capacity of a forme to a materiall and sensitive body and in this respect the soule can neither subsist nor act without the matter for here its supposed as forma informans and it s no longer a forme then it doth informe and so long all its operations follow the disposition of the Organs and qualifications of the bodily senses The other kinde of actions it produceth quâ talis or quâ anima considered abstractivè absolutè in a separated state from the body as its an intellectuall substance and in this notion as its independent of the matter deriving nothing from any power in it so it can subsist without it and performe its functions and offices notwithstanding the imbicilities indispositions or distempered crazinesses of the body But then if the soule be illuminated and guided by Faith which is an heavenly divine and meerly spirituall principle then the discourses and ratiocinations the emanations and operations of the soule are transcendently excellent though the body be dying because of that supernaturall vertue and spirituall life which it receives from its 〈…〉 and efficient this growes by the thines ofâ—â— the Organs and riseth by their setting it gaines strength by the weaknesses of the body perfection by the infirmities of the flesh vertue by its decay and more life by its death 〈◊〉 and here me thinks as Philosophers esteemed most honourably of those Persons who dying discoursed most rationally so we should judge at least charitably of those who whatsoever formerly they have been doe yet breathe out their last in pious ejaculations raptures or motions or spend their dying minutes in addresses to God or in unexpected expressions of repentance devotion and heavenly mindednesse though I conceive they proceed from the spirit of grace and principle of Faith But I digresse and returne to the maine Observation The motions of a sanctified beleeving soule are so strong and powerfull that as the first mover foreeth a regular motion from the inseriour heavens so the soule enclines and carries the body along with it in the performance of holy duties The beleeves thinks it noâ— enough to worship God in spirit with an elevated minde and devout soule but he eonjoynes reveront and descent geflure of body Even this dying Person in a reverentiall habitude to Gods presence and Majesty as far as his bodily infirmities would permit used the worshipping posture And it was the demeanor of the Saints of God in all ages in their Addresses to Almighty God to adore that is to bow or prostrate their bodies These Patriarkes if they stood upright fell down upon the ground before they worshipped if lying as Jacob they listed themselves up and bowed And in this Posture we finde David at and immediately before his Thanksgiving 1 Kings 1.47.48 And our Saviour Christ himselfe was so civill that he would not neglect his bodily service so before he Prayed he kneeled Luke 22.41 or he sell on his Face Mat. 26.39 or he lift up his Eyes John 11.4 by some gesture of decency reverence and submission he evidenced his devotion and humility and the received rendring of the word is promiscuously either adorare or inclinare so or inourvare to adore to fall down or to bow and confermable hereunto was the practise of the Primitive Christians among the first addresse and application to God aâ— their entrance into the Church as a Prologve to their after devotions was this Aute omnia adoremus Dominum qui faciâ— upâ—â— come let uâ— Worship and fall down and kneele before the â—ord our maker And so Davids connexion holds Come into â—n Coures and then O We ship him in the beauty of helinesse Psal 96.8.9 for then we come before the presence of the Lord the presence of the Lord of the whole Earth So that adoration is â—n exhibition of reverence and honour testified by some bodily gesture as Bowing Prostration Kissing Saluting or Uncovering according to the custome of the Nation which we may further prove from these following paralell Places of Scripture where the expressions are Synonymae's all importing the same sense for Mat. 8.2 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he worshipped him Marke 1.40 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he kneeled down to him Luke 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fell on his Face and the like you shall finde if you compare Mat. 15.25 with Marke 7.25 It s true indeed that God hath not strictly tyed us to any certain Posture or set demeanor and forme of bodily worship but in â—hesâ— in the generall he requires that they be decent let all things be done decently not rude or rustick and decency is regulated by Custome and those Customes which are Catholike the Customes of the Church of God in all or the confessed puâ—er ages are best because as they are most conformable and lesse under suspition of Schisme so they most and best expresse our reverentiall feare of Gods sacred Majesty and because they best evidence and help our inward Devotions when they co-operate with them for as we know the goodnesse of Springs by their ebullition so where there is faith and fervor within there will be expressions of humility without Our Bodies are Gods the Created and Redeemed them as well as our Souâ—es and glorifie him therefore in both therefore God exacts a tribute of homage and service due from both and as in Nature the separation the one from the other is death so in Grace it is sinne and as the union is life so it is Religion for bodily worship when set on the right Object and attended with the sincerity and fervor of the soule is one way of worshipping God in Spirit and Truth for in this case the Body is but the Instrument animated and acting by the soule and the action is no whit lesse spirituall because the body is yoked with the soule in the imployment but the antithesis or opposition in the 〈◊〉 Commandement seems directly to prove this Observation 〈◊〉 according to the usuall Interpretation of the Commandemâ—â— domonstrates it for if the negative part be as certainly 〈◊〉 Thou shalt not worship nor bow down to Idol false gods the by the Rules of opposition and the verdict of the received position the affirmative will be Thou shalt worship and down to the Lord our God or as some Interpret by boâ—â— down thou shalt worship and if this be concluding and the be any obligingnesse in Law we are bound to this service 〈◊〉 tute praecepti by an expresse positive Law And further yet Family Duties and Private Devotions a bodily gesture of Reverence and Comelinesse be admitted approved and practise why not rather at Publique Congregations or why then shouâ—â— they be onely omitted neglected disallowed unlesse that thâ— vulgar conceit hath taken men that either little or no revereâ—â— is good enough for the house of God and that place of all other ought to be sleighted neither will that Text Iohn 4.23 〈◊〉 make any thing against this Observation God true
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
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
thrive and prosper more abundantly then was ordinary but however it was very likely it is God declared his approbation by some visible signe then at the time of his offering and since by his servant Moses who hath Regiâ—â—red it to all Posterity for his Honour and their example he had not onely Gods testimoniall but now hath mans now he is and ever fince he hath been of happy memory and high repute in the Church for it followes he yet speaketh Which expression is also capable of different interpretations 1. The examples of the godly departed and their worthy Acts speak lowd in the eares of Posterity and call upon them for imitation they were Written they are still Read for our admonition upon whom the ends of the world are come 1 Cor. 10.11 their language powerfull in Rhetoricke they teach both what to decline what to follow those dead examples serves as ecchoes redoubling and sounding the actions of their holy lives and it was the Piety of the first times to enjoyne and of after ages to retaine in the Church the memorialls of the first Founders of the Christian faith not so much to honour them as to glorifie God in and for them and to gaine the following Generations to follow their holy lives and faith 2. This may seem to allude to Gen 4.10 as this same Apostle doth Heb. 12.24 and if so then it instructs us That God is concerned and engaged in the sufferings and deaths of his Abels who dye in the Lord or suffer for his holy truthes their blood cryes loude in his eares for revenge and one day or other he will hearken to the voyce of their cry and recompence the ungodly after their deservings as it happened to the Amalekites 1 Sam. 15.2.3 3. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Passive signification and imports to be famous renowned celebrated or spoken of and so it s rendred Mat. 26.13 be told or spoken of his oblation his faith and Gods testimoniall of both shall be had in everlasting remembrance such honour have all his Saints to have their memories their actings and sufferings preserved and magnified in the Church of God from Generation to Generation we have the blessed Virgin Mary enforming us of her renowne to all Ages Luk. 1.48.49 Death removes their bodies not their vertues takes away their lives not their precious memories they after speak to us to imitate them and in a pious and gratefull commemoration to speake of them and prayse God for them this is their happinesse they live time out of minde in Heaven by the beatificall Viâ—â—on in Earth by a continued celebration of their eminent graces and holy performances Anâ— thus you see I have unawareâ— falne on my second Proposall â— collection of the Doctrines which are observable in the words and they are many I shall acquaint you onely with a few 1. The Apostle begins his induction with Abel and bringâ— it downe to that century wherein he lived the same to contiâ—ue unto all Ages it was the selfe same faith which was delivered to the Saints in the first and latter times that is in Scripture sense before Christs comming in the Flesh and after t is true the circumstantialls and externalls of Gods service have much varied in the severall periods of the Church but from the beginning there was one foundation of Religion the same essence of piety Jesus Christ the same yesterday c. Heb. 13 8. anâ— Christ is the same way conveied into the bearts of Beleevers thâ— same Word the same Faith the same Catholique Church onely in Saint Aug language Tract 45. in ea Ioh. tempora variate sunt eadem fides sonus mutatus est idem verbum one common head Christ all members united to him by one principall Faith and this commeth from the same Fountaine the Spirit and the Word 2. We are enformed who are to be esteemed Elders in the Church such onely as received their approbation from God the Primitive ancient Fathers and what esteeme is to be allotted them not to be accounted Founders of our Faith but Buildersâ— or rather unlesse we admit the first Master Builders Prophetâ— and Apostles repairers of Breaches whensoever the Orthodor Faith is assaulted by Heretickes who either batter the Building or undermine the Foundation neither are they to be worshipped as the objects of adoration but respected as patternes of imitation not absolutely and universally but with restriction we are to follow them wherein they follow their Leader who alone is the way the truth and life Gods testimoniall makes their Writings authenticke and their examples imitable But more particularly something we shal observe from Abels Person his Oblation and Gods acceptation of both 1. From the Person we observe these following considerables 1. The piety of Beleevert priviledges them not from humane fatalities and contingencies during the time of their residence here on earth omnis Adam omnis Abel Psal 39.5.12 Every man at his best his most seemingly seence and setled estate is nothing but Vanity or rather Vanity and nothing lesse then Vanity and nothing Es 40.17 Quemcunque hominem video miserum scio saith Seneca and Quemcunque miserum video hominem scio Man and misery are paralells Man at once lost his integrity and felicity and ever since he is the subject of folly and misery neither doth godlinesse exempt them from the common fate of men Death they live and dye as others though as their life so their death is different from others the disease is not removed but the plague and mortality of it Death is not taken away for they also are taken away by Death but the sting Death delivers them up to the Grave and the Grave takes possession of them as it doth of any Mortall Psal 49.10 Ez 21.4 and many times the best dye soonest Es 57.1 Certainely this should be a great encouragement against the stormes and difficulties the dangers and casualties of this life and against the terrors and affrightments of Death This one Consideration will yeeld us solid comfort That all must dye all are Humane and Mortall for why should we fear to passe that strait which all men must Saile through or endeavour basely and many times unchristianly to decrine what none can avoyd All men all holy men Abel the first righteous man Abraham the Father of the Faithfull David Gods favourite a man after Gods own heart his darling all wise men the Prophets and Patriarkes all great men Kings and Judges have gone before us or must come after us and shall we think that strange which is universally common or startle at the appraches of what is so infallibly certaine Had wicked men onely passed this way the Rode would have been suspicious but seeing all our Progenitors even the godliest have gone this way and the first that beate the Path was a Just man Justitia Princops cui Christus justitia primatum tribuit as Aug. speaketh we need not feate we may
the severest tyranny much losse â—ome few blows for all they can hope for They are none of Abrahams Issue they have nothing of his Faith and so cannot â—easonably expect any portion of his blessing any blessing in his bosome And thus I fall into my proposed way And first for an Explication of the Words The first Part. The Words are so plaine in the termes that they need 〈◊〉 Exposition Onely a difficulty or two is to be explained Anâ— the First is How Abraham received this Call and to this shall but say little because the Scriptures hath expressely saiâ— nothing concerning it Onely in generall it relates That hâ—â— was Called but determines not how so Abraham had an explicite Faith of the generall grant of an Inheritance but as implicite Beleife onely of the particular place so we may boldly resolve he was Called but we know not how or in whâ—â— manner God signified his Call to Abraham and therefore neither can we without temerity or presumption define or conclude positively what Method or Solemnity God used in this Call Most probable indeed it is That God declared his Wiâ—â— to Abraham and the Paâ—riarkes Viva Voce Neither will dispute whether this Call aimed onely at a temporall end or haâ— also a spirituall purpose though to me it seems evident from Ioshua 24.2.3 that at once Abraham forsook his Fathers houâ—â— and Idolatry and he was called from the one and the other And so also from Gen. 11.31 we may conjecture that Gen. delivered his Commandement to Abraham he imparted to Terâ— his Father and Loâ— his Cosin and so they all resolved to quiâ—â— Chaldee and to take part with Abraham though they failed iâ— the designe for Terah being Old stayed by the way in Charran after whose Death Abraham took journey into Canaan Acts 7.2.3.4 The second Quaere is When Abraham had this Call this is a circumstance of time and I shall not be inquisitive or tedious in the discovery Onely breifly this account I shall give Abraham after the Death of his Father Terah in Charran went into Canaan and was then seventy and five yeares old Gen. 12.4 which thus appears also from the con-text of the History Terah lived two hundred and five years Gen. 11.32 and at that Age he died in Haran ibid. Abraham immediately went thence into Canaan Gen. 12.4 Acts 7.4 and was then seventy and five years old and so also Abraham Terahs youngest sonne was borne to him anno atat 130. And thus much shall serve for this enquiry The Doctrinall Part will be more large and now in order followes The second Part. 1. Had Abraham gone upon a sullen humour of discontent or a doting fancy of change or a pure pang of over-growne Zeale the Enterprize had been folly superstition and impiety and which is more infidelity had he gone without permission or competent authority it had been temerity and presumption if not worse sedition Had he gone upon the score of a new discovery and pretence of a forraine Plantation this had beene credulity and designe or had he gone upon a report or narrative of the fertility of the Land of Canaan this at the best would be interpreted but an innocent undertaking it were farre from being an act of Divine Faith But Abraham had no designe but that which every one should have in his Religion and that is to serve God and restifie his obedience and duty to him It was not a precipitate indiscreet Zeale which hurried him on to this change of soyle but a sober and sound Knowledge not upon a whisper of his own spirit but upon a Call from Heaven and indeed unlesse we have Warrant and Commission from God we have no Power to Exile our selves to impoverish our Families to sell our Estates pretended necessities will not serve the turne they must be reall and not of our own making for even these are species of selfe homicide and felony de se He is a Disciple of Christ who takes up his Crosse not he that either deserves it it is a sin a misery and curse to suffer as a Murderer as a Thiefe c. 1 Pet. 4.15 it is a Glory and Crowne to suffer as a Christian nor he which pulls a crosse upon his head courts a Martyrdome when without any prejudice to his Religion he might avoyd it that runs himselfe into a mischiefe which he ought to decline Cruces nec colimus nec optamus Min. Falix pag. 97. but if it be for well-doing and if the Will of God be so if those sufferings be of his appointment if thereunto we be called then committing our soules to God as unto a faithfull Creator is matter and ground of present comfort and rejoycing and after happinesse and glory and then are we called when we are tempted to a deniall of any part of our Christian Faith to the omission of any holy duty to beleeve or practise any thing contrary to expresse Scripture or dictates of a rightly enformed Conscience in any instanâ—â— whatsoever For to professe what we doe not beleeve is daâ—nable hypocrisie and to practise what is unlawfull is horrible impiety If then we be required to professe or practiâ—â— contrary to our beleife and perswasion in this case we are called to suffer and not to professe or practise what we bâ—leeve not much we may doe for the preservation of oâ— selves dependants and interests but nothing is tollerated 〈◊〉 to doe to the dishonour of our holy Religion or the losse 〈◊〉 a good Conscience When God and Man Religion and Interest Conscience and Worldly Relations are in competition then it holds He that loveth Father or Mother more Matth. 10.37.38 Then whosoever will save his life Mat. 16.25 as for example If I am enjoyned the Profession of the beleife of Purgatory which opinion I am satisfied haâ— no ground either in Reason or Religion that I should subscribe to or avow its truth and Religion in this case thougâ— perhaps the opinion be not a specie of it selfe haereticall noâ— hath any annexed impietie to it yet my subscription to oâ— affirmation of its truth would be unsafe if not damnable 〈◊〉 me and by consequent I am called rather to suffer then tâ—â— hazard my Conscience and Salvation by my Profession of Lye for so it is to me Thus also if I be threatned with Plunder Imprisonment c. for not joyning with interested Persons in an unlawfull Covenant or for not subscribing tâ—â— any unjust Ingagement contrary to Duty Laws or Religion in this case because Conscience ascertains me the practise are wicked and sinfull I am not to comply with adhere unto or promote the Interest of a Party but either to suffer oâ—â— be silent to live peaceably and innocently and if that wiâ—â— not serve the turne then to suffer patiently and contendedly for hereunto I am called I am neither to be awed into hâ— refie or impiety I may neither assent to haereticall opinion destructive of an Article
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