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
it is will worshipped in Spirit and Truth that is even to take the mâ—â— restrained Interpretation he is a spirituall nature and requâ—â— spirituall service but who denyes this but yet even this inâ—â— 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 spirituall worship even before that present houre spoken verse 23. and as spirituall worship was not then exclusive bodily worship so neither are they incompatible and inconâ—â— stent since that houre came or at this present houre 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 meer mockery a perfect piece of hypocrisie and therefore those words 〈◊〉 not set in opposition to bodily worship but as to any obseâ—â— is evident from the context to the appropriating of it to fâ—â—â— fingalar place Jerusalem or that Mountaine now the time 〈◊〉 that every City is a Jerusalem every Oratory a Temple eveâ— separated Place a Mount Sion and every Land a lewry 〈◊〉 therefore he wills as afterwards the Apostle 1 Tim. 2.8 〈◊〉 â—en pray every where lifting up pure handt and this is a bodily exercise or posture which the Genevah note thus glosseth as â—estimonies of a pure heart and conscience The naturall then 〈◊〉 single meaning of these words is this God is to be worshipâ—ed in spirit that is heartily and devoutly and it excludes hypocrisie and indifferency in truth that is elearely and solely not by lying vanities phantastick representations false guises such as the sacrificing in mans blood and offering festivall lustâ— and uncleannesses in the solemne offices of Religion to the former the extreame is to worship God carelesly and negligently and so not in spirit To the second it is to mix impieties in Gods worship to worship him with a lye and so not in truth this no way proves that when we adore that 's bow we worship â—â—t in spirit and truth for even bodily worship is in this sense spirituall if it arise from accompany and follow the devotion of the heart this is to glorifie God both in bodies and spirits â—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 unspeakeable goodnesse We blesse magnifie and gloâ—fie thee and blessed be God even â—he Father of our Lord Jesus Christ who hath blessed us with all â—irituall blessings in high places in Christ for that unwaluable â—lessing in giving thy well-beloved Sonne to take our nature upon â—im c in and through him adopting us to be thy Sent Heere 's â—f the blessing of an happy Eternity O blesse us with thy saving â—aces that we may by a regular constant course of holy living atâ—aine to that most blessed end and sanctisie all thy blessings unto 〈◊〉 that we be comented with thy allowances and blessings that 〈◊〉 never murmure at or envie 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 nothingnesse and emptinessâ— of the creatures that with â—â—â—cere and ardent affections of obedience and love we may obey 〈◊〉 serve and worship thee with reverence and godly feare O let 〈◊〉 in our addresses and approaches to thy glorious Majesty seriously ineditate on thy presence glories and soveraigutly on 〈◊〉 merciet and goodnesse and not dare rudely and undecently to 〈◊〉 into the presence of the Lord of the whole Earth Then art 〈◊〉 Lord both of our soules and bodies to thee we offer both 〈◊〉 dies expect a portion and share in the rewards and blessing 〈◊〉 Religion with our soules O let them be yoked and joyned 〈◊〉 ther in the exercises and offices of Religion let us here live 〈◊〉 the unity of thy Catholique Church in the commantem of Saâ—â— worshipping thee in spirit and truth with an holy service in 〈◊〉 beauty of holinesse glorifying thee both in our bodies and soulâ—â— that when both shall be glorified with thee we may to all Eternity with the Heavenly Quire of Angels and blessed Spirits 〈◊〉 that Psame of blessing Glory Prayse Honour and Power 〈◊〉 unto him that sitteth on the Throne and to the Lambe 〈◊〉 ever and ever Amen IOSEPHS Memorandum's Heb. 11.22 By Faith Joseph when he dyed made mention of 〈◊〉 departing of the Children of Israel and gave commandment concerning his bones IOseph closeth up the Catalogue of the Patriarkes he is the last mentioned of them and the History of him conclude the first and choisest Monument of Antiquity the Booke 〈◊〉 Genesis the prime and principall Record of antient Church story This Joseph was famous and honourable for many excellent and eminent vertues as we reade at large in that Booke the most principall are those some summed up by Ambrâ—â—â— lib. 1. Off cap. 17. Humilis fuit usque ad servitutens verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem his Humility Chastity Patience and Charity to which we may adde 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 pitty and goodnesse to his Brethren no example can match him and which was the crowne and complement of all he was faithfull to the end as he begun so he continued so he ended Qualis vita as he lived so he dyed living he exercised his Faith in the works of Naturall and Morall Religion and at his dying he manifested it by his fore-knowledge of the Israelites departure out of Egypt and his Precept to bury his bones in Canaan For. By Faith Joseph c. The first Part. 1. How was this memoriall an act of Faith Did not Joseph take it upon trust from his Fathers relation or was his Faith in this instance any better then an implicite Faith or founded on a humane testimony for that Jacob fore-told his Children what Joseph here mentions and brings to their remembrance is plain from expresse 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 Josephs Prophesie seems more cleare
thrive and prosper more abundantly then was ordinary but however it was very likely it is God declared his approbation by some visible signe then at the time of his offering and since by his servant Moses who hath Regiâ—â—red it to all Posterity for his Honour and their example he had not onely Gods testimoniall but now hath mans now he is and ever fince he hath been of happy memory and high repute in the Church for it followes he yet speaketh Which expression is also capable of different interpretations 1. The examples of the godly departed and their worthy Acts speak lowd in the eares 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 powerfull in Rhetoricke they teach both what to decline what to follow those dead examples serves as ecchoes redoubling and sounding the actions of their holy lives and it was the Piety of the first times to enjoyne and of after ages to retaine in the Church the memorialls of the first Founders of the Christian faith not so much to honour them as to glorifie God in and for them and to gaine 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 then it instructs us That God is concerned and engaged in the sufferings and deaths of his Abels who dye in the Lord or suffer for his holy truthes their blood cryes loude in his eares for revenge and one day or other he will hearken to the voyce of their cry and recompence 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 rendred Mat. 26.13 be told or spoken of his oblation his faith and Gods testimoniall 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 enforming us of her renowne to all Ages Luk. 1.48.49 Death removes their bodies not their vertues takes away their lives not their precious memories they after speak to us to imitate them and in a pious and gratefull commemoration to speake of them and prayse God for them this is their happinesse they live time out of minde in Heaven by the beatificall Viâ—â—on in Earth by a continued celebration of their eminent graces and holy performances Anâ— thus you see I have unawareâ— falne on my second Proposall â— collection of the Doctrines which are observable in the words and they are many I shall acquaint you onely with a few 1. The Apostle begins his induction with Abel and bringâ— it downe to that century wherein he lived the same to contiâ—ue unto all Ages it was the selfe same faith which was delivered to the Saints in the first and latter times that is in Scripture sense before Christs comming in the Flesh and after t is true the circumstantialls and externalls of Gods service have much varied in the severall periods of the Church but from the beginning there was one foundation of Religion the same essence of piety Jesus Christ the same yesterday c. Heb. 13 8. anâ— Christ is the same way conveied into the bearts of Beleevers thâ— same Word the same Faith the same Catholique Church onely in Saint Aug language Tract 45. in ea Ioh. tempora variate sunt eadem fides sonus mutatus est idem verbum one common head Christ all members united to him by one principall Faith and this commeth from the same Fountaine the Spirit and the Word 2. We are enformed who are to be esteemed Elders in the Church such onely as received their approbation from God the Primitive ancient Fathers and what esteeme is to be allotted them not to be accounted Founders of our Faith but Buildersâ— or rather unlesse we admit the first Master Builders Prophetâ— and Apostles repairers of Breaches whensoever the Orthodor Faith is assaulted by Heretickes who either batter the Building or undermine the Foundation neither are they to be worshipped as the objects of adoration but respected as patternes 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 testimoniall makes their Writings authenticke and their examples imitable But more particularly something we shal observe from Abels Person his Oblation and Gods acceptation of both 1. From the Person we observe these following considerables 1. The piety of Beleevert priviledges 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 setled estate is nothing but Vanity or rather Vanity and nothing lesse then Vanity and nothing Es 40.17 Quemcunque hominem video miserum scio saith Seneca and Quemcunque miserum video hominem scio Man and misery are paralells Man at once lost his integrity and felicity and ever since he is the subject of folly and misery neither doth godlinesse exempt them from the common fate of men Death they live and dye 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 Mortall Psal 49.10 Ez 21.4 and many times the best dye soonest Es 57.1 Certainely this should be a great encouragement against the stormes and difficulties the dangers and casualties of this life and against the terrors and affrightments of Death This one Consideration will yeeld us solid comfort That all must dye all are Humane and Mortall for why should we fear to passe that strait which all men must Saile through or endeavour basely and many times unchristianly to decrine what none can avoyd All men all holy men Abel the first righteous man Abraham the Father of the Faithfull David Gods favourite a man after Gods own heart his darling all wise men the Prophets and Patriarkes 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 certaine Had wicked men onely passed this way the Rode would have been suspicious but seeing all our Progenitors even the godliest have gone this way and the first that beate the Path was a Just man Justitia Princops cui Christus justitia primatum tribuit as Aug. speaketh we need not feate we may
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
with their Husbands in their sufferings nor through incredulity or tendernesse endeavour to disswade them from their stedfastnesse and prous undertaking For the Hebrew Men were ambitious to be called the Sonnes of Abraâ—am and the Women the Daughters of Sarah and as they took themselves obliged to the imitation of Abrahams Piety so these to follow the Faith of Sarah whom Saint Peter in the above-cited Place commends for her Obedience to her Husband And our Apostle here for her Faith in God Througâ— Faith also Sarah her selfe received strength to conceive Seed c. The first Part. The enquiry will here be whether any extraodinary abilâ—ties were de novo conferred on Abraham and Sarah to streâ— 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 yeares he received no Children by Sarah much lesse hopes 〈◊〉 there when he was an hundred yeares Old and Sarah ninety and so if we respect Sarah's former-sterility and present iâ—â— becility that shee was both Old For it ceased to be with Sâ—â—rah after the manner of Women and Barren the Worke seeâ— miraculous For though Abraham received no new Generatiâ—â— faculty from God to beget Isaac yet certainly in as much 〈◊〉 Sarah both in her youth and then the custome of Women coâ—tinued with her was Barren of necessity shee must be mâ—â— more when she was both Old and that use discontinued aâ—â— so we may safely determine God gave her strength to Conceiâ— which formerly shee had not T is true Adam begot a Chilâ—â— at the Age of 130. yeares and Methuselah at 187. Gen. 5. 25. but these lived eight or nine hundred yeares and so 〈◊〉 marvell But after the Deluge the life of Man shranke up aâ—â— shortned and in the period between Abraham and Moses 〈◊〉 lived not two hundred yeares for Abraham lived but 17 yeares and Sarah 127. who yet are noted for old People Bâ—â— in Moses time they were reduced to seventy or eighty yearâ—â— Psal 90. And so in that period wherein Abraham lived pâ—â—â—bably there was more required then the ordinary strength 〈◊〉 Nature at an hundred yeares and though after Sarah's deaâ—â— he had many Children by Keturah yet this was from the coâ—â—â—tinuance of that supernaturall Power which he received froâ— the Begetting of Isaac and as for Sarah to Conceive at nineâ—â— yeares was certainly miraculous seeing she in the prime and coâ—â—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 shee should conceive and was sharpely rebuked for her incredulity how then can it be verified That through Faith shee received c. or that shee juâ—ged him faithfull who had Promised To this Quere it is answered That probably this was not a laughter of joy or admiration but contempt and scorne conceiving the subject matter of the relation impossible and so r diâ—alous neither can shee be excused for that shee knew not whether God himselfe or an Angel delivered the Words though as soon as she knew she acquiesced in the revelation For that positive assertion I will returne as a set time c. doth evidently argue that the affirmer was either God himselfe or an Angel and Sarahs denying her selfe 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 Toâ— 4. quâ—st sup Gen. cap. 36. Dominus non redarguit Abraham cum riserit quia â—llius risus admirationis latitiae fait Saram vâ—re redarguit quia fait risus dubitâ—tionis ab iâ—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 replyed but Beleeved Sarahs Faith then was mixed with incredulity or weakenesse like his Marke 9.24 and though at the first conceit she seemed to dis-beleeve the revelation yet a second consideration mastered and suppressed this carnality and so she received strength to Beleeve and to conceive heâ— spirit prevailed against the suggestions of her flesh and her Faith prevailed over her naturall imbicility and sterility The second Part. Let us next coasider what strength our Faith may receive from the Premises and what issue this fruitfull President 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 Sonnes of Abraham and Daughters of Sarah The Children of Israel are promised Deliverance yet after this their Taskemasters are more rigorous their Bondage more intollerable and their yoke heavier and after they returne 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 behinde and they were at a losse in themselves till Goâ— by a myracle 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 servituâ—â— and slavery from the Merchants and after all he is sentenceâ— to close imprisonment and in this condition he lived till God by an undiscernable way of mercy preferred and exalted him above his Brethren David had a Crowne assigned him anâ— was actually and solemnly Enthroned though not possessed â— but before that he obtained it he was chased like a Partridge oâ— the Mountains he was banished and forced to hide himself in holes and eaves all he gained by it was to be a miserable sugitive and vagrant till God moved the hearts of the â—â—fractory Israelites to accept him 2. That Attribute of God which Sarah most considered was his fidelity or faithfulnesse She judged him faithfull The Word signifies truth sincerity to keep touch In Scripture sense it imports power and sufficiency to performs an engagementâ— Thus impotent and deficient subjects are said to be false and lyars A Horse is a lye Psal 33.17 that is unable to deliver great men are lies they promise but performe not Psâ—â— 62.9 but God is faithfull full of goodnesse and power oâ— willingnesse and ability Heb. 10.23 Psal 36.5 57. â—â— 2 Tim. 1.12 3. God pardoned Sarahs infirmity upon her after repentance and beleife he charges not his Children with those errata's they strive against and are to them invincible neither doth he esteeme of or censure them according to that pâ—iâ—â—ciple which they oppose and deny but according to that which iâ— praedominant and the denomination is from the better or