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
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
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
Parents though the Posterity of Enoch were taken in these followed the garbe of the world contemned and mocked Noahs feare and designe which condemned the world and them with it For that 's the next clause which is to be explained By which he condemned the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he condemned and adjudged them to the Deluge And here as it was said of Athanasius Totus mundus contra Athanasian Athanasius contra totum mundum The world condemned him as foolish and his Arke as frivolous he condemnes the world by the Arke of impiety and irreligion and to destruction and ruine this an effect contrary to the former the Arke saved him and his but condemned the world in two respects 1. The Structure of the Ark which if the world had beeâ— teachable had been an Instruction and Exhortation to Repentance and Reformation that while there was time it might prevent the sad judgement denounced against it for its exorbitancies and prodigious impieties And probably it is that Noâ— during the time of the building of the Arke was sedulous anâ— frequent in his Exhortation to amendment of life for froâ— this it seems he is called a Preacher of Righteousnesse 2 Pet. 2 â— and the world for not harkning to his admonitions and not oâ— serving Gods long-suffering while the Arke was preparing 〈◊〉 called the disobedient World 1 Pet. 3.20 2. The event it selfe sheweth us how the Arke condemned the world before the Deluge came they mocked it but afteâ— it approached they sought to it for sanctuary but could not bâ— admitted when they saw the danger was unavoidable then and never till then did they beleeve it did they seek to avoid itâ— Certainely when they perceived they must Drowne their vaiâ—â— hopes and presumptions had deceived them and that the Arkâ— floated above the Waters in security this sight and apprehension would confound and amaze them and force from them 〈◊〉 sentence of condemnation on themselves and a confession that they justly deserved what befell them just as it is described by the Author of the Booke of Wisedome c. 5. v. 1. ad 10. Thiâ— then was their condemnation they had time to repent before the Deluge after they shall have no more time they all shall perish but Noah by the Arke is saved and by his Faith in preparing it is entituled and made Heire of that Righteousnesse which is by Faith Became Heire he succeeded Abel and Enoch in the honour and reward of Righteousnesse and of that Righteousnesse which is by Faith an Evangelicall not Legall Righteousnesse an Heire not by birth but by Adoption not by workes of the Law but Faith which Righteousnesse of Faith is two-fold One imputed which Faith embraceth and apprehendeth The other inhaerent which Faith produceth and actuateth The first is perfect because it is Christs Righteousnesse accepted as ours and is nothing else but the remission of our sinnes and the acceptation of our persons in and for Christ The second is imperfect because of sinne dwelling in our members yet requiâ—ed of us it being the Character and Seale of Gods Spirit within â—s or assurance of our Heireship and fruit of our Adoption â—nd in plaine termes it is the mortification of sinnes and lusts â—nd a sincere purpose and endeavour of a new life in righteousnesse and holinesse which Noah in some degrees performing thereby obtained the power and right to become the sonne of God heire of that other righteousnesse which is by faith that â—s this as to Noah so to us conveyes estates seales and raâ—ifies our Adoption and after possession of Heaven which faith â—erives and communicates to us for and by the mercies of God â—n the merits of Jesus Christ for in the Gospel-sense Son and Heire are termini aequipollentes as every Heire is a Son so every â—on is an Heire too for if a Son then an Heire Gal. 4.7 If Children and Children we are by faith in Jesus Christ Gal. 3. â—6 then Heires Heires of God and coheires with Christ the onely begotten the well-beloved Son Rom. 8.17 by and from whom we receive the Spirit of Adoption whereby we try Abba Father which is also in the Apostles expression the being Heire of the World Rom. 4.13 not of this sublunary transient cheating world but the new world the world to come Heb. 2.5 the promised and expected new Heavens and new Earth 2 Pet. 3.13 Thus it is declared The meeke shall inherit the Earth Mat. 5.5 not this Earth full of fraud violence and injustice but that wherein righteousnesse dwelleth for they are were and so counted themselves verse 13.14 of this Chapter Strangers and Pilgrims here on Earth their hopes their inheritance their countrey is in that new Jerusalem which is above eternall in the Heavens Come Inherit c. saith our Saviour Mat. 25.24 Adam had no further grant no larger conscession then a Legall Possession an Earthly Paradise and his estate was contingent subject to mutation and change Moses his assurances and demises to the Jews were confined to the Land of Canaan more he could not grant or secure but the supernaturall heavenly possession incorruptible undefiled that fadeth not away is reserved for and made over to the heires of that righteousnesse which is by faith which that we may obtaine and enjoy to all Eternity let us follow after and pracrise holinesse and righteousnesse according to these following is structions from the words thus cleered The Second Part. 1. This warning of God unto Noah confirmes the Apostle description of faith Faith is the substance c. If God threateâ— any judgement or promise any mercy the judgement is as certaine as if it were executed and the mercy as sure as if possessed though they have no actuall being in themselves yeâ— Gods word gives them a certaine subsistence and our beleife oâ— his word give us a certaine assurance of the truth and issue Gods power and veracity makes all his threats and promises unavoidable and infallible and our faith makes them evident anâ— secure to us and we thereby depending on Gods truth and faithfulnesse gather both confidence and assurance For thus thâ—â— Apostle argues Let us beleeve without wavering for he 〈◊〉 faithfull that promised Heb. 10.33 and thus he positively concludes Faith depends on the Word of God Rom. 10.17 Indeeâ— the Word of God is not declared to us in the latter Age as iâ— was to Noah for he had this warning either by immediate Revelation from God himselfe or by the Embassie of one or more Angels but to us Gods warnings and oracles are transmitted and signified by the writings of the Prophets and Apostles yet the obligations of our faith are equall and alike for whensoever God issueth forth his Revelations and Declarations to menâ— he therewith gives them assurances they have like expresses of his will besides the certitudinem objecti the certainty of the Revelations themselves which are infallably true because the Decree is of the Spirit of Truth who
God in his Sonnes Words And leade us not into temptation but deliver us from â—â— evill Amen 2. Here was a difference in judgement and choice between these two who were joyned together in Conjugall society and professed and followed the same rode to Heaven Isace preferred Esau Rebekah Jacob yet such was their wisedome and moderation that they permitted each to other the liberty of their judgements neither did this difference any way hinder or prejudice their offices of Piety or mutuall obligations or reciprocall duties of love a fit Patterne for Parents not to quarrell for trifles not to separate upon minute considerations a proper President for all Christians that they hold the unity of the spirit in the bond of peace when differences of opinion arise as indeed when are there not concerning some lesser Truths of Religion that is if the opinions be in materia non revelata or non necessaria if the point be not revealed or at least not so clearely revealed as to satisfie an honest teachable heart if it be not in fundamentals but in superstructures these different perswasions being no way impious and we being united in the maine all the prime and vitall parts of Christianity which relates to Faith and holy living we are to communicate one with another to be affectionately kinde one to another and mutually endeare our selves in all Christian offices and duties nothing should debar us from a joynt performance of all Religious or Civill duties but what doth meritoriously and actually divorce and separate us from Christ and as it were unchristian us or render 〈…〉 Christian either in our profession or conversation 3. Isaac in his Prophetick Rapture perceived the blessing was by God consigned for Jacob and so accordingly devolved â—he right on him and acquiesced in Gods good pleasure though contrary to his own propension and desire we ought to suspend and silence our private and particular phancies when God hath revealed the contrary we are to renounce and deny our most â—ardent and praevalent affections when God hath otherwise declared the good pleasure of his will I was dumbe saith David Psal 39.9 and opened not my mouth because thou didst it 4. Though Isaac was indued with a Prophetique Spirit yet â—he knew not the time of his death in generall onely he apprehended that his dissolution was approaching God conceales â—he determinate time of death even from the Prophets themselves that no man may presume of long life he would have as alwayes provided for Death Ideò latet ultimus dies ut observetur omnis dies therefore is the last day unknowne that we may be in readinesse every day 5. Isaac that he might not be prevented by Death foreflowes no time delayes not to performe his last fatherly Office joblesse his Children He blessed Jacob and Esau this will serve for a seasonable Instruction for Parents that whilest they live they provide for and blesse their Children not to leave them to the disposall of a Feoffee in trust or a deceitfull Guardian and it concernes us all even to doe good while we have opportunity not to procrastinate our repentance not to wave the duties of our Christian Calling putting off the evill day while we have â—ight let us walke as the Children of light for the night cemmeth wherein no man can worke which is most excellently set forth by the Wife Man Eccl. 12.1 to the 8. 6. Isaac blessed both Jacob and Esau Paternall Benedictions are of no small efficacy and importance It s the Childrens duty to require them it s the Fathers to give them For the Major domo the Father of a Family is the representative of God the Father of the Spirits of all flesh God ratifies what â—he doth in his name and for that authority which he deriveth unto him What the spirituall Fathers are in reserence to their â—ure an pastorall charge Embassadors for Christ c. 2 Cor 5. â—0 that Fathers are in their respective Families and though they have not speciall watranty as Isaac had for the distribution of their blessings yet have they grounds enough to render them effectuall for they have this generall assurance from the Almighty Father that he will be their God and the God of their Seed and are therefore sufficiently Commissioned for this 〈◊〉 and purpose 7. The Apostle placeth not these two blessed Persons according to their production but according to Gods blessing or them names not Esau before Iacob though borne before him but Jacob before Esau because he had translated the Birth-right to him God is the Soveraigne and free dispenser of his blessings he disposeth of them in such order degree and measure as he thinks most suteable and consequently to murmur and repine against Gods proceedings and dispensations is both impiety and folly if thy Brother or Neighbour have a large portion then thou know that God gave it him and if thoâ— envyest or hatest him for it thou art a Malignant indeed iâ— the most genuine and proper importance of the Word thiâ—â— eye is evill because God is good and more then so thou art a Foole too for tell me is it not reasonable and fitting for thee in thine own judgement to dispose of thine own as thou wilt and is it not then unreasonable folly in thee to murmure and repine at God because he useth his own liberty in the same kinde It were far more Christian and prudentiall for thee â—â— prayse God for what thou art or hasie and though thou haâ—â— not so much as others yet what thou hast thou hast received Every good and perfect gift c. Iames 1.17 If thou hast noâ— Isaacs blessing Dominion Majesty fulnesse of Bread and abundance of Wine yet if thou hast Esans Portion the Dew of Heaven and the fatnesse of the Earth or at the worst if thy condition be to live by thy sword take that thine is be contented and thankefull David had more hearty joy in his dimeâ—sum then they who had more abundance Psal 4.6.7 8. Isaac imployed all his skill and industry for he felt Jacobs Hands and distinguished his Tongue that he should noâ— be mistaken in the collation of his blessing yet all shall noâ— prevaile against Gods decree The counsell of the Lord that shall stand Prov. 16.1.2 9. Jacob is preferred before Esau the lesser is exalted above the greater the time will be when that worldly men which exercised Lordship Arbitrary Tyrannicall Power over the Beleevers shall themselves be brought under subjection and the righteous shall have Domination when their beauty shall consume away Psal 49.14 Apoc. 2.26.27 the Birth-right with all its Priviledges jurisdictions and preheminences shall be transmitted to them they shall sit upon Thrones judging the twelve Tribes receive their double Portion in the Heavenly Canaan and offer up spirituall sacrifices to that God who is their Portion and Inheritance unto all eternity 10. Isaac saw these two great Nations ment by Iacob and Esau flourishing in wealth and honour