is not onely basenesse and covetousnesse but also profanity and irreligion and to detainâ— alienate what God hath proportioned for publike Ministery Sacriledge Mal. 3.8 4. It was not onely of the Fat but of the Firstlings of 〈◊〉 Flock the first fruits of our life the prime years of our agâ— while vigour and strength is full are to be Consecrated to aâ—â— employed in Gods service We are to sow our Seed in thâ— Morning To remember our Creator in the dayes of our Youâ—â— to beare his yoake from our Childhood to goe into his Vinâ—yard at the first houre and continue till the twelfth to seâ—â— him early in the height and excellency of our dayes not 〈◊〉 our declining dawning dotage the services of old age aâ—â— death-bed resolutions and performances are lame sick Sacrifices Mal. 1.8 God will not be thus served 3. From Gods Acceptation 1. Abel Offered to God of his own gifts and for this he 〈◊〉 famous to all generations God honoureth them who honoâ—â—â— him though the World deride and maligne them yet he wâ—â—â— procure them a name and memory in his Church though theâ—â— be for a while overclouded with a storme yet their righteouâ—nesse shall appear as the Sun at Midday 2. It is not the applause or admiration of men but Goâ—â— testimony and approbation which will yeeld solid comfort anâ— content the good word of men is as uncertain as themselves its Hosanna to day Crucifie to morrow But he who receive honour from God holds it for eternity his testimoniall hâ— Letter Patents are never out of date vainly and ambitiously 〈◊〉 covet the prayse of men is Pharisaicall hypocrisie Ioh. 5 4â— a touch of infidelity which when the secrets of all counselâ— shall be discovered will bring with it shame and confusion 〈◊〉 face before God and his Angels but that prayse which is of God is a tended with honour glory immortality eternall lifeâ— Observe Saint Pauls Exhortation Phil. 4.8 and obey it and you shall obtain Abels reward and honour Gods testimony For certainly if we by patient continuance in well-doing seek for glory we shall finde it If as Abel we Sacrifice and suffer for it doe well and are persecuted for it the blood of sprinkling which speaketh better things then the blood of Abel will consecrate and sanctifie all our Sacrifices services and sufferings and make them accepted for that Sacrifice which Jesus Christ the first borne of every Creature offered to God the Father on the Crosse for the Salvation of Men. Neque enem in sacrificiis quae Abel Cain primi obtulerunt munera eorum Deus sed corda iutuebatur Abel pacificus justus dum Deo sacrificat innocenter docuit cateres quando ad Altare munus offerunt sâ—â— venire cum timore Dei cum simplici corde cum lege justitia cum concerdiae pace Cypr. Serm. sext de Orat. Domin 3d. Part which contains a Prayer or Meditation O Eternall Lord God who dwellest in the highest Heavens in hat light which is inaccessible yet admits thy sinfull creatures he e on earth to have accesse unto thy Throne of Grace by humble Prayers and Supplycations O thou Infinite all perfection and all sufficiency who art cloathed with Majesty and Honour yet gracioâ—sly accepts the Oblations and devoirs f tâ—y faithfull servants though accompanied with many imperfections and weakenesses pardon and remit we beseech thee the infirmities and defects of our holy things and let the Words of our Mouthes and the Meditations of our hearts be alwayes acceptable in thy sight O Lord our strength and our redeemer Compose our minds and frame our hearts into such a temper of spirit that with devotion of spirit with submission and reverence of affections with holy and heavenly resolutions of obedience we may serve and worship thee that our Sacrifices be living our services reasonable such as may advance thy glory and expresse our sincere repentance and holy Faith We renounce all sufficiency in our selves all merit in our workes and have recourse to thy mercy and thy Sons merits for the acceptance of both We humbly confesse our persons are burdened with an infinite guilt which our wounded spirits cannot of themselves sustaine O holy Jesuâ— who was wounded for our transgressions and bore all our iniquities disburden and cleare us from the weight of our sins take us into the armes of thy mercy beare our griefes carry our sorrowes that we sincke not into perdition Master save us else we perish Sonne of God Lanâ—s of God then that takest away the sins of the World take away our sins protect us from thy Fathers wrath and reconcile us into his favour Our Natures are deeply infected with an over-spreading Leprosie ô thou the great Physician of our Soules wash and cleanse the plague of our hearts with thy blood and by the vertue of that precious application cure all our distempers heale all our infirmities our sinnes are in number and quality above measure sinfull O holy Redeemer absolve us from them by the Oblation of thy Soule offered for sinne expiate them with thy satisfaction kill them by thy death and let thy righteousnesse be unto us for a garment of salvation Our Services Prayers and Religious duties are defective and blemished O all-sufficient Saviour by thy Incense and Intercession supply all their defects sanctifie all their adherent corruptions and present them as acceptable Sacrifices to thy Father Suffer us not O omnipotently gracious and graciously omnipotent Lord God when we are called as Abel was to suffer for thee and for righteousnesse sake to fall away from the steadfastnesse of our Faith strengthen us with all might by thy glorious power unto all patience and long suffering with joyfulnesse Let thy holy Spirit be our instructer and comforter that we never Sacrifice to any strange Gods that we never swerve from the rules of Piety and Justice alwayes obeying thy will alwayes submitting to thy will The Lord heare us in the day of trouble the name of the God of Jacob defend us fend us help from his Sanctuary and strengthen us out of Sion Remember all our Offerings and accept our Sacrifices O let us alwayes offer and doe thou gratiously accept and when thou pleasest let us chearefully suffer and doe thou gloriously reward Whatsoever thy dispensations shall be let them be in love and mercy to us and let our demeanour under them be as becommeth the Gospell of Christ Jesus if they share out unto adversity let us take up our crosse and follow thee resigne our selves offer up our wills and affections to thy infinite wife and good providence If thou portion out unto us prosperity let us not dare to Sacrifice unto our own nets ascribe it to our own wit or industry or carnally glory in our own wealth or power but to offer and returne to thee all we have and enjoy in a gratefull acknowledgement receiving all from thee depending for all on thee enjoying all in thee referring all
our God and whensoever we make â—ur addresses to thee let us fall low on our knees before thy footâ—oole with such humbled spirits and devout postures as may best expresse our conceits of thy greatnesse our reverence to thy presence and our own unworthynesse to appeare before thee Move â—s to serve thee in feare and plant the reverence of thy Name and Laws in our hearts that we may walke in all thy wayes with much diligence great observation and gedly jealousie over all our actions Let the dread and reverence of thee thy justice and thy power thy thrcats and iudgements deelared from Heaven and many times on Earth executed upon disobedient condemners of thy words make us to tremble at the recognition of our sinnes and in consideration of our guilt and demerits and then O Lord let the contemplation and meditation â—f thy sure mercies and gratious promises keep us in a uniforme constant course of obedience let us thus passe from Faith to Feare from Feare to Love from the apprehensions of of thy wrath to the sense and comforts of thy mercies Let thy â—eare take such full possession of our Spirits that we Feare nothing but thee we feare not poverty shame the power and malice men nor any outward disadvantages and discomforts that 〈◊〉 shall not feare though the Earth be moved and the Hills be carried into the midst of the Sea though the waters thereof raâ— and swell and the mountains shake at the tempest of the same for his salvation is nigh them that feare he hath an Arke bâ— holy Church to preserâ—e and keep them alive O holy Jesâ— preserve and keep this Church which thou hast founded on tâ— selfe save and deliver this Arke of thy strength from the strâ— vings of the people and the insurrections of evill doers defenâ— her in peace adorne her with holinesse build her up in unity maintain her in safety in all stormes-and against all temptation and enemies that she be not pestered with Heresie Schisme 〈◊〉 Scandall O deliver her from private interpretations innovations of holy things doting about questions and making endless strifes strange Doctrines and the Doctrine of the unlearneâ— and unstable O thinke upon the Congregation which thou haâ— purchased and redeemed of old unite all her members in the bands of Faith Hope and Charity and when thou thinkest first of externall communion Let the dayly Sacrifice of Prayer and Sacramentall Thanksgiving never cease let the Order of thy Ministers which serve at thy Altar stand in Power and senâ— thou forth Labourers into thy Harvest such as have Calling aâ— Aaron and Noah make them farthfully to declare thy Will to the People rightly to dispense thy Sacraments and acceptably to entercede with thee for thy People Preserve thou those whom thou hast placed in the Highest Order of thy Church that they lay Hands suddenly on no Man but on such whose Lips may preserve knowledge and whose Lives adorne the Gospel of Jesus and grave blessed Lord that though the Floods of Persecution and worldly interest have lift their Waves to overwhelme thy Arke yet doe thou Coast her in security over these Seas and Pilot her in safety into the place of thy rest O preserve thou 〈◊〉 in the union and communion of this Church let us have Noahs Preachers of Righteousresse orderly called and fitly qualified for the Function let us still injoy the freedom of thy Gospel the Food of thy Word the sweetnesse and refreshings of thy Sacraments holy discipline publique Communion in thy Church and the benefits of the society of the Saints O let not our sins cause 〈◊〉 to remove the Candlepick from us to give away thy Arke to â—at thy Vineyard to other Hâ—shandmen lest we be condemned and â—sh with the unbeleeving World but doe thou preserve us in times â—â—blike-calamities that we may passe over the Waves of this trouâ—â—some World and be harboured in rest O support us with thy â—d that when the foundations of the Earth be out of course â—n the Nations of the Earth are divided and moved so that the â—rts of men shake at the tempests thereof our hearts may be setled thee and thy sure mercies and never-failing compassions thy Spirit move upon these Waters that the Streames goe not â—r our soules the overflowing of ungodlinesse make us not afraid 〈◊〉 the great Waters of persecution or any other affliction drowne not O thou whom even the Windes and the Sea obey now when Ship of thy Church is tossed with tempests covered with Waves â—se and rebuke these Winds and these Seas and let there be a at calme a blessed and universall Peace throughout the Christian â—rld that we may delight and rejoyce in the promised blessings of Gospel our Swords may be converted into Plowshares and our â—ares into Pruninghooks And that we may be prepared for these â—rcies frame our hearts to an holy obedience to thy whole will make Heare 's of righteousnesse which is by Faith and as beâ—ommeth use who look for that inheritance Teach us by thy grace to dense the World and worldly things to lay up our treasure in Heaven â—charity and actions of Religion that when thou shalt call on us deposit these honses of clay our earthly tabernacles which we now try about us we being Heires of Righteousnesse may dye in the aâ—tuâ—â— Communion of thy one holy Catholique Church and after death â—ter into our Masters joy and at the Resurrection of the just be â—ly possessed of that Kingdome which thou hast prepared for all at love and feere thee and wait for thy comming Grant this 〈◊〉 Heavenly Father for thy mercies sake and for his sake whom â—ou hast appointed Heire of all things Jesus Christ the Righteous who hath given unto us his Spirit the earnest of our Inheâ—â—ance who make h intercession for us and by whom we cry 〈◊〉 Father To this Blessed Holy and undivided Trinity be Prayse Glory Worship and Thanksgiving now and ever Amen ABRAHAMS Exile Heb. 11.8.9 By Faith Abraham when he was called to goe into a plâ—â— which he should after receive for an inheritance obey and he went out not knowing whether he went c. ABraham succeeds Noah in the Catalogue of Beleeve but in the instances and expresses of his Faith he was fore him and all his Progenitors upwards to Adam aâ—â— all that succeeded him till our Lords Incarnation him it is remarkable That through those many darkenesses aâ—â— at such a distance he saw his Lords Day and he rejoyced him for the transcendency of his Faith did that Title of Honâ— belong The Father of the Faithfull he only of all of the first timâ— merited that stile and to him it is attributed indefinitely Father he was to all his believing fore-fathers and all his aâ— their following Posterity and consequently upon the same â—â— count to him the highest blessing which mortality was capaâ—â—â—â— of was assigned and assured and that by a thrice repeaâ—â— grant and confirmation In thee
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
feare Let him that think he standeth take heed c. 1 Cor. 10.12 and the Apostle proposeth the caveat to the Christian Churches from the exclusion of the Jewish Rom. 11.20 3. It was a feare of respect and reverence both in respect of Gods Majesty at whose presence the Angels cover their faces Es 6. and also in consideration of Gods past goodnesseâ— and mercies towards them and expectation of future deliverances Hence that expression Psal 130.4 There is mercy with thee that thou mayest be feared well he knew that he that beleeveth in him shall not be ashamed well he knew that his mercy was nigh them that feare him that nothing more endeares and obliges God to us then an unwillingnesse to displease him nothing more restraines us from offending God then the contemplation of Gods Soveraigne Majesty and remembrance and expectation of his mercies nothing more demonstrates and expresseth our love to God then our feare to offend him res est soliciti c. 1 Pet. 1.17 Mal. 1.6 Well he knew there was a vast difference betwixt him that feareth and him that feareth not that ruine and destruction attends the latter that mercy and deliverance is provided for the former and therefore Noah not onely feared but that he might be capable of the mercies which are prepared for those that seare him he prepared an Arke which was an act of hope and confidence that God would preserve and is the second described effect of Noahs Faith He prepared an Arke he provided the materialls God ordered the forme God prescribed and lined the modell Noah raysed the structure the Platforme was Gods the workemanship Noahs which was a most cleare signall proofe of his Faith whether we respect the act it selfe or the many difficulties and discouragements which accompanied it and he was to encounter and struggle withall in the composure of this Fabricke For 1. The very subject it selfe required a great portion of Faith for well might Noah thus argue with himselfe Doth the good and gracious God delight in the ruine of his creatures Made he the World to destroy it or can nothing satisfie his wrath and justice but an universall destruction and extermination Will he actuate his threatnings to the height and execute his Judgements with the greatest severity and rigor Are all the passages of his goodnesse and tender mercies obstructed No meanes to be used to mitigate and qualifie the hardnesse of the sentence or is the Decree irreversible Will he deface the World the impresse of his glory Will he destroy man his own Image curam divini ingenii as Tertullian his Masterpiece These and many more quaeries might Noah have cogitated to distrust the prediction or dispured it and to retard him in his designe that he should not fall to his worke or slackly follow it But against all these carnall disputings he proposes to himselfe Gods veracity and faithfulnesse God hath thus declared his pleasure hath prescribed and ordered me to frame this Building there is no more dispute no foreslowing of time no neglect in the observance of the Order God hath spoken I must beleeâ—â—â— 2. The difficulties which he would meet withall in the performance of his duty might have staggered his Faith and stoâ—â— his worke For this also might he here have reasoned Must I 〈◊〉 necessity build an Arke and this of so great a capacity and largenesse or what need the expence of so much money labour aâ—â— time as will be required to this worke How can I make 〈◊〉 Arke of that stowage and bulke as will containe the severall spâ—cies of all creatures or granting I might make roome enoughâ— yet what safety for me and my family from the cruelty aâ—â— fiercenesse of ravenous beasts what agreement or peace caâ— be expected among them How will it be possible to endurâ— the variety of the hideous shrikes roaring and wildnesses of thâ— sentitives of all sorts or the filthinesse of their stinch and excrements But granting these also yet further how shall 〈◊〉 summons or what authority will my summons have amongâ— these untamed bruits Will they be decoyed into the Arke aâ— my call or supposing this to be feasable yet where shall Provision be had as the Disciples to Christ where shall we have Bread for this multitude where shall Victuals be found to furnish a Magazine or where a Magazine to containe sufficient stoâ—â— for the sustentation of all these or how shall that variety oâ— Provision be brought in as will serve for the nutriment of these strange different natures Or how was it possible for eight Persons to fodder and serve them all every day and give them every one their allowance But allowing these also to be possible yet how shall so great a bulke of that burden and capacity escape the rage of the madnesse of the Waters and Winds or splitting and foundering on some rocks or mountaines or escaping the rockes how shall I manage this hitherto unknowne Engine or what judgement can I have in this undiscovered Art But waving all these thoughts too how shall this designe goe on which is so ridiculous and absurd to all the world which iâ— so odious and ungratefull to all men that none will yeeld any asistance all of them either jeere and deride the worke or hinder and stop it These and such like thoughts and disputes as these might have shaken his resolution and puzled if not non-plussed his Faith and either broke the designe and quashed the attempt or made it goe on slowly or slackly But Noah is constant and faithfull to his Master and his service he knew whom he trusted whom he served and therefore â—eighted all these pretended difficulties and seeming impossibilities the scornes and derisions of carnall men and follow his businesse closely and cheerefully Well he knew that God is infinite in Power and Wisedome and whatsoever he willeth â—e doth in Heaven and in Earth that he is true and just in all his Decrees and Promises that he could by his word and for his words sake would strengthen and animate his spirit to goe through with his worke enable him to performe all those duties imposed on him endure all those hardships remove all those obstacles and impossibilities which flesh and bloud could object against him and that God would carry on this worke by him in despight of all opposition difficulties and discouragements for he was faithfull that Promised and therefore upon the performance of the command of God he obtained the reward Preservation of himselfe and family which is not so much an effect as a consequent recompence of his Faith For so it followes To the saving of his House eight Soules in Saint Peters expression 1 Pet. 3.10 that is eight individualls or Persons and no more of his family or his house were saved And who these eight were we have Recorded Gen. 6.18 himselfe his Wife his three Sonnes Sem. Ham and Japheth and their respective Wives none of his servants none of his
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
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
Brother spoyled the Religion of his Sacrifice and deprived him of the reward of his service and that Abels innocency sincerity and devotion was as incense to his sacrifice as Fire from Heaven to hallow it to give it a sweet smelling savour and in this resolution there can be no danger I am sure it is according to the plain rule of Scripture peruse these following Texts and apply them Gen. 4.7 1 Sam. 15.21.22 Prov. 15.8 and 21.27 Isap 66.3 Am. 5.21 But to return The Jews derive the excellency of Abels Oblation from it selfe the matter offered or subject of the offring which say they was according to the rule and estimate of things prisable of more value then Cains and the Crime which they charge on Cain was Covetousnesse the Virtue they ascribe to Abel was Liberality 'T is true God loves a giver like himselfe liberall and bountifull the Covetous whose almes if he give any is in Senica's Phrase Panis lapidosâ—e and whose expences for Gods service or Temple are Sesses not Free-will Offerings God abhors yet it also as true which the Heathen hath observed God regardeth not how full hands we bring him but how pure he values not our Offerings because they are either many or rich but because they be holy reasonable services of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arist l. 4. Aeth c 1. But yet this comes not home is no full discovery for though it be most certain That covetousnesse is an abomination a filthinesse able to pollute any sacrifice or holy duty and that Liberality is highly prized and rewarded by the Almighty yet ' its evident from the Text That their Offerings were of the different returnes with which God had blessed their labours in their respective civill Callings and conditions of life and therefore in respect of this difference the reason lies not of their different respect with God Others from that Clause Gen. 4.3 In processe of time conceive Cains Crime was slacknesse or dulnesse in the performance of his duty and indeed we ought not to be remisse or negligent to pay our vowes God loves cheerefulnesse and alacrity of spirit in his service But in the Scripture we find not Cain criminall on this score for by the context it appears they both offered in the same order and at the same time and that phrase imployes not any slownesse but onely indefinitely notes a determinate time Others fetch the difference from the yet undiscovered paths of God eternall decree Abel was an Elect Cain a Reprobate Abel a justified Person Cain not and therefore Abels sacrifice was sanctified Cains not But under correction and with submission to abler judgements I conceive the former part no Discovery ' its an unknown passage to us and God hath not admitted us unto his secret resolves but his Revealed Counselâ— are for us and for our Children and that his Decree infuseth no goodnesse or badnesse into the actions of men an action is called good from its conformity to the rule that I am sure it Gods revealed will and bad from its obliquity or deviation from it and its goodnesse or badnesse depends on the rectitude or crookednesse of mans will And for the other part of the supposition with the premised reference I conceive no man justified but he is sanctified also yet no man justified before sanctified For faith which is required as the condition of our being justified must necessarily in order of nature be before justification this presupposeth Faith which certainly includes repentance and conversion to God yea it selfe is an act of sanctification and the promises of mercy are as to Beleevers so to sincere Penitents He that forsaketh his sinnes shall finde mercy Prov. 28 13. so that neither of these surmizes states the case nor gives a cleare resolution to the Quaere Others because Gen. 4.4 it is emphatically said of Abel he brought his Firstlings and his fat but of Cains verse 3. without any further expression or addition nakedly He brought c. have conjectured these expressions the clearest notes of discrimination for say they the Scripture never addes such circumstantials but for distinction or for an addition of honour or an elogie and however faith made the highest difference yet the effects of Abels faith were great and holy warming his spirit with much devotion and perswading him to such a choice as might at once both expresse what great blessings he had â—eceived from the good hand of God on his labours and also testifie what reverend and holy thoughts of Gods Soveraigne Majesty had taken his spirit and Cains infidelity made his Sacrifice a Sacrifice of flesh without devotion without any respective consideration of the holinesse of the employment and therefore he took he offered what was next at hand without any more to doe This interpretation is pious proper and pertinent and were I resolved to be affirmative I would thus resolve the Point For in our adresses and offering to God we should compose out mindes to serious thoughts of his greatnesse wisedome power goodnesse and elevate them to the highest pitch raise them to the highest note and thus prepare our selves to the offices oâ— his worship and service But this supposeth somewhat which should be proved more clearely then a supposition will beare but whether the excellency of Abels oblation above Cains arose from the Persons of the offerers or their intentions in offering from the substance and subject matter of the Sacrifices or from the qualities and adjunct thereof this we are sure of God delivered his Judgement and gave Abels the excellency for he witnessed that he was righteous he testified of his gifts and whether from his faith or from his oblation he was pronounced righteous it is all one seeing his oblation was an obedientiall act of faith his faith engaged and obliged him to present his oblation to God and his oblation evidenced and proved his faith before God and Men Faith sanctified his Offering and his Offering shewed his Faith and Gods testimoniall approved both Abel stands upon Record in the Rolles of Heaven and Earth known and dignified with the Titles of Abel the Just Abel the Righteous But now if it be here enquired by what signall evidence God testified of his gifts or how God declared that he was Righteous I shall propose the severall guesses of Commentaries and leave the Reader to the former indifferency I granted him Some conceive God manifested his approbation by the descent by Fire from Heaven upon his Sacrifice in such manner as we Reade Lev. 9.24 and it s not altogether improbable for as Cains Sacrifice was a Meat-offering Lev. 2. so Abels was a Peace-offering Lev. 3. such as that of Moses and Aaron Lev. 9. So also the 2 Chron. 7.1 Others by his Word in a Vocall expression God then communicating his will to his servants in that method Others That God expressed his acceptance of Abels Sacrifice by an after benediction on his stock and labors making them to
God took it with his soule not his soule and left it If it be objected That it is also said of Moses his body that it was not to be found the answer is obvious that the case 〈◊〉 different For of Moses its recorded in plain termet that he died they are the very words of the Text no such thing so much as hinted concerning Enoch And although none had made a discovery where Moses Sepulchre was the proper ubi of it yet in generall we know God enterred him in a valley of Moab Deut. 34.6 4. God is a God of the living what he is said to take it is to shew mercy and love it is not to worse but perfect the condition if he take the soule it is to enlarge it from the burden and bondage of the body and to compleat that effence which it had in its house of Clay if he take the body it is to confer on it a more excellent and certain condition to free it from contingencies infirmities yea corruption it selfe and restore it to a life proportionable to that dignity and glory it is assumed and advanced unto Others there are who though they grant he died not yet by no means will allow him a place in Heaven but confine him to some subterrestriall or aeriall lodge or which is most received to Paradise as say they afterwards Elias was there to be reserved to the revelation of Antichrist at or neer the end of the World under whom they shall suffer Martyrdome yet at last shall prevaile against him and so be admitted into Heaven But this fancy is easily consuted by the series of the history of Genesis for either Enoch was one of the eight persons saved in the Deluge as most certain it is he was not or if he were at the time of the Deluge in any terra incognita he had certainly perished in it If it be replied That Paradise was a priviledged place by an extraordinary dispensation from the generall Inundation First this is to beg the question and to suppose that which is to be proved Secondly this is to pretend a miracle without warranty Thirdly if it were so then Noah might have saved himselfe a labor to build an Arke and saved himselfe and children in Paradise and have had no tedious march thither And fourthly if Enochs body were there it might have been found and seen for it was a known place in Mesopotamia and Peter the Jesuit is of this opinion and dissents from Bell and others of his society in this particular Others make Heaven the terme of his translation but yet conceive he was advanced to the highest pitch of felicity he should after participate Sed substitisse in sinu Abrama usque ad Christi adventum these are the words and this the conjecture of Peter Martyr but this I conceive though it be disputable yets its most probable it s no absurdity in relation it s not error in Faith to hold That God compleats not the felicity of his Saints at their entrance into Heaven simul and semul altogether and at once but by severall degrees and Classes advanceth them as shall more fully appear in the explanation of the last verse of this Chapter But whether God changed Enoch in a moment as the living at the last day shall be 1 Cor. 15.51.52 I will not declare affirmanter positively though to me it seems most probable he was not so changed for flesh and blood that 's the relicks of corruption cannot enter into the Kingdom of Heaven necessarily the body must be previously disposed and qualified with such perfections and excellencies as in some measure are answerable to Gods Majesty and presence before it be admitted into Heaven or partake glory even the most innocent imperfections to which our bodies are subject as hungring thirsting and such like must be deposited and other dispositions substituted our bodies must be spiritualized not in substance but in qualities and in their exemption from those infirmities which were in this mortall estate connaturall to them and this is Aug thought l. 1. de pece mer. remiss cont Pel. Non credâ— Enoch Elias in illam spiritualem qualitatem corporis commâ—tates qualis in resurrectione promittitur and so I leave the first praposall and descend to the Doctrinall part 1. Enochs waâ—king with God was antocedent to his pleasing of God to his translation by God if we will please him be glorified by him we must feare and honour him first hâ—â— that thus hopeth will purifie himselfe he that loâ—keth for now Heavens and new Earth will be diligent to be found c. 2 Pet. 3.13.14 and this diligence is the well pleasing service this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text for this wâ—rd signifies noâ— onely actually to please but to endeavour to make it their study businesse and delight to please and so iâ— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.9 T is most certain if we doe sincerely endeavour wâ— shall please if we please we shall be approved shall be recompenced this is the salary of righteousnesse at the end iâ— shall be well with the doers thereof Isay 3 10. but if we walk after the world the humours fancies and misprisions of men the fashionable thriving and applauded sins of the times if we comply with the interests and passions of others for our own worldly ends to the dishonour of Religion prejudice and disadvantage of our neighbours we endeavour to please men not God we are not in all things willing that is resolving and endeavouring to live honestly which in the Apostles account is the great evidence of a good conscience Heb. 13.18 we walk after the flesh and we know Saint Pauls judgement is authenticke Gal. 5.21 whereas if we live in the feare of God walke after the spirit there is no condemnation Rom. 8.1 If we will walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Eph. 5.15 we must walke by rule Phil. 3.16 then all shall be blessed here and hereafter ambula walke before me saith God Gen. 17.1 and be thou perfect sincere here and happy hereafter godly here glorious hereafter 2. Enochs integrity and exact conversation and that in an Age when sin was predominant and the whole world lay in wickednesse verifies the Apostles assertions The just shall live by Faith Faith is the substance for what but his Faith kept him unspotted from the World moved him to walk in a diametricall opposition to the wayes of the World what but his Faith taught him to contemne the World and all the gaudy phantastick vanities of it all the carnall pleasures and enjoyments of it what but his Faith provoked and perswaded him to walk wisely in the middest of a crooked and perverse generation what but his Faith which overcame the world mastered his affections sequesited his thoughts from the honours profits pleasures thereof and set him on heaven and heavenly things his Faith told and enstructed him that the World is but a Scheame
fulnesse O thou the God of all Power strengthen us by the assistance of the same grace to follow his holy example that so also we may follow him in the place of holinesse the Throne of Gods Glory and Majesty Restraine and prevent us by thy Grace that we walke not in the wayes of the wicked we fond not upon earthly vanities and possessions we have no fellowship with the unfruitfull workes of darkenesse Assist us by thy Grace that we walke as the Children of Light our treasure being Heaven the reward of holy living we may not have our portion in this World that having made our acquaintance with thee and living and dying in the unity of the holy Catholique Church and in the Communion of Saints we may have remission of our sinnes And when thou shalt be pleased to remove us hence we may live with thee eternally and be partakers of the inheritance of the Saints in light we may be admitted into the society of the holy Angels of Enoch and of the rest of the glorified Saints Deliver us O Lord from the power of darkinesse and so translate us into the Kingdome of thy deare Sonne that then with the holy Angels and blessed Saints we may spend a whole Eternity in singing Prayses to thy great and glorious name who livest for ever and ever and blessed be the holy and undivided Tranity now and for evermore Amen NOAHS Arke Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with feare prepared an Arke to the saving of his house by the which he condemned the World and became heire of the righteousnesse which is by Faith THe third Canonized Saint in Saint Pauls Catalogue is Noah one perfect in his Generation not onely coram hoâ—inibus before men sed pra hominibus coram Deo more then â—en before God Gen. 7.1 this is Gods testimony of him Gen. 6.9 a Preacher of Righteousnesse both by words and life this Saint Peters Elogie of him 2 Pet. 2.5 the Heire of Righteousnesse in this Apostles expression in this place whose holy Faith procured him a salvation different from the mercies which were bestowed on Abel and Enoch the same Faith but noted here and diversified by discriminating acts and objects Abels Faith sanctified his Oblation and furnished him with spirituall graces perseverance in well-doing and the patience of hope as the Apostle Phraseth 1 Thes 1.3 for well doing and after this work of Faith acquired him him an inheritance among those who are sanctified by Faith Enochs Faith wrought righteousnesse and immediately advanced him into Heaven and preferred him to a transcendent dignity and by an extraordinary way of mercy possessed him of eternity Noahs Faith procured him temporall advantages preserved him and his family from outward ruine when the ungodly World yea a World of ungodly men perished by the Deluge Abels Faith armed him with patience against the assaults of his Brothers cruelty Enochs Faith defended him against the overflowings of ungodlinesse and senced him with innocency Noahs Faith taught him providence to prepare an Arke against a storme and preserved hiâ— from the overflowings of the great deeps T is true the direct and primary object of Faith is eternity yet even temporall deliverances are subordinately and secondarily considered it is aâ— act of Faith to overcome the World but the highest operation is the purchase and acquisition of Heaven Godlinesse hath thâ— promises of this life that now is and of that which is to comâ— 1 Tim. 4 8. even temporall enjoyments are objects of our desires and of our hopes so long as the preservation of health aâ—â— life shall be a mercy and blessing to us and Faith not onely binâ— us to the duties of Religion but to a diligent provision for oâ—â—selves and relatives 1 Tim. 5.8 The direct then and proper aâ— of Abels Faith was patience the reward blessednesse Mat. â— 10. The act of Enochs Faith was holinesse of life the reward Vision of God Mat. 5.8 The act of Noahs Faith providence the reward Preservation For by Faith Noah c. 1. Part. The Exposition of the Words Being warned of God and it was no suddaine no shoâ—â— warning the prediction beares date before the event 120 yearâ— The warning was given Gen. 6.3 in the 480 yeare currant â—â— Noahs life Lamech his Father being 662 and Methuselah hâ—â— Grandfather 849 years old and the Deluge happened not tâ—â— the 600 yeare currant of Noah Gen. 7.6 Of things not as yet seen and so not foreseen by humane wisedome or discoverable by any rules of art the fore-told event was beyond the reach of the deepest Politian and the skill of the most exact Artist Indeed an observing man might have seen the sins of that Age and that place where he lived to be ripâ— for judgement and cry loud for vengeance but he could noâ— see that all Flesh had corrupted it selfe nor reasonably presumâ— it and therefore neither could he foresee that all Flesh should be destroyed by Water at such a period of time nor reasonably presume that God would execute the severity of his wrath iâ— that height and rigour The Artist possibly might by the conjunction of the Celestiall bodies presage great Floods and Inundations to happen at or neer about that determinate time but he could not so much as guesse or divine that so violent an irruption of the springs and heads of Waters should follow as would drain them and the Water which was bound in the Clouds Iob 26.8 should descend in cataracts for forty naturall dayes and cover the most mountainous parts of the earth that the Waters above and beneath within the Earth and the Clouds should conspire â—he destruction of the World or that the Ayre would melt and â—issolve it selfe into Water or that this Deluge would be so universall happen at once in all parts and places of the World â—hese nor none of these could the chiefest Magitian either â—ncy or Prognosticke no ordinary or naturall influences or â—owers though these might have their helping and furthering â—asualty brought this long derided judgement but the extraordinary hand of the great God of Heaven and Earth he onely before whose Eyes all things past present and to come are â—aked in his infinite wisedome fore-saw it he in his infinite â—oodnesse to mankinde foretold it and in his most just judgement for the sinne of man sent it Gen. 6.17 For if this sad â—â—ent could have been foreknown this would have much added â—o the Worlds condemnation but much detracted from the excellency of Noahs Faith it would have been a slender commendation of Noahs Faith and this instance a weake proofe of the Apostles suppositum verse 1. Faith is the evidence of things not seen if Noah had or might have had a Mathematicall demonstration of this warning of God But Noah had Gods declaration for it and he tooke it on Gods word which the unbeâ—eeving World derided and while they jeered and mocked
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
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
great Personages of the oâ—â— Testament related to Christ and all their services were representations of his acts or sufferings Adam the first a Type 〈◊〉 Christ the second Adam from whom we derive our second birâ—â— and regeneration Abel flain by his Brother for his innocence a Figure of Christs innocence and his death whereunto he wâ—â— delivered by the Iewes his brethren after the Flesh Enocâ— Translation an example of Christs Ascention into Heaven Aâ— what was Typified by Noah and his Arke we have expressed 1 Pet. 3.20.21 The like Figure c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siguâ—fies more and more properly an opposite contrary figure copy like or contrary to the Patterne and was certainly use by the Apostle to denote the Analogy of eternall life whereâ—â— Baptisme is a Sacrament with temporall preservation from thâ— Deluge and the resemblance betwixt Christ the Institutor this Sacrament and Noah the Architector of the Arke and holds in severall likenesses For 1. Noah was the cheife of the second World that worâ—â— which succeeded the Deluge Christ the Head of a new Worâ— too and of the World also founded upon the ruines of a former for as the first world in Noahs time perished so necessarily what soever issued from Adam was to be annihilated that all might bâ— repayred by Christ 2. Noah signifies litterally rest or repose Christ is our Noah our Saviour who hath endured for us the stormes of Gods fierce wrath will harbour us after we have passed the waves of this troublesome world in security and peace and will Pilot his Church through the stormes of Persecution mauger the violences and attempts of Devills and men into the place of his â—est his heavenly Kingdom Psael 93.4.5 3. Noah exhorted sinners to repentance and was therefore stiled A Preacher of Righteousnesse In which respect he is a proper Type of Christ whose errand and businesse it was to all sinners to Repentance and who yet by his Writings and Ministers dischargeth that Office 4. Noah saved his Family his neer Relatives so Christ delivers his People from his Fathers wrath his spirituall kindred his flesh and his bone Eph. 5.20 5. Noah prepared an Ark Christ builds up a Church to himselfe Mat. 16.18 6. Noah after builded an Altar offered a burnt Offering and so removed a curse and procured a blessing Gen. 8.20.21.22 Christ offered himselfe a Sacrifice for us to deliver us from his Fathers wrath the curse of the Law and to reconcile us into his favour and make us partakers of the Promises and blessings of the Gospel the Parallell we find in full termes set down to our hands Eph. 5.2 The purchases of Christs Sacrifice are spirituall renovation and eternall happinesses with an annexed Promise That he will never punish us in his sore displeasure he will never suffer his whole wrath to arise the highest expressions thereof shall prove but fatherly corrections friendly admonitions not punishments properly not fruits of his revenging justice because declared in mercy for our reformation not destruction 2. In respect of the Ark which was a Type of the Church the assembly of the first born Heb. 12.23 for as all comprehended in the Arke were saved so shall all within the inclosure of the Church they are the body of Christ and he is the Saviour of his body Eph. 5.23 And so that rule Extra Ecelesiam non est salus holds good And that of Cyprian He hath not God for his Father who hath not the Church for his Mother So he in other places Serm. de Sp. Sancto in Ep. 〈◊〉 Novat haeret and the allegory or argument drawn from the proportion runs thus Noahs Ark was one and all out of 〈◊〉 perished for their contempt so the Church is one and all oâ— of the Church shall perish for their disobedience this is thâ— Church against which the gates of Hell shall not prevaile nâ—â—ther the depth of waters nor the height of the rocks coâ—â—â— damnifie this Arke not the powers of darknesse nor spirituâ—â— wickednesses in high places shall hurt the Church the one hoâ— Catholicke Church the aggregate of Beleevers not externâ—â— professors not a particular Church of any one denomination made up of Pastors and their Flockes for in it are many hypocrites and wicked persons which brings in Augustines oâ—servation lib. 12. contra Faust Man cap. 15. In the Arke the was uncleane as well as cleane living things Sic in Ecclesâ—â—â— Sacraementis boni mali versantur good and bad aâ—â— mixed in the Church here where he that will take pains maâ— finde many more allusions applyed by that Father But here is observable That the Cement of the Ark in the Hebrew worâ— comes from another word which signifies propitiation reconcilemen or pardon and from it the Propitiatory which covered the Arke borrowed his name it is from Christs satisfaction and propitiation that we are not consumed that our peace is made and we accepted it is by the wood of the Crosse that we anâ— delivered and the word in Hebrew used for the Arke is derived from a word which signifies to returne to be converted the Chuch is a society or body of sinners converted to God Christ died for us that we should turne to God Acts 3.26 Titus 2.14 3. In respect of the Deluge 1 Peter 3.20 which hold thus The same waters which drowned and destroyed the world bore up and supported the Arke even as the Red Sea which sucked in and enclosed the Aegyptians was a Rode and Dâ—fence for the Israelites So Baptisme the Water of Regeneration on the one part crucifies sinne the flesh and its lusts oâ— the other sides gives a new life and being the holy partake thereof become new creatures And hence it is that Saint Petâ—â— immediately addes after the washing of our Consciences by Baptisme the mention of the Resurrection of Jesus Christ from the â—â—ad to perfect the paralell For as the Deluge descending upon â—â—e Arke was a Figure of Death and its escape in safety a â—â—gure of life and resurrection So in Baptisme the plonging to the Water is a signe of Death the rising out again of â—â—fe and Resurrection to denote to us That all we which are â—â—ptized should die unto sinne and rise into newnesse of life â—m 6.3.4.5 And as after the Deluge the Dove brought an Olive Branch 〈◊〉 the holy Spirit which appeared at the Baptisme of Christ in â—â—e shape of a Dove is sent into our hearts to assure us that â—â—e wrath of God the Father is over-past and we are his beloved Children Rom. 8.16 Again the Deluge the more it increased and over-topped â—â—e Palaces of the Earth the higher it elevated the Arke and â—â—vanced it neerer Heaven so the same afflictions which ruines and confounds the men of this World raiseth the Beleevers â—â—om Earth to Heaven extols and exalts them to God and eternity Lastly as the Arke after the Deluge was found on the mountaines of Ararat so after the
extinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but did the more inâ—â—me and kindle Hom. 4. ad Pop. Antioch Which brings in the 〈◊〉 6. The perseverance of Abrahams Faith by which he abode 〈◊〉 There are some who begin in the Spirit but end in the â—â—esh their Religion is fierce and violent at the first declaration but after cooles and shakes like those Galls mentioned in â—â—or lib. 2. Hist cap. 6. Quorum primus impetus est major quam â—â—rorum sequens winor quam foeminarum their first charge is â—â—ore hot then that of men the very next fainter then the asâ—â—â—lts of Women Like the Children of Ephraim who being â—â—rnessed and carrying Bowes turned themselves backe in the â—â—y of battell They are all Religion at the first overture Noâ—â—ing but come see my Zeale for the Lord of Hosts but the deâ—â—ne is discovered the hypocrite raised and it was the heate of â—dust or the fury of a passion their pretences like untimely â—â—it never comes to maturity Of the two and thirty thousand â—hch Gideou levied to fight with the Mideanites two and twenty thousand poore spirited cowards who probably would vaâ—â—ur highly of their valour at the first deserted the service â—nd upon a second assey of their resolution nine thousand seven hundred fell off Those who by their Baptisme are listed inâ—â— the number of Christs Souldiers and when they are called 〈◊〉 the service are distracted with base unworthy feares and â—â—alousies and like white livered dastards either Apostate or â—ine would or are fo foftned and setled with ease and sensuall â—elights that they cannot or would not endure the burden and â—eate of the day are no Subjects of Christs Kingdome no â—embers of the Army of Martyrs the company of Saints no â—hildren of Abraham not respecting his temporall conveniencies or relations conversed in a farre distant Countrey and â—â—ved there as a Stranger never longing or in his thoughts relearning homeward which is a new and more heightned tryall â—f his Faith then the former For now in this exigent his â—â—pectations seems to be totally frustrated and his confidences deluded in as much as after he arrived in Canaan which depended oâ— for a Possession he obtained nothing perman or fixed which he could owne or challenge but a Sepulchâ— and this also he purchased seventy yeares after his arrivall Enterre his beloved Sarah his Companion both in his Traâ— and Hopes Neither did his Posterity Inherit any part or 〈◊〉 â—ell there till some yeares after his life determined and the fore it is significantly expressed here He lived in Tents noâ— Villages or Mansion Houses which are fixed Places of resideâ—â— buâ— in Tabernacles which were portable and moveable loâ—â—ings He was necessitated to shift Quarters from Place to Pâ—â—â— sometimes to the Mountains sometimes to the Champian 〈◊〉 this he was put to with Isaac and Jacob with Isaac sevâ—â— and five yeares and fifteen with Jacob. The more Abraâ—â— endeavoured the advancement and settlement of his Posterâ— the lesse reason he had to expect it all his labours proved cesselesse and his hopes vaine For while he promised himâ— a Countrey he and his Wife lived and died there in the câ—â—â— city of Strangers onely and his Posterity had no other 〈◊〉 come for many years after them And yet it had been soâ— content and satisfaction if he could have continued there 〈◊〉 a devouring deadly Famine drives him thence into Egypt foâ— supply of Food And even here also he was necessitated as a 〈◊〉 grim to sojourne and wander Flesh and Blood would had have digested these difficulties and contrarieties but thoâ— all failed yet his Spirit rested contented and quiet and he pâ—â— severes unto the end because his Faith was argumentative a rationall For thus did he discourse himselfe into Contentaâ—â— and Perseverance What though at once I be dispossessed my inheritance and hopes though I have nothing to live â— but bare dependencies yet I trust in God All-sufficient Truth selfe Wisedome it selfe Goodnesse it selfe I will not queâ—â— on his veracity prescribe to his Wisedome suspect his goodnâ—â— this I know and am assured of that he can and in his goâ—â— time will accomplish his engagement to my Posterity Aâ—â— as for me he will conferre on me in lieu of all these temâ—â—alties what is infinitely better his Heavenly Kingdome comparison whereof the materiall Heavens and the glory theâ— the Earth and the fulnesse thereof are but meet emptinesses 〈◊〉 vanities for so it is further expressed he looked high farre â—â—ve the Earth at a City having a Foundation verse 10. of this â—apter This very reason concludes his Faith not to be Enthustick nor fantasticke but as I said discursive and rationall Faith was sustained by proper and effectuall mediums and â—refore constant and perseverant durable and unalterable like foundation and in a subordination like to that Foundation 〈◊〉 Founder his Faith relyed on From all which Premises these 〈◊〉 generall Doctrines are deducible 1. When God makes over to us any Promise we are wholly 〈◊〉 referre the Time and Manner of its accomplishment to his â—â—e good pleasure and wise disposition it belongs not to us to â—scribe or determine any thing in respect of either the way or â—ne of the execution of his just decrees or performance of 〈◊〉 gracious Promises for this is not to submit to but chalâ—ge God and which is more impudently daring to impose 〈◊〉 God It s in Scripture expression To tempt God Provoke 〈◊〉 Grieve him Psal 78.40.41 They limited they had the â—â—dnesse to appoint God when and how he should save them â—d this was to provoke him c. 2. God accomplisheth his Promises in farre choycer blesâ—gs many times then in his Grant are awarded or expresâ—d And yet this doth not breake his Charter but commends 〈◊〉 Liberality For as the lesser is alwayes contained in the â—â—uter so he that gives the greater doth also give the lesser 〈◊〉 that promiseth the loane or gift of a Penny and in lieu thereâ—â— sendeâ—â— a Pound or in stead of a Pound giveth a Diamond 〈◊〉 the value of some hundreds violates not his Promise but â—untifully performes it and by his bounty and munificence 〈◊〉 fordeth a new Obligation and occasion of gratitude and obâ—â—rvance And thus because Earthly Inheritances are serviceâ—â—le onely for our present accommodation God was better then is word in Abrahams construction when he bestowed on him â—eaven and Life Eternall That Promise made to the Obediâ—â—t in the fifth Commandement or if that be the meaning of 〈◊〉 Words The â—â—eek shall Inherit the Earth Matth. 5. are both 〈◊〉 satisfied when God calls his servants the Obedient and Meck out of this World in their Youth and fulnesse of â—â—row and Estates them in Heaven because he gives the mâ—â— Mat. 25 21. the body for the shadow the substance for 〈◊〉 Image the Truth for the Type and so that Promise Mâ—â— 10.30 is made good if performed here or hereafter if recâ—â—â—penced with
which hardly admits of any suggestions or perswasions of comfort Rachel Weeping for her Children would not be comforted c. Jer. 31.15 And the holy Spirit when he would expresse the violence and distemperature of this Passion of Griefe and the bitternesse of the Grieved Phtaseth it a Mourning for an onely Son Make thee Mourning as for an onely Sonne most bitter lamentation Jer. 6.26 which expression is also used Amos 8.10 And yet there is another incentive of his affection In Isaac all the degrees of love were not onely united and concentred but were strongly rooted and unalterably setled by his long conversation with him For now if we beleeve Ioseplias Isaac was five and twenty yeares old and it s usually observed that as Children grow in accomplishments and yeares so our loves are fixed and radicated And Abraham had reason to be so for Isaac was a rarely accomplished Person with all the ornaments of Nature and Grace so that his Faith and Obedience hath by some been parallelled and by others preferred to Abrahams And it is by many disputed whether Abrahams Obedience or Isaacs Patience deserved 〈◊〉 higher repute Adde unto all these that the Death of an oneâ—â— Sonne whether by diseases or violence is a tragicâ—ll thought 〈◊〉 the Parent but then for the Father to Kill him and he whâ— gave him life to be his Eâ—eentioner seems to be not onely against reason and the affections of natures but also directâ—â— against the Precepts of Religion and dietates of Piety And therefore 2. Let us observe what Arguments Religion might fraâ—â— to prejudice the designe what Apology Abraham might draâ—â— from Divine Oracles to deny the Fact For in him Abraham did not onely destroy an onely Sonne but all Mankind for 〈◊〉 his hopes of a Posterity so the hope of the Gentiles and 〈◊〉 glory of the People Israel were sounded in the Person of Isâ—â—â— For In eius persina perire videbatur tota muâ—do salus as Câ—â—vin It seemed at once to frustrate all the Promises and 〈◊〉 anticipate the Salvation of the World nay further it seemâ—â—â— contradict not onely Gods goodnesse but his will For he wâ—â—leth not the Death of a sinner neither doth he so much as pâ—â—mit or allow one man to take the life of another he that 〈◊〉 is a Murderer a transgressor of the Divine Will revealed 〈◊〉 Scripture and a most proportionable just Punishment is thâ—â—â—ned and commanded He that sheddith Mans Blood by Mâ—â— shall his Blood he shed Much lesse doth he approve of Human Sacrifices The Devill indeed is a Lyar and a Murtherer 〈◊〉 the Beginning he delights in Blood and those are his best 〈◊〉 wants and fittest agents whose feet are swift to shed Blood 〈◊〉 it is his delight to have our Sonnes and Daughters offered to his and so at once it seems directly to thwart and oppose all former Laws and to null and voyd all the Promises to depriâ—â— Abraham of a Sonne and the World of Salvation to cut 〈◊〉 and câ—shiere his hope of Posterity and the World of restauration by the Promised Seed the Messias who was to be derivâ—â— from Isaac These and many more such Objections would a carnall heaâ—â— have framed from these premised Apologies of Nature and Religion but Faith confutes all these and whatsoever can be prâ—â—tended by the definitive sentence of two universall and insallibly true Propositions God is True God is Just and both Nature that is in this sense right reason and all Religion will subscribe to the truth and evidence of both for as it is the minimum quod sic of naturall Religion to assent to this truth that God is which is so Universally acknowledged by all people of all sorts so right reason will undeniably conclude from that first principle of Nature and Religion That whatsoever God that all being shall reveale is most true and whatsoever he shall command is most just and as therefore I cannot erre while I beleeve nothing but what he hath asserted so neither can I sinne while I doe nothing but what he hath commanded So that his Faith waved all the so mer exceptions and relyed onely on these two firme and rooted Principles Gods Fidelity and Justice Where these two considerables are presented unto us 1. The close adherence of Faith to its Object and its acquiescence and complacency in that adherence none of all those suggestions of carnality nor any humane reasonings could remove his Faith from its hold nor shake its resolutions no violences could beate it from its rocke whatsoever flesh and blood can pretend to the contrary his confidence and assurance is still the same its fortresse and refuge for to this was he driven and this he will keep and stand to that God hath promised and that he will effectuate what he hath promised and whatsoever seeming impossibilities are opposed he can effect what he pleaseth he can rayse Children to Abraham out of stones and by death bring them to life Psal 46.1 c. This was the substance of the three Childrens answer to Nebuchadnezzar Dan. 3.16.17 and the ground of Jobs resolution Job 13.15 2. The method which Faith useth to resist such temptations it granteth all the premised considerations but superaddes more weighty and considerable to be thought upon it rejecteth no proposall of nature no overture of reason but by an over-ruling Power maketh nature to resolve contrary to its own propensions and reason to reconcile what of it selfe it could not advancing but indeed bending it to Divine Mysteries and so doth not destroy Nature but perfect it doth not over throâ—â— reason but exalts it and regulates both for supposing the excuses of nature good and binding yet Faith sores high anâ— views that which nature cannot see and embraceth what shâ— cannot comprehend that though death deprive Isaac of a present being yet that God who gave Power to dead Abraham tâ— beget and dead Sarah to conceive him hath as much power tâ— raise him from death and returne him againe No question hâ— grieved as for his onely Sonne in the bitternesse of his Spirit and so nature had his worke for he was no Stoicall antipassionist yet Faith which indeed is its proper worke comfort him and assures him that God according to his immutability and infallibility of his Promise would not take him away forever and so againe admitting the reasons enforced from Religious premises Faith resolves upon higher principles Gods Soveraigne authority his omnipotency his Attributes of Power Wisedome Justice c. as hath been declared and forbidden us either to dispute his commands or distrust his attributeâ—â— Let Flesh and Blood Argue If Isaac be sacrificed the Promise are frustrated Faith denies the consequence and is affirmativeâ— God is not tyed to this or that way for the performance of hiâ— Promise that his wayes are above our wayes his thoughts abovâ— our thoughts as the Heaven is higher then the Earth And thus Abraham beleeved for he considered his Faith was 〈◊〉
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
pretenders to Faith to be employed in designes and undertakings for the satisfaction of their irregular extravagant and disordered lusts and appetites 2. His Faith appeared in this That though the time of the accomplishment of the Promises was above a century yet dying be looked upon it at hand he would not have them to think of departing Egypt till that the time of restitution come and so untill then the order was his Bones should stay in Egypt among them Doubtlesse it was to admonish them againe that they â—hould not set their hearts on Egypt but think on the Land of their Inheritance and not to anticipate or dispute the time but â—o waite patiently till God should be pleased to deliver them and satisfie â—heir hopes and desires Faith is so zealous and charitable that where it resides it maketh the subject to abound not onely to have a stake or treasure for himselfe but to communicate to others it makes him industrious and sollicirous to promote Gods glory and the edisication of his Church not oneâ—y for the rerâ— e of their life naturall but even that also after death these Memorandums or Breviates may remaine among them be helps and assistances to their Faith and Memories This was Saint Peâ—ers care and endeavour as he reports of himselfe 2 Peter 1.14 13. I know my time c. I will endeavour therefore c and this was Iosephs thought and labour by the reservation of his Coffin to teach his Posterity to slight the delights and advantages of Phâ—raohs Court and to unite themselves to the People of God Thus we see Ioseph himselfe notwithstanding the many proâ—ocations and engagements to Egypt still by Faith keeps himselfe unsâ—oâ—ted of the world he walkes not onely wisely but also piously in the middest of a crooked profane Generation he retained the old principles and instructions he had received in his Fathers house and after the fruition of all the contentments Egypt could afford yet to acknowledge them not the true desireables but imaginary perishing vanities and therefore perswades his Children never to think of them but in their expectations and resolutions to quitt them and to strive and purchase that Inheritance which they had in reversion they should after so long time actually possesse which no man could take from them And O that we would like Ioseph emply our pretious time and happy opportunities for the honour and repute of our Christian Profession and for the advantages and benefit of all Christian People that as Ioseph did we may live well and so dye well live unto the Lord and dye in the Lord and so rest from our labors Nâ—w as Ioseph had a word of Prophesie so have we a sure word of Prophesie 2 Pet. 1.19 even this That though now for a season if â—â—be we are in heavenesse through manifold temptations c. temptation on the right hand the promises perswasions slatteriâ— and complyances of the world on the left frownes persecâ—â— onâ— scornings and tribulations yet these are for the tryall 〈◊〉 our Faith being much more precious c. the spirit of Christ tesâ—â—fying before-hand the sufferings of Christ and of these after aâ—flictions of Christ which we are to suffer in our flesh for 〈◊〉 bodies sake the Church Col. 1 14. and the glory which should follow therefore we should gird up the loynes of our minds 〈◊〉 sober and hope to the end and he that hath this hope purifieâ— himselfe for the grace that is brought unto us at the revelatioâ— of Jesus Christ therefore we should take heed lest there be 〈◊〉 any of us an evill heart of unbeleife in departing from tâ—â— living God and no more sad symptome of this then that 〈◊〉 are loth to depart out of Egypt unwilling to forsake our 〈◊〉 loved darling bosome sinnes our pleasures and profits we thiâ—â— not on the afflictions of Ioseph we desire no fellowship with 〈◊〉 Israel of God we travell not for our Calestiall Canaan but 〈◊〉 Ioseph did to his Children so we should exhort one another dayâ— whiles it is called to day c. and once more we ought to gâ—â— the more earnest heed to the things we have heard lest at any tâ—â— we should let them flip Heb. 2.1.2.3 and Heb 3.12.13 3. Ioseph in the tendernsse of his affection premonishâ—â— and remembreth the Israelites of their hard servitude and 〈◊〉 their deliverance Christ also in greatnesse of his love to us had forewarned us what we shall expect from the world and whâ—â— we may receive from him if we doe adhere to him even muâ—â— to the same purpose In the world â—â— shall have tribulation lâ—â— no godly man fancy the contrary but be of good cheare I haâ—â— over come the world John 16.33 and he overcame it not â—oâ— himselfe but for us that when all the world lyes in wickednesse in him we might have peace And we know what thâ— Poet resolved Sperat adversis metuit secundis alteram sortâ—â— bene praparatum pectus if we doe not yeeld to nor complâ— with any temptation but resist and oppose it no adversity shall â—â—fle our hopes no prosperity shall corrupt our feare loyalty and â—â—edience to our Soveraigne Lord and Maker and still 〈◊〉 sends his Prophets unto us admonishing and charging us in seaâ—on and out of season not to trust in uncertain riches not in more uncertain pleasures and honours but to trust in the living God who giveth us all things richly to enjoy and at whose right hand there is honour and pleasure for evermore and in whose presence is the fulnesse of joy 4. Ioseph gave commandement concerning the buriall of his Bones Buriall in a decent solmne manner is an honour due to the bodies of our deceased Friends and Kinsfolks and if occasion be of any Christian neighbour The Earth is a common field wherein every man may chalenge his share and part when â—he falls for the bodies of dead Persons to be sowed in where also they are to rest in peace without trouble or molestation till they appear and spring forth again at the generall Resurrection 1 Cor. 15. 5. What Ioseph commanded they observed The commands of Superiors are to be obeyed not onely for feare but for Conscience sake If they constitute or decree an Act or Statute for the regulation of disorders or the advantages of humane society or the Publique Interest or wherein they doe not oppose or contradict Gods Laws they are to be religiously kept and observed much more should we obey the Commandements of the Supreme Law giver in Heaven and Earth our Lord and Creator for to bring this home reade and peruse the whole five and thirty Chapter of Ieremy But these Children of Ioseph did more then he commanded expressely of their own heads they buried him in Sichem where God leaves his orders in generall but determines not the particulars or instances in those things the Fathers of the Church have liberty to determine and their orders therein are to be observed what is of Divine Institution in any Ordinance is not alterable is not capable of addition or diminution but many circumstantialls for the decent and orderly performance of the Institution are to be ordered by the guides and governors of the Church according to the rules of Christian prudence and the generall rules of the Word of God In fome caâ—es therefore to demand a particular warrant from Heaven is presumption and folly so long as the general order will supply that supposed defect even 〈◊〉 every Christian some circumstantialls are left to his disâ—râ—â—tion and prudence as in private Prayer whether it be doâ—â— sitting standing c. is matter of counsell onely we are tâ—â— observe the generall rule to glorifie God in our bodies as weâ—â— as spirits and we use that posture which doth experimentalls most elevate our affections and heighten our spirits The third Part. GIve Eare O thou Shepherd of Israel thou that leadest Ioseph lik ' a sheep shew thy brightnesse thou that sittest between the Cherubims Before all People stir up thy strength aâ—â— come to help us Turne us O God againe and cause thy face 〈◊〉 shine that we may be saved We hate wandred in desorts falâ— wayes and still follow our own inventions We are lost sheep 〈◊〉 astray and wander to and fro as Sheep having no Shepherds 〈◊〉 thou the great Bishop and Shepherd of our soules turne thee to 〈◊〉 againe returne us unto thee and doe thou restore unto us 〈◊〉 Shepherds and Pastors that we may be gathered into one fâ—llâ—â— Les not us want spirituall guides which may make us rest itâ— greene Pastures and may leade us by the still waâ—ers which mâ—â— restore our soules and leade us in the paths of rightâ—ousnesse let thy Rod and thy Staffe comfort us Be not angry O Lord about measure neither remember iniquity for evâ—r see we beseâ—ch thuâ— behold we are all thy People we are all thy People and the Sheep of thy Pasture Returne we beseech thee O Loâ—d looke down from Heaven and behold and visit this Vine and the Vineyard thâ—â— thy right hand hath Planted so we that are thy People shall sing of thy prayses and declare thy salvation from Generation to Gâ—neration And forasmuch as thou hast given us a sure Word of Prophesie to guide our feet in the wayes of peace let us take the more earnest heed that this Word slip not from us Let us alwayes remember what thou hast ordered and commanded and what thoâ— hast â—romised that us prosperity corrupt us and make us forget our duty no adversity tempt us that we relinquish our hopes And continue unto us the Houses of thy Prophets and of thy Prophets Children Sâ—â—d forth Labourers into thy Harvest Moâ—â—â—â— of thy own making and have their Mission from thee and let not us despise the Word of Prophesie lest we quench the Spirit and of thy goodnesse bring us out of this Egypt first in our Affections and then in our Persons that we may receâ—ve our Inheritance in the Calestiall Canaan with Abraham Isaac and Jacob in the Kingdome of Heaven Grant us this and what else is necessary for the scattered Flocke thy Catholique Church or for our selves for the Merits and Mediation of our Great High Priest Jesus Christ the Righteous to whom with the Eternall Father and blessed Spirit be all Honour and Glory now and over Amen FINIS