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
not with his bodily eyes for these were darkened but by his spirituall eye he foretold the future conditions of both these People not from their Starrs but Revelation By Faith Isaac blessed c. and so not by the positure and Scheame of the Heavens but by a remonstrance from Heaven the former was impossible for both these â—hough most different both in dispositions and condition of life â—ad the same horoscope at their Birth and because the Heavens are in a perpetuall motion and there is some stay at all Births a will be matter of extreame difficulty if not impossibility to determine the certaine position of the Heavens at those Births â—o that this praediction was not from any Constellation appeaâ—earing at their Nativities but from a Divine Oracle declared before they were borne And indeed what reason is there in Philosophy why every yeare every day should not have as â—â—rong influences as their Birth-day upon Men or which way imaginable can these Astrologians prove the Heavenly Bodies â—o exercise their Powers and Vertues He that will be better satisfied in this particular let him reade Augustine lib. 5. De Civit. Dei cap. 3.4.5 Lastly By Faith c. The eye of Faith doth if not with as much clearenesse yet as much certainty apprehend future contingents as the bodily eyes doe their sensible objects not that â—require a demonstrative knowledge of the articles of Faith for his is an Appendix of the Manichean Heresie which taught â—ihil amplius esse eredendum quam quod evidenti ratione possit demonstrari as Augustine observes lib. 1. de util ered but thâ— our assent be rationall and built upon Morall certainties 〈◊〉 course and argument a constant uninterupted tradition trâ—â— of miracles word of Prophesie the excellency sublimity aâ— reasonablenesse of its Doctrine the fulnesse satisfactorinesse aâ—â— riches of its promises the concordance and usefulnesse of â— its articles not that I conceive either that every Beleever haâ— this certainty and assurance of the Articles of his Faith or thâ— promises of Grace for although it be most certaine that both the premised instances are certaine and more sure then anâ— thing we touch or see certitudine objecti yet they are not 〈◊〉 to us certitudine subjecti It s an error to suppose that every Beleever or else he is no Beleever must be advanced to such 〈◊〉 degree of Faith such a measure of assurance such a strength oâ—â— adherence as is found in the objects and habits of senâ— anâ— science even a little Faith is true Faith is saving Faith 〈◊〉 I entend this to be understood of strong Christians who by devout humble Prayer and sincere obedience have impetâ—â—â—â— the spirit of obsignation and are confirmed in their mosst boâ— Faith by the blessed Spirit of God as a reward of their holy living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Colos 22. and are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.1 by the spirit of wisedome and revelation Ephes 1.17 which is usually called a plerophory or fulness of persuasion and even in weaker vulgar Beleevers Faith whatsoever it be though but like a graine of Mustard-seed in sâ—genere doth afford such a measure of assurance of future felcities as that it both engageth obedience and expecteth rewards upon that stocke it is alwayes not onely a subsistence giving a present being to future objects giving them a being iâ— esse objectivo Biel in 3. dist 24. art 2. but a demonstration 〈◊〉 it renders the speranda the objects of credibility visibly and conspicuously subsistent whatsoever object Faith apprehendeth whether past present or to come it bringeth along with it not onely a bare subsistence but according to the measure and degree a more or lesse evidence It s the Prerogative of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome in Hom. 9. â— Rom. to looke upon an assignement as a position upon an assurance as an actuall enjoyment to give those things a being which yet in nature hath none and so by consequence a certainly to the apprehensions of the soule here our Saviour is positive He that drinketh my blood hath Eternall life John 6.54 though its most certaine he hath it not in full fruition but onely in primitiis the earnest of the Inheritance and thus also he proves a present condition of happinesse by a future medium Happy are ye c. Luke 6 22.32 Why for great is your reward which way of argumentation were impertinent and fallacious unlesse that Faith produced a praesubsistency of the objects beleeved brought remote and distant promises neere at hand within our reach and embracement Habet fides oculos â—â—ibus quodammodo videt verum esse quod nondum videt August Epist 222. Blinde Isaac eying the promises saw two great States and Common-wealths founded in the Persons of Jacob and Esau and fore-saw their warres successes and the respective contingencies which should happen unto them for many hundreds of yeares after his eyes were closed The Israelites discovered a passage through the Red Sea and Wildernesse into Canaan Ioh â—aw a Redcemer from a dunghill David out of the deep mire a Protector Abraham saw that day which others desired to see â—ut could not even before it was existent it was visible And Saint Steven upon the Earth among a crowde of miscreants â—aw the Heavens open and the glory of God and Iesus standing at the right hand of God and these fore-sights and discoveries made them confident and patient and their expectations of mercy assured and resigned they were ascertained their hopes should not faile them and therefore they waited and were conâ—ented For he that Beleeveth shall not make haste Isay 28.16 he is quiet and silent and possesseth his soule with patience till the times of refreshing come and certaine it is That he that shall come will come and will not tarry the Phrase denotes security and contentation he that Beleeves is safe and because he is safe he is satisfied For a confident man is contented to waite for that good which his confidence expecteth and promiseth which is sufficiently proved by Davids answer to Abishai 1 Sam. 26.9.10.11 but a suspitious man whose mind is taken up with fears or jealousies like a drowning man is ready to catch â—â— every probaility and use every occasion that happens or he fancies will further his desires a serupulons man whose reason of his considence are either vaine in themselves or indiscuâ—â—â— in himselfe will be wavering and inconstant though for the present he eagarly pursues what he enelines too This may be exâ—â— exemplified by two competitors for one and the same office anâ— preserment I suppose the one to have good grounds of his hopeâ— the promise of the Patron or donor or the prevalency of some active friend with him and he is confident of the fidelity of the one or the activity of the other and thereupon takes time and leisure in his journey toyles not his body distracts not his mind in the pursuite
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
To his threats of destruction he immediately subjoyneâ— a promise for salvation Gen. 7.8 and 13.14 thus it happened to our first Parents that sentence of Death Morti morieris was pronounced against them but with the same breath a Promise of mercy and salvation was Proclaimed The Seed of the Woman shall c. In the same times Jerusalems Captivity and its restauration is Prophesied It shall be carried into Babylon but it shall be freed too Davids Children If they offend they shall be chastised with Rods of men but his loving lindnesse shall not totally depart from them 2. In the largest extent and generallity of Gods Iudgements there is still a reservation some exception In this Universall Deluge Noah and his Sons and their respective Wives are Priviledged and exempted Persons In the devastation of Sodome and Gomorrah Let is within the qualification of mercy and Zohar escaped Rahab was not destroyed with Ievicho Ieremy and some others with him were not led into Captivity with the Jews and though ever since the Jews rejected Christ God hath rejected them yet there is a residue a reserve according to the Election of Grace Rom. 11.5 still a remnant is preserved for the manifestation of his mercy and goodnesse 3. Many times the godly are not mixed and confounded with the wicked t is true sometimes they are but it is as cervine that many times they are not The lofty admired Edifices â—â—tely Palaces strong Castles of the Earth could not withstand 〈◊〉 fury of the Deluge nor protect their proud Possessors But â—â—ah shall be saved in an Arke a contemned and jeered bunâ—â— of Wood no Stormes or Tempests shall Drowne it God â—â—ll feed Jacobs Family when the Inhabitants of the Earth â—â—re dryed up with Famine When the destroying Angell kilâ—â— the first Borne of Egypt the Houses signed with the Blood 〈◊〉 the Lambe were preserved Ezech. 9.4 Psal 11.6.7 At 〈◊〉 generall conflagration of the World 2 Pet. 3.7.10 the â—â—eevers shall escape and be saved though by Fire O happy â—â—y when Gods Iudgements appear shall be found of him in â—ee without spot and blamelesse they shall not be confounded in the perillous times and in the dayes of Dearth they all have enough the Waters shall not Drowne them nor 〈◊〉 Fire consume them the Waters shall beare them up and 〈◊〉 Fire save them these wilde impetuous Elements of which usually say they are the best servants and worst masters shall serve the orders and decrees of Heaven and when God is â—â—ased to make a distinction he will give them a spirit of â—â—cerning to difference betwixt them that feare him and them â—â—t feare him not it s his promise to his Church and he will â—â—ke it good Is 43.1.2.3 7. Noah prepared an Arke God promised to save him but was on this score that he would make an Arke it s not Faith 〈◊〉 over-daring presumption which neglects or contemnes â—â—nest and just wayes and means to depend on God for our â—â—dily sustentation or for our everlasting salvation and not to 〈◊〉 our labour and industry in those practises his Word preâ—â—bes unto us is not to beleeve in God but tempt him he â—t in good earnest entends to come to Heaven must use all â—e and diligence to performe the conditions of the promises must worke out his salvation with feare and trembling strive â—â—h all diligence to make his calling and election sure O then us not deceive our selves presume without warranty that we 〈◊〉 in the Faith let me tell you true Faith beleeves the conâ—ons as well as the promise it beleeves the Article of Remission of sinnes but upon this condition that we repent a bring forth the fruit of a holy life our duty must answer grace and then his grace will assist us in our duty God will no longer our God then we are his People and we are so lâ—â— his People as we submit to his Laws and doe whatsoever commandeth And as it is in the concernments of the soule in the relations of the body we are not onely to beloeve a trust that is look for a fortune or event without the use of meanes to attain it but we must beleeve and provide thâ—â— henest in the sight of all men use the means and trust and pend on God for a blessing as Paul said Acts 27.30.31 〈◊〉 cept these abide in the ship ye cannot be saved So it is in 〈◊〉 those above specified considerations Except ye repent ye all likewise perish If any would not worke neither should â—eate He hath promised Heaven yet it is If thou repent hath promised to feed thee yet it is If thou bestirre thy self thy Calling labour with thy hands in vain thou expeâ—â— either if thou sleight the conditions Further yet when Church of God is distressed and persecuted God hath promiâ—â— deliverance but it is upon these termes That the members the of seek to God by Prayer and reformation of lise and endeavâ—â— by all lawfull and warrantable meanes to promote and advaâ—â— her interest put to thy helping hand and then semper libs pâ—â— doat hamus But if thou sit still value thine own ease more tâ—â— the Churches prosperity and peace and be content to referre businesse to God if he will save it let him doe it know thâ—â— that Mordecays reply to Ester when she scrupled to intercâ—â— for the People the Jews to the King in their extremity is mâ—â— properly applycable to thee Ester 4.14 If thou altogether hold thy peace c. Certainly no greater argument of a spâ—â— espoused to the World bespotted with sensuality devoide of feare of God then when Religion is at stake the dayly Saâ—â— fice invaded and all Piety at a losse to project and plot for 〈◊〉 World and make provision for the flesh to fulfill the lusts of A very Heathen will tell us Non nobis solum nati sumus 〈◊〉 those generous spirits among them who have expended thâ—â— lives and fortunes with much prodigality for their native Coâ—â—trey will in the day of Iudgement condemne the base covetousnesse and wasting luxuries of such carnall Professors whose â—â—res and lusts are alike insatiable heape and hord up without â—â—e or conscience and spend without feare or wit and never â—â—nk of the afflictions of Joseph to relieve the distressed to reâ—â—h the bowels of the hungry nor contribute any thing but by â—â—sse to the worship or service of God But yet alas how litâ—â— are all humane contributions either to preserve the body to â—â—e the soule or to secure or settle the Church How deficiâ—â— and imperfect is all our labors and industry to these purâ—es Noah was at vast Charges took great pains to build an â—â—ke but what was all this to his preservation What had he defend it against the stormes of winds and violence of the â—â—ather which hurried down the highest and most senced Cities 〈◊〉 Turrets How could the Arke endure those assaults and temâ—â—ts which the great places of strength could
shall all the Nations of 〈◊〉 Earth be blessed which consignment though literally made 〈◊〉 and verified in the Person of Christ yet was symbolically aâ— typically demised to Abraham this blessing was to be deriveâ— from him who was derived from Abraham and therefore Chrâ—â—â— is said which is yet an higher Honour an exaltation of Abraham above Men and Angels to take the Seed of Abraham Heâ—â—â— 2.16 And this blessing promised is expressed to be Abraham bosome which yet is no lesse then the beatificall Vision everlâ—sting rest and security the sitting down with Abraham c. in the Kingdom of Heaven But then as Abraham was the Father of many Nations so 〈◊〉 Faith the Parent of a numerous Issue of Religious Acts and â—â—â—ties out of his loynes great Nations had their being and â—â—ginning and his Faith gave sanctitie and holinesse to many â—â—â—obled gloriovs vertues his Faith hallowed and consecrated 〈◊〉 his naturall and morrall excellencies and perfections and enâ—uled them holy and religious Let Phylosophers talke of the â—catenation and connexion of the Cardinall Vertues in gradu â—perantiae most certain it is that in all true Beleevers all â—rtues both Morall and Theologicall are closely concentred â—â—d most signally and evidently they were so in Abraham The â—ralists tells us That Prudence is the copula of their Vertues 〈◊〉 Divines That Faith gives being growth and persection to holy duties and then it ceaseth as these say where prudence there are all Vertues nullum numen abest c. and no act 〈◊〉 he denominated good without Prudence this miâ—at velut â—er igues Inna minores so in Religion where Faith is there in aslotiation and conjunction of all holy graces if we doe â—eeve we cannot but serve God we cannot but live soberly â—â—ly and godly and no act can challenge the appellative of â—â—igion which proceeds not from Faith The proofe of the â—â—mer is Titus 2.11.12.13 and of the latter Titus 1.15 â—hout it they cannot thinke a holy thought for animalis 〈◊〉 the naturall and the unbeleeving man is he receiveth 〈◊〉 1 Cor. 2.15 and where Faith is as the Sunne attended â—â—h a numberlesse number of Starres which she gives light and â—â—er too though with this difference That when she shines â—â—â—st they appeare least and her setting is their rising so is alwayes attended and waited on with a glorious traine of â—â—eparable servants holy graces which also are her proper issue 〈◊〉 off-spring as well as retinue all which besides the former loses are evidently conspicuous in this illustâ—ious example 〈◊〉 noble precedent Abraham beleeved and therefore he knew 〈◊〉 discerned the call My Sheep saith Christ know my Voyce follow me so he harkned also to this Divine Call and obâ—ed it For it follows he obeyed the call But yet observe discretion of his faith he went not of his own head he exâ—â—â— not himselfe he waited till he was called he was first called and then he went And yet his obedience is further notâ—â— was an absolute and if ever under correction be it spoâ—â— blinde obedience his Master said goe and he goeth but thâ—â— not all he went he knew not whither this was highly iâ—â— in verba Magistri and yet so strongly was he perswaded of 〈◊〉 goodnesse and truth that goe he would and assured he waâ—â— the place whether he went to would be in after inheritance it was not enough to beleeve for a while and in the time temptation to faint and flag No after he arrived by â—pâ—â— providence in that â—eâ—ra incognita his Faith still taught hiâ— tendance on Gods leisure even in the Land of Promise he mitted to the divine disposition to be a sojourner and thâ—â— the countrey were his own in the divine designation which eye of his Faith also perceived yet he would not enter in upon that account he would live there as a stranger till would give him Livery and Seizin he would not take it aâ—â— own hand but wait till that Power which gave it him 〈◊〉 possesse him of it and after all this here follows an Act of 〈◊〉 nation Abraham was contented with the meanâ—esse of his â—â—dition and though a mighty warlike Prince and the Father many Nations submitted to dwell in Tabernacles with and Jacob c so that you have these remarkable honour acts of his holy Faith 1. The Prudence of his Faith he went not before hâ—â— called and therefore it is signally said when he was called â—enter dictam 2. The obedience of his Faith as soon as called he wâ—â— he disputed not the order he delayed not his observance wâ—â— he was called to goe he obeyed and went and by this racteristicke note the Centurian proved his own authorâ—â—â— and his souldiers and servants obedience Mat. 8.9 3. The dependance of his Faith he went he knew not whâ—â— and yet was assured God would bring him to his demised Instance and hereon depends and follows 4. The confidence of his Faith notwithstanding all those jections which flesh and blood could pretend against his Fâ—â—â— to invalidate it and make him stagger yet he is resolveâ— goe and was confident to finde an Inheritance and the next 5. The perseverance and patience of his Faith He sojourned in the Land of Promise c. And from hence we finde 6. The humility and modesty of his Faith he was satisâ—â—ed with his allowance and submitted to his fortune He â—â—welled in Tabernacles c. And last we have 7. The wisedome and considerations of Faith his Faith â—â—elyed not on a broken Staffe an Egyptian King but was â—unded on a Rocke he obeyed upon rationall motives and â—onsiderations on solid Arguments and certain infallible inâ—erences verse 10. For he looked for a City c. And here upon these circumstances I might enlarge but â—hat I am engaged to observe my premised Method Onely â—y the way take notice how pertinently and powerfully the â—postle Argues from this proposed Method to discourse his â—ebrews into obedience and patience The Hebrews were all of them in a persecuted and afflicted condition some one way some another for their Profession many of them driven into the Wildernesse forced to fly from and desert their native Possessions and habitations But yet â—heir condition was not harder then this of Abraham their â—evelations of Heaven and Eternity were clearer and therefore their Faith ought not to be lesse then that of Abraham â—o varieties of accidents should discompose them no distractions or difficulties of times should dispossesse them of their hope or out them of their estate in reversion their heavenly inheritance they have but little Faith and lesse patience who think much to suffer a little while a little inconsiderable worldly â—osse especially if they be Christians before whose eyes the â—reat things which are layd up for them that are faithfull unto â—he death are most clearely presented they pretend onely to â—aith that dare not trust God unlesse they have all their desires in hand and will not suffer
as Kings and Prophets 2. I will blesse thee Make thee Prosperous and Religions 3. I will make thy Name great Not onely to be the â—ther of the Faithfull by a perpetuall Decree but to be conâ—â—sed among the Nations and reverenced among the Heathen Iosephus lib. 1. Antiq. 4. Thou shalt be a blessing Thou shalt surely be blesseâ— And not onely so but in abstracto thou shalt be a blessing selfe and also because that expression the Lord blesse theâ— Abraham was the usuall forme of blessing among the Hebrâ—â— 5. I will blesse them that blesse thee Others shall be bleâ— for thy sake 6. I will curse them that curse thee All thine Eneâ— shall perish and be scattered 7. All the Nations of the Earth shall be blessed in thee 〈◊〉 both Jews and Gentiles who are imitators of Abrahams â—â—ty and followers of his Faith And immediately hereupon confirmation of all God appeared to Abraham which also a further comfort to him in his affliction Thus Dolâ— voluptas invicem cedunt Heavinesse may endure for a Niâ—â—â—â— but Joy commeth in the Morning Christ deales thus 〈◊〉 his Disciples he forewarnes them what they shall suffer ever annexes to his predictions of affliction succeeding aâ—â—rances of mercy and comfort In the World you shall 〈◊〉 tribulation but be of good comfort I have overcome the Woâ—â— Iohn 16.33 After we are required to leave Father and â—â—ther c. A Promise is made for the receipt of an hundred 〈◊〉 here and hereafter a life of blessednesse to all eternity Tâ—â— are much mistaken and the authors of their own miseriâ—â— who sits downe under a crosse in pensivenesse and anxiety Spirit and never looks to that future glory which is prepaâ—â—â— for them whereas if they did consider the after rewards the would not count their present sufferings c. Rom. 8.18 eâ—â— because they looke not at the things which are seen but the things which are not seen Temporall afflictions and â—â—rituall consolations are not incompatible 1 Thes 1.6 bâ— alwayes meet in those who abound in hope and confident of an infinite advantage when the day of restitution commeth But if we have nothing but naturall dependence no expectation or security of Heaven the feare of Deaâ— wounds us to Death we lose our Soules to save our Persons â—â—d Estates our hearts faint and faile us at every shake whereas we reflect upon that recompence which is laid up for Beâ—evers this would allay all our secular sorrows allienate and â—se the pressures we lye under rejoycing in hope Rom. 12.12 â—â—e shall not decline to goe any whither we are called to to â—â—e any thing is commanded to endure any thing shall be flicted upon us we will run with patience the Race that set before us looking on and for Jesus the author and fisher of our Faith 5. The former Observation is strengthened by that which â—lowes He went not knowing whether Know he did That â—ethersoever he went God was his exceeding great reward Curtius said Vbicunque vir fortis sedem elegerit Patria est he was certaine that what place soever the Divine Prodence should guide him to that should be his Inheritance 〈◊〉 what that place was he neither knew by name or scituaâ—n or description in a Map yet this exigent was he put to remove from a knowne certaine Inheritance whereof had seizine and actuall Possession for a strange and unowne Land which he had onely in expectation a setled bitation for an ambulatory wavering Pilgrimage God quires of us to forsake our temporall present pleasures â—hich we taste feele and see for that Estate in Reversion â—ose excellencies Eye cannot see Eare cannot heare neiâ—er can they enter into the Heart of Man onely we have me rude and unformed Idaea's and glimpses thereof enough make them amiable and defireable Flesh apprehendeth noing but what may be demonstrated by sense and carnall â—en move and act upon such advantages as their Intelligence all conduct them and thinks folly and madnesse to lose an â—ouse an Estate here for a Mansion and an Inheritance in â—version Faith moves not by the direction of sense but upâ—â— the dictates of Conscience Acts not with reference to 〈◊〉 present conveniences but according to the suggestions of eligion and expresses of the Holy Spirit is makes the Beâ—ever follow the Heavenly Call with an indifferency of Spirit 〈◊〉 neglect of the present emergencies not respecting whether he goeth what he suffereth for Christs sake for he knowâ— and is satisfied that he who hath promised is faithfull that 〈◊〉 will not tempt him above his ability but will give an Issue and yet what a Beleever doth in this case is no more but wâ— a wise provident carnall man doth for his temporall Interâ— The Merchant and Mariner leaves their Families and Postession Saile into remote and sometimes unknown Countries 〈◊〉 all the hazards of Winde and Weather depends on 〈◊〉 firmenesse of a three inch Planke and many times upon 〈◊〉 strength and working of a Cable and all this he under takes upon this score in hopes that his Voyage may 〈◊〉 and Spes est rei incertae nomen advantagions or honorable to himselfe an improvement to his Estate an enrichâ—â— his Posterity though he knoweth not which way the Wiâ— shall drive him or into whose hands he shall fall and thiâ— the condition of all such who seek their fortunes they leâ— the present modicum in expectation of a greater proportion if it fall well they are made if not they are undone 〈◊〉 now a Beleever hath an advantage and therefore more reaâ— to follow his designes for though he leave his pittance 〈◊〉 yet assured he is he shall fall into the hands of his Heaveâ— Father all things shall goe well with him and so his desiâ—â— is both more Religious and prudentiall This was the coâ—â—tion of the Hebrews the Apostle wrote unto to be Plunder expelled their Houses Exiled from their Native Soyle to 〈◊〉 vagrants and wanderers without any setled place of residence but he confirmes them by this consideration this very Estâ— was long since praefigured and as it were consecrated in Abraham If then our case be as this of Abraham or these Hebrew or as the Primitive Christians whose Motto was Quos fugiamus habemus quo fugiamus non habemus Yet let the saâ— considerations of Faith and Religion and Reason stablish 〈◊〉 settle our minds and hearts in a patient submission to Gâ—â— good pleasure and will let them who have not hope or 〈◊〉 have their Portions and their hopes here onely fret murmaâ— and repine but for us Christian and beloved Brethren let 〈◊〉 be stedfast and unmoveable abounding alwayes in the worâ— of the Lord forasmuch as you know that your labour is not vaine in the Lord. It was the Panegyricke which Chrysost â—â—de of his Antiochians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No contingency disaster feare danger difficulty or hardnesse could abate or coole their Zeale nay saith he it did not â—â—ely not
restitution of the same in specie though that every respect may not be presumed or the reward commuâ—â— into Eternity And this holds in many dispensations of 〈◊〉 goodnesse without a removall to Heaven if God exalts 〈◊〉 understanding and spirits to strong and serious apprehensâ—â— and contemplations of his excellencies and perfections whâ— we are here in an otherwise sad and tragicall Estate as foâ—â— stance If he permits us to be indigent and sharpely neceâ—â—ous yet gives freely of the treasures of his Wisedome in Spâ—â—â—uall Understanding to make us rich in Faith and abound good Workes If he suffer us to be persecuted and afflicted aâ— yet affords peace of Conscience and joy in the Holy Ghostâ— in these interims the love of God be shed abroad in our heaâ— and we be rooted and grounded in our hopes If in ignomâ—â— and dishonour and yet the Spirit of God and Glory rest 〈◊〉 us If in maladies and bodily infirmities yet the distempâ— and diseases of our Soule be removed and cured and spiritâ—â— health and life substituted If dispossessed of our Inheritanâ—â— and yet we possesse our Soules in patience this is not to â—â—ceive hard measure at the hands of God but good measâ—pressed downe shaken together and running over God 〈◊〉 these dealings is not hard or austere but good and graciousâ— us And O that we had the spirits to discerne and the ligâ—â— to distinguish and hearts to come taste and see how graciâ—â— the Lord is Lastly Abrahams Heavenly mindednesse is considerable â— severall instances In Canaan he sojourned in Tents Ambâ—â—tory and uncertaine Lodging In Heaven he expected a City â— Mansion firme and immutable of perfect and lasting repose 〈◊〉 Canaan he lived in the open Ayre seperated from the soâ—â—ty of the Natives In Heaven he should finde a foundatâ—â— where are resident the innumerable company of Angels 〈◊〉 sanctifying Spirits the generall Assembly and Church of the â—â—rst borne the Tabernacles he moved in were the Workes â—f Mens hands of their composition and fashioning the Ciâ—y of the living God was his owne Fabricke God the Arâ—â—itect and Builder 2 Cor 5.1 So this City was not a terâ—ene Habitation subject to mutations and casualties by seâ—erall contingencies and modes of Governement but an heaâ—enly whose Foundations cannot be removed or shaken Here â—elow Cities are many times broken with divisions factions and Interests where we may not abide unlesse we be a parâ—y and there is hazard or newters and then we are liable 〈◊〉 be hated of all and to be abused by every prevailing factiâ—n This City of God is furnished with the peace of God â—â—aintained in a perfect and indissoluble unity of the holy â—aints and Angels O let the same minde be in us that was â—n Abraham despise the World because we thinke of Heaven not to be intangled with the lusts of the World because â—ere we are Strangers in vaine doe we look for a Mansion â—â—ere unlesse here as Strangers and Pilgrims we abstaine â—â—om fleshly lusts 1 Peter 2.11 Unlesse by Obedience and â—atience in well-doing we goe out of Babylon into the place which we shall after receive for an Inheritance Unlesse we â—voyd and flee from the occasions of sinne unlesse we deny â—ur selves and become Humble Patient Chaste Liberall Mercifull and Obedient Invitamur ergo à Deo Patre ut faâ—ice beata commutatione Patrâ—m Diabolum relinquamus If â—â—e come not or be not entertained when we come Perditiâ—â—ua ex te our destruction is of our selves The whole I shall â—hut 〈◊〉 with Saint Augustines words lib. Serm. de temp Serm. 68 Novum hoe probationis geâ—â—â— habenti propria exiâ—ia iudicere peregrina ingerere laborem itineris quiescenti imâ—erare penuriam possidenti tantarum facultatem Domiuâ— nâ—â—issiâ—atem imponere peregrinandi Libenter tamen fides accepit quicquid arduam videbatur incredulis sententiam Dci tanâ—uam qui optare videretur accepit fidelis And thus I passe to the third Part. The third Part. The Prayer O Incomprehensible Immutable and All-sufficient Lord Gâ—â— whose wayes are in the great Deeps and whose Foot-sâ—â— are not knowne who by secret methods of mercy ordereth 〈◊〉 saddest contingencies to the advantages of thy Servants and 〈◊〉 thy Wisedome and Power bringeth good out of evill We glorâ— thy Wisedome celebrate thy Power magnifie thy Mercy 〈◊〉 thy Goodnesse admâ—re thy Providence and doe most humbly 〈◊〉 plore thy Grace and assistance that we with great attention 〈◊〉 devotion and much humility may hearken to thy Heavenly 〈◊〉 the expresses of thy Will and the motions of thy Spirit and 〈◊〉 as ready to Obey as Heare that at all times we may expresse 〈◊〉 obedience by an effectuall dereliction of our sinnes and moreâ—â—tion of our lasts and when thou pleasest we may with a qâ—â— and week Spirit be contented and resigned in all changes of Pâ—â—son and condition and when thou callest reddily forsake all 〈◊〉 naturall Interests Relations and Converâ—ences Let 〈◊〉 our lâ—â— to our Worldly endearements or the feare or losse of our Eâ—â—â— thy Possessions be ever able to dispossesse 〈◊〉 of our hopes of Hâ—â—ven Let us never practise any indirect or unwarrantable â—onses either to procure or preserve an Estate that we being â—â—grims and Strangers here in affection as well as condition 〈◊〉 long after and labour for a continuing City demeaning our seâ—â— as Strangers in all modesty and sobricâ—y acting as Strangers moving homewards to our Countrey the Heavenly Jerusaleâ—â— over-looking the presect and eâ—â—ing the future the Heaven Maâ—sions not made with hands the Inheritance incorruptible 〈◊〉 defiled that fâ—deth not away eternall in the Heavens Abraham bâ—somâ— the place of â—ost to the Sonnes of Abraham to live foâ— ever with the God of Abraham To which God Father Soâ—â—â— and Holy Ghost be all Glory Honour and Imâ—â—tality 〈◊〉 and to all Eternity Amen SARAHS Seed Heb. 11.11.12 Through Faith also Sarah her selfe received strength to conceive Seed and was delivered of a Child when she was past Age because she judged him faithfull who had â—ramised c. SArah was formerly Abrahams consort in his Exile shee is now his Partner in the Promised Seed they were conjoyned by God in holy Wedlocke they are not separated or divided in their holy Faith and so as neer as might be â—he Apostle joynes them in his discourse for honoured Examâ—les of Faith and Magnanimity Abraham followed the Voyce â—nd Call of his Lord and God Sarah followes the example of â—er Lord and Master for so she acknowledged him 1 Pet. 3.6 â—nd is therefore the immediately following Example here and â—ndeed for the Honour of her Sex is put into the Gatalogue even that Sex though the weakest may for all that be strong in â—aith and therefore it is emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also for the encouragement of the Hebrew Women that they would submit to any conditions with their Yoke-fellows and not through softnesse delecacy or wantonnesse decline â—opartnership
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
to the Inheritance yet this way to get the Possession of it was altogether unwarrantable and sinfull but it doth not at all concerne Isaacks faith who was a meer Passive in the whole transaction and therefore I shall not enter any further consideration of that Circumstance but passe to the 2. Quaere What kinde of Blessing this was which Isaac Prophesied of The answer is This Blessing was not meerly Paternall for even the Blessings of our Parents having on them the impresses of Divine Authority are of great importance neither was in simply Sacerdotall or Pastorall as Melchisedek blessed Abraham Gen. 14.19 as the Priests the People Numb 6.23.24.25 as Christ his Apostles Luke 24.50 but it was Propheticall too God discovered these future contingencies to Isaac and put these words in his mouth as infallible Oracles 3. What are the advantages priviledges and praeeminencies of Primogeniture or wherein did this blessing consist The answer is The right of Primogeniture conserred 1. Government and Empire over the whole Family Next a double Portion And lastly the honour of Priest-hood 4 When did Iacob attaine to these advantages For the first T is most certain Esau had the commanding power over Iacob for a long time witnesse his frequent submissions and supplications unto him Gen. 33. 34. but it was fulfilled in Davids time who totally subdued and subjected the Idumeans to the Crowne of Iudâ—h 2 Sam. 8.13.14 For the second the double Portion though Idumea was fertile in comparison of many places yet it was but a waste in respect of the Land of Canaan Mal. 1.3 For the third The Honour of Priest-hood was proper and peculiar to Iacobs Posterity even down to Christ confirmed 〈◊〉 us Luke 1.32.33 The second Part. 1. The best of men are but men full of spirituall weakenesses and infirmities Isaac was so passionately affectionateâ— towards Esau that he could not observe either his profaneneâ—â— towards God his disobedience to his Parents his dissasection to his Brother nor his roughnesse cruelties and incivilities to all men his affection overswayed his reason and what he had onâ—â— fancied he still holds to And thus it happens with the peevishâ—â— passionate Hereticks of all ages men of perverse minds weake superstitious Schismaticks who have the unhappinesse still to be of the worst side and they are the weakest defendants thâ— take up their errors upon feares or fancies Magis opinione quaâ— re laborant and then they begin to beleeve them and after maintain them with resolution confidence upon the first no groundâ— or reasons They think so because they think so Beleeve so because they beleeve and are resolved because they are resolved these are in the list of those unreasonable men mentioned 2 Theâ—â— 3.2 on whom God hath sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusionâ— 2 Thes 2.11 But Isaac's doting affection of Esau was a misprison to Jacob Esau is still liked notwithstanding his insolencies and violences Jacob is slighted for all his meeknesse oâ— spirit and sweetnesse of nature Esaus Venison shall better please his Father then the sober and solid perfections of Jacob Many times Children are valued by their Parents not for their deserts but humors and their vertues are not esteemed but their activity and passions so conceited are men even in thâ— expresses of nature so vaine and phantasticke are the motives of our elections and endearements and yet not onely Isaac but Rebekah also was faulty in this kinde for howsoever Iacob's goodnesse and mildnesse of spirit was a good gound for the intention of her love yet there was no reason she should endeavour the dis-inheriting of her Elder Son contrary to the Law of God and Nature For I suppose Rebekah as little minded the Divine Oracle as her Husband inasmuch as the Scripture makes this the reason of her affection that Iacob was a plaine man and lived in Tents was a comrade to her and frequently conversed with her and conversation is the last concoction of love which Esau did not being alwayes abroad and so this affection of her was an effect of the same infirmity it proceeded not from any rationall solid cause but from a conceited sensitive endearement Yet her affection stayes not here Daw uno absurde sequuntur mille it carries her on to a designe which would comply with and gratifie her passion and now the plot is to advance her beloved Son and out Esau of his Fathers blessing And for this purpose she contrives an artificiall lye but notorious fallacy Iacob must goe to his Father now blinde and therefore more apt to be deceived and pretend himselfe to be his First-borne Esau that he had been a hunting for this delightfull Venison which now he presented to him and upon this account he must demand the blessing of Primogeniture When once passion rules us and interest perswades us how violent and restlesse are we to satisfie our passions and pursue our interests without any respect to either humane or divine constitutions Lawes then have no obligingnesse in them and so strongly doe these carnalities carry us that we stop not till either we carry all before us like a violent torrent or runne our selves into mischieses as wilde beasts into a snare in the pursuance of their prey But above all this most plainely appears in this plaine man Iacob who for all his seeming simplicity hath one tricke of Legerdemaine he will act that part which his Mother had given him to conne though he knew his part was none of the best and her counsell stark naught for that he supposed that this artifice deserved rather a curse then a blessing we may guesse from his own words Gen. 27.12 but qua data porta ruunt Ahab is never quiet till he purchase Naboths Vineyard though the possession of it be death And Iacob is easily perswaded by his Mother to follow the plot because he liked it and it made for him and now her motions are most chearefully entertained and accepted and observed How often doth selfe-love betray us and our temporall interests stifle and extinguish the proposals of Reason and Religion How frequently doe carnall men play fast and loose with God and their own Consciences when even good men are sometimes cheated and seduced into error and folly by passion and interest How slight unreasonable and unjust suggestions will satisfie us when once we give way to the flesh and endeavour to satisfie it O then how observant and circumspect should we be that no carnality or lust blend or mix with our designes that our undertakings be not policies for secular advantages there is alwayes somewhat of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them but acts of Christian prudence simplicity and ingenuity How constant and diligent should we be to search and try our wayes to examine our hearts our deceitfull hearts and because these are sinnes in the best Quotidianae incursionis as Tertullian of all sins of infirmitie therefore we have need earnestly every day to sollicite
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
were adopted into the place of Reuben 1 Chron. 5.1.2 or Levi. who was not to have any share into the Land of Canaan and then there is another blessing annexed That they may grow as Fish into a multitude into the middest of the Earth and indeed accordingly they multiplyed in Egypt into vast numbers For at the departure of the Israelites out of Egypt there were of Manasseh forty two thousand seven hundred Of Ephraim thirty two thousand five hundred but all these men of War perished in the Wildernesse yet at their entring into Canaan there was found after a perfect Muster of Ephraim forty thousand and five hundred and of Manasseh thirty two thousand and two hundred Numb 1.33.34.35 so that in the space of two hundred and fifteen years there Issued from Ioseph seventy five thousand or very neer that account and so Ephraim was after so powerfull and considerable a Tribe that oft-times the Scripture speaking of the defection of the ten Tribes from the house of David to Ieroboam the whole tâ—â— are indefinitely called Ephraim this Tribe being the principal contriver and abettor of that Rebellion as Isay 7.2 Hos 5.3 But we have another Passage in these words which deserve Vindication they are taken out of Gen. 47.31 He worshippeâ— towards the Beds head or as the last Translation he boweâ— himselfe upon the Beds head and so Junius reades it Incurvaâ—â—â— se ad cervical lecti sui and so others incurvavit se ad capâ—â— lectuli but our Apostle follows the Septuagint He worshippâ—â— upon the top of his staffe because that Translation was then 〈◊〉 great authority in the Church and the difference is not mâ—teriall nor of consequence for whether way soever it be reâ—dred the sense is not much altered and the Septuagint themselves Translated the Word here used in the Hebrew a Bed Gen. 48.2 so that they made not so great account of it The dirâ— genuine sense of the words then will amount to this That Iacâ—â— reared himselfe upon his pillow at his beds head leaning also 〈◊〉 his staffe and so prayed unto and praysed God Indeed the vuâ—gar Latine contrary to this sense and the words themselves reades it Adoravit fastigium virgae ejus which yet by some 〈◊〉 approved though upon a designe to maintain religious adoraâ—â—on to be due to the creatures but that this is a corruption appeares from the words themselves for it leaves out the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Accusative Case signifies super upon all observed by Grammarians And this is sufficient to invalidaâ—â— the authenticalnesse of that Translation and to discover the weakenesse of their Argument and in part the falsenesse oâ— their Tenet who would from this place conclude The adoration of creatures reliques or images and which is yet more iâ— destroyes the pretended infallibility of the Church of Româ— which in the Councell of Trent hath declared the vulgar Latine to be the authentique Text and Rule of Faith for if defacto shee hath erred in this determiniation then de jure possibly she may and it is apparant shee hath erred in approving this Translation which we have proved erroneous and might further manifest from the Hebrew and Septuagint but that the Bibles of the Doctors of Lovaine themselves Romanists hath saved us the labour who reade it otherwise then 〈◊〉 vulgar Latine which as I said the Tridentine Councell Sess 2. Can. 2. hath allowed for the authentique Interpretation The second Part. 1 Jacob dying Iacob tooke care before his death to blesse his Children and took paines to worship God in as reverent and descent a posture as his infirmity would allow Gods Children all their life time finde him a Father of mercy and God of all consolations they receive many blessings and assistances from him but at their death he hath a most tender care and particular respect over them that their Faith faile not that the last enemy prevaile not against them that dying they may be Conquerors he perfects his strength in their weakenesse and he acts most powerfully and vigorously in them when their infirmities are strong upon them their Faith conquers death and the feare thereof and him that hath the power of death the Devill the outward man that is the living and animall saculties of Man his vegetation and 〈◊〉 are weakned and impayred by the usuall harbingers of death bodily infirmities and maladies yet the inward man breathing and moving by spirituall principles renewed with spirituall faculties of faith and sanctified reason is perfected and compleated by them ordinarily blinde Men have the most apprehensive tenacious and faithfull memories because they have not so many diversions to severall objects as seeing Men have and so dying Beleevers have their soules fixed on God sequestred from the world and are altogether taken up with the contemplation of heavenly joy and with holy exercises of Devotion and Piety and with earnest fervent Zeale and vehement desires to glorifie God and to be glorified with him to blesse God and to be blessed by and with him eternally but this comfort redounds not to all it is onely peculiar to Christian Beleevers whose conversation hath been heavenly not to presumptuous daring sinners who walke after the flesh and never seek to God till they have not strength to serve sin and Satan who never begin to live well till they be a dying and puts all off to a death bed Repentance which is the most sad and miserable condition of all others for it will be a worke of extreame difficulty if not impossibility for an habituated sinner in that scantling and straite heartily and sincerely to performe the duties and offices of Faith and Repentance or seriously the settle himselfe unto them for Omnis peccator peceat in suâ—aterno Every such sinner if he should live for ever would sinner for ever but the comfort and happinesse is for them who in the preceding years of their life in the dayes of their health and strength of their discourse and understanding have followed the wayes of godlinesse the foot-steps of Abraham and when sidâ— or a dying hath nothing to doe but to exercise those grace which they formerly acquired and perfect that Repentance which they early begun 2. Both the Sonnes of Joseph not nominating them unto us but onely making them known to us by their relation to Josoph Certainely the Apostles designe of the concealement oâ— their names and expression of them by their Parentage was for to put those Hebrews in mind both of the designe Iosephs Brethren had to sell him for a slave in Egypt which was purposely to cut him off from Iacobs house and deprive him of a blessing and his portion and also of Gods Decree to the contrary â—hâ—â— though they devised mischiefe craftily against him and drive their plot far and did bring it in their sancies to their desired issne and period yet he that sits in Heaven shall laugh them to scorne and his determination shall
stand in despight of their confederacies association malice and policy Ioseph shall receive a Fathers blessing and in his necrest relatives a share in the firsts borne Praerogative a double portion and thus the Apostle gaines by this insinuation upon these Hebrews his purpose which was to perswade them to contentation and resignation of spirits assuring them that though for the present they were in a sad slavish condition yet let them waite patiently on the Lord and they shall see his salvation they though for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this interim plundered of their estates driven from all their houses subjects to Tyrants shall receive the blessing of the Lord a double portion in the reall advantages and bequeathments of fulnesse glory and joy whish no man shall take from them Iohn 16.22 the expression is 'a tacite implication That the Plundered shall receive an Inheritance the Banished a Mansion the Imprisoned an Enlargement and be set at Liberty the Captivated shall Reigne the Mourners shall Rejoyce the Contemned and Despised shall be Glorified the Perhented shall be blessed But this is not all the Apostle had a further drist even to enforme and confirme them in that most certaine and most frequently experimented truth Perdam sapientiam sapientum God takes the crafty in the devices that he imagineth he breaketh their snares and turnes all the worldlings wisedom into foolishnesse he by his good Providence blaffs all their designes frustrates their policies confounds their counselt dissolves their covenants dissipates their confederacies ruines their endeavours befooles their enterprizes and discovers their hypocrisies they as they laboured for the winde so they shall reape the whirlewinde he bringeth the devices of the ungodly to nothing nothing takes neither what they project for themselves nor plot against others God disappoints them and the counsell of his will shall onely take effect and in that order and method he hath praeordained as may be further seen in these Sons of Ioseph Iacob and Ioseph entended the preheminence the chiefe blessing for Manasseh God preferred Ephraim and so directs and guides old Iacobs hands in this first Observance of that Ceremony of Imposition of hands for a solemnity of Benediction that Ephraim hath the blessing of the right hand the first blessing and best Portion But 2. The expression affords another observation not indefinitely or barely the Sons of Ioseph but more particularly and distinctly both or rather each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though God beslow more and larger blessings of one then another yet he is pleased that every one should have a share and part in them all have not alike every one hath his allowance his dimensum his Portion a strong body requires more full dict then weaker constitutions so that if the weaker have lesse it hath enough and some Mens spirits are more vigorous and able to coneoct a plentifull Estate and convert it to good nourishment men of weaker parts have lesse warmth to nourish and a fulnesse to these is apt to make them surfet and diseased and therefore if these have as much as will keep them in temper and preserve them in health they have sufficient If thy lot be not an Elder Brothers Inheritance Ephraims blessing thou hast enough if thou canst be contented with a younger Brothers annuity thou art more then a dependent in thy Fathers house and hast Manasseâ— blessing though lesse then the others yet great enough for thee Are all Prophets are all Apostles can all be Patriarchs chiefeâ— of Families Lords of Inheritances Rulers over People Know this that if thou hast not Power and Authority to guide and judge others thou yet hast a competency a subsistence a Priviledge in the Israel of God a Part and Portion in Canaan If thou beest not as an Eye or hand in the mysticall body of Christ yet thou his Flesh and his Blood if not a glorious Pillar or beautifull Perch in the Temple yet a Living Stone if thou art not Honourable nor Rich yet thou art healthfull strong pleasant and perhaps if none of these yet thou art satisfied and that 's the most valuable and most to be desired blessing 4. By Faith c. Notwithstanding Iacob possessed nothing in Canaan but his Fathets Sepulchres yet he divides and distributes it into Lots as if it were in his power and absolute disposall Faith assured him his division should stand good and his Legacies in force his last Will and Testament should be proved and what he had respectively bequeathed to each Tribe they should actually Possesse and Enjoy Thus the Apostles assertion is still proved Faith is the subsistence c. the evidence c. verse the first of this Chapter 5. Jacob having now blessed the Sons of Ioseph his Faith moves and mounts higher he is now setting himselfe in a posture to blesse God he leaves the thoughts of Canaan and turnes to God He worshipped c. The Apostle tells us there is a coercive irresistable Power in love The love of Christ constrameth us 2 Cor 5 14. and such a holy violence and compulsion there was in Iacobs Faith his Faith constrained him to reare up his diseased infirme body and leaning upon the end of his Staffe to Worship that God who was both his feare and confidence so strong were the actings of Faith on his spirit That his souse must magnifie his Lord and his spirit rejoyce in his Saviour and his body must attend accompany the soule and joyne with it in the worship of God the propension and forwardnesse of his spirit raised up his dying body such is the divine vertue of Faith that it erects what is ready to fall strengthens what is like to faile quickens what is neer to dye The ancient wiser sort of the Heathens observing the high expressions â—â—â—ssene discoâ—â—â—â—â— writings and reasonings of dying men when grosse and palpable infirmities had seized on the body and deprived the Organs and Instruments thereof of any activity or serviceablenessâ—â— for those perfections have hereupon concluded the spiritualnesse and immateriality of the soule of Man and by consequence its immortality for Modus operands sequiter modena effendi these operations of the soule are altogether independent of the matter it contributes nothing to these actions and so is its essence also for if the soule were materiall then the operations of the soule Discourse and Reasoning should depend immediately upon the materiall Organs it could not act without them and also if the Organs be enfeebled and the instrument decayed and weakned those operations should be imperfect weake and like the body crasie but this contradicts their own observation and experience who had found more rare emanations of the soule in dying men then when they were living and a weakned body cannot move so strongly or quickly as when it was in its marrow and vigor Hereupon Philosophers distinguish the actions of the soule into two orders the former sort of actions it offects quâ forma in the