fulnesse O thou the God of all Power strengthen us by the assistance of the same grace to follow his holy example that so also we may follow him in the place of holinesse the Throne of Gods Glory and Majesty Restraine and prevent us by thy Grace that we walke not in the wayes of the wicked we fond not upon earthly vanities and possessions we have no fellowship with the unfruitfull workes of darkenesse Assist us by thy Grace that we walke as the Children of Light our treasure being Heaven the reward of holy living we may not have our portion in this World that having made our acquaintance with thee and living and dying in the unity of the holy Catholique Church and in the Communion of Saints we may have remission of our sinnes And when thou shalt be pleased to remove us hence we may live with thee eternally and be partakers of the inheritance of the Saints in light we may be admitted into the society of the holy Angels of Enoch and of the rest of the glorified Saints Deliver us O Lord from the power of darkinesse and so translate us into the Kingdome of thy deare Sonne that then with the holy Angels and blessed Saints we may spend a whole Eternity in singing Prayses to thy great and glorious name who livest for ever and ever and blessed be the holy and undivided Tranity now and for evermore Amen NOAHS Arke Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with feare prepared an Arke to the saving of his house by the which he condemned the World and became heire of the righteousnesse which is by Faith THe third Canonized Saint in Saint Pauls Catalogue is Noah one perfect in his Generation not onely coram hoâ—inibus before men sed pra hominibus coram Deo more then â—en before God Gen. 7.1 this is Gods testimony of him Gen. 6.9 a Preacher of Righteousnesse both by words and life this Saint Peters Elogie of him 2 Pet. 2.5 the Heire of Righteousnesse in this Apostles expression in this place whose holy Faith procured him a salvation different from the mercies which were bestowed on Abel and Enoch the same Faith but noted here and diversified by discriminating acts and objects Abels Faith sanctified his Oblation and furnished him with spirituall graces perseverance in well-doing and the patience of hope as the Apostle Phraseth 1 Thes 1.3 for well doing and after this work of Faith acquired him him an inheritance among those who are sanctified by Faith Enochs Faith wrought righteousnesse and immediately advanced him into Heaven and preferred him to a transcendent dignity and by an extraordinary way of mercy possessed him of eternity Noahs Faith procured him temporall advantages preserved him and his family from outward ruine when the ungodly World yea a World of ungodly men perished by the Deluge Abels Faith armed him with patience against the assaults of his Brothers cruelty Enochs Faith defended him against the overflowings of ungodlinesse and senced him with innocency Noahs Faith taught him providence to prepare an Arke against a storme and preserved hiâ— from the overflowings of the great deeps T is true the direct and primary object of Faith is eternity yet even temporall deliverances are subordinately and secondarily considered it is aâ— act of Faith to overcome the World but the highest operation is the purchase and acquisition of Heaven Godlinesse hath thâ— promises of this life that now is and of that which is to comâ— 1 Tim. 4 8. even temporall enjoyments are objects of our desires and of our hopes so long as the preservation of health aâ—â— life shall be a mercy and blessing to us and Faith not onely binâ— us to the duties of Religion but to a diligent provision for oâ—â—selves and relatives 1 Tim. 5.8 The direct then and proper aâ— of Abels Faith was patience the reward blessednesse Mat. â— 10. The act of Enochs Faith was holinesse of life the reward Vision of God Mat. 5.8 The act of Noahs Faith providence the reward Preservation For by Faith Noah c. 1. Part. The Exposition of the Words Being warned of God and it was no suddaine no shoâ—â— warning the prediction beares date before the event 120 yearâ— The warning was given Gen. 6.3 in the 480 yeare currant â—â— Noahs life Lamech his Father being 662 and Methuselah hâ—â— Grandfather 849 years old and the Deluge happened not tâ—â— the 600 yeare currant of Noah Gen. 7.6 Of things not as yet seen and so not foreseen by humane wisedome or discoverable by any rules of art the fore-told event was beyond the reach of the deepest Politian and the skill of the most exact Artist Indeed an observing man might have seen the sins of that Age and that place where he lived to be ripâ— for judgement and cry loud for vengeance but he could noâ— see that all Flesh had corrupted it selfe nor reasonably presumâ— it and therefore neither could he foresee that all Flesh should be destroyed by Water at such a period of time nor reasonably presume that God would execute the severity of his wrath iâ— that height and rigour The Artist possibly might by the conjunction of the Celestiall bodies presage great Floods and Inundations to happen at or neer about that determinate time but he could not so much as guesse or divine that so violent an irruption of the springs and heads of Waters should follow as would drain them and the Water which was bound in the Clouds Iob 26.8 should descend in cataracts for forty naturall dayes and cover the most mountainous parts of the earth that the Waters above and beneath within the Earth and the Clouds should conspire â—he destruction of the World or that the Ayre would melt and â—issolve it selfe into Water or that this Deluge would be so universall happen at once in all parts and places of the World â—hese nor none of these could the chiefest Magitian either â—ncy or Prognosticke no ordinary or naturall influences or â—owers though these might have their helping and furthering â—asualty brought this long derided judgement but the extraordinary hand of the great God of Heaven and Earth he onely before whose Eyes all things past present and to come are â—aked in his infinite wisedome fore-saw it he in his infinite â—oodnesse to mankinde foretold it and in his most just judgement for the sinne of man sent it Gen. 6.17 For if this sad â—â—ent could have been foreknown this would have much added â—o the Worlds condemnation but much detracted from the excellency of Noahs Faith it would have been a slender commendation of Noahs Faith and this instance a weake proofe of the Apostles suppositum verse 1. Faith is the evidence of things not seen if Noah had or might have had a Mathematicall demonstration of this warning of God But Noah had Gods declaration for it and he tooke it on Gods word which the unbeâ—eeving World derided and while they jeered and mocked
God took it with his soule not his soule and left it If it be objected That it is also said of Moses his body that it was not to be found the answer is obvious that the case 〈◊〉 different For of Moses its recorded in plain termet that he died they are the very words of the Text no such thing so much as hinted concerning Enoch And although none had made a discovery where Moses Sepulchre was the proper ubi of it yet in generall we know God enterred him in a valley of Moab Deut. 34.6 4. God is a God of the living what he is said to take it is to shew mercy and love it is not to worse but perfect the condition if he take the soule it is to enlarge it from the burden and bondage of the body and to compleat that effence which it had in its house of Clay if he take the body it is to confer on it a more excellent and certain condition to free it from contingencies infirmities yea corruption it selfe and restore it to a life proportionable to that dignity and glory it is assumed and advanced unto Others there are who though they grant he died not yet by no means will allow him a place in Heaven but confine him to some subterrestriall or aeriall lodge or which is most received to Paradise as say they afterwards Elias was there to be reserved to the revelation of Antichrist at or neer the end of the World under whom they shall suffer Martyrdome yet at last shall prevaile against him and so be admitted into Heaven But this fancy is easily consuted by the series of the history of Genesis for either Enoch was one of the eight persons saved in the Deluge as most certain it is he was not or if he were at the time of the Deluge in any terra incognita he had certainly perished in it If it be replied That Paradise was a priviledged place by an extraordinary dispensation from the generall Inundation First this is to beg the question and to suppose that which is to be proved Secondly this is to pretend a miracle without warranty Thirdly if it were so then Noah might have saved himselfe a labor to build an Arke and saved himselfe and children in Paradise and have had no tedious march thither And fourthly if Enochs body were there it might have been found and seen for it was a known place in Mesopotamia and Peter the Jesuit is of this opinion and dissents from Bell and others of his society in this particular Others make Heaven the terme of his translation but yet conceive he was advanced to the highest pitch of felicity he should after participate Sed substitisse in sinu Abrama usque ad Christi adventum these are the words and this the conjecture of Peter Martyr but this I conceive though it be disputable yets its most probable it s no absurdity in relation it s not error in Faith to hold That God compleats not the felicity of his Saints at their entrance into Heaven simul and semul altogether and at once but by severall degrees and Classes advanceth them as shall more fully appear in the explanation of the last verse of this Chapter But whether God changed Enoch in a moment as the living at the last day shall be 1 Cor. 15.51.52 I will not declare affirmanter positively though to me it seems most probable he was not so changed for flesh and blood that 's the relicks of corruption cannot enter into the Kingdom of Heaven necessarily the body must be previously disposed and qualified with such perfections and excellencies as in some measure are answerable to Gods Majesty and presence before it be admitted into Heaven or partake glory even the most innocent imperfections to which our bodies are subject as hungring thirsting and such like must be deposited and other dispositions substituted our bodies must be spiritualized not in substance but in qualities and in their exemption from those infirmities which were in this mortall estate connaturall to them and this is Aug thought l. 1. de pece mer. remiss cont Pel. Non credâ— Enoch Elias in illam spiritualem qualitatem corporis commâ—tates qualis in resurrectione promittitur and so I leave the first praposall and descend to the Doctrinall part 1. Enochs waâ—king with God was antocedent to his pleasing of God to his translation by God if we will please him be glorified by him we must feare and honour him first hâ—â— that thus hopeth will purifie himselfe he that loâ—keth for now Heavens and new Earth will be diligent to be found c. 2 Pet. 3.13.14 and this diligence is the well pleasing service this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text for this wâ—rd signifies noâ— onely actually to please but to endeavour to make it their study businesse and delight to please and so iâ— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.9 T is most certain if we doe sincerely endeavour wâ— shall please if we please we shall be approved shall be recompenced this is the salary of righteousnesse at the end iâ— shall be well with the doers thereof Isay 3 10. but if we walk after the world the humours fancies and misprisions of men the fashionable thriving and applauded sins of the times if we comply with the interests and passions of others for our own worldly ends to the dishonour of Religion prejudice and disadvantage of our neighbours we endeavour to please men not God we are not in all things willing that is resolving and endeavouring to live honestly which in the Apostles account is the great evidence of a good conscience Heb. 13.18 we walk after the flesh and we know Saint Pauls judgement is authenticke Gal. 5.21 whereas if we live in the feare of God walke after the spirit there is no condemnation Rom. 8.1 If we will walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Eph. 5.15 we must walke by rule Phil. 3.16 then all shall be blessed here and hereafter ambula walke before me saith God Gen. 17.1 and be thou perfect sincere here and happy hereafter godly here glorious hereafter 2. Enochs integrity and exact conversation and that in an Age when sin was predominant and the whole world lay in wickednesse verifies the Apostles assertions The just shall live by Faith Faith is the substance for what but his Faith kept him unspotted from the World moved him to walk in a diametricall opposition to the wayes of the World what but his Faith taught him to contemne the World and all the gaudy phantastick vanities of it all the carnall pleasures and enjoyments of it what but his Faith provoked and perswaded him to walk wisely in the middest of a crooked and perverse generation what but his Faith which overcame the world mastered his affections sequesited his thoughts from the honours profits pleasures thereof and set him on heaven and heavenly things his Faith told and enstructed him that the World is but a Scheame
feare Let him that think he standeth take heed c. 1 Cor. 10.12 and the Apostle proposeth the caveat to the Christian Churches from the exclusion of the Jewish Rom. 11.20 3. It was a feare of respect and reverence both in respect of Gods Majesty at whose presence the Angels cover their faces Es 6. and also in consideration of Gods past goodnesseâ— and mercies towards them and expectation of future deliverances Hence that expression Psal 130.4 There is mercy with thee that thou mayest be feared well he knew that he that beleeveth in him shall not be ashamed well he knew that his mercy was nigh them that feare him that nothing more endeares and obliges God to us then an unwillingnesse to displease him nothing more restraines us from offending God then the contemplation of Gods Soveraigne Majesty and remembrance and expectation of his mercies nothing more demonstrates and expresseth our love to God then our feare to offend him res est soliciti c. 1 Pet. 1.17 Mal. 1.6 Well he knew there was a vast difference betwixt him that feareth and him that feareth not that ruine and destruction attends the latter that mercy and deliverance is provided for the former and therefore Noah not onely feared but that he might be capable of the mercies which are prepared for those that seare him he prepared an Arke which was an act of hope and confidence that God would preserve and is the second described effect of Noahs Faith He prepared an Arke he provided the materialls God ordered the forme God prescribed and lined the modell Noah raysed the structure the Platforme was Gods the workemanship Noahs which was a most cleare signall proofe of his Faith whether we respect the act it selfe or the many difficulties and discouragements which accompanied it and he was to encounter and struggle withall in the composure of this Fabricke For 1. The very subject it selfe required a great portion of Faith for well might Noah thus argue with himselfe Doth the good and gracious God delight in the ruine of his creatures Made he the World to destroy it or can nothing satisfie his wrath and justice but an universall destruction and extermination Will he actuate his threatnings to the height and execute his Judgements with the greatest severity and rigor Are all the passages of his goodnesse and tender mercies obstructed No meanes to be used to mitigate and qualifie the hardnesse of the sentence or is the Decree irreversible Will he deface the World the impresse of his glory Will he destroy man his own Image curam divini ingenii as Tertullian his Masterpiece These and many more quaeries might Noah have cogitated to distrust the prediction or dispured it and to retard him in his designe that he should not fall to his worke or slackly follow it But against all these carnall disputings he proposes to himselfe Gods veracity and faithfulnesse God hath thus declared his pleasure hath prescribed and ordered me to frame this Building there is no more dispute no foreslowing of time no neglect in the observance of the Order God hath spoken I must beleeâ—â—â— 2. The difficulties which he would meet withall in the performance of his duty might have staggered his Faith and stoâ—â— his worke For this also might he here have reasoned Must I 〈◊〉 necessity build an Arke and this of so great a capacity and largenesse or what need the expence of so much money labour aâ—â— time as will be required to this worke How can I make 〈◊〉 Arke of that stowage and bulke as will containe the severall spâ—cies of all creatures or granting I might make roome enoughâ— yet what safety for me and my family from the cruelty aâ—â— fiercenesse of ravenous beasts what agreement or peace caâ— be expected among them How will it be possible to endurâ— the variety of the hideous shrikes roaring and wildnesses of thâ— sentitives of all sorts or the filthinesse of their stinch and excrements But granting these also yet further how shall 〈◊〉 summons or what authority will my summons have amongâ— these untamed bruits Will they be decoyed into the Arke aâ— my call or supposing this to be feasable yet where shall Provision be had as the Disciples to Christ where shall we have Bread for this multitude where shall Victuals be found to furnish a Magazine or where a Magazine to containe sufficient stoâ—â— for the sustentation of all these or how shall that variety oâ— Provision be brought in as will serve for the nutriment of these strange different natures Or how was it possible for eight Persons to fodder and serve them all every day and give them every one their allowance But allowing these also to be possible yet how shall so great a bulke of that burden and capacity escape the rage of the madnesse of the Waters and Winds or splitting and foundering on some rocks or mountaines or escaping the rockes how shall I manage this hitherto unknowne Engine or what judgement can I have in this undiscovered Art But waving all these thoughts too how shall this designe goe on which is so ridiculous and absurd to all the world which iâ— so odious and ungratefull to all men that none will yeeld any asistance all of them either jeere and deride the worke or hinder and stop it These and such like thoughts and disputes as these might have shaken his resolution and puzled if not non-plussed his Faith and either broke the designe and quashed the attempt or made it goe on slowly or slackly But Noah is constant and faithfull to his Master and his service he knew whom he trusted whom he served and therefore â—eighted all these pretended difficulties and seeming impossibilities the scornes and derisions of carnall men and follow his businesse closely and cheerefully Well he knew that God is infinite in Power and Wisedome and whatsoever he willeth â—e doth in Heaven and in Earth that he is true and just in all his Decrees and Promises that he could by his word and for his words sake would strengthen and animate his spirit to goe through with his worke enable him to performe all those duties imposed on him endure all those hardships remove all those obstacles and impossibilities which flesh and bloud could object against him and that God would carry on this worke by him in despight of all opposition difficulties and discouragements for he was faithfull that Promised and therefore upon the performance of the command of God he obtained the reward Preservation of himselfe and family which is not so much an effect as a consequent recompence of his Faith For so it followes To the saving of his House eight Soules in Saint Peters expression 1 Pet. 3.10 that is eight individualls or Persons and no more of his family or his house were saved And who these eight were we have Recorded Gen. 6.18 himselfe his Wife his three Sonnes Sem. Ham and Japheth and their respective Wives none of his servants none of his
the great pretence of world 〈◊〉 why they are so active and stirring in the world so tenaciouâ— illiberall that they gripe and catch at all give or lend notâ— to those that truely want â—estow nothing or if any thing small forced token on Gods service Ministers or Members tâ— wilt as Noah did provide for another world spare neither nor pains for the re-ediâ—ying of the Arke of Christs Churâ— thou wilt by justice mercifulnesse and almes make friend the unrighteous Mammon c. Luke 16.9 Lay up in stoâ— good foundation against the time to come c. 1 Tim. 6. thou by thy religious practises shall condemne the world and shall not be condemned with it O then shake off careless and security Zeph. 2.15 give over your covering and courâ— of the world your cager desires and restlesse pursuites oâ— with much anxiety and suspension of minde enquire and after the wayes of life and salvation with humility and sinceâ— and pursue and follow them with care and conscience then the rightly beleevest truely fearest God and wisely provides for saving of thy selfe and others thou mayest be confident assured of Gods protection favour and everlasting mercy God will Pilot thee through all the stormes and tempests of this World by all the spouts and cataracts of tribulation and perseation and conduct thee to the Harbour of life and salvation â—oubtiesse the end of all Gods judgements threatned or inâ—icted are to deterre us from sinne to keep us from sinne and â—nisery and to hold us in obedience to make us more considering and better times of distraction and destruction are conâ—dering times Isay 57.1 and certainly if ever we may justly â—omplain with David Psal 74.3 Usque ad 11. nothing but deâ—lation and raine in every quarter the Church is desolate and in confusion Jerusalem an heap of stones the sword rageth and is drunk with blood and that which heightens these judgements The Lord hath set every mans sword against his fellow â—ven thoughout all the Land as he did thoughout all the Midiaâ—tish Host And yet which is yet also a greater judgement no man considers it or layes it to heart never more covetousnesse â—uxury profanation wickednesse and all Heathenish impieties there is a generall consumption of Religion and Humanity of Piety and Honesty and it is much to be feared that as Aetas paâ—entum pejor annit tulit nos nequiores mox daturos progentem â—itiotiorem the World shall be drowned in Barbarisme A theisme and Infidelity so God in his justice will east us away from â—is presence deprive us of the light of his countenance his Truth and Gospel take away our pound remove our Candlesticke let out his Vineyard to other Husbandmen and make us 〈◊〉 â—ssing a reproach and a Proverbe among the Nations give the Philistines possession of our Arke and we shall wander too and from from Sea to Sea and from the North even to the East shall we runne to seek the Word of the Lord and shall not finde it Amos 8.12 Perhaps we may have fulnesse and plenty to â—at and drink and the want of this is onely feared and the getting of it onely sought marry and give in marriage live pleasantly and according to the now usuall expression comfortably after our own hearts desire when as immediately we not considering are overtaken with wrath and vengeance and have no Arke to save us not a Noah a Preacher of Righteousnesse to instruct us there is no more Vision no Prophets more in the Land the dayly Sacrifice is taken away and the abomination of desolation set up When I reade the sinnes an judgements of Jerusalem Ez. 22. per totum and reflect upon these present times and conditions thereof I see so much their sinnes in use and practise that I cannot but fore-see thâ— the plagues and punishments thereof will follow us unlesse we returne repent and reforme And O that yet we would repent that the Lord might have compassion on us heale our Land stâ— the tumults of the People take away all Schisme profanation and heresie which pesters the Church all confusion and disorders which obscures it and we reduced into a setled Christian Peace attended with justice and mercy that all our hearts aâ— affections may be united in the bands of Religion that oâ— Arke may be brought back againe that glory may dwell in oâ— Land and when we shall be removed hence we may be received into the Land of glory One great expression of our Faith in God and feare of him is Invocation of his holy Name an excellent preparative anâ— sure means to preserve us in the unity of the Arke of Christ Church and save it from the condemnation of the World 〈◊〉 to Petition the Rocke of our Salvation the Author and Finished of our Faith the Founder and Benefactor of his Church And therefore for a Conclusion of this worke Let us Pray The third Part. The Prayer O Most great and glorious Lord God who art wonderfull iâ— justice terrible in judgement irresistable in power be thou our feare and dread in the perillous time our shield and desence a very present help in the needfull time of trouble Be thou our hope and confidence in the dayes of wickednesse and when the wickednesse of our heeles composse us about thou who hast prepared mercy and truth for these that seck thee prepare us for thy mercy and truth Let all the Earth flare the Lords stand in awe of him all ye that dwell in the World for his salvation is nigh them that feare him O fix thy feare in our hearts that we never turn again to folly Let us see thy marâ—â—llous loving kindnesse and partake of thy plentifull goodnesse which thou hast laid up for them that feare thee even before be Sounes of Men. O let not us dally with thy warnings let â—s not be setled on our lees living in security and sensuality â—t not the sentence of guilâ—inesse preceed against us let all thy evelations of wrath upon every soule that d th evill all the deâ—arations of thy righteous judgement upon all sinners and against â—ll sinne worke in us repentance to salvation not to be repented â—f Let it worke an holy indignation displeasure and revenge â—on our selves that we have displeased thee carefulnesse and â—are that we displease thee not againe a zeale and vehemeus â—esire to doe those things that please thee that we may be sinâ—re and without offence till the day of Christ Let not us have â—ur portion in this condemned World but that it may be with â—e heires of righteousnesse which is by Faith Let thy Word â—ake deep impressions on our spirits take place in our affections And because we are fore-warned to fly from the wrath to come â—ssist us by thy grace that we may bring forth fruits meet for â—pentance Give to us great and dreadfull apprehensions of thy â—lory and immensity thy majesty and thy power that we may â—dore thee and feare thee as
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
THE POVRTRAICTVRE OF THE PRIMITIVE SAINTS in their Actings and Sufferings According to Saint Paul's Canon and Catalogue Heb. 11. Psal 119.52 I remembred thy Judgements of old O Lord and have comforted my selfe Minut. Faelix pag. 126. Non habitu sapientiam sod mente praferimus non eloquimur magna sed vivimus Lud. Vives lib. 5. de Doctr. Christ pag. 352. Theologia quanta pars est narratio gestorum Populi Israelitici Christi Apostolorum Martyrum denique sanctorum omnium totius Ecclesiae qua nos docent valedissimè ad bene agendum inflammant Cypr. Serm ter de bono Patientiae pag. 200. Invenimus Patriarchas Prophetas justos omnes qui figuram Christi imagine praeâ—unte portabant nihil magis in laude virtutum suarum custodisse quam quod patientiam forte stabili aequanimitate tenuerunt By J. S. Presb. Angl. Newcastle Printed by S. B. 1652. ABELS SACRIFICE Heb. 11.4 By Faith Abel offered unto God a more excellent Sacrifice then Cain by which he obtained c. OUr Saviour Christs negative ab initio non fuit sic Mat. 19.8 was a full confutation of the Pharisees mistake in the case of Divorcement and the affirmative ab initio fuit sic is here the Apostles confirmation of his former theses and conclusions the one Cap. 10.38 the other in this Chapter verse the first which though it be not expressed is virtually implyed the whole Fabrick of his discourse beares on that foundation and all the subsequent examples are but so many Morall evidences and demonstrations of those holy truths And that they were so from the beginning he fetcheth his proofes from the beginning of Piety all your forefathers lived by Faith Faith was to them the subsistence of things hoped for the evidence of things not seen and therefore if you be Beleevers your Faith will give you life also will be to you the substance c. From the beginning of the World till this present Century you may be furnished with faire Presidents to verifie these truths for your satisfaction and to exemplifie them to you for your observation those primitive spirits if your spirits be teachable and pliant will learn you the doctrines and obedience of Faith will leave on your Soules a perswasion of the truth of those truths and also work on your spirits an habituall attendance on God and resignation of your selves to God and a conformity to his holy will In briefe Their Piety will instruct you what and how to beleeve begin with the World and fetch your proofes downewards and you shall finde the Ancients to beleeve the Propositions both in thesi and hypothesi they embraced them for truthes and applyed them to their severall uses both by active and passive obedience even before men began to call upon God Gen. 4.26 that is in solemne Assemblies and Publique manner to worship God you have this exemplified in Abel the first Patterne of patience and practioner of Piety the first Martyr and Canonized Saint whose Faith engaged him to Sacrifice to present this Sacrifice to God and because an Oblation to God therefore a great excellent Sacrifice it was and for this Act he was approved by God and is famous with men both God and Man to this day speaks of him with honourable Titles Abel the Just Abel the Righteous By Faith offered c. The Method I shall observe in this and the following Discourses will be one and the same and so throughout I shall endeavour 1. To explain and deliver the sense of the Text with reference to the History from whence the Words of the Text are taken 2. To propose such Doctrinall inferences and practicall deductions as I shall observe and conclude from the Text. 3. To provoke your Devotion with a Prayer and Meditation upon the chiefest observable in the Text or that which was principally entended by the holy Apostle For the first By Faith The Offering was the prescript and injunction of Faith not actus elicitus fidei for the proper and immediate Act of Faith is beliefe but actus imperatus an Act which issued from beliefe and was commanded by it Thus visiting the Fatherlesse and Widdow Jaw 1.27 as an ingredient in the Apostles description of pure Religion not as this were an Act of Religion in the most strict restrained sense as Religion is the duty of adoration not as it signifies the performance of the direct and proper offices of his honour and worship admiring his perfections magnifying him in his Attributes or having familiar entercourse with him but in a more large extended sense as it is an inseparable adjunct or convincing argument of Religion without which no man can justly pretend to Religion or be denominated Religious He offered to God a Sacrifice This Law of Sacrificing was ab initio of long standing in the Church of God the first man without doubt and the first holy men practised it long before the Mosaicall Ordinances sacrificiary was an institution of Piety 'T is true we Reade not of Adams Sacrificing perhaps because no such notable occurrent happened therein as in the Oblations of his Sons yet that he practised and taught his sons this duty may with much probability be asserted Nature undoubtedly taught him this Law in as much as the most generous Heathenish spirits with an unanimous consent have Voted it an Honour due to God and did precisely observe it as is sufficiently proved But Abel not onely offered a Sacrifice but it s noted for an excellent Sacrifice a more excellent Sacrifice then Cains a difference there was betwixt their Sacrifices and a great one too there was excellency greatnesse in the one obtulit majorem hostiam so Beza Plurimam so the old Translation Reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Originall there was no excellency nor greatnesse in the other for it was rejected Interpreters have travelled long to enquire wherein the excellencie of Abels Sacrifice consisted and to discover the difference of the Oblations and to finde a reason why God accepted Abels disapproved Cains Sacrifice I shall acquaint you with some of their discoveries and will not presume to determine which are reall which imaginary perhaps they are all imperfect neither dare I prescribe to others but desires of them a Travellers indifferencie to choose what they finde safest onely I shall enterpose this consideration That God is no respector of Persons his judgements are in the deep and his wayes past finding out and though his judgements are many times secret yet they alwaies proceed upon the infallible rules of justice and equity and where our reason cannot finde out an unquestionable reason of his procedures yet it is all the reason in the World to beleeve and acknowledge God to be most wise most just most holy But this in generall though it will not silence a proud cavilling disputant will yet satisfie a sober modest Christian That Cains prophanenesse or hypocrisie or preconceived hatred of his
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
God t is an infallible signe we are in Christ we have trâ—â— Faith as Noah had who obeyed Gods order beleeved his prâ—mises feared his warning for these were the results of Noah Faith which first moved him to feare and afterwards to obey 〈◊〉 and this leades me on to a further Observation 5. Noah feared a most genuine and direct act of Faithâ— for that he feared the Deluge at that distance proceeds from his Beleife of the warning the rest of the World beleeveâ— it not took not the warning held it a superstition or a weakenesse or a madnesse to beleeve it and therefore they feared it not Infidelity is the root of all sinne Faith the originall of all Piety and certainly Noah had a large measure of Faith which coulâ— work this motion of spirit in him in opposition to all thâ— World and in despight of his naturall infirmities that harâ—â— threat I will Destroy might perhaps at the first strike him inâ— to a Passion but then the protraction of the sentence aftâ—â— the prediction might easily have seduced and betraied him into â—â—relesnesse and forgetfulnesse as naturally we have experimented â—â—ough we all know we must dye yet all of us almost think and â—â—nceit with our selves not yet not yet when there is yet dayâ—â— occasion of the feare of the approaches of Death For Tarde quae credita laedunt â—edimus and then we are most apt to forget what pleaseth not â—â—sh and blood besides the disadvantage of time which eates â—â—t the memory of such predictions But Noahs Faith Time â—â—uld not devoure would not suffer him to forget or be secure â—â—t like a faithfull remembrancer puts him in minde of the â—â—arning keeps him in feare and expectation of the event and â—â—akes him both wise and active Doubtlesse true Faith and â—â—ue Feare are compatible in the same subject Noah beleeved â—â—erefore he feared and so all they who doe beleeve doe feare â—â—nd none truely feares but they also beleeve not as the Devils â—â—eleeve and tremble for they hate what they beeleeve and â—â—emble at but as Gods children who love and affect what they â—â—eleeve and feare and is alwayes in conjunction with boldâ—esse and confidence That Son which is naturall and ingeâ—uous the more hopes and assurances he hath of his Fathers â—â—vour which are the supports of boldnesse the more reveâ—ently will he demeane himself towards his father the more cauâ—â—ous and timorous to displease him and it is knownly exâ—â—erimented that where mens chiefest hopes and dependancies â—â—es there they reserve their respects and endeavours to please which are the proper issues of feare from whom we expect â—othing them we value not their displeasure we feare not â—ut on whom we depend we feare to lose their favour and â—his makes us both ingenuous and diligent to preserve it The Master of the Sentences and with him generally all the Schoolemen out of Austine demonstrates this by the similitude of a tender Wife who both loves and feares her Husband â—eares his absence feares his displeasure feares the losse of his company respects and honours his presence and is sollicitous to please him in every respect and so omnis pius sollicite â—ius for when I feare I feare him not as I feare a wilde beast hate him and fly from him but I honour him as my naâ—â— rall superiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. l. 〈◊〉 Strem. for this feare is not a naturall effect but a supernaturâ— habit a gift of the holy Ghost Is 11.2 opposite to hardneâ—â— of heart Prov. 28.14 and is the great stay and strengthâ—â— Religion that men neither irreverently and rudely rush iâ—â— Gods presence in the offices of his service as the horse rushâ—â— into the battell Eccles 5.1.2 nor carelesly neglect or neâ—genly performe the work of the Lord for by feare we are 〈◊〉 structed as the same Clemens expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maâ— our addresses to God with reverence humility submissionâ— affection or devotion of spirit then we truely worship and seâ—â— God when we feare him insomuch that his worship and 〈◊〉 feare are the same Es 29.13 Mat. 15.9 If God had not 〈◊〉 his feare into the hearts of the Sons of men they would hâ—â— had no heart to seek God and they that feare him not pâ—â— formes to him if any none but dull and flat services Heâ—â— Davids resolution Psal 5.7 and our Saviour himselfe thâ—â— whom I presume none can be more bold with God the Fathâ—â— presented his Prayers and was heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. â— for his piety or that he was affected with feare and it s the observation of learned Camerarius on these words Certe qui 〈◊〉 metuunt neque precantur neque inter precandum exclamanâ—â— and Lectantius is full to the same purpose lib. de ira Dei capâ—â— Quomodo saith he ipsa religio sine metu teneri aut custediae poteâ—â— Quod enim non metuitur contemnitur quod contemnitur utiqâ—â— non colitur And the Apostle resolves us if our latria worshâ—â— of God be acceptable it must be done with reverence aâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe godly feare and the reason is subjoyned Pâ—â— our God c. Heb. 12.28.29 O then let not us provoâ—â— him to jealousie not slubber over his service nor throng inâ—â— his holy assemblies rudely and undecently nor behave our selvâ—â— irreverently but let us sadly remember that this God whâ—â— we serve he and he onely is to be feared and therefore thâ—â— we offer no service present no suite tender no duty but wiâ—â— bowed hearts broken spirits and humbled soules this oâ—â— feare hath a speciall influence not onely in our services of Goâ— but in the whole course of our life Gen. 20.11 it preserves 〈◊〉 from Apostacy from Schisme and uncharitablenesse which we â—â—ay safely conclude from that remarkable passage Ier. 32.39.40 I will put c. and it is thus Interpreted by Aug. de bona perse â—ap 2. Talis tantus erit timor meus quem dabo in cor eorum â—t perseveranter mihi adhaereant Hence Saint Cyprian l. 2. Ep 2. calls it fidelis innocentiae custos And the Psalmist intimates thus much Psal 36.1.2 The wickednesse of the wicked â—ith that there is no feare of God before his eyes Hence the Schooles resolve In tantum timemus in quantum amamus as our love is perfected so is our feare and as our love shall last when our Faith shall cease so our feare shall endure which they gather from Psal 19.9 here we live by love and hope and because we love therefore we respect because we hope for good from God therefore we feare him lest by neglect of him we â—â—se that good we expect from him and hereafter our feare of him shall accompany our love and be compleated with it even â—he holy Angels all his Saints which are or shall be shall feare him to all Eternity Non quidem secundum eum actum quo
meâ—uitur vel offensa Dei vel separatio a Deo sed secundum actum quendam reverentiae ortae ex consideratione ejus majestatis Estius l. 3. sent dist 34. But not onely his presence and majesty but also his threats and judgements are to be feared a Beleever without any contradiction to his confidence or assurance of Gods favour when his judgements are abroad his wrath burnes like fire as Noah was so he may and ought to be moved with feare even Gods Power his Justice and Wrath ought to be feared and he to be feared for his wrath An evident proofe hereof we have in our Saviours warning to his Disciples Luke 12.4.5 And I say unto you my friends even to you under this capacity and consideration as my friends be not afraid c. And hereupon Aug. tr 41. in Ioh. exhorts Si non potes amare justitiam time vel poenam ut pervenias ad amandum justitiam and Clemen Alexand. l. 2. Strom. gives a reason When we will fly â—ut and the best and most faithfull are sometimes too extravagant and neither reason nor advice reduce us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare will tame and subdue even as Fire melteth Wax and makes it apt to receive any shape or impression so feare mollifies our spirits softeneth our hardened hearts and so makes them capable of the image and impresses of Gods spirit and her me thinks Solomons character of a wise man and a foole iâ— very observable Prov. 14.16 A wise man feareth and departed from evill but the foole rageth and is confident so much difference is there betwixt him that feareth and him that fearetâ— not as there is betwixt a confident foole that hath a strong sancy he beleeves and upon that account rageth and vaporeth but hath no ground for his confidence and beleife and a so be discreet man who walkes circumspectly takes a care and make a conscience of his wayes and dare not touch an accursed thing And hereupon in Scripture we reade of trembling at Gods word Isay 66.2 of being afraid of his judgements Psal 110.120 and that expression Ier. 26.19 Did he not feare the Lord aâ—â— besought him they are best prepared to seek who feare him And that other connaxion Zeph. 3.7 Surely thou wilt fear me thou wilt receive instruction Feare removes precipitancy anâ— inadvertency cuts off carelesnesse and security it is the beginning that is the excellency of Wisedome the introduction to Wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first nurcery of Wisedome as Clemens Alexand. stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle it makes men serious and considering ingenuous to invent and diligent to use all meanes of enstruction and therefore Paen directed his speech delivered his enstructions to them that feared God Acts 13.16 Ye that feare God give audience proud cerelesse fearelesse hearers will be but unprofitable livers This word of salvation which he Preached was sent to such Act 13.26 and so Clemens stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a previous disposition to grace But most full to this purpose is that Habb 3.16 When I heard my belly trembled my lips qutâ—ered at the voice and I trembled c. Let Heathenish Stoicks fancy and tell us that a wife man is not subject to passions let a Christian Stoicke copceit and Preach a Beleever is beyond feare he is not to eye Gods Judgements or Justice let me tell him Habbakkuk did and David did so too 2 Sam 6.9 and after he had murthered his faithfull servant Vriah he feared lest the sentence of wrath denounced against Caire for his murder or of Saul for his disobedience should fall upon him as some of the ancients have conceited and not without some probability of reason from his serious petitions Psal 51. The 18. Psalme is a Prayer or deliverance from death and destruction The 75. Psalme a Prayer against the terrors of the day of Iudgement And Psalme 76. a Prayer that we may feare Gods judgements and not to be moved with the terror of men and therfore also are we warned to remember Lots Wife Luke 17.32 But that which cleares all and makes the Observation undeniable is the example of the whole Church upon whom an example of Gods Iustice so wrought that it cast them into a panick feare for so runs the Record Great feare came upon all the Church and upon c. Acts 5.11 O then let not us dare to offend God in a presumption of his mercy let us feare to offend in the consideration of his Iustice Soli filii irae iram non sentiunt saith Hierome none but the Sons of wrath are insensible of wrath let us not dally with Gods Iudgements or in a vaine fancy perswade our selves surely the bitterness is past but let us seriously remember and observe them whether expressed in his word or declared in his works of Providence and if it shall please him to punish us and shew his displeasure by Publique calamities and distractions and by personall sufferings O then let us humble our selves under the mighty hand of God and religiously feare him and then none of those evils shall move or disquiet us To feare Poverty Banishment Imprisonment or Death it selfe Imbecilis est animi qui vero Deum metuit illa universa non metuit Lact. l. 6. c. 15.17 no sorrow or sadnesse shall perplex us no contingencies nor temporall infelicities distract or disturbe us no humane policies or powers affright or dismay us but this feare of God will strengthen us relieve us against all humane worldly carnall feares and either expell them or moderate them Is 8.12.13 Psal 46.1.2.3 4. It will make us wise to prevent dangers to provide meanes of safety before destruction commeth O then let not us be like the World in Noahs time drowned in security before the Deluge overwhelmed them nor like Lots Sonnes Gen. 19 14. or like those in Zeph. 1.12 or Gedalia not beleeve or feare till we finde and feele the wofull effects of our dis-beliefe and security the heavy wrath of God and his eternall vengeance seizing on and surprising us Ier. 40.14.14 but let us as Noah observe Gods warnings and threats let us beleeve then and ponder them in our hearts and by unfained repentance and sincere resolutions of obedience fly from eternall wrath provide for eternall happinesse and then our Faith and Feare shall be recompenced as Noah was when the world of ungodly impenitents shall be destroyed we being in the Arke of Christ Church shall be saved This was Noaks policy he feared and therefore sought a way for deliverance and preservation and therefore prepared an Arke which was a consequent of his feareâ— and another effect of his Faith 6. God warned Noah to build and Noah prepared an Arkeâ— to preserve him and his God is not so austere or rigorous in his judgements but that his goodnesse may be signally noted in his greatest judgements he declares his mercy and his mercy rejoyceth against Iudgement For here 1.
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
our God and whensoever we make â—ur addresses to thee let us fall low on our knees before thy footâ—oole with such humbled spirits and devout postures as may best expresse our conceits of thy greatnesse our reverence to thy presence and our own unworthynesse to appeare before thee Move â—s to serve thee in feare and plant the reverence of thy Name and Laws in our hearts that we may walke in all thy wayes with much diligence great observation and gedly jealousie over all our actions Let the dread and reverence of thee thy justice and thy power thy thrcats and iudgements deelared from Heaven and many times on Earth executed upon disobedient condemners of thy words make us to tremble at the recognition of our sinnes and in consideration of our guilt and demerits and then O Lord let the contemplation and meditation â—f thy sure mercies and gratious promises keep us in a uniforme constant course of obedience let us thus passe from Faith to Feare from Feare to Love from the apprehensions of of thy wrath to the sense and comforts of thy mercies Let thy â—eare take such full possession of our Spirits that we Feare nothing but thee we feare not poverty shame the power and malice men nor any outward disadvantages and discomforts that 〈◊〉 shall not feare though the Earth be moved and the Hills be carried into the midst of the Sea though the waters thereof raâ— and swell and the mountains shake at the tempest of the same for his salvation is nigh them that feare he hath an Arke bâ— holy Church to preserâ—e and keep them alive O holy Jesâ— preserve and keep this Church which thou hast founded on tâ— selfe save and deliver this Arke of thy strength from the strâ— vings of the people and the insurrections of evill doers defenâ— her in peace adorne her with holinesse build her up in unity maintain her in safety in all stormes-and against all temptation and enemies that she be not pestered with Heresie Schisme 〈◊〉 Scandall O deliver her from private interpretations innovations of holy things doting about questions and making endless strifes strange Doctrines and the Doctrine of the unlearneâ— and unstable O thinke upon the Congregation which thou haâ— purchased and redeemed of old unite all her members in the bands of Faith Hope and Charity and when thou thinkest first of externall communion Let the dayly Sacrifice of Prayer and Sacramentall Thanksgiving never cease let the Order of thy Ministers which serve at thy Altar stand in Power and senâ— thou forth Labourers into thy Harvest such as have Calling aâ— Aaron and Noah make them farthfully to declare thy Will to the People rightly to dispense thy Sacraments and acceptably to entercede with thee for thy People Preserve thou those whom thou hast placed in the Highest Order of thy Church that they lay Hands suddenly on no Man but on such whose Lips may preserve knowledge and whose Lives adorne the Gospel of Jesus and grave blessed Lord that though the Floods of Persecution and worldly interest have lift their Waves to overwhelme thy Arke yet doe thou Coast her in security over these Seas and Pilot her in safety into the place of thy rest O preserve thou 〈◊〉 in the union and communion of this Church let us have Noahs Preachers of Righteousresse orderly called and fitly qualified for the Function let us still injoy the freedom of thy Gospel the Food of thy Word the sweetnesse and refreshings of thy Sacraments holy discipline publique Communion in thy Church and the benefits of the society of the Saints O let not our sins cause 〈◊〉 to remove the Candlepick from us to give away thy Arke to â—at thy Vineyard to other Hâ—shandmen lest we be condemned and â—sh with the unbeleeving World but doe thou preserve us in times â—â—blike-calamities that we may passe over the Waves of this trouâ—â—some World and be harboured in rest O support us with thy â—d that when the foundations of the Earth be out of course â—n the Nations of the Earth are divided and moved so that the â—rts of men shake at the tempests thereof our hearts may be setled thee and thy sure mercies and never-failing compassions thy Spirit move upon these Waters that the Streames goe not â—r our soules the overflowing of ungodlinesse make us not afraid 〈◊〉 the great Waters of persecution or any other affliction drowne not O thou whom even the Windes and the Sea obey now when Ship of thy Church is tossed with tempests covered with Waves â—se and rebuke these Winds and these Seas and let there be a at calme a blessed and universall Peace throughout the Christian â—rld that we may delight and rejoyce in the promised blessings of Gospel our Swords may be converted into Plowshares and our â—ares into Pruninghooks And that we may be prepared for these â—rcies frame our hearts to an holy obedience to thy whole will make Heare 's of righteousnesse which is by Faith and as beâ—ommeth use who look for that inheritance Teach us by thy grace to dense the World and worldly things to lay up our treasure in Heaven â—charity and actions of Religion that when thou shalt call on us deposit these honses of clay our earthly tabernacles which we now try about us we being Heires of Righteousnesse may dye in the aâ—tuâ—â— Communion of thy one holy Catholique Church and after death â—ter into our Masters joy and at the Resurrection of the just be â—ly possessed of that Kingdome which thou hast prepared for all at love and feere thee and wait for thy comming Grant this 〈◊〉 Heavenly Father for thy mercies sake and for his sake whom â—ou hast appointed Heire of all things Jesus Christ the Righteous who hath given unto us his Spirit the earnest of our Inheâ—â—ance who make h intercession for us and by whom we cry 〈◊〉 Father To this Blessed Holy and undivided Trinity be Prayse Glory Worship and Thanksgiving now and ever Amen ABRAHAMS Exile Heb. 11.8.9 By Faith Abraham when he was called to goe into a plâ—â— which he should after receive for an inheritance obey and he went out not knowing whether he went c. ABraham succeeds Noah in the Catalogue of Beleeve but in the instances and expresses of his Faith he was fore him and all his Progenitors upwards to Adam aâ—â— all that succeeded him till our Lords Incarnation him it is remarkable That through those many darkenesses aâ—â— at such a distance he saw his Lords Day and he rejoyced him for the transcendency of his Faith did that Title of Honâ— belong The Father of the Faithfull he only of all of the first timâ— merited that stile and to him it is attributed indefinitely Father he was to all his believing fore-fathers and all his aâ— their following Posterity and consequently upon the same â—â— count to him the highest blessing which mortality was capaâ—â—â—â— of was assigned and assured and that by a thrice repeaâ—â— grant and confirmation In thee
nothing and this is as great a demonâ—ration of his power and goodnesse as the former by 〈◊〉 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 â—deò bonus est God is so good that we would never suffer evill to be unlesse he were so powerfull also that he could â—ring 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 Ierusaâ—em 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 inâ—uenti 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 â—dols 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 â—â— 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 uâ—â—med Calâ—e 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 hâ—â— not been restrained and re-called by Gods afflicting Hand 〈◊〉 Voyce 3. Religion is not a light perfunctory employment but 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 a seperation from the World 2 Cor. 6.17 expressed by â—hose summons Depart depart yee goe on t from Babel flee out â—om the Chaldeans touth no uncleane thing Esay 48.20 52. 1. have no fellowship with the unfruitfull works of darkenesse no â—ommerce that is no complyance or confederacy with the workers of wickednesse Rev. 18.4 This is that which Christ â—eakes 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 â—r 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 â—usider and incline thine eare forget also thine own people and â—â—y 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-relliâ—ing and unpleasant The second part the sub-joyned Premiâ—s are comfortable and refreshing God sends alwayes a graous raine upon his Inheritance to refresh it when it is dry 〈◊〉 gives sharpe Physicke in a Sugred recipe after a Seed time 〈◊〉 Teares an Harvest of Joy God leaveth not Abraham deâ—itute but promiseth a great reward for his Country Canaan better Land for his Kindred a great Nation for his Fathers â—use he shall be a Father of many Nations God in our â—fferings would have us to contemplate on the excellencies â—â—d depend on the truth and rejoyce in the goodnesse of his â—romises which farre exceed both the number and greatnesse 〈◊〉 our hardnesses And thus after an order of sadnesse he addes â—ven blessings of comfort which I shall breifly describe in â—der 1. I will make thee a great Nation Great both in number and multitude Populous Nations deseended from Abraâ—m by Keturah and Hagar Gen. 25. And great also in reâ—wne and vertue men famous in their Generations who were after builders in the house of Israel issued from them
as Kings and Prophets 2. I will blesse thee Make thee Prosperous and Religions 3. I will make thy Name great Not onely to be the â—ther of the Faithfull by a perpetuall Decree but to be conâ—â—sed among the Nations and reverenced among the Heathen Iosephus lib. 1. Antiq. 4. Thou shalt be a blessing Thou shalt surely be blesseâ— And not onely so but in abstracto thou shalt be a blessing selfe and also because that expression the Lord blesse theâ— Abraham was the usuall forme of blessing among the Hebrâ—â— 5. I will blesse them that blesse thee Others shall be bleâ— for thy sake 6. I will curse them that curse thee All thine Eneâ— shall perish and be scattered 7. All the Nations of the Earth shall be blessed in thee 〈◊〉 both Jews and Gentiles who are imitators of Abrahams â—â—ty and followers of his Faith And immediately hereupon confirmation of all God appeared to Abraham which also a further comfort to him in his affliction Thus Dolâ— voluptas invicem cedunt Heavinesse may endure for a Niâ—â—â—â— but Joy commeth in the Morning Christ deales thus 〈◊〉 his Disciples he forewarnes them what they shall suffer ever annexes to his predictions of affliction succeeding aâ—â—rances of mercy and comfort In the World you shall 〈◊〉 tribulation but be of good comfort I have overcome the Woâ—â— Iohn 16.33 After we are required to leave Father and â—â—ther c. A Promise is made for the receipt of an hundred 〈◊〉 here and hereafter a life of blessednesse to all eternity Tâ—â— are much mistaken and the authors of their own miseriâ—â— who sits downe under a crosse in pensivenesse and anxiety Spirit and never looks to that future glory which is prepaâ—â—â— for them whereas if they did consider the after rewards the would not count their present sufferings c. Rom. 8.18 eâ—â— because they looke not at the things which are seen but the things which are not seen Temporall afflictions and â—â—rituall consolations are not incompatible 1 Thes 1.6 bâ— alwayes meet in those who abound in hope and confident of an infinite advantage when the day of restitution commeth But if we have nothing but naturall dependence no expectation or security of Heaven the feare of Deaâ— wounds us to Death we lose our Soules to save our Persons â—â—d Estates our hearts faint and faile us at every shake whereas we reflect upon that recompence which is laid up for Beâ—evers this would allay all our secular sorrows allienate and â—se the pressures we lye under rejoycing in hope Rom. 12.12 â—â—e shall not decline to goe any whither we are called to to â—â—e any thing is commanded to endure any thing shall be flicted upon us we will run with patience the Race that set before us looking on and for Jesus the author and fisher of our Faith 5. The former Observation is strengthened by that which â—lowes He went not knowing whether Know he did That â—ethersoever he went God was his exceeding great reward Curtius said Vbicunque vir fortis sedem elegerit Patria est he was certaine that what place soever the Divine Prodence should guide him to that should be his Inheritance 〈◊〉 what that place was he neither knew by name or scituaâ—n or description in a Map yet this exigent was he put to remove from a knowne certaine Inheritance whereof had seizine and actuall Possession for a strange and unowne Land which he had onely in expectation a setled bitation for an ambulatory wavering Pilgrimage God quires of us to forsake our temporall present pleasures â—hich we taste feele and see for that Estate in Reversion â—ose excellencies Eye cannot see Eare cannot heare neiâ—er can they enter into the Heart of Man onely we have me rude and unformed Idaea's and glimpses thereof enough make them amiable and defireable Flesh apprehendeth noing but what may be demonstrated by sense and carnall â—en move and act upon such advantages as their Intelligence all conduct them and thinks folly and madnesse to lose an â—ouse an Estate here for a Mansion and an Inheritance in â—version Faith moves not by the direction of sense but upâ—â— the dictates of Conscience Acts not with reference to 〈◊〉 present conveniences but according to the suggestions of eligion and expresses of the Holy Spirit is makes the Beâ—ever follow the Heavenly Call with an indifferency of Spirit 〈◊〉 neglect of the present emergencies not respecting whether he goeth what he suffereth for Christs sake for he knowâ— and is satisfied that he who hath promised is faithfull that 〈◊〉 will not tempt him above his ability but will give an Issue and yet what a Beleever doth in this case is no more but wâ— a wise provident carnall man doth for his temporall Interâ— The Merchant and Mariner leaves their Families and Postession Saile into remote and sometimes unknown Countries 〈◊〉 all the hazards of Winde and Weather depends on 〈◊〉 firmenesse of a three inch Planke and many times upon 〈◊〉 strength and working of a Cable and all this he under takes upon this score in hopes that his Voyage may 〈◊〉 and Spes est rei incertae nomen advantagions or honorable to himselfe an improvement to his Estate an enrichâ—â— his Posterity though he knoweth not which way the Wiâ— shall drive him or into whose hands he shall fall and thiâ— the condition of all such who seek their fortunes they leâ— the present modicum in expectation of a greater proportion if it fall well they are made if not they are undone 〈◊〉 now a Beleever hath an advantage and therefore more reaâ— to follow his designes for though he leave his pittance 〈◊〉 yet assured he is he shall fall into the hands of his Heaveâ— Father all things shall goe well with him and so his desiâ—â— is both more Religious and prudentiall This was the coâ—â—tion of the Hebrews the Apostle wrote unto to be Plunder expelled their Houses Exiled from their Native Soyle to 〈◊〉 vagrants and wanderers without any setled place of residence but he confirmes them by this consideration this very Estâ— was long since praefigured and as it were consecrated in Abraham If then our case be as this of Abraham or these Hebrew or as the Primitive Christians whose Motto was Quos fugiamus habemus quo fugiamus non habemus Yet let the saâ— considerations of Faith and Religion and Reason stablish 〈◊〉 settle our minds and hearts in a patient submission to Gâ—â— good pleasure and will let them who have not hope or 〈◊〉 have their Portions and their hopes here onely fret murmaâ— and repine but for us Christian and beloved Brethren let 〈◊〉 be stedfast and unmoveable abounding alwayes in the worâ— of the Lord forasmuch as you know that your labour is not vaine in the Lord. It was the Panegyricke which Chrysost â—â—de of his Antiochians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No contingency disaster feare danger difficulty or hardnesse could abate or coole their Zeale nay saith he it did not â—â—ely not
the abilities 〈◊〉 his people he spares Sarah for her weakenesse lest the severing of the tryall may bafle her Faith he layes the whole burden 〈◊〉 Abraham because strong in Faith able to beare it he knowâ—â— every vessels bearing and will not oppresse or overloade them lest they sinke or founder before they be harboured what he will not lay on some he chargeth home on others This is mâ—â—â— undoubted he will not suffer any to be tempted above what they are able 1 Cor. 10.13 and that he disposeth of all thingâ— most wisely for the advancement of his glory and the eternall advantages of his creature 4. Abraham Offered Thus it is said though he did but enterprize and attempt it he did Offer what was commanded intentionally though not in the execution and event God accepted it as done because he seriously resolved to doe it anâ— ofttimes rewardeth the will for the deed He who will not allow of a good intention in a bad action both condemnes aâ— evill thought Adultery in the Heart a Lust and desire of sin and approves a good motion a sincere intention and purpose of mind without any subsequent act we are good enough if our obedience be but sincere In magnis voinisse sat est For God is so good that if there be a willing mind it is accepted as the Apostle in another case but it holds and is the same in all 2 Cor. 8.12 5. Abraham Offered that is as it s expressed Gen. 22.16.18 If obedience be not in all cases certainly in the most it is better then Sacrifice for Sacrificing separated from Obedience is the Sacrifice of Fooles of Hypocrites but Obedience is alwayes a good and acceptable Sacrifice Qui innocentiam celit Deo supplicat Minut. Faelix He hath shewed thee O Man what is good c. Micah 6 8. And this is the direct proper emanation the highest and plainest evidence of Faith and therefore is called The Obedience of Faith Rom. 1.5 16.26 And in Saint John Baptists Divinity the Beleever and the Disobedient are the two termes of opposition and distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 3.36 The best way to try our Faith then is to enquire and look after our Obedience if we doe the Commandements adorne our Faith with an answerable conversation if our respects to Gods Call be entire regular and constant 6. Abraham Offered because God commanded we are also to surrender our Children to God that gave them when he sends his Apparator Death to Summon them and that by way of Offering freely and châ—arefully So Origine Hom. 8. Exhorts Laetus â—ffer Falium Deo esto Sacerdos animae ejus Abraham did more he himsefe bound his Sonne and bent his Sword to slay him But now the affections of Parents are so cemented to Clay that rather then they will Offer they will perswade their Sons to offer to sâ—râ—nge gods strange inventions if they be but new but if Children are to be Offered then they are to blame who strive to reserve them when called for and they are called for when we have used all lawfull meanes for their preservation but the event followed not Then to blame are they who onely endeavour for a great Estate for their Sonnes but never Offer them to God respect not what Religion rather what fancy humour designe wickednesse they follow and adhere to 7. He Offered Isaac the Promised Seed his onely begotten Sonne of whom it was said that in Isaac c. Faith enjoynes Sacrificing and the obligations of Nature directs us to offer to God but both Nature and Religion prohibites thâ— offering of a Sonne much more to make an Holocaust of him that was first to Kill him and then to turne him into Ashes 〈◊〉 and especially if an onely beloved Sonne a Sonne in whom aâ— found all endearements tendernesses and sweetnesses Thâ— Apostle reduceth all to these two pleas and restraints Of Nature and Religion Of Nature That he was his onely Son anâ— therefore it was a great condiscention of Faith to submit to thâ— order therefore it was a point of extream difficulty to captivaâ—â— his reason to the obedience of Faith Of Religion He was thâ— Promised Seed and therefore it was a most execrable Act anâ— wretchednesse to destroy him by whom Salvation should coâ—â— into the World But against this he opposeth Gods Omnipotency Truth Goodnesse Wisedome and his Faith taught him to Prophesie God will provide c. Gen. 22 8. 1. Then let us heare the pretences of Nature It were almost needlesse to discourse of the strong affections of Parent towards their Issue they are better known then expressed anâ— seance to be known by any but him who is a Parent Eveâ— Brutes have an instinct to nourish provide for and protect their young ones we have heard but of few and those few are signaâ—â— are branded with markes of dishonour to all Posterity as Herâ—â— and Antiochus who yet hath forfeited their naturall affection though some there are as the Apostle notes Rom. 1.31 2 Tim. 3.3 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are unnaturall Monsters For the propensions of Nature as to desire so to love their Posterity are ordinarily strong and violent no man never yet hated his own flesh and Children are partes parentis Flesh of their Flesh 〈◊〉 and very often are intensivè with greater degrees of affection beloved by them then themselves though they be no dutifull Children witnesse the repeated expressions of love in David for Absalom O my Sonne Absalom my Sonne my Sonne Absalom would God I had dyed for thee O Absalom my Sonne my Senne 2 Sam 18.33 And that sad complaint of Jacob If ye take this also from me and mischiefe befall him c. Gen. 44.29 And there are reasons in nature as well as experience to confirme this for there is an impresse and desire of nature in every man to perpetuate and out-liâ—e himselfe in his Issue and for this Reason Phylosophers tells us that love rather descends then ascends Children love not their Parents so hotly as Parents doe their Children because the Patents survive in their Children and their Children downeward still in their Children And which is yet more Children are reflections and perspectives of their Parents they are the Parents themselves but more visibly and therefore more lovely and amiably And this was Abrahams case he was a tender Father he beheld much lovelinesse in Isaac and his onely hope of surviving after his Funerals was in him Yet this was not all he was not onely his beloved but was also his onely Sonne an onely Son hedgeth â—n and encloseth all his Patents Bowels where there are many there is a distribution of them and each takes his share and Portion even as that Fountain which sends its Streames into different Rivelers never increaseth into a great River being spent in narrower receptacles and the losse of an onely Sonne is â—he losse of our life and hopes
rash praesumptuous fancy but a sober and advised meditationâ— that God was able c. It is the wise mans advice and counselâ— In time of prosperity rejoyce in time of adversity consider Eccleâ— 7.16 consider Gods Almighty greatnesse infinite wisedomeâ— absolute power inexpressable goodnesse and undisputable truthâ— and thou shalt never fall thou mayest be tossed but shalt noâ— sinke thou mayest be shaken but not removed thou mayest be afflicted yet not in distresse Persecuted but not forsaken cast downe but not destroyed 2 Cor. 4.8.9 this was the confidence and reliefe of Saint Pauls sadnesses and afflictions Eveâ— to trust in God which raiseth the dead who delivered us c. 2 Cor. 1.9.10 this was his perswasion That neither life nor death nor Angels c. Rom. 8.38.39 O that we were wise to consider these excellencies these resolutions and understand the loving kindnesse of the Lord that we would consider and remember that he brought light out of darknesse order out of confusion all being from nothing and he is the same God still in Power in Wisedom in Goodnesse his Eare is not heavie nor his hands shortned unlesse our sins cause him to hide his face from us that he will not heare And lastly consider Abraham to be like this your Father in the resolutions and endeavours of obedience both Active and Passive Isay 51.1.2 Consider Abraham your Father c. and remember that God blessed and encreased him he considered God was able c. and so he received c. which affords another Observation 8. He received him It is Gods mercies that we are not consumed Lamt 3.22 God gave him unto Abraham the second time he will alwayes have his Church to remaine and though for a time she be over-clouded with Heresies Persecutions and Interests yet Magna est Veritas c. the gates of Hell shall not prevaile against her she will be most Christian in her most persecuted and afflicted condition and many times God delivers her from her Persecutors making her darkenesse to be â—ight and bringing againe the Captivity of Sion as in a Dreame And as it fares with the Church so with its severall Members they are many times brought out of the deep Waters and the stiffe mire light springing up to them that are true of heart as it is said Light came to the Jewes Ester 8.16 upon the discovery and disappointment of Hamans cruelty 9. Abraham offered his Sonne and saved him he received with an addition a Lambe and with a blessing and assurance of blessing In thy Seed c. to give to God what he demandeth is a great act of justice because he demands we give him nothing but what is first his and it s the best policy the surest way both to preserve and improve his gift we never offer any thing to God but we are gainers by it we receive either an hundreth sold for the present or Eternall Life Give our Persons our Soules and Bodies to him to serve and worship him in feare and though upon that score the Soule be seperated and the Body crucified we shall receive both againe with inexpressible advantages give your substance and goods to the necessitated members of Christs body and though we spend much this way we shall save much more decima divet este we shall gainâ— and raise an estate He hath distributed and given to the poore his righteousnesse remaineth c. that one was of improvement his horne shall be exalted with honour that 's a second way both certain Psal 112.9 and so this kinde of distribution is a way of provision for the future and therefore called a laying up a stake of a good foundation 1 Tim. 6.19 a Treasury a Magazine 10. He received him in a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Faith received not the expected reward and effect which it apprehendeth as being inexpedient either for the present or future condition of the Beleever yet it receives what God awards the hope of the righteous shall not perish and they that put their trust in him shall not be confounded but many times before beliefe comes we are at the last experience the Altar is prepared Isaac bound and is layd upon it and Abraham takes the knife in hand ready to give the fatall stroke but then and â—â—till then not before did the Angel step in for a rescue anâ— dilivered Isaac from death and so Abraham received him byâ— resemblance of the Resurrection and thus Christ delivereth hiâ— Church when overwhelmed with oppressors reviveth her when she is in the dust when she is but a company of dead men appointed as sheep to be slaine and numbred for destruction when she is dry bones and her hopes cleane off he will put breatâ— and life into them These and such like are the similitudeâ— oâ— parables which the holy Spirit useth to expresse the affliction and deliverance of his Church Isay 26.19 Ezek. 37.5.6.7 c. And having gone thus far I might a while stay on the mysticall and parabolicall signification of those Texts for so somâ— Interprets these words he received him in a figure that 's in reference to Christ whose Death and Resurrection were here prâ—â— figured And Augustine tells us That this action of Abrahams was both factum prophetia an History and a Prophesie but I intend not to vary much from my resolved Method and 〈◊〉 for a conclusion shall onely observe the two commendatory 〈◊〉 of Abrahams Faith which is noted to be 1. Obedientiall working acting Faith be offered and this was the working of the Faith Iames 2.21 The former propoâ—â— salls and calls of God to Abraham were for the tryalls of his â—aith in that particular and instance of beleeving his Promises â—ut this was a new tryall of his Faith in another expression and determination even that of obedience to his commands God sometimes tryeth our Faith by Promises of incredible things whether then we will depend on him sometimes by commands â—f harsh unpleasant services or duties whether we will submit to him and obey him now when God puts us to it to evidence our Faith either by patience or obedience if we doe not we are not the sons of Abraham not the friends of God For true Faith will still approve it selfe so by faithfull actions no temptations of the world or the Devill to the contrary shall make us suspect or disbeleeve what he hath promised no invitations of sin or lust shall lay us off from the practise of what â—e commands where fire is there is heate and light where â—aith there holinesse and obedience 2. Rationall it was not a rash precipitate or temerarious deâ—gne but a wise sober deliberate proceeding of his understanding will and affection for all his spirituall faculties were imployed in this consideration of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pondered â—nd weighed with himselfe secum perpendens in one Translation â—atiocinatus in another his understanding considered Gods Truth Power c. and upon
were adopted into the place of Reuben 1 Chron. 5.1.2 or Levi. who was not to have any share into the Land of Canaan and then there is another blessing annexed That they may grow as Fish into a multitude into the middest of the Earth and indeed accordingly they multiplyed in Egypt into vast numbers For at the departure of the Israelites out of Egypt there were of Manasseh forty two thousand seven hundred Of Ephraim thirty two thousand five hundred but all these men of War perished in the Wildernesse yet at their entring into Canaan there was found after a perfect Muster of Ephraim forty thousand and five hundred and of Manasseh thirty two thousand and two hundred Numb 1.33.34.35 so that in the space of two hundred and fifteen years there Issued from Ioseph seventy five thousand or very neer that account and so Ephraim was after so powerfull and considerable a Tribe that oft-times the Scripture speaking of the defection of the ten Tribes from the house of David to Ieroboam the whole tâ—â— are indefinitely called Ephraim this Tribe being the principal contriver and abettor of that Rebellion as Isay 7.2 Hos 5.3 But we have another Passage in these words which deserve Vindication they are taken out of Gen. 47.31 He worshippeâ— towards the Beds head or as the last Translation he boweâ— himselfe upon the Beds head and so Junius reades it Incurvaâ—â—â— se ad cervical lecti sui and so others incurvavit se ad capâ—â— lectuli but our Apostle follows the Septuagint He worshippâ—â— upon the top of his staffe because that Translation was then 〈◊〉 great authority in the Church and the difference is not mâ—teriall nor of consequence for whether way soever it be reâ—dred the sense is not much altered and the Septuagint themselves Translated the Word here used in the Hebrew a Bed Gen. 48.2 so that they made not so great account of it The dirâ— genuine sense of the words then will amount to this That Iacâ—â— reared himselfe upon his pillow at his beds head leaning also 〈◊〉 his staffe and so prayed unto and praysed God Indeed the vuâ—gar Latine contrary to this sense and the words themselves reades it Adoravit fastigium virgae ejus which yet by some 〈◊〉 approved though upon a designe to maintain religious adoraâ—â—on to be due to the creatures but that this is a corruption appeares from the words themselves for it leaves out the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Accusative Case signifies super upon all observed by Grammarians And this is sufficient to invalidaâ—â— the authenticalnesse of that Translation and to discover the weakenesse of their Argument and in part the falsenesse oâ— their Tenet who would from this place conclude The adoration of creatures reliques or images and which is yet more iâ— destroyes the pretended infallibility of the Church of Româ— which in the Councell of Trent hath declared the vulgar Latine to be the authentique Text and Rule of Faith for if defacto shee hath erred in this determiniation then de jure possibly she may and it is apparant shee hath erred in approving this Translation which we have proved erroneous and might further manifest from the Hebrew and Septuagint but that the Bibles of the Doctors of Lovaine themselves Romanists hath saved us the labour who reade it otherwise then 〈◊〉 vulgar Latine which as I said the Tridentine Councell Sess 2. Can. 2. hath allowed for the authentique Interpretation The second Part. 1 Jacob dying Iacob tooke care before his death to blesse his Children and took paines to worship God in as reverent and descent a posture as his infirmity would allow Gods Children all their life time finde him a Father of mercy and God of all consolations they receive many blessings and assistances from him but at their death he hath a most tender care and particular respect over them that their Faith faile not that the last enemy prevaile not against them that dying they may be Conquerors he perfects his strength in their weakenesse and he acts most powerfully and vigorously in them when their infirmities are strong upon them their Faith conquers death and the feare thereof and him that hath the power of death the Devill the outward man that is the living and animall saculties of Man his vegetation and 〈◊〉 are weakned and impayred by the usuall harbingers of death bodily infirmities and maladies yet the inward man breathing and moving by spirituall principles renewed with spirituall faculties of faith and sanctified reason is perfected and compleated by them ordinarily blinde Men have the most apprehensive tenacious and faithfull memories because they have not so many diversions to severall objects as seeing Men have and so dying Beleevers have their soules fixed on God sequestred from the world and are altogether taken up with the contemplation of heavenly joy and with holy exercises of Devotion and Piety and with earnest fervent Zeale and vehement desires to glorifie God and to be glorified with him to blesse God and to be blessed by and with him eternally but this comfort redounds not to all it is onely peculiar to Christian Beleevers whose conversation hath been heavenly not to presumptuous daring sinners who walke after the flesh and never seek to God till they have not strength to serve sin and Satan who never begin to live well till they be a dying and puts all off to a death bed Repentance which is the most sad and miserable condition of all others for it will be a worke of extreame difficulty if not impossibility for an habituated sinner in that scantling and straite heartily and sincerely to performe the duties and offices of Faith and Repentance or seriously the settle himselfe unto them for Omnis peccator peceat in suâ—aterno Every such sinner if he should live for ever would sinner for ever but the comfort and happinesse is for them who in the preceding years of their life in the dayes of their health and strength of their discourse and understanding have followed the wayes of godlinesse the foot-steps of Abraham and when sidâ— or a dying hath nothing to doe but to exercise those grace which they formerly acquired and perfect that Repentance which they early begun 2. Both the Sonnes of Joseph not nominating them unto us but onely making them known to us by their relation to Josoph Certainely the Apostles designe of the concealement oâ— their names and expression of them by their Parentage was for to put those Hebrews in mind both of the designe Iosephs Brethren had to sell him for a slave in Egypt which was purposely to cut him off from Iacobs house and deprive him of a blessing and his portion and also of Gods Decree to the contrary â—hâ—â— though they devised mischiefe craftily against him and drive their plot far and did bring it in their sancies to their desired issne and period yet he that sits in Heaven shall laugh them to scorne and his determination shall
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