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to morrow But he who receive honour from God holds it for eternity his testimoniall hâ— Letter Patents are never out of date vainly and ambitiously 〈◊〉 covet the prayse of men is Pharisaicall hypocrisie Ioh. 5 4â— a touch of infidelity which when the secrets of all counselâ— shall be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
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
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
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