therof but the other hath only some slight acquaintance with him some pretences onely to his favour and bounty or hath onely this hope that if he come first possibly he may provaile neither hath he any friend on which he dare rely to negotiate and meditate for him therefore he Posts Night and Day stormes and frets at every obstacle quarrels and fights with every shadow of opposition and allowes himselfe no refreshment 〈◊〉 ease because his suspition and jealousie chafeth and chaseth hiâ— In this ease we may certainely resolve he who made most haâ—â— had the lesser hopes and his haste was lesse whose hopes 〈◊〉 greater and surer for he that hath a promise from a man â—â— Power and faithfulnesse whereof also he hath an undoubâ—â— assurance is not too eager or over-vehement for the performance but is willing to stay the time and pleasure of his friend neither is there amongst men any thing which makes them â—â— forward for security or payment in contracts but distrust aâ—â— dishonesty And yet this Phrase is varied by the Apostle 1 Pâ—â— 2.6 shall not be ashamed he will not onely not make haste â—â— if the merey be delayed he will not be ashamed his Faith bene him out against all inward serupulosities and outward ignoâ—â—nies if his own heart shall dictate God is slacke or if his enemies jeere and deride his confidence yet he is still the same no reproaches shall haste or deject him no carnalities seduct oâ— alter him to be disappointed on his relyance and hopes thâ—â— shames a man but to be rooted in hope is to gather considence and comfort which David observed of himselfe Psal 27 1â—.14 I should have sainted except I had beleeved to see the goodnesse of the Lord c. In three things saith Bernard doe I plaâ—â—â— â—ny confidence and they are such as will not suffer us to be ashamed In charitate adoptionis veritate promissionis potestate redditunis for Gods goodnesse truth and power cannot faile them that trust in him and wait for the appearing of our Lord Iesus Christ The third Part. The Prayer MOst mercifull and gratious Father most glorious and eternall Lord the God of Abraham Isaac and Iacob blesse us thy Children by Adoption with the Dew of Heaven and Fat of the Earth blesse and prosper unto us the workes of our hands and satisfie us early with thy mereies that we may rejoyce and be glad in thy salvation give us such a proportion of temporalties as are most sutable to our dispositions and abilities but they be no temptations and provocations to sinne and let the blessings of thy right hand descend plentifully upon us thy heavenly and spirituall graces that we may grow up and flourish in the house of the Lord. Be pleased to regulate and direct all our actions to thy glory and our salvation restraine all our passions and inordinate affections and bring them under the dominion of grace Blesse and sanctifie all thy blessings upon us that we may improve them to thy Honour and our own everlasting advantage that we presse forward to the marke For the price of the high calling of God in Iesus Christ let thy promises of grace be the objects of our Faith and let our Faith rest in them that we be not confounded in the perillous time and we may waite with patience till the Sun of Righteousnesse appeare with healing in his wings Raise up our thoughts from the consideration of the present pressures and threatned calamities which may happen us to a contemplation of the love of God in Iesus Christ Adopting us and promising good things to us the truth power and faithfulnesse of God in performing the expressions of his love to us and to a setled meditation of that Eternall Rest those sure mercies and honourable felicities which the Father hath made over to us in his beloved Sonne and which he hath assured unto us by the Revelation of his Spirit To which holy blessed and undivided Trinity be ascribed all Honour Blessing Praise and Worship now and for ever Amen IACOBS Piety Heb. 11.21 By Faith Jacob when he was a dying blessed both the Sons of Joseph and worshipped leaning upon the top of his staffe OMne bonum est sui diffusivum Goodnesse is communicative of it selfe And a very Heathen can resolve us That Nullius boni sine socio jucunda est possessio there iâ— no content in the possession of any goodnesse unlesse we have a Partner with us and every good man is of that temper and disposition that he freely communicates what he hath received if God blesse him he is willing others should have some part or profit with him and what he freely received he freely gives as for example If God hath bestowed a Talent of Knowledge Learning Wealth and Authority on any good Man he will imploy it teach others with his Learning enflruct with Knowledge supply with his Wealth releive and protect by his Authority or if he doe not he ceaseth to be a good Man and these advantages cease to be good things and blessings to him Abraham received a blessing from God he bequeathes this to Isanc Isaac leaves it to Jacob and Jacob imparts it to the twelve Tribes All these holy Patriarches succeeded one another in the blessings here was Personall Succession both in the Place and the Faith they Lineally descended and succeeded one another both in the Chaire as formerly the Elder Father still blessing the following and in the donative of the blessing and in the Worship and Service of God Religion it seems then was heredetary and these Patriarches came to the blessing by discent and the Legitimate Children were the Heires of the Promise and therefore as by Faith Isaac blessed Jacob and Esan so by Faith Jacob blessed both the Sonnes of Joseph By Faith Jacob when he was a dying c. The first Part. This benediction was the same which Isaac before imparted to Iacob it was Paternall Sacerdotall and Propheticall the subjects of it were the Sons of Ioseph but with this difference the whole blessing was enstated on Iacob by Isaac whereas Iacob divided it to Iudah Lovy and the Sons of Ioseph Reuben indeed was his eldest Sonne the beginning of his strength the excellency of dignity and power and so in an ordinary course it belonged to him but he forfeited his Birth-right by desiling his Fathers Bed and so his dignity was gone Gen. 49.3.4 and so the jus Regni the Kingly Dominion and Soveraignty over his Brethren was setled on Iudah the Honour and Office of Priest-hood was collated on Levis and the double Portion was allotted to the Sons of Ioseph Ephraim and Manasseh and the blessing on them was That his Name should be named on them and the Name of his Fathers Abraham and Isaac Gen. 48.16 that is they should be reputed for his Children for the Grand-children of Isaac and great Grand-children of Abraham and so the Heires of the Covenant of Promise and they
this mans Religion is in vain his oblations are in vain t is but dalliance and mockery of God to expresse devotion in their overtures when the designe is interest and passion to weare Gods Livery yet doe the Devils Service to follow Gods Colours and fight the Devils Battels but be not deceived God is not mocked c. O then clense your hands ye sinners and purifie your hearts ye double minded and so draw nigh to God and he will draw nigh to you look that there be no root of bittornesse in you entertain no distrustfull misprisions of Gods wisedome power or mercy harbour no invenomed malitious thought of hatred or revenge against thy Brother or neighbour sue for Grace at the Throne of Grace and by your actions and conversations give testimony of the reality of your expressions of the sincerity of your hearts and desires and so God will witnesse and testifie that you are faithfull and righteous as Abel then he will accept your burnt offerings and grant all your desires then he will declare and pronounce your Prayers and Oblations excellent Sacrifices as he did to Abels and will reward you with the returne of grace and glory among them who are Sanctified by Faith 5. I shall adde one more Observation onely in this Point which I borrow from Saint Aug. l. 15. de Civ Dei c. 1. Cain and Abel divided the World and still the devision holds betwixt the wicked and godly those who are of the City of God cry and Pray Lord shew unto us the light of thy countenance and those of the City of the World who minde Earthly things the encrease of their Corne and Wine Abel the Founder of the holy City Cain the Master Builder of the profane the way of Cain a dangerous destructive way and the Kainites were those who approved Scelestissimos Sodomitas seditiosum Core Judam proditorem Epiph. haer 38. But Aug there drives further the Observation Cain prior c. Cain the first borne Abel followes to Note the succession of Nature and Grace by Nature we are first Cains by Grace we are after renewed into Abels 2. From the Sacrifice and the first Observation is the same Father Epist 49. 1. Quam sit res antiqua sacrificium quod non nisi uni Deâ— c. non quod illo egout Deus but to tutor and discipline us The first holy man was a Sacrificer and wicked Cain was not so Sacrilegious as to deny God his own God will be worshipped not onely with inward sincerity but by externall rites and bodily performances The case is the same now it was in the beginning God then was a Spirit and would be woâ—shipped in Spirit and Truth and if externall services had prejudiced the spirituall God who was a Spirit and required spirituall worship would have wholly rejected and condemned them Abels Sacrifice would have proved criminall as well as Cainâ— for though chiefly he requires the heart My Son give me thy heart yet not exclusively he who made both Soule and Body exacts a tribute of obedience and worship from both God heareth without Eares can interpret our Prayers without our Tongues and yet for all that it is necessary some times and most times advantagious never sinfull or superstitious to make use of the Tongue and Lips in our devotion its hypocrise when the Lips labour but the Spirit is flat and dull when the body is present and the soule roving and wandering but when body and soule are conjoyned in the performances of holy duties then we present a reasonable service to God The difference here was not betwixt him that Sacrificed and him that Sacrificed not Eccl. 9.2 for both were Sacrificers but between a sincere Sacrificer and him that offered the Sacrifice oâ— Fooles Eccl. 5 1. So in the Parable in the Gospel Mat. 25. Virgins and no Virgins was not the termes of opposition but Wise and Foolish Virgins Professors and Beleevers Formalists and Live Members of the body of Christ such as seek themselves in their addresses and such as ayme at Gods glory such as make use of God and the formes of godlinesse for their own ends and such as observe them in obedience to Gods will and their intention and designe to Gods glory which sanctifies all their Oblations gives distinction to them and procures acceptance of them Aug. l. 15. de Civ Dei c. 7. makes this difference betwixt a godly and a wicked man Boni ad hoc utuntur mundo ut fruantur Deo mali ut fruantur mundo uti volunt Deo That then which distinguished Abels Sacrifice was the purity and Piety of his intentions without which the bodily exercise though that required also could not profit O then when we come into Gods Presence enter into his Courts let not your bodies and soules be strangers the one in the Temple the other at home or abroad in the World but glorifie God both in your soules and in your bodies for they are Gods give him a bended knee and a broken Spirit let both hands and heart be advanced for with such Sacrifices God is well pleased 2. Reason and Religion taught Abel it was Gods blessing upon his endeavour made them prosperous and indeed so it is Psal 127.2 and therefore to offer to God some part of that which he had blessed him withall in his Civill Calling And this enstructs us to implore Gods assistance in all our enterprizes his blessing upon all our labours his concurrence in all our actions Plin. in his Pan. to Traj observes it Nihil rito nihil prvidenter c. nothing could be prosperously undertaken without Prayer and Supplications to their phantastick gods And Cain here upon the same account and persuasion offered his Sacrifice He that is called a Christian and neglects and omits this duty is short of Cain of a Heathen in Religion O then whatsoever ye doe or whatsoever ye are about to doe commend the successe thereof and commit your selves to Gods wise disposall and gracious providence Phil. 4.6 3. This Sacrifice was Majoris pretii so Beza Plurima hostia so the Vulgar Our contributions to Piety and charitable benevolences ought not to be extorted or squeazed are not to be sparing or pinching but are to be dispenced chearfully and liberally To part with the worst and keep the fat and the best for a sacrifice to our own lusts is not an acceptable Sacrifice to God Almes is a Christian Sacrifice at well as Prayer but it is when they are done in Mercy and Charity with an affection to doe good and a readinesse to communicate Heb. 13 16. to bestow some part of our temporall estate on the outward service of God for we are to honour God with our substance is not onely gratitude but Religion to chuse and stick to that way of Gods service which will occasion least expences which is most cheape and easie and will cost us nothing is not to give unto God the things that are Gods
and full inasmuch as Jacob Gen. 48 21. foretells not the hardships and servitudes they were to endure in Egypt and that after they should most mercifully and miraculously be delivered thence as Ioseph doth presage Gen. 50 24. bâ—t onely tells them that now they were in Egypt and fore-tels them they should be brought againe into the Land of their Fathers no mention of a visitando Deus vos visitabit God will visit you in the forâ—mentioned place Besides Ioseph could not know that thiâ— Prophesie of his Fathers would be true and so not re-assumes iâ— for a positive Doctrinall Truth but by Faith his Faith told him that his Father Iacob had this revealed to him by the Spirit 〈◊〉 God and therefore he ought to beleeve as firmely as if the Spirit had immediately declared it to himselfe for it s no matteâ— whether the Proposition be mediately or immediately revealed it is all one to the Beleever and because he beleeved he might speake because his Brethren perhaps through forgetsulnesse or inadvertency minded it not And it was 〈◊〉 further act of Faith That he endeavoured to promote and exercise their Faith by patience and toleration in their afflicted condition and hope and expectancy of future deliverance for this is the meaning of those words Visitande visitabit God will surely and sharpely visit suffer you to be sore oppressedâ— and therefore prepare that ye may be able to stand in the eâ—â— day and then Ascendere vos faciet he will promete and â—â—vance you and therefore assure your selves of a future prosperous condition though this happened not till one hundâ—â— fifty five yeares after 2. Why did he command them to carry his bones thither 〈◊〉 one place better then another or were his bones to be 〈◊〉 served and worshipped by them The answer to the former Interrogation may be this That Ioseph did not command his boneâ— to be removed to Canaan as though there had been some inhaerent holinesse in that place more then others but because he would signifie thereby his desire to be an Heire of the promised and of the Heavenly Country which it typified To the second take this solution That Ioseph entended not his bone should be reserved to be carried about a severall set times either for pompe or ostentation or veneration but that hiâ— bones might be honourably enterred amongst his ancestors 〈◊〉 demonstrate his hope and confidence in the blessings of the Covenant that he desired to be joynt shater and copartner with them in those happinesses and they were to be kept that thâ— Egyptians remembring Ioseph by this Monument left among them should use his People and Kindred more respectively and courteously the time of their abode among them In summâ—â— it was to declare That he lived and died in the unity of that Church in the Communion of those Saints this union of their bodies being a symbole of that other union of their spirits in one Lord one Faith one Covenant for in Iesus Christ all Beleevers are one body and Members of one another and that by hope he waited for a glorious Resurrection For if the Bones of Ioseph had been reserved for veneration certainly in some place we should have found that the Israelites did exhibite this honour to them but no mention of any such practise in these places where mention is made of the buriall of his Bones not in Exo. 13.19 where the departure of Israel out of Egypt is Registred not in Iosh 24 32. where their Possession of Canaan is specified and then if ever for this was the most likely time of all other they would have worshipped them The Israelites did onely what they were commanded they carryed his Bones away with them Exod 13.19 and afterwards buried them in Sichem Iosh 24 32. indeed that place he nominated not they should be buried in but left that particular to their discretion who were to bury them though that place they chose both because they had given him a grant of it and also because it fell out to be the Inheritance of his Sonnes and thus also they buried Ioshua in Mount Ephraim Iosh 24.30 The second Part. 1. By Faith Ioseph and it was a most high and noble act of Faith in Ioseph to overlooke all the seducements of Egypt to slight all the tempations of Pharaohs Court and fix his eyes and thoughts upon Canaan and the future conditions of his Brethren his Kinsmen according to the flesh the Israelites it seems much to surpasse the Faith of Iacob for he had no Possessions in Egypt but Ioseph was Casars secundus next to Pharaoh in State Power and Dignity and had acquired a great vast estate of Treasure and Honour and therefore had not that temptation to looke for another Country for the establishment and promotion of his Children as Iacob had a carnall minde could not fancy how he should think of the departure of his Posterity out of Egypt but with regret and reluctance with sorrow and pensivenesse of minde inasmuch as there they were honorably and richly seated and setled so that this praeapprehension of their future departure was both a notable effect of Faith and pregnant proofe of the first description of Faith that is the subsistence c. that he should neglect and disesteeme his present ample revenues and high preferments for an estate in reversion a share in Canaan so many yeares after it was a good motive to perswade the rich men of the Hebrews now in their persecuted condition to undervalue and contemne their worldly Possession and to intend and ayme at the acquisition of a future Inheritance in Heaven and with David Psal 17.14.15 to over-look worldly prosperity and behold the Face of God in Righteousnesse and will also serve for a good admonition to all who pretend to godlinesse and Religion that they be not seduced with sinfull pleasures or corrupted with worldly Profits or Preferments to the dishonour and scandall of their Profession the frustration of their hope and destruction of themselves What a miserable object it is to see a good cause managed and through this bafled and marred by an evill man the pretious holy Faith prosessed by men of vile execrable lives the truth prejudiced by the wickednesse of its abettors and Religion it selfe wronged by the sensualities filthinesses idolatrous covetousnesses and love of the world which is dayly discovered in the greatest seeming sticklers for it O let us never when we make for Canaan look back to Egypt let not the delicacies and enjoyments of Pharaohs Court lay off our affections from the pursuite of the Promised Land the Heavenly Ierusalem Non est consentanoum qui metu non frangitur eum frangâ— eupids aâ—e nec qui invictum se à labore praestâ—â—eret viâ—ci à voluptate said Tulli de Offl. lib. 1 pag 31. and if it be a shame for a magnanimous spirit to be addicted to immoderate Pleasure and Profit certainly its a dishonour and a misery too for the
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
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
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
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