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
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
feare Let him that think he standeth take heed c. 1 Cor. 10.12 and the Apostle proposeth the caveat to the Christian Churches from the exclusion of the Jewish Rom. 11.20 3. It was a feare of respect and reverence both in respect of Gods Majesty at whose presence the Angels cover their faces Es 6. and also in consideration of Gods past goodnesseâ— and mercies towards them and expectation of future deliverances Hence that expression Psal 130.4 There is mercy with thee that thou mayest be feared well he knew that he that beleeveth in him shall not be ashamed well he knew that his mercy was nigh them that feare him that nothing more endeares and obliges God to us then an unwillingnesse to displease him nothing more restraines us from offending God then the contemplation of Gods Soveraigne Majesty and remembrance and expectation of his mercies nothing more demonstrates and expresseth our love to God then our feare to offend him res est soliciti c. 1 Pet. 1.17 Mal. 1.6 Well he knew there was a vast difference betwixt him that feareth and him that feareth not that ruine and destruction attends the latter that mercy and deliverance is provided for the former and therefore Noah not onely feared but that he might be capable of the mercies which are prepared for those that seare him he prepared an Arke which was an act of hope and confidence that God would preserve and is the second described effect of Noahs Faith He prepared an Arke he provided the materialls God ordered the forme God prescribed and lined the modell Noah raysed the structure the Platforme was Gods the workemanship Noahs which was a most cleare signall proofe of his Faith whether we respect the act it selfe or the many difficulties and discouragements which accompanied it and he was to encounter and struggle withall in the composure of this Fabricke For 1. The very subject it selfe required a great portion of Faith for well might Noah thus argue with himselfe Doth the good and gracious God delight in the ruine of his creatures Made he the World to destroy it or can nothing satisfie his wrath and justice but an universall destruction and extermination Will he actuate his threatnings to the height and execute his Judgements with the greatest severity and rigor Are all the passages of his goodnesse and tender mercies obstructed No meanes to be used to mitigate and qualifie the hardnesse of the sentence or is the Decree irreversible Will he deface the World the impresse of his glory Will he destroy man his own Image curam divini ingenii as Tertullian his Masterpiece These and many more quaeries might Noah have cogitated to distrust the prediction or dispured it and to retard him in his designe that he should not fall to his worke or slackly follow it But against all these carnall disputings he proposes to himselfe Gods veracity and faithfulnesse God hath thus declared his pleasure hath prescribed and ordered me to frame this Building there is no more dispute no foreslowing of time no neglect in the observance of the Order God hath spoken I must beleeâ—â—â— 2. The difficulties which he would meet withall in the performance of his duty might have staggered his Faith and stoâ—â— his worke For this also might he here have reasoned Must I 〈◊〉 necessity build an Arke and this of so great a capacity and largenesse or what need the expence of so much money labour aâ—â— time as will be required to this worke How can I make 〈◊〉 Arke of that stowage and bulke as will containe the severall spâ—cies of all creatures or granting I might make roome enoughâ— yet what safety for me and my family from the cruelty aâ—â— fiercenesse of ravenous beasts what agreement or peace caâ— be expected among them How will it be possible to endurâ— the variety of the hideous shrikes roaring and wildnesses of thâ— sentitives of all sorts or the filthinesse of their stinch and excrements But granting these also yet further how shall 〈◊〉 summons or what authority will my summons have amongâ— these untamed bruits Will they be decoyed into the Arke aâ— my call or supposing this to be feasable yet where shall Provision be had as the Disciples to Christ where shall we have Bread for this multitude where shall Victuals be found to furnish a Magazine or where a Magazine to containe sufficient stoâ—â— for the sustentation of all these or how shall that variety oâ— Provision be brought in as will serve for the nutriment of these strange different natures Or how was it possible for eight Persons to fodder and serve them all every day and give them every one their allowance But allowing these also to be possible yet how shall so great a bulke of that burden and capacity escape the rage of the madnesse of the Waters and Winds or splitting and foundering on some rocks or mountaines or escaping the rockes how shall I manage this hitherto unknowne Engine or what judgement can I have in this undiscovered Art But waving all these thoughts too how shall this designe goe on which is so ridiculous and absurd to all the world which iâ— so odious and ungratefull to all men that none will yeeld any asistance all of them either jeere and deride the worke or hinder and stop it These and such like thoughts and disputes as these might have shaken his resolution and puzled if not non-plussed his Faith and either broke the designe and quashed the attempt or made it goe on slowly or slackly But Noah is constant and faithfull to his Master and his service he knew whom he trusted whom he served and therefore â—eighted all these pretended difficulties and seeming impossibilities the scornes and derisions of carnall men and follow his businesse closely and cheerefully Well he knew that God is infinite in Power and Wisedome and whatsoever he willeth â—e doth in Heaven and in Earth that he is true and just in all his Decrees and Promises that he could by his word and for his words sake would strengthen and animate his spirit to goe through with his worke enable him to performe all those duties imposed on him endure all those hardships remove all those obstacles and impossibilities which flesh and bloud could object against him and that God would carry on this worke by him in despight of all opposition difficulties and discouragements for he was faithfull that Promised and therefore upon the performance of the command of God he obtained the reward Preservation of himselfe and family which is not so much an effect as a consequent recompence of his Faith For so it followes To the saving of his House eight Soules in Saint Peters expression 1 Pet. 3.10 that is eight individualls or Persons and no more of his family or his house were saved And who these eight were we have Recorded Gen. 6.18 himselfe his Wife his three Sonnes Sem. Ham and Japheth and their respective Wives none of his servants none of his
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
the great pretence of world 〈◊〉 why they are so active and stirring in the world so tenaciouâ— illiberall that they gripe and catch at all give or lend notâ— to those that truely want â—estow nothing or if any thing small forced token on Gods service Ministers or Members tâ— wilt as Noah did provide for another world spare neither nor pains for the re-ediâ—ying of the Arke of Christs Churâ— thou wilt by justice mercifulnesse and almes make friend the unrighteous Mammon c. Luke 16.9 Lay up in stoâ— good foundation against the time to come c. 1 Tim. 6. thou by thy religious practises shall condemne the world and shall not be condemned with it O then shake off careless and security Zeph. 2.15 give over your covering and courâ— of the world your cager desires and restlesse pursuites oâ— with much anxiety and suspension of minde enquire and after the wayes of life and salvation with humility and sinceâ— and pursue and follow them with care and conscience then the rightly beleevest truely fearest God and wisely provides for saving of thy selfe and others thou mayest be confident assured of Gods protection favour and everlasting mercy God will Pilot thee through all the stormes and tempests of this World by all the spouts and cataracts of tribulation and perseation and conduct thee to the Harbour of life and salvation â—oubtiesse the end of all Gods judgements threatned or inâ—icted are to deterre us from sinne to keep us from sinne and â—nisery and to hold us in obedience to make us more considering and better times of distraction and destruction are conâ—dering times Isay 57.1 and certainly if ever we may justly â—omplain with David Psal 74.3 Usque ad 11. nothing but deâ—lation and raine in every quarter the Church is desolate and in confusion Jerusalem an heap of stones the sword rageth and is drunk with blood and that which heightens these judgements The Lord hath set every mans sword against his fellow â—ven thoughout all the Land as he did thoughout all the Midiaâ—tish Host And yet which is yet also a greater judgement no man considers it or layes it to heart never more covetousnesse â—uxury profanation wickednesse and all Heathenish impieties there is a generall consumption of Religion and Humanity of Piety and Honesty and it is much to be feared that as Aetas paâ—entum pejor annit tulit nos nequiores mox daturos progentem â—itiotiorem the World shall be drowned in Barbarisme A theisme and Infidelity so God in his justice will east us away from â—is presence deprive us of the light of his countenance his Truth and Gospel take away our pound remove our Candlesticke let out his Vineyard to other Husbandmen and make us 〈◊〉 â—ssing a reproach and a Proverbe among the Nations give the Philistines possession of our Arke and we shall wander too and from from Sea to Sea and from the North even to the East shall we runne to seek the Word of the Lord and shall not finde it Amos 8.12 Perhaps we may have fulnesse and plenty to â—at and drink and the want of this is onely feared and the getting of it onely sought marry and give in marriage live pleasantly and according to the now usuall expression comfortably after our own hearts desire when as immediately we not considering are overtaken with wrath and vengeance and have no Arke to save us not a Noah a Preacher of Righteousnesse to instruct us there is no more Vision no Prophets more in the Land the dayly Sacrifice is taken away and the abomination of desolation set up When I reade the sinnes an judgements of Jerusalem Ez. 22. per totum and reflect upon these present times and conditions thereof I see so much their sinnes in use and practise that I cannot but fore-see thâ— the plagues and punishments thereof will follow us unlesse we returne repent and reforme And O that yet we would repent that the Lord might have compassion on us heale our Land stâ— the tumults of the People take away all Schisme profanation and heresie which pesters the Church all confusion and disorders which obscures it and we reduced into a setled Christian Peace attended with justice and mercy that all our hearts aâ— affections may be united in the bands of Religion that oâ— Arke may be brought back againe that glory may dwell in oâ— Land and when we shall be removed hence we may be received into the Land of glory One great expression of our Faith in God and feare of him is Invocation of his holy Name an excellent preparative anâ— sure means to preserve us in the unity of the Arke of Christ Church and save it from the condemnation of the World 〈◊〉 to Petition the Rocke of our Salvation the Author and Finished of our Faith the Founder and Benefactor of his Church And therefore for a Conclusion of this worke Let us Pray The third Part. The Prayer O Most great and glorious Lord God who art wonderfull iâ— justice terrible in judgement irresistable in power be thou our feare and dread in the perillous time our shield and desence a very present help in the needfull time of trouble Be thou our hope and confidence in the dayes of wickednesse and when the wickednesse of our heeles composse us about thou who hast prepared mercy and truth for these that seck thee prepare us for thy mercy and truth Let all the Earth flare the Lords stand in awe of him all ye that dwell in the World for his salvation is nigh them that feare him O fix thy feare in our hearts that we never turn again to folly Let us see thy marâ—â—llous loving kindnesse and partake of thy plentifull goodnesse which thou hast laid up for them that feare thee even before be Sounes of Men. O let not us dally with thy warnings let â—s not be setled on our lees living in security and sensuality â—t not the sentence of guilâ—inesse preceed against us let all thy evelations of wrath upon every soule that d th evill all the deâ—arations of thy righteous judgement upon all sinners and against â—ll sinne worke in us repentance to salvation not to be repented â—f Let it worke an holy indignation displeasure and revenge â—on our selves that we have displeased thee carefulnesse and â—are that we displease thee not againe a zeale and vehemeus â—esire to doe those things that please thee that we may be sinâ—re and without offence till the day of Christ Let not us have â—ur portion in this condemned World but that it may be with â—e heires of righteousnesse which is by Faith Let thy Word â—ake deep impressions on our spirits take place in our affections And because we are fore-warned to fly from the wrath to come â—ssist us by thy grace that we may bring forth fruits meet for â—pentance Give to us great and dreadfull apprehensions of thy â—lory and immensity thy majesty and thy power that we may â—dore thee and feare thee as
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
pretenders to Faith to be employed in designes and undertakings for the satisfaction of their irregular extravagant and disordered lusts and appetites 2. His Faith appeared in this That though the time of the accomplishment of the Promises was above a century yet dying be looked upon it at hand he would not have them to think of departing Egypt till that the time of restitution come and so untill then the order was his Bones should stay in Egypt among them Doubtlesse it was to admonish them againe that they â—hould not set their hearts on Egypt but think on the Land of their Inheritance and not to anticipate or dispute the time but â—o waite patiently till God should be pleased to deliver them and satisfie â—heir hopes and desires Faith is so zealous and charitable that where it resides it maketh the subject to abound not onely to have a stake or treasure for himselfe but to communicate to others it makes him industrious and sollicirous to promote Gods glory and the edisication of his Church not oneâ—y for the rerâ— e of their life naturall but even that also after death these Memorandums or Breviates may remaine among them be helps and assistances to their Faith and Memories This was Saint Peâ—ers care and endeavour as he reports of himselfe 2 Peter 1.14 13. I know my time c. I will endeavour therefore c and this was Iosephs thought and labour by the reservation of his Coffin to teach his Posterity to slight the delights and advantages of Phâ—raohs Court and to unite themselves to the People of God Thus we see Ioseph himselfe notwithstanding the many proâ—ocations and engagements to Egypt still by Faith keeps himselfe unsâ—oâ—ted of the world he walkes not onely wisely but also piously in the middest of a crooked profane Generation he retained the old principles and instructions he had received in his Fathers house and after the fruition of all the contentments Egypt could afford yet to acknowledge them not the true desireables but imaginary perishing vanities and therefore perswades his Children never to think of them but in their expectations and resolutions to quitt them and to strive and purchase that Inheritance which they had in reversion they should after so long time actually possesse which no man could take from them And O that we would like Ioseph emply our pretious time and happy opportunities for the honour and repute of our Christian Profession and for the advantages and benefit of all Christian People that as Ioseph did we may live well and so dye well live unto the Lord and dye in the Lord and so rest from our labors Nâ—w as Ioseph had a word of Prophesie so have we a sure word of Prophesie 2 Pet. 1.19 even this That though now for a season if â—â—be we are in heavenesse through manifold temptations c. temptation on the right hand the promises perswasions slatteriâ— and complyances of the world on the left frownes persecâ—â— onâ— scornings and tribulations yet these are for the tryall 〈◊〉 our Faith being much more precious c. the spirit of Christ tesâ—â—fying before-hand the sufferings of Christ and of these after aâ—flictions of Christ which we are to suffer in our flesh for 〈◊〉 bodies sake the Church Col. 1 14. and the glory which should follow therefore we should gird up the loynes of our minds 〈◊〉 sober and hope to the end and he that hath this hope purifieâ— himselfe for the grace that is brought unto us at the revelatioâ— of Jesus Christ therefore we should take heed lest there be 〈◊〉 any of us an evill heart of unbeleife in departing from tâ—â— living God and no more sad symptome of this then that 〈◊〉 are loth to depart out of Egypt unwilling to forsake our 〈◊〉 loved darling bosome sinnes our pleasures and profits we thiâ—â— not on the afflictions of Ioseph we desire no fellowship with 〈◊〉 Israel of God we travell not for our Calestiall Canaan but 〈◊〉 Ioseph did to his Children so we should exhort one another dayâ— whiles it is called to day c. and once more we ought to gâ—â— the more earnest heed to the things we have heard lest at any tâ—â— we should let them flip Heb. 2.1.2.3 and Heb 3.12.13 3. Ioseph in the tendernsse of his affection premonishâ—â— and remembreth the Israelites of their hard servitude and 〈◊〉 their deliverance Christ also in greatnesse of his love to us had forewarned us what we shall expect from the world and whâ—â— we may receive from him if we doe adhere to him even muâ—â— to the same purpose In the world â—â— shall have tribulation lâ—â— no godly man fancy the contrary but be of good cheare I haâ—â— over come the world John 16.33 and he overcame it not â—oâ— himselfe but for us that when all the world lyes in wickednesse in him we might have peace And we know what thâ— Poet resolved Sperat adversis metuit secundis alteram sortâ—â— bene praparatum pectus if we doe not yeeld to nor complâ— with any temptation but resist and oppose it no adversity shall â—â—fle our hopes no prosperity shall corrupt our feare loyalty and â—â—edience to our Soveraigne Lord and Maker and still 〈◊〉 sends his Prophets unto us admonishing and charging us in seaâ—on and out of season not to trust in uncertain riches not in more uncertain pleasures and honours but to trust in the living God who giveth us all things richly to enjoy and at whose right hand there is honour and pleasure for evermore and in whose presence is the fulnesse of joy 4. Ioseph gave commandement concerning the buriall of his Bones Buriall in a decent solmne manner is an honour due to the bodies of our deceased Friends and Kinsfolks and if occasion be of any Christian neighbour The Earth is a common field wherein every man may chalenge his share and part when â—he falls for the bodies of dead Persons to be sowed in where also they are to rest in peace without trouble or molestation till they appear and spring forth again at the generall Resurrection 1 Cor. 15. 5. What Ioseph commanded they observed The commands of Superiors are to be obeyed not onely for feare but for Conscience sake If they constitute or decree an Act or Statute for the regulation of disorders or the advantages of humane society or the Publique Interest or wherein they doe not oppose or contradict Gods Laws they are to be religiously kept and observed much more should we obey the Commandements of the Supreme Law giver in Heaven and Earth our Lord and Creator for to bring this home reade and peruse the whole five and thirty Chapter of Ieremy But these Children of Ioseph did more then he commanded expressely of their own heads they buried him in Sichem where God leaves his orders in generall but determines not the particulars or instances in those things the Fathers of the Church have liberty to determine and their orders therein are to be observed what is of Divine Institution in any Ordinance is not alterable is not capable of addition or diminution but many circumstantialls for the decent and orderly performance of the Institution are to be ordered by the guides and governors of the Church according to the rules of Christian prudence and the generall rules of the Word of God In fome caâ—es therefore to demand a particular warrant from Heaven is presumption and folly so long as the general order will supply that supposed defect even 〈◊〉 every Christian some circumstantialls are left to his disâ—râ—â—tion and prudence as in private Prayer whether it be doâ—â— sitting standing c. is matter of counsell onely we are tâ—â— observe the generall rule to glorifie God in our bodies as weâ—â— as spirits and we use that posture which doth experimentalls most elevate our affections and heighten our spirits The third Part. GIve Eare O thou Shepherd of Israel thou that leadest Ioseph lik ' a sheep shew thy brightnesse thou that sittest between the Cherubims Before all People stir up thy strength aâ—â— come to help us Turne us O God againe and cause thy face 〈◊〉 shine that we may be saved We hate wandred in desorts falâ— wayes and still follow our own inventions We are lost sheep 〈◊〉 astray and wander to and fro as Sheep having no Shepherds 〈◊〉 thou the great Bishop and Shepherd of our soules turne thee to 〈◊〉 againe returne us unto thee and doe thou restore unto us 〈◊〉 Shepherds and Pastors that we may be gathered into one fâ—llâ—â— Les not us want spirituall guides which may make us rest itâ— greene Pastures and may leade us by the still waâ—ers which mâ—â— restore our soules and leade us in the paths of rightâ—ousnesse let thy Rod and thy Staffe comfort us Be not angry O Lord about measure neither remember iniquity for evâ—r see we beseâ—ch thuâ— behold we are all thy People we are all thy People and the Sheep of thy Pasture Returne we beseech thee O Loâ—d looke down from Heaven and behold and visit this Vine and the Vineyard thâ—â— thy right hand hath Planted so we that are thy People shall sing of thy prayses and declare thy salvation from Generation to Gâ—neration And forasmuch as thou hast given us a sure Word of Prophesie to guide our feet in the wayes of peace let us take the more earnest heed that this Word slip not from us Let us alwayes remember what thou hast ordered and commanded and what thoâ— hast â—romised that us prosperity corrupt us and make us forget our duty no adversity tempt us that we relinquish our hopes And continue unto us the Houses of thy Prophets and of thy Prophets Children Sâ—â—d forth Labourers into thy Harvest Moâ—â—â—â— of thy own making and have their Mission from thee and let not us despise the Word of Prophesie lest we quench the Spirit and of thy goodnesse bring us out of this Egypt first in our Affections and then in our Persons that we may receâ—ve our Inheritance in the Calestiall Canaan with Abraham Isaac and Jacob in the Kingdome of Heaven Grant us this and what else is necessary for the scattered Flocke thy Catholique Church or for our selves for the Merits and Mediation of our Great High Priest Jesus Christ the Righteous to whom with the Eternall Father and blessed Spirit be all Honour and Glory now and over Amen FINIS