A Cloud of Faithful Witnesses, Commentary 4
Abrahams Faith.
VERSE 8.
By faith, Abraham, when he was called, obayed God, to go out into a place, which he should afterward receiue for inheritance: and he went out, not knowing whether he should goe.
COncerning holy Abraham, heere are more examples then one recorded, and his faith is renowned many wayes: more verses are spent of him, then of some fiue others. And the reason is, because his faith was more excellent then any others that followed him. In which regard, hee is called the Father of the faithfull, oftentimes in the new Testament, especially in the Epistles to the Romanes and Galathians.
The first example of his faith (and the fourth in order of the whole) is of his leauing his owne natiue Country, and how at Gods commaundement he went he knew not whether; onelyonly he knew God called him, and therfore he would goe: wherein appeared a most worthy faith.
Now concerning this his faith and obedience, the Text layeth downe two points:
1. The cause or ground thereof; which was Gods calling: he was called of God.
2. The fruite or effect of his faith; he harkened and obayed. And this his obedience is amplified by diuers particulars.
1. The matter of it, he went out of his country.
2. The end, to take possession of a Country, which he should not enioy of a long time.
3. The manner, he went out, not knowing whither he should goe.
The first point, is the cause or ground of Abrahams faith in this action, and is laid downe in the first words.
By faith, Abraham when he was called,
This story is taken out of Gen. the 12. chap. The cause of Abrahams faith, is Gods calling.
Gods calling is an action of God, whereby he appointeth a man to som certaine cōdition, or state of life, in this world, or after this life. And in this regard, God is compared to a Generall in the field, which assigneth eueryevery Souldier his standing and duty: so doth God appoint eueryevery man his place and duty in the Church.
Concerning these callings, let vsus see the meanes how hee calleth, and the seuerall states whereto he calleth men.
For the meanes or manner; God calleth men 2. wayes:
immediatly,
or by meanes.
Somtime immediatly by himself and his own voice: as, the extraordinary Prophets in the olde Testament, & the Apostles in the new. So saith S. Paul of himselfe, he was called to be an Apostle, not of men, nor by men▪ but by Iesus Christ, and God the Father, Galath. 1.1.
Sometime mediatly by men directed by himselfe, & furnished, or inabled for that duty: and so were called the ordinarie Prophets and Priests of the old; and the Euangelists, Pastors, & Doctors of the new Testament. The first was extraordinary; this is ordinary: the first is for an vnbeleeuing or a misbeleeuing people; the second, is for an ordinary & established Church. Now, of these 2. waies, God called Abraham immediatly by himselfe from heauen. Gen. 12.1.
Secondly, for ye estates of life wherunto God calleth men, they are three:
Generall,
Particular,
Personall.
Gods Generall calling, is, whereby hee calleth all men to repentance by the Gospell, and so to life eternall. Of this, speaks the Apostle, Rom. 8.30. Whom God predestinated, them also he called: and Rom 11.29. The calling of God, is without repentance. Heereby hee calls men in this life to the state of grace, and to the state of glory in heauen; and this is to all.
His Particular calling is, when hee calleth and assigneth men to some particular estate and duty, in Family, Church, or Common-wealth: as, when a man is called to be a Magistrate, Minister, Master of a familie, Lawyer, Physician, &c.
Thirdly, God calleth some men to some priuate Personall duty, which he designeth not to others, but to be done by them alone. Such a calling had hee assigned him (Matthew 19.21) that would needes be perfect; Goe sell all that thou hast, &c.
Now the calling of Abraham in this place, is to be referred to this third kinde. For, it was a priuate and personall calling, to leaue his Country, his kindred, his lands, his possessions, and to goe seeke another: and to be the Father of the faithfull, and to receiue the couenant: and this dutie belongs to none, but who shal personally, & by name, be called vntounto it.
Yet all these three callings may concu…re in one, as here in him. For, he was called to be a Christian (for the generall) and a gouernour of a great family (for the particular calling): but that, that is in this place vnderstoode, is this extraordinarie and personall calling to leaue his Country. And in it we are to consider three circumstances:
1. Who was called,
2. When,
3. How he was called.
For the first: Abraham was called, the sonne of Terah: but neither his father Terah, nor his brother Nahor were called, but Abraham alone.
But it may worthily be demaunded, why God should not call his Father and his kindred: there can be no aunswere but this, that the Apostle giueth, Rom. 9.18. God hath mercy on whom he will, and withholdeth it from whom he will. He calleth Isaak, and refuseth Ismael: loueth Iacob, and hateth Esau: taketh Abell, and leaueth Cain: euen because he will, and for no cause that wee know. But why then calls hee Abraham, and not his kindred? Is not that partiality? I answere, he is tied to none, hee might refuse all: therefore the meruaile is, that he calls any. But why some and not other, why Abraham and not his kindred, no reason can be giuen: for Gods Iudgements are wonderful. But as that that is impossible with man, is possible with God: Math. 19.26: So that that is iniustice or partiality with man, is iustice with God. And it is extream folly, and intolerable presumption for vsus to weigh Gods actions in the balance of our shallow reason.
For the second: But when was Abraham called? for the time, there are two circumstances worth the obseruation:
First, Abraham was called to this dignity, when he liued in Idolatrie with his Fathers. So saith Ioshua, 24.2. Thus saith the Lord: Your Fathers dwelt beyond the floud in old time, euen Terah the father of Abraham, and serued other Gods. If Abraham was called by God, when he was an Idolater, then it is apparant hee had not purchased Gods fauour by his workes. Where we learne, that the whole worke of a mans saluation, is to be ascribed to Gods meere mercy: who (as the Prophet saith) was found of them that sought him not, Esay, 65.1. Abraham neuer dreamed of the true God, nor of any new couenant of grace and saluation, when God called him. And so, when Paul was going armed with bloudy furie, and his furie armed with commissions and authoritie against the Saints, then God from heauen called him; and of a persecuter, made him the principall instrument of his glory, Acts 9.2. &c. Therefore (to apply this to our selues) If God hauehave vouchsafed vsus the same grace, and taken vsus to be his people, and made a couenant of saluation with vsus, which in former times hauehave beene sinners of the Gentiles; wee must learne here to see whence this fauour is, and therefore to ascribe nothing to our selues, but giuegive all the glory vntounto God.
And particularly, for eueryevery one of vsus: If God hauehave been so mercifull to any of vsus, as when we were Popish or superstitious with our Parents, or kindred, to open our eyes, and bring vsus home to his holy truth: or, when wee weltred in wickednesse and sensuality with the profane world, to touch our hearts, and to call vsus to grace and sanctification; let vsus often remember, and freely acknowledge this his vndeserued merciemercy, and say with the holy Prophet: VntoUnto th…e belongeth mercy, but vntounto vsus open shame.
Secondly, for the time when Abraham was called: It was when hee was 75. yeeres of age, or there-abouts: as is manifest in the Storie, Genesis 12.4: therefore wee see that God for a long time let him lie in his blindnesse, and idolatrie ere he called him. It is more then likely, that Abraham in that meane time liued ciuilly, & followed learning & other ciuill courses: and in that time, it is likely he attayned to that measure of knowledge in Astronomie, and other learning, for which, he is renowned in olde Writers: But this was the first time that he was called to know and serue the true God in his true seruice.
Heere wee learne, that though a man perseuere in his sinnes, for a long time, and passe his best yeeres in vanitie without repentance, and thereby be in a grieuous and fearefull estate: yet true beleeuers, and men penitent, must not therefore iudge them cast-awayes. For, Gods mercy calls a man in his old age, and toucheth the heart when it pleaseth him. Christ in the Parable calls some at the 11. houre, Mat. 20.6: and so God calleth men to grace in their old age. We must therfore spare these sharp & vnsauourie censures, which som vnaduisedly cast vponupon such men; for charity thinketh not euil, 1. Corinth. 13, where it may thinke or suppose any possibibility of good: But contrariwise, pray for them, and hope of their conuersions, because we know, that at what time soeuer a sinner repents of his sinne, God will forgiue him, Ezek. 18.27.28.
And yet for all this, men must not presume to liue carelesly in their sinnes, for that is desperately to tempt God: but must follow the holy Counsell of Salomon, Eccles. 12.1, To remember their Creator in the dayes of their youth: and to turne vntounto God, when they hauehave meanes, least God take away the meanes, and with the meanes, his fauour from them. Abraham was not called, till he was olde; but when hee was called, hee harkened and obayed: So must thou, when God calls thee by afflictions, or by his word, then answere and obay as Abraham did; or else Abrahams calling in his old age, will be little comfort to thee.
Thus much for the time.
Thirdly, for the manner of his calling, it is laied downe in the Storie of Genesis, to be in an earnest kinde of Counsell, Goe out, saith God, from thy kindred, and from thy Fathers house, vntounto the land that I will shew thee: Where it is to be obserued, he saith not barely Goe, or come forth; but hee amplifieth, and vrgeth it with many wordes and circumstances.
If any aske why God did so, when hee might hauehave giuen the commaundement in one word? I answer; the reason is, that Abraham might hauehave cause more seriously to consider of Gods calling, and to imprint it more deepely in his heart; least at the first brunt he should hauehave obayed, and afterward hauehave shrunk back. For, it is doubtlesse, that this calling was harsh to reason, and that Abraham found many hindrances, and therefore it were dangerous he would hauehave started back after som trial of these difficulties he must passe throgh, if he had had but a bare call, & commaundement to go. But when God saith to him, Goe out of thy natiue Country, let it not stay thee, that thou wast borne there; nor hinder thee, that thy kinred dwels there: but leaue all, and come with me: forsake all and trust me, follow me into the land that I will show thee: I take thee from one, but I will giuegive thee another: When God, I say, vseth all these, and it may bee, many more like words to Abraham, its apparant hee would hauehave him furnished with strength and resolution, to goe through with his calling after he had once made entrance into it.
Out of which practice of God, we learne this Instruction; that God would hauehave no man enter vponupon any calling or dutie, with a fearefull and faint heart, nor with a doubtfull minde; but with a strong & settled resolution to go through stitch with it, and not to relent and repent in the midst. And for this end, God would hauehave all men afore they enter, seriously to consider the place or duty they are to vndertake: for the Lord had rather a man should refuse at first; then hauing entred, to looke backe againe: and it is great folly for men, hastily and suddainly, or humorously to cast themselues vponupon any calling, and then vponupon triall and experience of the dangers and difficulties thereof, to be weary, and wish they had neuer done it. Men in this world are generally wiser in matters of the world; If a man bee to build a house, hee will not forth-with set vponupon building such a house as his humor desireth, but wil first of all sit down & count the cost, & then his owne ability, to see if the one will counteruaile the other, else hee neuer begins it. So saith Christ (the wisedome of God) of the wisedome of this world: and the like also he saith for warre, that no Prince will fight with his enemie on vnequall tearmes, but will knowe himselfe able to sustaine the encounter. Luke 14.28.31.
So the calling of a Christian, is to professe the Gospell of Christ. As the Magistrates is to defend it, the Ministers to teach it, so all mēs to professe it: now it is as impossible to build without cost, or to fight without power of men, as to profess? Christ in any calling, either generall or particular, without crosses. We must therefore consider first what our calling and profession will cost vsus: it is sure to cost vsus a dangering of our credites and estimation in the world; it may be our goods, our liberties, it may be our liues themselues. Againe, what enemies we hauehave to encounter in this spirituall warfare, the diuell, death, hell, sinne, corruption, and the crafty malice of wicked men: all these we are sure to meete withall. Were it not then folly for a man to vndertake this profession, and not to consider thus much aforehand? The want of this is cause, why some put their hands to the plough, and after shrinke away, and make themselues ridiculous to their enemies corporall and spirituall.
And for particular callings, the case euen standeth so also. Some men thinke the calling of a Magistrate, a place of honour: and therefore ambitiously plot and desire to raise themselues into authority; neuer remembring the burden, and trouble they are sure to finde. Which when they feele to be too heauie for their lazie shoulders to beare with ease, they foully fall to plaine carelesnesse, and neglect all doing good in their places, and wish they had neuer bought honour so deare.
So others thinke the Ministerie nothing, but a place of ease, exemption, and preferment. And in these conceites rush presumptuously & rashly into that holy State, neuer thinking aforehand of that great charge of soules they are to take, nor of that heauie account they are to make for them; nor of the hatred, and contempt, and extreame disgraces they are sure to finde, if they doe their duties with conscience. And therefore (when vponupon experience they finde it so to be) they either fall to carnall courses with the world, and neglect their duties (that by these two meanes they may please the world) or else they continue in their duties, with much griefe and vexation, wishing they had chosen rather any calling, then the Ministerie: and by either of both, do expose themselues to shame and much rebuke. Whereas contrariwise, hee that aforehand casts his account what it will cost him to be a Minister, what he must vndertake, what he must lose, what hee is sure to finde, is so settled and resolued afore-hand, as hee goeth through all dangers and contempts, with comfort, courage, and contentment. Let vsus therefore all learne by this practice of God, when we thinke to enter vponupon any such duty, to reason with our selues, as God did with Abraham, what we are to forsake, and what we are to meete withall. So shall we not afterward repent vsus, but goe on with much assurance, as Abraham did.
This point I hauehave the more inlarged, because it is of speciall vse in Christian life.
Thus much of the Cause of Abrahams faith, Gods calling, and all the circumstances therein.
The second point, is the excellencie and commendation thereof, commended by the fruite and effect: It made him yeeld to this calling of God. And this obedience of his faith, is spoken of two wayes:
1. It is laide downe generally; Hee obayed God.
2. It is further commended by diuers particulars, which we shall see in their places.
Obayed God.
Here is the obedience of Abrahams faith, laide downe in one generall word: He obayed; that is, when God called him to leaue his Country, kindred, and friends, hee yeelded against reason, because God bade him. When God told him he would carie him into another land, he beleeued it, and lest a certaine for an vncertaine, a possession for an expectation: heere was the power and excellencie of his faith appearing in this obedience. From hence we learne two instructions:
First, seeing Abraham is the Father of the faithfull, Rom. 4.11: and our glory is to be children of faithfull Abraham;
Therefore wee must all learne, as good children to followe our Father, in framing our liues according to Gods calling: when GOD calleth vsus to anie state of life, then to obay; and when not God, but the world or ou… owne corrupt h…m ours call vsus, then not to obay. For, to obay the first▪ is the obedience of faith: but to obay the second, is the obedience of corruption. Therefore against this practice of holy Abraham, two sorts of men doe offend, and thereby shewe themselues children vnlike their Father Abraham.
First, such men as being called by God to some functions or duties, will not obay: for examples, wee hauehave too many. To som, God saith, Leaue thy priuate care, which is, for none but thy selfe; be a Magistrate, and vndertake the publike care of the common-wealth: but they, as though they were born for themselues, will not imploy themselues in publike seruice.
To some, God saith, Leaue thy ease, and thy care of worldlie credit, and vndertake the teaching of my people, and care not for the contempt of that calling, so thou maist saue soules: but their carnall carnall credit and ease, is more deere vntounto them, then Abrahams kindred is to him; they will not forsake them.
These, and all that doe so, may make what shew they will: but they are not children of Abraham, seeing they want his faith; and they want in his faith, because they faile in his obedience: they must therfore learne to yeeld when God calleth, and not to stand vponupon such base allegations of wordly matters; when Abraham left Country and kindred to obay God.
Secondly, such men as respect not Gods calling, but look what the swinge of their natures, or the course of the wicked world carie them vntounto, they presently yeeld and obay, not regarding whether it be Gods calling or no. Three sorts of men are most faulty in this kinde.
First, such as are content to grow in wealth either by oppression, as vsurie or extortion; or by craft and dissembling, or by any other such indirect course, whereby their brother is hurt, looking onelyonly at gaine, but not regarding whence it comes.
Secondly, such as liue by dicing, carding, or by playes and Enterludes, thinking any trade lawfull that brings in wealth, or that gets money; neuer caring whether God allow the calling or no.
Thirdly, such as liue in no calling, but spend their time in eating, drinking, sleeping, and sporting, because they hauehave liuings of their owne, and lands left by their parents.
All these, and all such like, doe obay indeede: but whereunto? not vntounto Gods calling: for alas, he neuer called them to these courses, but hath often recalled them from it; therefore this is the obedience not of faith, but of corruption, and of the world, which is a plaine disobedience vntounto God. For, as the wisedom of the flesh or the world is foolishnesse with God, Rom. 8: so obedience to the flesh or the world, is disobedience, and rebellion against God.
All such men, must know that they are not the children of Abraham, because they are not children of his faith. Nor can they be heires of his faith, because they practice not his obedience: for, Gods calling and no other rule for our liues must Christian men admit. When he calleth, they must obay: and when he calls not, or allowes not a course of gayning, or a trade of life (though all the world allowed it) we must not follow it: this will honour them, and their profession, before God. Abrahams faith iustified him before God, but his obedience iustified his faith: obedience, saith Samuel, 1. Sam. 25.22.23. is better then sacrifice: but disobedience is as the sinne of witchcraft. Therefore let all Christians approue their faith by their obedience, hanging on Gods mouth, and attending on Gods calling, for directions of their whole life: and resolue with Dauid, Psal. 119.105. Thy word is a lanterne to my feete, and a light to my pathes. When Kings may not liue, but by this light of Gods calling and Gods word; it is shamefull presumption, for ordinary men to frame their liues by lights of their owne making.
In the second place out of Ahrahams obedience, let vsus marke, By what meanes obayed he? by faith. Learne here the true nature of true faith: it brings forth true obedience where euer it is: and therefore Christian obedience is called the obedience of faith, Rom. 1.5. And these two cannot be seperated, no more then light from the sunne, or heate from fire. For as the sunne naturally, and necessarily giues light, and the fire heate; no lesse doth true faith yeeld true obedience to Gods commaundements. Which being so, it teacheth vsus, for the vse,
First, how our Church and doctrine are slaundered by the Papists, who please themselues in saying, Wee looke to be saued by sole faith, and without workes. For, we teach, that though a man be iustified without respect to his workes, yet no man was euer iustified, whose faith did not bring forth good and holy workes: and wee teach, that none is heire of Abrahams faith, which is not also of his obedience. Therefore God will reward their lying tongue.
Secondly, this teacheth vsus, that Abrahams faith is rare in these dayes. Many make profession of Abrahams religion, but it seemes they are as farre deceiued as the Iewes were, Iohn 8.39. The Iewes would be Abrahams children, because they were of his flesh: and men now will be so, because they are of his profession; but both are farre wide, for wee must be children of faithfull Abraham. But if we will be like him in faith, we must be like him in obedience also: when God calls vsus to any duty, we must forsake our owne natures, and denie our owne affections, and crosse our owne corruptions, to follow Gods calling, and to doe our duties. So shall wee be true children of Abraham, when we are like our Father in his best vertues. Thus wee see his obedience laied downe generally.
Particularly, In his Obedience there are laid downe three points:
1. The matter of his obedience: all which are layde downe directly in the Text.
2. The end of his obedience: all which are layde downe directly in the Text.
3. The manner of his obedience: all which are layde downe directly in the Text.
For the matter of his obedience, it followeth in these words: To goe out into a place, &c.
The particular matter wherein Abrahams obedience cō sisted, was this; At Gods commaundement he went out of his owne Country into another: for one which hee should inherite, he left that which he did inherite.
Heere many points of good instruction may be learned.
First, see here the power and strength of true faith; It was a wonderfull hard thing for Abraham to do thus.
For, first, hee was well striken in yeeres, 75. yeeres olde. Young men delight to be stirring; but men growen into yeeres, doe louelove to settle themselues as birdes in their nests: and it is grieuous vntounto them to think of remouing, or taking long iournies.
Secondly, he must leaue his owne Country, where hee was bred, borne, and brought vp; which all men generally doe louelove by nature.
Thirdly, hee must leaue his goods, and lands, and liuings, which no doubt were great: for, hauing liued so long in his natiue Country, and being born as he was, his estate doubtlesse was very great.
Fourthly, he must leaue his acquaintance, with which hee had liued all his life; yea, his owne kindred, and must goe liue amongst strangers. These foure considerations were so manie hindrances to his obedience; and strong temptations, to make him hauehave looked backward: but such is the power of his faith, hee is commaunded of God, therefore hee obayeth and goeth out.
The vse is, to teach vsus what a faith we hauehave. For, if wee measure all Gods commaundements by our naturall affections; our faith is but a shadow, and hypocrisie: But if wee consult not with flesh and bloud, but rest, and rely on Gods word, and giuegive absolute obedience to his cōmaundements, then our faith is such as Abrahams was.
In the next place; Some may meruaile, why the Lord should commaund him so hard a matter, and lay so stra…te a commaundement vponupon him, as to leaue his Country and liuing, which seemed vnreasonable; & his kindred, which was vnnaturall.
I answer; the reason is: not that God delighteth in vnreasonable or vnnatural courses, or in laying heauie burdens vponupon his children. But he did it for good and holy ends: as,
First, to proue Abraham, and to see what was in him. As a friend is no… tried in ordinarie, but in great matters: so it is knowne, who is Gods friend in matters of difficultie. Hereby, therefore God made the faith and obedience of his seruant, to shine more gloriously.
Againe, to breake the corruption of his heart: for, our wicked natures louelove peace, and ease, and welfare, and hearts desire: but God will crosse those courses, and send vsus troubles many wayes, that so hee may pull downe the height of our corruptions, and humble vsus to his owne hand.
The vse, is to teach vsus to make true vse of our afflictions, and of those many hard crosses that must fall vponupon vsus in our course of seruing God; namely, to know that they are sent from God, not as a hard-hearted, or cruell Iudge; but as a wise and mercifull Father, who wisheth our good, and who will so bles…e vntounto vsus the hardest and heauiest crosses, that befall vsus in our liues (if we receiue them in patience & faith) that we shall say with Dauid, Psalm. 119.72. It is good for vsus that we hauehave been in trouble, for thereby we hauehave learned to know God, and our selues better.
Thirdly, whereas Abraham at Gods commaundement goeth out of his Country into another; we learne that it is not vnlawfull for a Christian man, to goe out of his owne Country, and trauaile into another, and there to abide for some, or for a long time: Prouided, his causes be good and iust, as namely, these which follow;
First, if he hauehave a particular commaundement of God, as here Abraham had.
Secondly, if hee hauehave a lawfull calling of the Church or State, whereof he is a member: as if he be sent to a generall Councel: or, be sent as Ambassadour, either to stay for a time, or to stay there as Lieger.
Thirdly, if it be for the safety of his life in a good cause. So Moses, Exod. 2.14.15, fled into the land of Midian, and there stayed, when Pharaoh sought his life: And Christ himselfe fled with his Father and Mother into Egypt, from the furie of Herod, Math. 1. The like may be said for them, that to preserue their liberty, flie from the cruelty of their Creditors, who will not take honest and reasonable satisfaction, of a surety for another man, or of a childe for the Fathers debts: But in no case for them, who trauaile in purpose to defeate their Creditors, or thereby to deliuer themselues from payment of their due debts, being able to pay. Of both these, wee hauehave example in Dauid, & his followers. Dauid himselfe was faine to flie for his life from Saul… vniust cruelty, and therefore went and dwelt amongst the Philistims, 1. Sam. 27.1.2. And, 1. Sam. 22.2. there cam to Dauid such as were in trouble, and in debt, and these were with him in all his trauaile, and persecutions. Now doubtlesse had they beene vngodly men (who had not cared how they came into debt, no… how they paid it) Dauid would neuer hauehave beene their Prince; as that Text saith he was.
Fourthly, if it be for the maintenance of pure religion, and keeping a good conscience. This hath Christs warranty, Mat. 10.23. When they persecute you in one Citie, flie vntounto another. For this cause many of our fore-fathers in the former age, were faine to flie into Germanie, Swwitzerland, & to Geneua. And for these causes, diuers of other Nations doe repaire to this Nation, and are here entertained.
Fiftly, if it be for the getting, or encreasing of any good learning, and lawfull knowledge, especially diuine knowledge for matter of religion. Thus the Queene of Saba went ou… of the inmost parts of Africa, to Ierusalem in Asia, to see and heare Salomon: 2. Kings 10. and for that cause, shee is highly commended by Christ himselfe, Math. 12.42. Thus may yong men trauell for learning or the tongues, especially such as intend thereby to fit themselues for publike seruice, so it be with safetie of religion, and securitie of conscience.
Sixtly, if it be for the practice of a mans lawfull calling, as for trafficke: and thus Merchants may, and do lawfully trauaile into all Nations, and hauehave their Factors there resident: prouided they lose not their soules to gaine for their bodies: their trauailing is allowed by Christ in the Parable, where he saith, The Kingdome of heauen is like a Merchant man that seekes good pearles, Math. 13.45.
Seauenthly, if it be to receiue and take possession of any goods or lands, lawfully descended or fallen vntounto a man, in another Nation, as sometime it doth; This seemes to be allowed by Christ in the Parable, where he saith, A certain noble man went into a far Country, to receiue for himselfe a kingdome, and so to come againe, Luke 19.12.
In a word; if it be vponupon any good and sufficient cause, allowable in good reason, and not contrary any part of Gods word. But as for such as leaue their Countries, and trauell into other;
Either, vponupon leuitie, to see strange sights and fashions:
Or, being malefactors, flie from their due punishment:
Or, being in debt, go away to deceiue their Creditors:
Or, being vaine-glorious ▪ to make themselues knowen:
Or, being at enmitie, to fight combats, or to kill their enemie;
All these, and all such like, can hauehave no comfort in their trauailes: for they send themselues, God sent them not: they are out of Gods protection, because they goe without his warrant. And as many of them as goe away to escape the hand of the Magistrate; let them be assured they shall not escape the hand of God.
In the fourth place, here is a comfort for all such as are banished from their owne natiue Countries, for God and his Gospels sake. For, here Abraham the Prince of Patriarkes, was a banished man, and liued in a strange Country, the greater part of all his life. Let such men therefore take patiently what God laieth vpō them: for it is not their misery or mishap alone, but hath beene common to Gods children in all ages. Againe, Christ himselfe pronounceth them blessed, who suffer persecution for righteousnesse sake; for, though they be exiles from their owne kingdome, or tossed vp & downe the kingdomes of the earth, yet theirs is the kingdom of heauen, Math. 5.10.
Lastly, though this commaundement was personally directed to Abraham, and concernes not vsus as it did him; yet it hath his force and vse euen to vsus. For, though we are not to goe out of our Country, and leaue our liuings and habitations: yet we must doe that that is proportionable hereunto. That which is commanded to Salomons wife, is to all Christians; Harken O daughter, and consider, incline thine eare, forget thy owne kindred, and thy Fathers house: so shall the King take pleasure in thy beauty. Psalm. 45.10.11. This wife of Salomon, is the soule of eueryevery Christian, the spouse of Christ the true Salomon, who by nature is daughter to heathen Pharaoh; that is, to sinne, corruption, and wrath: but, being maried to Christ, must forget her owne kindred, and Fathers house; that is, their owne nature and naturall affections, and carnall desires: and then shall Christ our King, and spirituall husband, take pleasure in vsus, and reioice to doe vsus good. And this is the chiefe trauailing of all, and most acceptable to God, when a man goeth out of himselfe, and denieth his owne desires, to obay God, and to serue Christ Iesus.
Thus we see the matter of his obedience. Now followeth the end: Which he should after receiue for inheritance.
The second particular in his obedience, is the End, why he went out of his owne Country; namely, to inherite another, that is, the land of Canaan, called else-where the land of Promise, because God promised it vntounto him, and to his …eed. Now Abraham, at Gods commaundement, went out of his owne Country into this place, to inherite it, and to take possession of it.
But it may be obiected, He inherited it not; yea furthermore, Stephen saith, Act. 7.4. God brought him in, but gaue him no inheritance in it, no, not the bredth of a foote.
I answere, though Abraham did not inherite it personally himselfe, yet he may be said to inherite it two wayes:
1. Sacramentally, or Mystically:
2. In his posteritie.
First, Sacramentally thus; The land of Canaan, is to be vnderstoode, not onelyonly as a Country of Asia, fruitfull and fertile, and plentifull of all good things, wherein the onelyonly visible Church was confirmed till Christs comming: But further, as a Type of the heauenly Canaan, where the triumphant Church raignes in glory with God. And thus Abraham did in his owne person inherite it: for he was translated from this world, after his death, into the glory of heauen. And in that respect, the glory of heauen is rather called the bosome of Abraham, Luke 16, then of any other the Patriarkes, both for the excellencie of his faith, as also for that the promise of inheriting the land of Canaan, was first of all (personally) made to him; which because he enioyed not, he was recompenced with the fruition of the true Cannaan.
From hence, we learne a notable doctrine: That God in performing of his promises, giueth not oftentimes the verie particular thing promised, but something equiualent, or proportionable to it, or else better. Thus in the fift commaundement, obedient children are promised by God long life, as a reward for honouring their Parents. Now when hee takes them away in their best age, as hee did Iosias, 2. Kings 22.10. hee giueth them eternall life, which is not onelyonly proportionable, but farre exceeding the thing promised: So heere, hee promiseth Abraham the land of Canaan; but when it comes to the performance, hee giues him a better, euen the true Canaan, the kingdome of heauen.
The vse heereof, is to teach vsus wisedome for the true discerning of Gods mercifull performance of his promises: for he performeth them not alwayes one way vntounto his children: sometime he giueth the very particular thing promised, as vntounto the children of Israel, their deliuerance out of Egypt: vntounto Hezekiah, the restoring of his health, and such like. Sometime he giueth not it, but something which shall be as good or better vntounto his children: as, when they are in some great danger, and craue deliuerance, or in some necessitie, and hauehave promise of supply; God oftentimes deliuereth them not, but giueth them patience, and feeling of his fauour in such sort, as is many degrees more comfortable vntounto them. And herein God heareth their prayers, and performeth his promise to them, to their full contentation.
Secondly, Abraham inherited Canaan in his posterity. For though God promised it to himselfe, when he was 75. yeeres olde, Gen. 12.4. and to him and to his seede, Gen. 15.7: Yet neither he nor his immediate seede enioyed it, but his posteritie the Israelites, 430. yeares after the promise, as S. Paul proueth, Galath. 3.17. And so Abraham inherited it in his posteritie, which is a part of him; and they inherited it many hundreth yeares, euen vntill the comming of Christ.
As afore we learned, that God in the performance of his promises, giueth not alwayes the thing promised: so heere let vsus learne that he doth not alwayes performe them to the same parties, and yet most truly performeth them. If therefore God doth not to our selues, nor in our times accomplish his promises, or prophecies, we must not be impatient, but waite in patience. For, as the holy Prophet saith, The vision is yet for an appointed time, but at the last it shall speake and not lie: though it tarie, waite for it; it shall surely come, and shall not stay, Habba. 2.3. To this end Dauid also most diuinely saith, Psalm. 97.11. Light is sowen for the righteous, and ioy for the vpright in heart. See, light and ioy belongs vntounto them: but how? It is sowen; that is, it is in hope and expectation, and not alwayes in fruition. Therefore as the Husbandman casts his seede into the earth, and is content to stay almost a full yeere without it, or any profit of it, and yet is patient all that while, because he is sure it will come ▪ & bring encrease with it. So must wee waite patiently on the Lord, and know that whatsoeuer he hath promised, we or ours after vsus, shall be sure to enioy it. And though we doe not, what great matter is it, if our children doe? For, we know, that oftentimes the Father soweth, and dieth ere the haruest, and so the sonne reapeth. So for Gods great and gracious promises, which are sowen vntounto the Fathers; if themselues do not, their children are sure to reape the comfortable haruest of performance. And thus we see how Abraham inherited the land of Canaan; which is called the land of Promise, because it was so long, and so often promised to so many great Patriarkes.
In the second place, it is to be obserued, when God promised this vntounto Abraham; euen then when the land of Canaan was possessed by many mighty Kings: So that it may be here further doubted, how Abraham could take any comfort in this promise, seeing it was at that day held by almost 40. Kings greater and lesse▪ as we may see in Ioshua, Chap. 10.11.12. and further, The people were many, and strong: the Cities were strong walled, and full of huge Giants, Numb. 13.28.29. Yet for all this, he not onelyonly beleeues and obayeth; but as God promised, so he went to it, and tooke possession, and died in this faith, that God would performe his promise, and that his posteritie should inherite it all, as afterward indeede they did, euen from Moses to Christ. If it be asked how this could be: the answere is, that Abraham knew that God was King of Kings, and had the world, and Kingdomes of the world in his hand and disposition: and therfore assured himselfe, that hee could bring to passe what hee had promised, and make good his word, notwithstanding all such impediments to the contrarie. And as hee beleeued, it came to passe; his posterity came to it, entred as conquerers, vponupon this gift of God: and, by the power of God, so amazed all these Kings and their people, as some submitted, as the Gibeonits; and they that did not, were all slaine, and their Countries conquered, as we may reade at large in the booke of Ioshua: all the Stories whereof are briefly comprehended by Dauid in fewe words, where he saith, We hauehave heard with our eares▪ our Fathers hauehave tolde vsus, how thou O Lord droue out the heathen with thy hand, and planted them in: how thou destroyed the people, and made them grow, Psal. 44.1.2.
Out of which, we learne two instructions:
First, that the change of States, and alteration of Kingdomes or common-wealths, are in Gods hand: and that he can turne them one way or other, as it pleaseth him. To this purpose, saith Dauid, in the fore-named Psalme, verse the fourth, They inherited not the land by their owne sword, neither did their owne arme saue them: but thy right hand and thy arme, and the light of thy countenance, because thou didst fauour them.
This must teach vsus to pray earnestly, in our daily prayers, for the good estate of this Kingdome, wherein we liue; and of that worthy Prince and Queene, vnderunder whose gouernment, wee hauehave beene so long, and so liberally blessed. For, the welfare and prosperity, the certainty and security of it and her, is not in our policie, might, munition, ships▪ not in the strength of our nauie, nor in the power of our armour, nor in the chiualrie of our people, nor in the wisedome of our Councell (though for all these we are a people honoured of our friends, and feared of our enemies): But in the mighty hand of our God, who (as Daniel saith) beareth rule ouer the Kingdomes of the earth, and giueth them to whomsoeuer he will, Dan. 4.22.
Seeing therefore the King of heauen in the giuer and establisher, the remouer and changer of Kingdomes of the earth; let vsus assure our selues, that the prayers of Elisha, are the Horses and Chariots of Israell: 2. Kinges, 13.14.
And surely, if Elisha for his prayer was acknowledged by the King himself, to be his Father; then doubtlesse, the godly Ministers and such other in our Church, as pray daily for the peace of our Ierusalem, are worthy to be accounted good children of our Church, and worthy members of our State.
Secondly, here we learne what is the ruine of Kingdomes, and ouerthrow of estates: namely, sinne and vngodlinesse. This is most apparant in the present example. For, why did God take this land from the Cananites, and giuegive it to Abraham and his seede? the Stories of the olde Testament answere, nothing but sinne. In Deuteronomie, Moses chargeth the Israelites, that they doe not after the abhominations of the heathen Cananites: For, saith he, because of their abhominable sinnes God did cast them out before you, Deut. 18.9.12. And why did not God instantly giuegive it to Abraham (to inherite) after the promise? euen because the wickednesse of these Amorites was not then full, Gen. 15.16. that is, their sinnes were not then ripe. For, we must know, that though God be the absolute and soueraigne Lord of all Kingdomes, and may dispose them as hee will: yet he rather exerciseth his Iustice then his power; and neuer ouerturneth any State, but vponupon cause of their apparant sinfulnesse. Nor can the Amorites or Cananites pleade herein any hard measure. For, the same God, dealt afterward in the same Iustice with his owne people, giuing the Kingdome of Iudah to the Chaldeans, and Israel to the Assyrians: and the cause is laid downe most memorably in the Storie; When the Israelites sinned against the Lord their God, and walked after the fashions of the heathen, whom the Lord had cast out before them, and did secretly things that were wicked, and made Images, and serued Idols: and though God warned them by his Prophets, yet would they not obay, but hardned their neckes, and so finally, left all the commandements of God; then the Lord was exceeding wroth with Israel, and cast them also out of his sight, 2. Kings, 17. from the seauenth verse to the 19. Thus sinne is able to ouerturne Kingdomes, be they Cananites, Israelites, or whosoeuer.
Let this teach vsus all to looke to our liues, & make conscience of all sin; especially great & capitall, & crying sins: for the sinnes of a people are wormes and Cankers, eating out the life and strength of a cōmon-wealth. And let our State and gouernment learne here to look to the reformation of our people, especially for great sinnes. For, open profanenesse, or vncleanenesse, or oppressions, or iniustice, or extortions, or cruelties ▪ and exactions; all these, or any of these sinnes, raigning in a State, are able to ouerturne the best established Kingdome on the earth, and will at last (doe power and policie what they can) make the land spewe out her inhabitants: and in the meane time (let the wily wits of men, iudge as they list) it will proue true, that the sinfull and profane man is the worst, and the godly and conscionable man, the best friend to a State, and best subiect in a Kingdome.
Thus much for the second point in Abrahams obedience; namely, the end of it.
The third and last point, is the manner of his obedience▪ which followeth in these words: And he went out, not knowing whither he went.
The manner of this his leauing his Country, in mans reason would seeme strange; nay, the world will condemne it for plaine foolishnesse, for a man to leaue a certainty, for an vncertainty. But it may here be doubted, how the Apostle can here say, that he knew not whither he went▪ seeing these words are not in the Storie of the olde Testament: doth not that practice allow traditions beside Scripture?
I answer first; We refuse no traditions, which are agreeable to the Scripture, and analogie of faith: but such as are agreeable to one of these, wee receiue them, though not as Scripture.
Secondly, if the Apostles in the new Testament doe adde any thing in any Story, which is not in the olde (as S. Paul doth the manner of the Sorcerers of Egypt, Iannes and Iam…res, 2. Timoth. 3.8) that circumstance by them so added, is to be holden as Scripture and no tradition; because they (hauing the same spirit of God, which the Writers of the olde Testament had) hauehave inserted it into the body of Scripture: euen as the three sentences of the heathen Poets, alledged by Saint Paul (Acts 17.28. 1. Corinthians, 15.33. Titus, 1.12.) hauehave now a diuine truth in them, which they had not before.
But yet will some say, the Apostles had these things from the olde Testament by tradition; seeing they were not written.
I answer: We may safely graunt it, and yet our cause loseth nothing, though it may be they had them by inspiration, and not by tradition; that being as likely, or much more then the other.
Thirdly: but for this particular, I answere, that the Apostle had the words, or at least the matter out of the Storie in Genesis. For thus goe the words: G…d said to Abraham, Goe out of thy Country, &c. into the land that I will shew thee: Hee named none to him, but told him he would shew him one. So then Abraham went out at Gods appointment; and God knew, but he knew not whither he went: he knew well the land he left, but he knew not the land he should hauehave.
But it may be againe obiected, that this is not true: for it appeares, Gen. 12.5. that Abraham with Sarah his wife, and all their substance, departed to goe into the land of Canaan, and to the land of Canaan they came: therefore he knew whither he went; namely to that land.
I answer: It is true, he went out, with purpose and assurance, to inherite a land promised him by God, but not named to him. And whereas it is there said, He went out to goe into the land of Canaan, that is spoken in respect of the performance when he was come thither, not of the first promise made him at his departure: or, of the time when Moses wrote it, not of the time when God spake it to Abraham. And, that he knew not what land God did mean, vntill he cam thither, is plain in the seauenth verse, where it is said, That when Abraham had passed through all the Country, and wai come into Canaan, then God appeared to him, and said, this land will I giuegive vntounto thy seede: But till then God neuer named it vntounto him; and therfore we read afore, that he beleeued and obayed vponupon the generall promise: but now when God did particularly specifie and shew what land, hee then shewed his thankfulnesse to God, and did there build an Altar vntounto the God that had appeared vntounto him.
Thus it is cleare, that Abraham went out, not knowing whither he went. Which being so, it appeares that Abraham did that which the world would call, plaine foolishnesse. To leaue knowen friends for vnknowen, certaine liuing for vncertaine, is a simple course in mans reason: at least (the world will say) he might first hauehave demaunded of God, what land that was, which he should hauehave, before he left that which he had: but Abraham makes no such questions, moues no such doubts, but belieueth and obayeth, and goeth out of his certaine dwelling (at Gods calling) though he knew not where to lodge at night.
This practice of faithfull Abraham, hath profitable vse:
First, here we learne, that though Gods Commaundements seeme foolish, and vnreasonable, yet wee must obay them. Christ saith; If a man will euer come in the Kingdome of heauen, he must be borne againe, Iohn 3.3. S. Paul saith; If any man among you seeme to be wise, let him be a foole that he may be wise: 1. Corinth. 3.18. Christ saith, If any man will be my Disciple, he must denie himselfe and follow me, Luk, 9.23.
But how can these cōmaundements be beleeued or done? how can reason beleeue them? how can nature doe them? So disputed the woman of Samaria with Christ, Iohn 4.11. When Christ tolde her he would giuegive her of the water of life; she replied, Sir, thou hast nothing to drawe with▪ and the Well is deepe: whence then hast thou that water of life? Thus we obiect and reason against God with carnall obiections, and waigh Gods Commaundements in the balance of reason: thus God and his commaundements, are much abused by vsus. And this is the cause wee heare and reade Gods word, and profit not by it, because we ponder it in our reason, and allowe nor follow it no further, then it agreeth with our naturall affections. As, a man that will needs stand vnderunder a Pent-house, hath no water falling on him, though it should raine neuer so precious water from heauen: So, when the water of life, out of the word of GOD, should drop vponupon our soules, to comfort our consciences, and to wash away our sinnes: we hauehave our deuices out of wit, and distinctions out of reason, as pent-houses to keepe it from vsus, that it slides away, and neuer hath any worke in vsus. But contrariwise, we must remember Abraham the Father of our faith; and when we heare Gods word, we must with him captiuate our reason, and subdue our affections to it: measure them by Gods word, and not it by them; and what we cannot yeeld to in the obedience of reason, we must obay with the obedience of faith: and so shall Gods word hauehave a gracious and powerfull worke in vsus.
Secondly, here we must learne, that though we see no profit come by obaying Gods Commaundements, yet wee must obay them. For, what profit could Abraham see in leauing a certaine liuing, for an vncertaintie? yet he obayed and went, vponupon the bare word of God, building vponupon it, that God being his guide, he could not goe astray. So must wee followe God sincerely, and doe his Commaundements, though no profit seeme can come thereby. But some will say, Shall godly men be led like blindefolde fooles? shall they refuse all meanes of helpe, by wit and policie? this is the way to make them ridiculous, and asses for the wicked world to ride vponupon.
I answere: let godly men vse all their wit, and looke with all their eyes, in their actions with men of this world. But in the obedience of Gods commaundements, let them doe as Abraham did▪ Follow Gods calling though it seeme to be to no end.
In obedience to God, we must doe as blindemen doe, who followe their guides, though it be through woods & rocks, hills, or dales, or dangerous places, regarding nothing, fearing nothing; only following & trusting their guides, who hauehave eyes for them, though they hauehave none for themselues. So must we follow Gods calling, and yeeld absolute obedience to his Commaundements, fearing nothing; but trusting to the faithfulnesse of his power, and assuredly beleeuing, that he being our blessed guide, we shall not be mis-led: thus to doe is true faith.
But alas, how contrary is the practice of the world! Men deale with God, as we doe with loose Chapmen, whom wee will not trust without a good pawne. So we will not obay Gods Commaundements, longer then his religion serues our turne; nor will we trust and follow God, without the pawnes of profit and pleasure. Nay, wee doe worse: most men esteeme of God no better, nor vse him any better then they doe theeues in their houses. If a man come into our house, that is giuen to stealing, we trust him as long as hee is in our sight▪ but if he be out of our sight, we thinke euer he is stealing: So, if men see the meanes of Gods prouidence▪ they will take his word, and trust it; but else God must excuse them, they may not trust him further then they see him. And if the Commaundements of God sound to their content, and tend to their profit, they will obay them: but if not, they will cast them behinde their backe; at least, they will make a pause at the matter, and take their owne time. And if Gods wayes seeme pleasant and profitable, they will walke in them: or else they will leaue them, and walke in their owne.
And hence is it, that men in distresses, runne to Wizards, and Wise-men: others deale fraudulently, and deceitfully: others worke on the Sabaoth day: and thus by indirect and vnlawfull dealing, they labour to inrich themselues, and to bring their purposes to passe. And why all this? but because Gods commaundements doe not sound to their purpose, nor tend to their profit, and therefore they will not obay them.
If these men had beene in Abrahams case, they would neuer hauehave gone out, not knowing whither to goe: but they would hauehave argued the matter with God, and hauehave thought it good wisedome to pause well afore they leaue a certaintie for an vncertaintie. But contrariwise, Abraham thought it foolishnesse to reason with God, and therefore performed absolute obedience: and for this cause hee and his faith are renowned to this day; namely, 3000. yeares after him, and shall be till the worlds end.
This was the obedience of faith: and this to doe, is to be true subiects to Gods Kingdome. If the King call a man from his owne liuing, to come to himselfe and to the Court; who will not leaue what he hath of his owne, and trust his word? So, who will not leaue his owne wisedome, and relie on the promise and word of God; and obay his commaundements, though there seeme at the first, no profit can come thereby. Thus shall wee be sure, both to hauehave sufficient for this world: and shall also be true children of faithfull Abraham.
Hitherto of the first example of Abrahams Faith.