this mans Religion is in vain his oblations are in vain t is but dalliance and mockery of God to expresse devotion in their overtures when the designe is interest and passion to weare Gods Livery yet doe the Devils Service to follow Gods Colours and fight the Devils Battels but be not deceived God is not mocked c. O then clense your hands ye sinners and purifie your hearts ye double minded and so draw nigh to God and he will draw nigh to you look that there be no root of bittornesse in you entertain no distrustfull misprisions of Gods wisedome power or mercy harbour no invenomed malitious thought of hatred or revenge against thy Brother or neighbour sue for Grace at the Throne of Grace and by your actions and conversations give testimony of the reality of your expressions of the sincerity of your hearts and desires and so God will witnesse and testifie that you are faithfull and righteous as Abel then he will accept your burnt offerings and grant all your desires then he will declare and pronounce your Prayers and Oblations excellent Sacrifices as he did to Abels and will reward you with the returne of grace and glory among them who are Sanctified by Faith 5. I shall adde one more Observation onely in this Point which I borrow from Saint Aug. l. 15. de Civ Dei c. 1. Cain and Abel divided the World and still the devision holds betwixt the wicked and godly those who are of the City of God cry and Pray Lord shew unto us the light of thy countenance and those of the City of the World who minde Earthly things the encrease of their Corne and Wine Abel the Founder of the holy City Cain the Master Builder of the profane the way of Cain a dangerous destructive way and the Kainites were those who approved Scelestissimos Sodomitas seditiosum Core Judam proditorem Epiph. haer 38. But Aug there drives further the Observation Cain prior c. Cain the first borne Abel followes to Note the succession of Nature and Grace by Nature we are first Cains by Grace we are after renewed into Abels 2. From the Sacrifice and the first Observation is the same Father Epist 49. 1. Quam sit res antiqua sacrificium quod non nisi uni Deâ— c. non quod illo egout Deus but to tutor and discipline us The first holy man was a Sacrificer and wicked Cain was not so Sacrilegious as to deny God his own God will be worshipped not onely with inward sincerity but by externall rites and bodily performances The case is the same now it was in the beginning God then was a Spirit and would be woâ—shipped in Spirit and Truth and if externall services had prejudiced the spirituall God who was a Spirit and required spirituall worship would have wholly rejected and condemned them Abels Sacrifice would have proved criminall as well as Cainâ— for though chiefly he requires the heart My Son give me thy heart yet not exclusively he who made both Soule and Body exacts a tribute of obedience and worship from both God heareth without Eares can interpret our Prayers without our Tongues and yet for all that it is necessary some times and most times advantagious never sinfull or superstitious to make use of the Tongue and Lips in our devotion its hypocrise when the Lips labour but the Spirit is flat and dull when the body is present and the soule roving and wandering but when body and soule are conjoyned in the performances of holy duties then we present a reasonable service to God The difference here was not betwixt him that Sacrificed and him that Sacrificed not Eccl. 9.2 for both were Sacrificers but between a sincere Sacrificer and him that offered the Sacrifice oâ— Fooles Eccl. 5 1. So in the Parable in the Gospel Mat. 25. Virgins and no Virgins was not the termes of opposition but Wise and Foolish Virgins Professors and Beleevers Formalists and Live Members of the body of Christ such as seek themselves in their addresses and such as ayme at Gods glory such as make use of God and the formes of godlinesse for their own ends and such as observe them in obedience to Gods will and their intention and designe to Gods glory which sanctifies all their Oblations gives distinction to them and procures acceptance of them Aug. l. 15. de Civ Dei c. 7. makes this difference betwixt a godly and a wicked man Boni ad hoc utuntur mundo ut fruantur Deo mali ut fruantur mundo uti volunt Deo That then which distinguished Abels Sacrifice was the purity and Piety of his intentions without which the bodily exercise though that required also could not profit O then when we come into Gods Presence enter into his Courts let not your bodies and soules be strangers the one in the Temple the other at home or abroad in the World but glorifie God both in your soules and in your bodies for they are Gods give him a bended knee and a broken Spirit let both hands and heart be advanced for with such Sacrifices God is well pleased 2. Reason and Religion taught Abel it was Gods blessing upon his endeavour made them prosperous and indeed so it is Psal 127.2 and therefore to offer to God some part of that which he had blessed him withall in his Civill Calling And this enstructs us to implore Gods assistance in all our enterprizes his blessing upon all our labours his concurrence in all our actions Plin. in his Pan. to Traj observes it Nihil rito nihil prvidenter c. nothing could be prosperously undertaken without Prayer and Supplications to their phantastick gods And Cain here upon the same account and persuasion offered his Sacrifice He that is called a Christian and neglects and omits this duty is short of Cain of a Heathen in Religion O then whatsoever ye doe or whatsoever ye are about to doe commend the successe thereof and commit your selves to Gods wise disposall and gracious providence Phil. 4.6 3. This Sacrifice was Majoris pretii so Beza Plurima hostia so the Vulgar Our contributions to Piety and charitable benevolences ought not to be extorted or squeazed are not to be sparing or pinching but are to be dispenced chearfully and liberally To part with the worst and keep the fat and the best for a sacrifice to our own lusts is not an acceptable Sacrifice to God Almes is a Christian Sacrifice at well as Prayer but it is when they are done in Mercy and Charity with an affection to doe good and a readinesse to communicate Heb. 13 16. to bestow some part of our temporall estate on the outward service of God for we are to honour God with our substance is not onely gratitude but Religion to chuse and stick to that way of Gods service which will occasion least expences which is most cheape and easie and will cost us nothing is not to give unto God the things that are Gods
unto thee And for all we offer unto thy divine Majesty our soules and bodies our thoughts and words our resolutions and actions our passions and affections to be regulated by thy word sanctified by thy spirit guided by thy counsell blessed by thy goodnesse all that we are all that we have we offer as a Sacrifice to thee and to thy service humbly beseeching thee to approve and accept all for the value of that Sacrifice which thy holy Sonne Jesus offered on the Crosse for the redemption of mankinde For which great and unexpressable mercy we offer up unto thee the Calves of our lips Blessing Glory Honour and Power be unto him that sitteth on the Throne to the Lambe and to the holy Spirit for ever and ever Amen ENOCHS Translation Heb. 11.5 By Faith Enoch was translated that he should not see death and was not found c. ABel the first example of piety was the first man that died Enoch the second godly man in the Catologue the first that died not Abels departure assures us That though we now live we must dye Enochs translation ascertains us That though our life be changed we shall live Abel was snatched away by unnaturall violence Enoch was removed by a supernaturall mercy Abel by the hand of his Brother was sent into Heaven Enoch was by God immediately assumed thither Abel was cast up in a storme Enoch carried thither in a calme he to receive his Crown of Martyrdome this the reward of his uprightnesse and sincerity in the middest of a crooked and perverse Generation both admitted to the fruition of an unmixt unalterable felicity Further yet in Abel we see the sad and disconsolate condition of Beleevers in this life in Enoch their glorious and happy estate after their change in the one the implacable fury hostility and malice of the World against them in the other the incomprehensible love and mercy of God towards them the first enstructs us to serve God constantly in despight of all opposition terrors or discouragements the latter ascertaine us that if we please God God will reward our services with glory and eternity For By Faith Enoch c. According to my premised Method the words of the Canon are to be first explained 1. part This Enoch was the same that is mentioned by Saint Jude verse 14. to difference him from Enos the sonne of Cain called the seventh from Adam not as if there had been but five men betwixt Adam and him for there was a numerous people betwixt them but because he lived in the seventh generation or age from Adam five generations intervening that of Seth Enos Kena◠Mahalaleel Jared who begot Enoch in the seventh age anno mundi 622. The Apostles Encomium of this Enoch is taken from the historicall relation Gen. 5.24 and there is no jar at all betwixt Moses his history and Saint Pauls testimony of him Indeed Aben-ezra and generally the Jews charge the Apostle with forgery and prevarication and hotly urge Moses against him to prove that Enoch did die in a direct oppoition to his that he should not see death and their plea they take from the words of the Text which say they necessarily proves their affirmation For thus they reason all the dayes of Enoch were 365 years but if he were then or be yet living then Moses his calculation of Enochs dayes were false his dayes were extended to the Apostles age and so more then 365 years and therefore Moses his report he was taken away is not truely translated by Saint Paul he did not see death and so by consequent Saint Paul doth not interpret but imposeth on Moses what he never entended doth not translate Moses his words but corrupt and offer violence to them in this particular concerning Enochs translation But in all this heat the Jewes shew themselves Jewes malitiously charging that on the Apostle which the accusers are deeply guilty of which will easily be discovered by these following manifestoes 1. Those words all the dayes c. relates onely to the dayes of his flesh but determines nothing concerning either his death or not death the sense is howsoever he was removed hence whether he passed the ordinary gate of death or was extraordnarily conveyed away t is certain before this removall he lived 365 yeares which is all that can be concluded from that expression and is to their purpose a meer impertinency for it followes not all the dayes of Enoch were 365 years therefore Enoch died that is his soule was separated from his body this will onely follow his body was taken from the eye of men and his person from conversation with men of that age neither can that Phrase God took him beare their glosse For 2. The Apostles translation of the phrase is warranted by Onkelus who thus reades it Neque enim occidit eum Deus he was not taken away by a sodaine violent death as they fancy God took not life from him as Jonas wished in the impatiency of spirit Jonah 4.3 but took him the whole compositum consisting of body and soul and further yet from Siracides Eccles 44.16 who interprets it of his translation into Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most principally and clearely from the Text it selfe For 1. Death is the wages of sin not the reward of piety and his taking away in the Text is subsequent to his walking with God as an extraordinary remuneration thereof and a signall testimony of his love and favour 2. No such phrase is used concerning the departure of any of the rest of the Patriarches of all of them it is said in expresse formall termes that they dyed of him onely that God tooke him in an extraordinary favour by an extraordinary way neither is this to be presumed a nullity or appeal of that eternall Decree of the Soveraigne Lawgiver Statutum est omnibus mori but a dispensation of that Law which he subjected his creatures unto himselfe still remaining most free to priviledge and exempt whom he pleaseth from the bondage of death and sentence of the Law neither doth Death in that Statute signifie onely the divorce or separated estate of the soule from the body but also it expresseth the exchange of a mortall bodily condition into an immortall and spirituall and unlesse this signification be admitted that Statute reacheth not holdeth not in that residue which shall be found at the last day who shall not die that is their persons shall not be dissolved but shall die they shall be changed they shall not die in the former they shall die in the latter sense 1 Thes 4.17 3. That expression he was not or he was not seen non comparuit as Onkelos imports so much For if God had onely assumed his soule as of other dying Saints he might have been seen on earth his body had remained among them as the dead bodies of Abel Seth c. did which because it was not to be found we may with good consequence infer
waves and tossings of this passing world shall cease and be passed over the Church shall be found 〈◊〉 the Mountaine of Sion that which is Heavenly and above 〈◊〉 glorifie God for ever And as Noah after his deliverance 〈◊〉 offer to him the Sacrifices of Prayses and Thansgivings to all â—â—ternity 2. The Morall affords these Instructions following 1. The reiterated and renewed griefes and afflictions which many times the best of men doe suffer are as the great Deluge â—he deep waters that they prevaile not against to drown or sinke them in security and despaire they in these exigents must have timely recourse to God by Prayer and Supplication with 〈◊〉 penitent heart which is the best course to stay them and have the People that are in adversity Psal 32.6.7 But then 2. It is Gods mercy that they are not consumed a speciall worke of his providence and power that the deep waters of the â—roud goe not over their soules it requires the same strength 〈◊〉 settle a madded enraged tumult as to still the waves of a troubled Sea Psal 65.7 which forced the Prophet so panately to Pray Psal 144.7 and Save me O God Psal 65.14.15.16 verses And Psal 77.15.16.17 David attrib the Israelites deliverance from the Red Sea to Gods immed power And therefore Psal 22. He speaking of stormes tempests thunders and floods concludeth The Lord sitteth the Flood verse 10. That Providence and supreme Power wisent the waters of the Deluge and preserved Noah in them the same which disposeth of all things in Nature or the 〈◊〉 verse 3. To beware of forgetfulnesse of God of Pride of He security of Spirit and for this purpose peruse and apply your selves as is very obvious if you will upon many oâ— sions and in severall circumstances that passage of the God Mat. 24.36 usque ad 40. Know and beleeve that as there an Universall Deluge so there will be a more Universall Coâ—gration Once all but eight Persons were drowned in the Waters and again all shall nothing accepted be dissolved wâ— Fire at the great and terrible day of the Lord 2 Peter 3.7.12 But this is not all there is another Fire to devoure condemned world for the perdition of the ungodly prepâ— for the Devill and his Angels which shall never be extinguish O feare these Fires that thou mayst fly from them Noah warned of God concerning the Deluge thou art warned God also of his comming again to judge the world by Fire Noah did beleeve and feare feare and obey Gods Voyce day even whilest it is called to day lest any of you be harder though the deceitfulnesse of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ— is our Faith that we look to that day this our Feare that haste to it our Obedience that we will endeavour to appro our selves Gods faithfull servants by our holy conversation and against that day for if we Beleeve we cannot but Fear and if we Feare we cannot but look for and hasten to this day and as Noah feared and thereupon prepared an Arke c. so we doe feare we will be diligent to be found of him in Peaâ— 2 Peter 3.14 Fly to Christs holy Church for sanctuary and the being admitted and received into this foundation let us buiâ— our selves up in our most holy Faith strive with all care and diligence that we be not led away with the error of the wicked â—t we fall not from our own fledfastnesse that we grow in â—ace and knowledge of our Lord and Saviour Jesus Christ â—fecting holinesse in the feare of the Lord that we may be a â—ilding fitly framed together growne into an holy temple of 〈◊〉 Lord an habitation of God through the Spirit Eph. 2.21.22 â—t our Faith be founded on the word of God and the rock of first Jesus and then our Faith shall not faile then we neither â—ed to feare the descent of the rain the irruptions of the â—ods nor the tempests of winds our Building our Arke will we us But if we prepare and provide for the world spend â—r time and labour for it we and our works and all the â—orks of the world and the world it selfe shall parish O then â—ild for eternity labour for Heaven the building of God an â—use not made with hands 2 Cor. 5.1 God will prepare for a City Heb. 11.16 if we thus prepare our selves by holy â—edience to meet him at his comming If we look for the â—orid haste to be rich make our businesse and study to gather 〈◊〉 adde to an estate to fill our Coffers to raise up houses and all them by our names this in a sober mans experience and â—dgement is Vanity and Vexation of Spirit Vanity in the signe and project Vexation of Spirit in the prosecution and â—anaging of it Vanity for they labour for that which profiteth at Vexation of Spirit for they fall into temptations and snares â—d many foolish and hurtfull lusts brings upon them a Deluge 〈◊〉 cares and miseries drownes men first in troubles and diâ—ractions and after in destruction and perdition 2 Tim. 6.9 â—anity in that the plotters and contrivers are wavering and unable in all their wayes apt they are to be off and on they â—e easily seduced from their Faith and Honesty and Vexation 〈◊〉 Spirit in that they peirce them through with many sorrows â—anity in that they promise themselves a name and perpetuity â—ut they are deluded their names shall rot and they shall not â—joy them Deut. 28.30 Vexation of Spirit in that they eat he bread of sorrow to acquire an estate are perplexed how to â—eep it how to dispose of it and what will become of it Vanity for they are vain in their imaginations and their foolish â—earts are darkned their inward thoughts are folly Ps 49 11.12.13 Vexation of Spirit to think they must leave it like sheep must be layd in the Grave verse 14. c. they cannot help tâ— selves or others with it they cannot ransome their soules caâ— recover the health of their bodies nor purcha e a cure for Goute But then they are much more vaine shall be 〈◊〉 more tormented in Spirit who build Sion in Blood and Jerâ—lem in iniquity Micah 3 0. they that by deceit and injuâ— extortion and oppression sacriledge and perjury think to themselves though upon the ruines of others they certâ— prepare not for the preservation of their houses but for houses fall and their own confusion these properly are said sicare ad genennam a flying roll a swift destruction puâ— them both Zach. 5 2.3.4 Even a man and his posterity 33.1 Isay 5.8.9 the more riches they creasure up for tâ— selves and theirs the more they treasure up wrath but if wâ— provide well for our selves and our generations raise up a 〈◊〉 and memory which shall not be taken away purchase an Iâ— ritaâ—ce that fadeth not be rich in Faith and abound in 〈◊〉 works beleeve in God and seare him and you shall not want in this world which is
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
capacity of a forme to a materiall and sensitive body and in this respect the soule can neither subsist nor act without the matter for here its supposed as forma informans and it s no longer a forme then it doth informe and so long all its operations follow the disposition of the Organs and qualifications of the bodily senses The other kinde of actions it produceth quâ talis or quâ anima considered abstractivè absolutè in a separated state from the body as its an intellectuall substance and in this notion as its independent of the matter deriving nothing from any power in it so it can subsist without it and performe its functions and offices notwithstanding the imbicilities indispositions or distempered crazinesses of the body But then if the soule be illuminated and guided by Faith which is an heavenly divine and meerly spirituall principle then the discourses and ratiocinations the emanations and operations of the soule are transcendently excellent though the body be dying because of that supernaturall vertue and spirituall life which it receives from its 〈…〉 and efficient this growes by the thines ofâ—â— the Organs and riseth by their setting it gaines strength by the weaknesses of the body perfection by the infirmities of the flesh vertue by its decay and more life by its death 〈◊〉 and here me thinks as Philosophers esteemed most honourably of those Persons who dying discoursed most rationally so we should judge at least charitably of those who whatsoever formerly they have been doe yet breathe out their last in pious ejaculations raptures or motions or spend their dying minutes in addresses to God or in unexpected expressions of repentance devotion and heavenly mindednesse though I conceive they proceed from the spirit of grace and principle of Faith But I digresse and returne to the maine Observation The motions of a sanctified beleeving soule are so strong and powerfull that as the first mover foreeth a regular motion from the inseriour heavens so the soule enclines and carries the body along with it in the performance of holy duties The beleeves thinks it noâ— enough to worship God in spirit with an elevated minde and devout soule but he eonjoynes reveront and descent geflure of body Even this dying Person in a reverentiall habitude to Gods presence and Majesty as far as his bodily infirmities would permit used the worshipping posture And it was the demeanor of the Saints of God in all ages in their Addresses to Almighty God to adore that is to bow or prostrate their bodies These Patriarkes if they stood upright fell down upon the ground before they worshipped if lying as Jacob they listed themselves up and bowed And in this Posture we finde David at and immediately before his Thanksgiving 1 Kings 1.47.48 And our Saviour Christ himselfe was so civill that he would not neglect his bodily service so before he Prayed he kneeled Luke 22.41 or he sell on his Face Mat. 26.39 or he lift up his Eyes John 11.4 by some gesture of decency reverence and submission he evidenced his devotion and humility and the received rendring of the word is promiscuously either adorare or inclinare so or inourvare to adore to fall down or to bow and confermable hereunto was the practise of the Primitive Christians among the first addresse and application to God aâ— their entrance into the Church as a Prologve to their after devotions was this Aute omnia adoremus Dominum qui faciâ— upâ—â— come let uâ— Worship and fall down and kneele before the â—ord our maker And so Davids connexion holds Come into â—n Coures and then O We ship him in the beauty of helinesse Psal 96.8.9 for then we come before the presence of the Lord the presence of the Lord of the whole Earth So that adoration is â—n exhibition of reverence and honour testified by some bodily gesture as Bowing Prostration Kissing Saluting or Uncovering according to the custome of the Nation which we may further prove from these following paralell Places of Scripture where the expressions are Synonymae's all importing the same sense for Mat. 8.2 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he worshipped him Marke 1.40 its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he kneeled down to him Luke 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fell on his Face and the like you shall finde if you compare Mat. 15.25 with Marke 7.25 It s true indeed that God hath not strictly tyed us to any certain Posture or set demeanor and forme of bodily worship but in â—hesâ— in the generall he requires that they be decent let all things be done decently not rude or rustick and decency is regulated by Custome and those Customes which are Catholike the Customes of the Church of God in all or the confessed puâ—er ages are best because as they are most conformable and lesse under suspition of Schisme so they most and best expresse our reverentiall feare of Gods sacred Majesty and because they best evidence and help our inward Devotions when they co-operate with them for as we know the goodnesse of Springs by their ebullition so where there is faith and fervor within there will be expressions of humility without Our Bodies are Gods the Created and Redeemed them as well as our Souâ—es and glorifie him therefore in both therefore God exacts a tribute of homage and service due from both and as in Nature the separation the one from the other is death so in Grace it is sinne and as the union is life so it is Religion for bodily worship when set on the right Object and attended with the sincerity and fervor of the soule is one way of worshipping God in Spirit and Truth for in this case the Body is but the Instrument animated and acting by the soule and the action is no whit lesse spirituall because the body is yoked with the soule in the imployment but the antithesis or opposition in the 〈◊〉 Commandement seems directly to prove this Observation 〈◊〉 according to the usuall Interpretation of the Commandemâ—â— domonstrates it for if the negative part be as certainly 〈◊〉 Thou shalt not worship nor bow down to Idol false gods the by the Rules of opposition and the verdict of the received position the affirmative will be Thou shalt worship and down to the Lord our God or as some Interpret by boâ—â— down thou shalt worship and if this be concluding and the be any obligingnesse in Law we are bound to this service 〈◊〉 tute praecepti by an expresse positive Law And further yet Family Duties and Private Devotions a bodily gesture of Reverence and Comelinesse be admitted approved and practise why not rather at Publique Congregations or why then shouâ—â— they be onely omitted neglected disallowed unlesse that thâ— vulgar conceit hath taken men that either little or no revereâ—â— is good enough for the house of God and that place of all other ought to be sleighted neither will that Text Iohn 4.23 〈◊〉 make any thing against this Observation God true
at the brediction perhaps because the Starrs could not reveale this secret he feared and expected the event depending on Gods â—eracity and power he beleeved the revelation for it was a warning from God therefore feared the denunciation Indubiâ—atum habuit eventum quod Deus eventurum praedixerat quod homines securi ut fabulam ridebant Noah eo quod metuit ut Insanum irridebant Erasm Paraphr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being circumspect and cautious thereupon or piâ—ously and religiously observing the divine vaticiny or as we reade it moved with feare or downright with the Vulgar fearing it is all one for feare strikes men into religious thoughts of God Primus in orbe Deos fecit timor and makes men wary and wise in all their undertakings and most sedulous aâ— carefull to avoide imminent and approaching dangers and so followes fearing he prepared c. his Faith moved him to feaâ—â— and his feare moved him to undertake the Fabricke Some â—â— deed place a Comma after fearing and thut reade the words 〈◊〉 quae nondum videbantur veritas or metuens taking the foregoing clause into the sense of this word feared the thing not seen bâ— I take the ordinary reading to be fuller and clearer he beleeve the things not seen and thereupon feared and fearing he prepred c. his preparation proceeded from his feare and his feâ—â—â— from his Faith But what doth Faith worke feare is not report of Conscience in the sense of Gods love the chiefest product on of Faith and doth not this exclude feare The resolution is easie and at hand That though the principall effect of Faith be love and complacency in the love of God yet even this doth presuppose the full adaequate object of Faith which is every revelation and proposition of God the historiâ—â— precepts promises and threatnings of God Faith makes use 〈◊〉 any or all of these according to the exigency and condition of tâ—â— subject The Beleever relies on the Promises for his hope aâ—â— confidence applyes the menaces and judgements to feare aâ— decline them observes the histories for beliefe and the precept for obedience he yeilds a full assent to all Gods affirmations cheerefull dependance on all his Promises an uniforme obedience to all his Precepts and an humbled awe to all his threaâ—nings For Faith in his full latitude and extent respects all aâ—â— every one of these and therefore Faith doth not exclude feare but beget and nourish it And thus Noah beleeved all that God proposed and particularly having denounced wrath to comâ— therefore necessarily he must feare and his feare complyâ—â— with all the other specified considerations for as he feare the threatned Deluge so he beleeved Gods prediction concerning it and accordingly as God commanded he prepared a Arke and he was confident that as God had promised so bâ— that means he would most assuredly preserve him and his family it was not then the feare of a melancholy man which so distract and disturbes his mind that he cannot bethinke himselfe 〈◊〉 any case or remedy but alwayes suspects and is jealous of thoâ— remedies which are at hand as experience testifies when a well-â—rovided Army betrayeth it selfe by a Panick feare nor the feare â—f a drowning man whose reason is so suddenly and wholly surprized that it is altogether uselesse to him Neither was it a feare of despaire or distrust like that of damned Spirits for this â— highly injurious to God even a deniall or doubting of his â—â—ve and goodnesse but it was a feare of Providence and circumspection for himselfe and family of reverence and affection â—â— God and certainely this affection if right set have its true â—â—bject and wisely moderated have its just temper hath very much â—f Religion in it and is a maine instrument in the conversion â—f the soule to God and afterwards setling and confirming it â—hat which Faith first workth by is the terrors of the Law and â—hat which keepeth our Faith in obedience is the feare of wrath â—his is one principle and foundation of this work of our converâ—â—on for it makes men desirous to prevent quo ad posse the wills they dread and layes a restraint upon their Spirits and â—hough Faith stands not here but advanceth higher stirring up â—n the soule apprehensions of love and mercy yet here it usuâ—â—ly begins as appeareth from the demeanor of Saint Peters â—onverts Acts 2.37 and Saint Pauls Acts 19.17.18.19 â—hus the first motive of the Ninivites repentance was a Serâ—on of feare the next and most immediate an axiome of love â—he can tell if God will c. Jonah 3.9 But I digresse and will returne to Noahs feare to shew wherein it consisted 1. It was a preapprehension of those evills which God had â—â—reatned and this however a naturall affection to feare those wills which we expect yet is not sinfull but commendable and profitable leading us ut seta trahit post se filum in Saint Augustines expression to serious thoughts of Gods Power Truth Justice and so disposeth us to seek and enquire for his â—â—ercy and goodnesse It expelleth carnall security idlenesse and â—ensuality the putting far away the evill day Amos 6.3 and â—ngageth to provide against a storme Hence it is said It is a â—arefull thing to fall into the hands of the living Lord Hebr. p. 31. The best sinne and so deserve wrath and so need of this â—â—ssion to feare and to fly from wrath to come and because 〈◊〉 hath denounced woe woes against all disobedience therefore they cannot but feare Amos 3.8 which is also exempâ—â— fied in David Psal 119 120. My Flesh trembleth for feaâ—â— of thee and I am afraid of thy judgements 2. It was a feare of care and caution by repentance aâ—â— holinesse of life to prevent the feared evills not to touch tâ—â— accursed thing not to cover the Babilonish garment or wedge 〈◊〉 gold not to require meat for our lust to decline and seperatâ— from all wicked associations and confederates not to put thâ—â— hand to those wickednesses for which the wrath of God commeth on the Children of disobedience nay further yet not 〈◊〉 act consent or counsell to any designe which to us may seeâ— repugnant to our Profession or we may suspect to be prejudiciall to the service or worship of God or injurious to oâ—â— neighbours and wheresoever any doubt or feruple shall arise which way to follow what to adhere unto alwayes to chuse tâ—â— safer part and the lesse suspitious to avoid that course wheâ—â— possibly we may offend though necessarily we shall not and follow that wherein certainely we shall not offend though mâ—â—â— contrariant to our own desires humors and carnall interesâ— and advantages this is rightly to serve God in feare Psal 2 1â— To work out our salvation with feare and trembling Phil. 2.13 The walking circumspectly the duty of every prudent waâ—â— Christian Eph. 5.15 and that we fall not for it is possible foâ— the best to fall we must
he pleaseth And so the Levites Exod 32.27.18 had no Legall Power over the Persons of their Brethren but being designed by speciall order from God himselfe for this worke they had full Commission for what they did and so if the Israelites of their owne heads or score had spoyled the Egyptians they had been Felons but because they had a lawfull Authority commanding them they are quit by all Law both from Usurpation and Felony And the reason of this is because that howsoever the Law be Eternall in the sanction yet it is variable in the instances thereof and particular determinations as to Murder is against the Law but when a Man is to be accounted a Murderer the Law expresses not Abraham then having Authority to doe this Fact doth not transâ—resse the Law which if he should attempt or but project the like or farre lesse in the same kind without the same or sufficient order we are notorious Delinquents and Malesactors The generall ordinary and perpetuall obligations of the Law is the rule of our actions and obedience The extraordinary particular and personall temporary instances are not to be drawne into consequences nor imitation Abrahams Faith was then reselved into these Principles 1. We are absolutely and indispensably without all demur or counterplea without all haesitation or tergiversation to obey God in all things 2. Gods Will and Soveraigne Authority is the most exacâ— and proper rule of Justice 3. God is most good and most wise and therefore commands nothing irreconcileable and inconsistent with his goodnesse and wisedome 4. To Kill a Son without expresse warrant is contrary tâ— duty but to offer him to God when God Calls is both Obedience and Sacrifice and with such Obedientiall Sacrifices Goâ— is well pleased Adde to all this God commanded not thâ— Act for it selfe that is he did not command it to be doâ—â— with an intention and purpose that it should be done but onely to prove Abraham whether he would doe it or no upon Goâ— order And therefore we Reade That though it was not doâ—â— yet God takes his Order to be fully satisfied and exactly obeyeâ— and counts it as done for Gods designe took place and the â—â—timate end of it was perfected for that he Obeyed his Voyâ— Gen. 22.16.18 And though Isaac was never hitherto an Holocaust yet in the Text he is said expressely to be Offered 〈◊〉 Offered Isaac His attempt is valued from an acceptable Sacrifice But further you may demand How comes Isaac to be Abrahams onely Sonne Was not he a Father to Ishmael Yet his onely Sonne he was though before him he had Ishmael and after diverse Children by Keturah for these respect 1. In reference to the expulsion of Ishmael the Sonne 〈◊〉 the Bond-woman who was outed of his Family by a Decreâ—â— from Heaven 2. In reference to his Wife Sarah she onely had Isaac anâ— because she had no more he onely is accounted the Legall Heâ—â— to Abraham and this makes an onely Sonne 3. In reference to his affection and tendernesse over himâ— his delight and his onely hope who was a long time expected and desired and at last got by a Myracle in his Fathers and Mothers old age And so further to 4. In reference to the Promise whereof Isaac was the Subject as is expressed here in the Text. And 5. In reference to the Line and Posterity of Abraham For in Isaac shall thy Seed be Called And thus much for the â—learing of the Words now followes the Second Part 1. When he was tryed Many times he had been tryed beâ—ore but God will have him further sisted he puts his Children upon severall tryalls as in a troubled Seasone billow falls â—n the neck of another So in this enraged World of wickednesse one affliction follows close at the heeles of another and we are no sooner freed from Egypt but Pharaoh parsues us Our life is of few dayes but those full of trouble Job 14.1 â—very day hath his trouble his evill Sufficient unto the Day is â—he evill thereof Mat 6 34 Our life is a warfare a restlesse employment a time of conflict after one skirmish is over we must prepare for another David out of the Mouth of the â—ion and the Paw of the Beare falls into the hands of Goliah â—nd after under Sauls rage and tyranny and at last a Rebellion was hatched against him by his owne Son and his Counsellor Absalom and Achitophell But why after so many and great assurances of fidelity and loyalty should God yet require further Evidence Certainely where God hath bestowed eminent Graces he will have them eminently conspicuous where he conferreth great assistances of habets he exacts proportionable â—â—yalls thereof Job upright above all Men in the East and therefore that his Faith may be more glorious he must of all others â—â—e most put at God gave Moses an exceeding great Spirit and â—â—e therefore is to sustaine the barden of Israel God will not â—ave his Graces idle in us but according to our abilities and strength exercised and employed But here is more in these Words When he was tryed as if â—â—e had never been tryed heretofore 'T is true he had undergone severall tryalls and those sharpe ones too but yet none of them â—n respect of this could merit the name the Holy Spirit as it â—ll the others were nothing bestowes the denomination on this Ordinarily every man in the progresse of his life meets with some one remarkeable accident danger or affliction which above all others he may call his tryall Every day a man liveth 〈◊〉 an evill day Few and evill have the dayes of the yeares of my life been c. Gen. 47.9 yet a Man shall light one more notable an evill day indeed which for its malignity farre surpasseth all others and is therefore called Ephes 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evill Day A professed Souldier in his experience may tell you severall conflicts and skirmishes but noâ— above two or three set battailes in full bodies in his life time 2. Abraham was tryed so was Job an upright man David a man after Gods owne heart Judgement begins at the house of God the fiery tryall can be no strange thing to God Children when as his owne shall be sure to passe and endure it strangers are onely excepted Let none pretend to an exemption or protection from the usuall contingencies which iâ— all ages have attended Gods separated servants Calamities anâ— temporall Troubles Afflictions and tryals for its necessary their should happen that those which are approved might be made manifest as the Apostle in another though not altogether unlike case 1 Cor. 11.19 that our Faith may appeare precious like gold and be found to the prayse c. 1 Peter 1.7 3. Abraham was tryed Probably Sarah knew nothing of iâ— and so no mention of her tryall or faith in this instance Grâ—â— who knoweth our frame remembreth the dâ—st considereth 〈◊〉 gold he dispenseth his afflictions according to
it is will worshipped in Spirit and Truth that is even to take the mâ—â— restrained Interpretation he is a spirituall nature and requâ—â— spirituall service but who denyes this but yet even this inâ—â— pretation is to be understood fundamentally not exclusively for the context will not endure any other sense because 〈◊〉 was a spirit from all eternity and ever since the Creation required spirituall worship even before that present houre spoken verse 23. and as spirituall worship was not then exclusive bodily worship so neither are they incompatible and inconâ—â— stent since that houre came or at this present houre now it 〈◊〉 man ever yet presumed that bodily worship was a duty unless offered with a true heart if it stood alone it was a meer mockery a perfect piece of hypocrisie and therefore those words 〈◊〉 not set in opposition to bodily worship but as to any obseâ—â— is evident from the context to the appropriating of it to fâ—â—â— fingalar place Jerusalem or that Mountaine now the time 〈◊〉 that every City is a Jerusalem every Oratory a Temple eveâ— separated Place a Mount Sion and every Land a lewry 〈◊〉 therefore he wills as afterwards the Apostle 1 Tim. 2.8 〈◊〉 â—en pray every where lifting up pure handt and this is a bodily exercise or posture which the Genevah note thus glosseth as â—estimonies of a pure heart and conscience The naturall then 〈◊〉 single meaning of these words is this God is to be worshipâ—ed in spirit that is heartily and devoutly and it excludes hypocrisie and indifferency in truth that is elearely and solely not by lying vanities phantastick representations false guises such as the sacrificing in mans blood and offering festivall lustâ— and uncleannesses in the solemne offices of Religion to the former the extreame is to worship God carelesly and negligently and so not in spirit To the second it is to mix impieties in Gods worship to worship him with a lye and so not in truth this no way proves that when we adore that 's bow we worship â—â—t in spirit and truth for even bodily worship is in this sense spirituall if it arise from accompany and follow the devotion of the heart this is to glorifie God both in bodies and spirits â—or they are Gods And so let us Pray The third Part. O Most holy Father God of infinite wercies of tender and never failing conpassions of great and unspeakeable goodnesse We blesse magnifie and gloâ—fie thee and blessed be God even â—he Father of our Lord Jesus Christ who hath blessed us with all â—irituall blessings in high places in Christ for that unwaluable â—lessing in giving thy well-beloved Sonne to take our nature upon â—im c in and through him adopting us to be thy Sent Heere 's â—f the blessing of an happy Eternity O blesse us with thy saving â—aces that we may by a regular constant course of holy living atâ—aine to that most blessed end and sanctisie all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings that 〈◊〉 never murmure at or envie thy blessings upon others but that 〈◊〉 patience we expect our portion in Heaven and so blessed Lord 〈◊〉 our hearts with the sense of the glories and perfections and 〈◊〉 fading nothingnesse and emptinessâ— of the creatures that with â—â—â—cere and ardent affections of obedience and love we may obey 〈◊〉 serve and worship thee with reverence and godly feare O let 〈◊〉 in our addresses and approaches to thy glorious Majesty seriously ineditate on thy presence glories and soveraigutly on 〈◊〉 merciet and goodnesse and not dare rudely and undecently to 〈◊〉 into the presence of the Lord of the whole Earth Then art 〈◊〉 Lord both of our soules and bodies to thee we offer both 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our soules O let them be yoked and joyned 〈◊〉 ther in the exercises and offices of Religion let us here live 〈◊〉 the unity of thy Catholique Church in the commantem of Saâ—â— worshipping thee in spirit and truth with an holy service in 〈◊〉 beauty of holinesse glorifying thee both in our bodies and soulâ—â— that when both shall be glorified with thee we may to all Eternity with the Heavenly Quire of Angels and blessed Spirits 〈◊〉 that Psame of blessing Glory Prayse Honour and Power 〈◊〉 unto him that sitteth on the Throne and to the Lambe 〈◊〉 ever and ever Amen IOSEPHS Memorandum's Heb. 11.22 By Faith Joseph when he dyed made mention of 〈◊〉 departing of the Children of Israel and gave commandment concerning his bones IOseph closeth up the Catalogue of the Patriarkes he is the last mentioned of them and the History of him conclude the first and choisest Monument of Antiquity the Booke 〈◊〉 Genesis the prime and principall Record of antient Church story This Joseph was famous and honourable for many excellent and eminent vertues as we reade at large in that Booke the most principall are those some summed up by Ambrâ—â—â— lib. 1. Off cap. 17. Humilis fuit usque ad servitutens verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem his Humility Chastity Patience and Charity to which we may adde his singular Piety towards God Fidelity to his Prince though one that knew not God his Clemency towards his Brethren His Chastity was so rare and is so famously known that all that know that History must acknowledge that never any escaped so great temptations with so much Innocency For his Piety it was sufficiently proved in every circustance of his life he depending on God for all receiving all from him referring all unto him and in all magnifying and celebrating his name as Gen. 39.9 Gen. 40.8.41.16 and 50 51.42.18.45.7 And for his Clemency pitty and goodnesse to his Brethren no example can match him and which was the crowne and complement of all he was faithfull to the end as he begun so he continued so he ended Qualis vita as he lived so he dyed living he exercised his Faith in the works of Naturall and Morall Religion and at his dying he manifested it by his fore-knowledge of the Israelites departure out of Egypt and his Precept to bury his bones in Canaan For. By Faith Joseph c. The first Part. 1. How was this memoriall an act of Faith Did not Joseph take it upon trust from his Fathers relation or was his Faith in this instance any better then an implicite Faith or founded on a humane testimony for that Jacob fore-told his Children what Joseph here mentions and brings to their remembrance is plain from expresse Scripture Gen. 48.21 But to this the answer is obvious that though Jacob did deliver this prediction before Joseph and his Brethren yet the same Spirit which dictated that revelation to Jacob might still reside with Joseph and perhaps did discover more to him then to his Father for in this particular Josephs Prophesie seems more cleare
and full inasmuch as Jacob Gen. 48 21. foretells not the hardships and servitudes they were to endure in Egypt and that after they should most mercifully and miraculously be delivered thence as Ioseph doth presage Gen. 50 24. bâ—t onely tells them that now they were in Egypt and fore-tels them they should be brought againe into the Land of their Fathers no mention of a visitando Deus vos visitabit God will visit you in the forâ—mentioned place Besides Ioseph could not know that thiâ— Prophesie of his Fathers would be true and so not re-assumes iâ— for a positive Doctrinall Truth but by Faith his Faith told him that his Father Iacob had this revealed to him by the Spirit 〈◊〉 God and therefore he ought to beleeve as firmely as if the Spirit had immediately declared it to himselfe for it s no matteâ— whether the Proposition be mediately or immediately revealed it is all one to the Beleever and because he beleeved he might speake because his Brethren perhaps through forgetsulnesse or inadvertency minded it not And it was 〈◊〉 further act of Faith That he endeavoured to promote and exercise their Faith by patience and toleration in their afflicted condition and hope and expectancy of future deliverance for this is the meaning of those words Visitande visitabit God will surely and sharpely visit suffer you to be sore oppressedâ— and therefore prepare that ye may be able to stand in the eâ—â— day and then Ascendere vos faciet he will promete and â—â—vance you and therefore assure your selves of a future prosperous condition though this happened not till one hundâ—â— fifty five yeares after 2. Why did he command them to carry his bones thither 〈◊〉 one place better then another or were his bones to be 〈◊〉 served and worshipped by them The answer to the former Interrogation may be this That Ioseph did not command his boneâ— to be removed to Canaan as though there had been some inhaerent holinesse in that place more then others but because he would signifie thereby his desire to be an Heire of the promised and of the Heavenly Country which it typified To the second take this solution That Ioseph entended not his bone should be reserved to be carried about a severall set times either for pompe or ostentation or veneration but that hiâ— bones might be honourably enterred amongst his ancestors 〈◊〉 demonstrate his hope and confidence in the blessings of the Covenant that he desired to be joynt shater and copartner with them in those happinesses and they were to be kept that thâ— Egyptians remembring Ioseph by this Monument left among them should use his People and Kindred more respectively and courteously the time of their abode among them In summâ—â— it was to declare That he lived and died in the unity of that Church in the Communion of those Saints this union of their bodies being a symbole of that other union of their spirits in one Lord one Faith one Covenant for in Iesus Christ all Beleevers are one body and Members of one another and that by hope he waited for a glorious Resurrection For if the Bones of Ioseph had been reserved for veneration certainly in some place we should have found that the Israelites did exhibite this honour to them but no mention of any such practise in these places where mention is made of the buriall of his Bones not in Exo. 13.19 where the departure of Israel out of Egypt is Registred not in Iosh 24 32. where their Possession of Canaan is specified and then if ever for this was the most likely time of all other they would have worshipped them The Israelites did onely what they were commanded they carryed his Bones away with them Exod 13.19 and afterwards buried them in Sichem Iosh 24 32. indeed that place he nominated not they should be buried in but left that particular to their discretion who were to bury them though that place they chose both because they had given him a grant of it and also because it fell out to be the Inheritance of his Sonnes and thus also they buried Ioshua in Mount Ephraim Iosh 24.30 The second Part. 1. By Faith Ioseph and it was a most high and noble act of Faith in Ioseph to overlooke all the seducements of Egypt to slight all the tempations of Pharaohs Court and fix his eyes and thoughts upon Canaan and the future conditions of his Brethren his Kinsmen according to the flesh the Israelites it seems much to surpasse the Faith of Iacob for he had no Possessions in Egypt but Ioseph was Casars secundus next to Pharaoh in State Power and Dignity and had acquired a great vast estate of Treasure and Honour and therefore had not that temptation to looke for another Country for the establishment and promotion of his Children as Iacob had a carnall minde could not fancy how he should think of the departure of his Posterity out of Egypt but with regret and reluctance with sorrow and pensivenesse of minde inasmuch as there they were honorably and richly seated and setled so that this praeapprehension of their future departure was both a notable effect of Faith and pregnant proofe of the first description of Faith that is the subsistence c. that he should neglect and disesteeme his present ample revenues and high preferments for an estate in reversion a share in Canaan so many yeares after it was a good motive to perswade the rich men of the Hebrews now in their persecuted condition to undervalue and contemne their worldly Possession and to intend and ayme at the acquisition of a future Inheritance in Heaven and with David Psal 17.14.15 to over-look worldly prosperity and behold the Face of God in Righteousnesse and will also serve for a good admonition to all who pretend to godlinesse and Religion that they be not seduced with sinfull pleasures or corrupted with worldly Profits or Preferments to the dishonour and scandall of their Profession the frustration of their hope and destruction of themselves What a miserable object it is to see a good cause managed and through this bafled and marred by an evill man the pretious holy Faith prosessed by men of vile execrable lives the truth prejudiced by the wickednesse of its abettors and Religion it selfe wronged by the sensualities filthinesses idolatrous covetousnesses and love of the world which is dayly discovered in the greatest seeming sticklers for it O let us never when we make for Canaan look back to Egypt let not the delicacies and enjoyments of Pharaohs Court lay off our affections from the pursuite of the Promised Land the Heavenly Ierusalem Non est consentanoum qui metu non frangitur eum frangâ— eupids aâ—e nec qui invictum se à labore praestâ—â—eret viâ—ci à voluptate said Tulli de Offl. lib. 1 pag 31. and if it be a shame for a magnanimous spirit to be addicted to immoderate Pleasure and Profit certainly its a dishonour and a misery too for the
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