therof but the other hath only some slight acquaintance with him some pretences onely to his favour and bounty or hath onely this hope that if he come first possibly he may provaile neither hath he any friend on which he dare rely to negotiate and meditate for him therefore he Posts Night and Day stormes and frets at every obstacle quarrels and fights with every shadow of opposition and allowes himselfe no refreshment 〈◊〉 ease because his suspition and jealousie chafeth and chaseth hiâ— In this ease we may certainely resolve he who made most haâ—â— had the lesser hopes and his haste was lesse whose hopes 〈◊〉 greater and surer for he that hath a promise from a man â—â— Power and faithfulnesse whereof also he hath an undoubâ—â— assurance is not too eager or over-vehement for the performance but is willing to stay the time and pleasure of his friend neither is there amongst men any thing which makes them â—â— forward for security or payment in contracts but distrust aâ—â— dishonesty And yet this Phrase is varied by the Apostle 1 Pâ—â— 2.6 shall not be ashamed he will not onely not make haste â—â— if the merey be delayed he will not be ashamed his Faith bene him out against all inward serupulosities and outward ignoâ—â—nies if his own heart shall dictate God is slacke or if his enemies jeere and deride his confidence yet he is still the same no reproaches shall haste or deject him no carnalities seduct oâ— alter him to be disappointed on his relyance and hopes thâ—â— shames a man but to be rooted in hope is to gather considence and comfort which David observed of himselfe Psal 27 1â—.14 I should have sainted except I had beleeved to see the goodnesse of the Lord c. In three things saith Bernard doe I plaâ—â—â— â—ny confidence and they are such as will not suffer us to be ashamed In charitate adoptionis veritate promissionis potestate redditunis for Gods goodnesse truth and power cannot faile them that trust in him and wait for the appearing of our Lord Iesus Christ The third Part. The Prayer MOst mercifull and gratious Father most glorious and eternall Lord the God of Abraham Isaac and Iacob blesse us thy Children by Adoption with the Dew of Heaven and Fat of the Earth blesse and prosper unto us the workes of our hands and satisfie us early with thy mereies that we may rejoyce and be glad in thy salvation give us such a proportion of temporalties as are most sutable to our dispositions and abilities but they be no temptations and provocations to sinne and let the blessings of thy right hand descend plentifully upon us thy heavenly and spirituall graces that we may grow up and flourish in the house of the Lord. Be pleased to regulate and direct all our actions to thy glory and our salvation restraine all our passions and inordinate affections and bring them under the dominion of grace Blesse and sanctifie all thy blessings upon us that we may improve them to thy Honour and our own everlasting advantage that we presse forward to the marke For the price of the high calling of God in Iesus Christ let thy promises of grace be the objects of our Faith and let our Faith rest in them that we be not confounded in the perillous time and we may waite with patience till the Sun of Righteousnesse appeare with healing in his wings Raise up our thoughts from the consideration of the present pressures and threatned calamities which may happen us to a contemplation of the love of God in Iesus Christ Adopting us and promising good things to us the truth power and faithfulnesse of God in performing the expressions of his love to us and to a setled meditation of that Eternall Rest those sure mercies and honourable felicities which the Father hath made over to us in his beloved Sonne and which he hath assured unto us by the Revelation of his Spirit To which holy blessed and undivided Trinity be ascribed all Honour Blessing Praise and Worship now and for ever Amen IACOBS Piety Heb. 11.21 By Faith Jacob when he was a dying blessed both the Sons of Joseph and worshipped leaning upon the top of his staffe OMne bonum est sui diffusivum Goodnesse is communicative of it selfe And a very Heathen can resolve us That Nullius boni sine socio jucunda est possessio there iâ— no content in the possession of any goodnesse unlesse we have a Partner with us and every good man is of that temper and disposition that he freely communicates what he hath received if God blesse him he is willing others should have some part or profit with him and what he freely received he freely gives as for example If God hath bestowed a Talent of Knowledge Learning Wealth and Authority on any good Man he will imploy it teach others with his Learning enflruct with Knowledge supply with his Wealth releive and protect by his Authority or if he doe not he ceaseth to be a good Man and these advantages cease to be good things and blessings to him Abraham received a blessing from God he bequeathes this to Isanc Isaac leaves it to Jacob and Jacob imparts it to the twelve Tribes All these holy Patriarches succeeded one another in the blessings here was Personall Succession both in the Place and the Faith they Lineally descended and succeeded one another both in the Chaire as formerly the Elder Father still blessing the following and in the donative of the blessing and in the Worship and Service of God Religion it seems then was heredetary and these Patriarches came to the blessing by discent and the Legitimate Children were the Heires of the Promise and therefore as by Faith Isaac blessed Jacob and Esan so by Faith Jacob blessed both the Sonnes of Joseph By Faith Jacob when he was a dying c. The first Part. This benediction was the same which Isaac before imparted to Iacob it was Paternall Sacerdotall and Propheticall the subjects of it were the Sons of Ioseph but with this difference the whole blessing was enstated on Iacob by Isaac whereas Iacob divided it to Iudah Lovy and the Sons of Ioseph Reuben indeed was his eldest Sonne the beginning of his strength the excellency of dignity and power and so in an ordinary course it belonged to him but he forfeited his Birth-right by desiling his Fathers Bed and so his dignity was gone Gen. 49.3.4 and so the jus Regni the Kingly Dominion and Soveraignty over his Brethren was setled on Iudah the Honour and Office of Priest-hood was collated on Levis and the double Portion was allotted to the Sons of Ioseph Ephraim and Manasseh and the blessing on them was That his Name should be named on them and the Name of his Fathers Abraham and Isaac Gen. 48.16 that is they should be reputed for his Children for the Grand-children of Isaac and great Grand-children of Abraham and so the Heires of the Covenant of Promise and they
shall all the Nations of 〈◊〉 Earth be blessed which consignment though literally made 〈◊〉 and verified in the Person of Christ yet was symbolically aâ— typically demised to Abraham this blessing was to be deriveâ— from him who was derived from Abraham and therefore Chrâ—â—â— is said which is yet an higher Honour an exaltation of Abraham above Men and Angels to take the Seed of Abraham Heâ—â—â— 2.16 And this blessing promised is expressed to be Abraham bosome which yet is no lesse then the beatificall Vision everlâ—sting rest and security the sitting down with Abraham c. in the Kingdom of Heaven But then as Abraham was the Father of many Nations so 〈◊〉 Faith the Parent of a numerous Issue of Religious Acts and â—â—â—ties out of his loynes great Nations had their being and â—â—ginning and his Faith gave sanctitie and holinesse to many â—â—â—obled gloriovs vertues his Faith hallowed and consecrated 〈◊〉 his naturall and morrall excellencies and perfections and enâ—uled them holy and religious Let Phylosophers talke of the â—catenation and connexion of the Cardinall Vertues in gradu â—perantiae most certain it is that in all true Beleevers all â—rtues both Morall and Theologicall are closely concentred â—â—d most signally and evidently they were so in Abraham The â—ralists tells us That Prudence is the copula of their Vertues 〈◊〉 Divines That Faith gives being growth and persection to holy duties and then it ceaseth as these say where prudence there are all Vertues nullum numen abest c. and no act 〈◊〉 he denominated good without Prudence this miâ—at velut â—er igues Inna minores so in Religion where Faith is there in aslotiation and conjunction of all holy graces if we doe â—eeve we cannot but serve God we cannot but live soberly â—â—ly and godly and no act can challenge the appellative of â—â—igion which proceeds not from Faith The proofe of the â—â—mer is Titus 2.11.12.13 and of the latter Titus 1.15 â—hout it they cannot thinke a holy thought for animalis 〈◊〉 the naturall and the unbeleeving man is he receiveth 〈◊〉 1 Cor. 2.15 and where Faith is as the Sunne attended â—â—h a numberlesse number of Starres which she gives light and â—â—er too though with this difference That when she shines â—â—â—st they appeare least and her setting is their rising so is alwayes attended and waited on with a glorious traine of â—â—eparable servants holy graces which also are her proper issue 〈◊〉 off-spring as well as retinue all which besides the former loses are evidently conspicuous in this illustâ—ious example 〈◊〉 noble precedent Abraham beleeved and therefore he knew 〈◊〉 discerned the call My Sheep saith Christ know my Voyce follow me so he harkned also to this Divine Call and obâ—ed it For it follows he obeyed the call But yet observe discretion of his faith he went not of his own head he exâ—â—â— not himselfe he waited till he was called he was first called and then he went And yet his obedience is further notâ—â— was an absolute and if ever under correction be it spoâ—â— blinde obedience his Master said goe and he goeth but thâ—â— not all he went he knew not whither this was highly iâ—â— in verba Magistri and yet so strongly was he perswaded of 〈◊〉 goodnesse and truth that goe he would and assured he waâ—â— the place whether he went to would be in after inheritance it was not enough to beleeve for a while and in the time temptation to faint and flag No after he arrived by â—pâ—â— providence in that â—eâ—ra incognita his Faith still taught hiâ— tendance on Gods leisure even in the Land of Promise he mitted to the divine disposition to be a sojourner and thâ—â— the countrey were his own in the divine designation which eye of his Faith also perceived yet he would not enter in upon that account he would live there as a stranger till would give him Livery and Seizin he would not take it aâ—â— own hand but wait till that Power which gave it him 〈◊〉 possesse him of it and after all this here follows an Act of 〈◊〉 nation Abraham was contented with the meanâ—esse of his â—â—dition and though a mighty warlike Prince and the Father many Nations submitted to dwell in Tabernacles with and Jacob c so that you have these remarkable honour acts of his holy Faith 1. The Prudence of his Faith he went not before hâ—â— called and therefore it is signally said when he was called â—enter dictam 2. The obedience of his Faith as soon as called he wâ—â— he disputed not the order he delayed not his observance wâ—â— he was called to goe he obeyed and went and by this racteristicke note the Centurian proved his own authorâ—â—â— and his souldiers and servants obedience Mat. 8.9 3. The dependance of his Faith he went he knew not whâ—â— and yet was assured God would bring him to his demised Instance and hereon depends and follows 4. The confidence of his Faith notwithstanding all those jections which flesh and blood could pretend against his Fâ—â—â— to invalidate it and make him stagger yet he is resolveâ— goe and was confident to finde an Inheritance and the next 5. The perseverance and patience of his Faith He sojourned in the Land of Promise c. And from hence we finde 6. The humility and modesty of his Faith he was satisâ—â—ed with his allowance and submitted to his fortune He â—â—welled in Tabernacles c. And last we have 7. The wisedome and considerations of Faith his Faith â—â—elyed not on a broken Staffe an Egyptian King but was â—unded on a Rocke he obeyed upon rationall motives and â—onsiderations on solid Arguments and certain infallible inâ—erences verse 10. For he looked for a City c. And here upon these circumstances I might enlarge but â—hat I am engaged to observe my premised Method Onely â—y the way take notice how pertinently and powerfully the â—postle Argues from this proposed Method to discourse his â—ebrews into obedience and patience The Hebrews were all of them in a persecuted and afflicted condition some one way some another for their Profession many of them driven into the Wildernesse forced to fly from and desert their native Possessions and habitations But yet â—heir condition was not harder then this of Abraham their â—evelations of Heaven and Eternity were clearer and therefore their Faith ought not to be lesse then that of Abraham â—o varieties of accidents should discompose them no distractions or difficulties of times should dispossesse them of their hope or out them of their estate in reversion their heavenly inheritance they have but little Faith and lesse patience who think much to suffer a little while a little inconsiderable worldly â—osse especially if they be Christians before whose eyes the â—reat things which are layd up for them that are faithfull unto â—he death are most clearely presented they pretend onely to â—aith that dare not trust God unlesse they have all their desires in hand and will not suffer
nothing and this is as great a demonâ—ration of his power and goodnesse as the former by 〈◊〉 nominy to rayse to Glory by Death to restore to Life from Poyson to draw a Preservative to bring the best out of the worst And it is Saint Aaugustines Observation Deus â—deò bonus est God is so good that we would never suffer evill to be unlesse he were so powerfull also that he could â—ring the greatest good out of the most desperate evill Titus sackes Jerusalem This the Divine Providence ordered for a punishment of the Jewes malice and wickednesse Well Ierusaâ—em is an heape of stones the lewes are disperced and this was used by God as a fairer way and more effectuall meanes for the dissemination of the Gospel This very order which God sent to Abraham hath in it much concealed goodnesse and mercy and though at first it seems harsh and rigorous yet propius inâ—uenti it is full of grace and truth as we may perceive by the following circumstances Abraham and so we need not wander for an example is commanded to quit his Countrey the Designe was he should quit Idolatry and this former a proper means to bring about the latter for to abide in his owne Countrey had been a perpetuall obstacle to his then intended course of godlinesse for what agreement hath the Temple of God with â—dols what communion hath Light with Darkenesse and Idolatry was the Epidemicall sinne of that Nation But if his abode there altered not his course yet undoubtedly it had been very dangerous and no Man is to venture his Religion upon a hazard nor subject it to a temptation in respect of his many naturall obligations and relations of Countrey Parents and Kindred whereas by quitting his Countrey and sojourning in Canaan he became disengaged from those ties of Nature and Native soyle and fitly disposed to venture on Religion and to make progresse in the wayes of godlinesse For it s most certaine what the Roman Historian Observed Falicitate corrumpimur nothing more destructive of Religion then too much worldly prosperity it makes men apt to forget to extinguish and obliterate all notions of God and godlinesse to pervert the principles of holy life and set the will and affections upon the pursuite of phantasticke unprofitable deceiving apparitions of pleasure and profit pride luxury c. is almost the inseparable companion of a full and high estate and it is a great mercy in God to afflict that we may be humble sober wise religion devout Out of very truth and faithfulnesle God causeth hiâ— People to be troubled And therefore David resolved It â—â— good for me that I have been afflicted that I may learne thâ— Statutes Psal 119.71 Afflictions makes us tractable and teach able apt to receive Instruction and to be kept to it but before his afflictions he was as Ieremy said of himselfe an uâ—â—med Calâ—e I went wrong verse 67. he despised all counsell and would have no correction and probably had wandred aâ— the dayes of his life after the lusts of his owne heart had hâ—â— not been restrained and re-called by Gods afflicting Hand 〈◊〉 Voyce 3. Religion is not a light perfunctory employment but 〈◊〉 sad serious and laborious employment Res severa est veruâ— gandium Senica Epist 49. It requires great austerity of Spirit strict performances humility selfe-denyall mortification 〈◊〉 effectuall dereliction of sinne abrenunciation of the World called 1 Thes 1.3 The worke of Faith which as Pisc in loâ— expounds it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active working Faith to kill and crucifie the old Man and all his lusts to mortifie a beloved darling sinne to bring our bodies in subjection to be at enmity with the World to refuse worldly pleasureâ— when temptations beyond duty or safety to take paines in the cause of God which is expressed by the following Phrase the lobour of love which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labouring love such as sets us to enquire after the Law to buy the Truth search the Scriptures to endeavour for a right understanding in the wayes of truth and godlinesse according to our respective opportunities and capacities to put on the armour of Righteousnesse on the right hand and on the left If we be not called to suffer and dye for Christ yet we must dye unto sinne and live unto righteousnesse If not to forsake our houses yet our lusts if not to goe out of the World yet to use the World aâ— if we used it not that is cut off all our portion in this life excepting so much of it as is necessary for our present subsistance to secure our Inheritance in the World to come and this is our patience of hope also as well as in the down-right suffering part Heb. 10.36 the burden of the Lord a doing the worke of the Lord in voluntary severities and abstinences 〈◊〉 a seperation from the World 2 Cor. 6.17 expressed by â—hose summons Depart depart yee goe on t from Babel flee out â—om the Chaldeans touth no uncleane thing Esay 48.20 52. 1. have no fellowship with the unfruitfull works of darkenesse no â—ommerce that is no complyance or confederacy with the workers of wickednesse Rev. 18.4 This is that which Christ â—eakes of plucking out the right Eye cutting off the right and to relinquish whatsoever is deare or neere unto us if it is an impediment or a diversion from the paths of holinesse â—r an occasion or inducement to sinne and impiety all which was represented to the Church of God under the name of the pouse in that charge Psal 45.10 Hearken O Daughter and â—usider and incline thine eare forget also thine own people and â—â—y fathers house So shall the King greatly desire thy beauty c. 4. God tempers the rigour of his precept with the sweetnesse of a Promise If the first part the Summons be dis-relliâ—ing and unpleasant The second part the sub-joyned Premiâ—s are comfortable and refreshing God sends alwayes a graous raine upon his Inheritance to refresh it when it is dry 〈◊〉 gives sharpe Physicke in a Sugred recipe after a Seed time 〈◊〉 Teares an Harvest of Joy God leaveth not Abraham deâ—itute but promiseth a great reward for his Country Canaan better Land for his Kindred a great Nation for his Fathers â—use he shall be a Father of many Nations God in our â—fferings would have us to contemplate on the excellencies â—â—d depend on the truth and rejoyce in the goodnesse of his â—romises which farre exceed both the number and greatnesse 〈◊〉 our hardnesses And thus after an order of sadnesse he addes â—ven blessings of comfort which I shall breifly describe in â—der 1. I will make thee a great Nation Great both in number and multitude Populous Nations deseended from Abraâ—m by Keturah and Hagar Gen. 25. And great also in reâ—wne and vertue men famous in their Generations who were after builders in the house of Israel issued from them