Parents though the Posterity of Enoch were taken in these followed the garbe of the world contemned and mocked Noahs feare and designe which condemned the world and them with it For that 's the next clause which is to be explained By which he condemned the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he condemned and adjudged them to the Deluge And here as it was said of Athanasius Totus mundus contra Athanasian Athanasius contra totum mundum The world condemned him as foolish and his Arke as frivolous he condemnes the world by the Arke of impiety and irreligion and to destruction and ruine this an effect contrary to the former the Arke saved him and his but condemned the world in two respects 1. The Structure of the Ark which if the world had beeâ— teachable had been an Instruction and Exhortation to Repentance and Reformation that while there was time it might prevent the sad judgement denounced against it for its exorbitancies and prodigious impieties And probably it is that Noâ— during the time of the building of the Arke was sedulous anâ— frequent in his Exhortation to amendment of life for froâ— this it seems he is called a Preacher of Righteousnesse 2 Pet. 2 â— and the world for not harkning to his admonitions and not oâ— serving Gods long-suffering while the Arke was preparing 〈◊〉 called the disobedient World 1 Pet. 3.20 2. The event it selfe sheweth us how the Arke condemned the world before the Deluge came they mocked it but afteâ— it approached they sought to it for sanctuary but could not bâ— admitted when they saw the danger was unavoidable then and never till then did they beleeve it did they seek to avoid itâ— Certainely when they perceived they must Drowne their vaiâ—â— hopes and presumptions had deceived them and that the Arkâ— floated above the Waters in security this sight and apprehension would confound and amaze them and force from them 〈◊〉 sentence of condemnation on themselves and a confession that they justly deserved what befell them just as it is described by the Author of the Booke of Wisedome c. 5. v. 1. ad 10. Thiâ— then was their condemnation they had time to repent before the Deluge after they shall have no more time they all shall perish but Noah by the Arke is saved and by his Faith in preparing it is entituled and made Heire of that Righteousnesse which is by Faith Became Heire he succeeded Abel and Enoch in the honour and reward of Righteousnesse and of that Righteousnesse which is by Faith an Evangelicall not Legall Righteousnesse an Heire not by birth but by Adoption not by workes of the Law but Faith which Righteousnesse of Faith is two-fold One imputed which Faith embraceth and apprehendeth The other inhaerent which Faith produceth and actuateth The first is perfect because it is Christs Righteousnesse accepted as ours and is nothing else but the remission of our sinnes and the acceptation of our persons in and for Christ The second is imperfect because of sinne dwelling in our members yet requiâ—ed of us it being the Character and Seale of Gods Spirit within â—s or assurance of our Heireship and fruit of our Adoption â—nd in plaine termes it is the mortification of sinnes and lusts â—nd a sincere purpose and endeavour of a new life in righteousnesse and holinesse which Noah in some degrees performing thereby obtained the power and right to become the sonne of God heire of that other righteousnesse which is by faith that â—s this as to Noah so to us conveyes estates seales and raâ—ifies our Adoption and after possession of Heaven which faith â—erives and communicates to us for and by the mercies of God â—n the merits of Jesus Christ for in the Gospel-sense Son and Heire are termini aequipollentes as every Heire is a Son so every â—on is an Heire too for if a Son then an Heire Gal. 4.7 If Children and Children we are by faith in Jesus Christ Gal. 3. â—6 then Heires Heires of God and coheires with Christ the onely begotten the well-beloved Son Rom. 8.17 by and from whom we receive the Spirit of Adoption whereby we try Abba Father which is also in the Apostles expression the being Heire of the World Rom. 4.13 not of this sublunary transient cheating world but the new world the world to come Heb. 2.5 the promised and expected new Heavens and new Earth 2 Pet. 3.13 Thus it is declared The meeke shall inherit the Earth Mat. 5.5 not this Earth full of fraud violence and injustice but that wherein righteousnesse dwelleth for they are were and so counted themselves verse 13.14 of this Chapter Strangers and Pilgrims here on Earth their hopes their inheritance their countrey is in that new Jerusalem which is above eternall in the Heavens Come Inherit c. saith our Saviour Mat. 25.24 Adam had no further grant no larger conscession then a Legall Possession an Earthly Paradise and his estate was contingent subject to mutation and change Moses his assurances and demises to the Jews were confined to the Land of Canaan more he could not grant or secure but the supernaturall heavenly possession incorruptible undefiled that fadeth not away is reserved for and made over to the heires of that righteousnesse which is by faith which that we may obtaine and enjoy to all Eternity let us follow after and pracrise holinesse and righteousnesse according to these following is structions from the words thus cleered The Second Part. 1. This warning of God unto Noah confirmes the Apostle description of faith Faith is the substance c. If God threateâ— any judgement or promise any mercy the judgement is as certaine as if it were executed and the mercy as sure as if possessed though they have no actuall being in themselves yeâ— Gods word gives them a certaine subsistence and our beleife oâ— his word give us a certaine assurance of the truth and issue Gods power and veracity makes all his threats and promises unavoidable and infallible and our faith makes them evident anâ— secure to us and we thereby depending on Gods truth and faithfulnesse gather both confidence and assurance For thus thâ—â— Apostle argues Let us beleeve without wavering for he 〈◊〉 faithfull that promised Heb. 10.33 and thus he positively concludes Faith depends on the Word of God Rom. 10.17 Indeeâ— the Word of God is not declared to us in the latter Age as iâ— was to Noah for he had this warning either by immediate Revelation from God himselfe or by the Embassie of one or more Angels but to us Gods warnings and oracles are transmitted and signified by the writings of the Prophets and Apostles yet the obligations of our faith are equall and alike for whensoever God issueth forth his Revelations and Declarations to menâ— he therewith gives them assurances they have like expresses of his will besides the certitudinem objecti the certainty of the Revelations themselves which are infallably true because the Decree is of the Spirit of Truth who
God took it with his soule not his soule and left it If it be objected That it is also said of Moses his body that it was not to be found the answer is obvious that the case 〈◊〉 different For of Moses its recorded in plain termet that he died they are the very words of the Text no such thing so much as hinted concerning Enoch And although none had made a discovery where Moses Sepulchre was the proper ubi of it yet in generall we know God enterred him in a valley of Moab Deut. 34.6 4. God is a God of the living what he is said to take it is to shew mercy and love it is not to worse but perfect the condition if he take the soule it is to enlarge it from the burden and bondage of the body and to compleat that effence which it had in its house of Clay if he take the body it is to confer on it a more excellent and certain condition to free it from contingencies infirmities yea corruption it selfe and restore it to a life proportionable to that dignity and glory it is assumed and advanced unto Others there are who though they grant he died not yet by no means will allow him a place in Heaven but confine him to some subterrestriall or aeriall lodge or which is most received to Paradise as say they afterwards Elias was there to be reserved to the revelation of Antichrist at or neer the end of the World under whom they shall suffer Martyrdome yet at last shall prevaile against him and so be admitted into Heaven But this fancy is easily consuted by the series of the history of Genesis for either Enoch was one of the eight persons saved in the Deluge as most certain it is he was not or if he were at the time of the Deluge in any terra incognita he had certainly perished in it If it be replied That Paradise was a priviledged place by an extraordinary dispensation from the generall Inundation First this is to beg the question and to suppose that which is to be proved Secondly this is to pretend a miracle without warranty Thirdly if it were so then Noah might have saved himselfe a labor to build an Arke and saved himselfe and children in Paradise and have had no tedious march thither And fourthly if Enochs body were there it might have been found and seen for it was a known place in Mesopotamia and Peter the Jesuit is of this opinion and dissents from Bell and others of his society in this particular Others make Heaven the terme of his translation but yet conceive he was advanced to the highest pitch of felicity he should after participate Sed substitisse in sinu Abrama usque ad Christi adventum these are the words and this the conjecture of Peter Martyr but this I conceive though it be disputable yets its most probable it s no absurdity in relation it s not error in Faith to hold That God compleats not the felicity of his Saints at their entrance into Heaven simul and semul altogether and at once but by severall degrees and Classes advanceth them as shall more fully appear in the explanation of the last verse of this Chapter But whether God changed Enoch in a moment as the living at the last day shall be 1 Cor. 15.51.52 I will not declare affirmanter positively though to me it seems most probable he was not so changed for flesh and blood that 's the relicks of corruption cannot enter into the Kingdom of Heaven necessarily the body must be previously disposed and qualified with such perfections and excellencies as in some measure are answerable to Gods Majesty and presence before it be admitted into Heaven or partake glory even the most innocent imperfections to which our bodies are subject as hungring thirsting and such like must be deposited and other dispositions substituted our bodies must be spiritualized not in substance but in qualities and in their exemption from those infirmities which were in this mortall estate connaturall to them and this is Aug thought l. 1. de pece mer. remiss cont Pel. Non credâ— Enoch Elias in illam spiritualem qualitatem corporis commâ—tates qualis in resurrectione promittitur and so I leave the first praposall and descend to the Doctrinall part 1. Enochs waâ—king with God was antocedent to his pleasing of God to his translation by God if we will please him be glorified by him we must feare and honour him first hâ—â— that thus hopeth will purifie himselfe he that loâ—keth for now Heavens and new Earth will be diligent to be found c. 2 Pet. 3.13.14 and this diligence is the well pleasing service this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text for this wâ—rd signifies noâ— onely actually to please but to endeavour to make it their study businesse and delight to please and so iâ— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.9 T is most certain if we doe sincerely endeavour wâ— shall please if we please we shall be approved shall be recompenced this is the salary of righteousnesse at the end iâ— shall be well with the doers thereof Isay 3 10. but if we walk after the world the humours fancies and misprisions of men the fashionable thriving and applauded sins of the times if we comply with the interests and passions of others for our own worldly ends to the dishonour of Religion prejudice and disadvantage of our neighbours we endeavour to please men not God we are not in all things willing that is resolving and endeavouring to live honestly which in the Apostles account is the great evidence of a good conscience Heb. 13.18 we walk after the flesh and we know Saint Pauls judgement is authenticke Gal. 5.21 whereas if we live in the feare of God walke after the spirit there is no condemnation Rom. 8.1 If we will walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Eph. 5.15 we must walke by rule Phil. 3.16 then all shall be blessed here and hereafter ambula walke before me saith God Gen. 17.1 and be thou perfect sincere here and happy hereafter godly here glorious hereafter 2. Enochs integrity and exact conversation and that in an Age when sin was predominant and the whole world lay in wickednesse verifies the Apostles assertions The just shall live by Faith Faith is the substance for what but his Faith kept him unspotted from the World moved him to walk in a diametricall opposition to the wayes of the World what but his Faith taught him to contemne the World and all the gaudy phantastick vanities of it all the carnall pleasures and enjoyments of it what but his Faith provoked and perswaded him to walk wisely in the middest of a crooked and perverse generation what but his Faith which overcame the world mastered his affections sequesited his thoughts from the honours profits pleasures thereof and set him on heaven and heavenly things his Faith told and enstructed him that the World is but a Scheame
extinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but did the more inâ—â—me and kindle Hom. 4. ad Pop. Antioch Which brings in the 〈◊〉 6. The perseverance of Abrahams Faith by which he abode 〈◊〉 There are some who begin in the Spirit but end in the â—â—esh their Religion is fierce and violent at the first declaration but after cooles and shakes like those Galls mentioned in â—â—or lib. 2. Hist cap. 6. Quorum primus impetus est major quam â—â—rorum sequens winor quam foeminarum their first charge is â—â—ore hot then that of men the very next fainter then the asâ—â—â—lts of Women Like the Children of Ephraim who being â—â—rnessed and carrying Bowes turned themselves backe in the â—â—y of battell They are all Religion at the first overture Noâ—â—ing but come see my Zeale for the Lord of Hosts but the deâ—â—ne is discovered the hypocrite raised and it was the heate of â—dust or the fury of a passion their pretences like untimely â—â—it never comes to maturity Of the two and thirty thousand â—hch Gideou levied to fight with the Mideanites two and twenty thousand poore spirited cowards who probably would vaâ—â—ur highly of their valour at the first deserted the service â—nd upon a second assey of their resolution nine thousand seven hundred fell off Those who by their Baptisme are listed inâ—â— the number of Christs Souldiers and when they are called 〈◊〉 the service are distracted with base unworthy feares and â—â—alousies and like white livered dastards either Apostate or â—ine would or are fo foftned and setled with ease and sensuall â—elights that they cannot or would not endure the burden and â—eate of the day are no Subjects of Christs Kingdome no â—embers of the Army of Martyrs the company of Saints no â—hildren of Abraham not respecting his temporall conveniencies or relations conversed in a farre distant Countrey and â—â—ved there as a Stranger never longing or in his thoughts relearning homeward which is a new and more heightned tryall â—f his Faith then the former For now in this exigent his â—â—pectations seems to be totally frustrated and his confidences deluded in as much as after he arrived in Canaan which depended oâ— for a Possession he obtained nothing perman or fixed which he could owne or challenge but a Sepulchâ— and this also he purchased seventy yeares after his arrivall Enterre his beloved Sarah his Companion both in his Traâ— and Hopes Neither did his Posterity Inherit any part or 〈◊〉 â—ell there till some yeares after his life determined and the fore it is significantly expressed here He lived in Tents noâ— Villages or Mansion Houses which are fixed Places of resideâ—â— buâ— in Tabernacles which were portable and moveable loâ—â—ings He was necessitated to shift Quarters from Place to Pâ—â—â— sometimes to the Mountains sometimes to the Champian 〈◊〉 this he was put to with Isaac and Jacob with Isaac sevâ—â— and five yeares and fifteen with Jacob. The more Abraâ—â— endeavoured the advancement and settlement of his Posterâ— the lesse reason he had to expect it all his labours proved cesselesse and his hopes vaine For while he promised himâ— a Countrey he and his Wife lived and died there in the câ—â—â— city of Strangers onely and his Posterity had no other 〈◊〉 come for many years after them And yet it had been soâ— content and satisfaction if he could have continued there 〈◊〉 a devouring deadly Famine drives him thence into Egypt foâ— supply of Food And even here also he was necessitated as a 〈◊〉 grim to sojourne and wander Flesh and Blood would had have digested these difficulties and contrarieties but thoâ— all failed yet his Spirit rested contented and quiet and he pâ—â— severes unto the end because his Faith was argumentative a rationall For thus did he discourse himselfe into Contentaâ—â— and Perseverance What though at once I be dispossessed my inheritance and hopes though I have nothing to live â— but bare dependencies yet I trust in God All-sufficient Truth selfe Wisedome it selfe Goodnesse it selfe I will not queâ—â— on his veracity prescribe to his Wisedome suspect his goodnâ—â— this I know and am assured of that he can and in his goâ—â— time will accomplish his engagement to my Posterity Aâ—â— as for me he will conferre on me in lieu of all these temâ—â—alties what is infinitely better his Heavenly Kingdome comparison whereof the materiall Heavens and the glory theâ— the Earth and the fulnesse thereof are but meet emptinesses 〈◊〉 vanities for so it is further expressed he looked high farre â—â—ve the Earth at a City having a Foundation verse 10. of this â—apter This very reason concludes his Faith not to be Enthustick nor fantasticke but as I said discursive and rationall Faith was sustained by proper and effectuall mediums and â—refore constant and perseverant durable and unalterable like foundation and in a subordination like to that Foundation 〈◊〉 Founder his Faith relyed on From all which Premises these 〈◊〉 generall Doctrines are deducible 1. When God makes over to us any Promise we are wholly 〈◊〉 referre the Time and Manner of its accomplishment to his â—â—e good pleasure and wise disposition it belongs not to us to â—scribe or determine any thing in respect of either the way or â—ne of the execution of his just decrees or performance of 〈◊〉 gracious Promises for this is not to submit to but chalâ—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 â—â—dnesse to appoint God when and how he should save them â—d this was to provoke him c. 2. God accomplisheth his Promises in farre choycer blesâ—gs many times then in his Grant are awarded or expresâ—d And yet this doth not breake his Charter but commends 〈◊〉 Liberality For as the lesser is alwayes contained in the â—â—uter so he that gives the greater doth also give the lesser 〈◊〉 that promiseth the loane or gift of a Penny and in lieu thereâ—â— sendeâ—â— a Pound or in stead of a Pound giveth a Diamond 〈◊〉 the value of some hundreds violates not his Promise but â—untifully performes it and by his bounty and munificence 〈◊〉 fordeth a new Obligation and occasion of gratitude and obâ—â—rvance And thus because Earthly Inheritances are serviceâ—â—le onely for our present accommodation God was better then is word in Abrahams construction when he bestowed on him â—eaven and Life Eternall That Promise made to the Obediâ—â—t in the fifth Commandement or if that be the meaning of 〈◊〉 Words The â—â—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 fulnesse of â—â—row and Estates them in Heaven because he gives the mâ—â— Mat. 25 21. the body for the shadow the substance for 〈◊〉 Image the Truth for the Type and so that Promise Mâ—â— 10.30 is made good if performed here or hereafter if recâ—â—â—penced with