Forty Sermons, Sermon 1 · Sermon 5
II. All Birth-right-Priviledges.
THE ſecond ſort of things which he doth particularly name St. Maries. Novemb. 28. 1658.and inſiſt upon, and yet in compare with Chriſt, moſt gladly ſuffereth the loſs of, are all his Birth-right-Privileges, which (verſe 5.) he thus expreſſeth,
Circumciſed the eighth day: of the ſtock of Iſrael, of the tribe of Benjamin, an Hebrew of the Hebrews.
And as we have it added 2 Cor. 11. 22.
Of the ſeed of Abraham.
Which let us a little conſider in particular.
1. In that he ſaith he was Circumciſed, he telleth us he was not born of the uncircumciſed Gentiles.
2. And becauſe Circumciſed the eighth day, that he was not a Proſelyte; for they were not circumciſed the eighth day, as the Jews were: but when at any time they took upon them the Jewiſh Religion.
3. He further addeth, that he was of the ſtock of Iſrael, which was a further priviledge, and preferred him before the Iſhmaelites and Edomites, who being of Abrahams and Iſaacs Poſterity, were Circumciſed, as alſo the Sons of the Proſelytes, which were circumciſed the eighth day; yet were not born Iſraelites. And which added much to the nobleneſs of his birth, in which they much gloried; as being ſo born in the right and holy line, and of the Church, of which all Jacobs Children were, and therein his bleſſing exceeded the bleſſings of his Progenitors. Gen. 49. 26.
4. He addeth, of the tribe of Benjamin: in which he coucheth many Privileges and Prerogatives, as the certainty of his being a true Iſraelite, when (according to their manner) he could deſign the particular Tribe he was of, as alſo the nobleneſs of his Parentage, in that being a Benjamite he was not born a Son of the Hand-maids as ſome of Jacobs Children were, but of Rachel, not only the lawful but alſo the beloved Wife, and of Benjamin, who as he was the beloved of his Father, Gen. 44. 20. ſo his Poſterity was the beloved of God, Deut. 33. 12. Of this Tribe alſo was The Jaſper, Benjamins ſtone, is the firſt foundation. Revel. 21. 19.Saul the firſt King of Iſrael, which that Tribe much gloried of, and therefore uſed much to name their Children by his name, as our Apoſtles Parents did him.
Add to all this as the honour of this Tribe, that in the Schiſm and Apoſtaſie of the ten Tribes from the Houſe and Kingdom of David and from the Temple and Gods true worſhip, this Tribe was faithful and kept cloſe to both.
Yea both Jeruſalem, and the Temple, and foreign, fell within this Tribes lot (as Chryſoſtom obſerves) which made it to be foreign (as he ſpeaks) in both Eccleſiaſtical and Political conſideration more honourable.
And in theſe five particulars, Benjamins Meſs was five times as much as others.
And yet the Apoſtle ſtays not here, but adds
5. An Hebrew of the Hebrews, to expreſs theſe yet further preheminences.
1. That both his Parents were of Abrahams race, and neither Hammond.of them of Strangers.
2. That he was not born of the Greek Jews, or Helleniſts, that in their diſperſions had forgotten their native Hebrew Language, and were unskilful in the Scripture: but that although he was Eſtius in locum & 2 Cor. 11. 22.born at Tharſhiſh, yet that not being far from Jeruſalem, and his Father not having long before removed from Jeruſalem thither, and being himſelf a Phariſee, was ambitious to retain himſelf, and train up him his Son in the Hebrew Language: in which we have him preaching to the Jews, Act. 21 40. and ſo he did, foreign, retain his native Character, as Theophylact expreſſeth it, and in that reſpect as ſuch an Hebrew was more honoured, as on the contrary the Greek Jews were ſubject to be neglected. Act. 6. 1.
3. But eſpecially this he adds to expreſs the antiquity of deſcent; Calvin. Beza.whilſt he calls himſelf an Hebrew of the Hebrews, he riſeth up as high as Heber, as ſome Interpreters conceive, but rather Cajetan.as high as Abraham, who in the Scripture is the firſt that we find called an Hebrew, Gen. 14. 13. of foreign from his paſſing over Euphrates into Canaan, and ſo an Hebrew of the Hebrews is much one with the ſeed of Abraham, of whom they moſt gloried that they were his Children, John 8. 33, 39. who was the Father of Rom. 4. 12.the faithful, as it were the head of the Covenant to whom it was firſt ſolemnly renewed and ſealed, and ſetled in his Seed.
4. Which might be added as a fourth Prerogative couched in theſe words, namely the privilege of the Covenant and Promiſe, as Aquinas noteth not unfitly.
Now what a long Bede-roul, or large Charter of privileges and Prerogatives, and Titles of Honour, doth the Apoſtle here produce to check the proud boaſting of the falſe Apoſtles, and to ſhew that he did not undervalue them out of envy of them that vaunted themſelves of them becauſe he had them not, as many oftentimes contemn thoſe things in others, quae ipſi neſciunt vel Aquinas.non habent, which themſelves fall ſhort of; But to ſhew that although in all theſe he did equal, or exceed them, yet as to his acceptance with God he had no confidence in them, but in Chriſt and his righteouſneſs only.
We have here a large Field, in which in theſe many forementioned particulars we have ſcattered as many ſtalks with full ears, which for our uſe and benefit we may either gather up in ſome few maniples, or bind up in one ſheaf and bundle thus.
That it is not, 1. The Antiquity, nor 2. The Nobility, Riches, Doct. or Greatneſs, no nor 3. The Piety and Godlineſs of our Parents and Progenitors; or (if you will take it in one whole bundle) It's no Birth-right Privileges whatſoever, that without Chriſt can commend us to God for acceptance to Salvation.
This one contains the general ſum of that whole verſe, and thoſe three the chief heads, which all the forementioned particulars may be referred to.
But before I particularly conſider them, to prevent miſtake, let me premiſe, that Paul did not here play the Leveller, and jumble Kings and Queens, and Peaſants all together, as in a Cheſs-bag. God who is not the God of confuſion, 1 Cor. 14. 33. would have us obſerve order: and when he makes a difference, would have us take notice of it. And ſo according to the three fore-mentioned particulars of the ancientneſs, honourableneſs, and godlineſs of mens Anceſtors, his will is that they ſhould be eſteemed of accordingly.
So for the firſt, of Antiquity; Ancient things, 1 Chron. 4. 22. ancient people, Iſa 44. 7. Nations, Jer. 5. 15. Landmarks, Prov. 22. 28. Rivers, Judg. 5. 21. Paths, Jer. 18. 15. Mountains, Deut. 33. 15. are in Scripture ſpoken of with honour; as ancient and honourable are joined together, Iſa. 9. 15. And truly if ancient Monuments be venerable, then to be the Sons of ancient Kings in Scripture-Phraſe, Iſa. 19. 11. may well go for a Title of Honour, and not to be vilified by upſtarts of yeſterday.
And for the ſecond, of Noble and Honourable Parentage; He that enjoineth Honour to whom Honour, Rom. 13. 7. and ſaith, that Land is bleſſed, whoſe King is the Sons of Nobles, Eccleſ. 10. 17. and when their Nobles are of themſelves, Jer. 30. 21. and threatens it as a judgment when ſuch are pulled down and taken away, Iſa. 43. 14. 3. 3. when he makes the ancient and the honourable, the head, Iſa. 9. 15. he would not have them rudely kicked and trampled upon by the inferiours foot of pride.
And for the third, of what unvaluable worth and uſe the godlineſs not only of our ſelves but of our Progenitors is, we ſhall by and by ſee more diſtinctly.
But notwithſtanding the true eſtimate that is juſtly to be had of all theſe, and the improvement we ſhould make of them, yet in the caſe of the Text, as to our acceptance with God and aſſurance of ſalvation, in compariſon with Chriſt, eſpecially if (as often it falls out) we bear up our ſelves upon them (as the Jews did, John, 8. 33.) ſo as not to ſubmit to him, it's not all the privileges that in any kind we can have by our Parents in general, or their either Ancientneſs, Honourableneſs, or Godlineſs in particular that will bear us out; nor did the Apoſtle offend againſt the Laws of Heraldry, in this his Emblazonry, when he calls either his own or Parents riches and greatneſs foreign loſs, or their Nobility foreign, or dung, as the Pſalmiſt ſpeaks of ſome Nobles, which periſhed as dung for the earth. Pſal. 83. 10, 11.
For the firſt, The ancientneſs of his Pedegree, the Apoſtle expreſſeth 1. Antiquity.it when he ſaith, he was an Hebrew of the Hebrews. In which words he derives his Pedegree, à primâ & antiquiſſimâ uſ que foreign.origine, as Beza gloſſeth it, and carrieth it up to the Spring-head; to Heber ſay ſome, at leaſt to Abraham the Father of the faithful, and the fountain of Iſrael; and yet this his ancientry which the Jews ſo gloried of, in compare with Chriſt and his deſcent in the Golden line from him, he valueth at a very low rate, even as loſs and dung. And ſo ſhould we.
For although Antiquity be venerable, even annoſa quercus, an old fair-ſpread-Oak, that keeps the ſap in it be a goodly ſight, and therefore much more an old Diſciple, as Mnaſon, Act 21. 16. eſpecially if of an ancient family that in many deſcents hath continued in a conſtant ſucceſſion of men of worth, and honour, and vertue, and piety, be moſt honourable in it ſelf, and conveyeth down a greater bleſſing upon poſterity, retaining the ſame ſap and verdure (as the ſtone, the higher it cometh down from the Mountain, deſcendeth with the greater force) yet, notwithſtanding the greateſt Antiquity of our Anceſtors, if we cannot ſhew our deſcent from, and intereſt in the Ancient of days, the everlaſting Father, and do not walk in the old Commandment, and in Dan. 7. 13. Iſa. 9. 6. 1 John 2 7. Jer. 6. 16. 18. 15. Epheſ. 4. 22. Rom. 6. 6. 2 Pet. 1. 9. Luke 12. 33.the good old way, and ancient paths, if we do not put off the old man, and be not purged from our old ſins, make bags that wax not old, as the Scripture ſpeaketh: I muſt tell you,
1. That the greateſt ancientry, though you be Atavis editi Regibus, See Sir W. Ralegh, 1 Book Cap. 9. Sect 4. Quid prodeſt, Pontice, longo ſanguine cenſeri? Juvenal. Sat. 8. foreign; Menand. Non domus antiqua, &c.is ſimply and abſtractly in it ſelf, as to intrinſick value and perſonal worth, of very little avail. Theſe fumoſae imagines (as Tully calleth them) will not much adorn thy houſe, much leſs ſet thee out of obſcurity. And thy boaſting of them will be but like diſputes about Evander's mother, or thoſe old wives Fables which the Apoſtle ſpeaks of, 1 Tim. 4. 7. ridiculous in themſelves, and will make thee ſo to every one that will tell thee, that the meaneſt man as well as Thou had the ſame Adam for his great Grandfather.
2. If thy ancient Progenitors were good, it may be thou and the reſt of their Poſterity are ſhamefully degenerated, ſo long ſince that all good is forgotten; as often it falleth out, that man being in honour abideth not. Ab Auguſto in Auguſtulum, from the Pſal. 49. 12.eminency of Anceſtors worth, they may be ſunk into the depth of all baſeneſs, and then (as he ſaith) they are highly deſcended Fuller.indeed, when tumbled down from that height of Progenitors Eminency into ſuch depths of unworthineſs, as old Trees uſe to bring forth, but little, ſmall, and ſowr fruit, and at laſt none, and then die and prove an unpleaſing ſight, till laſt of all they be made fewel for the fire: or the ruins of an ancient Caſtle, which beget more pity than veneration in its beholders; and a Robe of honour tranſmitted from Father to Son, when once worn thread-bare and ragged, looks very poorly on his back that weareth it, whileſt a plain home-ſpun new garment would be more handſome. The Scripture ſpeaks of retaining of honour, as well as of gaining it, Prov. 11. 16. If therefore Anceſtors gained it, their poſterity muſt look to retain it, if they would be the better for it. For a worthleſs Sot or begger to boaſt of his ancient extraction which he is a ſhame to, is a very ridiculous thing. It's but veneranda rubigo, venerable for antiquity, but debaſed, becauſe now grown ruſty. It's not bare ſucceſſion in places and perſons, unleſs alſo in life and doctrine, that is a mark of honour, to either Churches or particular men. Let not therefore the Papiſts prove Veteratores with the Gibeonites, to impoſe upon us with their old Shooes. No. Theſe we now ſpeak of deceive themſelves, as though theſe old rotten rags would help to pull them out of the pit of diſgrace here, or Hell hereafter, as thoſe Jer. 38. 11, 12. did to draw Jeremiah out of the Dungeon.
3. But it may be thoſe thy ſo Ancient Progenitors which thou foreign. Menand.ſo boaſteſt of were very bad. Thy bloud of old was tainted: and then, to make much mention of them were to rake their unſavoury Carcaſes out of their Graves, which it would be more for thine and their honour if they were kept buried, and former things (as the Scripture ſpeaks, though in another ſenſe) were not remembred. Iſa. 43. 18.And yet they will, if their poſterity prove (as very oft they do) heirs more of their ſins than of their lands: for ſome ſins are oftentimes hereditary Diſeaſes, entailed on a Family, and run in a blood, as amongſt the Romans, ſome Families were prudent, ſober, juſt in conſtant ſucceſſions: others on the contrary fooliſh, proud, luxurious: And all the Herods in their ſeveral ſucceſſions were crafty Foxes and Blood-ſuckers. And the longer ſuch Blood runs, See Brugins in Matth. 2. 1.the more corrupt it groweth, proves an old leproſie, which was more incurable. Levit. 13. 11. Of ſome families as well as perſons it may be ſaid that they are old in adulteries, Ezek. 23. 43. retain the old hatred againſt the people of God, Ezek. 25. 15. which is the very venom of the old ſerpent, which the older, the ranker Revel. 12. 9.it groweth: and ſuch a ſtain in our blood is not to be waſhed out but by the blood of Chriſt. And therefore when it may be ſaid to ſuch as Iſa. 43. 27. Thy firſt Father hath ſinned, inſtead of glorying in being born of ſuch ancient Parents, they had need rather to pray with the Pſalmiſt, O remember not againſt us, foreign: Pſal. 79. 8.former iniquities, or (as it is in the margin, and as A. Ezra and Kimſhi render it) of thoſe that were before us. For
4. (Which may yet help more to prick this ſwoln bladder) God may viſit the iniquities of forefathers upon their Children to many generations. Exod. 20. 5. Levit. 26. 39, 40. Numb. 14. 18. Deut. 5. 9. Iſa. 14. 21. Jer. 32. 18. Nor can Antiquity preſcribe with Some of old ordained …o deſtruction. Jude 4.God for immunity, who ſpared not the old world, 2 Pet. 2. 5. but prepared Tophet of old and that for the King, Iſa. 30. 33. who threatens to bring down into the pit the people of old time, Ezek. Si quis paterni vitii naſcitur haeres, naſcitur & poenae.26. 20. and to meaſure both theirs and their forefather's former works into their boſoms. Iſa. 65. 7. And the ſore the older it hath been, the more incurable it hath grown, and the Debt the longer it hath been on the ſcore, with the multiplied intereſt of it, is likely to fall the heavier on them who at laſt pay for it; as a great old Houſe, the longer it hath ſtood, cometh down more ſuddenly, and the fall thereof is great; as it hath been obſerved, that the ruins of ſome great ancient families have proved the more eminently deplorable, and according to the Proverb, they get an old Houſe on their heads. Thus firſt the Ancientry of our Progenitors is not to be relied on.
Nor ſecondly their Nobility, Riches, or any other outward 2. Nobility and Greatneſs. Of Paul's, ſee Perer… Diſput. 1. in Rom.greatneſs. This the Apoſtle toucheth upon well-nigh in all the fore-mentioned particulars.
Of the ſtock of Iſrael, and ſo of the right line. Of the Tribe of Benjamin, not of the Handmaid, but of the lawful Wife, and of the Royal Tribe, an Hebrew of the Hebrews, and ſo of the ſeed of Abraham, who (his ſervant ſaid) was rich and great, Gen 24. 34. and the Children of Heth acknowledged him to be a Prince of God, or a mighty Prince amongſt them. Gen. 23. 6.
And yet again all this our Apoſtle accounts as loſs and dung in compariſon of Chriſt. And ſo again ſhould we. For though this may ſomewhat difference us amongſt men, yet as to Chriſt and Salvation it giveth us no precedency. One Hill here on Earth may be higher than another; yet as to their nearneſs to Heaven, there is no conſiderable difference. All the Saints ſit about Chriſt in circulo. Revel. 4. 4. As to this none are nearer to him than another; where there is neither Greek nor Jew, Gal. 3. 28. Col. 3. 11.
1. Whereas our intereſt in Chriſt is amongſt thoſe ſure mercies of David, of which none can deveſt us, on his head his Crown Iſa. 55. 3. Pſal. 132. 18.flouriſheth, and can never be blaſted. The Nobility and Greatneſs which we have by birth from our Anceſtors, we hold but by the courteſie of the Times. When they frown and the wheel turns, foreign, and you may ſee Servants on Horſeback, and Princes lackying it on foot. Eccleſ. 10. 7. And the taller ſuch Cedars grow, Iſa. 23. 7, 8, 9.the more expoſed to be ſtorm'd and blown down. How often of Nobles eſpecially do we read that they have been brought down? Iſa. 43. 14. Nahum 3. 18. bound in chains, Pſal. 149. 8. Led Captive, Jer. 27. 20. Slain, Jer. 39. 6. Famiſhed, Iſa. 5. 13. Jer. 14. 3. Thus we ſee man being in honour abideth not: and Pſal. 49. 12.therefore ſeeing this Glory (as the Prophet ſaith) is ſo ready to fly away as a Bird, how much better is my Chriſt, who will be ſure Hoſ. 9. 11.to abide with me for ever?
But you will ſay a Pearl is a Pearl though trod down in the dirt; and a noble ſpirit or family may hold its own, and continue truly noble under all outward abaſement.
True. But then conſider,
2. Secondly, That, Not many mighty, not many noble are called. 1 Cor. 1. 26. That true worth is not always found in thoſe that in the Worlds ordinary Nomenclature are called Nobles and Gentlemen. One of this latter rank of ours very lately hath very piouſly Mr. Moſely in his foreign.bewailed their debauchery, that they had put off not only the Gentle, but the Man; for which he feareth in our late Wars the ſtorm hath moſt heavily and eminently lighted on that rank and order. I like not to play the Critick in God's Judgments on others: but it were well they on whom they fall would obſerve them. Nor is this the diſtemper of our times only, for of old we find the Prophet, Jer. 5. 4, 5. complaining, that when he found all amiſs in the inferiour rank and ſaid, I will get me to the great men and ſpeak to them, as hoping ſomething more worthy and noble in them, he found that of all others they had altogether broken the yoke and burſt the bonds, as Pſal. 2. 2, 3. they were the Kings and Rulers that ſaid, Let us break their bands aſunder, and caſt away their Cords from us; (as ſome now profanely ſay, what is a Gentleman but his pleaſure?) So Schechem is ſaid to be more honourable than all the houſe of his father, Gen. 34. 19. and yet guilty of a rape. And they were the Elders and Nobles of Naboth's City, who 1 King. 21. 8. 11.out of fear and baſe compliance with Jezabel's wicked Commands acted his murder; as the Nobles of Tekoab's necks were too fine and tender to put them to the work of the Lord, Nehem. 3. 5.—Now ſin ever debaſeth when ever it prevaileth, is a reproach to any people, ſaith Solomon: and ſo to any family or perſon how great Pro. 14. 34. 5. 9. Hoſ. 13. 1. Gen. 49. 3, 4.ſoever. Ephraim the royal Tribe exalteth himſelf in Iſrael; but when he offended in Baal, he died. Reuben, as the firſt-born, was the excellency of dignity, and the excellency of power, but becauſe he defiled his Fathers Bed, he muſt not excel, and ſo he was deveſted of his dignity, his primogeniture tranſlated to Judah, and in part to Levi who was taken into his ſtead of firſt-born, and his double portion beſtowed upon Joſeph; and that Tribe ſet not on the right hand but on the left, not upon Mount Gerizim to bleſs, but on Ebal for the inferior and leſs deſirable office to curſe. Deut. 27. 13. For Naaman to be ſaid that he was a great man and an honourable, and yet to have it added, but he was a Leper, 2 King. 5. 1. that marr'd all. And ſo ſtill to be in the rank of Nobles, and Gentles, and yet defiled with a worſe leproſie of Pride, Cruelty, Luxury, and the like; as it ſtains the blood, ſo it may well prick the bladder. With how much more right might the Bereans be ſaid to be more noble, Act. 17. 11. and Jaboz to be more honourable than his Brethren, 1 Chron. 4. 9. who (as the next verſe ſheweth) was more devout and religious! and how more noble is it to be a veſſel Rom. 9. 21. 2 Tim. 2. 20.of honour of Gods making! To be of the Blood-Royal of Heaven, Brethren of Chriſt the Son of God, the Lord of glory, to have the honour that comes of God, to be partakers of his righteouſneſs and grace which truly ennobleth the Soul that hath it, as Hierom ſaid of Paula, that ſhe was nobilior ſanctitate quàm genere! Epiſt. 7. Juvenal. Satyr. 8. foreign. Euripid. foreign. Phaleu.The Heathen Poet could ſay, Nobilitas ſola at que unica virtus. Chriſt (I am ſure) made Bethlehem, that in it ſelf (Micah 5. 2.) was amongſt the leaſt, not to be the leaſt among the Princes of Judah, (Matth. 2. 6.) becauſe he was born in it; and the more he will do to any of us if he be born in our hearts. And ſuch honour have all the Saints. And therefore ſaving to all their Civil Titles and Privileges, we may ſay (as he did) thoſe that are truly godly are in a ſpiritual and ſo a truer ſenſe, the truly Right Honourable. So I find in Scripture the devout ſtiled Honourable, Act. 13. 50. and Deut. 26. 19. Exod. 28. 2. Iſa. 58. 13. 1 Theſſ. 4. 4 Prov. 21. 21.holineſs and righteouſneſs often joined with honour, as making ſuch truly honourable; becauſe God hath undertaken it, that they which honour him ſhall be honoured. 1 Sam. 2. 30.
3. But thirdly, Though inward worth may be conjoined with outward dignity in Progenitors, yet that is not always entailed on and tranſmitted to Poſterity. However the outward trappings may. Indeed the S…n ſeeth not a more glorious ſight than is Greatneſs and Goodneſs continued in a Family from Father to Son to many Generations. When primo avulſo non deficit alter, Aenead. 6. foreign. Plut. foreign. Lam. 4. 5.Aureus & ſimili frondeſcit virga. metallo. But the true Nobility of Parents is not thine unleſs thou imitate it. And that often doth not hold, that fortes creantur fortibus. Children are not always like their Parents, eſpecially in their worth and vertues, but prove wofully degenerate; and then, for them that were brought up in ſcarlet (in this kind) to embrace Dunghills; for Children of Parents of greateſt worth and honour to betake themſelves to baſe manners and practiſes, is greateſt baſeneſs; which very much diſhonours their Parents, and themſelves more: which (were Scripture ſilent) the light of Nature in Heathens crieth ſhame of. Quàm te Therſitae ſimilem.—for Achilles his Son to be like Therſites, Juven. Satyr. 8. foreign. Eurip. foreign. Eurip.how unſightly did they account it! And the Greek Tragedian will call him that is unjuſt, baſe, though he had one better than Jupiter for his Grandfather. And when a degenerous Son of a valiant Captain, asked of Antigonus his Fathers pay, he returned him this anſwer, foreign, that he rewarded not Parents but perſonal worth. Thou who challengeſt thy noble Parents eſteem, imitate their virtues, and no body will grudge or envy it. Otherwiſe the Poet *Juvenal. Satyr. 8. trito que trahunt epirhedia collo, &c. foreign.will tell thee that the Horſe though of a generous breed, if he prove a Jade, inſtead of richer trappings muſt expect the Cart-gear, or Pack-ſaddle. If thou beeſt ſick and poor, art thou the healthier or wealthier becauſe thy Parents were rich and healthy, and not rather even therefore the more miſerable? And therefore whilſt thou art vicious, canſt thou think becauſe thy Anceſtors were virtuous, that thou art therefore the better man, or not rather the more unworthily degenerous? Let Socrates in this inſtruct thee, that we judge not of the goodneſs of Corn from the field in which it groweth, but from its own intrinſick goodneſs; nor muſt thou judge of thy true worth by thy extraction, but thine own perſonal worth, which only can truly innoble thee.
But this particular of Anceſtors Nobility is much akin to the former of their Antiquity, and both of them come in the rank of thoſe foreign, or outward worldly excellencies and advantages which in the former head we had largely ſpoken to.
And therefore I paſs on to the third Birth-right-Privilege here 3. Godlineſs of …nts.ſpecified, and that is being born of Godly Parents. For this alſo is contained in all the former expreſſions.
Circumciſed the eighth day, and therefore not a Proſelyte born of a Stranger.
Of the ſtock of Iſrael, who prevailed with God, was of the holy line, and all his Children of the Church and Children of promiſe.
Of the Tribe of Benjamin, beloved of God and of his Father, and whoſe poſterity kept cloſe to God and his worſhip, when the ten Tribes fell off to Idolatry.
An Hebrew of the Hebrews; If meant of the Seed of Heber, he alſo kept cloſe to God, and joined not with others in the attempt to skale Heaven by Babels height; or if Abraham, he was the head of the Covenant, and the father of the faithful; and ſo his feed the ſeed of promiſe.
And yet even all this alſo he accounts loſs and dung in compariſon with Chriſt.—And ſo ſhould we do, though we could vie it with Paul in regard of a long ſeries of moſt godly Progenitors.
Not but that this in it ſelf (eſpecially if duly improved) is a great bleſſing, and highly to be valued, above being born Sons of Kings and Emperours. For unfeigned faith to dwell in a Grandmother Lois, and to deſcend to the mother Eunice, and ſo by deſcent to come to Child and Grandchild Timothy, 2 Tim. 1. 5. how happy and honourable! Great are the Bleſſings (if not hindred in the deſcent) which come down from godly Parents (by means of their Inſtitution, Prayers, and Covenant) to their ſucceeding poſterity.
1. Oft-times outward bleſſings and proſperity. Iſhmael and foreign See M. Ben. Iſrael Concil. q. 43. in Gen.Efau came by their greatneſs, the fatneſs of the earth, and dew of Heaven by this Title, Gen. 17. 20. 27. 39. as we after find it again and again ſignally expreſſed, that both Abijam, 1 King. 15. 4. and Jehoram, 2 Chron. 21. 7. had peace and eſtabliſhment for their Fore-father David's ſake and Covenant, as the Moabites and Ammonites ſcaped the better for Lots ſake, Deut. 2. 9, 37. and Solomon for Davids ſake, 1 Kings 11. 12, 13, 32, 34. Godly Parents do not uſually leave their Children Beggars, if they prove not Prodigals, Pſal. 37. 25. I have been young, &c.
2. Right to God's Ordinances. When the Covenant was once made with Abraham, Iſhmael his Son though by the Bondwoman had the ſeal of it ſtampt upon him in Circumciſion, Gen. 17. 4, 23. and Peter inferreth the like for Baptiſm from this promiſe made to them and their Children, Act. 2. 38, 39. and not only to them Jews, but to us Gentiles that were afar off, but now are Epheſ. 2. 13.made near by the bloud of Chriſt, and the ſeed of Abraham, Gal. 3. 29. and in their ſtead grafted into the ſame Olive to partake of the like privileges, Rom. 11. 17. and as they were federally holy by reaſon of their Root, v. 16. ſo in the like kind the ſame Apoſtle ſaith, our Children are holy, 1 Cor. 7. 14. and (as to this) to have no more privilege than the Children of Pagans, is the Anabaptiſts liberality: But moſt unworthy is he of this choice bleſſing that doth not highly value it, and accordingly improve it. For,
3. By this right to the Ordinances and means of grace we come to have a fair advantage, and are ſet in a nearer proximity. Chriſt ſaid to the young man (probably born of Religious Parents, and vertuouſly educated) that he was not far from the Kingdom of God, Mark 12. 34. Such (as the impotent people of old) are ſet in Chriſts walk, and are thereby in a fair way to gain healing by it, non indigni qui vocentur ad fidem, as Ambroſe (a little too boldly) in Rom. 11. 16.expreſſeth it. And if to be near to a Curſe be ſo ſad, Hebr. 6. 8. then ſuch a nearer probability of grace ſhould be eſteemed and improved as a great bleſſing by all wiſe men, who even in point of Worldly advantage, uſually do highly value their very poſſibilities.
4. Children of godly Parents, if through Grace themſelves alſo prove Godly, in the improvement of this Birth-right Privilege oft-times prove eminent as in other gifts, ſo in ſaving grace. Deum ampliora dona conferre non dubitandum eſt, ſaith P. Martyr. in Rom. 11. 16.Jacob upon this advantage ſaith, his bleſſings exceeded the bleſſings of his Progenitors. Gen. 49. 26. As the Snow-ball, the further it is rolled, the greater it groweth, and the Child ſet on his Fathers ſhoulders is lifted up higher and ſeeth further. How eminent in holineſs did Timothy prove who had the advantage of a godly mother and Grandmother in a continued ſucceſſion? Obſervation of what we may find in this kind frequent in our days, would make this good. But the ſtory of the people of Iſrael, and what the Pſalmiſt ſaith, Pſal. 87. 4, 5. puts it out of queſtion, that whereas of Rahab, Babylon, Philiſtia, Tyre, and Ethiopia it was ſaid, Behold (as being almoſt a wonder) that this man, i. e. ſome one ſingle man of note and eminency, Rara avis in terris, was born there, as one Anacharſis in Scythia: yet of Zion, of Iſrael it might be ſaid, foreign, man and man, this and that man, i. e. very many men, multi pietate, doctrinâ, ingenio, rerum bellicarum gloriâ, aliiſ que virtutibus inſignes (as Muis gloſſeth it) were born there: That little ſpot of ground where then God planted his Church, and ſo where there was a Godly ſeed of Godly Parents, affording more eminent men for holineſs and many other noble accompliſhments for their proportion than all the whole World beſides; And that not for the goodneſs of the air there, (as the Jews Fable, that Aer terrae Iſraelis ſapientem reddit) for the air of that Country is the ſame ſtill, but we find 1. no… producing any ſuch thing now: But becauſe the ſpirit of God breathed there then, and ſo many Godly men and Parents breathed in their holy Prayers, Conferences, and Counſels, by which (through the bleſſing of God) their Children and Poſterity came to be ſo nobly and heroically ſpirited with that foreign, that foreign, which David prayeth for, Pſal. 51. 12. and that foreign, that Spiritus principalis. Spiritus amplior.foreign, that ſingular ſpirit, which Daniel was indued with. Dan. 5. 12.
5. I do not inſiſt on that which may be added, viz. the ſalvation of the Children of godly Parents dying Infants: of whom, (leaving others to God) we piouſly believe, that they are wrapt up in the bundle of life by vertue of Gods Covenant with their Parents to be their God, and the God of their Seed, till they live to reject that Covenant.
6. Or if they live longer, and very long in a ſinful way, yet Godly Parents, Covenant and Prayers may at laſt reach them and recover them. Gods Covenant endureth to a thouſand generations, Pſal. 105. 8. and that is longer than the World will laſt. He meaneth for ever, as the former part of the verſe expreſſeth it. And this in a conſtant ſucceſſion from Father to Son. Exod. 20. 6.
The Prayers, Faith, and Covenant of a godly Parent recovereth, and proveth efficacious in two very unlikely Caſes.
1. When it ſeemeth (and in part is) interrupted by the intervening of ſome degenerate perſon in the line, as in Davids; after a Jehoſhaphat, a Jehoram, and after an Hezekiah, a Manaſſeh, &c. Then, as Picolomineus ſaith of Honour in ſuch caſe of interciſion, Ethic. grad.it paſſeth over per ſaltum, ſo the Covenant leapeth over ſuch an unworthy perſon, and recovers it ſelf in thoſe after-ſucceeding, as the river dam'd up in ſome place, either ſwelleth over, or creeps about, and then runs in its former Channel, and ſo the godly Grandfathers Covenant, though broken off in the ungodly Son, recovereth it ſelf in the Grandchild, as Hezekiah in a Joſiah, and Rom. 11. though the Jews have been broken off for many hundred years, yet becauſe of God's Covenant, made ſeveral 1000. of years ſince (the Apoſtle makes account) will recover them toward the end of the World. And that leads to theRom. 11. 28.
2. That this efficacy of recovery it hath a long long while after the Godly Parents are dead and gone, as Abraham's before-mentioned ſome thouſands of years after his Death. And ſo, as I ſaid, Abijam and Jehoram had the benefit of Davids Covenant, though he long before deceaſed.
And therefore although it be a great comfort to godly Parents to ſee their Children cloathed with their graces before their death, So among Heathens, Epaminondas was wont to ſay, that he reaped this as a ſpecial fruit of his own vertues and praiſes, quòd …rum ſpectatores haberet parentes, as Iſa. 29. 23. as L. de Dieu reads it.as Aaron did Eleazer his Son, Numb. 20. 26. yet if not, the caſe is not deſperate, but there's life at root, as Job expreſſeth it, Cap. 14. 7, 8, 9. to which I only allude.
In theſe and the like particulars very many and great are the Bleſſings that come to Children from godly Parents, were it their Covenant only if duly improved: and it is the great ſin of ſome Children that it is not improved at all, and of the beſt, that it is not more than uſually it is. God, I am ſure, hath much reſpect to it in his beſtowing of mercy. I will for their ſakes remember the Covenant of their Anceſtors, Levit. 26. 45. And they in thoſe former times (who were older and wiſer) in all their wants and ſtraits, quickned their Prayers and Faith by it, whilſt ſtill and upon all occaſions, The God of their Fathers, they were ſtill thinking and ſpeaking of, and pleading and having recourſe to Gen. 31. 5, 42, 53. 32. 9. 46. 3. 49. 25.
But notwithſtanding all this (to return to my purpoſe) as in Gods Covenant with Abraham to be a God to him and his ſeed Chriſt was included, and principally intended, Gal. 3. 16. ſo in the beſt Parents Covenant conveyed to their Children, if Chriſt be left out the entail is cut off, and all this cometh to nothing. What is it to be the Sons of the beſt men, if we be not alſo the Sons of God, which we are only in and by Chriſt? ſo that in compare with him, and as to our juſtification and acceptance with God, we may, nay ſhould with Paul, count even this happy privilege alſo loſs and dung. For