mercifulnesse not suffering his whole displeasure to arise and so long suspending the execution of his sentence he might barre the incorrigible refractory malignant of all excuses and shiftings both which reasons are declared by the Apostle Rom. 2.4.5 the judgement is unavoidable and the judged inexcusable for that the Judgement was passed through their own default and for their contempt after processe and issue O then let not us sleight or trifle with Judgements but seriously observe and apply them considering that his premonitions and warnings are given out to bring us to repentance and let not us by our security or contempt frustrate our selves of those happinesses and advantages which God hath gratiously consigned them to us for our good he threatens before he punisheth that his menaces of ruine might be a meanes of our reformation occasions of and provocations to repentance let us then comply with him in his designe be moved and affected with his threatâ—â— not to suffer our eyes to sleep nor our eye-lids to slumber neâ—ther the temples of our head to take any rest untill we make uâ—â— of all these means take hold of all these opportunities of merâ—â— which he hath endulged to us untill we be at peace with himâ— and he reconciled to us and remove all impediments which maâ— prevent the true and sanctified use of his Judgements I shaâ—â— but breifly nominate three The first is neglect when we forget his past Judgements as old news or obligations growne oâ—â— of date as Pharaoh did Exod. the 7.8.9.10 Chap. and the frequent crime of the Israelites as we finde it inventoried Psal 78. The second is when we scorne and contemne his premonition of future Iudgements which the Psalmist hath noted out to uâ— and fully expressed Psal 10.4.5.6 The third which is moâ—â— usuall is the mis-interpretation of his Iudgements as if wâ— were not the men he aymed at they concerned not us hence in the Prophet Ieremies expression we settle on our lees sooth our selves in our sinnes turne the streame another way and shift off the application of them from our selves and hence also many times his Iudgements overtake us and come upon us before we are aware hence when we cry Peace Peace behold destruction and sudden calamity as of a Woman in travell Iudge our selves then that we be not Iudged 3. Noah was warned and warned he was of God not onely in a Publique generall way but by a private missive a particular expresse from Heaven not onely of the wrath which was to come but further advertised of means to avoid it God declared unto him the whole pleasure of his will in that concernment so true is that of the Prophet Amos 3.7 Surely the Lord will doe nothing but he revealeth his secrets unto his servants even as a Prince imparts his designes to his favourites and confidents Thus he honoured Abraham Gen. 18.17 and thus still he continues his respects to such as seare him in the great concernments of their soules he discovers to them that is his friends and savourites the great mystery of salvation by Jesus Christ for so we are assured Iohn 15.15 Henceforth I call you not servants that 's a too low and vulgar salutation and respect for the servant knoweth not c. The Psalmists assertion still holds The secret of the Lord is with them that feare him and his coâ—â—nant to make them know it Psal 25.14 4. Noah was warred and the warning moved him to feare which occasioned contempt and scorne in others Noah took â—â—e warning the World derided it The consequents of this â—â—arning were different according to the diversity of the subjects on which it wrought T is a maxime in Phylosophy â—â—icquid recipitur recipitur ad modum recipientis the same â—â—quivocall cause produceth severall effects according to the â—â—spositions of the subjects which derive vertue from it the same â—â—nne at once melteth Butter and hardeneth Clay the same â—â—bstance of meat affords good nourishment to a vigorous body â—â—d becomes hurtfull to a diseased and it holds in Religion â—â—e same mercy from God findes different interpretations and â—â—es by different men the malitious Iewes blaspemed when â—â—mbled converts beleeved Christs Miracles they follow him 〈◊〉 Crucifie him those follow him to obey him they to rebell against him these to submit to him If God blesse a wicked â—â—an with temporall prosperity he turnes this blessing into a â—urse abusing it to the satisfaction of some immoderate lust â—f a goly man receive the same portion he makes a sanctified â—se of it imploying it for his Lords honour and his own preâ—ent and after advantages the one growes wanton proud inâ—olent intemperant and what not this other makes it a proâ—ocation and inducement to thankfulnesse and obedience so â—n adversity the difference is easily discernable a wicked man â—ormes frets and troubles himselfe with impatiency and others with the turbulency of his spirit a righteous man submits with â—almenesse and meeknesse of spirit possesseth his soule in patience he neither disquiets nor injures any other and as Gods dispensations finde such different entertainment so his acts of grace so the Judgements of his mouth Tell an obstinately perverse sinner of pardon of his sinnes if he will timously and sincerely repent this message will be welcommed with the same respect from him that a proclaimed act of oblivion shall receive from him who is resolved to abase and bafle Majesty denounce sentence of woe against him for his impenitency and contempt he esteemes no more of these then Luther did of the Popes Bulls to be bruta fulmiua meer scarcrowes or a few idle worâ—â— to abuse the well-meaning simplicity of Fooles and Children 〈◊〉 let the same Proposition of Peace be tendred to a righteous soule who by the prevalency of some lust hath fallen from 〈◊〉 obedience he with joy and thankfulnesse accepts renewes 〈◊〉 vowes and re-obligeth himselfe to an inviolable observance 〈◊〉 all Gods decrees and edicts Declare to him wrath against eveâ—â— soule that sinneth this dissolveth him into humiliation and coâ—trition of spirit makes him cautious and timorous at any tiâ—â— after to offend Gods glorious Majesty O then let us makeâ—â— sanctified use of all Gods dispensations of all his promises aâ—â— his threats this will distinguish us from the World and discoâ—â— unto our selves the fincerity of our hearts no safer no suâ—â— way of tryall of our own hearts then to observe what are 〈◊〉 productions of Gods dealings upon our spirits what effects tâ—â— terrors of his Law the proposals of his Gospel and the expresses of his love hath wrought in us if they have pulled down in us the strong holds of sinne if they have captivated eveâ— rebellious thought to the obedience of Christ if they have redâ—ced and reformed us that we feare to offend that we desire aâ—â— delight to please him then happy are the People which be in suâ—â— a case then blessed are these People which have the Lord fâ—â— their
rash praesumptuous fancy but a sober and advised meditationâ— that God was able c. It is the wise mans advice and counselâ— In time of prosperity rejoyce in time of adversity consider Eccleâ— 7.16 consider Gods Almighty greatnesse infinite wisedomeâ— absolute power inexpressable goodnesse and undisputable truthâ— and thou shalt never fall thou mayest be tossed but shalt noâ— sinke thou mayest be shaken but not removed thou mayest be afflicted yet not in distresse Persecuted but not forsaken cast downe but not destroyed 2 Cor. 4.8.9 this was the confidence and reliefe of Saint Pauls sadnesses and afflictions Eveâ— to trust in God which raiseth the dead who delivered us c. 2 Cor. 1.9.10 this was his perswasion That neither life nor death nor Angels c. Rom. 8.38.39 O that we were wise to consider these excellencies these resolutions and understand the loving kindnesse of the Lord that we would consider and remember that he brought light out of darknesse order out of confusion all being from nothing and he is the same God still in Power in Wisedom in Goodnesse his Eare is not heavie nor his hands shortned unlesse our sins cause him to hide his face from us that he will not heare And lastly consider Abraham to be like this your Father in the resolutions and endeavours of obedience both Active and Passive Isay 51.1.2 Consider Abraham your Father c. and remember that God blessed and encreased him he considered God was able c. and so he received c. which affords another Observation 8. He received him It is Gods mercies that we are not consumed Lamt 3.22 God gave him unto Abraham the second time he will alwayes have his Church to remaine and though for a time she be over-clouded with Heresies Persecutions and Interests yet Magna est Veritas c. the gates of Hell shall not prevaile against her she will be most Christian in her most persecuted and afflicted condition and many times God delivers her from her Persecutors making her darkenesse to be â—ight and bringing againe the Captivity of Sion as in a Dreame And as it fares with the Church so with its severall Members they are many times brought out of the deep Waters and the stiffe mire light springing up to them that are true of heart as it is said Light came to the Jewes Ester 8.16 upon the discovery and disappointment of Hamans cruelty 9. Abraham offered his Sonne and saved him he received with an addition a Lambe and with a blessing and assurance of blessing In thy Seed c. to give to God what he demandeth is a great act of justice because he demands we give him nothing but what is first his and it s the best policy the surest way both to preserve and improve his gift we never offer any thing to God but we are gainers by it we receive either an hundreth sold for the present or Eternall Life Give our Persons our Soules and Bodies to him to serve and worship him in feare and though upon that score the Soule be seperated and the Body crucified we shall receive both againe with inexpressible advantages give your substance and goods to the necessitated members of Christs body and though we spend much this way we shall save much more decima divet este we shall gainâ— and raise an estate He hath distributed and given to the poore his righteousnesse remaineth c. that one was of improvement his horne shall be exalted with honour that 's a second way both certain Psal 112.9 and so this kinde of distribution is a way of provision for the future and therefore called a laying up a stake of a good foundation 1 Tim. 6.19 a Treasury a Magazine 10. He received him in a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Faith received not the expected reward and effect which it apprehendeth as being inexpedient either for the present or future condition of the Beleever yet it receives what God awards the hope of the righteous shall not perish and they that put their trust in him shall not be confounded but many times before beliefe comes we are at the last experience the Altar is prepared Isaac bound and is layd upon it and Abraham takes the knife in hand ready to give the fatall stroke but then and â—â—till then not before did the Angel step in for a rescue anâ— dilivered Isaac from death and so Abraham received him byâ— resemblance of the Resurrection and thus Christ delivereth hiâ— Church when overwhelmed with oppressors reviveth her when she is in the dust when she is but a company of dead men appointed as sheep to be slaine and numbred for destruction when she is dry bones and her hopes cleane off he will put breatâ— and life into them These and such like are the similitudeâ— oâ— parables which the holy Spirit useth to expresse the affliction and deliverance of his Church Isay 26.19 Ezek. 37.5.6.7 c. And having gone thus far I might a while stay on the mysticall and parabolicall signification of those Texts for so somâ— Interprets these words he received him in a figure that 's in reference to Christ whose Death and Resurrection were here prâ—â— figured And Augustine tells us That this action of Abrahams was both factum prophetia an History and a Prophesie but I intend not to vary much from my resolved Method and 〈◊〉 for a conclusion shall onely observe the two commendatory 〈◊〉 of Abrahams Faith which is noted to be 1. Obedientiall working acting Faith be offered and this was the working of the Faith Iames 2.21 The former propoâ—â— salls and calls of God to Abraham were for the tryalls of his â—aith in that particular and instance of beleeving his Promises â—ut this was a new tryall of his Faith in another expression and determination even that of obedience to his commands God sometimes tryeth our Faith by Promises of incredible things whether then we will depend on him sometimes by commands â—f harsh unpleasant services or duties whether we will submit to him and obey him now when God puts us to it to evidence our Faith either by patience or obedience if we doe not we are not the sons of Abraham not the friends of God For true Faith will still approve it selfe so by faithfull actions no temptations of the world or the Devill to the contrary shall make us suspect or disbeleeve what he hath promised no invitations of sin or lust shall lay us off from the practise of what â—e commands where fire is there is heate and light where â—aith there holinesse and obedience 2. Rationall it was not a rash precipitate or temerarious deâ—gne but a wise sober deliberate proceeding of his understanding will and affection for all his spirituall faculties were imployed in this consideration of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pondered â—nd weighed with himselfe secum perpendens in one Translation â—atiocinatus in another his understanding considered Gods Truth Power c. and upon
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