THE POURTRAICTURE OF THE PRIMITIVE SAINTS in their Actings and Sufferings, According to Saint Paul's Canon and Catalogue, Heb. 11.  Psal. 119.52. I remembered thy Judgements of old, O Lord, and have comforted myself. Minut. Faelix. pag. 126. Non habitu sapientiam, sod ment 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 prae●unte portabant, nihil magis in laude virtutum suarum custodisse, quam quod patientiam fort & stabili aequanimitate tenuerunt. 
By J. S. Presb. Angl.  
Newcastle, Printed by S. B. 1652.   


ABEL'S SACRIFICE.  Heb. 11.4. By Faith Abel offered unto God a more excellent Sacrifice than Cain, by which he obtained, etc. 
OUr Saviour Christ's 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 employed; the whole Fabric of his discourse bears on that foundation; and all the subsequent examples, are but so many Moral evidences and demonstrations of those holy truths: And that they were so from the beginning, he fetcheth his proofs 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 Believers, your Faith will give you life, also will be to you the substance, etc. From the beginning of the World till this present Century, you may be furnished with fair Precedents to verify these truths for your satisfaction, and to exemplify 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 Souls a persuasion of the truth of those truths, and also work on your spirits an habitual attendance on God, and resignation of yourselves to God, and a conformity to his holy will: In brief, Their Piety will instruct you what and how to believe; begin with the World, and fetch your proofs downwards, and you shall find the Ancients to believe the Propositions, both in thesi and hypothesi; they embraced them for truths, and applied them to their several uses, both by active and passive obedience, even before men began to call upon God, Gen. 4.26. that is, in solemn Assemblies, and Public manner to worship God; you have this exemplified in Abel, the first Pattern of patience, and practioner of Piety; the first Martyr and Canonised 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, etc.  
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 Doctrinal inferences, and practical 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 intended 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 belief; but actus imperatus, an Act which issued from belief and was commanded by it; Thus visiting the Fatherless and Widow, 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 intercourse 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 Mosaical Ordinances, sacrificiary was an institution of Piety; 'Tis true, we Read not of Adam's 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 only offered a Sacrifice; but it's noted, for an excellent Sacrifice, a more excellent Sacrifice than cain's; a difference there was betwixt their Sacrifices, and a great one too; there was excellency, greatness in the one, obtulit majorem hostiam, so Beza, Plurimam, so the old Translation Reads it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so the Original: there was no excellency, nor greatness in the other, for it was rejected.  
Interpreters have traveled long to inquire wherein the excellency of Abel's Sacrifice consisted, and to discover the difference of the Oblations, and to find a reason, why God accepted Abel's, disapproved cain's Sacrifice.  
I shall acquaint you with some of their discoveries, and will not presume to determine, which are real, which imaginary; perhaps they are all imperfect; neither dare I prescribe to others, but desires of them a Traveller's indifferency, to choose what they find safest: only I shall interpose this consideration, That God is no respector of Persons, his judgements are in the deep, and his ways past finding out; and though his judgements are many times secret, yet they always proceed upon the infallible rules of justice and equity; and where our reason cannot find out an unquestionable reason of his procedures, yet it is all the reason in the World, to believe and acknowledge God to be most wise, most just, most holy. But this in general, though it will not silence a proud cavilling disputant, will yet satisfy a sober modest Christian; That cain's profaneness, or hypocrisy, or preconceived hatred of his Brother, spoilt the Religion of his Sacrifice, and deprived him of the reward of his service; and that Abel's innocency, sincerity, and devotion, was as incense to his sacrifice, as Fire from Heaven to hollow it, to give it a sweet smelling savour; and in this resolution there can be no danger: I am sure it is according to the plain rule of Scripture; peruse these following Texts, and apply them,  
Gen. 4.7. 1 Sam. 15.21.22. Prov. 15.8. and 21.27. Isap 66.3. Am. 5.21.  
But to return, The Jews derive the excellency of Abel's Oblation from itself, the matter offered, or subject of the offering; which (say they) was according to the rule and estimate of things prisable, of more value than cain's: and the Crime which they charge on Cain, was Covetousness: the Virtue they ascribe to Abel, was Liberality. 'Tis true, God loves a giver like himself, liberal and bountiful; the Covetous (whose alms, if he give any, is in Senica's Phrase, Panis lapidos●e, and whose expenses for God's service, or Temple, are Sesses, not  Offerings) God abhors: yet it also as true, which the Heathen hath observed, God regardeth not how full hands we bring him, but how pure: he values not our Offerings, because they are either many, or rich; but because they be holy: reasonable services of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Arist. l. 4. Aeth. c 1. But yet this comes not home, is no full discovery; for though it be most certain, That covetousness is an abomination, a filthiness able to pollute any sacrifice, or holy duty; and that Liberality is highly prized and rewarded by the Almighty: yet ' its evident from the Text, That their Offerings were of the different returns with which God had blessed their labours, in their respective civil Callings and conditions of life: and therefore, in respect of this difference, the reason lies not of their different respect with God.  
Others from that Clause, Gen. 4.3. [In process of time] conceive cain's Crime, was slackness, or dulness, in the performance of his duty: and indeed, we ought not to be remiss, or negligent to pay our vows; God loves cheerfulness and alacrity of spirit in his service: But in the Scripture, we find not Cain criminal on this score, for by the context it appears they both offered in the same order, and at the same time; and that phrase employs not any slowness, but only indefinitely, notes a determinate time.  
Others fetch the difference from the yet undiscovered paths of God; eternal decree: Abel was an Elect, Cain a Reprobate: Abel a justified Person. Cain not; and therefore Abel's sacrifice was sanctified cain's not. But (under correction▪ and with submission to abler judgements) I conceive the former part no Discovery; ' its an unknown passage to us, and God hath not admitted us unto his secret resolves, but his Revealed Counsel● are for us and for our Children; and that his Decree infuseth no goodness or badness into the actions of men: an action is called good, from its conformity to the rule, that I am sure it Gods revealed will; and bad from its obliquity, or deviation from it and its goodness, or badness, depends on the rectitude, or crookedness of man's will: And for the other part of the supposition, with the premised reference, I conceive no man justified, but he is sanctified also; yet no man justified▪ before sanctified: For faith which is required as the condition of our being justified, must necessarily in order of nature be before justification; this presupposeth Faith, which certainly includes repentance, and conversion to God; yea itself is an act of sanctification: and the promises of mercy are, as to Believers, so to sincere Penitents; He that forsaketh his sins, shall find mercy, Prov. 28 13. so that neither of these surmizes states the case, nor gives a clear resolution to the Quaere.  
Others, because Gen. 4.4. it is emphatically said of Abel, he brought his Firstlings, and his fat: but of cain's verse 3. without any further expression, or addition▪ nakedly, He brought, etc. have conjectured these expressions the clearest notes of discrimination: for (say they) the Scripture never adds such circumstantials, but for distinction, or for an addition of honour, or an elegy: and however faith made the highest difference, yet the effects of Abel's faith were great, and holy▪ warming his spirit with much devotion, and persuading him to such a choice, as might at once both express what great blessings he had ●eceived from the good hand of God on his labours; and also testify what reverend and holy thoughts of God's Sovereign Majesty, had taken his spirit; and cain's infidelity, made his Sacrifice a Sacrifice of flesh, without devotion, without any respective consideration of the holiness of the employment and therefore, he took, he offered what was next at hand, without any more to do.  
This interpretation is pious, proper, and pertinent, and were I resolved to be affirmative, I would thus resolve the Point; For in our addresses and offering to God, we should compose out minds to serious thoughts of his greatness, wisdom, power goodness, and elevate them to the highest pitch, raise them to the highest note, and thus prepare ourselves to the offices o● his worship and service. But this supposeth somewhat, which should be proved more clearly than a supposition will bear but whether the excellency of Abel's oblation above cain's arose from the Persons of the offerers, or their intentions in offering, from the substance and subject matter of the Sacrifices or from the qualities, and adjunct thereof; this we are sure of, God delivered his Judgement, and gave Abel's the excellency; for he witnessed that he was righteous; he testified of his gifts, and whether from his faith, or from his oblation he was pronounced righteous, it is all one, seeing his oblation was an obediential act of faith; his faith engaged and obliged him to present his oblation to God, and his oblation evidenced, and proved his faith before God and Men; Faith sanctified his Offering, and his Offering shown his Faith, and Gods testimonial approved both. Abel stands upon Record in the Rolls of Heaven, and Earth, known and dignified with the Titles of, Abel the Just, Abel the Righteous.  
But now, if it be here enquired, by what signal evidence God testified of his gifts, or how God declared that he was Righteous, I shall propose the several guesses of Commentaries, and leave the Reader to the former indifferency I granted him: Some conceive, God manifested his approbation by the descent by Fire from Heaven upon his Sacrifice, in such manner as we Read Leu. 9.24. and it's not altogether improbable; for as cain's Sacrifice was a Meat-offering, Leu. 2. so Abel's was a Peace-offering, Leu. 3. such as that of Moses and Aaron, Leu. 9 So also the 2 Chron. 7.1. Others by his Word, in a Vocal expression, God then communicating his will to his servants in that method. Others, That God expressed his acceptance of Abel's Sacrifice by an after benediction on his stock and labours, making them to thrive and prosper more abundantly than was ordinary: but however it was, very likely it is, God declared his approbation by some visible sign, then at the time of his offering and since by his servant Moses, who hath Registered it to all Posterity, for his Honour, and their example; he had not only Gods testimonial, but now hath man's; now he is, and ever since he hath been of happy memory▪ and high repute in the Church: for it follows, he yet speaketh.  
Which expression is also capable of different interpretations.  

1. The examples of the godly departed, and their worthy Acts speak loud in the ears of Posterity, and call upon them for imitation; they were Written, they are still Read for our admonition, upon whom the ends of the world are come, 1 Cor. 10.11 their language powerful in Rhetoric; they teach both what to decline, what to follow; those dead examples serves as echoes, redoubling and sounding the actions of their holy lives; and it was the Piety of the first times to enjoin, and of after ages to retain in the Church the memorials of the first Founders of the Christian faith, not so much to honour them, as to glorify God in and for them▪ and to gain the following Generations, to follow their holy lives and faith.  
2. This may seem to allude to Gen 4.10, as this same Apostle doth, Heb. 12.24. and if so, than it instructs us, That God is concerned and engaged in the sufferings and deaths of his Abel's, who die in the Lord, or suffer for his holy truths; their blood cries loud in his ears for revenge, and one day or other, he will hearken to the voice of their cry, and recompense the ungodly after their deservings, as it happened to the Amalekites, 1 Sam. 15.2.3.  
3. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a Passive signification, and imports, to be famous renowned, celebrated, or spoken of; and so it's rendered, Mat. 26.13. be told or spoken of; his oblation, his faith, and Gods testimonial of both, shall be had in everlasting remembrance; such honour have all his Saints, to have their memories, their actings, and sufferings, preserved and magnified in the Church of God from Generation to Generation; we have the blessed Virgin Mary informing us of her renown to all Ages, Luk. 1.48.49. Death removes their bodies, not their virtues; takes away their lives, not their precious memories; they after speak to us to imitate them, and in a pious and grateful commemoration to speak of them, and praise God for them; this is their happiness, they live time out of mind in Heaven, by the beatifical Vi●●on; in Earth by a continued celebration of their eminent graces, and holy performances: An● thus you see I have unawares fall'n on my second Proposal, ● collection of the Doctrines which are observable in the words and they are many: I shall acquaint you only with a few.   

1. The Apostle gins his induction with Abel, and brings it down to that century wherein he lived the same to conti●ue unto all Ages; it was the self same faith which was delivered to the Saints in the first and latter times; that is in Scripture sense, before Christ's coming in the Flesh, and after: 'tis true, the circumstantials and externals of God's service, have much varied in the several periods of the Church; but from the beginning there was one foundation of Religion, the same essence of piety, Jesus Christ, the same yesterday, etc. Heb. 13 8. an● Christ is the same way conveied into the bearts of Believers, th● same Word, the same Faith the same Catholic Church, only in Saint Aug language Tract 45. in ea. joh. tempora variate sunt, eadem fides, sonus mutatus est idem verbum: one common head Christ, all members united to him by one principal, Faith, and this cometh from the same Fountain, the Spirit, and the Word.  
2. We are informed who are to be esteemed Elders in the Church such only as received their approbation from God; the Primitive ancient Fathers, and what esteem is to be allotted them; not to be accounted Founders of our Faith, but Builders● or rather (unless we admit the first Master Builders Prophet● and Apostles) repairers of Breaches▪ whensoever the Orthodor Faith is assaulted by Heretics, who either batter the Building▪ or undermine the Foundation; neither are they to be worshipped as the objects of adoration; but respected as patterns of imitation, not absolutely and universally, but with restriction; we are to follow them, wherein they follow their Leader, who alone is the way, the truth, and life; Gods testimonial makes their Writings authentic, and their examples imitable.   
But more particularly, something we shall observe from Abel's Person, his Oblation; and God's acceptation of both.  
1. From the Person, we observe these following considerables.  
1. The piety of Beleevert▪ privileges them not from humane fatalities and contingencies, during the time of their residence here on earth; omnis Adam, omnis Abel, Psal. 39.5.12. Every man at his best, his most seemingly seence and settled estate, is nothing but Vanity; or rather, Vanity, and nothing less than Vanity and nothing, Es. 40.17. Quemcunque hominem video, miserum scio, (saith Seneca) and, Quemcunque miserum video, hominem scio, Man, and misery, are parallels; Man at once lost his integrity and felicity; and ever since he is the subject of folly and misery: neither doth godliness exempt them from the common fate of men, Death; they live and die as others, though, as their life, so their death is different from others: the disease is not removed, but the plague and mortality of it; Death is not taken away, (for they also are taken away by Death) but the sting; Death delivers them up to the Grave, and the Grave takes possession of them, as it doth of any Mortal, Psal. 49.10. Ez 21.4. and many times the best die soon, Es 57.1. Certainly this should be a great encouragement against the storms, and difficulties, the dangers, and casualties of this life; and against the terrors and affrightments of Death This one Consideration will yield us solid comfort, That all must die, all are Humane and Mortal; for why should we fear to pass that straight, which all men must Sail through; or endeavour basely, and many times, unchristianly, to decrine▪ what none can avoid? All men, all holy men, Abel the first righteous man; Abraham, the Father of the Faithful; David, God's favourite a man after Gods own heart, his darling; all wise men, the Prophets, and Patriarches; all great men, Kings and Judges, have gone before us, or must come after us; and shall we think that strange, which is universally common? or startle at the appraches of what is so infallibly certain? Had wicked men only passed this way, the Road would have been suspicious; but seeing all our Progenitors, even the godliest, have gone this way; and the first that beat the Path, was a Just man, Justitia Princops, cui Christus justitia primatum tribuit, as Aug. speaketh; we need not feat, we may boldly venture, and follow; hac itur ad superos.  
But more comfort yet, This just man died a violent Death; it's Chrysostom's Observation, in Gen. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he first saw Death, and his Death was sudden and violent: the first that died, was murdered, and that by his Brother. Be not troubled, nor discontented with the sadness of thy affliction. If thy Brethren, thy spiritual or natural kindred, imprison, persecute, kill thee; if thou lose thy head, thy life, yet if thou keep thy Religion, thy faithfulness; it is thy gain, thy advantage. Abel fell by the hand of his Brother, and forthwith received a Crown of Martyrdom.  
But yet more comfort; Abel is fallen, but he is fall'n only asleep, he shall anon awake into immortal glory; mean time, his Monument stands, and shall not fall, till those Scripture Records perish: Dead Abel is not Dead, he yet breatheth, he speaketh; Qui per virtutem perierat, haud is interit, saith the Comedian; and is Chrysostom's observation in Philip. him. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked men are living dead men, 1 Tim. 5.6. the Righteous when dead, are yet, Dead Living Men, Luk. 20.38. the life is transitus ad mortem, a posting to Death: the Death of the other, is reditus ad vitam; a return to life, Ambr. de hon. mort. For, non est vita, etc. that is not life, but death, which separates a living man from Christ; neither is that death, but life, Quae morieutem Christo sociat▪ which brings a dying man to Christ who is the life, id de Abel l. 2. c. 9  
2. We are not to measure God's favour by his temporal dispensations, nor pass sentence of his love or hatred, by the events or accidents of this life. Holy devout Abel is murdered in his young tender years; accursed Cain, lives long, begot a numerous Issue, builded magnificent Cities: God distributeth his temporal blessings promiscuously, giveth many times more liberal Portions to the wicked, then to his Children; and commonly he dispenceth his temporal felicities and advantages in a due proportion and equality to all, both good and bad: sure I am, wealth may abound, where grace doth not; and many times, wicked men enjoy the World most. Which made the Psal. 7 4. account the full men of the World, full to superfluity, to overflowing, wicked men: which certainly implies, that wicked men are many times full men, but their fullness is a far more sad condition than the beggar's emptiness and want; they have a judgement and that is they have their Portion in this life, which though it be not a Child's Portion, yet is often as liberal; but it's a sad consideration to have enough here, and too much for a moment; and have nothing (but what I fear to name) for Eternity.  
3. Abel the first man who died, and he died a Martyr; The Cross and the Church were at once consecrated; righteousness was persecuted in the Cradle, in the infancy of time; afflictions entered early into the Church, and no sooner Religion peeped but cruelty and persecution, like the Canicular stars, appeared, and maligned it: the first man who was eminently just, was exemplarily a sufferer for it; and this reacheth us both patience to persevere, and to endure, that we faint not; be not weary of well-doing, though we be sure to smart for it; it's a felicity to die for doing good; Blessed are ye when ye suffer for Righteousness sake, saith our Saviour: Sacrifice we must, though we know we shall be made a Sacrifice for it; and if our Sacrifice be an excellent Sacrifice, though men vilify us, God will testify for us, we should not be ashamed, but rather rejoice; and hence we Read of glorifying in tribulation, Rom. 5.3. of counting it all joy Jam. 1.2. of counting it an honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 5.41. and it's our calling to suffer, as well as to believe. Chil. 1.20. was to suffer, because we believe; so Sulp. Sever. l. 2. hist. tells us, that Dicclesiane saviente cortatim in gloriosa certamina ruchatur, multoque avidius martyria gloriosis mortibus quarobatur, quam nunc Episcopatus pravis ambitionibus appetnntur.  
4. Abel's Sacrifice was well counted of by God, because he kept his heart upright with God, therefore was his Oblation accepted, because he was just; and Gaius was rejected, because he harboured malicious thoughts in his heart against his Brother; It's the just man's Sacrifice, which is as Incense, the Sacrifice of the wicked is an abomination; its Sacrilege, and grosle hypocrisy for an ungodly man to call on God, Ps. 50.16. and a very Heathen could tell us, animadverto etiam ipsos Deos, non tam accuratis adorantium precibus, quam innocentia & sanctitate latari, Plin. Pan. ad Traj. Saint Paul is express, 1 Tim. 2.8. Lift up holy and clean hands, without wrath, without doubting: nothing of infidelity towards God, no malicious design in our hearts against our neighbour, when we approach into God's presence. The Psalmist, Psal. 99.7. tells, Moses and samuel's Prayers were heard; and tells the reason, For they kept his testimonies, etc. and again is positive, If I incline unto, etc. Psal. 66 18. and therefore, I will wash my hands in innocence, and so I will go to thine Altar, Psal. 26.6. God requires obedience rather than sacrifice, for, He that turneth away his ears, etc. Prov. 28.9. Alas then, to what purpose do we offer to God our bodies; when we retain our affections or why do we pray unto him, and sin against him; ask grace of him, and never endeavour to resist one temptation, to mortify one lust, to cast off one carnality; to what end are our Prayers loud, and our Voices strained for a blessing when our sins cry louder for vengeance? why do we bow our knee, and prostrate our bodies, yet our minds are insolent, and haughty, a stiff necked and stubborn Generation? why do we lift up our hands and eyes to God, when we are devising contriving and projecting for the World? what are all the postures of devotion, the moving of the lips, the articulation of the tongue, the incurvation of the knees, the erection of the eyes and hands, but compliment, formality, and the arts of hypocrisy, unless they be ushered in, and attended with purity of heart, with innocence of actions, and sincerity of affections? When the Jews offered their Sacrifices, Isay 1.11. God protested against them, notwithstanding they were the Ordinances of his own lips, and solemnly voweth, he will not take notice of their multiplied, their numerous, their long Prayers; why? Their hands were full of blood, Isay. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is. Pel. l, 4. Ep. 24. God respects not the work, but the heart; not our language, but our life; not our petitions, but our practices: for, Qui innocentiam colit, Deo supplicat, Min. Fael. he Prays well, who lives well; but he that deviseth evil against his neighbour, in any respect, by fraud, or force to alienate his right, this man's Religion is in vain, his oblations are in vain, 'tis but dalliance and mockery of God, to express devotion in their overtures, when the design is interest, and passion; to wear God's Livery, yet do the Devil's Service; to follow God's Colours, and fight the Devils Battles: but be not deceived, God is not mocked. etc. O then cleanse your hands, ye sinners, and purify 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 distrustful misprisions of God's wisdom, power, or mercy; harbour no envenomed malicious 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 witness, and testify, that you are faithful, and righteous, as Abel; then he will accept your  offerings, and grant all your desires; then he will declare, and pronounce▪ your Prayers and Oblations excellent Sacrifices, as he did to Abel's; and will reward you with the return of grace and glory among them who are Sanctified by Faith.  
5. I shall add one more Observation only 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 division holds betwixt the wicked and godly; those who are of the City of God▪ cry and Pray, Lord show unto us the light of thy countenance; and those of the City of the World, who mind Earthly things; the increase of their Corn 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, etc. Cain the first borne; Abel follows; to Note the succession of Nature and Grace; by Nature we are first cain's; by Grace we are after renewed into Abel's.  
2. From the Sacrifice, and the first Observation is the same Father, Epist. 49.  
1. Quam sit res antiqua sacrificium, quod non nisi uni De●, etc. 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 only with inward sincerity, but by external rites, and bodily performances. The case is the same now, it was in the beginning; God then was a Spirit, and would be worshipped in Spirit and Truth: and if external services had prejudiced the spiritual God who was a Spirit, and required spiritual worship, would have wholly rejected and condemned them: Abel's Sacrifice would have proved criminal as well as Cain●; for though chief he requires the heart, (My Son give me thy heart) yet not exclusively; he who made both Soul and Body, exacts a tribute of obedience and worship from both. God heareth without Ears can interpret our Prayers without our Tongues, and yet for all that, it is necessary some times, and most times advantageous, never sinful or superstitious, to make use of the Tongue and Lips in our devotion; its hippocras, when the Lips labour, but the Spirit is flat and dull; when the body is present, and the soul roving and wandering; but when body and soul are conjoined in the performances of holy duties, than 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 o● Fools, Eccl. 5 1. So in the Parable in the Gospel, Mat. 25. Virgins, and no Virgins, was not the terms of opposition; but Wise and Foolish Virgins, Professors, and Believers; Formalists, and Live Members of the body of Christ; such as seek themselves in their addresses, and such as aim at God's glory; such as make use of God, and the forms of godliness for their own ends, and such as observe them in obedience to Gods will, and their intention and design to God's 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 than which distinguished Abel's 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 God's Presence, enter into his Courts, let not your bodies and souls be strangers, the one in the Temple, the other at home, or abroad in the World, but glorify God both in your souls, 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 God's 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 withal in his Civil Calling. And this instructs us to implore God's assistance in all our erterprises, his blessing upon all our labours, his concurrence in all our actions. Plin. in his Pan. to Traj. observes it, Nihil rito, nihil prvidenter, etc. nothing could be prosperously undertaken, without Prayer and Supplications to their fantastic 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 do, or whatsoever ye are about to do, commend the success thereof, and commit yourselves to God's wise disposal, 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 dispensed cheerfully, 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. Alms is a Christian Sacrifice, at well as Prayer; but it is when they are done in Mercy and Charity, with an affection to do good, and a readiness to communicate, Heb. 13, 16. to bestow some part of our temporal estate on the outward service of God for we are to honour God with our substance) is not only gratitude, but Religion; to choose and stick to that way of God's service, which will occasion least expenses, which is most cheap and easy, and will cost us nothing; is not to give unto God, the things that are Gods; is not only baseness, and covetousness, but also profanity and irreligion: and to detains alienate, what God hath proportioned for public Ministry, Sacrilege, Mal. 3.8.  
4. It was not only of the Fat, but of the Firstlings of 〈◊〉 Flock, the first fruits of our life, the prime years of our ag● while vigour and strength is full, are to be Consecrated to, a●● employed in God's service. We are to sow our Seed in th● Morning: To remember our Creator in the days of our You●● to bear his yoke from our Childhood, to go into his Vineyard at the first hour, and continue till the twelfth; to se●● him early, in the height and excellency of our days; not 〈◊〉 our declining, dawning dotage: the services of old age, a●● deathbed resolutions and performances, are lame, sick Sacrifices, Mal. 1.8, God will not be thus served.  
3. From God's Acceptation.  

1. Abel Offered to God of his own gifts, and for this he 〈◊〉 famous to all generations. God honoureth them who hono●●● him, though the World deride and malign them, yet he w●●● procure them a name and memory in his Church, though the●● be for a while overclouded with a storm, yet their righteousness shall appear as the Sun at Midday.  
2. It is not the applause, or admiration of men, but Go●● testimony and approbation, which will yield solid comfort an● content; the good word of men is as uncertain as themselves its Hosanna to day, Crucify to morrow: But he who receive honour from God, holds it for eternity; his testimonial, h● Letter Patents▪ are never out of date: vainly and ambitiously 〈◊〉 covet the praise of men, is Pharisaical hypocrisy, joh. 5. 4● a touch of infidelity, which (when the secrets of all counsel's shall be discovered) will bring with it shame and confusion 〈◊〉 face before God and his Angels: but that praise which is of God is a tended with honour, glory, immortality, eternal life● Observe Saint Paul's Exhortation, Phil. 4.8. and obey it, and you shall obtain Abel's reward and honour, God's testimony. For certainly, if we by patiented continuance in well-doing▪ seek for glory, we shall find it; If as Abel we Sacrifice and suffer for it; do well, and are persecuted for it, the blood of sprinkling, which speaketh better things than the blood of Abel, will consecrate and sanctify all our Sacrifices, services, and sufferings, and make them accepted for that Sacrifice, which Jesus Christ, the first borne of every Creature, offered to God the Father on the Cross, for the Salvation of Men.   
Neque enem in sacrificiis, quae Abel & Cain primi obtulerunt, munera eorum Deus, sed corda iutuebatur: Abel pacificus & justus, dum Deo sacrificat innocenter, docuit & cateres quando ad Altare munus offerunt, s●● venire cum timore Dei, cum simplici cord, cum lege justitia, cum concerdiae pace, Cypr. Serm. sext. de Orat. Domin.  
3d. Part, which contains a Prayer, or Meditation.  
O Eternal Lord God, who dwellest in the highest Heavens, in hat light which is inaccessible, yet admits thy sinful creatures he e on earth to have access unto thy Throne of Grace, by humble Prayers and Supplycations. O thou Infinite all perfection, and all sufficiency, who art clothed with Majesty and Honour, yet graciously accepts the Oblations and devoirs f t●y faithful servants, though accompanied with many imperfections and weaknesses: pardon and remit (we beseech thee) the infirmities and defects of our holy things, and let the Words of our Mouths, and the Meditations of our hearts be always acceptable in thy sight, O Lord our strength and our redeemer. Compose our minds, and frame our hearts into such a temper of spirit, that with devotion of spirit, with submission and reverence of affections, with holy and heavenly resolutions of obedience, we may serve and worship thee, that our Sacrifices be living, our services reasonable, such as may advance thy glory, and express our sincere repentance, and holy Faith. We renounce all sufficiency in ourselves, all merit in our works, and have recourse to thy mercy▪ and thy Sons merits, for the acceptance of both. We humbly confess our persons are burdened with an infinite guilt, which our wounded spirits cannot of themselves sustain. O holy Jesu● who was wounded for our transgressions▪ and bore all our iniquities, disburden and clear us from the weight of our sins, take us into the arms of thy mercy, bear our griefs, carry our sorrows, that we sink not into perdition. Master save us, else we perish; Son of God, Lan●s of God; then that takest away the sins of the World, take away our sins: protect us from thy Father's wrath, and reconcile us into his favour. Our Natures are deeply infected with an overspreading Leprosy; o thou the great Physician of our Souls, wash and cleanse the plague of our hearts with thy blood, and by the virtue of that precious application, cure all our distempers, heal all our infirmities: our sins are in number and quality above measure sinful; O holy Redeemer, absolve us from them by the Oblation of thy Soul offered for sin: expiate them with thy satisfaction, kill them by thy death, and let thy righteousness be unto us for a garment of salvation. Our Services, Prayers, and Religious duties, are defective and blemished; O all-sufficient Saviour, by thy Incense and Intercession, supply all their defects, sanctify all their adherent corruptions, and present them as acceptable Sacrifices to thy Father. Suffer us not, O omnipotently gracious, and graciously omnipotent Lord God, when we are called, as Abel was, to suffer for thee, and for righteousness sake, to fall away from the steadfastness of our Faith: strengthen us with all might, by thy glorious power, unto all patience, and long suffering with joyfulness. Let thy holy Spirit be our instructor, and comforter, that we never Sacrifice to any strange Gods, that we never swerve from the rules of Piety and Justice, always obeying thy will, always submitting to thy will. The Lord hear us in the day of trouble, the name of the God of Jacob defend us; fend us help from his Sanctuary, and strengthen us out of Zion. Remember all our Offerings, and accept our Sacrifices; O let us always offer, and do thou graciously accept; and, when thou pleasest, let us cheerfully suffer, and do thou gloriously reward. Whatsoever thy dispensations shall be, let them be in love and mercy to us; and let our demeanour under them, be as becometh the Gospel of Christ Jesus; if they share out unto adversity, let us take up our cross and follow thee, resign ourselves, offer up our wills and affections to thy infinite wife and good providence: If thou portion out unto us prosperity, let us not dare to Sacrifice unto our own nets, ascribe it to our own wit or industry, or carnally glory in our own wealth or power; but to offer and return to thee all we have and enjoy, in a grateful acknowledgement; receiving all from thee, depending for all on thee, enjoying all in thee, referring all unto thee: And for all, we offer unto thy divine Majesty our souls and bodies, our thoughts and words, our resolutions and actions, our passions and affections, to be regulated by thy word, sanctified by thy spirit, guided by thy counsel, blessed by thy goodness; all that we are, all that we have, we offer as a Sacrifice to thee, and to thy service, humbly beseeching thee to approve and accept all for the value of that Sacrifice, which thy holy Son Jesus offered on the Cross for the redemption of mankind: For which great and unexpressable mercy, we offer up unto thee the Calves of our lips. Blessing, Glory, Honour, and Power, be unto him that sitteth on the Throne, to the Lamb, and to the holy Spirit, for ever and ever, Amen.   

enoch's Translation.  Heb. 11.5. By Faith Enoch was translated, that he should not see death, and was not found, etc. 
ABel the first example of piety, was the first man that died; Enoch, the second godly man in the Catalogue, the first that died not: Abel's departure, assures us, That though we now live, we must die; enoch's translation, ascertains us, That though our life be changed, we shall live: Abel was snatched away by unnatural violence Enoch was removed by a supernatural mercy: Abel by the hand of his Brother was sent into Heaven, Enoch was by God immediately assumed thither: Abel was cast up in a storm Enoch carried thither in a calm; he to receive his Crown of Martyrdom, this the reward of his uprightness and sincerity in the midst of a crooked and perverse Generation, both admitted to the fruition of an unmixed, unalterable felicity. Further yet, in Abel we see the sad and disconsolate condition of Believers in this life; in Enoch, their glorious and happy estate after their change: in the one, the implacable fury, hostility, and malice of the World against them: in the other, the incomprehensible love and mercy of God towards them: the first instructs us to serve God constantly, in despite of all opposition, terrors or discouragements; the latter, ascertain us, that if we please God, God will reward our services with glory and eternity; For, By Faith Enoch, etc.  
According to my premised Method, the words of the Canon are to be first explained.  
1. part.  
This Enoch was the same that is mentioned by Saint Judas, verse 14. to difference him from Enos the son of Cain, called the seventh from Adam; not as if there had been but five men betwixt Adam and him, (for there was a numerous people betwixt them) but because he lived in the seventh generation or age from Adam, five generations intervening that of Seth, Enos, Kena●, Mahalaleel, Jared, who begot Enoch in the seventh age, anno mundi, 622.  
The Apostles Encomium of this Enoch is taken from the historical relation, Gen. 5.24. and there is no jar at all betwixt Moses his history, and Saint Paul's testimony of him.  
Indeed Abenezra, and generally the Jews, charge the Apostle with forgery and prevarication, and hotly urge Moses against him to prove that Enoch did die, in a direct oppoition to his, that he should not see death, and their plea they take from the words of the Text, which (say they) necessarily proves their affirmation. For thus they reason, all the days of Enoch were 365 years, but if he were then, or be yet living, than Moses his calculation of enoch's days were false, his days were extended to the Apostles age, and so more than 365 years, and therefore Moses his report, he was taken away, is not truly translated by Saint Paul, [he did not see death] and so by consequent, Saint Paul doth not interpret, but imposeth on Moses what he never intended, doth not translate Moses his words, but corrupt and offer violence to them in this particular, concerning enoch's translation.  
But in all this heat, the Jews show themselves Jews, maliciously charging that on the Apostle, which the accusers are deeply guilty of, which will easily be discovered by these following manifestoes.  

1. Those words, all the days etc. relates only to the days of his flesh, but determines nothing concerning either his death, or not death: the sense is, howsoever he was removed hence, whether he passed the ordinary gate of death, or was extraordnarily conveyed away; 'tis certain, before this removal, he lived 365 years, which is all that can be concluded from that expression, and is to their purpose a mere impertinency: for it follows not, all the days of Enoch were 365 years, therefore Enoch died, that is, his soul was separated from his body; this will only follow, his body was taken from the eye of men, and his person, from conversation with men of that age; neither can that Phrase, God took him, bear their gloss. For  
2. The Apostles translation of the phrase is warranted by Onkelus, who thus reads it, Neque enim occidit eum Deus, he was not taken away by a sudden violent death, as they fancy; God took not life from him as Ionas wished in the impatiency of spirit, Jonah 4.3. but took him, the whole compositum consisting of body and soul: and further yet, from Siracides, Eccles. 44.16. who interprets it of his translation into Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but most principally and clearly from the Text itself; For   
1. Death is the wages of sin, not the reward of piety; and his taking away, in the Text, is subsequent to his walking with God, as an extraordinary remuneration thereof, and a signal testimony of his love and favour.  
2. No such phrase is used concerning the departure of any of the rest of the patriarchs; of all of them it is said in express formal terms, that they died, of him only, that God took him, in an extraordinary favour, by an extraordinary way; neither is this to be presumed a nullity, or appeal of that eternal Decree of the Sovereign Lawgiver, Statutum est omnibus mori, but a dispensation of that Law, which he subjected his creatures unto, himself still remaining most free to privilege and exempt whom he pleaseth from the bondage of death, and sentence of the Law; neither doth Death in that Statute signify only the divorce or separated estate of the soul from the body, but also it expresseth the exchange of a mortal bodily condition, into an immortal and spiritual: and unless this signification be admitted, that Statute reacheth not, holdeth not, in that residue which shall be found at the last day, who shall not die that is their persons shall not be dissolved, but shall die, they shall be changed; they shall not die in the former, they shall die in the latter sense 1 Thes. 4.17,  
3. That expression [he was not, or he was not seen] non comparuit, as Onkelos, imports so much For if God had only assumed his soul, as of other dying Saints, he might have been seen on earth, his body had remained among them as the dead bodies of Abel, Seth, etc. did; which because it was not to be found, we may with good consequence infer, God took it with his soul, not his soul, 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 general we know, God interred 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 show mercy and love, it is not to worse, but perfect the condition: if he take the soul, it is to enlarge it from the burden and bondage of the body, and to complete that essence 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 itself, 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 subterrestrial or aerial 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 near, the end of the World, under whom they shall suffer Martyrdom, yet at last shall prevail against him, and so be admitted into Heaven.  
But this fancy is easily confuted 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 privileged place, by an extraordinary dispensation, from the general 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 himself a labour to build an Ark, and saved himself and children in Paradise, and have had no tedious march thither. And fourthly, if enoch's 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 term 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 completes not the felicity of his Saints at their entrance into Heaven, simul and semul, altogether and at once, but by several 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 relics 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 God's Majesty and presence, before it be admitted into Heaven, or partake glory; even the most innocent imperfections to which our bodies are subject, as hungering, thirsting, and such like, must be deposited, and other dispositions substituted; our bodies must be spiritualised, not in substance, but in qualities, and in their exemption from those infirmities which were in this mortal estate connatural to them; and this is Aug thought l. 1. de piece mer. & remiss cont. Pel. Non cred● Enoch & Elias in illam spiritualem qualitatem corporis comm●tates, qualis in resurrectione promittitur; and so I leave the first praposall, and descend to the Doctrinal part.  

1. enoch's walking 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 fear and honour him first; h●● that thus hopeth will purify himself, he that looks for now Heavens, and new Earth, will be diligent to be found, etc. 2 Pet. 3.13.14. and this diligence is the well pleasing service this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text for this w●rd signifies no● only actually to please, but to endeavour to make it their study, business, and delight to please; and so i● is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.9 'tis most certain, if we do sincerely endeavour, w● shall please, if we please, we shall be approved, shall be recompensed; this is the salary of righteousness, at the end i● 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 Paul's judgement is authentic, Gal. 5.21. whereas if we live in the fear of God, walk after the spirit, there is no condemnation, Rom. 8.1. If we will walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly, Eph. 5.15. we must walk by rule, Phil. 3.16. than all shall be blessed here, and hereafter: ambula, walk before me (saith God) Gen. 17.1. and be thou perfect; sincere here, and happy hereafter; godly here, glorious hereafter.  
2. enoch's integrity, and exact conversation, and that in an Age when sin was predominant, and the whole world lay in wickedness, 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 diametrical opposition to the ways of the World? what but his Faith taught him to contemn the World, and all the gaudy fantastic vanities of it, all the carnal pleasures and enjoyments of it? what but his Faith provoked and persuaded him to walk wisely in the midst 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 instructed him, that the World is but a Scheame, that passeth away, 1 Epist. of John 2.17. 1 Cor. 7.31. all its honour's end in shame and dishonour, all its profits in want and misery, all its pleasures in bitterness and anxiety; and this enformation restrained him from a greedy restless pursuit after the World; his Faith ascertained him, that to be carnally minded, is death; to walk after the spirit, is life; that the ways of the wicked are destructive, pernicious ways, 2 Pet. 2.2. a woe attending them, Judas 11. that the walk of the many (though many of them walk like the pestilence in darkness) is enmity to the Cross of Christ, Phil. 3.18. the path that leadeth to the chambers of death; and therefore he declined their paths, would not follow a multitude to do evil; well he knew, that great is the reward of righteousness; he that believeth, shall not be ashamed, shall not be confounded; his patiented expectation shall not be frustrated, God will preserve him, and save him, and glorify him to all eternity: and upon this consideration, he ordered his conversation aright, he walked with God while he lived here, and now rests from his labours, and liveth with God in peace and happiness to all eternity, illi terrena sapiant, etc. saith Cyprian, let those dote on the World who either know not, or look not for Heaven; those who seek for eternity, slight the World, leave all, and follow Christ, Matth. 4.22. Col. 3.1. you have a most weighty exhortation, to holy and heavenly mindedness, which may well take up your thoughts and meditations.  
3. Enoch Faith obtained more than it aimed at, not only a liberate from the bondage of mortality, and the soon after ensuing destruction; but also an unexpected conveyance into Heaven: God doth abundantly to the Believers, over and above what his Faith can think or ask. 'tis true, our Faith expects not the same way, looks not at the same pass into Heaven; yet it will procure that happiness to us which will be infinitely satisfactory; the soul of the Believer is immediately after its separation translated into Heaven: and his body (though for the present flumbering in the Grave) shall awake into a glorious resurrection, joh. 6.40. and be united unto the soul and so both shall be indefeasably seized of eternal felicities the sight and fruition of God. Thus Augustine lib. 15. de Civ. Dei, cap. 19 Enoch translatio nostrae dedicationis est prasigurati dilatio; quae quidem jam facta est in Christo capite nostro, qu● sie resurrexit, ut non moriatun ulterius, sed etiam ipse translatu● est, restat altera dedicatio universa domus; quando erit omnium resurrectio, non mortuorum amplius.  
4. Enoch was taken away, when he had lived but a moiety of that age, which the rest of his contemporaries had indulged to them; it is many times a great mercy to be taken away from present and future evils. Indeed, old age, and long life, are the blessings of God, yet such only as are common, and are not simply  of themselves, but in reference and order to other ends and uses; and certainly. Death itself, (if we reflect on the advantanges, we gain by it, whether deliverance from the contagious wickednesses, or sad distempers of the calamitous time we pass below, or the immediate possession and enjoyment of the succeeding selicities in Heaven) cannot be surmised a loss, but an exchange or trassique; not an effect of God's severity and wrath, but a privilege of grace and mercy: else Saint Paul's, Cupio dissolvi. etc. Phil. 1.23. would be a rash, if not desperate wish, concupiscontia carnis, which was indeed most pious and rational; for what so high compliment of love, as to desire to be with Christ? what more reasonable suit, then to Petition an exchange of Earth, for Heaven; cortainty, for uncertainty; misery, for endless felicity? to leave the society of men, wicked men, tyrants, and persecutors; absurd unreasonable men, as the Apostle styles them, and be admitted into the company of innumerable Angels and Saints, of Christ, his holy Apostles, Confessors, and Martyrs. O then let us not fear our own, let us not grieve at the death of others, as if we were without hope; but let us resolve, that Death is the end of our Pilgrimage, the finishing our course, the bringing us to our father's house; and Blessed are the dead which die in the Lord.  
5. enoch's Faith, was an operative, obediential Faith, it taught and directed him to please God;  transferretur causa fuit, quod placuit Deo, ut placerat Deo, ambulavit cum Deo obediens ejus voluntati, ut ambularet cum Deo, causa fuit ejus fides, Haym. in lo. his Faith set him on obedience to God; his obedience pleased him; and because he pleased him, therefore he also translated him: No matter then whether we please men, or no, let's study and endeavour to please God, to serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; with reverence and godly fear, in the Apostles expression, Heb. 12.28. and we shall be sure, all things, the worst of things, tribulation, distress, persecution. famine, nakedness, sword, and death itself, shall work together for good to us, Rom. 8.28. If men scorn and forsake us, the Heavenly Choir will entertain and welcome us; If the World deride, hate, and persecute us, Angels will delight and rejoice in us, God will bestow a name and an inheritance which shall not be taken from us, he will favour and preserve us. Build, O build up yourselves in your most holy Faith, and in the end, you shall receive the end of your hopes, the reward of your labours and sufferings, Eternal Life. For the obtaining of which, let us in the last place Pray.   
Per Abelem mortis sententiam demonstravit Deus esse certam; Per Enoch autem indicavit temporariam eam sententiam, nec in sempeternum duraturam, caetorum abolendam olim mortem; Proinde, quod vivens translatus est, & quod vivit, scimus: Vbi autem, & quomode, incertam, Scriptura hoc non patefaciente, Theoph. in loc.  
3d. Part. The Prayer, or Meditation.  
O Most glorious Lord God, who art infinitely holy, mereifull, and good, who delightest in mercy, and with whom mercy rejoiceth against judgement; from whose goodness every good and perfect gift is derived, and with whom there is no variablenesse, nor shadow of change; who infinitely rewardest the sincere endeavours of thy servants with Eternity, and dost abundantly for them above what they can ask or think. Enoch, his confidence, kept himself unspotted of the World; when it lay in wickedness, he separated himself from all confederacy and association with it; when the ungodly walked on every side, he followed the ways of Righteousness; where and when sin abounded, grace in him did superabound; he walked before thee O God of Righteousness, and thou wert pleased by a Miracle of mercy to remove him from the world and sin, and assume him into Heaven that way none had passed before, and possess him of thy glory and fullness. 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 holiness, the Throne of God's Glory and Majesty Restrain and prevent us by thy Grace, that we walk not in the ways of the wicked, we fond not upon earthly vanities and possessions, we have no fellowship with the unfruitful works of darkness. Assist us by thy Grace, that we walk 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 Catholic Church, and in the Communion of Saints, we may have remission of our sins: 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 Kingdom of thy dear Son; that then with the holy Angels and blessed Saints, we may spend a whole Eternity in singing Praises 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.   

NOAH'S Ark.  Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by the which he condemned the World, and became heir of the righteousness which is by Faith. 
THe third Canonised Saint in Saint Paul's Catalogue is Noah, one perfect in his Generation, not only coram ho●inibus, before men, sed pra hominibus coram Deo, more than ●en, before God, Gen. 7.1. this is God's testimony of him, Gen. 6.9. a Preacher of Righteousness, both by words and life; this Saint Peter's Elegy of him, 2 Pet. 2.5. the Heir of Righteousness, 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. Abel's Faith sanctified his Oblation, and furnished him with spiritual 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. enoch's Faith wrought righteousness, and immediately advanced him into Heaven, and preferred him to a transcendent dignity, and by an extraordinary way of mercy, possessed him of eternity. Noah's Faith procured him temporal advantages, preserved him and his family from outward ruin, when the ungodly World, yea, a World of ungodly men perished by the Deluge. Abel's Faith armed him with patience against the assaults of his Brother's cruelty. enoch's Faith defended him against the overflowings of ungodliness and sensed him with innocency, Noah's Faith taught him providence, to prepare an Ark against a storm, and preserved hi● from the overflowings of the great deeps: 'tis true, the direct and primary object of Faith, is eternity; yet even temporal deliverances are subordinately and secondarily considered; it is a● act of Faith to overcome the World, but the highest operation is the purchase and acquisition of Heaven: Godliness hath th● promises of this life, that now is, and of that which is to com● 1 Tim. 4, 8. even temporal enjoyments, are objects of our desires, and of our hopes, so long as the preservation of health a●● life shall be a mercy and blessing to us; and Faith not only bin● us to the duties of Religion, but to a diligent provision for ourselves and relatives, 1 Tim. 5.8, The direct then, and proper a● of Abel's Faith, was patience; the reward, blessedness, Mat. ● 10. The act of enoch's Faith, was holiness of life; the reward Vision of God, Mat. 5.8. The act of Noah's Faith, providence the reward, Preservation. For by Faith Noah, etc.  
1. Part. The Exposition of the Words.  
Being warned of God, and it was no sudden, no sho●● warning; the prediction bears date before the event 120 year● The warning was given (Gen. 6.3.) in the 480 year currant ●● Noah's life, Lamech his Father being 662, and Methuselah h●● Grandfather 849 years old; and the Deluge happened not t●● the 600 year currant of Noah, Gen. 7.6.  
Of things not as yet seen, and so not foreseen by humane wisdom, or discoverable by any rules of art, the foretell 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 rip● for judgement, and cry loud for vengeance; but he could no● see, that all Flesh had corrupted itself, nor reasonably presume 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 i● that height and rigour. The Artist possibly might by the conjunction of the Celestial bodies presage great Floods and Inundations to happen at or near about that determinate time; but he could not so much as guess 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, job 26.8. should descend in cataracts for forty natural days, and cover the most mountainous parts of the earth; that the Waters above and beneath within the Earth, and the Clouds, should conspire ●he destruction of the World; or that the Air would melt and dissolve itself into Water, or that this Deluge would be so universal, happen at once in all parts and places of the World; ●hese, nor none of these, could the chiefest Magician, either ancy, or Prognosticke, no ordinary or natural influences or ●owers (though these might have their helping and furthering casualty) brought this long derided judgement; but the extraordinary hand of the great God of Heaven and Earth, he only before whose Eyes all things past, present, and to come are ●aked) in his infinite wisdom foresaw it, he in his infinite ●oodnesse to mankind foretold it, and in his most just judgement, for the sin of man, sent it, Gen. 6.17. For if this sad ●●ent could have been foreknown, this would have much added ●o the World's condemnation, but much detracted from the excellency of Noah's Faith; it would have been a slender commendation of Noah's Faith, and this instance a weak proof of the Apostles suppositum, verse 1. Faith is the evidence of things not seen, if Noah had, or might have had a Mathematical demonstration of this warning of God. But Noah had God's declaration for it and he took it on God's word, which the unbelieving World derided, and while they jeered and mocked at the brediction (perhaps because the Stars could not reveal this secret) he feared and expected the event, depending on God's ●eracity and power, he believed the revelation (for it was a warning from God) therefore feared the denunciation, Indubi●atum habuit eventum, quod Deus eventurum praedixerat, quod homines securi ut fabulam ridebant, & Noah, eo quod metuit, ut Insanum irridebant, Erasm. Paraphr.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being circumspect and cautious thereupon, or pi●ously and religiously observing the divine vaticiny; or, as we read it, moved with fear; or downright with the Vulgar, fearing; it is all one: for fear strikes men into religious thoughts of God; Primus in orbe Deos fecit timor, and makes men wary and wise in all their undertake, and most sedulous a● careful to avoid imminent and approaching dangers: and so follows, fearing he prepared, etc. his Faith moved him to fea●● and his fear moved him to undertake the Fabric. Some ●● deed place a Comma after fearing, and thut read the words, 〈◊〉 quae nondum videbantur veritas, or metuens, taking the foregoing clause into the sense of this word, feared the thing not seen; b● I take the ordinary reading to be fuller and clearer, he believe the things not seen, and thereupon feared, and fearing, he prepred, etc. his preparation proceeded from his fear and his fe●●● from his Faith. But what? doth Faith work fear; is not report of Conscience, in the sense of God's love, the chiefest product on of Faith? and doth not this exclude fear?  
The resolution is easy, and at hand, That though the principal effect of Faith be love, and complacency in the love of God yet even this doth presuppose the full & adequate object of Faith which is every revelation and proposition of God, the histori●● precepts, promises, and threaten of God, Faith makes use 〈◊〉 any, or all of these, according to the exigency and condition of t●● subject. The Believer relies on the Promises, for his hope a●● confidence; applies the menaces and judgements to fear a● decline them; observes the histories for belief, and the precept for obedience; he yields a full assent to all God's affirmations, cheerful dependence on all his Promises, an uniform obedience to all his Precepts, and an humbled awe to all his threatenings: For Faith in his full latitude and extent, respects all a●● every one of these; and therefore Faith doth not exclude fear but beget and nourish it. And thus Noah believed all that God proposed, and particularly, having denounced wrath to com● therefore necessarily he must fear; and his fear comply●● with all the other specified considerations; for as he fear the threatened Deluge, so he believed God's prediction concerning it; and accordingly as God commanded, he prepared a Ark, and he was confident, that as God had promised, so b● that means he would most assuredly preserve him and his family it was not then the fear of a melancholy man which so distract and disturbs his mind, that he cannot bethink himself 〈◊〉 any case or remedy, but always suspects, and is jealous of tho● remedies which are at hand, as experience testifies, when a well-●rovided Army betrayeth itself by a Panic fear, nor the fear ●f a drowning man, whose reason is so suddenly, and wholly surprised, that it is altogether useless to him; Neither was it a fear of despair, or distrust, like that of damned Spirits, for this ● highly injurious to God, even a denial, or doubting of his ●●ve and goodness; but it was a fear of Providence and circumspection for himself and family; of reverence and affection ●● God; and certainly, this affection, if right set, have its true subject, and wisely moderated, have its just temper, hath very much ●f Religion in it, and is a main instrument in the conversion ●f the soul to God, and afterwards settling and confirming it: ●hat which Faith first workth by, is the terrors of the Law; and ●hat which keepeth our Faith in obedience, is the fear of wrath; ●his is one principle and foundation of this work of our conversion, for it makes men desirous to prevent, quo ad posse, the wills they dread, and lays a restraint upon their Spirits; and ●hough Faith stands not here, but advanceth higher, stirring up ●n the soul apprehensions of love and mercy; yet here it usually gins, as appeareth from the demeanour of Saint Peters ●onverts, Acts 2.37. and Saint Paul's, Acts 19.17.18.19. ●hus the first motive of the Ninivites repentance, was a Ser●on of fear; the next and most immediate, an axiom of love; ●he can tell, if God will, etc. Jonah 3.9. But I digress, and will return to Noah's fear, to show wherein it consisted.  
1. It was a preapprehension of those evils which God had threatened, and this however a natural affection to fear those wills, which we expect, yet is not sinful, but commendable, and profitable, leading us (ut seta trahit post se filum, in Saint Augustine's expression) to serious thoughts of God's Power, Truth, Justice; and so disposeth us to seek and inquire for his ●●ercy and goodness: It expelleth carnal security, idleness, and sensuality, the putting far away the evil day, Amos 6.3. and engageth to provide against a storm. Hence it is said, It is a careful thing to fall into the hands of the living Lord, Hebr. p. 31. The best, sin, and so deserve wrath, and so need of this ●●ssion, to fear, and to fly from wrath to come: and because 〈◊〉 hath denounced woe, woes against all disobedience, therefore they cannot but fear, Amos 3.8. which is also exemplified in David, Psal. 119 120. My Flesh trembleth for fea●● of thee, and I am afraid of thy judgements.  
2. It was a fear of care and caution, by repentance a●● holiness of life, to prevent the feared evils, not to touch t●● accursed thing, not to cover the Babilonish garment, or wedge 〈◊〉 gold, not to require meat for our lust; to decline and separate from all wicked associations and confederates, not to put th●● hand to those wickednesses for which the wrath of God cometh on the Children of disobedience: nay further yet not 〈◊〉 act, consent, or counsel, to any design which to us may see● repugnant to our Profession, or we may suspect to be prejudicial to the service or worship of God, or injurious to o●● neighbours, and wheresoever any doubt or feruple shall arise which way to follow, what to adhere unto, always to choose t●● safer part, and the less suspicious, to avoid that course whe●● possibly we may offend, though necessarily we shall not, and follow that, wherein certainly we shall not offend, though m●●● contrariant to our own desires, humours, and carnal interes● and advantages: this is rightly to serve God in fear, Psal. 2. 1●. To work out our salvation with fear and trembling. Phil. 2.13. The walking circumspectly, the duty of every prudent, wa●● Christian, Eph. 5.15. and that we fall not (for it is possible fo● the best to fall) we must fear, Let him that think he standeth take heed, etc. 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 fear of respect and reverence, both in respect of God's Majesty, at whose presence the Angels cover their faces, Es. 6. and also in consideration of God's past goodnesse● 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 believeth in him, shall not be ashamed; well he knew, that his mercy was nigh them that fear him; that nothing more endears and obliges God to us, than an unwillingness to displease him; nothing more restrains us from offending God than the contemplation of God's Sovereign Majesty, and remembrance and expectation of his mercies; nothing more demonstrates and expresseth our love to God, than our fear to offend him, res est soliciti, etc. 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 ruin and destruction attends the latter, that mercy and deliverance is provided for the former; and therefore Noah not only feared, but that he might be capable of the mercies which are prepared for those that sear him, he prepared an Ark: which was an act of hope and confidence, that God would preserve, and is the second described effect of Noah's Faith.  
He prepared an Ark, he provided the materials; God ordered the form, God prescribed and lined the model; Noah raised the structure: the Platform was Gods, the workmanship Noah's, which was a most clear signal proof of his Faith; whether we respect the act itself, or the many difficulties, and discouragements which accompanied it, and he was to encounter, and struggle withal, in the composure of this Fabric; For  

1. The very subject itself required a great portion of Faith; for well might Noah thus argue with himself; Doth the good and gracious God delight in the ruin of his creatures? Made he the World to destroy it? or can nothing satisfy his wrath and justice, but an universal destruction and extermination? Will he actuate his threaten to the height, and execute his Judgements with the greatest severity and rigour? Are all the passages of his goodness and tender mercies obstructed? No means to be used to mitigate and qualify the hardness of the sentence, or is the Decree irreversible? Will he deface the World, the impress of his glory? Will he destroy man, his own Image, curam divini ingenii, as Tertullian, his Masterpiece? These and many more queries might Noah have cogitated, to distrust the prediction, or disputed it, and to retard him in his design, that he should not fall to his work, or slackly follow it. But against all these carnal dispute, he proposes to himself God's veracity and faithfulness; 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 belee●●●  
2. The difficulties which he would meet withal in the performance of his duty, might have staggered his Faith, and sto●● his work: For this also might he here have reasoned; Must I 〈◊〉 necessity build an Ark, and this of so great a capacity and largeness? or what need the expense of so much money, labour, a●● time, as will be required to this work? How can I make 〈◊〉 Ark of that stowage and bulk, as will contain the several species of all creatures? or granting, I might make room enough● yet what safety for me and my family, from the cruelty a●● fierceness of ravenous beasts? what agreement or peace ca● be expected among them? How will it be possible to endure the variety of the hideous shrieks, roaring, and wildnesses of th● sentitives of all sorts, or the filthiness of their stinch and excrements? But granting these also; yet further, how shall 〈◊〉 summons, or what authority will my summons have among● these untamed bruits? Will they be decoyed into the Ark a● 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 contain sufficient sto●● for the sustentation of all these? or how shall that variety o● 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 bulk, of that burden and capacity escape the rage of the madness of the Waters and Winds; or splitting and foundering on some rocks or mountains? or escaping the rocks, how shall I manage this hitherto unknown Engine? or what judgement can I have in this undiscovered Art? But waving all these thoughts too, how shall this design go on, which is so ridiculous and absurd to all the world? which i● so odious and ungrateful to all men, that none will yield any assistance; all of them, either jeer and deride the work, or hinder and stop it.   
These, and such like thoughts and disputes as these, might have shaken his resolution, and puzzled, if not non-plussed his Faith; and either broke the design, and quashed the attempt, or made it go on slowly or slackly.  
But Noah is constant and faithful to his Master, and his service; he knew whom he trusted, whom he served, and therefore ●eighted all these pretended difficulties, and seeming impossibilities, the scorns and derisions of carnal men, and follow his business closely and cheerfully: Well he knew, that God is infinite in Power and Wisdom, and whatsoever he willeth, ●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 go through with his work, enable him to perform all those duties imposed on him, endure all those hardships, remove all those obstacles and impossibilities which flesh and blood could object against him, and that God would carry on this work by him, in despite of all opposition, difficulties, and discouragements; for he was faithful that Promised, and therefore upon the performance of the command of God, he obtained the reward, Preservation of himself and family, which is not so much an effect, as a consequent recompense of his Faith. For so it follows,  
To the saving of his House, eight Souls, in Saint Peter's expression, 1 Pet. 3.10. that is, eight individuals, or Persons, and no more of his family, or his house, were saved. And who these eight were, we have Recorded, Gen. 6.18. himself, his Wife, his three Sons, Sem. Ham, and Japhet, and their respective Wives, none of his servants, none of his Parents, though the Posterity of Enoch, were taken in; these followed the garb of the world, contemned, and mocked Noah's fear and design, which condemned the world, and them with it: For that's the next clause which is to be explained;  
By which he condemned the World, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he condemned, and adjudged them to the Deluge: And here, as it was said of Athanasius, Totus mundus contra Athanasian, Athanasius contra totum mundum: The world condemned him as foolish, and his Ark as frivolous; he condemns the world by the Ark of impiety and irreligion, and to destruction and ruin: this an effect contrary to the former: the Ark saved him and his, but condemned the world in two respects.  
1. The Structure of the Ark, which if the world had bee● teachable, had been an Instruction and Exhortation to Repentance and Reformation, that while there was time, it might prevent the sad judgement denounced against it, for its exorbitancies, and prodigious impieties: And probably it is, that No● during the time of the building of the Ark, was sedulous an● frequent in his Exhortation to amendment of life; for, fro● this, it seems, he is called, a Preacher of Righteousness, 2 Pet. 2. ● and the world for not harkening to his admonitions, and not o● serving Gods long-suffering, while the Ark was preparing, 〈◊〉 called, the disobedient World, 1 Pet. 3.20.  
2. The event itself showeth us how the Ark condemned the world; before the Deluge came, they mocked it; but after it approached, they sought to it for sanctuary, but could not b● admitted; when they saw the danger was unavoidable, then, and never till then, did they believe it, did they seek to avoid it● Certainly, when they perceived they must Drown, their vai●● hopes and presumptions had deceived them, and that the Ark● floated above the Waters in security; this sight, and apprehension, would confound and amaze them, and force from them 〈◊〉 sentence of condemnation on themselves, and a confession, that they justly deserved, what befell them; just as it is described by the Author of the Book of Wisdom, c. 5. v. 1. ad 10. Thi● then was their condemnation, they had time to repent before the Deluge; after they shall have no more time, they all shall perish; but Noah by the Ark is saved, and by his Faith in preparing it, is entitled and made Heir of that Righteousness which is by Faith.  
Became Heir, he succeeded Abel and Enoch in the honour, and reward of Righteousness, and of that Righteousness which is by Faith, an Evangelicall, not Legal Righteousness; an Heir not by birth, but by Adoption; not by works of the Law, but Faith; which Righteousness of Faith is twofold. One imputed, which Faith embraceth and apprehendeth. The other inhaerent, which Faith produceth and actuateth. The first is perfect, because it is Christ's Righteousness, accepted as ours, and is nothing else, but the remission of our sins, and the acceptation of our persons in and for Christ. The second is imperfect, because of sin dwelling in our members, yet requi●ed of us, it being the Character and Seal of God's Spirit within ●s, or assurance of our Heireship, and fruit of our Adoption, ●nd in plain terms, it is the mortification of sins and lusts, ●nd a sincere purpose and endeavour of a new life in righteousness and holiness; which Noah in some degrees performing, thereby obtained the power and right to become the son of God, heir of that other righteousness which is by faith, that ●s this, as to Noah, so to us, conveys, estates, seals, and rarefies our Adoption, and after, possession of Heaven, which faith derives and communicates to us, for, and by the mercies of God, ●n the merits of Jesus Christ; for in the Gospel-sense, Son and Heir, are termini aequipollentes; as every Heir is a Son, so every ●on is an Heir too; for if a Son then an Heir, Gal. 4.7. If Children, (and Children we are by faith in Jesus Christ, Gal. 3. ●6.) than Heirs, Heirs of God, and coheires with Christ, the only begotten, the wellbeloved Son, Rom. 8.17. by, and from whom, we receive the Spirit of Adoption, whereby we try Abba Father; which is also, in the Apostles expression, the being Heir of the World, Rom. 4.13. not of this sublunary, transient, cheating world; but the new world, the world to come, Heb. 2.5. the promised and expected new Heavens, and new Earth, 2 Pet. 3.13. Thus it is declared, The meek shall inherit the Earth, Mat. 5.5. not this Earth, full of fraud, violence and injustice, but that wherein righteousness dwelleth; for they are, were, and so counted themselves, verse 13.14. of this Chapter, Strangers and Pilgrims here on Earth: their hopes, their inheritance, their country is in that new Jerusalem which is above, eternal in the Heavens. Come Inherit, etc. saith our Saviour, Mat. 25.24. Adam had no further grant, no larger conscession than a Legal Possession, an Earthly Paradise; and his estate was contingent, subject to mutation and change: Moses his assurances and demises to the Jews, were confined to the Land of Canaan; more he could not grant, or secure: but the supernatural heavenly possession, incorruptible, undefiled, that fadeth not away, is reserved for, and made over to the heirs of that righteousness which is by faith; which that we may obtain and enjoy to all Eternity, let us follow after, and pracrise holiness and righteousness, according to these following is structions from the words thus cleared.  
The Second Part.  
1. This warning of God unto Noah, confirms the Apostle description of faith; Faith is the substance, etc. If God threate● any judgement, or promise any mercy, the judgement is as certain as if it were executed, and the mercy as sure, as if possessed; though they have no actual being in themselves, ye● God's word gives them a certain subsistence, and our belief o● his word, give us a certain assurance of the truth and issue God's power and veracity, makes all his threats and promises unavoidable and infallible, and our faith makes them evident an● secure to us; and we thereby depending on God's truth and faithfulness, gather both confidence and assurance. For thus th●● Apostle argues, Let us believe, without wavering, for he 〈◊〉 faithful that promised, Heb. 10.33. and thus he positively concludes, Faith depends on the Word of God, Rom. 10.17. Indeed the Word of God is not declared to us in the latter Age, as i● was to Noah, (for he had this warning either by immediate Revelation from God himself or by the Embassy of one, or more Angels; but to us, God's warnings and oracles are transmitted, and signified by the writings of the Prophets and Apostles) yet the obligations of our faith are equal and alike; for whensoever God issueth forth his Revelations and Declarations to men● he therewith gives them assurances, they have like expresses of his will, besides the certitudinem objecti, the certainty of the Revelations themselves, which are infallably true, because the Decree is of the Spirit of Truth, who cannot lie; he will superadd (such is his goodness and mercy) certitudinem subjecti; we shall be ascertained that they are his Revelations, if with humbled hearts, devout Prayers, and sincere holy obedience, we endeavour to know his will, God will discover his will, Psal. 25.9.10. and 14. joh. 8.31.32. joh. 7.17. give unto us the Spirit of obsignation and knowledge, a certainty of adherence, as well as of evidence, making us not only to believe, but even to know, and be as fully assured, that it is the Word of Christ, as those which have heard it with their ears, and which saw it with their eyes: For as Noah was secure, that this warning was no Satanical suggestion, or illusion, no private fancy, or delusion of his own brain, but a divine revelation; so God hath given unto the Writings of the Prophets and Apostles, such splendour and sufficiency of light, and appointed us such mediums, clear ways and means for the discovery and comprehension of that light, as may make them appear to all, not wilfully, or maliciously blind, that they are his word, and contain in them a full declaration of his will, he confirms and seals in the hearts of all Believers, the truth of their Writings, 1 joh. 5.10. He engraves them, in the Prophet Jeremy's expression, jer. 31.33. In those days I will put my Law in their inward parts, and write it in their hearts: he sets such impressions, and leaves such characters of divine truth in the spirits of his people, that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit: We have a more sure word of Prophecy: God in their Writings hath declared what is sin and transgression, and the severity of his wrath against sin; he hath expressed what godliness is, and the great rewards and happinesses he hath awarded to them that lead a godly life. O then let the heaviness of his threaten, deter us from sin; let his gracious Promises invite and incite us to Repentance; let his judgements keep us in his fear; ●et his invitations and offers of mercy, keep us in obedience; let us seriously consider, that he hath revealed wrath against every soul that doth evil, that holds the truth in unrighteousness, except ye repent, ye shall all perish; and let us always remember, that he hath proposed mercy to all humbled penitents, sincere converts; he that confessieth, and forsaketh his sins, shall find mercy; mercy in his life, and the whole course thereof, at the hour of his death, and in the day of judgement. God hath done his part to preserve us from wrath, and reserve us for mercy, and mercy for us; if we slight his judgements, undervalue his mercies, we have no colour, no pretence of plea, we are altogether inexcusable, our destruction is of ourselves, because like Jerusalem, we would not be warned: Observe but God's method, how he clears himself from the ruin of his people, how he chargeth it wholly upon themselves; First he proposeth to every private man's Conscience his dealing with them, and refers it to their judgement, Deut. 30.15. See, I ha● set before thee this day, life and good, and death and evil: He cal● upon them to observe, and to acquit him when they are judged he tells them plainly, that they cannot pretend ignorance; 〈◊〉 thou dost well, shalt thou not be accepted? thou shalt be accepted; If thou dost evil, sin lieth at the door, and Dea●● the wages of sin; but if thou wilt not see, nor observe, th●● he recites his proposals again, offering Life to thee if thou w●● hearken, verse 16. denouncing Death, if thou refusest to hea●● verse 17.18. and if none of these will serve the turn, than 〈◊〉 acquits and justifies himself, by open Proclamation, before 〈◊〉 the World, verse 19 I call Heaven and Earth to Record the day against you, that I have set, etc. And the more clearly 〈◊〉 sets it before thee, if thou observe not, thy contempt is t●● greater, thy punishment shall be greater: Thou, O Christian haste, or may have, a most plentiful Revelation, the way of li●● and death is more distinctly set before thee, then before t●● former Age of the World; if thou decline the way of life, a●● tread in the paths of death, thy sin is so much the mo●● heightened, thy judgements shall be more intended and multiplied. It is the Apostles affirmation upon the same reason Heb. 10, 26. If we sinne, etc. the consequent is sad and dismal, verse 27. and the reason is a fortiori, verse 28.29. an● it is the same Apostles Exhortation, grounded on the same reason, Heb. 2.1. Therefore we ought to give, etc. that is his Exhortation; and the Reason is, verse 2.3.4. For if the Wor● spoken by Angels (as perhaps this to Noah was) was steadfast, are every transgression and disobedience, received, etc.  
2. This warning of so long date, is a pregnant proof, and remarkable example of God's patience and long suffering towards malicious, incorrigible sinners; For first, he doth not a● the first punish, but premonisheth them of their sins, and th● demerits thereof, solicits and invites their repentance. An● secondly, he allows them a long time for repentance, punisheth them not, when in justice he might take vengeance, and execute his wrath; not as if God, were not naturally and immutably just; but because he is a most free disposer of hi● judgements, and pays them, when, and in what manner seemeth good to him in his infinite wisdom; and forbears ●he punishment of impieties always upon weighty and important reasons. The first is to show his propensity to the acts of grace and mercy, his unwillingness, and indisposition to our in force the acts of his tevenging justice; so he solemnly protests, As I live, saith the Lord, I delight not in the death ●f a sinner, etc. Ezech. 33.11. which the Apostle seconds, 2 Pet. ●. 9. The Lord is long-suffering to us-ward, not willing that, etc. in his mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 18.32. meek, not irritable, not easily provoked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gentle, easily entreated, 2 Cor. 10.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseeing, looking beyond our sins, passeth by them, dissimulat peccata propter poenitentiam, in his mercy, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.4. when he cannot but see, he forbears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neh. 9.30.31. suffers long, many times, many years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hos. 11.8 9 when he is about to punish, he is at a stand, ask, How shall I, etc. and then resolves into conditions of mercy, I will not execute, etc. he stays, expectat ut misereatur, Es. 30.18. And when he executes wrath, he doth alienum opus, that which his nature declines; he doth it with regret, and reluctancy, For he doth not afflict willingly, not from the heart, Lam. 3.33. He forgives, destroys not, Psal. 78.38. and when he punishes, he is weary, Isay 40.2. The second reason is, That, God moderating his judgements with such meekness and mercifulness, not suffering his whole displeasure to arise, and so long suspending the execution of his sentence, he might bar the incorrigible, refractory malignant of all excuses, and shift; both which reasons are declared by the Apostle, Rom. 2.4.5. the judgement is unavoidable, and the judged inexcusable, for that the Judgement was passed through their own default, and for their contempt after process and issue. O then let not us sleight or trifle with Judgements, but seriously observe and apply them, considering that his premonitions and warnings are given out, to bring us to repentance; and let not us by our security, or contempt, frustrate ourselves of those happinesses, and advantages, which God hath graciously consigned them to us for our good: he threatens before he punisheth, that his menaces of ruin might be a means of our reformation, occasions of, and provocations to repentance; let us then comply with him in his design, be moved and affected with his threat●● not to suffer our eyes to sleep, nor our eyelids to slumber, ne●ther the temples of our head to take any rest, until we make u●● of all these means, take hold of all these opportunities of mer●● which he hath endulged to us, until we be at peace with him● and he reconciled to us, and remove all impediments which ma● prevent the true and sanctified use of his Judgements: I sha●● but briefly nominate three. The first is neglect, when we forget his past Judgements, as old news, or obligations grown o●● of date, as Pharaoh did, Exod. the 7.8.9.10. Chap. and the frequent crime of the Israelites, as we find it inventoried, Psal. 78. The second is, when we scorn and contemn his premonition of future judgements, which the Psalmist hath noted out to u● and fully expressed, Psal. 10.4.5.6. The third, which is mo●● usual, is the misinterpretation of his judgements, as if w● were not the men he aimed at, they concerned not us: hence in the Prophet jeremies' expression, we settle on our lees, sooth ourselves in our sins, turn the stream another way, and shift off the application of them from ourselves; and hence also many times his judgements overtake us, and come upon us before we are ware; hence when we cry, Peace, Peace, behold destruction and sudden calamity, as of a Woman in travel: judge ourselves then, that we be not judged.  
3. Noah was warned, and warned he was of God, not only in a Public general way, but by a private missive, a particular express from Heaven: not only of the wrath which was to come, but further advertised of means to avoid it; God declared unto him the whole pleasure of his will in that concernment; so true is that of the Prophet, Amos 3.7. Surely the Lord will do nothing but he revealeth his secrets unto his servants; even as a Prince imparts his designs to his favourites and confidents: Thus he honoured Abraham, Gen. 18.17. and thus still he continues his respects to such as sear him in the great concernments of their souls; he discovers to them (that is his friends and savourites) the great mystery of salvation by Jesus Christ; for so we are assured, john 15.15. Henceforth I call you not servants, that's a too low and vulgar salutation and respect, for the servant knoweth not, etc. The Psalmists assertion still holds, The secret of the Lord is with them that fear him, and his co●●nant to make them know it, Psal, 25.14.  
4. Noah was warred, and the warning moved him to fear, which occasioned contempt and scorn in others: Noah took ●●e warning, the World derided it; The consequents of this ●●arning were different, according to the diversity of the subjects on which it wrought: 'tis a maxim in Philosophy, ●●icquid recipitur, recipitur ad modum recipientis; the same ●●quivocall cause, produceth several effects, according to the dispositions of the subjects which derive virtue from it; the same ●●nne at once melteth Butter, and hardeneth Clay; the same ●●bstance of meat, affords good nourishment to a vigorous body, ●●d becomes hurtful to a diseased; and it holds in Religion: ●●e same mercy from God finds different interpretations, and ●●es, by different men: the malicious jews blaspemed, when ●●mbled converts believed Christ's Miracles; they follow him, 〈◊〉 Crucify him, those follow him, to obey him; they to rebel against him, these to submit to him: If God bless a wicked ●●an with temporal prosperity, he turns this blessing into a ●urse, abusing it to the satisfaction of some immoderate lust; ●f a goly man receive the same portion, he makes a sanctified ●se of it, employing it for his Lord's honour, and his own pre●ent, and after advantages; the one grows wanton, proud, in●olent, intemperant, and what not; this other makes it a provocation and inducement to thankfulness, and obedience; so ●n adversity the difference is easily discernible; a wicked man ●ormes, frets and troubles himself with impatiency, and others with the turbulence of his spirit; a righteous man submits with calmness and meekness of spirit, possesseth his soul in patience, he neither disquiets, nor injures any other; and, as God's dispensations find such different entertainment, so his acts of grace, so the Judgements of his mouth: Tell an obstinately perverse sinner of pardon of his sins, if he will timously and sincerely repent, this message will be welcomed with the same respect from him, that a proclaimed act of oblivion shall receive from him who is resolved to abase and baffle Majesty; denounce sentence of woe against him for his impenitency and contempt, he esteems no more of these, than Luther did of the Pope's Bulls, to be bruta fulmiva, mere scarecrows, or a few idle wor●● to abuse the well-meaning simplicity of Fools and Children 〈◊〉 let the same Proposition of Peace be tendered to a righteous soul, who by the prevalency of some lust hath fallen from 〈◊〉 obedience, he with joy and thankfulness accepts, renews 〈◊〉 vows, and re-obligeth himself to an inviolable observance 〈◊〉 all God's decrees and edicts: Declare to him wrath against eve●● soul that sinneth, this dissolveth him into humiliation and contrition of spirit, makes him cautious and timorous at any ti●● after to offend Gods glorious Majesty. O then let us make●● sanctified use of all God's dispensations, of all his promises, a●● his threats, this will distinguish us from the World, and disco●● unto ourselves the fincerity of our hearts; no safer, no su●● way of trial of our own hearts, then to observe what are 〈◊〉 productions of God's deal upon our spirits, what effects t●● terrors of his Law, the proposals of his Gospel, and the expresses of his love, hath wrought in us; if they have pulled down in us the strong holds of sin, if they have captivated eve● rebellious thought to the obedience of Christ, if they have reduced and reform us, that we fear to offend, that we desire a●● delight to please him; then happy are the People which be in su●● a case, then blessed are these People which have the Lord f●● their God, 'tis an infallible sign we are in Christ, we have tr●● Faith, as Noah had, who obeyed God's order, believed his pr●mises, feared his warning; for these were the results of Noah Faith, which first moved him to fear, and afterwards to obey 〈◊〉 and this leads me on to a further Observation.  
5. Noah feared; a most genuine, and direct act of Faith● for that he feared the Deluge at that distance, proceeds from his Belief of the warning; the rest of the World beleeve● it not, took not the warning, held it a superstition, or a weakness or a madness to believe it, and therefore they feared it not Infidelity is the root of all sin, Faith the original of all Piety and certainly Noah had a large measure of Faith, which coul● work this motion of spirit in him, in opposition to all th● World, and in despite of his natural infirmities; that har●● threat, [I will Destroy] might perhaps at the first, strike him in● to a Passion; but then, the protraction of the sentence, aft●● the prediction, might easily have seduced and betrayed him into carelessness and forgetfulness, as naturally we have experimented, ●●ough we all know we must die, yet all of us almost, think and conceit with ourselves, not yet, not yet, when there is yet day●● occasion of the fear, of the approaches of Death; For Tarde, quae credita laedunt, ●edimus; and then we are most apt to forget, what pleaseth not ●●sh and blood, besides the disadvantage of time, which eats ●●t the memory of such predictions: But Noah's Faith, Time ●●uld not devour, would not suffer him to forget, or be secure; ●●t like a faithful remembrancer, puts him in mind of the ●●arning, keeps him in fear and expectation of the event, and ●●akes him both wise and active: Doubtless, true Faith, and ●●ue Fear, are compatible in the same subject; Noah believed, ●●erefore he feared; and so all they who do believe, do fear; ●●nd none truly fears, but they also believe; not as the Devils ●●eleeve and tremble, for they hate what they beeleeve and ●●emble at: but as God's children, who love and affect what they ●●eleeve and fear, and is always in conjunction with boldness and confidence. That Son which is natural and ingenuous, the more hopes and assurances he hath of his Father's ●●vour, (which are the supports of boldness) the more reverently will he demean himself towards his father, the more cautious and timorous to displease him; and it is knownly ex●●erimented, that where men's chiefest hopes and dependencies ●●es, there they reserve their respects and endeavours to please, which are the proper issues of fear; from whom we expect ●othing, them we value not, their displeasure we fear not; ●ut on whom we depend, we fear to lose their favour, and ●his makes us both ingenuous, and diligent to preserve it: The Master of the Sentences, and with him, generally all the Schoolmen, out of Austin, demonstrates this, by the similitude of a tender Wife, who both loves and fears her Husband; ●eares his absence, fears his displeasure, fears the loss of his company, respects and honours his presence, and is solicitous to please him in every respect; and so, omnis pius, solicit ●ius; for when I fear, I fear him not, as I fear a wild beast, hate him, and fly from him; but I honour him as my naturall superior, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Alexand. l. 〈◊〉 Strem. for this fear is not a natural effect, but a supernatur● habit, a gift of the holy Ghost, Is. 11.2. opposite to hardne●● of heart, Prov. 28.14. and is the great stay and strength●● Religion that men neither irreverently and rudely rush i●● God's presence in the offices of his service, as the horse rush●● into the battle, Eccles. 5.1.2. nor carelessly neglect, or ne●genly perform the work of the Lord; for by fear we are 〈◊〉 struct (as the same Clemens expresseth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ma● our addresses to God with reverence, humility, submission● affection or devotion of spirit; then we truly worship and se●● God, when we fear him, insomuch, that his worship and 〈◊〉 fear are the same, Es. 29.13. Mat. 15.9. If God had not 〈◊〉 his fear into the hearts of the Sons of men, they would h●● had no heart to seek God; and they that fear him not, p●● forms to him, if any, none but dull and flat services: He●● David's resolution, Psal. 5.7. and our Saviour himself, (th●● whom (I presume) none can be more bold with God the Fath●● presented his Prayers, and was heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 5. ●. for his piety, or that he was affected with fear; and it's the observation of learned Camerarius, on these words,  qui 〈◊〉 metuunt, neque precantur, neque inter precandum, exclaman●● and Lectantius is full to the same purpose, lib. de ira Dei, cap●● Quomodo (saith he) ipsa religio sine metu teneri aut custediae pote●● Quod enim non metuitur, contemnitur, quod contemnitur, utiq●● non colitur. And the Apostle resolves us, if our latria worsh●● of God be acceptable, it must be done with reverence, a●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, godly fear, and the reason is subjoined, P●● our God, etc. Heb. 12.28.29. O then let not us provo●● him to jealousy, not slubber over his service, nor throng in●● his holy assemblies rudely and undecently, nor behave our selusi irreverently; but let us sadly remember, that this God wh●● we serve, he, and he only, is to be feared; and therefore th●● we offer no service, present no suit, tender no duty, but wi●● bowed hearts, broken spirits, and humbled souls; this o●● fear hath a special influence, not only in our services of Go● but in the whole course of our life, Gen. 20.11. it preserves 〈◊〉 from Apostasy, from Schism, and uncharitableness; which we ●●ay safely conclude from that remarkable passage, jer. 32.39.40. I will put, etc. and it is thus Interpreted by Aug. de bona pierce. ●ap. 2. Talis & tantus erit, timor meus, quem dabo in cor eorum, ●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 wickedness of the wicked ●ith, that there is no fear of God before his eyes. Hence the Schools resolve, In tantum timemus, in quantum amamus; as our love is perfected, so is our fear; and as our love shall last when our Faith shall cease, so our fear 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 fear him, lest by neglect of him, we ●●se that good we expect from him, and hereafter our fear of him shall accompany our love, and be completed with it, even ●he holy Angels, all his Saints which are, or shall be, shall fear him to all Eternity; Non quidem secundum eum actum, quo me●uitur vel offensa Dei, vel separatio a Deo; sed secundum actum quendam reverentiae ortae ex consideratione ejus majestatis, Estius l. 3. sent. didst. 34. But not only his presence and majesty, but also his threats and judgements are to be feared, a Believer without any contradiction to his confidence or assurance of God's favour, when his judgements are abroad his wrath burns like fire, as Noah was so he may, and aught to be moved with fear; even God's Power, his Justice, and Wrath ought to be feared, and he to be feared for his wrath. An evident proof hereof we have in our Saviour's 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, etc. And hereupon Aug. tr. 41. in joh. 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 ●ut (and the best and most faithful are sometimes too extravagant) and neither reason nor advice reduce us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear will tame and subdue, even as Fire melteth Wax, and makes it apt to receive any shape, or impression; so fear mollifies our spirits, softeneth our hardened hearts, and so makes them capable of the image and impresses of God's spirit; and her me thinks Solomon's character of a wise man, and a fool, i● very observable, Prov. 14.16. A wise man feareth, and departed from evil; but the fool rageth, and is confident; so much difference is there betwixt him that feareth, and him that fears not, as there is betwixt a confident fool (that hath a strong sancy he believes, and upon that account rageth and vaporeth but hath no ground for his confidence and belief) and a so be discreet man, who walks circumspectly, takes a care and make a conscience of his ways, and dare not touch an accursed thing And hereupon in Scripture, we read of trembling at God's word Isay 66.2. of being afraid of his judgements, Psal. 110.120 and that expression jer. 26.19. Did he not fear the Lord, a●● besought him: they are best prepared to seek, who fear him And that other connaxion, Zeph. 3.7. Surely thou wilt fear me, thou wilt receive instruction: Fear removes precipitancy an● inadvertency, cuts off carelessness and security, it is the beginning. that is, the excellency of Wisdom, the introduction to Wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first nursery of Wisdom, as Clemens Alexand. styles it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle, it makes men serious and considering, ingenuous to invent, and diligent to use all means of instruction; and therefore Paen directed his speech, delivered his instructions to them that feared God, Acts 13.16. Ye that fear God, give audience proud, cerelesse. fearless hearers, will be but unprofitable livers, This word of salvation which he Preached, was sent to such Act 13.26. and so Clemens styles 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 qut●ered at the voice and I trembled, etc. Let Heathenish Stoics fancy and tell us that a wife man is not subject to passions: let a Christian Stoic copceit, and Preach, a Believer is beyond fear, 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 murdered his faithful servant Vriah, he feared lest the sentence of wrath, denounced against Cairo, 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. Psalm is a Prayer or deliverance from death and destruction. The 75. Psalm a Prayer against the terrors of the day of judgement. And Psalm 76. a Prayer, that we may fear God's judgements, and not to be moved with the terror of men; and therefore also are we warned to remember Lot's Wife, Luke 17.32. But that which clears all, and makes the Observation undeniable, is the example of the whole Church, upon whom an example of God's justice so wrought, that it cast them into a panic fear, for so runs the Record, Great fear came upon all the Church, and upon, etc. Acts 5.11. O then let not us dare to offend God in a presumption of his mercy; let us fear to offend, in the consideration of his justice; Soli filii irae, iram non sentiunt, saith Hierome, none but the Sons of wrath, are insensible of wrath; let us not dally with God's judgements, or in a vain fancy, persuade ourselves, 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 show his displeasure by Public calamities and distractions, and by personal sufferings, O then let us humble ourselves under the mighty hand of God, and religiously fear him, and then none of those evils shall move or disquiet us. To fear Poverty, Banishment, Imprisonment, or Death itself, Imbecilis est animi, qui vero Deum metuit, illa universa non metuit, Lact. l. 6. c. 15.17. no sorrow or sadness shall perplex us, no contingencies nor temporal infelicities distract or disturb us, no humane policies or powers affright, or dismay us; but this fear of God will strengthen us, relieve us against all humane, worldly, carnal fears, and either expel them, or moderate them, Is. 8.12.13. Psal. 46.1.2.3 4. It will make us wise to prevent dangers, to provide means of safety, before destruction cometh. O then let not us be like the World in Noah's time, drowned in security, before the Deluge overwhelmed them; nor like Lot's Sons, Gen. 19 14. or like those in Zeph. 1.12. or Gedalia, not believe or fear, till we find and feel the woeful effects of our disbeliefe and security, the heavy wrath of God, and his eternal vengeance seizing on, and surprising us, jer. 40.14.14. but let us, as Noah, observe God's warnings, and threats; let us believe then and ponder them in our hearts, and by unfeigned repentance and sincere resolutions of obedience, fly from eternal wrath provide for eternal happiness, and then our Faith and Fear shall be recompensed, as Noah was, when the world of ungodly impenitents shall be destroyed, we being in the Ark 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 Ark, which was a consequent of his feare● and another effect of his Faith.  
6. God warned Noah to build, and Noah prepared an Arke● to preserve him and his, God is not so austere, or rigorous in his judgements, but that his goodness may be signally noted; in his greatest judgements, he declares his mercy, and his mercy rejoiceth against judgement; For here  
1. To his threats of destruction, he immediately subjoyne● a promise for salvation. Gen. 7.8. and 13.14. thus it happened to our first Parents, that sentence of Death, Morti morieris, was pronounced against them; but with the same breath, a Promise of mercy; and salvation was Proclaimed, The Seed of the Woman shall, etc. In the same times, Jerusalem's Captivity, and its restauration is Prophesied, It shall be carried into Babylon; but it shall be freed too. David's Children, If they offend they shall be chastised with Rods of men; but his loving lindnesse shall not totally departed from them.  
2. In the largest extent and generality of God's judgements, there is still a reservation, some exception; In this Universal Deluge, Noah, and his Sons, and their respective Wives, are Privileged, and exempted Persons. In the devastation of Sodom and Gomorrah, Let is within the qualification of mercy, and Zohar escaped. Rahab was not destroyed with jevicho. jeremy and some others with him, were not led into Captivity with the Jews; and though ever since the Jews rejected Christ, God hath rejected them; yet there is a residue, a reserve, according to the Election of Grace, Rom. 11.5. still a remnant is preserved for the manifestation of his mercy, and goodness.  
3. Many times the godly are not mixed, and confounded with the wicked; 'tis true, sometimes they are; but it is as cervine that many times they are not: The lofty admired Edifices, ●●tely Palaces, strong Castles of the Earth, could not withstand 〈◊〉 fury of the Deluge, nor protect their proud Possessors: But ●●ah shall be saved in an Ark, a contemned and jeered bun●● of Wood; no Storms or Tempests shall Drown it. God ●●ll feed jacob's Family, when the Inhabitants of the Earth ●●re dried up with Famine. When the destroying Angel kil●● the first Borne of Egypt, the Houses signed with the Blood 〈◊〉 the Lamb, were preserved, Ezech. 9.4. Psal. 11.6.7. At 〈◊〉 general conflagration of the World, 2 Pet. 3.7.10. the cheevers shall escape, and be saved, though by Fire. O happy ●●y, when God's judgements appear, shall be found of him in ●ee, without spot, and blameless, they shall not be confounded in the perilous times, and in the days of Dearth they all have enough; the Waters shall not Drown them, nor 〈◊〉 Fire consume them; the Waters shall bear them up, and 〈◊〉 Fire save them; these wild impetuous Elements (of which usually say, they are the best servants, and worst masters) shall serve the orders and decrees of Heaven; and when God is ●●ased to make a distinction, he will give them a spirit of secerning, to difference betwixt them that fear him, and them ●●t fear him not; it's his promise to his Church, and he will ●●ke it good, Is. 43.1.2.3.  
7. Noah prepared an Ark; God promised to save him, but was on this score, that he would make an Ark; it's not Faith, 〈◊〉 overdaring presumption which neglects or contemns ●●nest and just ways and means; to depend on God for our ●●dily sustentation, or for our everlasting salvation, and not to 〈◊〉 our labour and industry in those practices his Word pre●●bes unto us, is not to believe in God, but tempt him; he ●t in good earnest intends to come to Heaven, must use all ●e and diligence to perform the conditions of the promises; must work out his salvation with fear and trembling, strive ●●h all diligence to make his calling and election sure. O than us not deceive ourselves, presume without warranty, that we 〈◊〉 in the Faith; let me tell you, true Faith believes the con●ons, as well as the promise; it believes the Article of Remission of sins, but upon this condition, that we repent, a bring forth the fruit of a holy life; our duty must answer grace, and then his grace will assist us in our duty: God will no longer our God then we are his People; and we are so l●● his People, as we submit to his Laws, and do whatsoever commandeth: And as it is in the concernments of the soul in the relations of the body, we are not only to beloeve, a trust, that is, look for a fortune or event, without the use of means to attain it; but we must believe, and provide th●● henest in the sight of all men; use the means, and trust and pend on God for a blessing, as Paul said, Acts 27.30.31. 〈◊〉 cept these abide in the ship, ye cannot be saved: So it is in 〈◊〉 those above specified considerations; Except ye repent, ye all likewise perish: If any would not work, neither should ●eate: He hath promised Heaven, yet it is, If thou repent: hath promised to feed thee, yet it is, If thou bestir thyself thy Calling, labour with thy hands; in vain thou expe●● either, if thou slight the conditions. Further yet, when Church of God is distressed and persecuted: God hath promi●● deliverance, but it is upon these terms, That the members the of seek to God by Prayer, and reformation of lise, and endeavour by all lawful and warrantable means to promote and advant her interest, put to thy helping hand, and then, semper libs p●●  hamus; But if thou sit still, value thine own ease more t●● the Church's prosperity and peace, and be content to refer business to God, if he will save it, let him do it; know th●● that Mordecays reply to Ester, when she scrupled to interc●● for the People the Jews, to the King, in their extremity. is m●● properly applycable to thee, Ester 4.14. If thou altogether hold thy peace, etc. Certainly no greater argument of a sp●● espoused to the World, bespotted with sensuality, devoide of fear of God, then, when Religion is at stake, the daily Sacrifice invaded, and all Piety at a loss, to project, and plot for 〈◊〉 World, and make provision for the flesh, to fulfil the lusts of A very Heathen will tell us, Non nobis solum nati sumus; 〈◊〉 those generous spirits among them, who have expended th●● lives and fortunes, with much prodigality for their native Co●●trey, will, in the day of judgement, condemn the base covetousness, and wasting luxuries of such carnal Professors, whose ●●res and lusts are alike insatiable, heap and hoard up, without ●●e or conscience, and spend without fear or wit, and never ●●nk of the afflictions of Joseph, to relieve the distressed, to re●●h the bowels of the hungry, nor contribute any thing, but by ●●sse, to the worship or service of God. But yet, alas, how lit●● are all humane contributions, either to preserve the body to ●●e the soul, or to secure, or settle the Church? How deficile and imperfect is all our labours and industry to these pur●es? Noah was at vast Charges, took great pains to build an ●●ke, but what was all this to his preservation? What had he defend it against the storms of winds, and violence of the ●●ather, which hurried down the highest and most senced City's 〈◊〉 Turrets? How could the Ark endure those assaults and tem●●ts, which the great places of strength could not resist? Or ●●w could Noah conduct, and guide it over the tops of Hills, and ●●idst the Mountains? But true obedience disputes not Gods command's, and if he enjoins things improper, and impertinent humane reason; as Go and wash in Jordan, etc. Or, Let seven priest's bear seven trumpets of Rams-hornes, etc. yet obey we ●●ust, our Faith requires our observance, and performance. And us it holds in the institution of the holy Sacraments, which ●●ve no foundation in reason; yet because they are the Acts of ●●ods wisdom, and he commands their use; we are not to judge canvas them, but to observe and reverence them. And as these ●●rrow their success from their Institution, so all our labours ●●d endeavours, their blessing, from his gracious providence: ●●xcept the Lord keep the City, etc. Psal. 127.1.2.3. nothing 〈◊〉 project or enterprise, but becomes either prejudicial, or un●ofitable, unless God give the blessing: which we find experimentally true in some kind, famine, when plenty enough of ●●orne for the quantity, but extreme want, in respect of the ●●ourishment, when God in his Just Judgement (as the Pro●net speaks) breaketh the Staff of Bread, gives it not a nourishing faculty. but it rather occasions faintness, and decay of spirit's. But that which makes this Observation more home and dividend, is yet further to observe, That this Vessel which he ●●repared, was not a Ship, made to all advantages of Sailing; but an Ark, close above, without Sails, Oars, or any or Engines which man hath invented and employed for the co●● modious passing of Vessels upon the Seas; It had no Helme● steer her with, no Master or Governor to command handing of Helm or sails; God reserved to himself glory of Noah's Preservation, he himself was the only Pi●● to guide it upon the Waters, and afterwards to Harbour it; Providence, the Sailts and Oars, to steer and move it. 〈◊〉 is many times pleased clearly to demonstrate his Wisdom Power, and goodness, by using the weaknesses of our inter●tions, and employing such mean instruments, as have nothing power or wisdom in themselves. Give me leave thus to ap●● it; If we see the Ark of Christ's Church floating like the Is●● Lemnos, having no place of settlement; If we see her mo●● upon troubled waters, tossed to and fro with the waves of c●tention; If we see her without a Governor, having nothing humane; policy or power to direct or protect her; if with Sailes, having no favour nor respect from the world; with Oars, any humane assistances or aids; God will supply to the want of all these, if she turn to God sincerely, beg his macy, and with a penitent heart, purified by Faith, crave his P●tection: All these deficiencies of secondary causes, and want● humane assistances, will prove demonstrations of God's por●● and wisdom, when he shall be pleased to deliver her by hand, without any ways or means discernible, or possible be imagined by humane ingenuity: In ordinary ways of 〈◊〉 liverance, there is a concurrent abundance and confluence experimented means, the concurrence and aid of second cau●● the full force and strength of the arm of flesh; but in spec●● and extraordinary deliverances, when God will show himself more signally and clearly, he effects his designs by weak improper. insufficient, and defective means  
8. Noah's Ark condemned the World, because the world wo●● not reform, notwithstanding God's warnings, premonitions, a●● exhortations. O then while the Ark is in building, wh●● grace is offered, whilst we are summoned to come to hi●● while this opportunity of repentance lasteth, turn you fro●● your evil ways, nothing can hinder, or retard your conversion but either your own insensible duinesse and inadvertency (which yet is a crime of your wills) or your malicious perverseness: If the Ark be finished, God deprives you of the opportunities of mercy, the advantages of grace; the deluge of God's wrath is ready to fall down upon you, there remains nothing but a fearful looking for of judgement and fiery indignation, which shall devour the aduersaries; wanton not, play not with his word; seek the Lord while he may be found, for a time there is when he will not be found, because we cannot find a way, or place of repentance, though with Esau we seek it carefully with tears; and be assured, that if the Ministry of his Word (which answereth to the preparing of the Ark) bathe not converted thee, it will condemn; if it quicken not it will kill; if this two-edged sword with one edge, hath not cut off the evils of your hearts; with the other it will pierce us through with eternal pains, and never dying deaths: If it be not the savour of life unto life, it will be of death unto death.  
9 The World; though many regard not God's warning it's not multitude or numbers will save us in the day of wrath. O then follow not a multitude to do evil, lest thou perish with them for company; choose the society of the few, the little Frock, and strive to get into the Ark with them; it is better to be saved alone, then perish with the World. And here again let me resume my former exhortation; Whilst thou hast the light, walk in the light; take heed thou be not misled and deceived with the fashions and interests of the World, or the examples of worldly men, (who pretend to be and transform themselves into Angels of light) lest thou perish with the World: Fellow the orders and discipline, of Jesus Christ, his holy example, in him is no darkness; he is that light which enlighteneth every man in the World; if we shut our eyes against this light, if we hate it, or hate to follow it, we are already condemned; It is Saint John's sentence, John 3.19.20. This is the condemnation, that light is come into the World and men loved darkness rather than light, etc. But  
10. Here is one Observable more; The Deluge took not the World on a sudden: As they were forewarned long before, so God in his goodness so ordered, that it should rain also forty days and forty nights, that seeing they could n● escape with their temporal lives, they might in these interva●● and interims, take occasion to provide for eternity. O th● infinite goodness of God, who allowed these perishing soul● time and leisure to implore mercy; these dying men had a further opportunity of repentance, and they might though dead 〈◊〉 the flesh, yet live in the spirit. I have long dwelled upon Noa● Building, and have walked up and down, too and fro his Ar●● yet not come to an end. What he prepared, was for our e●fication, to build us up in our most holy Faith, It was a gre●● preparation, contained much in it upon the waters, and y●● affords plentiful matter both for Doctrine and Instruction I shall therefore descend into a more particular application and touch a little of the mystical, and this in three considerations. In respect of Noah's Person, his Ark, and the Deluge  

1. In respect of Noah: All the great Personages of the o●● Testament, related to Christ; and all their services, were representations of his acts or sufferings. Adam the first, a Type 〈◊〉 Christ, the second Adam, from whom we derive our second bir●● and regeneration. Abel, slain by his Brother for his innocence a Figure of Christ's innocence, and his death, whereunto he w●● delivered by the jews, his brethren after the Flesh. Enoc● Translation, an example of Christ's Ascension into Heaven. A● what was Typified by Noah and his Ark, we have expressed 1 Pet. 3.20.21. The like Figure, etc. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sigu●fies more, and more properly, an opposite, contrary figure, copy like, or contrary to the Pattern, and was certainly use by the Apostle, to denote the Analogy of eternal life, where●● Baptism is a Sacrament, with temporal preservation from th● Deluge; and the resemblance betwixt Christ the Institutor this Sacrament, and Noah the Architector of the Ark: and holds in several likenesses. For 

1. Noah was the chief of the second World, that wor●● which succeeded the Deluge; Christ the Head of a new Wor● too, and of the World also founded upon the ruins of a former for as the first world in Noah's time perished, so necessarily, what soever issued from Adam, was to be annihilated, that all might b● repaired by Christ.  
2. Noah signifies literally, rest, or repose; Christ is our Noah, our Saviour, who hath endured for us the storms of Gods fierce wrath, will harbour us, after we have passed the waves of this troublesome world, in security and peace; and will Pilot his Church through the storms of Persecution, maugre the violences and attempts of Devils and men, into the place of his ●est, his heavenly Kingdom, Psael. 93.4.5.  
3. Noah exhorted sinners to repentance, and was therefore styled, A Preacher of Righteousness: In which respect he is a proper Type of Christ, whose errand and business it was to all sinners to Repentance, and who yet by his Writings and Ministers dischargeth that Office.  
4. Noah saved his Family, his near Relatives; so Christ delivers his People from his Father's wrath, his spiritual kindred, his flesh and his bone, Eph. 5.20.  
5. Noah prepared an Ark; Christ builds up a Church to himself, Mat. 16.18.  
6. Noah after builded an Altar, offered a burnt Offering, and so removed a curse, and procured a blessing, Gen. 8.20.21.22. Christ offered himself a Sacrifice for us to deliver us from his Father's wrath, the curse of the Law, and to reconcile us into his favour, and make us partakers of the Promises and blessings of the Gospel; the Parallel we find in full terms set down to our hands, Eph. 5.2. The purchases of Christ's Sacrifice, are spiritual renovation, and eternal happinesses, with an annexed Promise, That he will never punish us in his sore displeasure; he will never suffer his whole wrath to arise; the highest expressions thereof shall prove but fatherly corrections, friendly admonitions; not punishments properly, not fruits of his revenging justice, because declared in mercy, for our reformation, not destruction.    
2. In respect of the Ark, which was a Type of the Church, the assembly of the first born, Heb. 12.23. for as all comprehended in the Ark, were saved, so shall all within the enclosure of the Church; they are the body of Christ, and he is the Saviour of his body, Eph. 5.23. And so that rule, Extra Ecelesiam non est salus, holds good. And that of Cyprian, He hath not God for his Father, who hath not the Church for his Mother. So he in other places, Serm. de Sp. Sancto, & in Ep. 〈◊〉 Novat. haeret. and the allegory, or argument, drawn from the proportion, runs thus; Noah's Ark was one, and all out of 〈◊〉 perished for their contempt; so the Church is one, and all o● of the Church shall perish for their disobedience; this is th● Church, against which the gates of Hell shall not prevail, n●●ther the depth of waters, nor the height of the rocks, co●●● damnify this Ark; not the powers of darkness, nor spiritu●● wickednesses in high places, shall hurt the Church, the one ho● Catholic Church, the aggregate of Believers; not external professors, not a particular Church of any one denomination made up of Pastors and their Flocks: for in it are many hypocrites, and wicked persons; which brings in Augustine's observation, lib. 12. contra Faust. Man. cap. 15. In the Ark the was unclean, as well as clean, living things, Sic in Eccles●●● Sacraementis, & boni, & mali versantur, good and bad a●● mixed in the Church here, where, he that will take pains, ma● find many more allusions applied by that Father. But here is observable, That the Cement of the Ark, in the Hebrew wor● comes from another word which signifies, propitiation, reconcilemen, or pardon; and from it the Propitiatory, which covered the Ark, borrowed his name; it is from Christ's satisfaction and propitiation, that we are not consumed, that our peace is made and we accepted; it is by the wood of the Cross, that we an● delivered; and the word in Hebrew used for the Ark, is derived from a word which signifies to return, to be converted; the Church is a society, or body of sinners converted to God Christ died for us, that we should turn to God, Acts 3.26 Titus 2.14.  
3. In respect of the Deluge, 1 Peter 3.20. which hold thus; The same waters which drowned and destroyed the world bore up and supported the Ark; even as the Red Sea which sucked in, and enclosed the Egyptians, was a Road, and Defence for the Israelites. So Baptism, the Water of Regeneration, on the one part crucifies sin, the flesh and its lusts; o● the other sides gives a new life and being; the holy partake thereof become new creatures. And hence it is that Saint Pet●● immediately adds, after the washing of our Consciences by Baptism, the mention of the Resurrection of Jesus Christ from the ●●ad, to perfect the parallel; For as the Deluge descending upon ●●e Ark, was a Figure of Death; and its escape in safety, a ●●gure of life and resurrection. So in Baptism, the plunging to the Water, is a sign of Death; the rising out again, of ●●fe and Resurrection: to denote to us, That all we which are baptised should die unto sin, and rise into newness of life, ●m. 6.3.4.5.   
And as after the Deluge, the Dove brought an Olive Branch; 〈◊〉 the holy Spirit, which appeared at the Baptism of Christ in ●●e shape of a Dove, is sent into our hearts, to assure us that ●●e wrath of God the Father is overpast, and we are his beloved Children, Rom. 8.16.  
Again, the Deluge the more it increased and overtopped ●●e Palaces of the Earth, the higher it elevated the Ark, and advanced it nearer Heaven; so the same afflictions which ruins and confounds the men of this World, raiseth the Believers ●●om Earth to Heaven, extols and exalts them to God and eternity.  
Lastly, as the Ark, after the Deluge, was found on the mountains of Ararat; so after the waves and toss of this passing world shall cease, and be passed over; the Church shall be found 〈◊〉 the Mountain of Zion. that which is Heavenly, and above, 〈◊〉 glorify God for ever. And, as Noah, after his deliverance, 〈◊〉 offer to him the Sacrifices of Praises and Thansgiving to all ●●ternity.  
2. The Moral affords these Instructions following.  
1. The reiterated and renewed griefs and afflictions which many times the best of men do suffer, are as the great Deluge, ●he deep waters, that they prevail not against to drown or sink them in security and despair; 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 God's mercy that they are not consumed, a special work of his providence and power, that the deep waters of the ●roud go not over their souls; 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 storms 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 forgetfulness of God, of Pride of He security of Spirit; and for this purpose, peruse and apply yourselves (as is very obvious, if you will) upon many o● zions, and in several circumstances that passage of the God Mat. 24.36 usque ad 40. Know and believe, that as there an Universal Deluge, so there will be a more Universal Co●gration. Once all but eight Persons were drowned in the Waters; and again all shall (nothing accepted) be dissolved w● 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 devour condemned world, for the perdition of the ungodly, prep● for the Devil and his Angels, which shall never be extinguish O fear these Fires, that thou mayst fly from them. Noah warned of God concerning the Deluge; thou art warned God also, of his coming again to judge the world by Fire, Noah did, believe and fear; fear, and obey God's Voice; day, even whilst it is called to day, lest any of you be harder though the deceitfulness of sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; T● is our Faith, that we look to that day; this our Fear, that haste to it; our Obedience, that we will endeavour to appro ourselves Gods faithful servants, by our holy conversation, and against that day; for if we Believe, we cannot but Fear and if we Fear, we cannot but look for, and hasten to this day and as Noah feared, and thereupon prepared an Ark, etc. so we do fear, we will be diligent, to be found of him in Pea● 2 Peter 3.14. Fly to Christ's holy Church for sanctuary, and the being admitted, and received into this foundation, let us bui● ourselves up in our most holy Faith, strive with all care and diligence, that we be not led away with the error of the wicked. ●t we fall not from our own fledfastnesse, that we grow in ●ace and knowledge of our Lord and Saviour Jesus Christ, ●fecting holiness in the fear of the Lord, that we may be a ●ilding fitly framed together, grown into an holy temple of 〈◊〉 Lord, an habitation of God, through the Spirit, Eph. 2.21.22. ●t our Faith be founded on the word of God, and the rock of first Jesus, and then our Faith shall not fail; then we neither ●ed to fear the descent of the rain, the eruptions of the ●ods, nor the tempests of winds; our Building, our Ark will we us: But if we prepare and provide for the world, spend ●r time, and labour for it; we, and our works, and all the ●orks of the world, and the world itself, shall parish. O then ●ild for eternity, labour for Heaven, the building of God, an ●use not made with hands, 2 Cor. 5.1. God will prepare for a City, Heb. 11.16. if we thus prepare ourselves, by holy ●edience, to meet him at his coming. If we look for the ●orid, haste to be rich, make our business, and study to gather, 〈◊〉 add to an estate, to fill our Coffers, to raise up houses, and all them by our names; this in a sober man's experience and ●dgement, is Vanity and Vexation of Spirit. Vanity in the sign and project; Vexation of Spirit in the prosecution and managing of it; Vanity, for they labour for that which profiteth at; Vexation of Spirit, for they fall into temptations and snares, ●d many foolish and hurtful lusts; brings upon them a Deluge 〈◊〉 cares, and miseries; drowns men first in troubles and di●ractions, and after, in destruction and perdition, 2 Tim. 6.9. ●anity, in that the plotters and contrivers are wavering and unable in all their ways; apt they are to be off and on, they ●e easily seduced from their Faith and Honesty; and Vexation 〈◊〉 Spirit, in that they pierce them through with many sorrows; ●anity, in that they promise themselves a name, and perpetuity, ●ut they are deluded; their names shall rot, and they shall not ●joy them, Deut. 28.30. Vexation of Spirit, in that they eat he bread of sorrow, to acquire an estate; are perplexed how to ●eep it, how to dispose of it, and what will become of it. Vanity, for they are vain in their imaginations, and their foolish ●earts are darkened, their inward thoughts are folly, Ps. 49 11.12.13. Vexation of Spirit, to think they must leave it, like sheep must be laid in the Grave, verse 14. etc. they cannot help t● selves, or others with it; they cannot ransom their souls, ca● recover the health of their bodies, nor purcha e a cure for Gout. But then they are much more vain, shall be 〈◊〉 more tormented in Spirit, who build Zion in Blood and Jer●lem in iniquity. Micah 3 0. they that by deceit and injun extortion and oppression, sacrilege and perjury, think to themselves, though upon the ruins of others; they certs 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 pu● 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 t● selves and theirs, the more they treasure up wrath; but if w● provide well for ourselves and our generations, raise up a 〈◊〉 and memory which shall not be taken away, purchase an I● rita●ce that fadeth not; be rich in Faith, and abound in 〈◊〉 works; believe in God, and sear him, and you shall not want in this world (which is the great pretence of world 〈◊〉 why they are so active and stirring in the world, so tenacious illiberal that they gripe and catch at all; give, or lend not● to those that truly want; ●estow nothing, or if any thing small forced token on God's service, Ministers or Members) t● wilt, as Noah did, provide for another world; spare neither nor pains for the re-edifying of the Ark of Christ's Chur● thou wilt by justice, mercifulness, and alms make friend the unrighteous Mammon, etc. Luke 16.9. Lay up in sto● good foundation against the time to come, etc. 1 Tim. 6. thou by thy religious practices shall condemn the world, and shall not be condemned with it. O then shake off careless and security, Zeph. 2.15. give over your covering and cour● of the world, your cager desires and restless pursuites o● with much anxiety and suspension of mind; inquire and after the ways of life and salvation, with humility and since● and pursue and follow them with care and conscience; then the rightly believest, truly fearest God, and wisely provides for saving of thyself, and others; thou mayest be confident assured of God's protection, favour, and everlasting mercy: God will Pilot thee through all the storms 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. ●oubtiesse the end of all God's judgements threatened or indicted, are to deter us from sin, to keep us from sin and ●nisery, and to hold us in obedience, to make us more considering, and better; times of distraction, and destruction, are con●dering times, Isay 57.1. and certainly, if ever, we may justly complain with David, Psal. 74.3. Usque ad 11. nothing but deflation and rain 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 man's sword against his fellow, ●ven thoughout all the Land; as he did thoughout all the Midia●tish Host And yet (which is yet also a greater judgement) no man considers it, or lays it to heart; never more covetousness, luxury, profanation, wickedness, and all Heathenish impieties; there is a general consumption of Religion, and Humanity, of Piety and Honesty; and it is much to be feared that as Aetes' pa●entum pejor annit, tulit nos nequiores, mox daturos progentem ●itiotiorem; the World shall be drowned in Barbarism, A theisme and Infidelity; so God in his justice will east us away from ●is presence, deprive us of the light of his countenance, his Truth and Gospel; take away our pound, remove our Candlestick, let out his Vineyard to other Husbandmen, and make us 〈◊〉 assing, a reproach, and a Proverb among the Nations; give the Philistines possession of our Ark; and we shall wander too and from, from Sea to Sea, and from the North, even to the East shall we run to seek the Word of the Lord and shall not find it, Amos 8.12. Perhaps we may have fullness and plenty, to ●at and drink, (and the want of this is only feared, and the getting of it, only sought) marry, and give in marriage; live pleasantly, and (according to the now usual expression) comfortably, after our own hearts desire; when as immediately, we not considering, are overtaken with wrath and vengeance, and have no Ark to save us; not a Noah, a Preacher of Righteousness, to instruct us; there is no more Vision, no Prophets more in the Land; the daily Sacrifice is taken away, and the abomination of desolation set up. When I read the sins an judgements of Jerusalem, Ez. 22. per totum, and reflect upon these present times and conditions thereof; I see so much their sins in use and practise, that I cannot but foresee th● the plagues and punishments thereof will follow us, unless we return, repent, and reform. And O that yet we would repent that the Lord might have compassion on us, heal our Land, st● the tumults of the People; take away all Schism, profanation and heresy, which pesters the Church; all confusion and disorders which obscures it, and we reduced into a settled Christian Peace, attended with justice and mercy, that all our heart's a● affections may be united in the bands of Religion; that o● Ark may be brought back again, that glory may dwell in o● 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 fear of him is Invocation of his holy Name; an excellent preparative an● sure means to preserve us in the unity of the Ark of Christ Church, and save it from the condemnation of the World; 〈◊〉 to Petition the Rock of our Salvation, the Author and Finished of our Faith, the Founder and Benefactor of his Church: And therefore for a Conclusion of this work, Let us Pray.  
The third Part. The Prayer.  
O Most great and glorious Lord God, who art wonderful i● justice, terrible in judgement,  in power; be thou our fear and dread, in the perilous time; our shield and defence, a very present help in the needful time of trouble: Be thou our hope and confidence in the days of wickedness, and when the wickedness of our heels compose 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 fear him. O fix thy fear in our hearts, that we never turn again to folly: Let us see thy marvellous loving kindness, and partake of thy plentiful goodness, which thou hast laid up for them that fear thee, even before be 'Zounds of Men. O let not us dally with thy warnings; let ●s not be settled on our lees, living in security and sensuality: ●t not the sentence of guiltiness preceded against us; let all thy evelations of wrath upon every soul that d th' evil; all the de●arations of thy righteous judgement upon all sinners and against ●ll sin, work in us repentance to salvation, not to be repent ●f: Let it work an holy indignation, displeasure, and revenge ●on ourselves, that we have displeased thee; carefulness and ●are, that we displease thee not again: a zeal, and vehemeus ●esire, to do those things that please thee, that we may be sin●re, and without offence, till the day of Christ: Let not us have ●ur portion in this condemned World; but that it may be, with ●e heirs of righteousness which is by Faith: Let thy Word ●ake deep impressions on our spirits, take place in our affections. And because we are forewarned, to fly from the wrath to come; ●ssist us by thy grace, that we may bring forth fruits meet for ●pentance. Give to us great and dreadful apprehensions of thy ●lory and immensity, thy majesty and thy power; that we may ●dore thee, and fear thee as our God: and whensoever we make ●ur addresses to thee, let us fall low on our knees before thy foot●oole with such humbled spirits, and devout postures, as may best express our conceits of thy greatness; our reverence to thy presence, and our own unworthiness to appear before thee. Move ●s to serve thee in fear, and plant the reverence of thy Name and Laws in our hearts, that we may walk in all thy ways with much diligence, great observation, and ged jealousy, over all our actions. Let the dread and reverence of thee, thy justice, and thy power; thy thrcats and judgements deelared from Heaven, and many times on Earth, executed upon disobedient condemners of thy words, make us to tremble at the recognition of our sins, and in consideration of our guilt, and demerits: and then, O Lord, let the contemplation and meditation ●f thy sure mercies, and gracious promises, keep us in a uniform constant course of obedience: let us thus pass from Faith to Fear, from Fear to Love, from the apprehensions of of thy wrath, to the sense and comforts of thy mercies. Let thy ●eare take such full possession of our Spirits, that we Fear nothing but thee; we fear not poverty, shame, the power and malice men, nor any outward disadvantages and discomforts; that 〈◊〉 shall not fear, though the Earth be moved, and the Hills be carried into the midst of the Sea; though the waters thereof ra● and swell, and the mountains shake at the tempest of the same for his salvation is nigh them that fear. he hath an Ark, b● holy Church, to preserve and keep them alive. O holy Jes● preserve and keep this Church, which thou hast founded on t● self: save and deliver this Ark of thy strength from the str● ving of the people, and the insurrections of evil doers: defen● her in peace, adorn her with holiness, build her up in unity maintain her in safety in all stormes-and against all temptation and enemies, that she be not pestered with Heresy, Schism 〈◊〉 Scandal. O deliver her from private interpretations, innovations of holy things, doting about questions, and making endless strifes, strange Doctrines, and the Doctrine of the unlearned and unstable. O think upon the Congregation which thou ha● purchased and redeemed of old; unite all her members in the bands of Faith, Hope, and Charity; and when thou thinkest first of external communion. Let the daily Sacrifice of Prayer and Sacramental Thanksgiving, never cease: let the Order of thy Ministers which serve at thy Altar stand in Power; and sen● thou forth Labourers into thy Harvest such as have Calling, a● 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 adorn the Gospel of Jesus and grave, blessed Lord, that though the Floods of Persecution and worldly interest, have lift their Waves to overwhelm thy Ark, yet do 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 Noah's, Preachers of Righteousresse, orderly called, and fitly qualified for the Function; let us still enjoy the freedom of thy Gospel, the Food of thy Word, the sweetness and refresh of thy Sacraments, holy discipline, public 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 Ark, to ●at thy Vineyard to other H●shandmen, lest we be condemned, and ●sh with the unbelieving World, but do thou preserve us in times ●●blike-calamities, that we may pass over the Waves of this trou●●some World, and be harboured in rest. O support us with thy ●d, that when the foundations of the Earth be out of course, ●n the Nations of the Earth are divided and moved, so that the ●rts of men shake at the tempests thereof, our hearts may be settled thee and thy sure mercies, and neverfailing compassions: thy Spirit move upon these Waters, that the Streams go not ●r our souls the overflowing of ungodliness make us not afraid, 〈◊〉 the great Waters of persecution, or any other affliction, drown not. O thou whom even the Winds and the Sea obey, now when Ship of thy Church is tossed with tempests, covered with Waves; ●se, and rebuke these Winds and these Seas, and let there be a at calm, a blessed and universal Peace throughout the Christian ●rld, that we may delight and rejoice in the promised blessings of Gospel, our Swords may be converted into Plowshares, and our ●ares into Pruninghooks. And that we may be prepared for these ●rcies, frame our hearts to an holy obedience to thy whole will, make Heares of righteousness which is by Faith, and as becometh 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, ●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 Heirs of Righteousness, may die in the a●tu●● Communion of thy one holy Catholic Church; and after death, ●ter into our Master's joy, and at the Resurrection of the just, be ●ly possessed of that Kingdom, which thou hast prepared for all at love and fear thee, and wait for thy coming. Grant this, 〈◊〉 Heavenly Father, for thy mercy's sake, and for his sake, whom ●ou hast appointed Heir of all things, Jesus Christ the Righteous, who hath given unto us his Spirit, the earnest of our Inhe●●ance, who maketh intercession for us, and by whom we cry 〈◊〉 Father. To this Blessed, Holy, and undivided Trinity, be Praise, Glory, Worship, and Thanksgiving, now and ever, Amen.   

ABRAHAM'S Exile.  Heb. 11.8.9. By Faith Abraham when he was called to go into a pl●● which he should after receive for an inheritance, obey and he went out, not knowing whether he went, etc. 
ABraham succeeds Noah in the Catalogue of Believe but in the instances and expresses of his Faith, he was fore him, and all his Progenitors upwards to Adam, a●● all that succeeded him, till our Lord's Incarnation. him it is remarkable, That through those many darkenesses, a●● at such a distance, he saw his Lord's Day, and he rejoiced. him, for the transcendency of his Faith, did that Title of Hon● belong, The Father of the Faithful; he only of all of the first tim● merited that stile, and to him it is attributed indefinitely Father he was to all his believing forefathers and all his a● their following Posterity; and consequently upon the same ●● count, to him the highest blessing, which mortality was capa●●●● of, was assigned, and assured; and that by a thrice repea●● grant and confirmation; In thee shall all the Nations of 〈◊〉 Earth be blessed which consignment, though literally made 〈◊〉 and verified in the Person of Christ, yet was symbolically a● typically demised to Abraham; this blessing was to be derive● from him, who was derived from Abraham; and therefore Chr●●● is said (which is yet an higher Honour, an exaltation of Abraham above Men and Angels) to take the Seed of Abraham, He●●● 2.16. And this blessing promised, is expressed to be Abraham bosom, which yet is no less than the beatifical Vision, everlasting rest and security, the sitting down with Abraham, etc. in the Kingdom of Heaven.  
But then, as Abraham was the Father of many Nations; so 〈◊〉 Faith the Parent of a numerous Issue of Religious Acts and ●●●ties: out of his loins great Nations had their being and ●●ginning; and his Faith gave sanctity and holiness, to many ennobled glorious virtues; his Faith hallowed and consecrated 〈◊〉 his natural and moral excellencies and perfections; and en●uled them, holy and religious. Let Philosophers talk of the ●catenation and connexion of the Cardinal Virtues, in gradu ●perantiae: most certain it is, that in all true Believers, all ●rtues, both Moral, and Theological, are closely concentred; ●●d most signally and evidently they were so in Abraham. The ●ralists tells us. That Prudence is the copula of their Virtues; 〈◊〉 Divines, That Faith gives being, growth, and persection to holy duties, and then it ceaseth; as these say, where prudence there are all Virtues, nullum numen abest, etc. and no act 〈◊〉 he denominated good, without Prudence, this mi●at velut ●er igues, Inna minores; so in Religion: where Faith is, there in aslotiation and conjunction of all holy graces; if we do ●eeve, we cannot but serve God; we cannot but live soberly, ●●ly, and godly; and no act can challenge the appellative of ●●igion, which proceeds not from Faith: The proof of the ●●mer, is Titus 2.11.12.13. and of the latter, Titus 1.15. ●hout it, they cannot think a holy thought; for, animalis 〈◊〉; the natural (and the unbelieving man is he) receiveth, 〈◊〉. 1 Cor. 2.15. and where Faith is, (as the Sun, attended ●●h a numberless number of Stars, which she gives light and ●●er too; though with this difference, That when she shines ●●●st, they appear least; and her setting, is their rising) so is always attended and waited on with a glorious train of preparable servants, holy graces, which also are her proper issue 〈◊〉 offspring, as well as retinue: all which, besides the former loses are evidently conspicuous in this illustrious example, 〈◊〉 noble precedent. Abraham believed, and therefore he knew 〈◊〉 discerned the call, My Sheep (saith Christ) know my Voice, follow me: so he hearkened also to this Divine Call, and ob●ed it: For it follows he obeyed the call: But yet observe discretion of his faith he went not of his own head he ex●●● not himself, he waited till he was called; he was first called, and then he went: And yet his obedience is further not●● was an absolute, and if ever (under correction be it spo●● blind obedience his Master said, go and he goeth: but th●● not all, he went he knew not whither; this was highly i●● in verba Magistri, and yet so strongly was he persuaded of 〈◊〉 goodness and truth that go he would, and assured he wa●● the place whether he went to would be in after inheritance, it was not enough to believe for a while, and in the time temptation to faint and flag: No, after he arrived by ●p●● providence in that ●e●ra incognita, his Faith still taught hi● tendance on God's leisure; even in the Land of Promise he mitted to the divine disposition, to be a sojourner; and th●● the country were his own, in the divine designation which eye of his Faith also perceived; yet he would not enter in upon that account, he would live there as a stranger, till would give him Livery and Seizing; he would not take it a●● own hand, but wait, till that Power which gave it him, 〈◊〉 possess him of it: and after all this, here follows an Act of 〈◊〉 nation. Abraham was contented with the meanness of his ●●dition; and though a mighty warlike Prince, and the Father many Nations, submitted to dwell in Tabernacles with and Jacob, &c so that you have these remarkable honour acts of his holy Faith:  

1. The Prudence of his Faith he went not before h●● called; and therefore it is signally said, when he was called ●enter dictam.  
2. The obedience of his Faith, as soon as called, he w●● he disputed not the order, he delayed not his observance; w●● he was called to go, he obeyed, and went: and by this racteristicke note, the Centurion proved his own author●●● and his soldiers and servants obedience. Mat. 8.9.  
3. The dependence of his Faith; he went he knew not wh●● and yet was assured God would bring him to his demised Instance, and hereon depends and follows.  
4. The confidence of his Faith, notwithstanding all those jections which flesh and blood could pretend against his F●●● to invalidate it, and make him stagger; yet he is resolve● go, and was confident to find an Inheritance: and the next  
5. The perseverance and patience of his Faith, He sojourned in the Land of Promise, etc. And from hence we find,  
6. The humility and modesty of his Faith; he was satisfied with his allowance, and submitted to his fortune; He ●●welled in Tabernacles, etc. And last we have,  
7. The wisdom and considerations of Faith; his Faith ●●elyed not on a broken Staff, an Egyptian King; but was ●unded on a Rock: he obeyed, upon rational motives and considerations; on solid Arguments, and certain infallible in●erences, verse 10. For he looked for a City, etc.   
And here, upon these circumstances, I might enlarge; but ●hat I am engaged to observe my premised Method. Only ●y the way, take notice how pertinently, and powerfully the apostle Argues, from this proposed Method, to discourse his hebrews into obedience and patience.  
The Hebrews were all of them in a persecuted and afflicted condition, some one way, some another, for their Profession; many of them driven into the Wilderness, forced to fly from, and desert their native Possessions, and habitations: But yet ●heir condition was not harder than this of Abraham; their revelations of Heaven and Eternity, were clearer, and therefore their Faith ought not to be less than that of Abraham, ●o varieties of accidents should discompose them, no distractions or difficulties of times, should dispossess them of their hope, or out them of their estate in reversion, their heavenly inheritance: they have but little Faith, and less patience, who think much to suffer a little while, a little inconsiderable worldly ●osse, especially if they be Christians; before whose eyes, the ●reat things which are laid up for them that are faithful unto ●he death, are most clearly presented: they pretend only to ●aith, that dare not trust God, unless they have all their desires in hand, and will not suffer the severest tyranny; much loss, ●ome few blows, for all they can hope for: They are none of Abraham's Issue, they have nothing of his Faith, and so cannot ●easonably expect any portion of his blessing; any blessing in his bosom. And thus I fall into my proposed way. And first for an Explication of the Words:  
The first Part.  
The Words are so plain in the terms, that they need 〈◊〉 Exposition; Only a difficulty or two is to be explained. An● the First is, How Abraham received this Call: and to this shall but say little, because the Scriptures hath expressly sai● nothing concerning it: Only in general, it relates, That h●● was Called, but determines not how; so Abraham had an explicit Faith, of the general grant of an Inheritance; but as implicit Belief, only of the particular place: so we may boldly resolve he was Called; but we know not how, or in wh●● manner God signified his Call to Abraham; and therefore neither can we without temerity, or presumption define, or conclude positively what Method or Solemnity, God used in this Call. Most probable indeed it is, That God declared his Wi●● to Abraham and the Patriarches, Viva Voce. Neither will dispute whether this Call aimed only at a temporal end, or ha● also a spiritual purpose; though to me it seems evident from joshua 24.2.3. that at once Abraham forsook his Father's hou●● and Idolatry; and he was called from the one and the other And so also from Gen. 11.31. we may conjecture, that Gen. delivered his Commandment to Abraham, he imparted to Ter● his Father, and Lo● his Cousin; and so they all resolved to qui●● Chaldee, and to take part with Abraham, though they failed i● the design; for Terah being Old, stayed by the way in Charran; after whose Death, Abraham took journey into Canaan Acts 7.2.3.4.  
The second Quaere is, When Abraham had this Call; this is a circumstance of time, and I shall not be inquisitive, or tedious in the discovery. Only, briefly this account I shall give Abraham, after the Death of his Father Terah in Charran went into Canaan, and was then seventy and five years old, Gen. 12.4. which thus appears also from the con-text of the History: Terah lived two hundred and five years, Gen. 11.32. and at that Age he died in Haran, ibid. Abraham immediately went thence into Canaan, Gen. 12.4. Acts 7.4. and was then seventy and five years old: and so also Abraham, Terahs' youngest son was borne to him anno atat. 130. And thus much shall serve for this enquiry. The Doctrinal Part will be more large and now in order follows,  
The second Part.  

1. Had Abraham gone upon a sullen humour of discontent, or a doting fancy of change, or a pure pang of overgrown Zeal, the Enterprise had been folly, superstition, and impiety, and which is more, infidelity: had he gone without permission, or competent authority, it had been temerity and presumption, if not worse, sedition. Had he gone upon the score of a new discovery, and pretence of a foreign Plantation, this had been credulity and design; or had he gone upon a report or narrative of the fertility of the Land of Canaan, this at the best, would be interpreted, but an innocent undertaking; it were fare from being an act of Divine Faith. But Abraham had no design, but that which every one should have in his Religion, and that is, to serve God, and testify his obedience and duty to him: It was not a precipitate indiscreet Zeal which hurried him on to this change of soil, but a sober and sound Knowledge; not upon a whisper of his own spirit, but upon a Call from Heaven: and indeed, unless we have Warrant and Commission from God, we have no Power to Exile ourselves, to impoverish our Families, to sell our Estates: pretended necessities will not serve the turn, they must be real, and not of our own making, for even these are species of self homicide, and felony de se. He is a Disciple of Christ, who takes up his Cross; not he that either deserves it, (it is a sin, a misery and curse to suffer as a Murderer, as a Thief, etc. 1 Pet. 4.15. it is a Glory, and Crown, to suffer as a Christian) nor he which pulls a cross upon his head, courts a Martyrdom, when without any prejudice to his Religion, he might avoid it; that runs himself into a mischief, which he ought to decline: Cruces nec colimus, nec optamus, Min. Falix. pag. 97. but if it be for well-doing, and if the Will of God be so; if those sufferings be of his appointment, if thereunto we be called, then committing our souls to God, as unto a faithful Creator, is matter and ground of present comfort and rejoicing; and after, happiness and glory: and then are we called, when we are tempted to a denial of any part of our Christian Faith, to the omission of any holy duty, to believe, or practise any thing contrary to express Scripture, or dictates of a rightly informed Conscience in any instan●● whatsoever; For to profess, what we do not believe, is damnable hypocrisy; and to practise what is unlawful, is horrible impiety: If then we be required to profess, or practi●● contrary to our belief and persuasion; in this case we are called to suffer, and not to profess or practise what we believe not: much we may do for the preservation of o● selves, dependants and interests; but nothing is tolerated 〈◊〉 to do, to the dishonour of our holy Religion, or the loss 〈◊〉 a good Conscience. When God and Man, Religion and Interest, Conscience and Worldly Relations are in competition than it holds, He that loveth Father or Mother, more, & Matth. 10.37.38. Then, whosoever will save his life, & Mat. 16.25. as for example, If I am enjoined the Profession of the belief of Purgatory (which opinion I am satisfied ha● no ground, either in Reason or Religion) that I should subscribe to, or avow its truth and Religion; in this case, though perhaps the opinion be not a specie of itself haereticall, no● hath any annexed impiety to it; yet my subscription to, o● affirmation of its truth, would be unsafe, if not damnable 〈◊〉 me; and by consequent, I am called rather to suffer, than t●● hazard my Conscience, and Salvation, by my Profession of Lie; for so it is to me. Thus also if I be threatened with Plunder, Imprisonment, etc. for not joining with interested Persons in an unlawful Covenant, or for not subscribing t●● any unjust Engagement, contrary to Duty, Laws, or Religion in this case, because Conscience ascertains me the practice are wicked and sinful, I am not to comply with, adhere unto, or promote the Interest of a Party, but either to suffer, o●● be silent, to live peaceably and innocently; and if that wi●● not serve the turn then to suffer patiently and contendedly for hereunto I am called: I am neither to be awed into h● refie or impiety; I may neither assent to haereticall opinion destructive of an Article of Faith, nor consent to sinful actions, repugnant to the precepts of Faith: And if upon this account I suffer, I am a Martye caeteris paribus in both, if no● equally: only I must be sure that my refusal or denial b● upon good grounds, strong convictions of Conscience from the writings of holy Scriptures, and not upon mere probabili●s or jealousies, or farfetched conjectures and fancies; that is refusal, be not an humour or design, a sullenness or stiffness Spirit; but the motion of a sanctified heart upon Scripture revelations.  
2. This Call of Abraham we have Registered, Gen. 12.1. ●●d it put his Faith to the trial and proof; for it runs in high ●●rmes, Get thee out of thy Courtrey etc. A strange and un●●uth order and injunction, to relinpuish and desert his Inhe●ance and Patrimony, and to travail and find out a new ●yle, and new acquaintance, and to stand to the courtesy of ●angers. It were needless to discourse of the fancy and conant a man takes to his Native Country, (nescio qua natale ●um, etc.) of the affection and piety he owes to his Parents, 〈◊〉 the delight and satisfaction he finds in his Inheritance and ●●tient Family, especially if he be a man of Honour and Qua●y, for these concerments being the highest objects of natural desire's; to leave these, seemeth all one, as to cast off Nature ●●d Humanity itself. But yet this is the condition of a ●●hristian, God many times puts them upon trials, calls them to ●●fferings, to sorsake all indearements, and adhere only to ●●m; to love him for himself, and above, and before all others; ●●d to love others only in and for him; and so Christ pro●●ed not to his followers, the fullness of the Creature, abundnace of wealth, dignities, and thrones, outward successes and ●osperities, carnal delights and pleasures, confluence of all ●rthly enjoyments; but harsh and unpleasant conditons, (such 〈◊〉 would make the most affectionate servant forsake his Master, ●e most faithful Subject leave his Prince, and compound in me) Persecution and Tribulation, Poverty and Ignominy; no ●●ther Arguments of Invitation, to submit to his di cipline, did ●●e or his Apostles use, but such as were drawn from sufferings, and the rewards thereof; neither indeed could they properly have used any other; For Christ was the Prince of sufferings, a ●●an of sorrows; and the Apostles were banished, imprisoned, ●rmented; not one of them but Saint John (and he escaped ●eath by a Miracle, when he was put into a Cauldron of ●alding Lead and Oil) died a natural death; and so not only by Precept taught, but by example 〈…〉 they who will live godly in Christ Jesus, must suffer Persecute Saint Paul found it so; no sooner was he Converted, Ananias was sent to Baptism him, with this Declaration will show thee how great things thou must suffer, Acts 9. ●● and ever after, he was a Commission-Officer under Chri●● His Motto was Quotidiè Morior, I die daily; and the C●●● was both his delight, and his study. No sooner was D●●●● Anointed and Concecrated to the Kingly Office by the Prop●● Samuel, but he was subjected to troubles and miseries; when are once admitted into the Communion of the chosen Gen●tion, the Royal Priesthood, the holy Nation; we ever a●● are obnoxious to temptations, persecutions and afflictions; 〈◊〉 the very Blessings which we enjoy, are with Persecuti● Mark 10.30. Of the eight beatitudes mentioned Matth. five of them them have either meanness, or misery for the subject; Blessed are the Poor, the Hungry and Thirsty, ●● that Mourn, the Humble, the Persecuted; and as it fared w● Christ, he was immediately assaulted by the tempter, upon solemn designation and separation to the Office of Medi● by Baptism, Mat. 3.16.17. and Mat. 4.1. So it happens every follower of Christ; as soon as they list themselves ●●der his command, subscribe to his service, they are sure to m●● with difficulties, sadnesses, and conflicts; the Devil, his Complices, and Agents pursue them with implacable fury, with 〈◊〉 wearied malice, and rage; the sentence is peremptory, In 〈◊〉 World you shall have tribulation, John 16.33. See but in w●● harsh Language God declared his Will to Abraham, the Wo●● and Expressions were able to torment the Bowels, disorder t● affections, disturb the soul, and distract the spirit of a●● one not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who had any spark of good nature in him; he faith not to him in a sweet or smooth stile, Ta●●● Journey out of Chaldee, and travel thence into Canaan; 〈◊〉 in severe and high Phrase, Get thee out of thy Country, and fr●● thy Kindred, and from thy Father's House: God will not dissemble with his servants, he tells them plainly the terms an condition of their servitude, what they must expect and loo● for; neither would he have them to flatter or delude them selves with vain hopes of I know not what imaginary felicities, not to build Castles in the Air, frame Ideas and plea●●nt fancies of Empires, Crowns, Riches, and Honourable Attendance; but wisely to consider with themselves aforehand, ●hether they like the terms, will observe the conditions, leave 〈◊〉, if that be required, to follow him, left forsaking their pre●●nded and acknowledged Master, he take vengeance on them ●●r their Apostasy, and they become a taunt and scorn to others, Luke 14.28.29.30. Look to it then, O Christian, what God ●●quires of thee, consider aforehand, what God hath called ●●ee too; its temerity and folly to take in hand so great an enterprise, unless thou intent to go through with it; it is sin ●●d shame too, to forsake it, after thou hast undertaken it; He ●●at putteth his hand to the Plough, and looketh, etc. Luke 9.62. ●●e whom money or preferment can seduce, or fear baffle out 〈◊〉 his undertaking, to side or betray his trust to the adverse par●●, is too base and vulgar a spirit to be employed in any honourable service: Let none pretend to Christ, who either do●●gly loves, and fancies the World, or slavishly and cowardly ●●ares it, who drives at nothing but interest, and is affected with nothing but loss or death, or the pre-apprehensions of either; 〈◊〉 whom fair promises can seduce, or threats or hard usage bugbear and stave out of his Religion, let him never take the ●●me of Christian. Remember Lot's Wife, who regretting ●●e loss of her Country, and some gaudy Vanities she had ●●ere, was turned into a Pillar of Salt. Know then, and consider, O Christian, that all those trials and sufferings, are thy por●●on in this life, that through many tribulations thou must en●●r into the Kingdom of Heaven; If Called, thou must for●●ke all, and follow thy Master; here, in bearing thy Cross; hereafter, in receiving a Crown, Per varios casus, per tot dis●imina rerum, tendimus in Latinus. God will have it so, for ●any reasons best known to himself; yet some we have revived from his fullness, which his Word as a suppletory, hath ●●nished us withal. As 

1. These sufferings and hardnesses tend much to his glo●y; for by this means God is worshipped, served, and obeyed 〈◊〉 himself, and not upon a pretence, a design or interest; this plainly demonstrates the ingenuity and sincerity of 〈◊〉 Addresses and Attendance on God, when we lay aside all o●● respects, and have no ends or stratagem in our service, but serve him, to glorify him, and to be glorified with him; wh●● no ingredient in our service, but love, and hope; when wi●● out secular ends, and not for secular advantages, we prosect the cause of God; when we make not use of Religion, to dr●● on a design, to satisfy a passion and lust; when we prese●● God's Honour and service, before our own interests; when quit for him all those endearments and relations, wh●● most naturally and orderly do take up our affections; no ●●ger or clearer testimonies of great love can be shown: 〈◊〉 good reason we have to do so; God had no motive to love but his good pleasure; no end in settling his love upon us, to save and glorify us; and it's but justice that we love 〈◊〉 for himself, that without any self ends we strive to please 〈◊〉 and conform to his will, who willeth nothing but our sanctification and salvation; and no greater argument of love, 〈◊〉 if God Calls us to it to suffer, to die for God: he that 〈◊〉 part with his God, to keep his Coin; he that will desert station, and neglect his duty, because he shall find troub●● and hardships, and miseries in the engagement and servi●● turns Renegadoe and Apostate, and speaks plainly by his section, that the satisfaction of his lusts and interests, were chief aim of his desires and object he sought for; God 〈◊〉 not at all in his thoughts, his intentions were base and unworthy, servile and mercenary; he wore God's livery, not for section, but gain; he pretended to him, not for duty, loyal or honour, but for pay, pillage or promotion. The D●● thought Job an hypocrite, and therefore he thus Argued D●● Job serve God for wought etc. Job 1.9.10.11. Well he kno●● salse-hearted, double-minded men, would not, for they are ●●stable in all their ways, off and on, as they spy advantage the reason of their service and pretences, is their successen prevalencies; if otherwise it happen, they curse, murmur, fret with impatiency; are apt to think God hath forsa●● them, hath no mercy for them, they despair, and in this sperate humour, speak evil of Dignities. But the Devil 〈◊〉 deceived in job, he was an upright man, there was truth in his ●nward parts: By his patlence, and constancy in his sufferings, ●e declared his own sincerity, and confuted the Devil's fancy; ●e evidenced strongly his love to God, and effectually baffled ●he malice of Satan; that he Preached the Devil was a Liar, ●nd a Murderer; job a sincere true man, who had not been so ●mously known, had he not suffered. This clears his sincerity, and teacheth us this duty, That God is to be served, whether ●e be pleased to reward our services with Prosperity, or try them ●y Adversity; thus we glorify God. And  
2. We advantage ourselves. Nothing more conduceth to ●he advantage and honour of a Christian, then to suffer for his Profession, to obey Gods Call; for these advers●ies, detect and discover their concealed Graces and Habits, and makes them eminently conspicuous, and notorious: Many wise and good ●●en, had died under the Notion of weak men, Idiots, harmeesses, well-natured, easy Spirits, unless while they had lived, they had been p●t to the trial: many affronts indignities, corns and dishonours, have been cast on them; but indeed they gained reputation by them, whilst their Deportment were so heroic, so Christian, under their Afflictions, that as the tram●ing of dirty feet gives brightness to the Brass, so all those ontumelious aspersions, and dishonourable useages, made them ●ore glorious, beloved, admired; As the fire cleanseth the Gold, ●o affliction manifests Religion, 1 Pet. 1.7. it is, that we may ●e found to the praise and honour etc. These exercise many Graces, which otherwise are not so useful: Faith, Hope, Patience, Selfe-deniall, and makes us exemplarily appear, (which otherwise we should not) to be humble, meek, charitable, constant Believers; such Stars as these cast not forth their light, ●●t in such Nights of temptation, trouble, and adversity. But ●s an addition, and compliment of honour. God stamps upon them by their sufferings, the Character and Image of his Booved, their Head; he conforms them to the Image of his Son, ●om. 8.29. and bestows on them the distinguishing note of 〈◊〉 Children. He deals with them as with Sons, Heb. 12 6. ●. 8. and after rewards them with an eternal weight of Glory, ●ow. 8.17.18. 2 Cor. 4 17.18. That man knows little of the Gospel, who is offended at the sufferings of God's dearer Servants, or deelines the Honour and Mercy of sufferings for Righteousness sake. The more generous Spirits of the Heathen had the same thoughts of their suffering fellow Citizens, and of their sufferings. Cicero saith, Qui nunquam certavit cu●● fortuna, nullum nomen meretur. And Fler. lib. 2. cap. 2. account the Romans greatness, from their sufferings, in the cause 〈◊〉 their Country, Magnitudo Populi Romani comprobatur cal●● mita●i●us. And it was a true Observation which Minutius Fali●● hinted at to Cacilius, Adeò omnes vostri viri, ques in exom plum praedicatis, aerumnis suis in●lyti floruorunt. All the Rom● Precedents of Virtue and Valour, were notorious sufferers; a●● the most calamitous Persons for their Country's sake, were th● most renowned. And this their Philosophers determined, concluding the Passive part of Fortitude, to be most Heroi●●● and Honourable. But now, if we consider, that our prese●● sufferings, gains us not only Honour, but bringeth 〈◊〉 Profit; that they are Advantages, as well as Glories; Th●● thought, would almost persuade the most engaged Earthworms to parr with his clay god, and wedge of confidence, for Christ sake, and for Heaven: And the Apostle tells us in plain term they are so; All things, even the worst of things, work together, contrary to their nature and intentions, by a secret overruling Power, are engaged to plot and act for the best, the advantages of them that love God: and no greater lovers 〈◊〉 him, than the resigned sufferers for him, Rom. 8.28. A strange way of exchange, to gain by the worst, to purchase by loss to conquer by suffering; and yet so it is, Rom. 8.37. 2 Cor. 4.17. Heb. 12.10. and we experimentally find it so. No● have so great a share of the consolation of the Spirit, are 〈◊〉 much renewed in the inner man, have such serenety of Spririt, and contentation of mind, as they who possess their souls in patience; that is, who suffering according to God will, commit their souls to him in well doing as unto a faith full Creator; and this is a reason why we should submit, so al●● so why God useth this Method: He brought Light out of Darkness, all things out of nothing: and this is as great a demon●ration of his power and goodness, as the former; by 〈◊〉 nominy, to raise to Glory; by Death, to restore to Life; from Poison, to draw a Preservative; to bring the best out of the worst. And it is Saint Aaugustines' Observation, Deus ●deò bonus est; God is so good, that we would never suffer evil to be, unless he were so powerful also, that he could ●ring the greatest good, out of the most desperate evil. Titus' sacks Jerusalem: This the Divine Providence ordered for a punishment of the Jews malice and wickedness. Well, Ierusa●em is an heap of stones, the Iewes are dispersed; and this was used by God, as a fairer way, and more effectual means, for the dissemination of the Gospel. This very order which God sent to Abraham, hath in it much concealed goodness and mercy; and though at first it seems harsh and rigorous, yet propius in●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 Country; the Design was, he should quit Idolatry; and this former a proper means to bring about the latter; for to abide in his own Country, had been a perpetual obstacle to his then intended course of godliness, (for what agreement hath the Temple of God with ●dols? what communion hath Light with Darkness?) and Idolatry was the Epidemical sin 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 natural obligations and relations of Country, Parents, and Kindred; whereas by quitting his Country, and sojourning in Canaan, he became disengaged from those ties of Nature and Native soil, and fitly disposed to venture on Religion, and to make progress in the ways of godliness: For it's most certain, what the Roman Historian Observed, Falicitate corrumpimur, nothing more destructive of Religion, than too much worldly prosperity; it makes men apt to forget, to extinguish and obliterate all notions of God and godliness; to pervert the principles of holy life, and set the will and affections upon the pursuit of fantastic, unprofitable, deceiving apparitions of pleasure and profit, pride, luxury, etc. 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 hi● People to be troubled: And therefore David resolved, It ●● good for me that I have been afflicted: that I may learn th● 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 jeremy said of himself, an u●●med Cal●e. I went wrong, verse 67. he despised all counsel and would have no correction; and probably, had wandered a● the days of his life, after the lusts of his own heart, had h●● not been restrained and re-called by God's afflicting Hand 〈◊〉 Voice.  
3. Religion is not a light perfunctory employment, but 〈◊〉 sad, serious, and laborious employment, Res severa est veru● gandium, Senica Epist. 49. It requires great austerity of Spirit strict performances, humility, self-denial, mortification, 〈◊〉 effectual dereliction of sin; abrenunciation of the World called, 1 Thes. 1.3. The work of Faith: which as Pisc. in lo● expounds, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an active, working Faith, to kill and crucify the old Man, and all his lusts, to mortify a beloved darling sin, to bring our bodies in subjection to be at enmity with the World, to refuse worldly pleasure● when temptations, beyond duty or safety; to take pains in the cause of God, which is expressed by the following Phrase, the labour of love, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a labouring love, such as sets us to inquire after the Law, to buy the Truth, search the Scriptures, to endeavour for a right understanding in the ways of truth and godliness, according to our respective opportunities and capacities: to put on the armour of Righteousness on the right hand and on the left: If we be not called to suffer and die for Christ, yet we must die unto sin, and live unto righteousness; If not to forsake our houses yet our lusts; if not to go out of the World, yet to use the World a● 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 subsistence, to secure our Inheritance in the World to come; and this is our patience of hope also, as well as in the downright suffering part, Heb. 10.36. the burden of the Lord, a doing the work of the Lord in voluntary severities and abstinences, 〈◊〉 a separation from the World, 2 Cor. 6.17. expressed by ●hose summons, Depart, depart ye, go on't from Babel, flee out ●om the Chaldeans, touch no unclean thing, Esay 48.20. & 52. 1. have no fellowship with the unfruitful works of darkness, no commerce, that is, no compliance or confederacy with the workers of wickedness, Rev. 18.4. This is that which Christ ●eakes of plucking out the right Eye, cutting off the right and; to relinquish whatsoever is dear or near unto us, if it is an impediment, or a diversion from the paths of holiness, ●r an occasion or inducement to sin and impiety: all which was represented to the Church of God, under the name of the pouse, in that charge, Psal. 45.10. Harken, O Daughter, and ●usider, and incline thine ear: forget also thine own people, and ●●y father's house. So shall the King greatly desire thy beauty etc.  
4. God tempers the rigour of his precept, with the sweetness of a Promise. If the first part, the Summons, be dis-relli●ing and unpleasant: The second part, the subjoined Premiss, are comfortable and refreshing. God sends always a graous rain upon his Inheritance, to refresh it, when it is dry; 〈◊〉 gives sharp Physic in a Sugared recipe; after a Seed time 〈◊〉 Tears, an Harvest of Joy. God leaveth not Abraham de●itute, but promiseth a great reward; for his Country, Canaan better Land; for his Kindred, a great Nation; for his Father's ●use, he shall be a Father of many Nations. God in our offerings, would have us to contemplate on the excellencies, ●●d depend on the truth, and rejoice in the goodness of his promises, which fare exceed both the number and greatness 〈◊〉 our hardnesses. And thus, after an order of sadness, he adds ●ven blessings of comfort; which I shall briefly describe in ●der. 

1. I will make thee a great Nation. Great, both in number and multitude. Populous Nations deseended from Abraum by Keturah and Hagar, Gen. 25. And great also in re●wne and virtue, men famous in their Generations, who were after. bvilders in the house of Israel, issued from them, as Kings and Prophets.  
2. I will bless thee: Make thee Prosperous, and Religions.  
3. I will make thy Name great: Not only to be the ●ther of the Faithful by a perpetual Decree; but to be con●●sed among the Nations, and reverenced among the Heathen josephus lib. 1. Antiq.  
4. Thou shalt be a blessing: Thou shalt surely be blesse● And not only so, but in abstracto, thou shalt be a blessing self; and also because, that expression, the Lord bless the● Abraham, was the usual form of blessing among the Hebr●●.  
5. I will bless them that bless thee: Others shall be ble● for thy sake.  
6. I will curse them that curse thee: All thine Ene● 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 ●●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, Dol● voluptas invicem cedunt; Heaviness may endure for a Ni●●●● but Joy cometh in the Morning. Christ deals thus 〈◊〉 his Disciples, he forewarns them, what they shall suffer; ever annexes to his predictions of affliction, succeeding a●●rances of mercy and comfort: In the World you shall 〈◊〉 tribulation: but be of good comfort. I have overcome the Wo●● john 16.33. After we are required to leave Father and ●●ther etc. A Promise is made for the receipt of an hundred 〈◊〉 here, and hereafter a life of blessedness to all eternity. T●● are much mistaken, and the authors of their own miseries who sits down under a cross in pensiveness and anxiety Spirit, and never looks to that future glory which is prepa●●● for them; whereas if they did consider the after rewards, the would not count their present sufferings, etc. Rom. 8.18. e●● because they look not at the things which are seen, but the things which are not seen: Temporal afflictions and spiritual consolations, are not incompatible, 1 Thes. 1.6. b● always meet in those, who abound in hope and confident of an infinite advantage, when the day of restitution cometh. But if we have nothing but natural dependence no expectation or security of Heaven, the fear of Dea● wounds us to Death; we lose our Souls, to save our Persons ●●d Estates; our hearts faint and fail us at every shake, whereas we reflect upon that recompense which is laid up for Believers; this would allay all our secular sorrows, allienate and ●se the pressures we lie under, rejoicing in hope, Rom. 12.12. ●●e shall not decline to go any whither we are called to, to ●●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 ●lowes, He went, not knowing whether. Know he did, That ●ethersoever he went, God was his exceeding great reward, Curtius said, Vbicunque vir fortis sedem elegerit, Patria est; he was certain, 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 scitua●n, or description in a Map; yet this exigent was he put to, remove from a known certain Inheritance, whereof had seizine and actual Possession, for a strange and unowne Land, which he had only in expectation; a settled bitation, for an ambulatory wavering Pilgrimage; God quires of us to forsake our temporal present pleasures, ●hich we taste, feel, and see, for that Estate in Reversion, ●ose excellencies, Eye cannot see, Ear cannot hear, nei●er can they enter into the Heart of Man; only 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 carnal ●en move and act upon such advantages, as their Intelligence all conduct them; and thinks folly and madness to lose an ●ouse, an Estate here, for a Mansion, and an Inheritance in ●version. Faith moves not by the direction of sense, but up●● 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 maketh the Be●ever follow the Heavenly Call, with an indifferency of Spirit, 〈◊〉 neglect of the present emergencies, not respecting whether he goeth, what he suffereth for Christ's sake; for he know● and is satisfied, that he who hath promised is faithful; that 〈◊〉 will not tempt him above his ability, but will give an Issue and yet what a Believer doth in this case is no more, but w● a wise provident, carnal man doth for his temporal Inter● The Merchant and Mariner leaves their Families and Postession Sail into remote, and sometimes unknown Countries, 〈◊〉 all the hazards of Wind and Wether, depends on 〈◊〉 firmness of a three inch Plank, 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 honourable to himself, an improvement to his Estate, an enrich●● his Posterity, though he knoweth not which way the Wi● shall drive him, or into whose hands he shall fall: and thi● the condition of all such who seek their fortunes, they le● the present modicum, in expectation of a greater proportion if it fall well, they are made; if not, they are undone. 〈◊〉 now a Believer hath an advantage, and therefore more rea● to follow his designs; for though he leave his pittance 〈◊〉 yet assured he is he shall fall into the hands of his Heave● Father; all things shall go well with him, and so his desi●● is both more Religious and prudential. This was the co●●tion of the Hebrews the Apostle wrote unto, to be Plunder expelled their Houses, Exiled from their Native Soil; to 〈◊〉 vagrants and wanderers, without any settled place of residence but he confirms them by this consideration, this very Est● 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 sa● considerations of Faith and Religion, and Reason, establish 〈◊〉 settle our minds and hearts in a patiented submission to G●● good pleasure and will; let them who have not hope, or 〈◊〉 have their Portions and their hopes here only, fret, murma● and repine; but for us. (Christian and beloved Brethren) let 〈◊〉 be steadfast and unmoveable, abounding always in the wor● of the Lord, forasmuch as you know, that your labour is not vain in the Lord. It was the Panegyricke which Chrysost, ●●de of his Antiochians; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. No contingency, disaster, fear danger, difficulty, or hardness could abate or cool their Zeal; nay, saith he, it did not ●●ely not extinguish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but did the more in●●me and kindle, Hom. 4. ad Pop. Antioch. Which brings in the 〈◊〉 6. The perseverance of Abraham's Faith by which he abode, 〈◊〉. There are some, who begin in the Spirit, but end in the ●●esh: their Religion is fierce and violent at the first declaration, but after cools and shakes; like those Galls mentioned in ●●or. lib. 2. Hist. cap. 6. Quorum primus impetus est major quam ●●rorum, sequens winor quam foeminarum; their first charge is ●●ore hot than that of men, the very next fainter than the assaults of Women; Like the Children of Ephraim, who being harnessed and carrying Bows, turned themselves bacl in the ●●y of battle. They are all Religion at the first overture; No●●ing but come see my Zeal for the Lord of Hosts; but the de●●ne is discovered the hypocrite raised, and it was the heat of adust, or the fury of a passion; their pretences, like untimely ●●it, never comes to maturity: Of the two and thirty thousand which Gideou levied to fight with the Mideanites, two and twenty thousand poor spirited cowards, (who probably would va●●ur highly of their valour at the first) deserted the service: ●nd upon a second assey of their resolution, nine thousand seven hundred fell off. Those who by their Baptism are listed in●● the number of Christ's Soldiers: and when they are called 〈◊〉 the service, are distracted with base unworthy fears and ●●alousies, and like white livered dastards, either Apostate, or ●ine would; or are foe foftned and settled with ease and sensual delights, that they cannot, or would not endure the burden and ●eate of the day, are no Subjects of Christ's Kingdom, no members of the Army of Martyrs, the company of Saints, no children of Abraham, not respecting his temporal conveniencies or relations, conversed in a fare distant Country, and ●●ved there as a Stranger, never longing, or in his thoughts relearning homeward; which is a new and more heightened trial ●f his Faith, than the former: For now in this exigent, his expectations seems to be totally frustrated, and his confidences deluded, in as much, as after he arrived in Canaan, which depended o● for a Possession, he obtained nothing perman or fixed which he could own or challenge, but a Sepulch● and this also he purchased seventy years after his arrival. Enterre his beloved Sarah. his Companion both in his Tra● and Hopes. Neither did his Posterity Inherit any part or 〈◊〉 ●ell there, till some years after his life determined; and the fore, it is significantly expressed here, He lived in Tents, no● Villages or Mansion Houses, which are fixed Places of resident bu● in Tabernacles, which were portable and movable lo●●ings. He was necessitated to shift Quarters from Place to P●●● sometimes to the Mountains, sometimes to the Champion; 〈◊〉 this he was put to with Isaac and Jacob; with Isaac sev●● and five years, and fifteen with Jacob. The more Abra●● endeavoured the advancement and settlement of his Poster● the less reason he had to expect it; all his labours proved ceaseless, and his hopes vain: For while he promised him● a Country, he and his Wife lived and died there in the c●●● city of Strangers only; and his Posterity had no other 〈◊〉 come for many years after them. And yet it had been so● content and satisfaction, if he could have continued there; 〈◊〉 a devouring deadly Famine drives him thence into Egypt fo● supply of Food: And even here also he was necessitated as a 〈◊〉 grim to sojourn and wander. Flesh and Blood would had have digested these difficulties and contrarieties; but tho● all failed, yet his Spirit rested contented and quiet, and he p●● severes unto the end, because his Faith was argumentative a rational For thus did he discourse himself into Contenta●● and Perseverance: What? though at once I be dispossessed my inheritance and hopes; though I have nothing to live ● but bare dependencies; yet I trust in God All-sufficient, Truth self, Wisdom itself, Goodness itself; I will not que●● on his veracity, prescribe to his Wisdom, suspect his goodn●● this I know and am assured of, that he can, and in his go●● time will, accomplish his engagement to my Posterity: A●● as for me, he will confer on me in lieu of all these tem●●alties, what is infinitely better, his Heavenly Kingdom; comparison whereof, the material Heavens and the glory the● the Earth and the fullness thereof, are but meet emptinesses 〈◊〉 vanities; for so it is further expressed. he looked high, fare ●●ve the Earth, at a City having a Foundation, verse 10. of this rapter. This very reason concludes his Faith not to be Enthustick nor fantastic, but as I said, discursive and rational;     
Faith was sustained by proper and effectual mediums. and ●refore constant and perseverant, durable and unalterable, like foundation, and in a subordination like to that Foundation 〈◊〉 Founder his Faith relied on. From all which Premises, these 〈◊〉 general Doctrines are deducible.  

1. When God makes over to us any Promise, we are wholly 〈◊〉 refer the Time and Manner of its accomplishment, to his ●●e good pleasure and wise disposition; it belongs not to us to ●scribe or determine any thing, in respect of either the way, or ●ne of the execution of his just decrees, or performance of 〈◊〉 gracious Promises; for this is not to submit to, but chal●ge God; and which is more impudently daring, to impose 〈◊〉 God; It's in Scripture expression To tempt God, Provoke 〈◊〉 Grieve him, Psal. 78.40.41. They limited, they had the ●●dnesse to appoint God, when, and how he should save them; ●d this was, to provoke him etc.  
2. God accomplisheth his Promises in fare choicer bles●gs many times, then in his Grant are awarded or expres●d. And yet this doth not break his Charter, but commends 〈◊〉 Liberality; For as the lesser is always contained in the ●●uter, so he that gives the greater doth also give the lesser; 〈◊〉 that promiseth the loan or gift of a Penny, and in lieu there●● sende●● a Pound, or in stead of a Pound, giveth a Diamond 〈◊〉 the value of some hundreds, violates not his Promise, but ●untifully performs it; and by his bounty and munificence, 〈◊〉 fordeth a new Obligation, and occasion of gratitude and observance. And thus, because Earthly Inheritances are serviceable only for our present accommodation, God was better than is word, in Abraham's construction, when he bestowed on him ●eaven and Life Eternal. That Promise made to the Obedient, in the fifth Commandment; or (if that be the meaning of 〈◊〉 Words) The ●●eek shall Inherit the Earth, Matth. 5. are both 〈◊〉 satisfied; when God calls his servants, the Obedient and Meck out of this World, in their Youth and fullness of ●●row, and Estates them in Heaven; because he gives the m●● Mat. 25 21. the body for the shadow, the substance for 〈◊〉 Image, the Truth for the Type; and so that Promise, M●● 10.30. is made good, if performed here or hereafter; if rec●●●penced with restitution of the same in specie, though that every respect may not be presumed, or the reward commu●● into Eternity. And this holds in many dispensations of 〈◊〉 goodness, without a removal to Heaven, if God exalts 〈◊〉 understanding and spirits to strong and serious apprehens●● and contemplations of his excellencies and perfections, wh● we are here in an otherwise sad and tragical Estate: as fo●● stance; If he permits us to be indigent, and sharply nece●●ous, yet gives freely of the treasures of his Wisdom in Spretuall Understanding; to make us rich in Faith, and abound good Works; If he suffer us to be persecuted and afflicted, a● yet affords peace of Conscience, and joy in the Holy Ghost● in these interims, the love of God be shed abroad in our hea● and we be rooted and grounded in our hopes: If in ignomy and dishonour, and yet the Spirit of God and Glory rest 〈◊〉 us; If in maladies and bodily infirmities, yet the distemp● and diseases of our Soul be removed and cured, and spirit●● health and life substituted; If dispossessed of our Inheritance and yet we possess our Souls in patience, this is not to ●●ceive hard measure at the hands of God, but good meas●pressed down, shaken together, and running over: God 〈◊〉 these deal is not hard or austere, but good and gracious● us. And O that we had the spirits to discern, and the lig●● to distinguish, and hearts to come, taste, and see how graci●● the Lord is.  
Lastly, Abraham's Heavenly mindedness is considerable ● several instances. In Canaan he sojourned in Tents, Amb●●tory and uncertain Lodging; In Heaven he expected a City ● Mansion firm and immutable, of perfect and lasting repose. 〈◊〉 Canaan he lived in the open Air, separated from the so●●ty of the Natives; In Heaven, he should find a foundator where are resident the innumerable company of Angels, 〈◊〉 sanctifying Spirits, the general Assembly and Church of the ●●rst borne; the Tabernacles he moved in, were the Works ●f men's hands, of their composition and fashioning: the City of the living God was his own Fabric, God the Architect and Builder, 2 Cor 5.1. So this City was not a ter●ene Habitation, subject to mutations and casualties, by several contingencies and modes of Government, but an heavenly, whose Foundations cannot be removed or shaken. Here ●elow, Cities are many times broken with divisions, factions, and Interests; where we may not abide, unless we be a par●y (and there is hazard) or newters; and then we are liable 〈◊〉 be hated of all, and to be abused by every prevailing faction's. This City of God, is furnished with the peace of God, ●●aintained in a perfect and indissoluble unity of the holy ●aints and Angels. O let the same mind be in us, that was ●n Abraham; despise the World, because we think of Heaven; not to be entangled with the lusts of the World, because ●ere we are Strangers: in vain do we look for a Mansion ●●ere, unless here, as Strangers and Pilgrims, we abstain ●●om fleshly lusts, 1 Peter 2.11. Unless by Obedience and patience in well-doing, we go out of Babylon, into the place which we shall after receive for an Inheritance: Unless we avoid and flee from the occasions of sin; unless we deny ●ur selves, and become Humble, Patient, Chaste, Liberal, Merciful, and Obedient; Invitamur ergo à Deo Patre, ut fa●ice & beata commutatione, Patr●m Diabolum relinquamus; If ●●e come not, or be not entertained when we come, Perditi●●ua ex te, our destruction is of ourselves. The whole I shall ●hut 〈◊〉 with Saint Augustine's words, lib. Serm. de temp. Serm. 68 Novum ho probationis ge●●●, habenti propria, exi●ia iudicere peregrina, ingerere laborem itineris quiescenti, im●erare penuriam possidenti; & tantarum facultatem Domiu●, n●●issi●atem imponere peregrinandi. Libenter tamen fides accepit, quicquid arduam videbatur incredulis, & sententiam Dci tan●uam qui optare videretur, accepit fidelis, And thus I pass to the third Part.   
The third Part. The Prayer.  
O Incomprehensible, Immutable, and All-sufficient Lord G●● whose ways are in the great Deeps, and whose Foot-s●● are not known; who by secret methods of mercy, ordereth 〈◊〉 saddest contingencies, to the advantages of thy Servants, and 〈◊〉 thy Wisdom and Power bringeth good out of evil: We glor● thy Wisdom, celebrate thy Power, magnify thy Mercy 〈◊〉 thy Goodness, admire thy Providence, and do most humbly 〈◊〉 plore thy Grace and assistance, that we with great attention, 〈◊〉 devotion, and much humility, may hearken to thy Heavenly 〈◊〉 the expresses of thy Will, and the motions of thy Spirit, and 〈◊〉 as ready to Obey as Hear, that at all times we may express 〈◊〉 obedience by an effectual dereliction of our sins, and more●●tion of our lasts; and when thou pleasest, we may with a q●● and week Spirit, be contented, and resigned in all changes of P●●son and condition; and when thou callest, reddily forsake all 〈◊〉 natural Interests, Relations and Conver●ences. Let 〈◊〉 our l●● to our Worldly endearments, or the fear, or loss of our E●●● thy Possessions, be ever able to dispossess 〈◊〉 of our hopes of H●●ven. Let us never practise any indirect or unwarrantable ●onses, either to procure, or preserve an Estate; that we being ●●grims and Strangers here, in affection as well as condition, 〈◊〉 long after, and labour for a continuing City, demeaning our se●● as Strangers in all modesty and sobric●y: acting as Strangers moving homewards to our Country, the Heavenly Jerusale●● overlooking the presect, and e●●ing the future, the Heaven Ma●sions not made with hands, the Inheritance incorruptible, 〈◊〉 defiled, that f●deth not away, eternal in the Heavens, Abraham b●som● the place of ●ost to the Sons of Abraham, to live fo● ever with the God of Abraham. To which God, Father, So●●● and Holy Ghost, be all Glory, Honour, and Im●●tality, 〈◊〉 and to all Eternity, Amen.   

SARAHS' Seed.  Heb. 11.11.12. Through Faith also Sarah herself received strength to conceive Seed, and was delivered of a Child when she was past Age, because she judged him faithful who had ●ramised, etc. 
SArah was formerly Abraham's consort in his Exile; she is now his Partner, in the Promised Seed; they were conjoined by God in holy Wedlock, they are not separated or divided in their holy Faith; and so, as near as might be. ●he Apostle joins them in his discourse, for honoured Example's of Faith and Magnanimity. Abraham followed the Voice ●nd Call of his Lord and God: Sarah follows the example of ●er Lord and Master (for so she acknowledged him, 1 Pet. 3.6.) ●nd is therefore the immediately following Example here; and ●ndeed for the Honour of her Sex, is put into the Gatalogue; even that Sex, though the weakest, may for all that be strong in ●aith; and therefore it is emphatically expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also for the encouragement of the Hebrew Women, that they would submit to any conditions with their Yoke-fellows, and not through softness, delecacy, or wantonness, decline copartnership with their Husbands in their sufferings; nor through incredulity, or tenderness, endeavour to dissuade them from their steadfastness, and prous undertaking. For the Hebrew Men were ambitious to be called the Sons of Abra●am; and the Women, the Daughters of Sarah; and as they took themselves obliged to the imitation of Abraham's Piety; so these, to follow the Faith of Sarah; whom Saint Peter in the  Place, commends, for her Obedience to her Husband: And our Apostle here, for her Faith in God. Through Faith also Sarah herself received strength to conceive Seed, etc.  
The first Part.  
The enquiry will here be, whether any extraordinary abilities were de novo, conferred on Abraham and Sarah, to stre● then them for Procreation? And to this I answer, That though they were not simply unapt for Generation; yet to humane apprehension it was altogether improbable, that Abraham and Sarah after so long co-habitation without Issue, should 〈◊〉 length in their Old Age have Children; for if in his young years he received no Children by Sarah; much less hopes 〈◊〉 there when he was an hundred years Old, and Sarah ninety and so if we respect Sarah's former-sterility, and present i●● becility, that she was both Old (For it ceased to be with S●●rah after the manner of Women) and Barren, the Work see● miraculous. For though Abraham received no new Generati●● faculty from God to beget Isaac; yet certainly, in as much 〈◊〉 Sarah both in her youth (and then the custom of Women continued with her) was Barren: of necessity she must be m●● more, when she was both Old, and that use discontinued; a●● so we may safely determine, God gave her strength to Conceit which formerly she had not. 'tis true, Adam begot a Chil●● at the Age of 130. years: and Methuselah at 187. Gen. 5. & 25. but these lived eight or nine hundred years, and so 〈◊〉 marvel. But after the Deluge, the life of Man shrank up, a●● shortened; and in the period between Abraham and Moses, 〈◊〉 lived not two hundred years; for Abraham lived but 17 years, and Sarah 127. who yet are noted for old People. B●● in Moses time, they were reduced to seventy or eighty year●● Psal. 90. And so in that period wherein Abraham lived, p●●●bably there was more required than the ordinary strength 〈◊〉 Nature at an hundred years; (and though after Sarah's dea●● he had many Children by Keturah. yet this was from the co●●●tinuance of that supernatural Power, which he received fro● the Begetting of Isaac) and as for Sarah to Conceive at nine●● years, was certainly miraculous, seeing she in the prime and co●●ceived pregnancy of her Age, was Barren.  
But her another difficulty is to be cleared; for Gen. 18. 〈◊〉 Sarah is reported to laugh at the news, that she should conceive, and was sharply rebuked for her incredulity; how then can it be verified, That through Faith she received, etc. or that she ju●ged him faithful who had Promised? To this Quere, it is answered, That probably this was not a laughter of joy or admiration, but contempt and scorn, conceiving the subject matter of the relation impossible, and so r di●alous: neither can she be excused, for that she knew not whether God himself, or an Angel delivered the Words though as soon as she knew, she acquiesced in the revelation: For that positive assertion, I will return as a set time, etc. doth evidently argue, that the affirmer was either God himself, or an Angel; and Sarahs' denying herself to laugh, is evidence enough, that she was convinced in Conscience, that he was God, or an Angel; neither could any one have rebuked her for incredulity, but God, who is the alone searcher of hearts; And so Augustine resolve, it, To●. 4. qu●st. sup. Gen. cap. 36. Dominus non redarguit Abraham cum riserit, quia ●llius risus admirationis & latitiae fait; Saram v●re redarguit, quia fait risus dubit●tionis, & ab i●e dijudicari potuit, qui corda hominum nevit: Yet he thinks it a womanly modesty at first to deny it, though she was so ingenious, that after the reprehension, she neither defended it, nor replied, but Believed. Sarahs' Faith then was mixed with incredulity, or weakness, like his Mark 9.24. and though at the first conceit she seemed to disbeleeve the revelation; yet a second consideration, mastered and suppressed this carnality; and so she received strength to Believe, and to conceive; he● spirit prevailed against the suggestions of her flesh, and her Faith prevailed over her natural imbicility and sterility.  
The second Part.  
Let us next coasider what strength our Faith may receive from the Premises, and what issue this fruitful Precedent affords.  

1. Abraham and Sarah before they received the Promised Seed, were almost out of hopes; they against and above hope. heleeved in and under hope; their Faith must be frequently exercised: And this is the condition of the Sons of Abraham, and Daughters of Sarah. The Children of Israel are promised Deliverance, yet after this, their Taskemasters are more rigorous, their Bondage more intolerable, and their yoke heavier: and after they return out of Egypt, they meet with nothing but the representations of Death and seeming impossibilities of escape; the Red Sea before them, an Army of Egyptians behind; and they were at a loss in themselves, till Go● by a miracle forced a way of Deliverance. Joseph is promised high advancement, and superiority over his Brethren; but for a long time he finds nothing but hatred from them; and servitu●● and slavery from the Merchants; and after all, he is sentence● to close imprisonment; and in this condition he lived, till God by an undiscernible way of mercy, preferred, and exalted him above his Brethren. David had a Crown assigned him, an● was actually and solemnly Enthroned, though not possessed ● but before that he obtained it, he was chased like a Partridge o● the Mountains; he was banished, and forced to hid himself in holes and eaveses; all he gained by it, was to be a miserable sugitive and vagrant; till God moved the hearts of the refractory Israelites to accept him.  
2. That Attribute of God, which Sarah most considered was his fidelity or faithfulness; She judged him faithful: The Word signifies, truth, sincerity, to keep touch: In Scripture sense it imports power, and sufficiency to performs an engagements Thus impotent and deficient subjects are said to be false and liars; A Horse is a lie, Psal. 33.17. that is, unable to deliver: great men are lies, they promise, but perform not, Ps●● 62.9. but God is faithful, full of goodness and power, o● willingness and ability, Heb. 10.23. Psal. 36.5. & 57 ●● 2 Tim. 1.12.  
3. God pardoned Sarahs' infirmity, upon her after repentance, and belief: he charges not his Children with those erratas they strive against, and are to them invincible; neither doth he esteem of, or censure them according to that p●i●●ciple which they oppose and deny; but according to that which i● predominant, and the denomination is from the better or prevailing party. Peter, notwithstanding his doubting, is in the account of Believers; Why doubtest thou? O thou of little Faith. God will not quench the smoking flax, nor bruise the broken reed; Faith, even to the pittance and proportion of a grain of mustardseed, shall be accepted with him, whose property is to be east entreated; And hereupon he entitles himself, The good Shepherd, because he taketh the weak Sheep in his arms; and the weak Believer is received, though not for his weakness, yet even for that a Believer Rom. 14.3. God hath received him; he is God's servant, verse 4. Sarahs' infirmities are covered, her Faith commended her virtues extoled, her defailing not mentioned. God's goodness and long-suffering coloured and concealed Jobs impatience; and though ●e murmured, yet it is said expressly, He sinned not, because of his sincerity and faithfulness. Indeed the Law requires perfect unsinning obedience, and approves no Act, but what in ●●●bus numeris, in every circumstance good, without the least ●esect or imperfection, bonum est ex integra causa; but the Gospel offereth more grace, accepts the weak if sincere, enleavours of Believers, Psal. 103.13.14. Mal. 3 17. O then happy we, if we but faithful servants, if our workings be bu●●ordiall and upright; no evil adhering circumstance shall be ever able to condemn us: O that we would imitate this goodness of God; it's the fashion of the world to extenuate or conceal our neighbour's virtues, to proclaim their bad; which ●roceeds from a spirit of Pride, See fe-love, Envy, Detraction, or Malice: The Character of our Heavenly Father, is the Lord good and gracious, long-suffering, and of great goodness, pardoning iniquities, transgressions and sins, not imputing covering them: O that we were like him in Charity; if we were, than our Charity would cover a multitude of faults.  
4. Sarah and many Propheresses, the Virgin Mother, and many other holy Women, recorded for followers of Christ, have sufficiently honoured that Sex for their Piety; and there hath been from Age to Age such of them as have remonstrated their magnanimity and sincerity. Saint Basil relates, That ●an Honourable Matron● immediately before her Death, used this Exhortation to those of her Sex; who were Spectators of her sufferings; Remember (saith she) it was not only the flesh of Man, was taken to make in Women; but his bone also; so we being bone of his bone, have received strength, spirit, and conrage with and from him, which we also should employ in the dispraises of our holy Faith.  
5. Sarah received strength; What is it that thou hast, which thou hast not received? It is God which raiseth Families, an● gives Children, Psal. 127.3. and if God give them, it is 〈◊〉 just and congruous we return them to him, consecrate the●● to God, train them up in his discipline; and if he remand them, and call for them (as many times he doth) freely 〈◊〉 surrender and resign them.  
6. God afforded not this happiness to Abraham and Sarah till their Old Age: God many times communicates 〈◊〉 his Grace to us, till our strength fail us; not that we sh●●● presume that God will do so, because he may, and sometime doth; but that we should not at any time diffide his mer●● or driven into despair: Some he calleth at the eleveth ho●● and one Thief upon the Cross: But we must beware, 〈◊〉 there is danger in all delays; and no estate more dangerous then to defer Repentance, till Old Age, or the Deathbed ma●● us unserviceable for the World, and unable for the prosecu●●●● of its lusts: For though it be certain, that true Repentance● never too late: yet it is also most true, that late repentance ● seldom or never 〈◊〉.  
7. Sarahs' Womb receiving life and strength to Concei●● represents unto us the manner of our conversion to God. Th● Soul naturally is dead in sin, till by Faith in Christ Jesus, 〈◊〉 receives life and strength to bring forth fruits of Righteousness there is a plastic fermative virtue in the Immortal Se●● 1 Peter 1.23. which begetteth in us the new Man, which ●●ter God is Created in Righteousness and true Holiness; An● as Isaac had not his being from his Parents, by their natural generative faculty, but by a supernatural assistance; and therefore he is said to be, not the Son aft●● the Flesh, but after the Spirit, and of Promise Gal 4.23. So it is not by Natur●● but by a Power from Heaven, that Christ is form in 〈◊〉 and he dwelleth in our hearts by Faith; john 1.13. Who 〈◊〉 borne not of blood, nor of the will of the flesh, nor of the will Man, but of God.   
The third Part. The Prayer.  
O Omnipotent Lord, the God of all consolations, and Father of all mercies, who gavest new strength and abilities to the de●ayed bones and impaired members of Abraham, even as dead; ev●ve our dead spirits, give a spiritual being to our nature's ●ead in sin: Create clean hearis, and renew right spirits with●● us; that we may die unto fin, and live unto righteousness. Thou who gavest power to Sarah to conceive, and bring forth a ●●ly Seed, raise us by thy mighty power from the corruption of ●ur natures, to the renovation of our mind, that through the ●●mortall Seed, planted and watered in our hearts by the blessed spirit, we may receive strength and ability of spirit to conceiv● and f●rm● Christ within us; to resist sinew, and adhere to godliness; and notwithstanding the barrenness and weakness of our ●●ture to be enabled in the inner, to perform all holy daties, to ●ho●nd and be fruitful in all good Works. We beseech thee, most gracious God) to extend thy goodness to thy whole Cathe●●ne Church; deliver her from those oppressors that seek to decoure her; comfort all her desolations; make her Desert, like Eden, and her Wilderness like the Garden of the Lord, to bring ●orth holy Plants i● flonrish in the House of God, and to Worship ●iu● in the beauty of holiness: let joy and gladness be found ●●erein, praise, and the voy●e of singing. Raise up unto her nuring Fathers and nursing Mothers; and strengthen her to Con●●e●ve, and bring up as many as the Stars of the Ski● in multitude and as the Sand of the S●a●sh●re, which is innumerable, ●o offer●up unto thee the daily sacrifice of praise and thanksgiving, and after to sing uncessantly, holy, holy, holy, Lord God Almighty, which was, which is, and which is to co●e. Blessing ●●onour and glory be unto him that fitteth on the Thr●●e, and to the Lamb, and to the holy Spirit, now and for ever. Amen.   

ABRAHAM'S Offering.  Heb. 11.17.18.19. By Faith Abraham when he was tried, offered up Isa●● and be that had received the Promises, offered up 〈◊〉 only begotten Son, etc. 
THis is the tenth and last trial of Faithful Abraham Para●● hath Observed from the Hebrews; but of others the most grievous, dangerous, and uncourteous, the ●●lusion and compliment of them all; and though each of th● was sufficiently sad and dismal, and required great abilities Faith to oppose them; yet all of them were short of this, 〈◊〉 in time, and seeming tyranny; it would have put any M●● Faith but abraham's to a stand or a loss. It was a hard ●●ence to be Exiled; to fly into Egypt for maintenance; to 〈◊〉 his Sarah with the hazard of his life; to engage in a W● against four Kings, upon Let's score; to Marry his Mayde● cause of the Barrenness of his Wife; to part with her w●● great with Child; to be Circumcised in his old Age; to 〈◊〉 Sarah, and receive an order 〈◊〉 the ejection and reprobation● Ishmael. But all these seem to be humane and moderate, 〈◊〉 comparison of this which exacts such rigorous, inhuman, 〈◊〉 prodigious undertake; yet his Faith informed him, the (erudelitas hac est summum pieta●●● genus) God hath enjoy●● and required this Offering from him, and consequently prev●●led with him to enter upon the Enterprise: For, By Eaith, wh● Abraham was tried, be Offered, etc.  
The first Part.  
The Record is famously known, you will find it filled, G●● 22.1. the Words are plain and clear, without any ambiguity, guilty, unless we semple at the Word, (tried; when he was try●●●) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, tempted; and is so used by Saint ●●mes 1.13. and a direct contradiction seemeth to be betwixt this, when he was tempted of God, and this other enunation, God tempts none. But to avoid the repugnancy, and fear the ambiguity of the word: We must observe, there is a twofold trial or temptation, according to Saint Augustine Act. 43. in Evang. joh. una qua decipit, altera, qua probat; 〈◊〉 the first consideration, the Devil only is the tempter; our ●●ne flesh is a traitor or conspirator under this tyrant, to de●er us up into his temptations, or persuade us to embrace ●●em. God is said to tempt only in the second sense; he will ●●e our parts and sufficiencies examined and proved, so Lyrated ●●d Aquinas And these is a vast difference betwixt these con●distinguished temptations, as in many respects, so principally these: For an evil temptation, is actus or motus quidem natus clevare ad ●llicetum; It's a solicitation and seduction into sin, 〈◊〉 the subversion of our Faith: The other is only actus proba●●us; an experiment, probation, or discovery of what strength ●●e have, to resist the temptations and motions of sin and ●●tan; what sufficiency we have acquired in our Christian profession; Deut. 13.3. Exod. 16.4. and it's a great deal ●●re noble to master a temptation, then to be freed of it; 〈◊〉 overcome it, than not to be subject unto it; so Lombard. 〈◊〉 2. dist. 23. Gloriosius, est non consentire quam tentari non ●●se: and so the Devil tempts us, to destroy and ruin us, John 〈◊〉 10.12. 1 Thes 3.5. God suffereth us to be tempted, and its us to the test, for our good, that in the evil day we may be ●●e to stand, Rev. 3.10. sometimes for our humiliation, either a praise him for what we have received, or to beg of him ●hat we lack, or to burn out the dross, till it be pure, and to ●●ke away all tin. Isay 1.25. sometimes for our exaltation, to waken us from a swoon, by a box on the Ear, and glory in 〈◊〉 grace which is sufficient for us: sometimes for the advantages of others, for their imitation, if we hold out and stand 〈◊〉 in the Faith; for their caution (if we fall or faint) and compassion. Gal. 6.1. and sometimes to stop the Devil's mouth, and ●● found him in his wisdom and projects, Job. 1.9. But the same Augustine in the fore mentioned place, opens this po●● more fully yet: Sed quomodo tentet, ut sciat, quem latere 〈◊〉 potest, untequam tentet, ut sciat (hoc est) ut scire not faciat, 〈◊〉 latebat se, sed non Deum; admesit, vero te●tatorem, & s●● enm sui cognitorem; and so he expounds it, lib. 4. de Gen. lit. cap. 9 and lib. Serm. de Temp. Serm. 72. his trials are 〈◊〉 to gain himself knowledge, or experience of our present 〈◊〉 or after purposes (he knoweth our thoughts after off, even 〈◊〉 before they be thought; all the recesses, the wind and doling of our deceitful hearts, are open to his eyes, he fore●● all our desires, depths, and drifts, and can, if he please, disco●● them, before they be contrived) but for a discovery and ●dence to us, that we may know what is within us, whether 〈◊〉 be sincere Peniterts, or handsome Hypocrites; whether 〈◊〉 hearts be sound, or rotten and false. And though God said, 〈◊〉 22.12. Now I know that thou fearest God, etc. yet this i● 〈◊〉 to be understood, as if God had not before known what 〈◊〉 would prove to; but it is, humanitus dictum, as if he sh●● have said, Now by this Act of singular Faith and Obedie●●● thou hast given so evident an evidence of thy Faith, that 〈◊〉 I been ignorant thereof. now I should have known it, th●● needs no further disquisition nor other discovery, or experiment but this, thou at my command, Offered Isaac.  
But what, Doth the Eternal Lawgiver give orders for 〈◊〉 breach of his own Eternal Decrees? Doth he command 〈…〉 ther, contrary to his own Commandment, to Kill his Son 〈◊〉 become a Parricide; or how can this Precept be reconci●●● either with God's goodness, or Abraham's inhocency?  
Certainly this fact of Abrahaus, was not directly against●● positive or natural Law of God; for howsoever not to Kill, 〈◊〉 a Moral Institution; yet in as much as God hath an absol●●● unlimited, (and I may further add) an Arbitrary Power, or 〈◊〉 the Lives and Estates of his Creatures, whatsoever he ordere●● concerning them, is most holy, and just, because his Will is 〈◊〉 adequate Rule of all Justice. It is true, God doth not always make use of his Prerogative, as in the event he did not 〈◊〉 Abraham; but do it he may, if he will, and we must not d●● to murmur or repine, but conform and will what he will●● 〈◊〉 Augustine Epist. 65. Necesse est, ut volumus, quod ille vult, ●ujus voluntatis nec exce●ent●●● fas est recusare; nec omnipo●entiam licet evitare. God is above all Law, and doth-hinde or ●●ose the hands of Men at his pleasure; and to do what God commands cannot be against nature ●●eing he is the God of nature, and Author of it: neither is it a fact against his Commandment; because in this case, Man is but the Executioner and Officer of his Law; and so it is not in strictness Man's Act, but Gods; and therefore most just. Thus God hath prohibited Murder, and so strictly ties us to its observance, that unless we have competent and lawful authority or calling thereunto, or express commandment from God for it, we are unnatural violators of this Law of God: But if we have a Precept or Authority from him, we transgress not, for he hath jus vitae, & necis: he may dispose of our lives and fortunes, as he pleaseth. And so the Levites Exod 32.27.18 had not Legal Power over the Persons of their Brethren: but being designed by special order from God himself for this work, they had full Commission for what they did: and so, if the Israelites of their own heads, or score, had spoilt the Egyptians, they had been Felons; but because they had a lawful Authority commanding them, they are quit by all Law, both from Usurpation and Felony And the reason of this is, because that howsoever the Law be Eternal in the sanction, yet it is variable in the instances thereof, and particular determinations; as to Murder is against the Law: but when a Man is to be accounted a Murderer, the Law expresses not Abraham then having Authority to do this Fact, doth not transgress the Law; which if he should attempt, or but project the like, or fare less in the same kind without the same, or sufficient order, we are notorious Delinquents and Malesactors. The general, ordinary, and perpetual obligations of the Law, is the rule of our actions and obedience: The extraordinary, particular, and personal temporary instances, are not to be drawn into consequences, nor imitation. Abraham's Faith was then reselved into these Principles.  

1. We are absolutely and indispensably without all demur or counterplea, without all haesitation or tergiversation to obey God in all things.  
2. God's Will and Sovereign Authority, is the most exact and proper rule of Justice.  
3. God is most good, and most wise, and therefore commands nothing irreconcilable and inconsistent with his goodness and wisdom.  
4. To Kill a Son without express warrant, is contrary t● duty; but to offer him to God, when God Calls, is both Obedience and Sacrifice: and with such obediential Sacrifices Go● is well pleased. Add to all this, God commanded not th● Act for itself, (that is) he did not command it to be do●● with an intention and purpose that it should be done; but only to prove Abraham, whether he would do it or no, upon Go● order: And therefore we Read. That though it was not do●● yet God takes his Order to be fully satisfied, and exactly obeye● and counts it as done, (for God's design took place, and the ●●timate end of it was perfected) for that he Obeyed his Voy● Gen. 22.16.18. And though Isaac was never hitherto an Holocaust; yet in the Text, he is said expressly to be Offered: 〈◊〉 Offered Isaac; His attempt is valued from an acceptable Sacrifice   
But further you may demand, How comes Isaac to be Abraham's only Son? Was not he a Father to Ishmael?  
Yet his only Son he was, (though before him he had Ishmael. and after divers Children by Keturah) for these respect.  

1. In reference to the expulsion of Ishmael, the Son 〈◊〉 the Bondwoman, who was outed of his Family by a Decre●● from Heaven.  
2. In reference to his Wife Sarah; she only had Isaac, an● because she had no more, he only is accounted the Legal He●● to Abraham: and this makes an only Son.  
3. In reference to his affection, and tenderness over him● his delight and his only hope, who was a long time expected and desired; and, at last, got by a Miracle, in his Fathers and Mothers old age. And so further to  
4. In reference to the Promise, whereof Isaac was the Subject: as is expressed here in the Text. And  
5. In reference to the Line and Posterity of Abraham: For in Isaac shall thy Seed be Called. And thus much for the ●learing of the Words: now follows the   
Second Part  
1. When he was tried. Many times he had been tried be●ore, but God will have him further sisted: he puts his Children upon several trials, as in a troubled Season billow falls ●n the neck of another: So in this enraged World of wickedness, one affliction follows close at the heels of another; and we are no sooner freed from Egypt but Pharaoh parsues us. Our life is of few days but those full of trouble, Job 14.1. ●very day hath his trouble, his evil, Sufficient unto the Day is ●he evil thereof, Mat 6 34 Our life is a warfare a restless employment, a time of conflict: after one skirmish is over, we must prepare for another. David out of the Mouth of the ●ion, and the Paw of the Bear, falls into the hands of Goliath; ●nd after, under saul's rage and tyranny; and at last a Rebellion was hatched against him by his own Son and his Counsellor, Absalon and Achitophel. But why, after so many and great assurances of fidelity and loyalty, should God yet require further Evidence? Certainly, where God hath bestowed eminent Graces, he will have them eminently conspicuous; where he conferreth great assistances of habets, he exacts proportionable ●●yalls thereof. Job, upright above all Men in the East, and therefore that his Faith may be more glorious, he must of all others ●●e most put at. God gave Moses an exceeding great Spirit, and ●●e therefore is to sustain the barden of Israel. God will not ●ave his Grace's idle in us, but according to our abilities and strength exercised and employed.  
But here is more in these Words, When he was tried, as if ●●e had never been tried heretofore: 'Tis true, he had undergone several trials, and those sharp ones too; but yet, none of them ●n respect of this, could merit the name; the Holy Spirit (as it ●ll the others were nothing) bestows the denomination on this. Ordinarily, every man in the progress of his life, meets with some one remarkable accident, danger, or affliction, which above all others he may call his trial: Every day a man liveth, 〈◊〉 an evil day; Few and evil have the days of the years of my life been, etc. Gen. 47.9. yet a Man shall light one more notable, an evil day indeed, which for its malignity fare surpasseth all others, and is therefore called Ephes. 6.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Evil Day. A professed Soldier, in his experience, may tell you several conflicts and skirmishes; but no● above two or three set battles in full bodies in his life time.  
2. Abraham was tried; so was Job, an upright man. David, a man after Gods own heart. Judgement gins at the house of God; the fiery trial can be no strange thing to God. Children, when as his own shall be sure to pass and endure it; strangers are only excepted: Let none pretend to an exemption or protection from the usual contingencies, which i● all ages have attended Gods separated servants, Calamities an● temporal Troubles, Afflictions and trials; for its necessary their should happen, that those which are approved, might be made manifest; as the Apostle in another, though not altogether unlike case, 1 Cor. 11.19. that our Faith may appear precious like gold, and be found to the praise etc. 1 Peter 1.7.  
3. Abraham was tried: Probably Sarah knew nothing of i● and so no mention of her trial or faith in this instance; Gr●● who knoweth our frame, remembreth the d●st, considereth 〈◊〉 gold; he dispenseth his afflictions, according to the abilities 〈◊〉 his people; he spares Sarah for her weakness, lest the severing of the trial may baffle her Faith; he lays the whole burden 〈◊〉 Abraham, because strong in Faith, able to bear it; he know●● every vessels bearing, and will not oppress, or overloade them lest they sink or founder, before they be harboured; what he will not lay on some. he chargeth home on others: This is m●●● undoubted, he will not suffer any to be tempted above what they are able, 1 Cor. 10.13. and that he disposeth of all things most wisely, for the advancement of his glory, and the eternal advantages of his creature.  
4. Abraham Offered: Thus it is said, though he did but enterprise 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 do it, an● ofttimes rewardeth the will for the deed. He who will not allow of a good intention in a bad action, both condemns a● evil 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 than Sacrifice; for Sacrificing separated from Obedience, is the Sacrifice of Fools, of Hypocrites; but Obedience is always a good and acceptable Sacrifice: Qui innocentiam celit, Deo supplicat, Minut. Faelix. He hath showed thee, O Man, what is good, etc. 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 Believer, and the Disobedient are the two terms of opposition and distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, john 3.36. The best way to try our Faith then, is to inquire and look after our Obedience; if we do the Commandments, adorn 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 cheerfully: So Origine Hom. 8. Exhorts, Laetus ●ffer Falium Deo, esto Sacerdos animae ejus. Abraham did more, he himself bound his Son and bend his Sword to slay him. But now the affections of Parents are so cemented to Clay, that rather than they will Offer, they will persuade their Sons to offer to s●r●nge gods, strange inventions, if they be but new; but if Children are to be Offered, than they are to blame who strive to reserve them, when called for; and they are called for, when we have used all lawful means for their preservation, but the event followed not. Then to blame are they, who only endeavour for a great Estate for their Sons, but never Offer them to God, respect not what Religion, rather what fancy, humour, design, wickedness they follow and adhere to.  
7. He Offered Isaac, the Promised Seed, his only begotten Son, of whom it was said, that in Isaac, etc. Faith enjoins Sacrificing; and the obligations of Nature, directs us to offer to God; but both Nature and Religion, prohibits th● offering of a Son; much more, to make an Holocaust of him that was, first to Kill him and then to turn him into Ashes 〈◊〉 and especially, if an only beloved Son, a Son in whom a● found all endearments, tendernesses, and sweetnesses. Th● Apostle reduceth all to these two pleas and restraints, Of Nature, and Religion. Of Nature, That he was his only Son, an● therefore it was a great condescension of Faith, to submit to th● order, therefore it was a point of extreme difficulty to captivated his reason to the obedience of Faith. Of Religion, He was th● Promised Seed, and therefore it was a most execrable Act an● wretchedness to destroy him, by whom Salvation should co●● into the World. But against this, he opposeth God's Omnipotency, Truth, Goodness, Wisdom; and his Faith taught him to Prophesy, God will provide, etc. Gen. 22 8.  
1. Then let us hear the pretences of Nature. It were almost needless to discourse of the strong affections of Parent towards their Issue; they are better known then expressed, an● scance to be known by any, but him who is a Parent. Eve● Brutes have an instinct to nourish, provide for, and protect their young ones; we have heard but of few (and those few are signa●● are branded with marks of dishonour to all Posterity, as Her●● and Antiochus) who yet hath forfeited their natural affection, though some there are, as the Apostle notes. Rom. 1.31. 2 Tim. 3.3. who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are unnatural 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 parts parentis, Flesh of their Flesh 〈◊〉 and very often are intensiuè, with greater degrees of affection beloved by them, than themselves, though they be no dutiful Children; witness the repeated expressions of love in David for Absalon, O my Son Absalon, my Son, my Son Absalon, would God I had died for thee, O Absalon, my Son, my Senne, 2 Sam 18.33. And that sad complaint of Jacob, If ye take this also from me, and mischief befall him, etc. Gen. 44.29. And there are reasons in nature, as well as experience, to confirm this; for there is an impress and desire of nature in every man to perpetuate, and out-li●e himself in his Issue; and for this Reason Philosophers tells us, that love rather descends then ascends: Children love not their Parents so hotly, as Parents do their Children, because the Patents survive in their Children, and their Children (downward; 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 Abraham's case, he was a tender Father, he beheld much loveliness in Isaac, and his only hope of surviving after his Funerals, was in him. Yet this was not all, he was not only his beloved, but was also his only Son; an only Son hedgeth ●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 Streams into different Rivelers, never increaseth into a great River, being spent in narrower receptacles; and the loss of an only Son, is ●he loss of our life and hopes, which hardly admits of any suggestions or persuasions of comfort. Rachel Weeping for her Children, would not be comforted, etc. Jer. 31.15. And the holy Spirit, when he would express the violence and distemperature of this Passion of Grief, and the bitterness of the Grieved, Phtaseth it, a Mourning for an only Son; Make thee Mourning as for an only Son, most bitter lamentation, Jer. 6.26. which expression is also used, Amos 8.10. And yet there is another incentive of his affection; In Isaac all the degrees of love were not only united and concentred, but were strongly rooted and unalterably settled by his long conversation with him. For now if we believe joseplias, Isaac was five and twenty years old; and it's usually observed, that as Children grow in accomplishments and years, so our loves are fixed and radicated: And Abraham had reason to be so, for Isaac was a rarely accomplished Person, with all the ornaments of Nature and Grace: so that his Faith and Obedience, hath by some been parallelled, and by others preferred to Abraham's: And it is by many disputed whether Abraham's Obedience, or Isaac's Patience deserved 〈◊〉 higher repute. Add unto all these that the Death of an one●● Son, whether by diseases or violence is a tragical thought 〈◊〉 the Parent; but then for the Father to Kill him and he wh● gave him life, to be his E●eentioner, seems to be not only against reason, and the affections of natures; but also direct●● against the Precepts of Religion, and dietates of Piety: And therefore  
2. Let us observe what Arguments, Religion might fra●● to prejudice the design, what Apology Abraham might dra●● from Divine Oracles, to deny the Fact. For in him, Abraham did not only destroy an only. Son, but all Mankind; for 〈◊〉 his hopes of a Posterity, so the hope of the Gentiles, and 〈◊〉 glory of the People Israel were sounded in the Person of Is●●● For In eius persina perire videbatur, tota mu●do salus, as C●●vin: It seemed at once to frustrate all the Promises, and 〈◊〉 anticipate the Salvation of the World; nay further, it seem●●● contradict not only God's goodness, but his will; For he waileth not the Death of a sinner; neither doth he so much as p●●mit or allow one man to take the life of another: he that 〈◊〉 is a Murderer, a transgressor of the Divine Will revealed 〈◊〉 Scripture, and a most proportionable just Punishment, is thickened and commanded: He that sheddith Man's Blood by M●● shall his Blood he shed: Much less doth he approve of Human Sacrifices. The Devil indeed is a Liar, and a Murderer 〈◊〉 the Beginning, he delights in Blood; and those are his best 〈◊〉 wants, and fittest agents, whose feet are swift to shed Blood 〈◊〉 it is his delight to have our Sons and Daughters offered to his and so at once it seems directly to thwart and oppose all former Laws, and to null and void all the Promises; to depri●● Abraham of a Son and the World of Salvation; to cut 〈◊〉 and cashier his hope of Posterity, and the World of restauration, by the Promised Seed, the Messiah, who was to be deriv●● from Isaac.  
These, and many more such Objections, would a carnal hea●● have framed from these premised Apologies of Nature and Religion; but Faith confutes all these, and whatsoever can be pretended by the definitive sentence of two universal and insallibly true Propositions. God is True. God is Just; and both Nature, (that is in this sense) right reason, and all Religion, will subscribe to the truth and evidence of both; for as it is the minimum quod sic of natural Religion, to assent to this truth (that God is) which is so Universally acknowledged by all people, of all sorts; so, right reason will undeniably conclude, from that first principle of Nature and Religion; That whatsoever God, (that all being) shall reveal, is most true; and whatsoever he shall command, is most just; and as therefore I cannot err, while I believe nothing but what he hath asserted; so neither can I sin, while I do nothing but what he hath commanded. So that his Faith waved all the so mer exceptions, and relied only on these two firm and rooted Principles, God's Fidelity, and Justice. Where these two considerables are presented unto us.  
1. The close adherence of Faith to its Object, and its acquiescence and complacency in that adherence; none of all those suggestions of carnality, nor any humane reasonings could remove his Faith from its hold, nor shake its resolutions; no violences could beat it from its rock, (whatsoever flesh and blood can pretend to the contrary, his confidence and assurance is still the same) its fortress and refuge; for to this was he driven, and this he will keep and stand to; that God hath promised, and that he will effectuate what he hath promised; and whatsoever seeming impossibilities are opposed, he can effect what he pleaseth; he can raise Children to Abraham out of stones, and by death bring them to life, Psal. 46.1. etc. This was the substance of the three children's answer to Nabuchadnezzar, Dan. 3.16.17. and the ground of Jobs resolution, Job 13.15.  
2. The method which Faith useth to resist such temptations: it granteth all the premised considerations, but superadds more weighty and considerable to be thought upon; it rejecteth no proposal of nature, no overture of reason; but by an overruling Power, maketh nature to resolve contrary to its own propensions and reason; to reconcile what of itself it could not; advancing, but indeed bending, it to Divine Mysteries, and so doth not destroy Nature, but perfect it; doth not over thro●● reason, but exalts it, and regulates both; for supposing the excuses of nature good and binding, yet Faith sores high, an● views that which nature cannot see, and embraceth what sh● cannot comprehend, that though death deprive Isaac of a present being, yet that God who gave Power to dead Abraham t● beget, and dead Sarah to conceive him, hath as much power t● raise him from death, and return him again. No question h● grieved as for his only Son, in the bitterness of his Spirit and so nature had his work, (for he was no Stoical antipassionist) yet Faith (which indeed is its proper work) comfort him, and assures him that God, according to his immutability and infallibility of his Promise, would not take him away forever, and so again admitting the reasons enforced from Religious premises, Faith resolves upon higher principles, Gods Sovereign authority, his omnipotency, his Attributes of Power Wisdom, Justice, etc. as hath been declared; and forbidden us, either to dispute his commands, or distrust his attribute●● Let Flesh and Blood Argue, If Isaac be sacrificed, the Promise are frustrated; Faith denies the consequence, and is affirmative● God is not tied to this or that way for the performance of hi● Promise; that his ways are above our ways, his thoughts abov● our thoughts, as the Heaven is higher than the Earth: And thus Abraham believed, for he considered (his Faith was 〈◊〉 rash praesumptuous fancy, but a sober and advised meditation● that God was able, etc. It is the wise man's advice and counsel● In time of prosperity rejoice, in time of adversity consider, Eccle● 7.16. consider Gods Almighty greatness, infinite wisdoms absolute power, inexpressable goodness and undisputable truth● and thou shalt never fall; thou mayest be tossed; but shalt no● sink; thou mayest be shaken, but not removed; thou mayest be afflicted yet not in distress. Persecuted, but not forsaken; cast down but not destroyed, 2 Cor. 4.8.9. this was the confidence and relief of Saint Paul's sadnesses and afflictions, Eve● to trust in God, which raiseth the dead, who delivered us, etc. 2 Cor. 1.9.10. this was his persuasion, That neither life, nor death, nor Angels, etc. Rom. 8.38.39. O that we were wise to consider these excellencies, these resolutions, and understand the loving kindness of the Lord; that we would consider and remember that he brought light out of darkness, order out of confusion; all being from nothing, and he is the same God still in Power, in Wisdom, in Goodness; his Ear is not heavy, nor his hands shortened, unless our sins cause him to hid his face from us, that he will not hear. 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, etc. and remember that God blessed and increased him; he considered God was able, etc. and so he received, etc. which affords another Observation.  
8. He received him. It is God's mercies that we are not consumed, Lamt. 3.22. God gave him unto Abraham the second time; he will always have his Church to remain; and though for a time she be overclouded with Heresies, Persecutions and Interests, yet Magna est Veritas, etc. the gates of Hell shall not prevail 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 darkness to be ●ight, and bringing again the Captivity of Zion as in a Dream. And as it fares with the Church, so with its several Members, they are many times brought out of the deep Waters, and the stiff mire, light springing up to them that are true of heart; as it is said, Light came to the Jews, Ester 8.16. upon the discovery and disappointment of Hamans' cruelty.  
9 Abraham offered his Son, and saved him; he received with an addition, a Lamb; and with a blessing, and assurance of blessing, In thy Seed, etc. 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 Eternal Life: Give our Persons, our Souls and Bodies to him, to serve and worship him in fear; and though upon that score the Soul be separated, and the Body crucified, we shall receive both again with inexpressible advantages: give your substance and goods to the necessitated members of Christ's body, and though we spend much this way, we shall save much more; decima & divet este, we shall gain● and raise an estate: He hath distributed, and given to the poor his righteousness remaineth, etc. that one was of improvement his horn shall be exalted with honour: that's a second way, both certain, Psal. 112.9. and so this kind 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 Believer; 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 belief comes, we are at the last experience; the Altar is prepared, Isaac bound, and is laid upon it, and Abraham takes the knife in hand, ready to give the fatal stroke; but then, and ●●till then, not before, did the Angel step in for a rescue, an● delivered Isaac from death, and so Abraham received him by● resemblance of the Resurrection: and thus Christ delivereth hi● 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 slain, and numbered for destruction; when she is dry bones, and her hopes clean off, he will put breathe and life into them. These, and such like, are the similitudes o● parables which the holy Spirit useth to express the affliction and deliverance of his Church, Isay 26.19. Ezek. 37.5.6.7. etc.  
And having gone thus far, I might a while stay on the mystical and parabolical signification of those Texts; for so som● Interprets these words [he received him in a figure] that's in reference to Christ, whose Death and Resurrection were here pr●● figured. And Augustine tells us, That this action of abraham's was both factum, & prophetia. an History and a Prophecy; but I intent not to vary much from my resolved Method: and 〈◊〉 for a conclusion, shall only observe the two commendatory 〈◊〉 of Abraham's Faith, which is noted to be 

1. obediential, working, acting Faith, be offered; and this was the working of the Faith, james 2.21. The former propo●● sals and calls of God to Abraham, were for the trials of his ●aith in that particular and instance, of believing his Promises: ●ut this was a new trial 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 ●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 do not, we are not the sons of Abraham, not the friends of God. For true Faith will still approve itself so by faithful actions, no temptations of the world, or the Devil, 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 practice of what ●e commands: where fire is, there is heat and light; where ●aith, there holiness and obedience.  
2. Rational, it was not a rash precipitate, or temerarious deign, but a wise, sober, deliberate proceeding of his understanding, will, and affection; for all his spiritual faculties were employed in this consideration of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pondered ●nd weighed with himself, secum perpendens in one Translation, ●atiocinatus, in another; his understanding considered God's Truth, Power, etc. and upon this concluded, That he could, and would perform his Promises; his will followed the dictates of his understanding, and resolved, it was good and just to believe in God, and obey him; and then all his affections follow, with cheerfulness and readiness, to act what the understanding proposed and proved, and the will adhered to as good: we fin ●nd fall from one uncleanness to another; we distrust God, and waste ourselves with impatience and fretfulness of spirit; and all, because we are not wise, considering men, we advise not with, or harken not to reason, but are wilfully deceived and seduced by interest and passion, pride or prejudice, or some raging just in our wills and affections; that seeing we do not see, and hearing, etc. It remains as a duty of Faith, to be considering, and serious, and sober in our obedience to God. Which that we may be, one act more of Faith and Obedience is yet behind, and that is Prayer.    
The third Part. The Prayer.  
O Holy Father, the Father of the Spirits of all flesh, who requires of thy servants reasonable services; renew us in on● minds, that we prove what is that good, and acceptable, and perfect will of God, that we may present our bodies a living Sacrifice, holy and acceptable to God. Let no suggestions of Satan, 〈◊〉 seducements of the world be ever able to shake us, or make 〈◊〉 falter in our belief of thy Promises. Let no allurements of pleasure, profit, or vainglory, make us to disobey thy Command● O thou the God of Abraham, who dignified him with those Titles of, Father of the Faithful, and Friend of God, bestow 〈…〉 such measure of grace, make our Faith so holy and obediential that we may show and evidence ourselves the Children of Abraham, doing the works of Abraham, that so we may be accounted also, the Friends of God. O let us sincerely and hearty surrender ourselves to Christ; firmly rely on all his promises especially those which concerns the eternal salvation of our immortal souls; faithfully obey whatsoever he hath commanded us and do, act and move (whensoever he is pleased to try us) according to the Principles of our Faith, the Fundamentals of 〈◊〉 Religion, God's truth and justice, that we never disbeleeve the foremen, or disobey the latter; and that we constantly resolve, t● believe whatsoever he hath revealed, because he cannot lie; and to practise whatsoever he shall, or hath commanded: because h●● is most just. To which only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and for ever, Amen.   

isaack's Prophecy.  Heb. 11.20. By Faith Isaac blessed Jacob and Esau, concerning things to come. 
ISaac follows his Father in the Catalogue, Sequiturque patrem non passibus aquis, his Eulogies are not so high, nor so numerous, as the reports were of his Father's faith; yet what is recited of him is truly patriarchal, and belongeth to him, both as the Successor of the Promise, and as the next immediate Heir both of his Father's Possessions and Honours: he was the first in the entail, and what was settled on him, he transmits' and passeth over to Jacob and Esun: to Jacob (as his next successor in the federal blessing, In thy Seed shall all the Nations of the Earth be blessed) he bequeathes the prerogative of prime-geniture, being Heir of the Promise, Gen. 27.27.28.29. And to Esau, he consignes an estate or portion of temporalties, because he had forfeited his Birthright, and his Title to it, Gen. 27.39.40. and both these he passed over to them by the Spirit of Prophecy, and the eye of Faith: For, by Faith Isaac, etc.  
The first Part.  
In this Discourse I shall discuss these following Quaries, wherein if I shall mistake, I shall leave every one to his indifferency of judgement.  
1. How this benediction of Isaac could be an act or emanation of Faith, which was procured by fraud and subtlety, and was granted besides and contrary to the intention of the demisor.  
The Solution of this Quaere may be thus given, Isaac by faith apprehended the certainty and truth of this prediction, (for he was firmly persuaded, that the contents of his Prophecy should 〈◊〉 fulfilled) only he mistook in one single circumstance of 〈◊〉 Person concerning which it should be verified; and so thou●● he knew not Jacob was the subject of the blessing (and so designed by God the chief donor) or at least (which in effect 〈◊〉 all one) did not remember or observe it; yet assured he was, th●● that blessing so conferred, could not fail but should stand again all opposition, and hold firm and legal to all intents and purposes; and therefore he was positive and peremptory. I 〈◊〉 blessed him, yea and he shall be blessed, Gen. 27.33. and th● very affirmation is to me a ground of conjecture, that Is●●● now saw the error of his first thoughts and was satisfied th●● thus it was to be, and thus it should, or aught to be, as 〈◊〉 now he had stated it; and that Isaac was now taught by a special instinct from God, which Divines conclude from these circumstances; 1. Isaac for his over-affection to Esau is correct●● by blindness and so prepared to see and correct his error. 2 〈◊〉 longed for Venison, and would not pass it till he had the Ve●●son, which he might have done without any such delatory condition. 3. That notwithstanding his frequent use of Venison he was deceived with Kid's flesh. 4. That though he perceiv●● him to be Jacob by his Voice, yet he blessed him. 5. That Es●● all the time the business was transacted at home, was sent abro●● And lastly, that after all this, though he complained of the fra●● yet he confirmed and ratified the promised blessing to l●●● But if it be further demanded, how Isaac could mistake or ignorant of the Person to be blessed, inasmuch as from Hea●● he was ascertained that Rebekah had two great Nations in 〈◊〉 womb, but the greater should serve the lesser; the answer m●● be, 1. That that Prophecy was not so clear, as that he could ●●derstand it without the assistance of a further Revelation. 2. 〈◊〉 strong affection to Esau did possibly obliterate it, which cou●● not admit of any jealousy against him; for usually the fir●● borne, as they have the start and advantage to gain our 〈◊〉 and therefore most ardent affections, so they retain and ho● what by this Privilege is indulged them: and the reason 〈◊〉 this may be, because that natural, propension generare 〈◊〉 simile, in some sort is satisfied at the Nativity of the Fir●● borne, who are the first representations of ourselves.  
Now for the other member of the Quaere, the procurement of the blessing by fraud and forgery; this may much reflect upon Rebekahs' credit, who by this fact seems to oppose a Divine Ordinance, to abuse her Husband's simplicity, and her Son's tenderness; and not a little toucheth her favourite and confederate, jacob's ingenuity and honesty; for though his former purchase from his Brother, gave him a Right and Title to the Inheritance, yet this way to get the Possession of it, was altogether unwarrantable and sinful: but it doth not at all concern isaack's faith, who was a mere Passive in the whole transaction; and therefore I shall not enter any further consideration of that Circumstance, but pass to the  
2. Quaere, What kind of Blessing this was which Isaac Prophesied of?  
The answer is, This Blessing was not merely Paternal; for even the Blessings of our Parents, having on them the impresses of Divine Authority, are of great importance: neither was in simply Sacerdotal, or Pastoral, as Melchisedek blessed Abraham, Gen. 14.19 as the Priests the People, Numb 6.23.24.25. as Christ his Apostles, Luke 24.50. but it was Prophetical too, God discovered these future contingencies to Isaac, and put these words in his mouth as infallible Oracles.  
3. What are the advantages, privileges and praeeminencies of Primogeniture? or wherein did this blessing consist?  
The answer is, The right of Primogeniture conferred, 1. Government and Empire over the whole Family. Next, a double Portion. And lastly, the honour of Priesthood.  
4 When did jacob attain to these advantages?  
For the first, 'tis most certain Esau had the commanding power over jacob for a long time; witness his frequent submissions and supplications unto him, Gen. 33. & 34. but it was fulfilled in David's time, who totally subdued and subjected the Idumeans to the Crown of Iud●h, 2 Sam. 8.13.14.  
For the second the double Portion, though Idumea was fertile, in comparison of many places; yet it was but a waste in respect of the Land of Canaan, Mal. 1.3.  
For the third, The Honour of Priesthood was proper and peculiar to jacobs' Posterity, even down to Christ, confirmed 〈◊〉 us, Luke 1.32.33.  
The second Part.  

1. The best of men, are but men, full of spiritual weaknesses and infirmities. Isaac was so passionately affectionated towards Esau, that he could not observe, either his profaneness towards God, his disobedience to his Parents, his dissasection to his Brother, nor his roughness, cruelties, and incivilities to all men; his affection overswayed his reason, and what he had on●● fancied, he still holds to. And thus it happens with the peevishly passionate Heretics of all ages, men of perverse minds, weak superstitious Schismatics, who have the unhappiness still to be of the worst side, and they are the weakest defendants; th● take up their errors upon fears, or fancies, Magis opinion qua● re laborant, and then they begin to believe them, and after maintain them with resolution & confidence, upon the first no ground● or reasons; They think so, because they think so; Believe so, because they believe; and are resolved, because they are resolved these are in the list of those unreasonable men mentioned, 2 The●● 3.2. on whom God hath sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong delusions 2 Thes. 2.11. But Isaac's doting affection of Esau, was a misprision to Jacob; Esau is still liked, notwithstanding his insolences and violences: Jacob is slighted for all his meekness o● spirit, and sweetness of nature; Esau's Venison shall better please his Father, than the sober and solid perfections of Jacob Many times Children are valued by their Parents, not for their deserts, but humours: and their virtues are not esteemed, but their activity and passions; so conceited are men, even in th● expresses of nature, so vain and fantastic are the motives of our elections and endearments: and yet not only Isaac, but Rebekah also was faulty in this kind; for howsoever Iacob's goodness and mildness of spirit was a good ground for the intention of her love, yet there was no reason she should endeavour the disinheriting of her Elder Son, contrary to the Law of God and Nature. For, I suppose, Rebekah as little minded the Divine Oracle, as her Husband; inasmuch as the Scripture makes this the reason of her affection, that jacob was a plain man, and lived in Tents, was a comrade to her, and frequently conversed with her, (and conversation is the last concoction of love) which Esau did not, being always abroad; and so this affection of her, was an effect of the same infirmity; it proceeded not from any rational solid cause, but from a conceited sensitive endearment: Yet her affection stays not here, Daw uno absurd, sequuntur mille, it carries her on to a design which would comply with and gratify her passion; and now the plot is to advance her beloved Son, and out Esau of his Father's blessing. And for this purpose, she contrives an artificial lie, but notorious fallacy, jacob must go to his Father, now blind, and therefore more apt to be deceived and pretend himself to be his Firstborn Esau; that he had been a hunting for this delightful Venison, which now he presented to him; and upon this account, he must demand the blessing of Primogeniture. When once passion rules us, and interest persuades us, how violent and restless are we to satisfy our passions, and pursue our interests, without any respect to either humane or divine constitutions; Laws than have no obligingness in them, and so strongly do these carnalities carry us, that we stop not, till either we carry all before us, like a violent torrent; or run ourselves into mischieses as wild beasts into a snare in the pursuance of their prey. But above all, this most plainly appears, in this plain man jacob, who for all his seeming simplicity, hath one trick of Legerdemain, he will act that part, which his Mother had given him to con though he knew his part was none of the best, and her counsel stark naught: for that he supposed that this artifice deserved rather a curse, than a blessing, we may guess from his own words, Gen. 27.12. but, qua data porta ruunt: Ahab is never quiet till he purchase Naboths Vineyard, though the possession of it be death. And jacob is easily persuaded by his Mother to follow the plot, because he liked it, and it made for him; and now her motions are most cheerfully entertained and accepted, and observed. How often doth self-love betray us, and our temporal interests stifle and extinguish the proposals of Reason and Religion! How frequently do carnal men play fast and lose with God and their own Consciences, when even good men are sometimes cheated and seduced into error and folly, by passion and interest! How slight, unreasonable, and unjust suggestions will satisfy us, when once we give way to the flesh, and endeavour to satisfy it! O then, how observant and circumspect should we be, that no carnality or lust, blend or mix with our designs, that our undertake be not policies for secular advantages, (there is always somewhat of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them) but acts of Christian prudence, simplicity, and ingenuity. How constant and diligent should we be to search and try our ways, to examine our hearts, our deceitful hearts: and because these are sins in the best, Quotidianae incursionis, as Tertullian, of all sins of infirmity, therefore we have need earnestly, every day to solicit God in his Son's Words, And lead us not into temptation, but deliver us from ●● evil, Amen.  
2. Here was a difference in judgement and choice, between these two, who were joined together in Conjugal society, and professed and followed the same road to Heaven; Isace preferred Esau; Rebekah, Jacob; yet such was their wisdom and moderation, that they permitted each to other the liberty of their judgements: neither did this difference any way hinder or prejudice their offices of Piety, or mutual obligations, or reciprocal duties of love: a fit Pattern for Parents, not to quarrel for trifles, not to separate upon minute considerations; a proper Precedent for all Christians, that they hold the unity of the spirit in the bond of peace; when differences of opinion arise (as indeed when are there not?) concerning some lesser Truths of Religion, that is, if the opinions be in materia non revelata, or non necessaria; if the point be not revealed, or at least, not so clearly revealed, as to satisfy an honest teachable heart; if it be not in fundamentals, but in superstructures, these different persuasions being no way impious, and we being united in the main, all the prime and vital parts of Christianity, which relates to Faith and holy living, we are to communicate one with another, to be affectionately kind one to another, and mutually endear ourselves in all Christian offices and duties; nothing, should debar us from a joint performance of all Religious or Civil duties, but what doth meritoriously and actually divorce and separate us from Christ, and as it were unchristian us, or render 〈…〉 Christian, either in our profession, or conversation.  
3. Isaac in his Prophetic Rapture, perceived the blessing was by God consigned for Jacob, and so accordingly devolved ●he right on him, and acquiesced in God's good pleasure, though contrary to his own propension and desire: we ought to suspend and silence our private and particular fancies, when God hath revealed the contrary; we are to renounce and deny our most ●ardent and praevalent affections, when God hath otherwise declared the good pleasure of his will; I was dumb (saith David, Psal. 39.9. and opened not my mouth, because thou didst it.  
4. Though Isaac was endued with a Prophetic Spirit, yet ●he knew not the time of his death; in general only he apprehended, that his dissolution was approaching: God conceals ●he determinate time of death, even from the Prophets themselves; that no man may presume of long life: he would have as always provided for Death, Ideò latet ultimus dies, ut observetur omnis dies; therefore is the last day unknown, that we may be in readiness every day.  
5. Isaac, that he might not be prevented by Death, foreflowes no time, delays not to perform his last fatherly Office, joblesse his Children; He blessed Jacob and Esau, this will serve for a seasonable Instruction for Parents, that whilst they live, they provide for, and bless their Children; not to leave them to the disposal of a Feoffee in trust, or a deceitful Guardian; and it concerns us all, even to do good while we have opportunity, not to procrastinate our repentance, not to wave the duties of our Christian Calling, putting off the evil day; while we have ●ight let us walk as the Children of light, for the night cemmeth wherein no man can work, which is most excellently set forth by the Wife Man, Eccl. 12.1. to the 8.  
6. Isaac blessed both Jacob and Esau: Paternal Benedictions are of no small efficacy and importance; It's the children's duty to require them, it's the Fathers to give them; For the Major domo, the Father of a Family, is the representative of God, the Father of the Spirits of all flesh. God ratifies, what ●he doth in his name, and for that authority which he deriveth unto him. What the spiritual Fathers are in reserence to their ●ure an pastoral charge, Ambassadors for Christ etc. 2 Cor 5. ●0. that Fathers are in their respective Families; and though they have not special watranty as Isaac had for the distribution of their blessings, yet have they grounds enough to render them effectual; for they have this general assurance from the Almighty Father, that he will be their God, and the God of their Seed, and are therefore sufficiently Commissioned for this 〈◊〉 and purpose.  
7. The Apostle placeth not these two blessed Persons according to their production, but according to God's blessing or them; names not Esau before jacob, though borne before him but Jacob before Esau, because he had translated the Birthright to him. God is the Sovereign and free dispenser of his blessings; he disposeth of them in such order. degree and measure, as he thinks most suitable, and consequently to murmur and repine against Gods proceed and dispensations, is both impiety and folly; if thy Brother, or Neighbour have a large portion than thou, know that God gave it him; and if tho● envyest or hatest him for it, thou art a Malignant indeed i● the most genuine and proper importance of the Word; thi●● eye is evil, because God is good; and more than so, thou art a Fool too; for tell me, is it not reasonable and fitting for thee, in thine own judgement, to dispose of thine own as thou wilt, and is it not then unreasonable folly in thee to murmur and repine at God, because he useth his own liberty in the same kind: It were far more Christian and prudential for thee ●● praise God for what thou art or hasie; and though thou ha●● not so much as others, yet what thou hast, thou hast received. Every good and perfect gift, etc. james 1.17. If thou hast no● Isaac's blessing, Dominion, Majesty, fullness of Bread, and abundance of Wine; yet if thou hast Esans Portion, the Dew of Heaven, and the fatness of the Earth: or at the worst, if thy condition be to live by thy sword; take that thine is, be contented and thankful. David had more hearty joy in his dime●sum, than they who had more abundance. Psal. 4.6.7.  
8. Isaac employed all his skill and industry (for he felt jacob's Hands, and distinguished his Tongue) that he should no● be mistaken in the collation of his blessing: yet all shall no● prevail against God's decree, The counsel of the Lord that shall stand, Prov. 16.1.2.  
9 Jacob is preferred before Esau, the lesser is exalted above the greater; the time will be, when that worldly men, which exercised Lordship, Arbitrary Tyrannical Power, over the Believers, shall themselves be brought under subjection, and the righteous shall have Domination, when their beauty shall consume away, Psal. 49.14. Apoc. 2.26.27. the Birthright, with all its Privileges, jurisdictions, and preeminences, shall be transmitted to them; they shall sit upon Thrones, judging the twelve Tribes, receive their double Portion in the Heavenly Canaan, and offer up spiritual sacrifices to that God who is their Portion and Inheritance unto all eternity.  
10. Isaac saw these two great Nations meant by jacob and Esau, flourishing in wealth and honour, not with his bodily eyes, for these were darkened, but by his spiritual eye; he foretold the future conditions of both these People, not from their Stars, but Revelation. By Faith Isaac blessed, etc. and so not by the positure and Scheame of the Heavens, but by a remonstrance from Heaven; the former was impossible, for both these, ●hough most different both in dispositions and condition of life, ●ad the same horoscope at their Birth; and because the Heavens are in a perpetual motion, and there is some stay at all Births, a will be matter of extreme difficulty, if not impossibility to determine the certain position of the Heavens at those Births; ●o that this predication was not from any Constellation, appea●earing at their Nativities; but from a Divine Oracle, declared before they were borne. And indeed, what reason is there in Philosophy, why every year, every day should not have as ●●rong influences as their Birthday upon Men? or which way imaginable can these Astrologians prove the Heavenly Bodies ●o exercise their Powers and Virtues? He that will be better satisfied in this particular, let him read Augustine, lib. 5. De Civit. Dei, cap. 3.4.5.  
Lastly, By Faith, etc. The eye of Faith doth, if not with as much clearness, yet as much certainty, apprehend future contingents, as the bodily eyes do their sensible objects; not that ●require a demonstrative knowledge of the articles of Faith, for his is an Appendix of the Manichean Heresy, which taught, ●ihil amplius esse eredendum, quam quod evidenti ratione possit demonstrari, as Augustine observes lib. 1. de util. ered. but th● our assent be rational, and built upon Moral certainties, 〈◊〉 course and argument, a constant uninterupted tradition, tr●● of miracles, word of Prophecy, the excellency sublimity a● reasonableness of its Doctrine, the fullness, satisfactoriness, a●● riches of its promises, the concordance and usefulness of ● its articles; not that I conceive either, that every Believer ha● this certainty and assurance of the Articles of his Faith, or th● promises of Grace; for although it be most certain, that both the premised instances are certain, and more sure than an● thing we touch or see, certitudine objecti, yet they are not 〈◊〉 to us, certitudine subjecti; It's an error to suppose, that every Believer (or else he is no Believer) must be advanced to such 〈◊〉 degree of Faith, such a measure of assurance, such a strength o●● adherence, as is found in the objects and habits of sen● an● science; even a little Faith, is true Faith, is saving Faith; 〈◊〉 I intend this to be understood of strong Christians who by devout humble Prayer, and sincere obedience, have impet●●●● the spirit of obsignation, and are confirmed in their mosst bo● Faith, by the blessed Spirit of God as a reward of their holy living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Colos. 22. and are brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6.1. by the spirit of wisdom and revelation Ephes 1.17. which is usually called a plerophory, or fullness of persuasion; and even in weaker vulgar Believers, Faith whatsoever it be, though but like a grain of Mustardseed, in s●genere, doth afford such a measure of assurance of future felcities, as that it both engageth obedience, and expecteth rewards upon that stock; it is always not only a subsistence, giving a present being to future objects, giving them a being i● esse objectivo, Biel in 3. dist. 24. art. 2. but a demonstration 〈◊〉 it renders the speranda, the objects of credibility, visibly and conspicuously subsistent; whatsoever object Faith apprehendeth whether past, present, or to come, it bringeth along with it not only a bare subsistence, but according to the measure and degree a more or less evidence; It's the Prerogative of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chrysostom in Hom. 9 ● Rom. to look upon an assignment, as a position, upon an assurance, as an actual enjoyment, to give those things a being which yet in nature hath none, and so by consequence a certainly to the apprehensions of the soul; here our Saviour is positive, He that drinketh my blood hath Eternal life, John 6.54. though its most certain, he hath it not in full fruition, but only in primitiis, the earnest of the Inheritance; and thus also he proves a present condition of happiness, by a future medium, Happy are ye, etc. Luke 6 22.32. Why? for great is your reward; which way of argumentation were impertinent and fallacious, unless that Faith produced a praesubsistency of the objects believed, brought remote and distant promises near at hand, within our reach and embracement; Habet fides oculos ●●ibus quodammodo videt verum esse, quod nondum videt, August. Epist. 222. Blind Isaac eyeing the promises saw two great States and Commonwealths founded in the Persons of Jacob and Esau, and foresaw their wars, successes and the respective contingencies, which should happen unto them for many hundreds of years after his eyes were closed. The Israelites discovered a passage through the Red Sea and Wilderness into Canaan. Ioh ●aw a Redcemer from a dunghill. David out of the deep mire; a Protector. Abraham saw that day, which others desired to see; ●ut could not, even before it was existent it was visible. And Saint Steven upon the Earth, among a crowd of miscreants, ●aw the Heaven's open, and the glory of God, and jesus standing at the right hand of God; and these foresights and discoveries, made them confident, and patiented, and their expectations of mercy assured and resigned; they were ascertained their hopes should not fail them, and therefore they waited, and were con●ented; For he that Believeth shall not make haste, Isay 28.16. he is quiet, and silent, and possesseth his soul with patience, till the times of refreshing come; and certain it is, That he that shall come, will come, and will not tarry; the Phrase denotes security, and contentation: he that Believes, is safe, and because he is safe, he is satisfied; For a confident man is contented to wait for that good, which his confidence expecteth and promiseth; which is sufficiently proved by David's answer to Abishai, 1 Sam. 26.9.10.11. but a suspicious man, whose mind is taken up with fears or jealousies, like a drowning man, is ready to catch ●● every probaility, and use every occasion that happens, or he fancies, will further his desires; a serupulons man, whose reason of his confidence are either vain in themselves, or indiscu●●● in himself, will be wavering and inconstant, though for the present he eagarly pursues what he enelines too. This may be ex●● exemplified by two competitors, for one and the same office an● preferment; I suppose the one to have good grounds of his hope● the promise of the Patron or donor, or the prevalency of some active friend with him, and he is confident of the fidelity of the one, or the activity of the other, and thereupon takes time and leisure in his journey, toils not his body, distracts not his mind in the pursuit thereof; but the other hath only some slight acquaintance with him, some pretences only to his favour and bounty or hath only this hope, that if he come first, possibly he may provaile; neither hath he any friend, on which he dare rely, to negotiate and meditate for him; therefore he Posts Night and Day storms and frets at every obstacle, quarrels and fights with every shadow of opposition, and allows himself no refreshment 〈◊〉 ease, because his suspicion and jealousy chafeth and chaseth hi● In this ease we may certainly resolve, he who made most ha●● had the lesser hopes; and his haste was less, whose hopes 〈◊〉 greater and surer: for he that hath a promise from a man ●● Power and faithfulness, whereof also he hath an undouble assurance, is not too eager or over-vehement for the performance, but is willing to stay the time and pleasure of his friend neither is there amongst men any thing which makes them ●● forward for security or payment in contracts, but distrust a●● dishonesty. And yet this Phrase is varied by the Apostle 1 P●● 2.6. shall not be ashamed; he will not only not make haste, ●● if the merey be delayed, he will not be ashamed; his Faith been him out against all inward serupulosities, and outward ignominies: if his own heart shall dictate, God is slack, or if his enemies jeer and deride his confidence, yet he is still the same no reproaches shall haste or deject him, no carnalities seduct o● alter him; to be disappointed on his reliance and hopes, th●● shames a man; but to be rooted in hope, is to gather confidence and comfort; which David observed of himself, Psal. 27. 1●.14. I should have sainted except I had believed to see the goodness of the Lord, etc. In three things, saith Bernard do I pla●●● ●ny confidence, and they are such, as will not suffer us to be ashamed; In charitate adoptionis, veritate promissionis, potestate redditunis, for God's goodness, truth, and power cannot fail them that trust in him, and wait for the appearing of our Lord jesus Christ.   
The third Part. The Prayer.  
MOst merciful and gracious Father, most glorious and eternal Lord, the God of Abraham, Isaac, and jacob; bless us thy Children by Adoption, with the Dew of Heaven, and Fat of the Earth, bless and prosper unto us the works of our hands, and satisfy us early with thy mercies, that we may rejoice and be glad in thy salvation; give us such a proportion of temporalties, as are most suitable to our dispositions and abilities, but they be no temptations and provocations to sin; and let the blessings of thy right hand descend plentifully upon us, thy heavenly and spiritual graces, that we may grow up and flourish in the house of the Lord. Be pleased to regulate and direct all our actions to thy glory, and our salvation; restrain all our passions and inordinate affections, and bring them under the dominion of grace. Bless and sanctify all thy blessings upon us, that we may improve them to thy Honour, and our own everlasting advantage, that we press forward to the mark. For the price of the high calling of God in jesus Christ: let thy promises of grace be the objects of our Faith, and let our Faith rest in them, that we be not confounded in the perilous time, and we may wait with patience till the Sun of Righteousness appear with healing in his wings: Raise up our thoughts from the consideration of the present pressures and threatened calamities which may happen us, to a contemplation of the love of God in jesus Christ Adopting us, and promising good things to us, the truth, power, and faithfulness of God in performing the expressions of his love to us, and to a settled meditation of that Eternal Rest, those sure mercies and honourable felicities, which the Father hath made over to us in his beloved Son, and which he hath assured unto us by the Revelation of his Spirit: To which holy, blessed, and undivided Trinity be ascribed, all Honour, Blessing, Praise, and Worship, now and for ever. Amen.   

JACOBS' Piety.  Heb. 11.21. By Faith Jacob when he was a dying, blessed both the Sons of Joseph, and worshipped, leaning upon the top of his staff. 
OMne bonum est sui diffusivum, Goodness is communicative of itself. And a very Heathen can resolve us. That Nullius boni sine socio jucunda est possessio, there i● no content in the possession of any goodness, unless we have a Partner with us; and every good man is of that temper and disposition, that he freely communicates what he hath received; if God bless him, he is willing others should have some part or profit with him, and what he freely received, he freely gives; as for example, If God hath bestowed a Talon of Knowledge, Learning; Wealth and Authority, on any good Man, he will employ it, teach others with his Learning, enflruct with Knowledge, supply with his Wealth, relieve and protect by his Authority; or if he do not, he ceaseth to be a good Man, and these advantages cease to be good things and blessings to him. Abraham received a blessing from God, he bequeathes this to Isanc; Isaac leaves it to Jacob; and Jacob imparts it to the twelve Tribes; All these holy patriarchs succeeded one another in the blessings, here was Personal Succession, both in the Place and the Faith; they Lineally descended and succeeded one another both in the Chair, as formerly the Elder Father still blessing the following; and in the donative of the blessing, and in the Worship and Service of God; Religion, it seems, than was heredetary, and these patriarchs came to the blessing by descent, and the Legitimate Children, were the Heirs of the Promise, and therefore as by Faith Isaac blessed Jacob and Esan, so by Faith Jacob blessed both the Sons of Joseph, By Faith Jacob when he was a dying, etc.  
The first Part.  
This benediction was the same which Isaac before imparted to jacob, it was Paternal, Sacerdotal, and Prophetical: the subjects of it were the Sons of joseph, but with this difference, the whole blessing was enstated on jacob by Isaac; whereas jacob divided it to judah, Lovy, and the Sons of joseph; Reuben indeed was his eldest Son, the beginning of his strength, the excellency of dignity, and power, and so in an ordinary course it belonged to him; but he forfeited his Birthright by desiling his Father's Bed; and so his dignity was gone, Gen. 49.3.4. and so the jus Regni, the Kingly Dominion and Sovereignty over his Brethren, was settled on judah; the Honour and Office of Priesthood was collated on Levis and the double Portion was allotted to the Sons of joseph, Ephraim and Manasseh; and the blessing on them was, That his Name should be named on them, and the Name of his Fathers. Abraham and Isaac, Gen. 48.16. that is, they should be reputed for his Children, for the grandchildren of Isaac, and great grandchildren of Abraham, and so the Heirs of the Covenant of Promise; and they 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 midst of the Earth: and indeed, accordingly they multiplied 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 Wilderness; yet at their entering 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 joseph seventy five thousand, or very near that account: and so Ephraim was after so powerful and considerable a Tribe, that ofttimes the Scripture speaking of the defection of the ten Tribes from the house of David to jeroboam, the whole t●● 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 worshippe● towards the Bed's head; or as the last Translation, he bowe● himself upon the Bed's head; and so Junius reads it, Incurvated se ad cervical lecti sui; and so others, incurvavit se ad cap●● lectuli: but our Apostle follows the Septuagint, He worshipp●● upon the top of his staff, because that Translation was then 〈◊〉 great authority in the Church; and the difference is not material, nor of consequence; for whether way soever it be rendered, 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 dir● genuine sense of the words than will amount to this, That Iac●● reared himself upon his pillow at his bed's head, leaning also 〈◊〉 his staff, and so prayed unto, and praised God. Indeed, the vulgar Latin, contrary to this sense and the words themselves reads it, Adoravit fastigium virgae ejus, which yet by some 〈◊〉 approved, though upon a design to maintain religious adoration to be due to the creatures; but that this is a corruption, appears from the words themselves, for it leaves out the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the Accusative Case signifies supper upon, all observed by Grammarians. And this is sufficient to invalidate the authenticalness of that Translation, and to discover the weakness of their Argument, and in part the falseness o● their Tenet, who would from this place conclude, The adoration of creatures, relics, or images; and which is yet more, i● destroys the pretended infallibility of the Church of Rom● which in the Council of Trent hath declared the vulgar Latin too be the authentic Text and Rule of Faith; for if defacto she hath erred in this determiniation, than the jure, possibly she may; and it is apparent she 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 Louvain, themselves Romanists, hath saved us the labour, who read it otherwise then 〈◊〉 vulgar Latin, which (as I said) the Tridentine Council Sess. 2. Can. 2. hath allowed for the authentic Interpretation.  
The second Part.  
1 Jacob, dying jacob, took care before his death to bless his Children, and took pains to worship God in as reverend and descent a posture, as his infirmity would allow. God's Children all their life time, find 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 fail not, that the last enemy prevail not against them, that dying they may be Conquerors; he perfects his strength in their weakness, and he acts most powerfully and vigorously in them, when their infirmities are strong upon them, their Faith conquers death, and the fear thereof, and him that hath the power of death the Devil, the outward man that is the living and animal saculties of Man, his vegetation and 〈◊〉 are weakened and impaired by the usual harbingers of death bodily infirmities, and maladies; yet the inward man breathing and moving by spiritual principles, renewed with spiritual faculties of faith and sanctified reason, is perfected and completed by them; ordinarily, blind Men have the most apprehensive, tenacious, and faithful memories, because they have not so many diversions to several objects as seeing Men have; and so dying Believers have their souls fixed on God, sequestered 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 Zeal and vehement desires to glorify God, and to be glorified with him; to bless God, and to be blessed by and with him eternally: but this comfort redounds not to all, it is only peculiar to Christian Believers, whose conversation hath been heavenly; not to presumptuous daring sinners, who walk 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 work of extreme difficulty, if not impossibility, for an habituated sinner, in that scantling and strait, hearty and sincerely to perform the duties and offices of Faith and Repentance, or seriously the settle himself unto them: for Omnis peccator peceat in su●aterno, Every such sinner, if he should live for ever, would sinner for ever; but the comfort and happiness is for them, who in the preceding years of their life, in the days of their health and strength of their discourse and understanding, have followed the ways of godliness, the footsteps of Abraham; and when sid● or a dying, hath nothing to do, but to exercise those grace which they formerly acquired, and perfect that Repentance which they early begun.  
2. Both the Sons of Joseph; not nominating them unto us, but only making them known to us by their relation to Josoph. Certainly the Apostles design of the concealment o● their names, and expression of them by their Parentage, was for to put those Hebrews in mind both of the design josephs' Brethren had to sell him for a slave in Egypt, which was purposely to cut him off from jacobs' house, and deprive him of a blessing and his portion; and also of God's Decree to the contrary, ●h●● though they devised mischief 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 scorn, and his determination shall stand in despite of their confederacies association, malice and policy, joseph shall receive a Father's blessing, and in his necrest relatives a share in the firsts borne Prerogative, a double portion: and thus the Apostle gains by this insinuation upon these Hebrews his purpose, which was to persuade them to contentation and resignation of spirits: assuring them, that though for the present they were in a sad slavish condition, yet let them wait patiently on the Lord, and they shall see his salvation; they (though for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this interim plundered of their estates, driven from all their houses, subjects to Tyrants) shall receive the blessing of the Lord, a double portion in the real advantages and bequeathments of fullness, glory, and joy, which no man shall take from them, john 16.22. the expression is he  implication, That the Plundered, shall receive an Inheritance; the Banished, a Mansion; the Imprisoned, an Enlargement, and be set at Liberty; the Captivated, shall Reign; the Mourners, shall Rejoice; the Contemned and Despised, shall be Glorified; the Perhented, shall be blessed. But this is not all, the Apostle had a further drift, even to inform and confirm them in that most certain, and most frequently experimented truth; Perdam sapientiam, sapientum, God takes the crafty in the devices that he imagineth; he breaketh their snares, and turns all the worldlings wisdom into foolishness; he, by his good Providence, blaffs all their designs, frustrates their policies, confounds their counselt, dissolves their covenants, dissipates their confederacies, ruins their endeavours, befools their erterprises and discovers their hypocrisies; they, as they laboured for the wind, so they shall reap the whirlwind; he bringeth the devices of the ungodly to nothing; nothing takes, neither what they project for themselves, nor plot against others. God disappoints them, and the counsel of his will shall only take effect; and in that order and method he hath praeordained, as may be further seen in these Sons of joseph. jacob and joseph intended the pre-eminence, the chief blessing, for Manasseh, God preferred Ephraim, and so directs and guides old jacobs' hands in this first Observance of that Ceremony of Imposition of hands, for a solemnity of Benediction, that Ephraim hath the blessing of the right hand, the first blessing, and best Portion. But  
2. The expression affords another observation, not indefinitely, or barely the Sons of joseph; but more particularly and distinctly, both, or rather each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though God beslow more and larger blessings of one than another, yet he is pleased that every one should have a share and part in them, all have not alike, every one hath his allowance, his dimensum, his Portion; a strong body requires more full dict, than weaker constitutions; so that if the weaker have lesse, it hath enough; and some men's spirits are more vigorous, and able to coneoct a plentiful Estate, and convert it to good nourishment; men of weaker parts have less warmth to nourish, and a fullness to these is apt to make them surfeit and diseased; and therefore, if these have as much as will keep them in temper, and preserve them in health, they have sufficient. If thy lot be not an Elder Brother's Inheritance, Ephraim's blessing, thou hast enough, if thou canst be contented with a younger Brothers annuity, thou art more than a dependent in thy Father's house, and hast Manasse● blessing, though less than the others yet great enough for thee. Are all Prophets? are all Apostles? can all be Patriarches, chiefs of Families, Lords of Inheritances, Rulers over People? Know this, that if thou hast not Power and Authority to guide and judge others, thou yet hast a competency, a subsistence, a Privilege in the Israel of God, a Part and Portion in Canaan; If thou be'st not as an Eye or hand in the mystical body of Christ, yet thou his Flesh and his Blood; if not a glorious Pillar. or beautiful Perch in the Temple, yet a Living Stone; if thou art not Honourable, nor Rich, yet thou art healthful, strong, pleasant; and perhaps if none of these, yet thou art satisfied; and that's the most valuable, and most to be desired blessing.  
4. By Faith, etc. Notwithstanding jacob possessed nothing in Canaan, but his Fathets Sepulchers; yet he divides and distributes it into Lots, as if it were in his power and absolute disposal; Faith assured him his division should stand good, and his Legacies in force, his last Will and Testament should be proved, and what he had respectively bequeathed to each Tribe, they should actually Possess and Enjoy. Thus the Apostles assertion is still proved, Faith is the subsistence, etc. the evidence, etc. verse the first of this Chapter.  
5. Jacob having now blessed the Sons of joseph, his Faith moves and mounts higher, he is now setting himself in a posture to bless God; he leaves the thoughts of Canaan, and turns to God; He worshipped, etc. The Apostle tells us there is a coercive  Power in love, The love of Christ constrameth us, 2 Cor 5 14. and such a holy violence and compulsion there was in jacobs' Faith, his Faith constrained him to rear up his diseased infirm body, and leaning upon the end of his Staff, to Worship that God who was both his fear and confidence; so strong were the actings of Faith on his spirit. That his sauce must magnify his Lord, and his spirit rejoice in his Saviour, and his body must attend, accompany the soul, and join with it in the worship of God, the propension and forwardness of his spirit, raised up his dying body; such is the divine virtue of Faith that it erects, what is ready to fall; strengthens, what is like to fail; quickens, what is near to die. The ancient wiser sort of the Heathens (observing the high expressions, ●●●ssene disco●●●●● writings and reasonings of dying men, when gross and palpable infirmities had seized on the body, and deprived the Organs and Instruments thereof of any activity or serviceableness●● for those perfections) have hereupon concluded, the spiritualness, and immateriality of the soul of Man, and by consequence, its immortality; for, Modus operands sequiter modena effendi; these operations of the soul are altogether independent of the matter, it contributes nothing to these actions, and so is its essence also; for if the soul were material, than the operations of the soul. Discourse and Reasoning, should depend immediately upon the material Organs, it could not act without them; and also, if the Organs be enfeebled and the instrument decayed and weakened, those operations should be imperfect, weak, and, like the body, crazy; but this contradicts their own observation and experience, who had found more rare emanations of the soul in dying men, then when they were living, and a weakened body cannot move so strongly, or quickly, as when it was in its marrow and vigour. Hereupon Philosophers distinguish the actions of the soul into two orders; the former sort of actions it offects quâ forma, in the capacity of a form to a material and sensitive body; and in this respect the soul can neither subsist, nor act without the matter, for here its supposed as forma informans, and it's no longer a form, than it doth inform, and so long all its operations follow the disposition of the Organs, and qualifications of the bodily senses: The other kind of actions it produceth quâ talis, or quâ anima, considered abstractiuè & absolutè, in a separated state from the body, as its an intellectual substance; and in this notion, as its independent of the matter, deriving nothing from any power in it, so it can subsist without it, and perform its functions and offices, notwithstanding the imbicilities, indispositions, or distempered crazinesses of the body: But then, if the soul be illuminated, and guided by Faith, (which is an heavenly divine, and merely spiritual principle) than the discourses and ratiocinations, the emanations and operations of the soul, are transcendently excellent, though the body be dying, because of that supernatural virtue, and spiritual life, which it receives from its 〈…〉 and efficient; this grows by the thines of●● the Organs, and riseth by their setting; it gains strength by the weaknesses of the body; perfection, by the infirmities of the flesh; virtue, by its decay; and more life by its death 〈◊〉 and here (me thinks) as Philosophers esteemed most honourably of those Persons, who dying, discoursed most rationally; so we should judge, at least, charitably of those, who whatsoever formerly they have been, do yet breathe out their last in pious ejaculations, raptures, or motions, or spend their dying minutes in addresses to God, or in unexpected expressions of repentance, devotion, and heavenly mindedness, though I conceive, they proceed from the spirit of grace, and principle of Faith. But I digress, and return to the main Observation: The motions of a sanctified believing soul, are so strong and powerful, that as the first mover foreeth a regular motion from the inseriour heavens; so the soul inclines, and carries the body along with it in the performance of holy duties. The believes thinks it no● enough to worship God in spirit, with an elevated mind and devout soul; but he eonjoynes reveront and descent geflure of body: Even this dying Person, in a reverential habitude to God's presence and Majesty, as far as his bodily infirmities would permit, used the worshipping posture. And it was the demeanour of the Saints of God in all ages, in their Addresses to Almighty God, to adore, that is to bow, or prostrate their bodies. These Patriarches, if they stood upright, fell down upon the ground, before they worshipped; if lying, as Jacob, they listed themselves up, and bowed: And in this Posture we find David at and immediately before his Thanksgiving, 1 Kings 1.47.48. And our Saviour Christ himself was so civil, that he would not neglect his bodily service; so before he Prayed, he kneeled, Luke 22.41. or, he sell on his Face, Mat. 26.39. or, he lift up his Eyes, John 11.4. by some gesture of decency, reverence and submission, he evidenced his devotion and humility: and the received rendering of the word, is promiscuously, either adorare, or inclinare so, or inourvare; to adore, to fall down, or to bow: and confermable hereunto, was the practice of the Primitive Christians, among the first address and application to God a● their entrance into the Church, as a Prologue to their after devotions was this: Aute omnia adoremus Dominum qui faci● up●● come let u● Worship, and fall down, and kneel before the ●ord our maker: And so David's connexion holds, Come into ●n Coures; and then, O We ship him in the beauty of helinesse, Psal. 96.8.9. for than we come before the presence of the Lord, the presence of the Lord of the whole Earth. So that adoration is ●n exhibition of reverence and honour, testified by some bodily gesture, as Bowing, Prostration, Kissing, Saluting or Uncovering, according to the custom of the Nation; which we may further prove from these following parallel Places of Scripture, where the expressions are Synonymae's, all importing the same sense; for Mat. 8.2. its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he worshipped him. Mark 1.40. its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he kneeled down to him, Luke 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fell on his Face: and the like you shall find, if you compare, Mat. 15.25. with Mark 7.25. It's true indeed that God hath not strictly tied us to any certain Posture or set demeanour and form of bodily worship; but in ●hes●, in the general he requires, that they be decent, (let all things be done decently) not rude, or rustic; and decency is regulated by Custom, and those Customs which are Catholic, the Customs of the Church of God in all, or the confessed pu●er ages, are best; because as they are most conformable, and less under suspicion of Schism; so they most and best express our reverential fear of God's sacred Majesty: and because they best evidence and help our inward Devotions, when they cooperate with them: for as we know the goodness of Springs by their ebullition; so where there is faith and fervour within there will be expressions of humility without. Our Bodies are Gods, the Created and Redeemed them as well as our Souls, and glorify him therefore in both: therefore God exacts a tribute of homage and service due from both; and as in Nature, the separation the one from the other is death, so in Grace it is sin: and as the union is life; so it is Religion: for bodily worship, when set on the right Object, and attended with the sincerity and fervour of the soul, is one way of worshipping God in Spirit and Truth: for in this case the Body is but the Instrument animated and acting by the soul; and the action is no whit less spiritual, because the body is yoked with the soul in the employment: but the antithesis, or opposition in the 〈◊〉 Commandment, seems directly to prove this Observation, 〈◊〉 according to the usual Interpretation of the Commandem●● domonstrates it; for if the negative part be (as certainly 〈◊〉) Thou shalt not worship, nor bow down to Idol false gods; the by the Rules of opposition, and the verdict of the received position, the affirmative will be, Thou shalt worship and down to the Lord our God; or as some Interpret by bo●● down, thou shalt worship; and if this be concluding, and the be any obligingness in Law, we are bound to this service, 〈◊〉 tute praecepti, by an express positive Law. And further yet, Family Duties, and Private Devotions, a bodily gesture of Reverence and Comeliness be admitted, approved, and practise why not rather at Public Congregations? or why then shou●● they be only omitted, neglected, disallowed? unless that th● vulgar conceit hath taken men, that either little or no revere●● is good enough for the house of God, and that place of all other aught to be slighted: neither will that Text john 4.23. 〈◊〉 make any thing against this Observation. God (true it is) will worshipped in Spirit and Truth, that is, even to take the m●● restrained Interpretation, he is a spiritual nature. and requ●● spiritual service; but who denies this? but yet, even this in●● pretation, is to be understood fundamentally, not exclusively for the context will not endure any other sense, because 〈◊〉 was a spirit from all eternity, and ever since the Creation, required spiritual worship, even before that present hour spoken verse 23. and as spiritual worship was not then exclusive bodily worship, so neither are they incompatible, and incon●● stint, since that hour came; or at this present hour now it, 〈◊〉 man ever yet presumed that bodily worship was a duty, unless offered with a true heart; if it stood alone it was a mere mockery, a perfect piece of hypocrisy; and therefore those words 〈◊〉 not set in opposition to bodily worship, but (as to any obsess is evident from the context) to the appropriating of it to f●●● fingalar place, Jerusalem, or that Mountain: now the time 〈◊〉 that every City is, a Jerusalem; every Oratory, a Temple; eve● separated Place, a Mount Zion; and every Land, a lewry: 〈◊〉 therefore he wills, as afterwards the Apostle, 1 Tim. 2.8. 〈◊〉 ●en pray every where, lifting up pure handt: and this is a bodily exercise or posture (which the Genevah note thus glosseth) as testimonies of a pure heart and conscience: The natural then. 〈◊〉 single meaning of these words is this, God is to be worshipped in spirit, that is, hearty and devoutly, and it excludes hypocrisy and indifferency: in truth, that is, elearely and solely, not by lying vanities, fantastic representations, false guises, such as the sacrificing in man's blood, and offering festival lust● and uncleannesses in the solemn offices of Religion: to the former, the extreme is to worship God carelessly, and negligently, and so not in spirit. To the second, it is to mix impieties in God's worship, to worship him with a lie, and so not in truth; this not way proves that when we adore, that's bow, we worship ●●t in spirit and truth; for even bodily worship is in this sense spiritual, if it arise from, accompany, and follow the devotion of the heart this is to glorify God both in bodies and spirits, ●or they are Gods: And so let us Pray.  
The third Part.  
O Most holy Father, God of infinite wercies, of tender and never failing conpassions, of great and unspeakable goodness: We bless, magnify, and glo●fie thee; and blessed be God, even ●he Father of our Lord Jesus Christ, who hath blessed us with all ●irituall blessings in high places in Christ; for that unwaluable ●lessing in giving thy wellbeloved Son to take our nature upon ●im &c in and through him adopting us to be thy Scent, Heeres ●f the blessing of an happy Eternity O bless us with thy saving ●aces, that we may by a regular, constant course of holy living attain to that most blessed end; and sanctify all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings, that 〈◊〉 never murmur at, or envy thy blessings upon others, but that 〈◊〉 patience we expect our portion in Heaven: and so blessed Lord, 〈◊〉 our hearts with the sense of the glories and perfections, and 〈◊〉 fading nothingness and emptiness of the creatures, that with ●●●cere and ardent affections of obedience and love, we may obey 〈◊〉 serve and worship thee with reverence and godly fear. O let 〈◊〉 in our addresses and approaches to thy glorious Majesty, seriously ineditate on thy presence, glories, and soveraigutly; on 〈◊〉 merciet and goodness, and not dare rudely and undecently, to 〈◊〉 into the presence of the Lord of the whole Earth. Then art 〈◊〉 Lord both of our souls and bodies, to thee we offer both; 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our souls: O let them be yoked and joined 〈◊〉 there in the exercises and offices of Religion; let us here live 〈◊〉 the unity of thy Catholic Church, in the commantem of Sa●● worshipping thee in spirit and truth, with an holy service in 〈◊〉 beauty of holiness, glorifying thee both in our bodies and soul●● that when both shall be glorified with thee, we may to all Eternity with the Heavenly Choir of Angels and blessed Spirits, 〈◊〉 that Psalm of blessing, Glory, Praise, Honour and Power, 〈◊〉 unto him that sitteth on the Throne, and to the Lamb, 〈◊〉 ever and ever, Amen.   

JOSEPHS' Memorandums.  Heb. 11.22. By Faith Joseph when he died, made mention of 〈◊〉 departing of the Children of Israel, and gave commandment concerning his bones. 
IOseph closeth up the Catalogue of the Patriarches, he is the last mentioned of them; and the History of him conclude the first and choicest Monument of Antiquity, the Book 〈◊〉 Genesis, the prime and principal Record of ancient Church story. This Joseph was famous and honourable for many excellent and eminent virtues, as we read at large in that Book the most principal are those some summed up by Ambr●●● lib. 1. Off cap. 17. Humilis fuit usque ad servitutens, verecundus usque ad fugam, patience usque ad carcerem, remissor injuriae usque ad remunerationem: his Humility, Chastity, Patience, and Charity; to which we may add, his singular Piety towards God, Fidelity to his Prince, though one that knew not God; his Clemency towards his Brethren: His Chastity was so rare, and is so famously known, that all that know that History must acknowledge, that never any escaped so great temptations, with so much Innocency; For his Piety, it was sufficiently proved in every circustance of his life, he depending on God for all, receiving all from him, referring all unto him, and in all, magnifying and celebrating his name, as Gen. 39.9. Gen. 40.8.41.16. and 50 51.42.18.45.7. And for his Clemency, pity, and goodness to his Brethren, no example can match him; and which was the crown and compliment of all he was faithful to the end; as he begun, so he continued, so he ended: Qualis vita, as he lived, so he died, living he exercised his Faith in the works of Natural and Moral Religion; and at his dying, he manifested it by his foreknowledge of the Israelites departure out of Egypt, and his Precept to bury his bones in Canaan, For. By Faith Joseph, etc.  
The first Part.  

1. How was this memorial an act of Faith? Did not Joseph take it upon trust, from his Father's relation? or was his Faith in this instance any better than an implicit Faith, or founded on a humane testimony? for that Jacob foretell his Children, what Joseph here mentions, and brings to their remembrance, is plain from express Scripture, Gen. 48.21. But to this the answer is obvious; that though Jacob did deliver this prediction before Joseph and his Brethren; yet the same Spirit which dictated that revelation to Jacob might still reside with Joseph, and perhaps did discover more to him then to his Father; for in this particular, joseph's Prophecy seems more clear 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 joseph doth presage, Gen. 50 24. b●t only tells them, that now they were in Egypt; and foretells them, they should be brought again into the Land of their Fathers; no mention of a visitando Deus vos visitabit; God will visit you, in the forementioned place: Besides, joseph could not know that thi● Prophesy of his Fathers would be true, and so not reassumes i● for a positive Doctrinal Truth, but by Faith; his Faith told him that his Father jacob had this revealed to him by the Spirit 〈◊〉 God, and therefore he ought to believe as firmly, as if the Spirit had immediately declared it to himself, (for it's no matte● whether the Proposition be mediately or immediately revealed it is all one to the Believer) and because he believed, he might speak, 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 expectance of future deliverance for this is the meaning of those words, Visitande visitabit, God will surely and sharply visit, suffer you to be sore oppressed● and therefore prepare, that ye may be able to stand in the e●● day: and then, Ascendere vos faciet, he will promete and ●●vance you: and therefore assure yourselves of a future prosperous condition; though this happened not till one hundon fifty five years after.  
2. Why did he command them to carry his bones thither? 〈◊〉 one place better than another? or were his bones to be 〈◊〉 served and worshipped by them? The answer to the former Interrogation may be this, That joseph did not command his bone● to be removed to Canaan, as though there had been some inhaerent holiness in that place, more than others; but because he would signify thereby his desire to be an Heir of the promised, and of the Heavenly Country which it typified. To the second, take this solution; That joseph intended not his bone should be reserved to be carried about a several set times, either for pomp, or ostentation, or veneration: but that hi● bones might be honourably interred amongst his ancestors, 〈◊〉 demonstrate his hope and confidence in the blessings of the Covenant, that he desired to be joint shater and copartner with them in those happinesses; and they were to be kept, that th● Egyptians remembering joseph, by this Monument left among them, should use his People and Kindred more respectively and courteously, the time of their abode among them. In summ●● 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 symbol of that other union of their spirits, in one Lord, one Faith, one Covenant; for in jesus Christ all Believers are one body, and Members of one another) and that by hope he waited for a glorious Resurrection. For if the Bones of joseph had been reserved for veneration, certainly in some place we should have found that the Israelites did exhibit this honour to them; but no mention of any such practice in these places where mention is made of the burial of his Bones; not in Exo. 13.19. where the departure of Israel out of Egypt is Registered: 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 only what they were commanded, they carried his Bones away with them, Exod 13.19. and afterwards buried them in Sichem, josh 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 Sons; and thus also they buried joshua in Mount Ephraim, josh 24.30.   
The second Part.  

1. By Faith joseph; and it was a most high and noble act of Faith in joseph, to overlook 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 surpass the Faith of jacob, for he had no Possessions in Egypt; but joseph was, Caesar's 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 look for another Country for the establishment and promotion of his Children, as jacob had; a carnal mind could not fancy how he should think of the departure of his Posterity out of Egypt, but with regret and reluctance, with sorrow and pensiveness of mind; inasmuch as there they were honourably and richly seated and settled; so that this praeapprehension of their future departure, was both a notable effect of Faith, and pregnant proof of the first description of Faith, (that is the subsistence, etc.) that he should neglect and disesteem his present ample revenues and high preferments, for an estate in reversion, a share in Canaan so many years after: it was a good motive to persuade the rich men of the Hebrews, now in their persecuted condition, to undervalue and contemn their worldly. Possession, and to intent and aim at the acquisition of a future, Inheritance in Heaven; and with David, Psal. 17.14.15. to overlook worldly prosperity, and behold the Face of God in Righteousness; and will also serve for a good admonition to all, who pretend to godliness and Religion that they be not seduced with sinful pleasures, or corrupted with worldly Profits or Preferments, to the dishonour and scandal 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, baffled and marred by an evil man; the precious holy Faith processed, by men of vile execrable lives: the truth prejudiced, by the wickedness of its abettors; and Religion itself wronged▪ by the sensualities, filthinesses, idolatrous covetousnesses, and love of the world, which is daily 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 pursuit of the Promised Land, the Heavenly jerusalem; Non est consentanoum, qui metu non frangitur, eum frang● eupids a●e; nec qui invictum se à labore praest●●eret, vi●ci à voluptate, said Tulli de Offl. lib. 1 pag 31. and if it be a shame for a magnanimous spirit to be addicted to immoderate Pleasure and Profit; certainly its a dishonour, and a misery too, for the pretenders to Faith, to be employed in designs and undertake 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 until then the order was, his Bones should stay in Egypt among them: Doubtless it was to admonish them again, that they ●hould not set their hearts on Egypt but think on the Land of their Inheritance, and not to anticipate or dispute the time, but ●o wait patiently till God should be pleased to deliver them, and satisfy ●heir hopes and desires: Faith is so zealous and charitable that where it resides, it maketh the subject to abound, not only to have a stake or treasure for himself, but to communicate to others; it makes him industrious and sollicirous to promote God's glory▪ and the edisication of his Church; not one●y for the rer● e of their life natural, but even that also after death, these Memorandums or Breviates, may remain among them▪ be helps and assistances to their Faith and Memories. This was Saint Pe●ers care and endeavour, as he reports of himself, 2 Peter 1.14 13. I know my time etc. I will endeavour therefore &c and this was josephs' thought and labour by the reservation of his Coffin, to teach his Posterity to slight the delights and advantages of Ph●raohs Court, and to unite themselves to the People of God. Thus we see joseph himself, notwithstanding the many provocations and engagements to Egypt, still by Faith keeps himself uns●o●ted of the world▪ he walks not only wisely, but also piously in the midst of a crooked profane Generation; he retained the old principles and instructions he had received in his Father's 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 persuades his Children never to think of them, but in their expectations and resolutions to quit them▪ and to strive and purchase that Inheritance which they had in reversion, they should after so long time actually possess, which no man could take from them. And O that we would▪ like joseph, imply our precious 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 joseph did, we may live well and so die well: live unto the Lord and die in the Lord and so rest from our labours N●w as joseph had a word of Prophecy, so have we a sure word of Prophecy, 2 Pet. 1.19 even this, That though now for a season (if ●●be) we are in heavenesse through manifold temptations, etc. temptation on the right hand, the promises, persuasions, slatteri● and compliances of the world; on the left, frowns, persecot on●, scorn, and tribulations: yet these are for the trial 〈◊〉 our Faith, being much more precious, etc. the spirit of Christ testifying beforehand the sufferings of Christ, and of these after afflictions 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 loins of our minds 〈◊〉 sober, and hope to the end, (and he that hath this hope purifie● himself) for the grace that is brought unto us at the revelation of Jesus Christ; therefore we should take heed, lest there be 〈◊〉 any of us an evil heart of unbelief, in departing from t●● living God, (and no more sad symptom of this, than that 〈◊〉 are loath to departed out of Egypt, unwilling to forsake our 〈◊〉 loved darling bosom sins, our pleasures and profits; we thi●● not on the afflictions of joseph, we desire no fellowship with 〈◊〉 Israel of God we travel not for our Calestiall Canaan) but 〈◊〉 joseph did to his Children, so we should exhort one another day● whiles it is called to day, etc. and once more we ought to g●● the more earnest heed to the things we have heard, lest at any t●● we should let them slip, Heb. 2.1.2.3. and Heb 3.12.13.  
3. joseph in the tendernsse of his affection premonished and remembreth the Israelites of their hard servitude, and 〈◊〉 their deliverance. Christ also in greatness of his love to us, had forewarned us what we shall expect from the world, and wh●● we may receive from him, if we do adhere to him, even mu●● to the same purpose; In the world ●● shall have tribulation, (l●● not godly man fancy the contrary) but be of good cheer, I ha●● over come the world, John 16.33. and he overcame it not ●o● himself, but for us, that when all the world lies in wickedness, in him we might have peace. And we know what th● Poet resolved, Sperat adversis metuit secundis alteram sort●● bene praparatum pectus; if we do not yield to, nor compl● with any temptation, but resist and oppose it, no adversity shall ●●fle our hopes, no prosperity shall corrupt our fear, loyalty and obedience to our Sovereign Lord and Maker; and still 〈◊〉 sends his Prophets unto us, admonishing and charging us in sea●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 fullness of joy.  
4. joseph gave commandment concerning the burial of his Bones; Burial 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 challenge his share and part when ●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 general Resurrection, 1 Cor. 15.  
5. What joseph commanded, they observed; The commands of Superiors are to be obeyed, not only for fear, 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 Public Interest, or wherein they do not oppose or contradict God's Laws, they are to be religiously kept and observed; much more should we obey the Commandments of the Supreme Law giver in Heaven and Earth, our Lord and Creator; for to bring this home, read and peruse the whole five and thirty Chapter of jeremy. But these Children of joseph did more than he commanded expressly; of their own heads they buried him in Sichem, where God leaves his orders in general, 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 circumstantials 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 general rules of the Word of God. In foam ca●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 circumstantials are left to his dis●r●●tion and prudence; as in private Prayer, whether it be do●● sitting, standing, etc. is matter of counsel; only we are t●● observe the general rule, to glorify God in our bodies, as we●● as spirits; and we use that posture which doth experimentalls most elevate our affections, and heighten our spirits.   
The third Part.  
GIve Ear, O thou Shepherd of Israel, thou that leadest joseph like ' a sheep, show thy brightness, thou that sittest between the Cherubims: Before all People stir up thy strength, a●● come to help us. Turn us O God again, and cause thy face 〈◊〉 shine, that we may be saved. We hate wandered in desorts▪ fal● ways, 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 souls, turn thee to 〈◊〉 again; return us unto thee, and do thou restore unto us 〈◊〉 Shepherds and Pastors, that we may be gathered into one f●ll●● Les not us want spiritual guides, which may make us rest it● green Pastures, and may lead us by the still wa●ers, which m●● restore our souls, and lead us in the paths of righteousness; let thy Rod and thy Staff comfort us. Be not angry O Lord about measure, neither remember iniquity for ever; see we beseech thu● behold we are all thy People, we are all thy People, and the Sheep of thy Pasture. Return we beseech thee (O Lo●d) look down from Heaven, and behold and visit this Vine, and the Vineyard th●● thy right hand hath Planted; so we that are thy People, shall sing of thy praises, and declare thy salvation from Generation to Generation. And forasmuch as thou hast given us a sure Word of Prophecy to guide our feet in the ways of peace, let us take the more earnest heed that this Word slip not from us: Let us always remember what thou hast ordered and commanded, and what tho● hast promised, 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 Prophet's Children. S●●d forth Labourers into thy Harvest, Mo●●●● of thy own making, and have their Mission from thee; and let not us despise the Word of Prophecy, lest we quench the Spirit; and of thy goodness bring us out of this Egypt first in our Affections, and then in our Persons, that we may receive our Inheritance in the Calestiall Canaan, with Abraham, Isaac and Jacob in the Kingdom of Heaven. Grant us this, and what else is necessary for the scattered Flock, thy Catholic Church, or for ourselves, for the Merits and Mediation of our Great High Priest, Jesus Christ the Righteous; to whom with the Eternal Father and blessed Spirit, be all Honour and Glory, now and over, Amen.   
FINIS.