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
this concluded That he could and would performe his Promises his will followed the dictates of his understanding and resolved it was good and just to beâ—eeve in God and obey him and then all his affections follow with cheerefulnesse and readinesse to act what the understanding proposed and proved and the will adhered to as good we finne â—nd fall from one uncleannesse to another we distrust God and waste our selves with impatience and fretfulnesse of spirit and all because we are not wise considering men we advise not with or hearken 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 doe not see and hearing c. 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 behinde 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 onâ— 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 beleife of thy Promises Let no allurements of pleasure profit or vaine-glory make us to disobey thy Commandâ— O thou the God of Abraham who dignified him with those Titles of Father of the Faithfull and Friend of God bestow 〈…〉 such measure of grace make our Faith so holy and obedientiaâ— that we may shew and evidence our selves the Children of Abraham doing the workes of Abraham that so we may be accounted also the Friends of God O let us sincerely and heartiâ— surrender our selves to Christ firmely rely on all his promises especially those which concernes the eternall salvation of our immortall soules faithfully obey whatsoever he hath commanded us and doe act and move whensoever he is pleased to try us according to the Principles of our Faith the Fundamentals of 〈◊〉 Religion Gods truth and justice that we never dis-beleeve the formen or dis-obey the latter and that we constantly resolve tâ— beleeve whatsoever he hath revealed because he cannot lye and to practise whatsoever he shall or hath commanded because hâ—â— is most just To which onely wise God our Saviour be Glory and Majesty Dominion and Power now and for ever Amen ISAACKS Prophesie Heb. 11.20 By Faith Isaac blessed Jacob and Esau concerning things to come ISaac followes his Father in the Catalogue Sequiturque patrem non passibus aquis his Elogies are not so high nor so numerous as the reports were of his Fathers faith yet what is recited of him is truely Patriarchall and belongeth to him both as the Successor of the Promise and as the next immediate Heire both of his Fathers Possessions and Honours he was the first in the entaile and what was setled on him he transmits and passeth over to Jacob and Esun to Jacob as his next successor in the federall blessing In thy Seed shall all the Nations of the Earth be blessed he bequeathes the prerogative of prime-geniture being Heire of the Promise Gen. 27.27.28.29 And to Esan 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 Prophesie and the eye of Faith For by Faith Isaac c. The first Part. In this Discourse I shall discusse 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 subtilty 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 firmely perswaded that the contents of his Prophesie should 〈◊〉 fulfilled onely he mistook in one single circumstance of 〈◊〉 Person concerning which it should be verified and so thouâ—â— he knew not Jacob was the subject of the blessing and so dâ—signed by God the chiefe donor or at least which in effect 〈◊〉 all one did not remember or observe it yet assured he was thâ—â— that blessing so conferred could not faile but should stand again all opposition and hold firme and legall to all intents and puâ—poses and therefore he was positive and peremptory I 〈◊〉 blessed him yea and he shall be blessed Gen. 27.33 and thâ— very affirmation is to me a ground of conjecture that Isâ—â—â— now saw the error of his first thoughts and was satisfied thâ—â— thus it was to be and thus it should or ought to be as 〈◊〉 now he had stated it and that Isaac was now taught by a spâ—ciall instinct from God which Divines conclude from these circumstances 1. Isaac for his over-affection to Esau is correctâ—â— by blindnesse and so prepared to see and correct his error 2 〈◊〉 longed for Venison and would not passe it till he had the Veâ—â—son which he might have done without any such delatory coâ—dition 3. That notwithstanding his frequent use of Venisoâ— he was deceived with Kids flesh 4. That though he perceivâ—â— him to be Jacob by his Voyce yet he blessed him 5. That Esâ—â— all the time the businesse was transacted at home was sent abroâ—â— And lastly that after all this though he complained of the fraâ—â— yet he confirmed and ratified the promised blessing to lâ—â—â— But if it be further demanded how Isaac could mistake or ignorant of the Person to be blessed inasmuch as from Heaâ—â— he was ascertained that Rebekah had two great Nations in 〈◊〉 wombe but the greater should serve the lesser the answer mâ—â— be 1. That that Prophesie was not so cleare as that he could â—â—derstand it without the assistance of a further Revelation 2. 〈◊〉 strong affection to Esau did possibly obliterate it which couâ—â— not admit of any jealousie against him for usually the firâ—â— borne as they have the start and advantage to gaine our 〈◊〉 and therefore most ardent affections so they retaine and hoâ— what by this Priviledge is indulged them and the reason 〈◊〉 this may be because that naturall propension generare 〈◊〉 simile in some sort is satisfied at the Nativity of the Firâ—â— borne who are the first representations of our selves 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 Husbands simplicity and her Sonnes tendernesse and not a little toucheth her favourite and confederate Jacobs ingenuity and honesty for though his former purchase from his Brother gave him a Right and Title
cannot lie he will superadde such is his goodnesse and mercy certitudinem subjecti we shall be ascertained that they are his Revelations if with humbled hearts devout Prayers and sincere holy obedience we endeavour to know his will God will discover his will Psal 25.9.10 and 14. Ioh. 8.31.32 Ioh. 7.17 give unto us the Spirit of obsignation and knowledge a certainty of adherence as well as of evidence making us not onely to beleeve but even to know and be as fully assured that it is the Word of Christ as those which have heard it with their eares and which saw it with their eyes For as Noah was secure that this warning was no Satanicall suggestion or illusion no private fancy or delusion of his owne braine but a divine revelation so God hath given unto the Writings of the Prophets and Apostles such splendor and sufficiency of light and appointed us such mediums cleare wayes and means for the discovery and comprehension of that light as may make them appear to all not wilfully or maliciously blinde that they are his word and containe in them a full declaration of his will he confirmes and seales in the hearts of all Beleevers the truth of their Writings 1 Ioh. 5.10 He engraves them in the Prophet Jeremies expression Ier. 31.33 In those dayes I will put my Law in their inward parts and write it in their hearts he sets such impressions and leaves such characters of divine truth in the spirits of his people that they cannot but acknowledge the Scriptures for the Oracles and Dictates of the holy Spirit We have a more sure word of Prophesie God in their Writings hath declared what is sinne and transgression and the severity of his wrath against sinne he hath expressed what godlinesse is and the great rewards and happinesses he hath awarded to them that leade a godly life O then let the heavinesse of his threatnings deterre us from sinne let his gracious Promises invite and incite us to Repentance let his judgements keep us in his feare â—et his invitations and offers of mercy keep us in obedience let us seriously consider that he hath revealed wrath against every soule that doth evill that holds the truth in unrighteousnesse except ye repent ye shall all perish and let us alwayes remember that he hath proposed mercy to all humbled penitents sincere converts he that confessieth and forsaketh his sins shall finde mercy mercy in his life and the whole course thereof at the houre of his death and in the day of judgement God hath done his part to preserve us from wrath and reserve us for mercy and mercy for us if we sleight his judgements undervalue his mercies we have no colour no pretence of plea we are altogether inexcusable our destruction is of our selves because like Jerusalem we would not be warned Observe but Gods method how he cleares himselfe from the ruine of his people how he chargeth it wholly upon themselves First he proposeth to every private mans Conscience his dealing with them and refers it to their judgement Deut. 30.15 See I haâ— set before thee this day life and good and death and evill He calâ— upon them to observe and to acquit him when they are judged he tells them plainely that they cannot pretend ignorance 〈◊〉 thou deest well shalt thou not be accepted thou shalt be accepted If thou doest evill sinne lyeth at the doore and Deaâ—â— the wages of sinne but if thou wilt not see nor observe thâ—â— he recites his proposals againe offering Life to thee if thou wâ—â— hearken verse 16. denouncing Death if thou refusest to heaâ—â— verse 17.18 and if none of these will serve the turne then 〈◊〉 acquits and justifies himselfe by open Proclamation before 〈◊〉 the World verse 19. I call Heaven and Earth to Record the day against you that I have set c. And the more clearely 〈◊〉 sets it before thee if thou observe not thy contempt is tâ—â— greater thy punishment shall be greater Thou O Christian hast or may have a most plentifull Revelation the way of liâ—â— and death is more distinctly set before thee then before tâ—â— former Age of the World if thou decline the way of life aâ—â— tread in the paths of death thy sinne is so much the moâ—â— heightned thy judgements shall be more intended and multiplied It is the Apostles affirmation upon the same reason Heb. 10 26. If we sinne c. the consequent is sad and diâ—mall verse 27. and the reason is a fortiori verse 28.29 anâ— it is the same Apostles Exhortation grounded on the same reason Heb. 2.1 Therefore we ought to give c. that is his Exhortation and the Reason is verse 2.3.4 For if the Worâ— spoken by Angels as perhaps this to Noah was was stedfast are every transgression and disobedience received c. 2. This warning of so long date is a pregnant proofe and remarkeable example of Gods patience and long suffering towards malitious incorrigible sinners For first he doth not aâ— the first punish but premonisheth them of their sinnes and thâ— demerits thereof sollicites and invites their repentance Anâ— secondly he allowes them a long time for repentance punisheth them not when in justice he might take vengeance and execute his wrath not as if God were not naturally and immutably just but because he is a most free disposer of hiâ— judgements and payes them when and in what manner seemeth good to him in his infinite wisedome and forbeares â—he punishment of impieties alwayes upon weighty and important reasons The first is to shew his propensity to the acts of grace and mercy his unwillingnesse and indisposition to our in force the acts of his tevenging justice so he solemnly protests As I live saith the Lord I delight not in the death â—f a sinner c. Ezech. 33.11 which the Apostle seconds 2 Pet. â— 9 The Lord is long-suffering to us-ward not willing that c. in his mercy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 18.32 meek not irritable not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle easily entreated 2 Cor. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing looking beyond our sinnes passeth by them dissimulat peccata propter poenitentiam in his mercy there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.4 when he cannot but see he forbeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 asking How shall I c. and then resolves into conditions of mercy I will not execute c. he stayes expectat ut misereatur Es 30.18 And when he executes wrath he doth alienum opus that which his nature declines he doth it with regret and reluctancy For he doth not afflict willingly not from the heart Lam. 3.33 He forgives destroyes not Psal 78.38 and when he punishes he is weary Isay 40.2 The second reason is That God moderating his judgements with such meeknesse and