prevailing party Peter notwithstanding his doubting is in the account of Beleevers Why doubtest thou O thou of little Faith God will not quench the smoking flax nor bruise the broken reed Faith even to the pittance and proportion of a graine of mustard-seed shall be accepted with him whose property is to be easte entreated And hereupon he entitles himselfe The good Shepheard because he taketh the weake Sheep in his armes and the weake Beleever is received though not for his weakenesse yet even for that a Beleever Rom. 14.3 God hath received him he is Gods servant verse 4. Sarahs infirmities are covered her Faith commended her vertues extoled her defailings not mentioned Gods goodnesse and long-suffering coloured and concealed Jobs impatience and though âe murmured yet it is said expressely He sinned not because of his sincerity and faithfulnesse Indeed the Law requires perfect unsinning obedience and approves no Act but what in âââbus numeris in every circumstance good without the least âesect or imperfection bonum est ex integra causa but the Gospel offereth more grace accepts the weake if sincere enleavours of Beleâvers Psal 103.13.14 Mal. 3 17. O then happy we if we but faithfull servants if our workings be buââordiall and upright no evill adhering circumstance shall be ever able to condemne us O that we would imitate this goodnesse of God it s the fashion of the world to extenuate or conâeale our neighbours vertues to proclaime their bad which âroceeds from a spirit of Pride Se fe-love Envy Detraction or Malice The Character of our Heavenly Father is the Lord good and gracious long-suffering and of great goodnesse pardoning iniquities transgressions and sinnes not imputing covering them O that we were like him in Charity if we were then our Charity would cover a multitude of faults 4. Sarah and many Propheresses the Virgin Mother and many other holy Women recorded for followers of Christ have sufficiently honoured that Sex for their Piety and there hath been from Age to Age such of them as have remonstrated their magnanimity and sincerity Saint Basil relates That âan Honourable Matronâ immediately before her Death used this Exhortation to those of her Sex who were Spectators of her sufferings Remember saith she it was not onely the flesh of Man was taken to make in Women but his bone also so we being bone of his bone have received strength spirit and conrage with and from him which we also should imploy in the âââârâises of our holy Faith 5. Sarah received strength What is it that thou hast which thou hast not received It is God which raiseth Families anâ gives Children Psal 127.3 and if God give them it is ãâã just and congruous we returne them to him consecrate theââ to God traine them up in his discipline and if he remanâ them and call for them as many times he doth freely ãâã surrender and resigne them 6. God afforded not this happinesse to Abraham and Sarah till their Old Age God many times communicates ãâã his Grace to us till our strength faile us not that we shâââ presume that God will doe so because he may and sometiââ doth but that we should not at any time diffide his merââ or driven into despaire Some he calleth at the eleveth hoââ and one Theife upon the Crosse But we must beware ãâã there is danger in all delayes and no estate more dangeroââ then to deferre Repentance till Old Age or the Death-Bed maââ us unserviceable for the World and unable for the prosecuââââ of its lusts For though it be certain that true Repentanceâ never too late yet it is also most true that late repentance â seldome or never ãâã 7. Sarahs Wombe receiving life and strength to Conceiââ represents unto us the manner of our conversion to God Thâ Soule naturally is dead in sinne till by Faith in Christ Jesus ãâã receives life and strength to bring forth fruits of Righteousness there is a plastick fermative vertue in the Immortall Seââ 1 Peter 1.23 which begetteth in us the new Man which ââter God is Created in Righteousnesse and true Holinesse Anâ as Isaac had not his being from his Parents by their naturaâ generative faculty but by a supernaturall assistance and therefore he is said to be not the Sonne aftââ the Flesh but after the Spirit and of Promise Gal 4.23 So it is not by Naturââ but by a Power from Heaven that Christ is formed in ãâã and he dwelleth in our hearts by Faith Iohn 1.13 Who ãâã borne not of blood nor of the will of the flesh nor of the will Man but of God The third Part. The Prayer O Omnipotent Lord the God of all consolations and Father of all mercies who gavest new strength and abilities to the deâayed bones and impayred members of Abraham even as dead evâve our dead spirits give a spiritâall being to our natures âead in sinne Create cleane hearis and renew right spirits withââ us that we may dye unto finne and live unto righteousnesse Thou who gavest power to Sarah to conceive and bring forth a ââly Seed rayse us by thy mighty power from the corruption of âur natures to the renovation of our mind that through the ââmortall Seed planted and watered in our hearts by the blessed âpirit we may receive strength and ability of spirit to conceivâ and fârmâ Christ within us to resist sinue and adhere to godlinesse and notwithstanding the barrennesse and weakenesse of our ââture to be inabled in the inner to performe all holy daties to âhoând and be fruitfull in all good Workes We beseech thee most gracious God to extend thy goodnesse to thy whole Catheââne Church deliver her from those oppressors that seeke to deâoure her comfort all her desolations make her Desert like Eden and her Wildernesse like the Garden of the Lord to bring âorth holy Plants iâ flonrish in the House of God and to Worship âiuâ in the beauty of holinesse let joy and gladnesse be found ââerein prayse and the voyâe of singing Rayse up unto her nuring Fathers and nursing Mothers and strengthen her to Conââeâve and bring up as many as the Starres of the Skiâ in mulâitude and as the Sand of the Sâaâshâre which is innumerâble âo offerâup unto thee the dayly sacrifice of prayse and thansgiving and after to sing uncessantly holy holy holy Lord God Almighty which was which is and which is to coâe Blessing ââonour and glory be unto him that fitteth on the Thrââe and to the Lambe and to the holy Spirit now and for ever Amen ABRAHAMS Offering Heb. 11.17.18.19 By Faith Abraham when he was tryed offered up Isaââ and be that had received the Promises offered up ãâã onely begotten Sonne c. THis is the tenth and last tryall of Faithfull Abraham Paraââ hath Observed from the Hebrews but of others the most grievous dangerous and uncourteous the ââlusion and complement of them all and though each of thâ was sufficiently sad and dismall and required great abilitieâ Faith
Parents though the Posterity of Enoch were taken in these followed the garbe of the world contemned and mocked Noahs feare and designe which condemned the world and them with it For that 's the next clause which is to be explained By which he condemned the World ãâã ãâã ãâã ãâã ãâã he condemned and adjudged them to the Deluge And here as it was said of Athanasius Totus mundus contra Athanasian Athanasius contra totum mundum The world condemned him as foolish and his Arke as frivolous he condemnes the world by the Arke of impiety and irreligion and to destruction and ruine this an effect contrary to the former the Arke saved him and his but condemned the world in two respects 1. The Structure of the Ark which if the world had beeâ teachable had been an Instruction and Exhortation to Repentance and Reformation that while there was time it might prevent the sad judgement denounced against it for its exorbitancies and prodigious impieties And probably it is that Noâ during the time of the building of the Arke was sedulous anâ frequent in his Exhortation to amendment of life for froâ this it seems he is called a Preacher of Righteousnesse 2 Pet. 2 â and the world for not harkning to his admonitions and not oâ serving Gods long-suffering while the Arke was preparing ãâã called the disobedient World 1 Pet. 3.20 2. The event it selfe sheweth us how the Arke condemned the world before the Deluge came they mocked it but afteâ it approached they sought to it for sanctuary but could not bâ admitted when they saw the danger was unavoidable then and never till then did they beleeve it did they seek to avoid itâ Certainely when they perceived they must Drowne their vaiââ hopes and presumptions had deceived them and that the Arkâ floated above the Waters in security this sight and apprehension would confound and amaze them and force from them ãâã sentence of condemnation on themselves and a confession that they justly deserved what befell them just as it is described by the Author of the Booke of Wisedome c. 5. v. 1. ad 10. Thiâ then was their condemnation they had time to repent before the Deluge after they shall have no more time they all shall perish but Noah by the Arke is saved and by his Faith in preparing it is entituled and made Heire of that Righteousnesse which is by Faith Became Heire he succeeded Abel and Enoch in the honour and reward of Righteousnesse and of that Righteousnesse which is by Faith an Evangelicall not Legall Righteousnesse an Heire not by birth but by Adoption not by workes of the Law but Faith which Righteousnesse of Faith is two-fold One imputed which Faith embraceth and apprehendeth The other inhaerent which Faith produceth and actuateth The first is perfect because it is Christs Righteousnesse accepted as ours and is nothing else but the remission of our sinnes and the acceptation of our persons in and for Christ The second is imperfect because of sinne dwelling in our members yet requiâed of us it being the Character and Seale of Gods Spirit within âs or assurance of our Heireship and fruit of our Adoption ând in plaine termes it is the mortification of sinnes and lusts ând a sincere purpose and endeavour of a new life in righteousnesse and holinesse which Noah in some degrees performing thereby obtained the power and right to become the sonne of God heire of that other righteousnesse which is by faith that âs this as to Noah so to us conveyes estates seales and raâifies our Adoption and after possession of Heaven which faith âerives and communicates to us for and by the mercies of God ân the merits of Jesus Christ for in the Gospel-sense Son and Heire are termini aequipollentes as every Heire is a Son so every âon is an Heire too for if a Son then an Heire Gal. 4.7 If Children and Children we are by faith in Jesus Christ Gal. 3. â6 then Heires Heires of God and coheires with Christ the onely begotten the well-beloved Son Rom. 8.17 by and from whom we receive the Spirit of Adoption whereby we try Abba Father which is also in the Apostles expression the being Heire of the World Rom. 4.13 not of this sublunary transient cheating world but the new world the world to come Heb. 2.5 the promised and expected new Heavens and new Earth 2 Pet. 3.13 Thus it is declared The meeke shall inherit the Earth Mat. 5.5 not this Earth full of fraud violence and injustice but that wherein righteousnesse dwelleth for they are were and so counted themselves verse 13.14 of this Chapter Strangers and Pilgrims here on Earth their hopes their inheritance their countrey is in that new Jerusalem which is above eternall in the Heavens Come Inherit c. saith our Saviour Mat. 25.24 Adam had no further grant no larger conscession then a Legall Possession an Earthly Paradise and his estate was contingent subject to mutation and change Moses his assurances and demises to the Jews were confined to the Land of Canaan more he could not grant or secure but the supernaturall heavenly possession incorruptible undefiled that fadeth not away is reserved for and made over to the heires of that righteousnesse which is by faith which that we may obtaine and enjoy to all Eternity let us follow after and pracrise holinesse and righteousnesse according to these following is structions from the words thus cleered The Second Part. 1. This warning of God unto Noah confirmes the Apostle description of faith Faith is the substance c. If God threateâ any judgement or promise any mercy the judgement is as certaine as if it were executed and the mercy as sure as if possessed though they have no actuall being in themselves yeâ Gods word gives them a certaine subsistence and our beleife oâ his word give us a certaine assurance of the truth and issue Gods power and veracity makes all his threats and promises unavoidable and infallible and our faith makes them evident anâ secure to us and we thereby depending on Gods truth and faithfulnesse gather both confidence and assurance For thus thââ Apostle argues Let us beleeve without wavering for he ãâã faithfull that promised Heb. 10.33 and thus he positively concludes Faith depends on the Word of God Rom. 10.17 Indeeâ the Word of God is not declared to us in the latter Age as iâ was to Noah for he had this warning either by immediate Revelation from God himselfe or by the Embassie of one or more Angels but to us Gods warnings and oracles are transmitted and signified by the writings of the Prophets and Apostles yet the obligations of our faith are equall and alike for whensoever God issueth forth his Revelations and Declarations to menâ he therewith gives them assurances they have like expresses of his will besides the certitudinem objecti the certainty of the Revelations themselves which are infallably true because the Decree is of the Spirit of Truth who
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 ãâã Flock the first fruits of our life the prime years of our agâ while vigour and strength is full are to be Consecrated to aââ employed in Gods service We are to sow our Seed in thâ Morning To remember our Creator in the dayes of our Youââ to beare his yoake from our Childhood to goe into his Vinâyard at the first houre and continue till the twelfth to seââ him early in the height and excellency of our dayes not ãâã our declining dawning dotage the services of old age aââ 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 ãâã famous to all generations God honoureth them who honoâââ him though the World deride and maligne them yet he wâââ procure them a name and memory in his Church though theââ be for a while overclouded with a storme yet their righteouânesse shall appear as the Sun at Midday 2. It is not the applause or admiration of men but Goââ 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 ãâã 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 ãâã 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 sââ 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 gracioâsly accepts the Oblations and devoirs f tây 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 Lanâs 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
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 Kenaâ 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã 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 commâtates qualis in resurrectione promittitur and so I leave the first praposall and descend to the Doctrinall part 1. Enochs waâking 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 hââ that thus hopeth will purifie himselfe he that loâketh 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 ãâã ãâã ãâã ãâã ãâã in the Text for this wârd signifies noâ onely actually to please but to endeavour to make it their study businesse and delight to please and so iâ is ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
cannot lie he will superadde such is his goodnesse and mercy certitudinem subjecti we shall be ascertained that they are his Revelations if with humbled hearts devout Prayers and sincere holy obedience we endeavour to know his will God will discover his will Psal 25.9.10 and 14. Ioh. 8.31.32 Ioh. 7.17 give unto us the Spirit of obsignation and knowledge a certainty of adherence as well as of evidence making us not onely to beleeve but even to know and be as fully assured that it is the Word of Christ as those which have heard it with their eares and which saw it with their eyes For as Noah was secure that this warning was no Satanicall suggestion or illusion no private fancy or delusion of his owne braine but a divine revelation so God hath given unto the Writings of the Prophets and Apostles such splendor and sufficiency of light and appointed us such mediums cleare wayes and means for the discovery and comprehension of that light as may make them appear to all not wilfully or maliciously blinde that they are his word and containe in them a full declaration of his will he confirmes and seales in the hearts of all Beleevers the truth of their Writings 1 Ioh. 5.10 He engraves them in the Prophet Jeremies expression Ier. 31.33 In those dayes I will put my Law in their inward parts and write it in their hearts he sets such impressions and leaves such characters of divine truth in the spirits of his people that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit We have a more sure word of Prophesie God in their Writings hath declared what is sinne and transgression and the severity of his wrath against sinne he hath expressed what godlinesse is and the great rewards and happinesses he hath awarded to them that leade a godly life O then let the heavinesse of his threatnings deterre us from sinne let his gracious Promises invite and incite us to Repentance let his judgements keep us in his feare âet his invitations and offers of mercy keep us in obedience let us seriously consider that he hath revealed wrath against every soule that doth evill that holds the truth in unrighteousnesse except ye repent ye shall all perish and let us alwayes remember that he hath proposed mercy to all humbled penitents sincere converts he that confessieth and forsaketh his sins shall finde mercy mercy in his life and the whole course thereof at the houre of his death and in the day of judgement God hath done his part to preserve us from wrath and reserve us for mercy and mercy for us if we sleight his judgements undervalue his mercies we have no colour no pretence of plea we are altogether inexcusable our destruction is of our selves because like Jerusalem we would not be warned Observe but Gods method how he cleares himselfe from the ruine of his people how he chargeth it wholly upon themselves First he proposeth to every private mans Conscience his dealing with them and refers it to their judgement Deut. 30.15 See I haâ set before thee this day life and good and death and evill He calâ upon them to observe and to acquit him when they are judged he tells them plainely that they cannot pretend ignorance ãâã thou deest well shalt thou not be accepted thou shalt be accepted If thou doest evill sinne lyeth at the doore and Deaââ the wages of sinne but if thou wilt not see nor observe thââ he recites his proposals againe offering Life to thee if thou wââ hearken verse 16. denouncing Death if thou refusest to heaââ verse 17.18 and if none of these will serve the turne then ãâã acquits and justifies himselfe by open Proclamation before ãâã the World verse 19. I call Heaven and Earth to Record the day against you that I have set c. And the more clearely ãâã sets it before thee if thou observe not thy contempt is tââ greater thy punishment shall be greater Thou O Christian hast or may have a most plentifull Revelation the way of liââ and death is more distinctly set before thee then before tââ former Age of the World if thou decline the way of life aââ tread in the paths of death thy sinne is so much the moââ heightned thy judgements shall be more intended and multiplied It is the Apostles affirmation upon the same reason Heb. 10 26. If we sinne c. the consequent is sad and diâmall verse 27. and the reason is a fortiori verse 28.29 anâ it is the same Apostles Exhortation grounded on the same reason Heb. 2.1 Therefore we ought to give c. that is his Exhortation and the Reason is verse 2.3.4 For if the Worâ spoken by Angels as perhaps this to Noah was was stedfast are every transgression and disobedience received c. 2. This warning of so long date is a pregnant proofe and remarkeable example of Gods patience and long suffering towards malitious incorrigible sinners For first he doth not aâ the first punish but premonisheth them of their sinnes and thâ demerits thereof sollicites and invites their repentance Anâ secondly he allowes them a long time for repentance punisheth them not when in justice he might take vengeance and execute his wrath not as if God were not naturally and immutably just but because he is a most free disposer of hiâ judgements and payes them when and in what manner seemeth good to him in his infinite wisedome and forbeares âhe punishment of impieties alwayes upon weighty and important reasons The first is to shew his propensity to the acts of grace and mercy his unwillingnesse and indisposition to our in force the acts of his tevenging justice so he solemnly protests As I live saith the Lord I delight not in the death âf a sinner c. Ezech. 33.11 which the Apostle seconds 2 Pet. â 9 The Lord is long-suffering to us-ward not willing that c. in his mercy he is ãâã ãâã ãâã ãâã ãâã Gen. 18.32 meek not irritable not easily provoked ãâã ãâã ãâã ãâã ãâã gentle easily entreated 2 Cor. 10.1 ãâã ãâã ãâã ãâã ãâã overseeing looking beyond our sinnes passeth by them dissimulat peccata propter poenitentiam in his mercy there is ãâã ãâã ãâã ãâã ãâã Rom. 2.4 when he cannot but see he forbeares ãâã ãâã ãâã ãâã ãâã Neh. 9.30.31 suffers long many times many years ãâã ãâã ãâã ãâã ãâã Hos 11.8 9. when he is about to punish he is at a stand asking How shall I c. and then resolves into conditions of mercy I will not execute c. he stayes expectat ut misereatur Es 30.18 And when he executes wrath he doth alienum opus that which his nature declines he doth it with regret and reluctancy For he doth not afflict willingly not from the heart Lam. 3.33 He forgives destroyes not Psal 78.38 and when he punishes he is weary Isay 40.2 The second reason is That God moderating his judgements with such meeknesse and
mercifulnesse not suffering his whole displeasure to arise and so long suspending the execution of his sentence he might barre the incorrigible refractory malignant of all excuses and shiftings both which reasons are declared by the Apostle Rom. 2.4.5 the judgement is unavoidable and the judged inexcusable for that the Judgement was passed through their own default and for their contempt after processe and issue O then let not us sleight or trifle with Judgements but seriously observe and apply them considering that his premonitions and warnings are given out to bring us to repentance and let not us by our security or contempt frustrate our selves of those happinesses and advantages which God hath gratiously consigned them to us for our good he threatens before he punisheth that his menaces of ruine might be a meanes of our reformation occasions of and provocations to repentance let us then comply with him in his designe be moved and affected with his threatââ not to suffer our eyes to sleep nor our eye-lids to slumber neâther the temples of our head to take any rest untill we make uââ of all these means take hold of all these opportunities of merââ which he hath endulged to us untill we be at peace with himâ and he reconciled to us and remove all impediments which maâ prevent the true and sanctified use of his Judgements I shaââ but breifly nominate three The first is neglect when we forget his past Judgements as old news or obligations growne oââ of date as Pharaoh did Exod. the 7.8.9.10 Chap. and the frequent crime of the Israelites as we finde it inventoried Psal 78. The second is when we scorne and contemne his premonition of future Iudgements which the Psalmist hath noted out to uâ and fully expressed Psal 10.4.5.6 The third which is moââ usuall is the mis-interpretation of his Iudgements as if wâ were not the men he aymed at they concerned not us hence in the Prophet Ieremies expression we settle on our lees sooth our selves in our sinnes turne the streame another way and shift off the application of them from our selves and hence also many times his Iudgements overtake us and come upon us before we are aware hence when we cry Peace Peace behold destruction and sudden calamity as of a Woman in travell Iudge our selves then that we be not Iudged 3. Noah was warned and warned he was of God not onely in a Publique generall way but by a private missive a particular expresse from Heaven not onely of the wrath which was to come but further advertised of means to avoid it God declared unto him the whole pleasure of his will in that concernment so true is that of the Prophet Amos 3.7 Surely the Lord will doe nothing but he revealeth his secrets unto his servants even as a Prince imparts his designes to his favourites and confidents Thus he honoured Abraham Gen. 18.17 and thus still he continues his respects to such as seare him in the great concernments of their soules he discovers to them that is his friends and savourites the great mystery of salvation by Jesus Christ for so we are assured Iohn 15.15 Henceforth I call you not servants that 's a too low and vulgar salutation and respect for the servant knoweth not c. The Psalmists assertion still holds The secret of the Lord is with them that feare him and his coâânant to make them know it Psal 25.14 4. Noah was warred and the warning moved him to feare which occasioned contempt and scorne in others Noah took ââe warning the World derided it The consequents of this ââarning were different according to the diversity of the subjects on which it wrought T is a maxime in Phylosophy ââicquid recipitur recipitur ad modum recipientis the same ââquivocall cause produceth severall effects according to the ââspositions of the subjects which derive vertue from it the same âânne at once melteth Butter and hardeneth Clay the same ââbstance of meat affords good nourishment to a vigorous body ââd becomes hurtfull to a diseased and it holds in Religion ââe same mercy from God findes different interpretations and ââes by different men the malitious Iewes blaspemed when ââmbled converts beleeved Christs Miracles they follow him ãâã Crucifie him those follow him to obey him they to rebell against him these to submit to him If God blesse a wicked ââan with temporall prosperity he turnes this blessing into a âurse abusing it to the satisfaction of some immoderate lust âf a goly man receive the same portion he makes a sanctified âse of it imploying it for his Lords honour and his own preâent and after advantages the one growes wanton proud inâolent intemperant and what not this other makes it a proâocation and inducement to thankfulnesse and obedience so ân adversity the difference is easily discernable a wicked man âormes frets and troubles himselfe with impatiency and others with the turbulency of his spirit a righteous man submits with âalmenesse and meeknesse of spirit possesseth his soule in patience he neither disquiets nor injures any other and as Gods dispensations finde such different entertainment so his acts of grace so the Judgements of his mouth Tell an obstinately perverse sinner of pardon of his sinnes if he will timously and sincerely repent this message will be welcommed with the same respect from him that a proclaimed act of oblivion shall receive from him who is resolved to abase and bafle Majesty denounce sentence of woe against him for his impenitency and contempt he esteemes no more of these then Luther did of the Popes Bulls to be bruta fulmiua meer scarcrowes or a few idle worââ to abuse the well-meaning simplicity of Fooles and Children ãâã let the same Proposition of Peace be tendred to a righteous soule who by the prevalency of some lust hath fallen from ãâã obedience he with joy and thankfulnesse accepts renewes ãâã vowes and re-obligeth himselfe to an inviolable observance ãâã all Gods decrees and edicts Declare to him wrath against eveââ soule that sinneth this dissolveth him into humiliation and coâtrition of spirit makes him cautious and timorous at any tiââ after to offend Gods glorious Majesty O then let us makeââ sanctified use of all Gods dispensations of all his promises aââ his threats this will distinguish us from the World and discoââ unto our selves the fincerity of our hearts no safer no suââ way of tryall of our own hearts then to observe what are ãâã productions of Gods dealings upon our spirits what effects tââ terrors of his Law the proposals of his Gospel and the expresses of his love hath wrought in us if they have pulled down in us the strong holds of sinne if they have captivated eveâ rebellious thought to the obedience of Christ if they have redâced and reformed us that we feare to offend that we desire aââ delight to please him then happy are the People which be in suââ a case then blessed are these People which have the Lord fââ their
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 ââtely Palaces strong Castles of the Earth could not withstand ãâã fury of the Deluge nor protect their proud Possessors But ââah shall be saved in an Arke a contemned and jeered bunââ of Wood no Stormes or Tempests shall Drowne it God ââll feed Jacobs Family when the Inhabitants of the Earth ââre dryed up with Famine When the destroying Angell kilââ the first Borne of Egypt the Houses signed with the Blood ãâã the Lambe were preserved Ezech. 9.4 Psal 11.6.7 At ãâã generall conflagration of the World 2 Pet. 3.7.10 the ââeevers shall escape and be saved though by Fire O happy âây when Gods Iudgements appear shall be found of him in âee 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 ãâã Fire consume them the Waters shall beare them up and ãâã 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 ââased to make a distinction he will give them a spirit of ââcerning to difference betwixt them that feare him and them âât feare him not it s his promise to his Church and he will ââke 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 ãâã over-daring presumption which neglects or contemnes âânest and just wayes and means to depend on God for our ââdily sustentation or for our everlasting salvation and not to ãâã our labour and industry in those practises his Word preââbes unto us is not to beleeve in God but tempt him he ât in good earnest entends to come to Heaven must use all âe and diligence to performe the conditions of the promises must worke out his salvation with feare and trembling strive ââh all diligence to make his calling and election sure O then us not deceive our selves presume without warranty that we ãâã in the Faith let me tell you true Faith beleeves the conâons 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 lââ 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 thââ 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 ãâã cept these abide in the ship ye cannot be saved So it is in ãâã those above specified considerations Except ye repent ye all likewise perish If any would not worke neither should âeate 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 expeââ either if thou sleight the conditions Further yet when Church of God is distressed and persecuted God hath promiââ deliverance but it is upon these termes That the members the of seek to God by Prayer and reformation of lise and endeavââ by all lawfull and warrantable meanes to promote and advaââ her interest put to thy helping hand and then semper libs pââ doat hamus But if thou sit still value thine own ease more tââ the Churches prosperity and peace and be content to referre businesse to God if he will save it let him doe it know thââ that Mordecays reply to Ester when she scrupled to intercââ for the People the Jews to the King in their extremity is mââ properly applycable to thee Ester 4.14 If thou altogether hold thy peace c. Certainly no greater argument of a spââ espoused to the World bespotted with sensuality devoide of feare of God then when Religion is at stake the dayly Saââ fice invaded and all Piety at a losse to project and plot for ãâã World and make provision for the flesh to fulfill the lusts of A very Heathen will tell us Non nobis solum nati sumus ãâã those generous spirits among them who have expended thââ lives and fortunes with much prodigality for their native Coââtrey will in the day of Iudgement condemne the base covetousnesse and wasting luxuries of such carnall Professors whose ââres and lusts are alike insatiable heape and hord up without ââe or conscience and spend without feare or wit and never âânk of the afflictions of Joseph to relieve the distressed to reââh the bowels of the hungry nor contribute any thing but by ââsse to the worship or service of God But yet alas how litââ are all humane contributions either to preserve the body to ââe the soule or to secure or settle the Church How deficiââ and imperfect is all our labors and industry to these purâes Noah was at vast Charges took great pains to build an ââke but what was all this to his preservation What had he defend it against the stormes of winds and violence of the ââather which hurried down the highest and most senced Cities ãâã Turrets How could the Arke endure those assaults and temââts which the great places of strength could
not resist Or ââw could Noah conduct and guide it over the tops of Hills and ââidst the Mountains But true obedience disputes not Gods ââmmands and if he enjoynes things improper and impertinent humane reason as Goe and wash in Jordan c. Or Let seven ââiests beare seven trumpets of Rams-hornes c. yet obey we ââust our Faith requires our observance and performance And us it holds in the institution of the holy Sacraments which ââve no foundation in reason yet because they are the Acts of ââods wisedome and he commands their use we are not to Iudge canvas them but to observe and reverence them And as these âârrow their successe from their Institution so all our labors ââd endeavours their blessing from his gracious providence ââxcept the Lord keep the City c. Psal 127.1.2.3 nothing ãâã project or enterprise but becomes either prejudiciall or unâofitable unlesse God give the blessing which we finde experimentally true in some kinde famine when plenty enough of ââorne for the quantity but extream want in respect of the ââourishment when God in his Just Judgement as the Proânet speaâeth breaketh the Staffe of Bread gives it not a nourishing faculty but it rather occasions faintnesse and decay of ââirits But that which makes this Observation more home and ââvident is yet further to observe That this Vessell which he âârepared was not a Ship made to all advantages of Sayling but an Arke close above without Sayles Oares or any or Engines which man hath invented and employed for the coââ modious passing of Vessells upon the Seas It had no Helmeâ steere her with no Master or Governor to command handing of Helme or Sayles God reserved to himselfe glory of Noahs Preservation he himselfe was the onely Piââ to guide it upon the Waters and afterwards to Harbour it Providence the Sailts and Oares to steere and move it ãâã is many times pleased clearly to demonstrate his Wisedoâ Power and goodnesse by using the weaknesses of our interâtions and employing such mean instruments as have nothing power or wisedome in themselves Give me leave thus to apââ it If we see the Arke of Christs Church floating like the Isââ Lemnos having no place of settlement If we see her moââ upon troubled waters tossed to and fro with the waves of câtention If we see her without a Governor having nothing humane policy or power to direct or protect her if with Sailes having no favour nor respect from the world with Oares any humane assistances or aydes God will supply to the want of all these if she turn to God sincerely beg his mâcy and with a penitent heart purified by Faith crave his Pâtection All these deficiencies of secondary causes and wantâ humane assistances will prove demonstrations of Gods porââ and wisedome when he shall be pleased to deliver her by hand without any wayes or meanes discernable or possible be imagined by humane ingenuity In ordinary wayes of ãâã liverance there is a concurrent abundance and confluence experimented means the concurrence and ayde of second cauââ the full force and strength of the arme of flesh but in specââ and extraordinary deliverances when God will shew himself more signally and clearely he effects his designes by weak improper insufficient and defective means 8. Noahs Arke condemned the World because the world woââ not reforme notwithstanding Gods warnings premonitions aââ exhortations O then while the Arke is in building whââ grace is offered whilest we are summoned to come to hiââ while this opportunity of repentance lasteth turne you froââ your evill wayes nothing can hinder or retard your conversion but either your own insensible duinesse and inadvertency which yet is a crime of your wills or your malitious perversenesse If the Arke be finished God deprives you of the opportunities of mercy the advantages of grace the deluge of Gods wrath is ready to fall down upon you there remains nothing but a fearefull looking for of judgement and fiery indignation which shall devoure the adversaties wanton not play not with his word seek the Lord while he may be found for a time there is when he will not be found because we cannot finde a way or place of repentance though with Esan we seek it carefully with tears and be assured that if the Ministery of his Word which answereth to the preparing of the Arke bath not converted thee it will condemn if it quicken not it will kill if this two-edged sword with one edge hath not cut off the evills of your hearts with the other it will peirce us through with eternall paines and never dying deaths If it be not the savour of life unto life it will be of death unto death 9. The World though many regard not Gods warning it s not multitude or numbers will save us in the day of wrath O then follow not a multitude to doe evill lest thou perish with them for company chuse the society of the few the little Frock and strive to get into the Arke with them it is better to be saved alone then perish with the World And here againe let me resume my former exhortation Whilest thou hast the light walk in the light take heed thou be not misled and deceived with the fashions and interests of the World or the examples of worldly men who pretend to be and transforme themselves into Angels of light lest thou perish with the World Follow the orders and discipline of Jesus Christ his holy example in him is no darknesse he is that light which enlightneth every man in the World if we shut our eyes against this light if we hate it or hate to follow it we are already condemned It is Saint Johns sentence John 3.19.20 This is the condemnation that light is come into the World and men loved darknesse rather then light c. But 10. Here is one Observable more The Deluge took not the World on a sudden As they were fore-warned long before so God in his goodnesse so ordered that it should raine also forty dayes and forty nights that seeing they could nâ escape with their temporall lives they might in these intervaââ and interims take occasion to provide for eternity O thâ infinite goodnesse of God who allowed these perishing soulâ time and leisure to implore mercy these dying men had a further opportunity of repentance and they might though dead ãâã the flesh yet live in the spirit I have long dwelt upon Noaâ Building and have walked up and down too and fro his Arââ yet not come to an end What he prepared was for our eâfication to build us up in our most holy Faith It was a greââ preparation contained much in it upon the waters and yââ affords plentifull matter both for Doctrine and Instruction I shall therefore descend into a more particular applycation and touch a little of the mysticall and this in three considerations In respect of Noahs Person his Arke and the Deluge 1. In respect of Noah All the
nothing and this is as great a demonâration of his power and goodnesse as the former by ãâã nominy to rayse to Glory by Death to restore to Life from Poyson to draw a Preservative to bring the best out of the worst And it is Saint Aaugustines Observation Deus âdeò bonus est God is so good that we would never suffer evill to be unlesse he were so powerfull also that he could âring the greatest good out of the most desperate evill Titus sackes Jerusalem This the Divine Providence ordered for a punishment of the Jewes malice and wickednesse Well Ierusaâem is an heape of stones the lewes are disperced and this was used by God as a fairer way and more effectuall meanes for the dissemination of the Gospel This very order which God sent to Abraham hath in it much concealed goodnesse and mercy and though at first it seems harsh and rigorous yet propius inâuenti it is full of grace and truth as we may perceive by the following circumstances Abraham and so we need not wander for an example is commanded to quit his Countrey the Designe was he should quit Idolatry and this former a proper means to bring about the latter for to abide in his owne Countrey had been a perpetuall obstacle to his then intended course of godlinesse for what agreement hath the Temple of God with âdols what communion hath Light with Darkenesse and Idolatry was the Epidemicall sinne of that Nation But if his abode there altered not his course yet undoubtedly it had been very dangerous and no Man is to venture his Religion upon a hazard nor subject it to a temptation in respect of his many naturall obligations and relations of Countrey Parents and Kindred whereas by quitting his Countrey and sojourning in Canaan he became disengaged from those ties of Nature and Native soyle and fitly disposed to venture on Religion and to make progresse in the wayes of godlinesse For it s most certaine what the Roman Historian Observed Falicitate corrumpimur nothing more destructive of Religion then too much worldly prosperity it makes men apt to forget to extinguish and obliterate all notions of God and godlinesse to pervert the principles of holy life and set the will and affections upon the pursuite of phantasticke unprofitable deceiving apparitions of pleasure and profit pride luxury c. is almost the inseparable companion of a full and high estate and it is a great mercy in God to afflict that we may be humble sober wise religion devout Out of very truth and faithfulnesle God causeth hiâ People to be troubled And therefore David resolved It ââ good for me that I have been afflicted that I may learne thâ Statutes Psal 119.71 Afflictions makes us tractable and teach able apt to receive Instruction and to be kept to it but before his afflictions he was as Ieremy said of himselfe an uââmed Calâe I went wrong verse 67. he despised all counsell and would have no correction and probably had wandred aâ the dayes of his life after the lusts of his owne heart had hââ not been restrained and re-called by Gods afflicting Hand ãâã Voyce 3. Religion is not a light perfunctory employment but ãâã sad serious and laborious employment Res severa est veruâ gandium Senica Epist 49. It requires great austerity of Spirit strict performances humility selfe-denyall mortification ãâã effectuall dereliction of sinne abrenunciation of the World called 1 Thes 1.3 The worke of Faith which as Pisc in loâ expounds it is ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã an active working Faith to kill and crucifie the old Man and all his lusts to mortifie a beloved darling sinne to bring our bodies in subjection to be at enmity with the World to refuse worldly pleasureâ when temptations beyond duty or safety to take paines in the cause of God which is expressed by the following Phrase the lobour of love which is ãâã ãâã ãâã ãâã ãâã a labouring love such as sets us to enquire after the Law to buy the Truth search the Scriptures to endeavour for a right understanding in the wayes of truth and godlinesse according to our respective opportunities and capacities to put on the armour of Righteousnesse on the right hand and on the left If we be not called to suffer and dye for Christ yet we must dye unto sinne and live unto righteousnesse If not to forsake our houses yet our lusts if not to goe out of the World yet to use the World aâ if we used it not that is cut off all our portion in this life excepting so much of it as is necessary for our present subsistance to secure our Inheritance in the World to come and this is our patience of hope also as well as in the down-right suffering part Heb. 10.36 the burden of the Lord a doing the worke of the Lord in voluntary severities and abstinences ãâã a seperation from the World 2 Cor. 6.17 expressed by âhose summons Depart depart yee goe on t from Babel flee out âom the Chaldeans touth no uncleane thing Esay 48.20 52. 1. have no fellowship with the unfruitfull works of darkenesse no âommerce that is no complyance or confederacy with the workers of wickednesse Rev. 18.4 This is that which Christ âeakes of plucking out the right Eye cutting off the right and to relinquish whatsoever is deare or neere unto us if it is an impediment or a diversion from the paths of holinesse âr an occasion or inducement to sinne and impiety all which was represented to the Church of God under the name of the pouse in that charge Psal 45.10 Hearken O Daughter and âusider and incline thine eare forget also thine own people and âây fathers house So shall the King greatly desire thy beauty c. 4. God tempers the rigour of his precept with the sweetnesse of a Promise If the first part the Summons be dis-relliâing and unpleasant The second part the sub-joyned Premiâs are comfortable and refreshing God sends alwayes a graous raine upon his Inheritance to refresh it when it is dry ãâã gives sharpe Physicke in a Sugred recipe after a Seed time ãâã Teares an Harvest of Joy God leaveth not Abraham deâitute but promiseth a great reward for his Country Canaan better Land for his Kindred a great Nation for his Fathers âuse he shall be a Father of many Nations God in our âfferings would have us to contemplate on the excellencies ââd depend on the truth and rejoyce in the goodnesse of his âromises which farre exceed both the number and greatnesse ãâã our hardnesses And thus after an order of sadnesse he addes âven blessings of comfort which I shall breifly describe in âder 1. I will make thee a great Nation Great both in number and multitude Populous Nations deseended from Abraâm by Keturah and Hagar Gen. 25. And great also in reâwne and vertue men famous in their Generations who were after builders in the house of Israel issued from them
extinguish ãâã ãâã ãâã ãâã ãâã but did the more inââme and kindle Hom. 4. ad Pop. Antioch Which brings in the ãâã 6. The perseverance of Abrahams Faith by which he abode ãâã There are some who begin in the Spirit but end in the ââesh their Religion is fierce and violent at the first declaration but after cooles and shakes like those Galls mentioned in ââor lib. 2. Hist cap. 6. Quorum primus impetus est major quam âârorum sequens winor quam foeminarum their first charge is ââore hot then that of men the very next fainter then the asâââlts of Women Like the Children of Ephraim who being âârnessed and carrying Bowes turned themselves backe in the âây of battell They are all Religion at the first overture Noââing but come see my Zeale for the Lord of Hosts but the deââne is discovered the hypocrite raised and it was the heate of âdust or the fury of a passion their pretences like untimely ââit never comes to maturity Of the two and thirty thousand âhch Gideou levied to fight with the Mideanites two and twenty thousand poore spirited cowards who probably would vaââur highly of their valour at the first deserted the service ând upon a second assey of their resolution nine thousand seven hundred fell off Those who by their Baptisme are listed inââ the number of Christs Souldiers and when they are called ãâã the service are distracted with base unworthy feares and ââalousies and like white livered dastards either Apostate or âine would or are fo foftned and setled with ease and sensuall âelights that they cannot or would not endure the burden and âeate of the day are no Subjects of Christs Kingdome no âembers of the Army of Martyrs the company of Saints no âhildren of Abraham not respecting his temporall conveniencies or relations conversed in a farre distant Countrey and ââved there as a Stranger never longing or in his thoughts relearning homeward which is a new and more heightned tryall âf his Faith then the former For now in this exigent his ââpectations seems to be totally frustrated and his confidences deluded in as much as after he arrived in Canaan which depended oâ for a Possession he obtained nothing perman or fixed which he could owne or challenge but a Sepulchâ and this also he purchased seventy yeares after his arrivall Enterre his beloved Sarah his Companion both in his Traâ and Hopes Neither did his Posterity Inherit any part or ãâã âell there till some yeares after his life determined and the fore it is significantly expressed here He lived in Tents noâ Villages or Mansion Houses which are fixed Places of resideââ buâ in Tabernacles which were portable and moveable loââings He was necessitated to shift Quarters from Place to Pâââ sometimes to the Mountains sometimes to the Champian ãâã this he was put to with Isaac and Jacob with Isaac sevââ and five yeares and fifteen with Jacob. The more Abraââ endeavoured the advancement and settlement of his Posterâ the lesse reason he had to expect it all his labours proved cesselesse and his hopes vaine For while he promised himâ a Countrey he and his Wife lived and died there in the câââ city of Strangers onely and his Posterity had no other ãâã come for many years after them And yet it had been soâ content and satisfaction if he could have continued there ãâã a devouring deadly Famine drives him thence into Egypt foâ supply of Food And even here also he was necessitated as a ãâã grim to sojourne and wander Flesh and Blood would had have digested these difficulties and contrarieties but thoâ all failed yet his Spirit rested contented and quiet and he pââ severes unto the end because his Faith was argumentative a rationall For thus did he discourse himselfe into Contentaââ and Perseverance What though at once I be dispossessed my inheritance and hopes though I have nothing to live â but bare dependencies yet I trust in God All-sufficient Truth selfe Wisedome it selfe Goodnesse it selfe I will not queââ on his veracity prescribe to his Wisedome suspect his goodnââ this I know and am assured of that he can and in his goââ time will accomplish his engagement to my Posterity Aââ as for me he will conferre on me in lieu of all these temââalties what is infinitely better his Heavenly Kingdome comparison whereof the materiall Heavens and the glory theâ the Earth and the fulnesse thereof are but meet emptinesses ãâã vanities for so it is further expressed he looked high farre ââve the Earth at a City having a Foundation verse 10. of this âapter This very reason concludes his Faith not to be Enthustick nor fantasticke but as I said discursive and rationall Faith was sustained by proper and effectuall mediums and ârefore constant and perseverant durable and unalterable like foundation and in a subordination like to that Foundation ãâã Founder his Faith relyed on From all which Premises these ãâã generall Doctrines are deducible 1. When God makes over to us any Promise we are wholly ãâã referre the Time and Manner of its accomplishment to his ââe good pleasure and wise disposition it belongs not to us to âscribe or determine any thing in respect of either the way or âne of the execution of his just decrees or performance of ãâã gracious Promises for this is not to submit to but chalâge God and which is more impudently daring to impose ãâã God It s in Scripture expression To tempt God Provoke ãâã Grieve him Psal 78.40.41 They limited they had the ââdnesse to appoint God when and how he should save them âd this was to provoke him c. 2. God accomplisheth his Promises in farre choycer blesâgs many times then in his Grant are awarded or expresâd And yet this doth not breake his Charter but commends ãâã Liberality For as the lesser is alwayes contained in the ââuter so he that gives the greater doth also give the lesser ãâã that promiseth the loane or gift of a Penny and in lieu thereââ sendeââ a Pound or in stead of a Pound giveth a Diamond ãâã the value of some hundreds violates not his Promise but âuntifully performes it and by his bounty and munificence ãâã fordeth a new Obligation and occasion of gratitude and obâârvance And thus because Earthly Inheritances are serviceââle onely for our present accommodation God was better then is word in Abrahams construction when he bestowed on him âeaven and Life Eternall That Promise made to the Obediâât in the fifth Commandement or if that be the meaning of ãâã Words The ââeek shall Inherit the Earth Matth. 5. are both ãâã satisfied when God calls his servants the Obedient and Meck out of this World in their Youth and fulnesse of âârow and Estates them in Heaven because he gives the mââ Mat. 25 21. the body for the shadow the substance for ãâã Image the Truth for the Type and so that Promise Mââ 10.30 is made good if performed here or hereafter if recâââpenced with
restitution of the same in specie though that every respect may not be presumed or the reward commuââ into Eternity And this holds in many dispensations of ãâã goodnesse without a removall to Heaven if God exalts ãâã understanding and spirits to strong and serious apprehensââ and contemplations of his excellencies and perfections whâ we are here in an otherwise sad and tragicall Estate as foââ stance If he permits us to be indigent and sharpely neceââous yet gives freely of the treasures of his Wisedome in Spâââuall Understanding to make us rich in Faith and abound good Workes If he suffer us to be persecuted and afflicted aâ yet affords peace of Conscience and joy in the Holy Ghostâ in these interims the love of God be shed abroad in our heaâ and we be rooted and grounded in our hopes If in ignomââ and dishonour and yet the Spirit of God and Glory rest ãâã us If in maladies and bodily infirmities yet the distempâ and diseases of our Soule be removed and cured and spiritââ health and life substituted If dispossessed of our Inheritanââ and yet we possesse our Soules in patience this is not to ââceive hard measure at the hands of God but good measâpressed downe shaken together and running over God ãâã these dealings is not hard or austere but good and graciousâ us And O that we had the spirits to discerne and the ligââ to distinguish and hearts to come taste and see how graciââ the Lord is Lastly Abrahams Heavenly mindednesse is considerable â severall instances In Canaan he sojourned in Tents Ambââtory and uncertaine Lodging In Heaven he expected a City â Mansion firme and immutable of perfect and lasting repose ãâã Canaan he lived in the open Ayre seperated from the soââty of the Natives In Heaven he should finde a foundatââ where are resident the innumerable company of Angels ãâã sanctifying Spirits the generall Assembly and Church of the âârst borne the Tabernacles he moved in were the Workes âf Mens hands of their composition and fashioning the Ciây of the living God was his owne Fabricke God the Arââitect and Builder 2 Cor 5.1 So this City was not a terâene Habitation subject to mutations and casualties by seâerall contingencies and modes of Governement but an heaâenly whose Foundations cannot be removed or shaken Here âelow Cities are many times broken with divisions factions and Interests where we may not abide unlesse we be a parây and there is hazard or newters and then we are liable ãâã be hated of all and to be abused by every prevailing factiân This City of God is furnished with the peace of God ââaintained in a perfect and indissoluble unity of the holy âaints and Angels O let the same minde be in us that was ân Abraham despise the World because we thinke of Heaven not to be intangled with the lusts of the World because âere we are Strangers in vaine doe we look for a Mansion ââere unlesse here as Strangers and Pilgrims we abstaine ââom fleshly lusts 1 Peter 2.11 Unlesse by Obedience and âatience in well-doing we goe out of Babylon into the place which we shall after receive for an Inheritance Unlesse we âvoyd and flee from the occasions of sinne unlesse we deny âur selves and become Humble Patient Chaste Liberall Mercifull and Obedient Invitamur ergo à Deo Patre ut faâice beata commutatione Patrâm Diabolum relinquamus If ââe come not or be not entertained when we come Perditiââua ex te our destruction is of our selves The whole I shall âhut ãâã with Saint Augustines words lib. Serm. de temp Serm. 68 Novum hoe probationis geâââ habenti propria exiâia iudicere peregrina ingerere laborem itineris quiescenti imâerare penuriam possidenti tantarum facultatem Domiuâ nââissiâatem imponere peregrinandi Libenter tamen fides accepit quicquid arduam videbatur incredulis sententiam Dci tanâuam qui optare videretur accepit fidelis And thus I passe to the third Part. The third Part. The Prayer O Incomprehensible Immutable and All-sufficient Lord Gââ whose wayes are in the great Deeps and whose Foot-sââ are not knowne who by secret methods of mercy ordereth ãâã saddest contingencies to the advantages of thy Servants and ãâã thy Wisedome and Power bringeth good out of evill We glorâ thy Wisedome celebrate thy Power magnifie thy Mercy ãâã thy Goodnesse admâre thy Providence and doe most humbly ãâã plore thy Grace and assistance that we with great attention ãâã devotion and much humility may hearken to thy Heavenly ãâã the expresses of thy Will and the motions of thy Spirit and ãâã as ready to Obey as Heare that at all times we may expresse ãâã obedience by an effectuall dereliction of our sinnes and moreââtion of our lasts and when thou pleasest we may with a qââ and week Spirit be contented and resigned in all changes of Pââson and condition and when thou callest reddily forsake all ãâã naturall Interests Relations and Converâences Let ãâã our lââ to our Worldly endearements or the feare or losse of our Eâââ thy Possessions be ever able to dispossesse ãâã of our hopes of Hââven Let us never practise any indirect or unwarrantable âonses either to procure or preserve an Estate that we being ââgrims and Strangers here in affection as well as condition ãâã long after and labour for a continuing City demeaning our seââ as Strangers in all modesty and sobricây acting as Strangers moving homewards to our Countrey the Heavenly Jerusaleââ over-looking the presect and eââing the future the Heaven Maâsions not made with hands the Inheritance incorruptible ãâã defiled that fâdeth not away eternall in the Heavens Abraham bâsomâ the place of âost to the Sonnes of Abraham to live foâ ever with the God of Abraham To which God Father Soâââ and Holy Ghost be all Glory Honour and Imââtality ãâã and to all Eternity Amen SARAHS Seed Heb. 11.11.12 Through Faith also Sarah her selfe received strength to conceive Seed and was delivered of a Child when she was past Age because she judged him faithfull who had âramised c. SArah was formerly Abrahams consort in his Exile shee is now his Partner in the Promised Seed they were conjoyned by God in holy Wedlocke they are not separated or divided in their holy Faith and so as neer as might be âhe Apostle joynes them in his discourse for honoured Examâles of Faith and Magnanimity Abraham followed the Voyce ând Call of his Lord and God Sarah followes the example of âer Lord and Master for so she acknowledged him 1 Pet. 3.6 ând is therefore the immediately following Example here and ândeed for the Honour of her Sex is put into the Gatalogue even that Sex though the weakest may for all that be strong in âaith and therefore it is emphatically expressed ãâã ãâã ãâã ãâã ãâã and also for the encouragement of the Hebrew Women that they would submit to any conditions with their Yoke-fellows and not through softnesse delecacy or wantonnesse decline âopartnership