment of the Jewes malice and wickednesse Well Ierusaâ—em is an heape of stones the lewes are disperced and this was used by God as a fairer way and more effectuall meanes for the dissemination of the Gospel This very order which God sent to Abraham hath in it much concealed goodnesse and mercy and though at first it seems harsh and rigorous yet propius inâ—uenti it is full of grace and truth as we may perceive by the following circumstances Abraham and so we need not wander for an example is commanded to quit his Countrey the Designe was he should quit Idolatry and this former a proper means to bring about the latter for to abide in his owne Countrey had been a perpetuall obstacle to his then intended course of godlinesse for what agreement hath the Temple of God with â—dols what communion hath Light with Darkenesse and Idolatry was the Epidemicall sinne of that Nation But if his abode there altered not his course yet undoubtedly it had been very dangerous and no Man is to venture his Religion upon a hazard nor subject it to a temptation in respect of his many naturall obligations and relations of Countrey Parents and Kindred whereas by quitting his Countrey and sojourning in Canaan he became disengaged from those ties of Nature and Native soyle and fitly disposed to venture on Religion and to make progresse in the wayes of godlinesse For it s most certaine what the Roman Historian Observed Falicitate corrumpimur nothing more destructive of Religion then too much worldly prosperity it makes men apt to forget to extinguish and obliterate all notions of God and godlinesse to pervert the principles of holy life and set the will and affections upon the pursuite of phantasticke unprofitable deceiving apparitions of pleasure and profit pride luxury c. is almost the inseparable companion of a full and high estate and it is a great mercy in God to afflict that we may be humble sober wise religion devout Out of very truth and faithfulnesle God causeth hiâ— People to be troubled And therefore David resolved It â—â— good for me that I have been afflicted that I may learne thâ— Statutes Psal 119.71 Afflictions makes us tractable and teach able apt to receive Instruction and to be kept to it but before his afflictions he was as Ieremy said of himselfe an uâ—â—med Calâ—e I went wrong verse 67. he despised all counsell and would have no correction and probably had wandred aâ— the dayes of his life after the lusts of his owne heart had hâ—â— not been restrained and re-called by Gods afflicting Hand 〈◊〉 Voyce 3. Religion is not a light perfunctory employment but 〈◊〉 sad serious and laborious employment Res severa est veruâ— gandium Senica Epist 49. It requires great austerity of Spirit strict performances humility selfe-denyall mortification 〈◊〉 effectuall dereliction of sinne abrenunciation of the World called 1 Thes 1.3 The worke of Faith which as Pisc in loâ— expounds it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active working Faith to kill and crucifie the old Man and all his lusts to mortifie a beloved darling sinne to bring our bodies in subjection to be at enmity with the World to refuse worldly pleasureâ— when temptations beyond duty or safety to take paines in the cause of God which is expressed by the following Phrase the lobour of love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labouring love such as sets us to enquire after the Law to buy the Truth search the Scriptures to endeavour for a right understanding in the wayes of truth and godlinesse according to our respective opportunities and capacities to put on the armour of Righteousnesse on the right hand and on the left If we be not called to suffer and dye for Christ yet we must dye unto sinne and live unto righteousnesse If not to forsake our houses yet our lusts if not to goe out of the World yet to use the World aâ— if we used it not that is cut off all our portion in this life excepting so much of it as is necessary for our present subsistance to secure our Inheritance in the World to come and this is our patience of hope also as well as in the down-right suffering part Heb. 10.36 the burden of the Lord a doing the worke of the Lord in voluntary severities and abstinences 〈◊〉 a seperation from the World 2 Cor. 6.17 expressed by â—hose summons Depart depart yee goe on t from Babel flee out â—om the Chaldeans touth no uncleane thing Esay 48.20 52. 1. have no fellowship with the unfruitfull works of darkenesse no â—ommerce that is no complyance or confederacy with the workers of wickednesse Rev. 18.4 This is that which Christ â—eakes of plucking out the right Eye cutting off the right and to relinquish whatsoever is deare or neere unto us if it is an impediment or a diversion from the paths of holinesse â—r an occasion or inducement to sinne and impiety all which was represented to the Church of God under the name of the pouse in that charge Psal 45.10 Hearken O Daughter and â—usider and incline thine eare forget also thine own people and â—â—y fathers house So shall the King greatly desire thy beauty c. 4. God tempers the rigour of his precept with the sweetnesse of a Promise If the first part the Summons be dis-relliâ—ing and unpleasant The second part the sub-joyned Premiâ—s are comfortable and refreshing God sends alwayes a graous raine upon his Inheritance to refresh it when it is dry 〈◊〉 gives sharpe Physicke in a Sugred recipe after a Seed time 〈◊〉 Teares an Harvest of Joy God leaveth not Abraham deâ—itute but promiseth a great reward for his Country Canaan better Land for his Kindred a great Nation for his Fathers â—use he shall be a Father of many Nations God in our â—fferings would have us to contemplate on the excellencies â—â—d depend on the truth and rejoyce in the goodnesse of his â—romises which farre exceed both the number and greatnesse 〈◊〉 our hardnesses And thus after an order of sadnesse he addes â—ven blessings of comfort which I shall breifly describe in â—der 1. I will make thee a great Nation Great both in number and multitude Populous Nations deseended from Abraâ—m by Keturah and Hagar Gen. 25. And great also in reâ—wne and vertue men famous in their Generations who were after builders in the house of Israel issued from them
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