Prototypes, Example 8

Prototypes · Example 8

p. 93THE EIGHT EXAMPLE.

OF ABRAHAM.

IT is agreed upon by all, that from Adam to the floud there paſſed 1656 yeares incluſively, I meane from the beginning of Adams Creation. Noah was the tenth from Adam incluſively, Abraham the tenth from Noah excluſively. I meane not reckoning Noah as one. How many yeares paſſed betwixt the floud and Abrahams birth, it is uncertaine, becauſe the relation of Abrahams birth Gen. 11.26. is ſet downe in ſuch words as have miniſtred occaſion of difference to the Reader. Terah begat Abraham, Nahar and Haran, but at what age he begat each of them, it is not manifeſted: Some thinke, that Abraham was the firſt-borne, begotten at his fathers 70 yeare, ſome thinke that hee was the youngeſt begotten at his 130 yeere, ſo there is difference of yeeres in the account by this meanes, 60 yeares; but I rather incline to them that thinke Abraham was the eldeſt ſonne at his Fathers 70 yeare, for ſurely if Abrahams Father had beene able to become a Father at 130 yeares, it would not have beene ſaid of Abrahams ſelfe, that he was as good as dead at a 100 yeares old. It is improbable, that there ſhould have beene ſo great difference of bodily ſtrength betwixt the Father and the Sonne. Now from Abraham forward, the Holy Ghoſt maketh his ſtory p. 94more large then that of former times. We ſhall follow Gods pen and propound unto you this Father of the faithfull, that by doing his workes you may ſhew your ſelves his children. In him looke to his 1. Birth. 2. Life. 3. Death.

Abrahams Birth.For his Birth, he was the ſonne of Terah, borne as ſome thinke about the 200th yeere of the world, ſome 352 yeeres after the floud, but as ſome thinke 60 yeeres ſooner, about 1948 of the world, and after the floud 298.His Life. For his life we will conſider his carriage good and bad, and the things that befell him good and bad.

Let us begin with his vertues and good deeds, and obſerve him as an excellent patterne of all vertues and goodneſſe, that we may profit the better by conſidering his life more particularly. Let us ſee what vertues and good deeds he practiſed towards God firſt, and then towards man.

His vertues toward God. 1 His faith. Heb. 11.8.Heb 11:8Firſt for God, hee is commended for faith, Abraham ſaith the Author of the Hebrewes, by faith called of God, &c. and Abraham by faith offered up, ſo that faith he had, and was called the friend of God, James 2.23.Jas 2:23as the Apoſtle S. Iames witneſſeth, now without faith no man can poſſibly pleaſe God or be his friend. So had Abel as we ſhewed you before, ſo had Noah, ſo had Henoch, ſo had all the godly at all times. This grace is the cardinall grace, the radicall grace, that upon which all other graces grow as on their roote, and on which they move as the doore upon its hinges. Therefore you that would be called the children of Abram, heires of the bleſſing of Abram, come and compare your ſelves with him, and ſee whether you be faithfull as he was,What faith is. to that end know, that faith is the grace by which we beleeve things inviſible and ſupernaturall concerning another life hereafter. So the Apoſtle diſtinguiſheth walking by faith from walking by ſence or ſight,Heb. 11.1.Heb 11:1 and Faith is ſaid to be the Evidence of things not ſeene and ground of things hoped for. Reaſon and naturall diſcourſe will informe of things ſenſible and naturall concerning the preſent life, but the things that are above ſence and reaſon concerning a future life hoped for hereafter nothing doth informe us but faith, and faith is that grace by which the ſoule beleeveth ſuch things.

Three acts of faith 1. Faith of God, which hath foure acts.It hath three ſorts of acts in regard of which it is ſtiled by three titles: Faith of God, Faith to God, Faith in God. Faith of God is that by which we beleeve that there is ſuch a God as indeed he is. All conceits of God are not of faith, but thoſe apprehenſions of him which agree to his being and conceive him to be ſuch as himſelfe doth ſet forth himſelfe to be, and you ſhall ſee what Abraham beleeved concerning him. 1. He beleeved that this God was one and but one as the Scripture witneſſeth of him. He worſhipped God, he called on the name of God, he builded an Altar to God, not to gods or more gods, but to one God JEHOVAH. 2. He beleeved that this one God was True, Omnipotent, able and willing to doe any thing that he ſhould ſpeake, viz. that he was All-ſufficient and faithfull, as p. 95S. Paul witneſſeth, being fully perſwaded that what he had ſpoken he was able alſo to performe, and Heb. 11. that he was able to raiſe him from the dead. 3. He beleeved that this one God was poſſeſſor and judge, and therefore alſo Maker of Heaven and Earth. And 4. That he was righteous and would doe righteouſneſſe in puniſhing the wicked that lived in ſinne, and in ſparing and being favourable to the righteous man that did ſtudy to walke before him in a good converſation. Now theſe be the principall things to be aſſented unto concerning God.

Secondly, Abraham had faith to God, that is,2. Faith to God he gave conſent to all thoſe things that God ſaid, becauſe he ſaid them, which neceſſarily followeth from his acknowledgement of the truth, power, and All-ſufficiency of God: So doth the Author to the Hebrewes note, that it was a land which after he ſhould receive for an inheritance. He beleeved that God would give him that land according to his promiſe, and he beleeved above hope in hope, that he ſhould be Father of many Nations, and it is ſaid, that God preached the Goſpell unto him, ſaying,Gal. 3.8.Gal 3:8 in thy ſeed (which is Chriſt) ſhall all Nations be bleſſed. He beleeved that of his ſeed ſhould come the Meſſiah which ſhould free mankinde from the curſe, and make them partakers of the bleſſing. So he beleeved Gods threats againſt Sodome, that God would deſtroy it with fire.

Thirdly, he believed in God. 1.3. Faith in God He truſted upon his mercy in the promiſed ſeede, that for his ſake, not for the worth of his owne righteouſneſſe, God would be mercifull to him and ſave him.Rom. 4 3.Rom 4:3 He beleeved in God, and this faith was counted unto him for righteouſneſſe. He was juſtified by this faith as the inſtrument, he did not worke, meaning in reſpect of juſtification, he did not thinke to be pardoned and accepted for the workes ſake, but beleeved in him that juſtified thoſe which in themſelves be ungodly, by juſtifying he meanes, pardoneth their ſinnes, as it is ſaid,Pſal. 32.2.Ps 32:2 Bleſſed is the man to whom the Lord will not impute ſinne, for the promiſe was not made to him by the workes of the Law, but the righteouſneſſe of faith, that is, the righteouſneſſe without workes as he deſcribed it before. Now if you have this faith and all theſe acts of faith, then you are Abrahams ſonnes, if not, in vaine doe you lay title to his inheritance. Therefore trie your ſelves, and if you have this faith then know your ſelves happy, if not, you are farre from bleſſedneſſe, you are ſtill under the curſe.

But ſecondly, Abraham feared God.2. He feared God. True faith will bring forth the feare of God, not the paſſion of feare, nor ſlaviſh feare, nor feare of flight, but the feare of caution and warineſſe, a not daring to offend God, as the Lord himſelfe witneſſed of him, ſaying, Now I know that thou feareſt mee when thou haſt not ſpared thine onelyonly ſonne. Gen. 22.12.Gen 22:12Loe, the feare of God is ſuch a diſpoſition of heart to God-ward, out of the apprehenſion of his excellency and greatneſſe and juſtice, that will cauſe a man not to be bold to dare to omit any worke that Gods Commandement injoyneth him unto, and ſo not to commit any p. 96thing that God condemneth. I pray you conſider, have have you this vertuous feare of God? Doe your hearts ſtand in awe of him? ſo that you flie from the offending and diſpleaſing of him, as from the greateſt of all evils; thoſe that have Gods feare before their eyes, they are godly like Abraham, thoſe that have it not, they are wicked, as Abram thought the men of Gerar and Egypt to be; O labour for it, if you have it not yet, get it, if you have it, labour to increaſe and nouriſh it by conſidering his great excellencie and great terribleneſſe.

3. Was obedient.A third vertue, Abraham had obedience, that is, his will was thoroughly ſubject to Gods will in all things, ſo that he held this reſolution within himſelfe, that whatſoever God bad him doe that he would doe, for which God praiſed him, ſaying, becauſe thou haſt obeyed my voice, and the Apoſtle, ſaying, he obeyed and went out. Obedience is a reſolution and indeavour to doe all that God bids, becauſe he bids.Some ſpeciall acts of Abrahams obedience Let us take ſome ſpeciall acts of obedience, wherein Abraham did croſſe his reaſon, and his affection, and his credit, and his profit, and all to performe the will of God, even therefore onelyonly, becauſe God bad him, whom he durſt not out of feare and would not but out of love follow in all things.

1. Left his Countrey at Gods Commandement.Firſt, God gave him Commandement to leave his Countrey and Fathers houſe, to goe out into a land which he ſhould ſhew him: A ſtrong Commandement, leave all thy kindred and goe into a Countrey thou knoweſt not whither, but goe from place to place as I ſhall ſhew thee. Here ſeemed no reaſon in this Commandement, but Abraham obeyed it, Gen. 12.1.

2. Lived in tents at Gods Commandement. Heb. 11.9.Heb 11:9Secondly, when he came into the land of Canaan, he did not build a Citie, nor an houſe there, but dwelt in tents as the Apoſtle noteth, as a pilgrim and a ſtranger, not having poſſeſſion in it at all, ſo much as a foot, God gave him no place of abode, but cauſed him to wander as himſelfe telleth, Gen. 20.13. This ſeemed an unhappy and unſetled life, and fleſh and bloud could not take content in ſuch a kinde of living, but becauſe God injoyned Abraham ſo to live. He ſubmitted himſelfe and did live ſo, ſave that onelyonly he bought a place to burie in, as being ſtill mindfull of his death.

3. Circumciſed himſelfe and all the males of his family.A third heavie Commandement he received from God, Gen. 17. 10. and 26. God made him to circumciſe himſelfe and all the males of his family, and all that ſhould after be borne when they were eight daies old, and he made no queſtion of it: To circumciſe was to cut off the top of the uppermoſt skinne of the ſecret part; This ſeemed the fooliſheſt thing in the world, a matter of great reproach which would make him, as it made his poſterity after, to ſeeme ridiculous to all the world. It carried an appearance of much undecencie and ſhamefullneſſe, to cauſe all his ſervants to diſcover themſelves unto him. Much more might have beene alledged againſt this ordinance, what good could it doe? what was any man the better becauſe he had wounded himſelfe and put his body to that torment? yet for all this, Abraham p. 97diſputed not, objected not, made no contrary allegations, but preſently the ſelfe ſame day tooke himſelfe and his ſonne Iſhmael and all his ſervants in his houſe, and circumciſed them according to the commandement of Almighty God.

Yet a fourth commandement more tedious and contrary to reaſon and affection then all theſe,4. He expelled his wife Hagar and ſonne Iſhmael. which was of it ſelfe exceeding grievous in his ſight, as the Holy Ghoſt witneſſeth, that is, the expulſion or excommunicating of his ſonne Iſhmael, and of his mother Hagar, yet when God commanded him to doe it, Gen. 21.12. hee roſe up the next morning betimes, v. 14. and ſent away both the mother and the ſonne.

But laſt of all he obeyed a commandement, that ſeemed to contradict nature and religion, and Gods promiſe, and his owne ſalvation,5. Hee would have ſacrificed his ſonne Iſaac at Gods commandement. and the ſalvation of all men, and the truth and honour of God himſelfe, ſo that God was ſaid to try him to the utmoſt in that commandement. It was in ſacrificing Iſaac, as the Spirit of God not…th. Heb. 11. and Gen. 23. God bad him take Iſaac, and not inſtantly kill him in the place, but goe three dayes journey, and not knocke him on the head and there an end, but offer him for ſacrifice. But what was this ſonne, the ſonne of his old-age, the ſonne of his love which was ſo deare unto him, yea the promiſed ſeede in whom it was ſaid,Heb. 11.18.Heb 11:18 In Iſaac ſhall thy ſeede be called, and this ſonne he offered after a moſt melting conference betwixt himſelfe and Iſaac his ſonne all alone. Here was an obedience incomparable and unparalable, no man ever did the like except our Lord Jeſus Chriſt, who offered up himſelfe, which muſt needes be dearer to himſelfe then Iſaac was to Abraham.

So now marke the excellency of Abrahams obedience,The excellency of Abrahās obedience. hee was obedient for the matter in hard and difficult things, for the manner promptly and readily without gaine-ſaying, ſpeedily and preſently without deferring, and univerſally without excepting, without picking and chooſing. If you be able to produce ſuch obedience to juſtifie your faith, that it may appeare your faith is a working faith, then have you faith indeed and not in word alone: but if your faith be not accompanied with an obedience of the ſame kind, though not in the ſame degree, whereby you are able to yeeld your ſelves to God, reſolving in all things readily and without delay or murmuring to yeeld unto him, how are you obedient? how have you faith, ſuch a faith as was Abrahams. All therefore that ſay they beleeve as Abraham did, but yet obey not as Abraham did, yea are wilfull againſt Gods Commandements, refuſing to doe knowne duties, and to leave knowne ſinnes, that will not circumciſe the foreskin of their hearts, nor leave their countrey and Fathers houſe, nor caſt out their Iſhmaels, nor offer up their Iſaacs, all ſuch are beleevers alone in ſhew and not in deed. Compare your ſelves with Abraham, and if your obedience be not like his, I ſay as before, having the ſame ground, extent, and properties, it is but a counterfeit faith whereof you boaſt, and no p. 98true faith. Therefore now be earneſt with the living God to worke in you true ſubjection to him, and to make you like Abraham his ſervant: for God that wrought his heart to ſuch flexibleneſſe, will and can performe the ſame for you. Pray him to incline your hearts to his ſtatutes, beſeech him to write his law in your hearts, and to cauſe you to keepe his Commandements and judgements and doe them. And if you find ſuch an obedience, though not ſo great, yet that which hath the ſame ground, and ſtrives to attaine the ſame extent and properties, then take comfort, and be not afraid to call your ſelves ſonnes and daughters of Abraham, for Zacheus was the ſonne of Abraham, when leaving his greedineſſe, hee could make reſtitution and give to the poore.

4. He was religious.Now a fourth vertue in Abraham, was religiouſneſſe, for it is ſaid of him, that hee built an Altar to God, and that hee worſhiped God, and that he called on the name of God, and that he payed tithe of all he had to Melchiſedech, and this is for our learning. We muſt call upon God, we muſt profeſſe and practiſe true religion, we muſt offer reall ſacrifices on Chriſt the Altar, we muſt alſo pay tithes of our goods, Gen. 12.7. You have an Altar built to God, a profeſſion of his true religion among the Cananites, there he called on Gods name, that is, performed publike worſhip of ſacrificing and praying, one named for all. And v. 13.14. againe it is ſaid, that he came to the place of the Altar which he had made at the firſt, and there called on the name of the Lord. And v. 18. there at Hebron he built an Altar to the Lord, and when God appeared to him, C. 17. v. 3. he fell on his face before God, ſhewing all due outward reſpect unto him, when he ſpake unto him. And C. 14. Melchiſedech was Prieſt of the moſt high God, and he met Abraham and bleſſed him, and Abraham gave him tithes of all. I do not thinke he meant onelyonly of all the ſpoiles, though that hee did too, but a conſtant tithing of all he had is meant. This tithing was an acknowledgement of his ſubjection to Melchiſedech, and ſo neceſſary to be performed to Chriſt who is a Prieſt for ever after that order, who muſt bleſſe and take the tithes of us.

Surely tithing is no Leviticall ceremony, for it is not originally and primarily due to the Leviticall Prieſthood, but it is due to an eternall Prieſthood, even that after the order of Melchiſedech, and therefore ſo farre as I ſee, it muſt be eternally due, neither can any man lawfully forbeare to pay them to Chriſt, neither can any man receive them in Chriſts ſteede, but he that is Chriſts officer to preach in Chriſts ſteed and ſow his ſpirituall things.

Now I pray you looke that you be religious as Abraham, profeſſe religion, come to Gods houſe, call on Gods name. Learne that publique prayer is an holy ordinance of God, frequent that, and doe not ſlight and deſpiſe it as many of you do, offer up ſpirituall ſacrifices to God. Pay your tithes duely of all, which I know none of you all that doth make conſcience of, you thinke that too deare a price to buy the worſhip of God with, but why ſhould you not ſhew your ſelves p. 99ſubject to Chriſts Prieſthood as well as Abrahams? If you could make it manifeſt to be a Leviticall ceremony, you might thinke your ſelves diſpenſed with it by Chriſts comming; But you cannot ſhew any good reaſon why it ſhould be ſo, and here is a good reaſon it was not ſo, for it was due to a Prieſt of another order then that of Aaron, wherefore ſhew your ſelves truely religious, by a conſcionable ſetting a part to God the tithe of all you have, as Abraham did. For when here it is ſaid he tithed all, and in the Hebrew the ſpoiles, it is no reaſon to ſhorten the wider place by the narrower, but to reconcile both together thus, he paid tithe of all, and alſo of the ſpoiles, as well as other things. I am in hope to prevaile with you for all other things, but in this I have no hope to prevaile, becauſe profit pleades againſt me, and becauſe the thing is controverted and denied by divers. Now when a coſtly ſervice is queſtioned, O how hard is it to perſwade men to ſee that truth and follow it. Well I ſhew you mine opinion, and leave it to God to perſwade you, but in other things which are not controverted, I pray you to obey as Abraham did, and to ſhew your religion as he did. And ſo we have ſhewed you Abrahams faith, obedience, feare and devotion. O that we could ſhew the ſame vertues in our lives.

I come to ſhew you next the good carriage of Abraham to men-ward.1. His vertuous carriage toward men. 1. He was truely humble. Firſt himſelfe, then others. For himſelfe, I requeſt you to note, Firſt that he was a very humble man, truely humble, one that did eſteeme himſelfe nothing in compariſon with God, and that is true humility, to have a meane eſteeme of himſelfe out of a true apprehenſion of Gods greatneſſe, and the infinite diſtance betweene God and himſelfe, you ſhall ſee this in Abraham, becauſe when God came to ſhew him what ſhould become of the Sodomites, and he out of mercy was mooved to pray earneſtly for them, he ſaith unto God, I am dust and aſhes, O good man, that when he came neere to God, he had a ſence of his owne meaneneſſe, and intitled himſelfe no better then duſt and aſhes.

This humility muſt wee alſo be cloathed withall, it is a neceſſary fruite of the knowledge of God and our ſelves, without which we cannot be true Ceriſtians. It is the cabinet and ſtorehouſe of all graces. It allures God to give us grace, it cauſeth all croſſes to ſeeme eaſy if God will lay them on, it makes all duties appeare ſeaſonable.Phil. 1.7. 2 Cor. 12.11. 1 Sam. 24.14. Luk. 14.11.Phil 1:72 Cor 12:111 Sam 24:14Luke 14:11 It is a grace by which a man becommeth like unto Chriſt, who humbled and made himſelfe of no reputation. Paul was nothing in his owne eſteeme. David counted himſelfe a flea and a dead dog, and Chriſt hath ſaid, that if we humble our ſelves we ſhall be exalted. For alas, be we not ſinnefull, and ſhall we not then be humble? Be wee not mortall men, be we not damnable creatures, and ſhall we not be humble! Beloved, ſearch if you have this grace, that is, a meane eſteeme of your ſelves in reſpect of your nothingneſſe compared to God, and your ſinfulneſſe in your ſelves, and if you find your ſelves laid low and made vile in your owne eſtimation, this is to be like Abraham.

p. 100You have the vertues of Abraham in reſpect of himſelfe. Now in reſpect of other men, Firſt his family, then others without his family.

2. Trained up his Family in the knowledge and feare of God.For his family, conſidered generally and ſpecially. Generally, he brought them up godlily and religiouſly, and taught them vertue and goodneſſe, as is witneſſed of him, Gen. 18.19. I know hee will command his houſhold to keepe judgement and juſtice, and to keepe the way of the Lord. If he had not taught them the good way how ſhould he require them to keepe it, and the word ſignifieth to command and teach both,The Hebrew word is ambiguous. and it is that of which uſually the word tranſlated precepts doth come. Abraham then was carefull to teach his people the waies of God and to teach them all goodneſſe. Hee did that to his houſhold,Eph. 6.4.Eph 6:4 which God hath commanded us, bring them up in the nurture and information of the Lord. For indeed God did bid him circumciſe his children and ſervants, and if he muſt adminiſter the Seale of the Covenant to them, then he muſt teach them the Covenant it ſelfe, even the whole doctrine of godlineſſe.

Brethren, be not a number of you farre from following Abraham in this matter? you have not gotten ſo much knowledge as to be able to teach your people the doctrine of true piety, the way of God, juſtice and judgement, nor doe not ſtrive to get knowledge. And many that have knowledge make no care of communicating. Ah if he that provides not for the family things needfull to the body denies the faith, how is he guilty of that fault, which doth not provide for their ſoules. I beſeech you therefore be humbled for your omiſſion of this duty, and ſet about it now you have helpes enough, and may have time enough, if you will redeeme time from vanity. Doe what God praiſeth Abraham for, and what he maketh an argument, why he will reveale to him all that he doth.

Againe, ſee how Abraham carried himſelfe to the particular members of the family. Firſt towards his wife: ſecondly towards his children: thirdly towards his ſervants.

3. Was loving and gentle to his wife.For his wife, you have a notable example of love and gentleneſſe to Sarah in bearing with her paſſion and diſtemper, and imperiouſneſſe, as you have it noted, Gen. 15.5, 6. when ſhee flew upon Abraham with a falſe and vehement reproofe, ſaying, my wrong be upon thee, that is, thou art in blame, the fault is thine, it is long of thee that I am ſleighted by my maid, ſhee beares her ſelfe bold of thee, thou holdeſt her up in it, and ſo concludes with calling God to be judge betwixt them. He doth not anſwer her againe with words as hot and teſtie as hers, but in gentle manner yeeldeth to her, ſaying, thy maid-ſervant is in thine hand, doe with her what thou wilt. This is an honour to him, if he had beene put into a rage by her rage then had he beene overcome of evill, but now he is a right conquerour and overcomes evill with good, when he continued meeke and paſſed by her diſtemper and yeelded to her paſſion.

Beloved, you that be husbands, I pray you follow this example, I p. 101pray you be not bitter againſt your wives. Be not wrathfull to them if you ſee them in paſſion, if they take you up falſely and cauſeleſly, and blame you for that for which you are not blame-worthy, beare with them, give them good words, doe what you can to ſatisfie and content them, ſhew love and wiſedome both at once. Carry your ſelves to them as men of knowledge, not as men of ignorance, and give honour to the woman as the weaker veſſell, this is the counſell that S. Peter gives you.1 Pet. 3.7.1 Pet 3:7 Be ruled by Abrahams deeds and Peters words. It is the greateſt honour that a man can ſhew to himſelfe to be able to beare and forbeare. A wiſe man beareth things,Poſſe & nolle nobile. an unwiſe man cannot beare. The wife is ones owne fleſh, a piece of a mans ſelfe yea more then a peece. We are commanded to love them as much as our owne ſelves, and to cheriſh them as Chriſt doth the Church; O be humbled for any paſſions or diſtempers you have ſhewed before your wives, or towards them, even though they have provoked you firſt: and now beſeech the Lord to make you like Abraham that ſo you may keepe your families in peace, even though you have paſſionate wives.

Perhaps you will ſay, that Sarahs paſſion brake out but once, but your wives very often.

I anſwer, firſt, it is not certaine that Sarah was paſſionate onelyonly this one time. Shee that did fall into other diſtempers might againe fall into this, but if ſhee did not, Abraham that bare this, out of the ſame reaſon would have borne them too, if it were a duty to deale thus mildely at one time, it was a duty to doe ſo alwaies.

What then, ſhall a man let his wife beare out her paſſions ſtill and ſleight him that is her head?

I anſwer, firſt, better ſoe, then fill ones ſelfe with paſſion too. And ſecondly, I anſwer, a loving, milde, gentle, admonition afterwards, will prevaile more to make a woman remember her ſelfe, then preſent rage and bitterneſſe. A drunken man is beſt cured by rebuke when he is ſober, and paſſion is but drunkenneſſe.

You ſee Abrahams carriage to his wife, now I come to ſhew you his carriage to his two ſonnes. 1. He loved them both very well,4. He loved his two ſonnes very well. as is evident by his praying for Iſhmael, and his taking the matter heavily, when Sarah would have him caſt out of doores, but yet he loved neither of them ſo well, but that he could be content to have the one caſt out of his houſe, and the other burnt for a Sacrifice, and to cut off both their foreskinnes.

So Parents muſt learne to love their children, but with a moderate love, ſuch as that they can be be content to put them to ſmart, ſo farre as God will have them put to ſmart, even by juſt correction to cut off the foreskinne of their hearts, yea to part with them, if God will have them baniſhed, or goe into another Countrey, yea to have them die if God will have them die. Such a moderate love which is ſubordinate to the love of God, we muſt have and exerciſe to the fruit of our bodies, and we muſt ſhew the ſincerity of our p. 102love to them by praying for them, and the moderateneſſe or our love by being able to puniſh them duely, and to part with them even by death when God ſhall ſend it. O bewaile your carnallneſſe and unlovingneſſe, and immoderate love to them. Inordinate love of a childe is a great fault, it will undoe the childe, it will make him deſpiſe and abuſe the Parents, it will nouriſh all vices in him, it is the next way to make God croſſe a man in him, it makes a childe an Idol, pray to God therefore to moderate your love.

Abraham provided for all his other children by gifts, and gave all he had to Iſaac, as wee have it, Gen. 25.5, 6. So muſt a good Father provide for his children convenient portions, that they may be able to live comfortably, and provide them fit callings, as Abraham did, but make moſt account of the moſt godly, and let him be heire whom God hath made heire, even the eldeſt, unleſſe his wickedneſſe diſ-inherit him, and I ſuppoſe that it muſt be ſome great wickedneſſe for which a man ſhould diſpoſſeſſe the eldeſt of the greater part of his eſtate, yet ſtill the eldeſt muſt have ſuch a larger portion as that the younger may have a convenient part for them too.

Learne to be aſhamed, you that are ſpendalls, and keepe nothing for your children, have nothing to give them: and learne you all to be moderately carefull for them, and diſcreetely and indifferently liberall to them. Let not one have all, the other nothing, let not any of them be thruſt off with nothing for the others ſake, but be a Parent to all, O be husbandly and thrifty to get and ſave, and be ſeaſonably liberall to them, yet ſo, that ſtill your ſelves be in ſuch caſe as not to make your ſelves underlings to them.

5. He provided a good wife for Iſaac.Againe, for Iſaac, Abraham was carefull to provide a wife, even one of the beſt he could though hee ſent farre for her, and it may ſeeme he had not much with her, as you have it in the whole Chapter of Gen. 24. Here Abraham is to be imitated, if in any thing concerning a child, he looked to have a good wife more then a rich. O if you that be Parents would doe ſo, how well would it goe with many a family? what is he or ſhee, not what hath he or ſhee ſhould be the queſtion?

Abraham knew that God would provide a wife for his ſonne, it is probable he had prayed for that mercy and received an anſwer, he could not elſe have affirmed it ſo certainely. You that be Parents, muſt pray to God to give a wife or husband to your ſonne and daughter, and make piety and vertue the chiefe match-makers: If you will ever ſhew your love to be a ſpirituall love, let it appeare to be ſuch to your children, if by any meanes you will ſhew your ſelves affected to them with a ſpirituall love, let it be in ſeeking their good really, not imaginarily. That woman ſhall live happieſt, not which hath the richeſt husband with largeſt revenues, but that hath the godlieſt husband, moſt abundant in vertues; ſure a Father ſhould make his daughters happineſſe the maine end of his chooſing an husband for her, or elſe he is not prudent, for prudence is a vertue by which p. 103a man doth worke rightly to happineſſe. I ſay the ſame concerning the wife; be you therefore imitators of Abraham here, and be aſhamed as our Saviour ſaith in another meaning, to ſeeke thoſe things after which unſanctified men and heathen doe onelyonly or principally ſeeke.

I ſhould have named one grace more in Abraham towards God,Another grace in Abraham toward God, his Patience. that is, patience, I doe not meane ſo much or onelyonly in bearing afflictions, as in a contented tarrying for the promiſed ſeed. A quiet waiting till benefits come, and a quiet bearing of croſſes that did come, this is patience, a being ſilent to God and waiting on him: Abraham had waited divers yeares, no ſonne came, his wife was barren, yet he waited and ſtill continued to hope, that God would give him a ſonne at length according to his promiſe. See, how you can waite upon God if he deferre the performance of his promiſe, and that without muttering and without fainting. This is an excellent thing to beleeve, pray and hope ſtill though God deferre the accompliſhment of his word. Learne this grace, Bleſſed is hee that by faith and patience can inherit the promiſes, as it is ſaid of our godly fore-fathers.

So Abrahams vertues to God are faith, feare, obedience, waiting or hope and devotion. And to Sarah I ſhould have named another. He mourned moderately for her and buried her honourably,He mourned moderately for Sarah. for he bought a burying place of the children of Heth, that he might interre her with all due reſpect. So ſhould an husband moderate his affection with diſcretion, and joyne diſcretion with his affection, that he may both ſhew ſome convenient meaſure of ſorrow for his wives deceaſe, and alſo power to keepe ſorrow within compaſſe both for degree and continuance, and ſo ſhould wives ſtand affected to husbands, and all friends each to other, and a decent funerall according to each mans place muſt be affoorded, to teſtifie their good will to the whole perſon when it lived, by due carriage to that earthie part of it which is left behinde. Thoſe yoke-fellowes therefore that are glad or would be glad of each others deceaſe, and care not what becomes of the body of each other, they muſt be blamed as naughty and unloving husbands, and thoſe that make no end nor keepe no meaſure in mourning muſt be blamed as over-loving and carnally loving. Let us ſo mourne as to ſhew the thing was deare we parted with, and withall, that we know we have better things remaining with us then an earthly friend.

I muſt now ſpeake of Abrahams good carriage to his ſervants;Abrahams good carriage toward his ſervants, to Eliezer his principall ſervant. There was one principall ſervant, Ruler, Steward, Over-ſeere of his houſe, his name is Eliezer of Damaſcus, Gen. 15.2. Him 1. He loved much. 2. Truſted much, becauſe by good inſtructions and examples he had through Gods bleſſing made him fit and worthy to be both loved and truſted. His love to him he ſhewes in ſaying to God (whereby it is manifeſt that he did not counterfeit, for Abraham was too godly to tell a counterfeit tale to God) one borne in mine houſe ſhall be mine heire. p. 104Gen. 15.3.Gen 15:3Loe a good ſervant ſhould be very deare unto his maſter,A good ſervant ſhould be reſpected. ſo that he ſhould plentifully and liberally recompence him (for to ſay that a ſervant ſhould be made ones heire if he have no children, that I dare not, but I dare ſay he ſhould be plentifully and liberally rewarded out of great love.Deut. 15.12, 13Deut 15:12Deut 15:13) The Lord commanded that an Hebrew ſervant ſhould not be put out empty, but that his Maſter ſhould communicate to him of his goods,Prov. 27.18.Prov 27:18 and Salomon ſaith, that as hee that looketh to the fig-tree ſhall eate of the fruit thereof, ſo ſhall a good ſervant that attendeth his maſter come to honour, his meaning is to ſhew, that Maſters ſhould not be indebted to their ſervants, but ſhould reſpect and preferre them. Thoſe therefore that having good and vertuous ſervants, ſhall not ſhew themſelves liberall, and courteous, and loving, but quite contrarily, froward, and unloving, and niggardly, are much to be condemned, as men that have not wiſedome to conſider, how much benefit a man hath by his ſervants, ſo that neither could men get riches nor enjoy them if they wanted ſervants; neither could they be without them in many other reſpects, and if the ſervants be good, next to God, above all men hee ſtands moſt beholding to them. His life is in their hands, his goods are in their hand, and to ſpeake as the truth is, hee is more indebted to them then they to him. A ſervant might more eaſily ſhift for himſelfe without a Maſter, then a Maſter live as he doth without ſervants: wherefore I commend unto you all humanity, love, courteſie towards your ſervants that be good and faithfull, ſuch as feare God and doe their duty in ſuch ſort as humane frailty will permit unto your ſelves. Labour to bring your ſervants to be religious, and truſtie, and diligent, and if they be ſo, ſhew all good will to them and incourage them in their duty by loving entertainement, eſpecially ſeeing now they be freemen and not bondſlaves that are your ſervants.

Againe, Abraham truſted his ſervant with the weightieſt buſineſſe of his life, getting a wife for Iſaac, and bound him with an oath, but duely limited and freed from all doubt and difficultie as much as might be, as you may reade, Gen. 24. in the beginning, cauſing him to lay his hand under his thigh and ſweare about that buſineſſe, alone limiting him ſo that he ſhould be freed from it if his friends were wanting to him. So a good Maſter ſhould truſt a good ſervant, onelyonly giving him neceſſary inſtructions, and cautions, and if matter be of ſuch weight, laying the bond of an oath upon him, for no bond ſtronger then that, none fitter to binde a godly man: what might be the meaning of laying the hand under the thigh in ſwearing, I cannot learne nor conjecture my ſelfe, onelyonly it had ſome due ſignification in all likelihood, as our laying the hand on the Bible and kiſſing it. Iacob alſo required it of his ſonne Ioſeph, ſo that it may ſeeme to have beene done in ſome religious reſpect, whether intimating the expectation of the promiſed ſeed to come out of the loynes of Iacob and Abraham I cannot ſay. But whatſoever this geſture might meane, we note that Abraham truſted his ſervant, and ſo muſt all men needs doe in ſome p. 105degree, and therefore had need to chooſe good ſervants, or do their beſt to make them ſuch as may be truſted.

How for all the reſt of his ſervants young men fit for warre, they were 318. with whom he fought againſt the Kings that vanquiſhed the Sodomites. He did traine them up to warre as was fit, and therefore they are called his trained or inſtructed ſervants, and when hee had gotten the victory, they had leave by him to eate of the ſpoile; ſo that a good man ſhould bring up his ſervants according to his place fitly to do him ſervice, and at leaſt ſhould ſee that they have foode for them, chiefly when they labour and take paines.

I proceede to Abrahams carriage toward forreiners that were not of his houſe, whether kinſmen or frinmen as we call them,Abrahams carriage to his kinſmen. he had one kinſman his Couſin german Lot, that was ſonne to his brother Haran, him he loved very well, and ſtudied to keepe all good peace and correſpondency with him, and to remove all contention, and for that end, when their ſtates were growne ſo great, that they could not conveniently dwell together, becauſe being ſojournours they were to take up but the waſte of the land, which no naturall inhabitant had poſſeſſed, or elſe to take land for money of the inhabitants if they could ſpare the ſame, he came to Lot and made the motion of peace, and after gave him his offer to chooſe what part of the countrey hee would, as you may read, Gen. 13.7.He was peaceable.

Here is an excellent vertue of ſo mild and peaceable a diſpoſition, that to prevent ſtrife, can yeeld to his inferiour, in ſeeking to pacifie him by going to him with peaceable and quiet words and offers, and ſo farre part with his owne right, as to give the other the better a great deale, rather then proceed to jarres and diſcontents. O that we could all imitate Abraham, eſpecially bretheren, kinſmen, and neere friends, and be ſo deſirous of unity and accord as he was, not ſtouting it out as many do, with ſhall I yeeld ſo farre to him as to goe to him, to let him have his way, let him come to me if he pleaſe, and let him yeeld to mee. Moſt of our ſpirits be ſo big, that they will not bow to any that is a little inferiour, no not for peace ſake, imparting with a little of their right for it. But know, it is an honour to be able to beare and forbeare, he hath the moſt wiſedome and grace, that can part with his owne right, rather then continue a quarrell, if it be not in a matter of very great weight, wherein great dammage ſhould come to him or his family, by parting with it. And know, that to ſtand over highly upon tearmes, and not to bate a jot or tittle, as ſome men uſe in boaſting wiſe to affirme that they will not, is a proofe of a man led much by paſſion, and filled much with pride and ſelfe conceitedneſſe. Hee knowes not the valew of peace, that will not redeeme it with bending ſomwhat even to his inferiour, chiefly a neere kinſman. The thing therefore J am to commend unto you, is peaceableneſſe, and for that end moderation and lowlineſſe of carriage, in yeelding a little more then needes to thoſe that ought rather to yeeld to you, and certainely the comfort that peace and concord p. 106will repay you withall, ſhall prove it a good bargaine ſo to purchaſe peace.

2. He reſcued Lot and redeemed him out of his enemies hands.Againe, Lot Abrahams kinſman was taken by the Kings that conquered Sodom and Gomorrah, and when Abraham heard of it, he armed his owne ſervants, and got his confederates to joyne with him, and by force of ſword redeemed Lot out of their hands, as you have the ſtorie, Gen. 14.14, 15, 16. together with all the goods and people of Sodome, prudently ordering the battaile by night, and comming upon them ſecretly and unawares. Here are three excellent vertues of Abraham. Firſt, Love to his kinſman Lot. Second, Courage and reſolution, that durſt fight for him. Third, Prudence in ordering the whole buſineſſe. For you muſt take notice that Abraham was a little Prince, a kind of petty King in thoſe dayes, as appeareth by the carriage of Abimelech and others to him, and therefore he had warrant and ground enough to make warre againſt any King, State or perſon upon a juſt quarrell.

He was loving to Lot.But firſt marke his love to Lot, although Lot was lately departed from him, yet his love to Lot had not left him, but he was at coſt and labour and hazard to redeeme him from captivity. Muſt not wee learne of him to ſhew great love to our kinſmen and ſpeciall friends, if they be in danger perill and miſery, even to doe all that according to our places we may to ſuccour, relieve and reſcue them, againſt wrong, violence, oppreſſion and like calamities. Be charitable and kind kinſmen and bretheren, cleave to your kinſmen and bretheren, and ſo farre as you may lawfully, and as your places will beare, defend, maintaine and helpe them againſt unjuſtice and injury. No man muſt joyne with his kindred in a ſinnefull and unjuſt cauſe, but in a good and honeſt and juſt cauſe, he is not of Abrahams minde, that will not ſticke to them, and helpe them what in him lieth. All therefore that deſert their friends in honeſt matters, for feare of a little coſt or paines or the like, are to ſee, that they be not good imitators of this good man, nay nor any that doth not according to his place, ſuccour the oppreſſed, which Salomon commendeth under a queſtion ſaying, wilt thou not deliver him? For muſt we ſuccour an Aſſe preſſed with a burden, and not a brother preſſed with a bundle of injuries.

He was couragious.Againe, Abraham ſhewed courage in this worke, for had not hee beene of good reſolution, he would not have dared to oppoſed himſelfe to a conquering army and a Prince, that had held divers other Princes in ſubjection, and now came for that purpoſe into thoſe parts, to ſubdue thoſe that had caſt of the yoake. Loe how a good man muſt be couragious too, and not ſuffer himſelfe to be deterred from his duty, or any good and commendable worke, by feare of danger. Courage is ſuch a diſpoſition and frame of mind that will not be daunted by perills and dangers,What courage is. and by evill accidents, that he may encounter in the workes that his place requireth, but will reſolve what in him lies, with due reſiſtance to repell them, or if they cannot be repelled, to beare them. Such courage Abraham here diſcovered, p. 107ſuch courage do you alſo ſhew and exerciſe, let not every ſhew of danger skare you: but goe thorow with good workes, whatſoever comes of it. It is a good thing to be valiant in battaile, where life is expoſed to perill, and is it not a good thing to be valiant againſt all other dangers?

And that you may be couragious in all things. Firſt,Meanes to get courage. be ſure the cauſes in which you put your ſelves in hazard, be good and juſt. Secondly, be ſure that you take God along with you, by keeping his favour in a holy converſation, as Abraham did, or elſe courage may quickly faile and deceive you.

And next, learne to deale prudently in all affaires, as Abraham did, in ſeeking the helpe of his confederates, and taking the opportunity of night, and dividing his men againſt his enemies into ſeverall bands. The excellency of a buſineſſe is in the wiſe carriage of it, labouring to get convenient aid and helpe, and then chooſing fit times and ſeaſons and other circumſtances: We muſt blame our ſelves therefore if by any indiſcretion or failing, we have hindered our owne good ſucceſſe in our affaires, as often times men doe, and muſt pray to God to direct us with diſcretion (for it is his gift,) that we be not cauſes of our owne diſappointment and miſery.

Now ſee how Abraham behaved himſelfe to frin-men as we call them. 1. To the Sodomites, 2. To the Cananites, 3. To Angels whom he tooke to be travellers.

Firſt to the Sodomites, Abrahams carriage to the Sodomites. Hee prayed for them.firſt he did moſt heartily intercede to God for their ſparing, if there had beene found, 50.40, 30, 20. Yea but 10. juſt men therein: So great a lover of good men was Abraham, that he would heartily pray to God to ſave them, and for their ſakes to ſave alſo the people whom they dwelt amongſt, and how well pleaſing this ſervice was to God, it is evident in the ſtorie, Gen. 18.23. ad finem. For God did with wonderfull patience accept his ſuites, even till hee came to ſo low a rate, as if he did finde but 10. in the 5. Cities, that is, a poore couple in every City.

Wee muſt learne hence, to ſhew our loves to man-kind in generall, and eſpecially to juſt and good men, in praying God for all righteous men, that they may be ſaved and delivered, and for the Societies and Cities and countries wherein we live, that they alſo might proſper and eſcape for the good ſake of the good that live there. Fervent prayer for humane ſocieties and for juſt men in them, ſhould be made by Gods people. Why ſhould you not improve the right you have unto Gods eares? For the good of many,1 Tim. 2.1.1 Tim 2:1 I will that prayers and ſupplications be made for all men, ſaith S. Paul, eſpecially to pray that God would deliver Cities and Countries from publike and fearefull deſtructions. Bretheren, why are we ſo defective in this duty? Why do we not pray for the nations abroad? in hope that there may be ſome righteous amongſt them, why are our mouthes ſtopped from ſuch ſuites? Let us now follow our Father here, and let our heartes and mouthes be inlarged with all humble confidence to beſeech p. 108God, for the good of thoſe Cities and quarters of Chriſtendome that are ready to eate up one another, that God would ſhew favour to them and not give them over to periſh by the ſword each of other. Account Prayer an exerciſe of ſome efficacie, have ſo much faith as to know that our prayers ſhall not be vaine labours, and that you beleeve, that God is a God that heareth prayers; onelyonly let all your prayers be as Abrahams were, ſervent, humble, and reverend.

2. He ſhewed humanity and kindneſſe to the Sodomites he had taken.Another good worke of Abraham to the Sodomites was, that he did not make them ſlaves to himſelfe and keepe them for his owne uſe, nor ſell them as ſlaves to others, as by the Law of Nations he might well have done, but granted them liberty, and ſet them againe in ſtate of freedome after he had by the ſword taken them out of the hands of thoſe that had led them captive. He ſhewed humanity and kindneſſe to them, though they were wicked men and not rigour and extremity.

Wee muſt all learne to be kinde and loving to mankinde, and not to preſſe men with heavie and grievous burdens, even though wee might doe it in extremity of right. This ſhall bring more love and good will, honour and good eſteeme, then rougher and more ſevere carriage. It is better to be loved then hated, honoured then diſgraced, be counted a friend and ſaviour of men, then a proud perſon that cares not what becomes of others, ſo that himſelfe may make an advantage of them. The comfort that gentleneſſe and clemencie bringeth, is alſo very much more then that which will follow from the contrary. The dying heart can receive no content in thinking he hath cruſhed, inthralled or otherwiſe afflicted men, but that he hath delivered, comforted, ſaved them, that affoordeth great conſolation, in that it becommeth an argument of goodneſſe, and a meanes of hope, that a man ſhall finde mercy as he hath ſhewed and exerciſed it. Let not either covetouſneſſe, or arrogancie, or a cruell diſpoſition make you carrie your ſelves auſterely to men for your owne advantage ſake, but uſe all courteſie, as Abraham did even to theſe Sodomites. Let them enjoy good things, even though you have power and ſome ſhew of right to deprive them thereof, onelyonly doe not interrupt juſtice in her acts of ſeverity. This was his dealing with the Sodomites in generall.

His carriage to the King of Sodome, hee would receive nothing from him.See how his dealing is with the King, as you have it, Gen. 14.21. He would not take any thing that was his, no not to a ſhooe-latcher, and he ſaith, that he had lift up his hands to God to that end, that it might not be ſaid by the King of Sodome, I have made Abraham rich Here Abraham ſhewes himſelfe, firſt, a man that did not regard riches, nor eſteeme the wealth of this world, in that of his owne accord he bound himſelfe by a vow, not to touch ſo great a bootie as this, that fell into his hands by juſt conqueſt, and which in all equity he might have taken and that with good thankes too for the preſent time from the King of Sodome, who wiſhed alone the perſons, p. 109and did willingly yeeld the goods to Abraham, but Abraham ſtood upon termes here of credit for his Religion ſake, and would not have the King of Sodome to triumph and ſay, that his wealth had inriched Abraham.

You ſee, that we ſhould ſo diſ-valew riches, as freely to caſt them away and deny our ſelves of them, rather then incurre any reproach or diſgrace for them, even though the imputation would be unjuſt. Should not all men labour to have as generous a minde as Abraham? Sure, we ſhould ſtrive for the perfection of vertue which hath beene found in the Saints. It cannot be ſaid yet, Abraham ſhould have ſinned if he had taken this ſpoyle, neither was hee bound ſo much to the Sodomite, as to affoord him either perſons or goods: but he conſidered before hand, that ſome aſperſion of covetouſneſſe would have beene caſt upon him, if he ſhould have poſſeſſed himſelfe of this wealth, and therefore he bindes himſelfe from it by a vow. Noble Abraham, that regardeſt due eſteeme rather then great riches, and wouldſt let goe ſo faire a morſell, rather then incurre any the leaſt ſhew of diſgrace for worldlineſſe. Why ſhould not we be followers of Abraham his vertues? Why ſhould we uſe meanes to get wealth joyned with apparent reproach? ſuch as would ſet the mouthes of all men on talking againſt us, more then this fact would have filled the mouth of Chedarlaomer with talke againſt Abraham: O what a buſineſſe of minde is this newes? and how doth it ſhew our inordinate affection to riches more then to a good name? which yet is to be preferred above all treaſures, if we would hearken to Salomon. I conclude, that we muſt ſhew our true magnanimity, by ſleighting great abundance of outward things, ſo as that no man might ever have cauſe to grudge againſt us, that theſe riches which ſhould have beene his if all things had beene fairely carried, have made us rich, eſpecially let no man grow rich by taking forfeitures of poore men, it is worſe to uſe extremity to a meane perſon then to a great.

Now conſider this worthy mans carriage to the Cananites, Abrahams good carriage to the Cananites.inhabitants of the land in which he was a ſtranger. Firſt for the Countrie it ſelfe, then for the perſons that dwelt in it. For the Countrey, Abraham made it much the better for him by two things, wood and water, very neceſſary things for the life of man. For hee planted groves and hee digged wells againe, which had beene digged in the daies of his Father. As concerning thoſe groves, it is conjectured that they might be for religious uſe, becauſe it is ſaid, there he called on the name of God: but the word here uſed is not the ſame under which ſuch groves for religious uſe are after forbidden, therefore more like it is that here alone was intended civill uſe, and ſure it is a good thing to plant wood for the benefit of mankind after our ſelves be dead. A man would have thought,Planting of wood is a commendable thing. what ſhould a ſtranger trouble himſelfe to make a grove? He is likely to depart from the place ſoone, and then he cannot carry his trees with him; but this p. 110did not diſcourage Abraham, he knew that ſome man might enjoy it if himſelfe did not. Indeed for wells and water, the profit redounded to himſelfe preſently as well as to others for the future.

Now learne of him to be common Benefactors, by helping to ſtore the world with wood and water-ſprings, and other like things, the uſe of which ſhall redound to many as well as to your ſelves: Eſpecially the care of planting woods ſhould be commended unto you, our age deſtroies that neceſſary proviſion. All cut downe, none plant for another age, wood is uſefull for ſhade, for timber, for fewell, it is one of the things wee cannot want, it is one of the things, that if it be diſcreetely done, will quit the coſt that it requireth. The tree after a little time will grow without any labour of expence beſtowed about it, it will pay for its ſtanding, if you ſet your hedge-rowes with trees, they would grow as well as thornes. If here and there at convenient diſtance, trees were planted, eſpecially timber trees, the graſſe would not be much the leſſe. But I am not a husband-man good enough to commend theſe particulars to you; Let mee commend the thing in generall, Order things for the common benefit, and ſhew your ſelves lovers of mankinde, be not all for your ſelves and for the preſent.

Now to the perſons generally, he ſhewes curteſie, that is, a carriage ſavouring of lowlineſſe and good eſteeme, together with love and good will unto the Hittites when he came unto them about the matter of a field of buriall for Sarah, Hee ſhewed lowly and reſpective carriage toward the Hittites.Gen. 23.7. Hee ſtood up and bowed himſelfe, the word is the ſame that is in other places tranſlated worſhipped, meaning he bowed his body with his face downeward in teſtimony of honour and reſpect, and afterwards, verſe 12. Hee bowed downe himſelfe before the people of the Land. You ſee lowly and reſpective carriage in this worthy ſervant of God.

We ought to carrie our ſelves courteouſly to all men, Honour all men, ſaith S. Peter, he meanes it, of this kinde of reſpective behaviour of body. This is a meanes to ſhew love, and to beget love, and to increaſe love, and to keep out jarres and diſcontents, as a ſower and hautie and ſullen dogged carriage doth proclaime contempt or hatred or both, and ſo cauſeth jarres and fallings out, and diſlikes, and increaſeth them if they have beene begun. Thoſe therefore that be of a haughty carriage, or rude and boyſterous behaviour, not knowing how to give due ſalutations or complements of courteſie are to be blamed, as men that doe not alone want education but charity and humility, for if thoſe graces did rule in the heart, though they could not prompt a man to a kinde of artificiall demonſtration of them, yet they would ſome way infuſe themſelves into the carriage, and make it gentle and amiable. Therefore let your carriage be faire, and kinde, and ſweete, bow, bend, ſalute, uſe cap, knees, all ſuch things as either nature or cuſtome maketh to be as it were badges and profeſſions of humble love and ſerviceableneſſe, of a not too much preferring your ſelves above p. 111others, and under-valewing them in compariſon of your ſelves, accuſtome your ſelves unto and uſe them for conſcience ſake, that they may ſavour of piety in the eſtimation of God, who can ſee piety in ſuch things, and ſo they may be more then morrall vertues, even ſpirituall actions and fruits of Sanctification. OnelyOnly, I beſeech you, to take heed of cauſing your courteſie to be meere complement, and of being the more crafty by how much you ſeeme more courteous, and of uſhering in ſome naughtineſſe by a goodly and lowly carriage of your ſelves. If ſuch vertues be corrupted, and that there be nothing in them but the meere out-ſide, the more loathſome to God, and at length alſo to man.

Particularly, ſee how he carrieth himſelfe to Hephron the Hittite, Abrahams carriage to Hephron.with whom he bargained for a field of buriall. He deales plainely and ſquarely with him, Ephron offered to give it him freely, he would none. A wealthy man ſhould not be apt to receive a thing of gift, it would be a ſigne of covetouſneſſe and of an having diſpoſition. Then he asketh the price and ſaith, that hee will give as much as it is worth. I will give thee ſaith hee the money of the field, that is, what it is worth, and Ephron anſwers, tis worth 400 ſhekels. A common ſhekell is thought to be worth 1 s. 3^d. of our money, ſo 400 ſhekels is 25 lb. and then Abraham weighes him the money of ſilver currant with the Merchants. Abraham in a bargaine of 25 lb. doth not ſtand halfe-perthing, and firſt bids 15, then 17, then 20, then 22, then 24, then 25, as a number of baſe niggardly minded men would have done, but when he ſaw it to be worth the money at a word he payes it, and when Ephron ſaw Abraham deſirous of this land, he doth not aske 40, or 35, or 30, or 32, but at one word tells him ſo much it is worth, and ſo they agree, the one alſo payes currant money in full weight, and the other giveth preſent and good aſſurance, and ſo here is juſtice, and plaine upright dealing betwixt them.

O that you would learne of him to bargaine and pay without any over-reaching or tricks either in bidding or asking, or other devices, that you might ſhew your ſelves not to be poſſeſſed with the love of money, which is the vice of all vices, even the roote of all evill. But I am ſure, the contrary driving of bargaines is uſuall amongſt us, that it may appeare we doe not buy and ſell out of reſpect of our duty unto God, and the common good, but alone out of deſire to waxe as rich as we can, yea though it be by other mens loſſes.

Next conſider, Abrahams carriage to Aner, Eſhcol, and Mamre. His carriage to Aner, Eſhcol, and Mamre.Firſt, in making a Covenant with them it ſeemeth to have beene a league of peace offenſive and defenſive. Secondly, in making bold with them to crave their aid in his battell againſt the King of Shiron, by whom Lot was captivated. Thirdly, in allowing them to take their part of the booty though himſelfe would not doe it. So a good man may and in ſome caſes muſt joyne himſelfe in p. 112covenants and leagues ſo farre as his owne benefit, and the benefit of other men requireth it, and muſt uſe prudence and diſcretion to keepe himſelfe ſafe, not relying on the care of God without care of uſing meanes. Hee may alſo challenge of others, the performance of covenants, and muſt be content to make himſelfe beholding to his friends as occaſion ſerveth, and not ſtand too much upon termes of being troubleſome to them. And hee muſt alſo leave his friends to themſelves, in point of their right, and not preſſe them to thoſe things, whereto yet it may ſeeme convenient to binde himſelfe: for you heare Abraham ſaying, Let Aner, Eſhcol, and Mamre take their part of the booty, though himſelfe bound himſelfe by oath to take no part of it. O that we could carrie our ſelves ſo to our friends! and not be ſtill pinching to them, ſo as we will part with nothing, unleſſe they will be perſwaded to part with as much. It is a moſt baſe and abject diſpoſition, and carries a reliſh of exceſſive ſelfe-love, when a man is ſo greedy of his owne gaine, that unleſſe others will beare as great a part as himſelfe in ſuch and ſuch things, he will hold and keepe and let nothing goe from himſelfe. But it is a noble and magnanimous part, and a ſigne of true charity, when a man will rather put himſelfe to loſſe, and yet give others leave to have an eye unto their profit.

Abrahams carriage to Abimelech. 1. Maketh a covenant wirh him.Now ſee, how Abraham carrieth himſelfe to Abimelech as you finde it recorded, Gen. 21.22. & 33. Abimelech with his chiefe Captaine and inward friend came to Abraham, deſiring to make a Covenant of peace and amity with him, perceiving that hee was a man bleſſed of God and proſperous, and Abraham condiſcended to the motion and makes the oath unto him. So ſhould we willingly imbrace offers of peace and concord, and covenants of love and amity, even if need be, to binde our ſelves therein with a ſolemne oath, for the Lord of Heaven is ſo great a lover of unity betwixt men, that hee is well content, his holy and great name ſhould be uſed as a bond or obligation to tie them faſter and ſurer together. When therefore a lawfull oath is required of us, for the aſſuring of others that we will deale faithfully in any part of our duty, we ſhall not doe well to refuſe ſuch an oath, but muſt informe our ſelves by the practiſe of ſo good a man as Abraham of the lawfullneſſe and uſefullneſſe of ſuch an oath; only that we be carefull to deale uprightly and ſincerely, both in taking and in keeping our oathes. Yea when an oath is miniſtred to binde as to forbeare all wrongfull carriage and doe good in our places, we ſhould be glad to have our conſciences firmely tied in ſuch caſes.

2. Dealeth plainely with him.Further note, that Abraham dealeth plainely with Abimelech, and reprooveth him concerning a well of water which the ſervants of Abimelech had violently taken away from Abraham. So muſt wee deale freely and plainely with our neighbours and friends, in expoſtulating ſuch and ſuch wrongs as may fall out to be done unto us by them and theirs, and muſt not lay the matter up in our mindes, ſo p. 113to keepe our ſelves eſtranged from them. For it may ſo come to paſſe, that we may finde that it was without their privitie and againſt their will, that ſuch bad meaſure hath beene offered unto us, as it fell out in the matter whereof Abraham doth complaine to Abimelech. But we muſt be ſure Beloved, in all occaſions of ſuch complaints, to temper our anger, and keepe our ſelves in ſo good tune, that we breake not forth into words of choler and diſcontent, tending to provoke and exaſperate them with whom we deale in ſuch caſes, but do it with gentleneſſe and mildneſſe of ſpeech, that quiet words may pacifie wrath if any be ſtirred, not grievous words ſtirre up that which was ready to goe forth of it ſelfe. Yea when a juſt and reaſonable apology or excuſe is uſed by any upon our complaints, we muſt be ready to accept of it, and to be ſatisfied, that we may not prove our ſelves to be of an implacable diſpoſition.

Yea we ſee, that Abraham dealeth alſo bountifully with Abimelech, 3. Hee dealt bountifully with him.for it is ſaid, v. 27. he gave him Sheepe and Oxen when they made a covenant, ſo men that have wealth muſt be free handed and free hearted, and ready to beſtow convenient gifts and preſents upon thoſe whoſe favour they would keepe, and to whom they would have it manifeſt that they reſolve to be faſt and ſure friends. Nothing leſſe be ſeemeth a wealthy man then niggardlinſſe and cloſe-fiſtedneſſe, whereby he is ſo held in captivity, that he cannot willingly let any thing goe from him, but what he cannot keepe though he would. Indeed bounty is chiefely to be exerciſed to the poore and needy, but yet ſo that in due time we muſt learne to practiſe it, by a free giving to our equals alſo, and thoſe that ſtand not in abſolute neede, for gifts are fit meanes to expreſſe the lovers good will, as well as to ſupply the wants of the receivers.

Laſtly, Abraham ſets apart 7. Ewe Lambes,Abrahams good carriage to ſtrangers. and when Abimelech demanded the reaſon, he tells him that he ſhould receive thoſe Lambes at his hand in teſtimony of his acknowledgement, that Abraham had digged that well, and that the right thereof appertained to him. So we ſhould in wiſedome learne to make all matters cleare betwixt our ſelves and others, in caſes that have beene in controverſie, that ſo wee may cut of all occaſions of heart-burning or contention for the time to come, and that though wee put our ſelves to a little coſt, for the ſetting of things in ſtable peace betwixt them and us.

The laſt part of Abrahams good carriage is to ſtrangers, which he conceived at firſt to be men, though indeed they proved to be Angels: for ſo you have his hoſpitality recorded by the Holy Ghoſt, Gen. 18. 1. ad 17. When he ſaw certaine men which he tooke to be travellers, he ranne to them, and with importunity brought them on their way. A courteous, free and honourable intertaining of ſtrangers, is a vertue commended to our imitation, by the example of Abraham: for ſo ſaith the Author to the Hebrewes. Heb. 13.2.Heb 13:2Be not forgetfull to intertaine ſtrangers, for by that meanes ſome have received Angels unawares, and we are bidden to be given to hoſpitality. Let us therefore be farre p. 114from niggardlineſſe in this caſe, and yet farre from profuſeneſſe too. And if to ſtrangers, much more to our friends and acquaintance, muſt we ſhew our ſelves humane and liberall in this kinde, and moſt of all to our poore and needy neighbours, that cannot reward us, for our Saviour prefers mercy before curteſie, and tells us, that ſuch coſt ſhall be reckoned for. So have we done with Abrahams vertues, which if we can take out in our practiſe happy ſhall we be, for to this end are good mens good deeds regiſtred in the Booke of God, that we which reade them, by following them in the waies of goodneſſe, might be ſure to over-take them in the end of our journey, and to dwell in the place of happineſſe, whether they have ſafely gone before us.

Abrahams faults before his calling. James. 3.2.Jas 3:2Now I proceede to tell of his ſinnes and offences, for ſuch is the ſtate of mortall men in this life, that it ſhall be found true of every man, which S. Iames tells us, in many things we offend all. Doubtleſſe he arrogateth greater perfection to himſelfe, then ever the word of God hath attributed to any meere man ſince Adam, that conceiveth himſelfe to be quite free from all evill corruptions, and from the breaking out of corruptions.

His firſt fault idolatry.The firſt fault of Abraham was that in which he lived before his calling by God out of Vr of the Chaldees, for it is manifeſt in the 24. of Ioſh. v. 2. that the Fathers in old time, even Terah the Father of Abraham and of Nahor, and conſequently the ſonnes themſelves, being ſo brought up of their Fathers, ſerved other gods. Here then is a ſinne in Abraham, that he tooke up the religion of his Fathers without making any diligent inquiry into the matter, whether the religion and gods were true or not. And this is a fault common to all mankind, they take their religion on truſt, ſerving thoſe gods which they find in the places where they dwell to be worſhipped and ſerved, and labour not to find out and ſerve the true God alone, who is onelyonly worthy to be ſerved, yea if it fall out that the true God be ſerved amongſt them, they cleave not to him out of judgement and well grounded knowledge, that he is the onelyonly true God, but alone out of common cuſtome, becauſe all men do ſo, and this their religon becommeth but a vaine religion, and is of no force to their ſalvation. Indeed it was not ſo ſtrange a thing that Abraham ſhould be thus carried away after falſe gods, according as he was led by the common example, ſeeing at that time they had not the word of God written by Prophets and Apoſtles, to direct and guide them in this matter. But for us whom God hath ſo farre favoured as to give us the cleare light of his holy word, it is a moſt grievous ſinne to be led wholy by cuſtome and example, and not to build and ground our ſelves upon that light which God hath miniſtred unto us. And the true cauſe, why men do follow ſuch falſe guides in matter of Gods worſhip, is the blindneſſe of their mindes, and carnallneſſe of their hearts, and the ſecret atheiſme which is in them, by which they are not thoroughly and certainely perſwaded, that there is a God at all, and therefore p. 115care not to finde out and ſerve the living God, as if it made no great matter, ſo they ſerved one which they ſerved.

Let us therefore beware of falſe gods and falſe religions, and let us beware of walking after a falſe rule even in following the true God, that is, of ſerving him, not becauſe wee have any true and certaine knowledge of him in our owne mindes, but onelyonly becauſe we have beene ſo taught of our Fathers, and ſee the whole world where we live to take the ſame courſe, for he that is thus blindly led, worſhips God but by chance as it were, and is as ready for a falſe god as for a true, and this was Abrahams fault before his calling.

Now after his calling, he fell into ſome ſinnes,Abrahams faults after his calling. 1. Weakeneſſe of faith. though not wilfully nor preſumptuouſly, but of weakeneſſe and of infirmity. The firſt fault was weakeneſſe of faith. Though he was the Father of the faithfull, and is commended in Scripture for the ſtrength of his faith, and that he wavered not nor ſtaggered at the promiſe of God through unbeleefe, yet at the firſt, his faith was mixed with unbeleefe, and ſhewed it ſelfe to have ſome feebleneſſe in it. For firſt, when he went downe into Egypt becauſe of the famine, and ſaw that the men were wicked and feared not God, he was in doubt, leaſt the men of the place would kill him for his wives ſake. God had promiſed him before that time to give the land of Canaan to him and to his ſeede after him, and yet he had no ſeed, therefore as yet hee could not be put to death, unleſſe the promiſe of God ſhould faile him and come to nothing. Notwithſtanding the promiſe which ſhould have beene fruſtrated, if himſelfe had died without iſſue, he doubted leaſt he might be ſlaine by them, as being diſtempered and diverted by feare from conſidering and taking diligent notice of the promiſe. This was a manifeſt imperfection of faith you ſee. Wherefore let us take notice that in the faithfulleſt of Gods people there will be defects of faith, as alſo there was want of it in David, when he ſaid, I ſhall one day fall by the hand of Saul, and in Moſes, 1 Sam. 27.1. Exod. 6.12.1 Sam 27:1Exod 6:12when he ſaid, How will Pharaoh heare mee? ſeeing the Iſraelites did not, and againe, Why haſt thou ſent mee to deliver the people? ſeeing Pharaoh oppreſſeth them the more ſince I ſpake to him.

And therefore, let us not be diſcouraged though we finde weakeneſſe in our faith, though faith I ſay doe ſhew it ſelfe feeble and be much troubled, and ſometimes foiled by doubting, eſpecially in great and ſore temptations; yet we muſt not be heartleſſe, nor conclude, that we are utterly deſtitute of faith, or that our faith is not true and ſincere, and unfained. True faith you ſee in Abraham may be weake, yea cannot but be weake, ſo long as we be cloathed with tabernacles of fleſh. He that truly beleeves, may yet be carried away with doubting ſometimes, when occaſions of perill and danger incounter his faith; and therefore alſo let us be carefull to confirme and ſtrengthen our faith more and more, and to grow in it by renewing our meditations of Gods promiſes, and putting our ſelves often in minde of the p. 116power and truth of God the promiſe-maker, which are the pillars and foundations of our faith. For if Abraham, when theſe doubts began to ſtirre in his minde, had called to minde Gods promiſe of giving him ſeede, and had reaſoned with himſelfe thus, hath not the living God poſſeſſour of Heaven and Earth undertaken to give mee a ſeede to inherit this land after me? How then can I be killed by the Philiſtins? How can they take away my life whilſt this promiſe is not yet fulfilled? Surely God both can and alſo will give mee life and preſerve me from the hands of theſe godleſſe Philiſtins, for how elſe ſhould he fulfill his promiſe to me of giving me ſeed after me? If Abraham, I ſay, had thus ſtirred up his faith by ſerious conſideration of Gods power and truth, he had not beene foyled ſo as he was. Let his weakneſſe and failings be our warning, that we may eſcape the evills which he fell into.

Againe, as Abrahams faith was weake and yeelded a little to doubtings,2. A carnall feare of death. ſo was he poſſeſſed ſomewhat ſtrongly for the time with a kinde of carnall feare of death, Gen. 12.12. and afterwards, Gen. …0.13. He ſaid, they will ſlay mee for my wives ſake. So you muſt note another weakeneſſe in Gods people, flowing from the former imperfection of faith. They are apt to be over-fearefull of dangers, and by name of death, even to be ſo much terrified with the apprehenſion of danger, eſpecially of looſing their lives, that they cannot muſt upon God and reſt upon him for ſafety, as they ſhould doe. This feare was found in David, it was found alſo in Peter, and in divers others of Gods people. The ground of it is, as I ſaid, partly the weakeneſſe of their faith, and partly the terribleneſſe of death, which is the terribleſt of all terrible things, as being a ſeparation of the ſoule from the body, and a ſtripping a man at once of all thoſe things that are moſt deare unto him, and conveighing him out of this world into another; concerning his happineſſe herein he is not alwaies ſo full of aſſurance as he ſhould be. For when theſe feares doe ſuddainely ſeize upon a man, upon occaſion of ſome ſenſible object that threatens him, they pull out of the minde for the time the thought of Gods promiſes, and hold the ſoule alone in the apprehenſion of the greatneſſe and inevitableneſſe of the danger which looketh him in the face.

Let us therefore learne, not to be heartleſſe our ſelves, becauſe we hare have beene ſo tranſported with feare, as was Abraham, nor yet be cenſorious to others, whom wee ſhall ſee thus for a fit even ſhaken and almoſt overcome of feare. It is a fault indeed, and we muſt blame our ſelves for it and be humbled, but it is ſuch a fault, as may ſtand with truth of grace, and which doth not give juſt reaſon to conclude ourſelves unſanctified, or not to be Gods true children.

And let us learne to beware of feare, to reſiſt and oppoſe it at the beginning by the oppoſition of Gods love and protection; yea, let us labour to worke in our mindes ſuch a true apprehenſion of the harmeleſneſſe of death and other croſſes, that we may learne not to be afraid of p. 117them, though we muſt needs ſuffer them. For why ſhould we feare that which cannot hurt, yea that which ſhall be an advantage to us, Feare none of thoſe things that you ſhall ſuffer, ſaith the Lord, and David ſaith, I will not feare what man can doe unto mee, and againe,Pſal. 118.6. Pſal. 23.4.Ps 118:6Ps 23:4 I will not feare though I walke in the valley of the ſhadow of death. It is an excellent thing and very comfortable, when our heart is ſo ſetled that feare may not diſmay us. And the way is to get aſſurance of Gods favour and of eternall life, and that all things ſhall worke for our good, and ſpeedily to ſet this faith on worke, when dangers ſhall offer themſelves unto our ſight.

But further, Abraham to avoid this danger,3. He diſſembled. conſulted with fleſh and bloud, and uſed deceit, and ſhifting, and falſehood, for though his words were in ſome ſence true, as he telleth Abimelech, becauſe Sarah was his ſiſter by one ſide, yet in the meaning which he would have thoſe to interpret his words to whom he ſpake them, they were not true. For his intent was to make them conceive, that ſhe was ſo his ſiſter as not his wife. He reſolved to uſe falſe ſpeeches, and draw his wife likewiſe to joyne with him in theſe falſe ſpeeches, yea they agreed upon it before hand as he tels Abimelech, Gen. 20.13. Abraham ſaid to her, this is the kindneſſe thou ſhalt ſhew mee at every place whether wee ſhall come, ſay he is my brother. You ſee they agreed before hand to diſſemble and to continue diſſembling; yet ſure diſſembling is a ſinne and ought not to be done, as Abraham heares even from Abimelech himſelfe, verſe 9. Thou haſt done deeds unto mee that ought not to be done. So it may befall a good Abraham out of inconſiderateneſſe and heedleſneſſe in not pondering their pathes, nor thinking of their waies, or in a ſuddaine to diſſemble and deale falſely for the preventing of danger, as may be ſeene alſo in David, and in Peter, when he denied Chriſt, and when he withdrew himſelfe from communion with the Gentiles, for feare of them which came from Iames to Antioch. For a thing not conſidered of, is for preſent as uſeleſſe as if it were not knowne at all.

Therefore here alſo we muſt learne not to be utterly diſcouraged, if we have run into ſuch a fault, when we bethinke our ſelves after of ſuch offences, we muſt be humbled, bewaile them, confeſſe them, condemne and judge our ſelves for them, but we muſt not be fearefull of asking pardon, and of intreating mercy to forgive them, muſt not conclude, that there was no truth of grace in us, becauſe of ſuch palpable failings, yea we muſt take boldneſſe to goe to the throne of grace, renewing our repentance, and earneſtly ſuing for pardon.

And we muſt alſo take heed of cenſuring others, and bitterly and harſhly for ſuch offences, though they be groſſe: even Abimelech did not eſteeme Abraham a diſhoneſt and naughty man, becauſe he had found him tripping in this matter; onelyonly take heed leaſt we miſuſe this Example and the like, to build upon them a boldneſſe to ſuch ſinnes, that were a great wickedneſſe. They muſt imbolden us to repent and p. 118crave mercy, after we have through weakeneſſe offended, they muſt not imbolden us before hand to reſolve on a ſinfull deed. Yea when we behold their ſtumblings, it ſhould make us to be earneſt in our prayers to God for a great meaſure of ſtrength, that we may eſcape ſuch offences, and to be more frequent and firme in renewing our purpoſes of not finning in the like kinde. Reſolve therefore, that nothing ſhall make you lie or diſſemble, and if you doe reſolve, you will ſeeke pardon and ſtrive to tranſgreſſe no more.

4. He drew Sarah to ſinne, ſo farre as to indanger her chaſtity.Alſo note that Abraham drawes Sarah here to ſinne in ſuch a kinde, as did even hazard and indanger her chaſtity once or twice. O let good men take heed of drawing one another to ſin, for our ſin will ſo indanger another, that we know not when we ſhall be rid of the evill fruits of our feares and diſſemblings. When a man is in perill he doth not likely look about him, to ſee thoſe miſchiefes that will follow the bad courſes he takes, to free himſelfe from the preſent evill. Sure if he would fore-ſee them, he would rather ſuffer the danger of feare, then expoſe himſelfe to the bad conſequents of his eſcape. Would not Abraham rather have hazarded himſelfe by ſaying ſhe is my wife, then of making her commit adultery, by ſaying ſhe is my ſiſter, if he had well conſidered of it before hand.

But yet note we, that Abraham fell into this ſinne once, and againe, and if occaſion had ſerved, was ready to fall into it often, as we have alledged his agreement with Sarah before. He did it firſt in Pharaohs Countrie, then in Abimelechs Countrie, and intreated Sarah to doe ſo where ever he came; ſo for want of due conſidering, a good man may runne into the ſame groſſe ſinne againe and againe, yea and be ready to runne into it very often, if he were put to it, as we ſee alſo in Iſaac in the ſame kinde.

A double ignorance.There is a double ſinne of ignorance. One concerning the fact in generall, when one knowes not that ſuch a thing is unlawfull, the other concerning this particular fact, when I doe not take notice and obſerve that this act of mine is ſuch a ſinne. Often it falls out, that Gods children through the ſtrength of ſome paſſion or corruption, as here out of feare, doe not conſider of their particular actions and ſo run often into foule offences out of this particular ignorance, as I may call it, they know the propoſition, deceit is a ſinne, but the aſſumption, this is an act of deceit, is not added for want of conſidering, and therefore the conſcience doth not preſſe, this is a deceitfull act, you muſt not doe it. Now when we finde our ſelves upon better conſideration, to have beene carried thus to doe evill, we muſt not be diſmayed but renew our repentance, and reſt on Gods mercy in Chriſt for pardon, and ſo for the future, reſolve to forbeare the ſinne. Alſo we muſt learne, often to conſider of our owne waies leaſt any ſuch faults be found in us. Mans heart is full of blindneſſe and ſelfe-deceit, and unleſſe he ſhake himſelfe as it were, and examine his waies often in his owne heart, he may live in ſome great offence and not finde it, and though theſe kinds of ſinnes will not hazard his ſalvation, yet they p. 119may bring divers croſſes and miſeries, and much reproach, and give much offence, and procure ſore temptations, and much diſquietment of conſcience to him afterwards: Let us not animate our ſelves to ſinne by the falls of the Saints, but rather worke in our ſelves an holy feare of our ſelves and care of avoiding ſuch ſins.

Now I come to Abrahams laſt ſinne, which was his taking of Hagar, 5. Abraham had two wivesa fault in it ſelfe, for God made one Man and one Woeman, to ſhew, that he would have marriage an individuall ſociety of life betwixt one Man and one Woeman. But that point was not knowne it ſeemes in thoſe times, and therefore both Sarah perſwaded her husband, and he condeſcended to take Hagar. A good man may live in a few ſinnes of ignorance, and never particularly repent of them. Take we heed therefore of condemning thoſe, who conceiving ſuch and ſuch things not to be ſinnefull, take boldneſſe to live in them. If want of will to ſee the light, make a man to reſiſt the light, offering it ſelfe to his conſcience, becauſe that he will not know, fearefull is ſuch a mans eſtate, and I cannot ſee that this may ſtand with ſanctification. But if want of light or ſtrength of impediments hinder from knowing, wee ſhould not condemne a man that in other things is upright for ſuch faults, onelyonly we muſt labour with God to reveale to us our ſecret faults, that ſo much as maybe, we may free our ſelves from thoſe ſinnes of ignorance, and take heed of taking things on truſt upon the opinion and example even of moſt worthy men.

Wee goe forward in conſidering Abrahams example,3. Abrahams benefits. and muſt obſerve the benefits which God beſtowed upon him. Theſe are of two ſorts. Firſt, Temporall, then Spirituall.1. Temporall. The Temporall bleſſings are of two ſorts. Firſt, Thoſe that were given to himſelfe. Secondly, Thoſe that were granted to others for his ſake.

Firſt for himſelfe,1. For himſelf. beſides the common benefits of health and ſtrength, and wit, and limbes and the like, which moſt men receive at the hands of God. He gave him firſt a good Wife, Sarah, 1. A good wifewho was obedient unto him as the Scripture noteth, and did ſhew all reſpect and reverence to him, calling him Sir, or my Lord, 1 Pet. 3 6.1 Pet 3:6and though ſhee was a woeman and had her fraileties, yet ſhe was a good and dutifull wife unto him, and in the maine a comfort unto him. Abraham had his Sarah with whom he lived very comfortably in the ſtate of matrimony, and there never fell out that we read of, but one alone diſcontent and brawle betwixt them, which yet by the wiſedome and moderation of Abraham, was quickly made up and healed.

Now this benefit muſt be marked as a ſingular and excellent bleſſing,A good wife a great bleſſing to have a loving, chaſt, dutifull and reſpective wife, is a great bleſſing. All thoſe to whom God hath vouchſafed the ſame mercy, muſt ſee and acknowledge it with all thankfulneſſe. And if we conſider that a bad wife is like continuall droppings, and as rottenneſſe in ones bones, and like oyle in his right hand, which will quickly diſcover it ſelfe, we ſhall learne the better to prize and eſteeme this favour. Hee that obtaineth a wife ſaith Salomon,Prov. 18.…2.Prov 18:2 obtaineth mercy of the p. 120Lord. Prov. 9.14.Prov 9:14For houſe and goods be the inheritance of the Fathers, but a good wife is of the Lord. Prov. 31.10, 11Prov 31:10Prov 31:11And Salomon ſaith, Who ſhall find a vertuous woeman? her price is above the pearles. The heart of her husband ſhall truſt in her, ſhee will doe him good and not evill all the dayes of his life. This great benefit the Lord gave unto his ſervant Abraham. All therefore that have obtained the like mercy in ſome meaſure, muſt obſerve and valew aright ſo principall a bleſſing. Though a man have an yoake-fellows in ſome things imperfect and weake, yet if ſhe be generally good, will joyne with him in piety as Sarah did with Abraham, and beare him company in all good things, and will leave houſe and all to journey with him, if God call them forth to any ſervice, it is a ſpeciall goodneſſe, and a chiefe inſtrument of his comfort and welfare. Sarah honoured Abraham, Sarah obeyed Abraham, ſhe was ready to provide a feaſt for the Angels at his appointment, ſhee was a good huſwife and helpefull unto him in the overſeeing of his great family, ſhee was every way contentfull and pleaſing unto him, and a little too obſequious, in being content for his ſake, to ſay ſhe was his ſiſter. Wherefore let this firſt benefit be noted, and let thoſe that have it confeſſe it with praiſe and thankes to God, and let thoſe that have it not as yet, learne to ſeeke it at Gods hands, knowing his readineſſe to exerciſe his goodneſſe upon all men in all ages, if they feare and obey him, as well as upon Abraham in his time.

2 He had children.Secondly, God gave Abraham children alſo. Firſt he had Iſhmael by Hagar, then in due time he had Iſaac by Sarah, the ſonne of the promiſe, the ſonne of his old-age, beſides a godly and dutifull ſonne, that inherited the promiſes and the bleſſings with him, and in whom the covenant of God was eſtabliſhed. Hee gave him alſo many other children by Keturah, which had alſo children in his life time.

Children are a bleſſing of God, chiefly if they be good and vertuous, willing to be ruled by their parents. Theſe are the inheritance of God, when they grow up as Olive plants round about ones table, and the Pſalmiſt ſaith,Pſal. 127.5.Ps 127:5 bleſſed are they which have their quiver full of them, they ſhall not be aſhamed when they ſpeake with their enemies in the gate. Theſe comfort him in their childhood, and are a delight to him when they be young, theſe are a ſtaffe to his old-age. In them his name liveth when his perſon is dead, and they be as it were branches ſpringing from himſelfe as a roote, and making his houſe to flouriſh and be greene. So God bleſſed Abraham in the fruite of his body.

Let all thoſe therefore whom God hath bleſſed with this bleſſing, ſee Gods good hand to them, and praiſe him for it. Indeed to be a parent of many and towardly children, if it lift up the heart to God, and occaſion our hearty thankefulneſſe unto the Lord, is a ſpeciall favour. Thoſe that have it muſt ſee Gods good hand in it, and thoſe that have it not, muſt ſeeke it of God, and walke before him obediently, that they may be capeable of it.

p. 121Next, God gave Abraham good ſervants,3 He had good ſervants, eſpecially one. for they all hazarded themſelves for and with him in the battaile fought with foure victorious Kings, and helped him to redeeme his brother Lot out of captivity, and ſubmitted to be circumciſed, and to be taught and inſtructed. Had they not beene loving and couragious, Abraham could not have accompliſhed his deſire for his kinſmans deliverance. But eſpecially he had one exceeding faithfull ſervant, religious, diligent, diſcreete, carefull of his buſineſſe, and one in whom he might put his truſt for the well ordering of his goods, and for the diſpatch of any affaires committed to him. You ſee his carriage in the 24. of Geneſis. He was cautelous and warie in taking of his oath, and would not ſweare raſhly, He was carefull in obſerving his oath after he had taken it. He made uſe of his maſters goods, and the power which his maſter had given him over his family and goods, to finiſh well that great worke of taking a wife for Iſaac. He commended the matter to God with earneſt prayer. He followed it thoroughly, and brought it to paſſe effectually. He made a good choice for Iſaac, and made haſt to returne to his maſter, and bring him backe the fruit of his journey with good ſucceſſe. No doubt it was a great joy of heart to Abraham, when he ſaw Eliezer returning with ſo good ſpeed from Padan-Aram, and bringing backe with him ſo ſweet and choice a Virgin for Iſaac, according to the earneſt deſire of Abraham.

Let all maſters marke Gods dealing with them in their ſervants, and if he pleaſe to ſtore them with many good ſervants, or with one or two alone, of excellent parts and graces, let them even praiſe God for it, conſidering how great a vexation it is, to be croſſed with ſervants of a contrary diſpoſition, which will be unto him even as ſmoake in his eyes, and as vineger to his teeth. And let all that deſire ſuch a bleſſing, take the ſame courſe that Abraham did, that is, labour themſelves to be good maſters, and to command and teach their ſervants to feare God as Abraham did, and to ſhew themſelves loving, kind and liberall to them.

But further, Abraham had a good kinſman Lot, 4. Abraham had good kinſmen. 1. Lot.that conſented to beare him company in a holy pilgrimage, and was eaſily wonne by his wiſe dealing, to keepe peace and amity with him, though ſome little breach began, yet it was ſoone made up betwixt them, and Lot and he lived in good peace and concord together. No doubt this alſo gladded Abrahams heart, and proved a ſpeciall conſolation unto him. If God have given any man ſuch a religious and godly Couſin or Kinſman, let him make much of him, and be a kind Kinſman as Abraham was. Yea the Brother of Abraham,2. Nahor. Nahor though he continued in the land of Aram, and went not out with Abraham, yet was in his kind a good Kinſman too, for he rejoyced to heare of Abrahams welfare, and intertained his ſervant courteouſly, and moſt readily ſent his daughter to him, ſo long a journey into a farre countrey, to be a yoake-fellow to Iſaac his ſonne, to the no ſmall comfort of Abraham and Iſaac both. Herein he ſhewed mercy and truth to Abraham, as the p. 122ſervant ſpake, and did the office of a good and loving Brother. If God afford ſuch bleſſings to any, that he hath a loving wife and courteous Brother, ready to gratifie and comfort him, he muſt obſerve it with thankes, and thoſe that would have the good hand of God to ſtirre up their Bretheren to ſhew them due reſpect, muſt even walke upright and before God, that he may reward them as he rewarded Abraham.

5. Abraham had faithfull friends.But another bleſſing Abraham had too, he met with very faithfull friends who were confederate with him, and did moſt carefully obſerve the conditions of friendſhip and amity, for you ſee they did readily joyne with him, and helped him in his warre againſt the forenamed conquering kings, and were inſtruments by their valour to redeeme Lot, and to vanquiſh thoſe conquerours. This is a moſt deſirable benefit, to have true and truſty friends and allies, that will ſticke to him in his need, and hazard themſelves for him, and joyne with him in his good cauſe, and not prove like unto a leg out of joynt, or a broken tooth when occaſion ſerves to imploy them and uſe their labour, or hazard for his benefit. Doe you not think that Abraham rejoyced in the fidelity and amity of his aſſociates. Doe you not thinke that he bleſſed God for it, and did account himſelfe very happy in enjoying three ſuch noble and worthy confederates. Let us encourage our ſelves to obey God, and to forſake our country and kindred at his command, for cannot he repay and repaire that loſſe eaſily? by raiſing us up even in a ſtrange countrey, thoſe that ſhall as heartily love us, and as faithfully cleave to us, as any kinſmen in the world. Feare not to forſake friends for Gods ſake, for hee can eaſily cauſe you to find as good in a ſtrange countrey, if need ſo require, as any you may leave behind you in your owne countrey. And if any have in his owne countrey or abroad met with ſuch friends, he muſt attribute it to the wiſe and good providence of God over him, and with ſolid and ſincere praiſes acknowledge it, carrying himſelfe friendly alſo to them, and ſhewing himſelfe as willing to grant a benefit to them in fit ſeaſon, as ever he was to receive a benefit from them,Prov. 18.24.Prov 18:24 for hee that hath friends, ſaith Salomon, must behave himſelfe friendly. Let us yet conſider another mercy.

5. Abraham had a good name.Abraham had good eſteeme and reputation, an honeſt and honourable name amongſt the men of Heth where he lived, ſo that they all loved and reſpected him, as appeareth. Melchiſedech loved him and came out to meet him and bleſſed him, and gave him bread and wine for himſelfe and for his troupes, Abimelech uſed him curteouſly, and though Abraham and Sarah both had ſomewhat too groſſely overſhot themſelves, in diſſembling that Sarah was his wife, and that way indangered him to a great ſinne, and brought ſome heavy hand of God upon him and his houſe; yet he ſhew'd himſelfe affable and bountifull, reſtoring him his wife, and not ſo alone, but giving him gifts, and commanding his people to forbeare all injurious carriage to him and his wife, and granting him leave to dwell where he p. 123would in his countrey, and after repairing to him, deſiring his friendſhip, he acknowledged that God had bleſſed him and was with him, and requeſted that a Covenant might be made betwixt them two, and that in the ſolemneſt manner. Was not this a ſigne of great reſpect and love in him to Abraham? and was it not a ſingular comfort and credit to Abraham, and a ſigne of Gods great favour to him, to incline the heart of ſuch a perſon to him? Yea in what repute and credit he lived, appeareth in that the Hittites honoured him, called him a Prince of God, and were ready to give him leave to make uſe of any of their choiſeſt Sepulchers to burie his wife in, and Ephron the Hittite a man of good eſteeme amongſt them, at firſt word did frankely offer to give him his field, which he deſired, and at firſt condiſcended to ſell it him for a reaſonable price. So God gave Abraham good will and credit where he came and amongſt all even high and low.

Let this alſo encourage all men to ſerve and obey God. He can give them a good name and good favour every where, vertue, piety, and goodneſſe ſhall winne good eſteeme and kindneſſe from men that be not utterly ſlaves to ſinne, ſo farre as it is good for Gods people to enjoy. They muſt indeed, (if God ſee fit to try them by that croſſe) endure diſgrace and hatred, and cauſeleſſe malice and reproach, but ſo farre as Gods Wiſdome judgeth it beneficiall for them, he both can and will incline the hearts of all to reſpect and regard them, to love and honour them. He will make them to be honoured and favoured of all with whom they live. Feare not therefore to ſerve God, but cleave to him and obey him, you ſee his bounty how he can and will requite his faithfull ſervants.

And thoſe that finde the good hand of God going with them in this kinde, that they be reſpectfully and kindly entertained, that they have a good name and loving kindneſſe with all men, except perhaps ſome vile and baſe perſons, that they be cordially and heartily loved, that men ſpeake well of them, wiſh and doe well to them, and are glad and ready to gratifie them, they muſt acknowledge Gods goodneſſe in this mercy and rejoyce in his love, that doth turne the hearts of men unto them, and praiſe, honour and love him the more, for the praiſe, honour and love they receive in the world. We muſt prepare our ſelves to meete with ill uſage, ill will, ill language, but when wee meete with good, then we muſt confeſſe, that the Lord our God is the ruler of all hearts, and bleſſe his name that cauſeth us to finde favour with men, as David did with Saul at firſt, with all Iſrael and with Achiſh one of the Philiſtine Lords, King of Gath, that gave him honourable entertainement in his Court.

Now another temporall bleſſing we obſerve to be granted to this good man, and it is three or foure times noted in Scripture, Gen. 13.2. Abraham was very rich in ſilver, cattell, and gold. So Gen. 24.35. The Lord hath bleſſed my Maſter greatly, and he is become great, and hee hath given him flockes and heards, and ſilver and gold, and men ſervants p. 124and maide ſervants and Camells and Aſſes, and 25.6. Abraham gave gifts to the ſonnes of his Concubines. He could not have inriched them, if he had not beene rich himſelfe; So God fulfilled his promiſe to Abraham, and he was a very rich man as well as very good. Riches are in Gods hand, hee hath them in abundance; He is able and ready to grant them to his ſervants: Indeed they be but doubtfull bleſſings, if a man have not power to uſe them well, they will be more hurtfull to him then profitable. But ſo farre as the perfect wiſedome of God ſees that they will be beneficiall to them, wiſedome ſhall bring them alſo in her hand and fill the houſes of her admirers with them alſo.

Let Gods people learne therefore to truſt upon him for their outward eſtate; for though he make not all his children rich, for it is not good for all, yet he will not ſee the meaneſt of them to ſtarve, for then he ſhould not anſwer that bountifull and mercifull title of a Father, by which he loveth that his ſervants ſhould call him and call upon him. Incourage your ſelves therefore in all holineſſe, righteouſneſſe and vertues, for ſure the Lord that filled the houſe of Abraham and made him ſo wealthie and great a man, will not neglect to give you foode convenient for you, and to ſupply you with neceſſaries.

And let thoſe that have houſes, goods, and wealth in abundance, learne to uſe them well, to ſee it is Gods gift, and to uſe them as ſtewards, to praiſe God for them, to make them a meanes of knitting their hearts more ſure and faſt to him in love and obedience; and to imploy them bountifully, liberally, and mercifully as Abraham no doubt did, that they may lay up treaſure for themſelves in Heaven, and that by well-doing they make them friends of the riches of iniquity. Wealth honeſtly gotten, mercifully and bountifully uſed and moderately enjoyed, is a great mercy of God. If God make you rich, doe you ſhew your ſelves to be good as well as rich, or elſe riches doe not make a man the better that hath them, neither can they make his life much more comfortable; yea it doth appeare often that riches are laid up for the owners thereof for hurt.Eccleſ. 5.13.Eccl 5:13

And theſe be the benefits temporall which Abraham had for himſelfe, a good wife, good children in their kinde, and one religious, good ſervants, good friends, good name, good favour and great wealth, to which add one particular benefit, a great and famous victory over foure great and conquering Kings,A great and famous victory. as the Holy Ghoſt telleth us, Gen. 14.15. he purſued them, he divided himſelfe againſt them he and his ſervants by night, and ſmote them and purſued them to Hobah, and brought backe all the goods, and Lot his brother and his goods and the women and his people. An abſolute victory was obtained by Abrahams wiſedome and valour, God gave him the wiſdome, God gave him the valour, God gave him the ſucceſſe. The Prophet Eſay ſets forth Gods goodneſſe to Abraham in generall, as a ſure argument, that God will p. 125ſhew the like mercies to his people in after times, bidding them looke unto Abraham and Sarah, and ſaying, Iſa. 51.2. I called him, I bleſſed him and increaſed him, and 41.2, 3. He ſetteth forth this very benefit in magnificall phraſes, ſaying, who raiſed up the righteous man from the Eaſt? Iſa. 41.2, 3.Isa 41:2Isa 41:3called him to his foot? gave the nations before him and made him rule over Kings? gave them as duſt to his ſword? as driven ſtubble to his bow; hee purſued them and paſſed ſafely by the way that he had not gone with his feete. God would have his people take notice of this mercy in ſaving Abraham, and making him victorious, to aſſure them of his like love in defending them, and giving them victory over all their enemies, even the whole Church, and each particular member thereof. He that ſheltered Abraham, was with him, gave Kings before him, ſhall not he declare his love as much in future ages to his people? Surely he is the ſame for ever. Let this comfort us againſt all thoſe that riſe up againſt us.

But what did God for others for Abrahams ſake? Firſt,2. God did doe good to others for Abrahams ſake. 1. Bleſſed Lot and delivered him. he bleſſed Lot the more for Abrahams ſake, and as it is noted, Lot that went with Abraham had heards, and after when God deſtroyed Sodome he thought of Abraham and delivered Lot alſo. So God for a good mans ſake will bleſſe and helpe even his friends and well-willers, and thoſe that belong to him ſhall be much the better for him, according to the promiſe that he had made, ſaying, I will bleſſe them that bleſſe thee.

And for Abrahams children,2. Bleſſed Iſaac giving him goods and goodneſſe. he bleſſed Iſaac and gave him great outward things, yea gave him alſo grace and made him heire of the Covenant, and continued the Church in his houſe, giving him a ſonne in the life time of Abraham. For Abraham had Iſaac at a hundred, and lived 175 yeares, and Iſaac married at forty, and had Eſau and Iacob at ſixty, ſo Abraham lived to ſee thoſe two ſonnes about five yeares old,He gave alſo abundance of outward things to Iſhmael. and gave outward things to Iſhmael and abundance to him, that Princes came of him in likelihood during Abrahams life time, and he ſent away his ſonnes by Keturah with great riches, and you know that even after Abrahams death, God honoured him ſtill, by calling him his friend in many places,Shewed favour to him after his death. and for his ſake did great things for his ſonnes after him in many generations.

Thus you ſee, how worth the while it is to ſerve, feare, and obey God, what abundant bleſſings he grants, what honour and ſame even after death; though all Gods people have not all theſe outward things in like manner beſtowed upon them, yet they have that which is ſufficient for them, and thoſe that finde their friends and children happy in outward reſpects, muſt obſerve Gods hand to be thankfull.

Yea we muſt all take notice of Gods like dealing with many of his people, whoſe poſterity flouriſh when they be dead, ſome in goodneſſe as well as goods, and ſome at leaſt in earthly reſpects, and leave a good name behinde them, ſo that many yeares after their p. 126deceaſe, their names are honourably mentioned, and all men count them good and faithfull ſervants of God. The name of the righteous is had in everlaſting remembrance, Pſal. 112.6.Ps 112:6whilſt they live, and when they die God ſhewes himſelfe gratious and bountifull to them, even in temporall bleſſings oftentimes as well as ſpirituall. But if any want theſe outward benefits, they muſt conſider of themſelves whether their ſinnes doe not deprive them thereof. For ſometimes ſuch mercies are denied to Gods people to chaſtize, and keepe downe, and roote up ſome vices in them. David was croſſed in his children, to correct his fondneſſe, and to chaſtize his adultery and murder: Salomons poſterity was brought low, to chaſtize his Idolatry; If in outward things the Lord ſeeme careleſſe of his people, they might eaſily finde by ſearching, that ſome evill carriage of theirs hath cauſed him to chaſtize them in this life, that by being brought to repentance, they might not be deſtroyed and periſh in another world, and ſo much for theſe temporall benefits.

Abrahams ſpirituall bleſſings. 1. He was called from a falſe religion to the true.Now for ſpirituall bleſſings, the firſt was, that God called him out of his Countrey and Fathers houſe, from the Idols of his Fathers houſe, for they ſerved falſe gods there, Ioſh. 24.2. and acquainted him with himſelfe the onelyonly true God. No greater bleſſing can befall a man here, then to be called from a falſe religion to the true religion, ſo that his heart be inclined alſo to the practiſe of the true religion, and that he be effectually ſanctified as was Abraham. Wee muſt looke that wee have this mercy of effectuall calling; Indeed from Idols and ſuch kinde of falſe gods, wee are called, or rather we have beene kept from following them at all, but ah, are we called to walke before God in holineſſe and righteouſneſſe? not alone turning from darkeneſſe to light, from a falſe religion to the true, but from the power of Satan unto God, that is, from ſerving the Divell in a wicked life to ſerve God in an holy life. If we be not ſo called, we are not ſonnes of Abraham, and outward bleſſings will doe us little good. If we be, then wee have cauſe to rejoyce before the Lord our God with exceeding great joy, for he that is ſo called, happie is he. This is a mercy of mercies, to be a Saint by calling, one whom God hath ſo wrought upon by his Spirit, that his outward call hath wonne him from the ſtate of corruption to the ſtate of grace.

And if any finde not himſelfe ſo called, or finde it doubtfull to himſelfe, whether he have beene ſo called yea or not, let him earneſtly ſeeke to God for it, and if wee would know whether we be called yea or not, compare our ſelves with Abrahams Call, Gen. 12.1. God had ſaid, meaning, before his Fathers death, before he dwelt in Charran ſaith Steven, for though becauſe Terah was the Father, the departure is aſcribed to him, yet God gave the call firſt to Abraham and he acquainted his Father with it, and ſo his Father went out and he with his Father, as a ſonne in the family and houſe-hold of his Father, and bids him leave kindred and Fathers houſe, and p. 127goe into a Countrey which God ſhould ſhew him, promiſing him large off-ſpring, great bleſſings, and that the promiſed and bleſſed ſeed ſhould come of him: for S. Paul ſaith,Gal. 3.8.Gal 3:8 that God preached the Goſpell before to Abraham, when he ſaid, in thee ſhall all Nations be bleſſed, ſo that he was more largely inſtructed by God of remiſſion of ſinnes and ſalvation everlaſting by one that was to be borne of him. Now God cauſed him alſo to beleeve theſe promiſes, ſo that he left his Fathers worſhip and obeyed God. If any of us have had the Word of God preached in our eares, and by name the promiſes of the Goſpell, and hath found his heart ſo affected with thoſe promiſes, and the true beliefe of them, that it hath made him follow God in a holy converſation of life, and leave his former ſinnes, travell towards the land of life, that land which God had ſhewed him in the paths of righteouſneſſe and true holineſſe, this is effectuall calling, happy and bleſſed is this man. Rejoyce in this calling, and bleſſe God for it more then for all earthly things whatſoever. And if any of you be not as yet ſo called, let him ſee his miſery, and now call upon God ſo to call him, till he finde his prayers granted: for if we turne to God he will turne to us, and if we ſeeke to him for the performance of his gratious Covenant in putting his Spirit of Sanctification in our hearts, he will not faile to doe it.

But a ſecond ſpirituall bleſſing was 1.2. Spirituall bleſſings. He gave him moſt gratious promiſes. 2. He appeared to him many times to renew thoſe promiſes. 3. He entered into a Covenant with him and his ſeede after him. 4. He gratiouſly accepted his prayers and after this life he ſaved his ſoule.

Firſt, he made him gracious promiſes, Gen. 12.2. I will bleſſe thee, 1. God made him gratious promiſes.and make thee a great Nation, and thou ſhalt be a bleſsing, and I will bleſſe them that bleſſe thee, and will curſe them that curſe thee. Againe, he appeares to him to renew this bleſſing, and theſe promiſes. Gen. 13.4. promiſing him a large off-ſpring againe, and the poſſeſſion of the land of Canaan, underſtood by Abraham to be a figure of an heavenly inheritance, for he ſought a Citie to come, ſaith the Author to the Hebrewes.

Againe, Chap. 15.1.2. Appeared to him many times to renue thoſe promiſes. and in the whole Chapter hee confirmeth the promiſe againe by another viſion, I am thy ſhield and thine exceeding great reward; ſo to comfort him againſt the doubts which hee might have, that the vanquiſhed Kings might prepare an army and returne upon him, and there alſo againe he renues the promiſe of giving him a ſonne, yea giving him a multitude of children after him, and by a ſigne confirmes it to him: Looke up to Heaven (ſaith hee) and count the Starres, &c. yea gave him faith to beleeve it, and aſſures him that hee was juſtified, and that hee accepted that faith of him for righteouſneſſe, accounting him by meanes of that faith for the ſake of him in whom hee beleeved, as perfectly juſt, as if hee had perfectly fulfilled the Law.

And yet more fully aſſuring him of his goodneſſe by entring p. 128into a covenant with him in a viſion,3. He entred into a covenant with him and his ſeede after him. and by ſacrifice. And in Chap. 17. hee renewes the ſame covenant with him againe, and confirmeth it by the ſeale of circumciſion, and by changing his name, aſſuring him alſo, that he ſhould have the ſonne of the promiſe, by his moſt beloved wife Sarah, and telling him alſo what name hee ſhould be called by, Iſaac, from his laughing at the promiſe, not by way of diſtruſt and unbeleefe, but of faithfull joy and gladneſſe in it. And in Chap. 18. hee appeareth unto him againe in forme of a man, and tells him the particular time of the childs birth, and acquaints him with his purpoſe concerning the overthrow of Sodom. And laſt of all, after he had offered Iſaac hee appeares unto him againe, and by an oath confirmes to him the former bleſſings, Gen. 22.16. which hee had never done before. This is a ſingular mercy to Abraham, to give him ſo many promiſes, to renew them ſo often to him, and confirme them ſo ſtrongly to him. And you muſt looke whether God vouchſafe to ſhew himſelfe thus to you, even to bring home to your ſoules in the reading and hearing of his word, and exerciſes of religion, the gracious promiſes of his word, giving you by his Spirit aſſurance that hee admittteth you into the covenant, is your God, pardons you, bleſſeth you, and will give you all needfull things for ſoule and body, and make you partakers of eternall felicity. All Gods ſervants that are the ſeed of Abraham, have this holy communion with God in his word, in prayer, in his ordinances, which Abraham had in theſe dreames and viſions: for to the Fathers God ſhewed himſelfe by thoſe meanes, to us by theſe, and Chriſt ſaith, that his Father and hee will come and ſhew themſelves unto thoſe that love him and keepe his commandements, and ſuppe with them. O if you find this ſpirituall familiarity with God, how happy are you. If not, truly earthly bleſſings are of no great valew, they be common to good and bad. And now ſeeke you, ſeeke you theſe ſpirituall bleſſings, Gods aſſuring you of pardon of ſinne, and appearing unto you more and more to confirme your faith in the promiſes of the Goſpell, and to make you aſſured of your eternall happineſſe, and that he is your God, untill at length he do even as it were ſweare it unto you, and make you certaine of it?

And Bretheren, be you incouraged to anſwer Gods call, to repent, to live holily, to caſt of your ſinnes and become obedient as was Abraham, for though perhaps you may not be ſo rich as he, nor have ſo many childeren, nor have ſo great outward favours, yet will God be your God, he will be your ſhield, he will be your reward, hee will bleſſe you in all things, he will give you the inheritance of life eternall, as ſure as he did to Abraham; he will heare and accept your prayers, and he will bring you ſafe to the land of reſt, to Heaven that true reſt, where you ſhall have no more unquietneſſe inward nor outward. Into Abrahams boſome will he receive all thoſe, that be the true ſonnes of Abraham.

Learne to eſteeme of theſe ſpirituall bleſſings, though perhaps they p. 129may be ſeparated from the temporall, God therefore alone divideth them becauſe he ſees you be not fit for both, but would be hindered from injoying the one and growing in the one, by the overfull enjoyment of the other. But the better I ſay you ſhall ſurely have as well as Abraham, God will more and more aſſure you of his favour, and of his kingdome, and ſhew himſelfe more and more graciouſly unto you, in confirming to you his comfortable promiſes more and more. This is better then all the riches of the whole world; If Abraham had enjoyed this whole world and not this ſweete entercourſe with God, his life would not have beene halfe ſo comfortable and happy, but if his eſtate had bin never ſo poore and meane in outward things, yet would this ſweete fellowſhip with his Maker have made him happy and bleſſed enough. Spirittuall good things are the chiefe and principall, bleſſed is the man whom God pleaſeth to take for his owne, to call to himſelfe, to ſtrengthen in faith, to make more and more certaine of his ſalvation. This is the bleſſing of Abraham that comes unto the Gentiles by faith in Jeſus Chriſt. This poore and afflicted Saints enjoy as well as rich; This ſeeke, this labour for, by indeavouring to walke with God, and by being upright.

If any ſay, But alas I want this, I find not God ſhewing himſelfe to me in his ordinances, I find him not ſetling my heart.

I Anſwer, If hee have called thee out of ſinne to a good life, and that thou indeavoureſt to follow him, he will in due time ſhew himſelfe unto thee, feare it not, and the longer he ſeemes to deferre the revealing of himſelfe, the more abundant and exceeding great ſhall the comfort be at laſt. God will not faile to bleſſe his people with ſpirituall bleſſings, and comfort them with ſpirituall comforts, if they walke before him in ſincerity.

I proceed to tell you of good Abrahams croſſes,Abrahams croſſes. which if you compare them with Iſaacs, were much greater then his, if with Iacobs they ſeeme in ſome reſpects much leſſe. But if you conſider them ſimply, they were ſome of them exceeding heavy to beare. Wee will ranke them into a certaine order.

Firſt, God put him to ſuffer an heavy croſſe at his firſt call,1. He changed his countrey and left his fathers houſe. as many times alſo he doth many of his ſervants. His kindred and his Fathers houſe were all Idolaters, and God ſaw that he ſhould have had much adoe to have maintained himſelfe and the truth of his religion, if he ſhould have continued amongſt them. Wherefore hee cauſed him to leave that place, and thoſe perſons, and to goe into another land which he ſhould ſhew him, according as in the Pſalme, the Prophet ſpeakes to Pharaohs daughter,Pſal. 45.10.Ps 45:10 forſake thy kindred and thy fathers houſe, and this affliction often aſſaileth the Saints of God, at their looking towards true piety, when they begin to forſake ſinnefull courſes and to looke towards Heaven; though they change not their countrie for a new habitation, nor leave their fathers houſe to goe into a region farre diſtant, yet their fathers houſe falleth out with them, they ceaſe to be friends to them, and they feele that which ſometimes p. 130our Lord hath foretold,Mat. 10.36.Matt 10:36 a mans enemies ſhall be thoſe of his owne houſe, yea father hates the ſonne, and the ſonne the Father. For a mans inward and neereſt friends are more weary of him then, then any other, becauſe having occaſion of converſing with him, they more ſee his piety, elſe as Owles are more offended with the light, and becauſe wanting that commerce in evill and vanity which once they had, they are more diſpleaſed at the change.

We muſt learne therefore whoſoever mindeth to follow Chriſt and be his Diſciple, learne to love him above all perſons, yea as himſelfe teacheth us, to hate Father and Mother, even to hate them I ſay; that is, to be willing to part with them, as if we hated them for Chriſts ſake. And as here the Lord ſo provided for Abraham, that he wanted no friend in any place where ever he came, a forreine countrey afforded him as much welfare as his native ſoile could have done, ſo whoſoever ſhall looſe any ſuch thing for Chriſts ſake, ſhall be ſure to receive in this life an 100. fold, that is, an hundred times more good and comfort, then thoſe things or perſons could have afforded, yea many times alſo a larger meaſure, and greater number of outward things and outward friends.

This was the firſt croſſe of Abraham, leaving his countrey, ſee next what he met with in Canaan another countrey, in reſpect of his eſtate and the perſons that were deareſt to him.

2. Was uncertaine where he ſhould dwell.Firſt for his eſtate, God gave him no poſſeſſion, no not the bredth of a foote, but made him travaile up and downe in tents, without either certaine houſe or any inheritance. This is a croſſe too, and a thing little pleaſing to fleſh and bloud, to be of a fleeting condition, not knowing where he ſhall dwell next month or next yeare, to be without houſe or home, that he can call his owne; by which God taught Abraham, to uſe the world as though he uſed it not, and to ſet his heart more upon the things above, becauſe he had ſo little ſetledneſſe in the things below. The people of God muſt be content to be rowled as it were up and downe from place to place, to be in the Earth as in a Sea, in which they ſhall be toſſed now hither now thither, and have no fixed dwelling almoſt, and our Lord Chriſt after he was a Preacher, was accuſtomed to ſuch a kind of Pilgrims life, now in Iudea, now in Galilee, now in Caeſarea, now in Cana, now in Decapolis, hee had not an houſe to lay his head in. S. Paul was likewiſe accuſtomed amongſt other miſeries, to beare this, of having no certaine dwelling place. If God call any of us to ſuch a condition, it muſt not ſeeme much to us, to eate the bread of ſuch worthy men, nor to pledge them in the ſame cup. Hee whoſe ſoule is not glewed to the world, can well endure this kind of tumbling, none other will, unleſſe hee be a man that loves to wander.

3. Suffered croſſes. 1. In Lot his kinſman.Now for the perſons neere to him, firſt, his Kinſman, then thoſe of his family. One and onelyonly one Kinſman he had with him, that wee reade of, Lot. In him he ſuffered two troubleſome croſſes. Firſt, upon occaſion of a trouble that fell out betwixt the ſervants of Lot and p. 131of Abraham, they were faine to part habitations. Their riches were ſo great, that the land affoorded not roome for both their herds and flockes, hence the herdſmen and ſhepheards on both ſides had occaſion of jarring about places of paſture. One would have his cattle here, another would have his, and ſo variance grew. Abraham ſaw that this variance would proceed farther and farther, and to prevent miſchiefe, gives Lot his choice where hee would dwell, ſo ſaith the Scripture, they were ſeparated a man from his brother. This no doubt was tedious to Abraham, that Lot and he might not be neere neighbours at once, for the event after made it appeare how deare Lot was unto him, and therefore after Lots departure, the Lord appeared unto Abraham to comfort him, as taking notice what a trouble it was unto him. And this kinde of croſſe doth fall out to men, either increaſe of riches or want of it, or ſome thing falleth out, that cauſeth they muſt be ſeparated from their ſpeciall friends, or ſome unkindneſſe and jarres grow betwixt them, that their agreement is not ſo cordiall and hearty as it ought to be.

But the next Croſſe in Lot was worſe, for in the ſpoile of Sodome, he was ſpoiled and taken captive by thoſe that tooke the Sodomites captive. This comming to Abrahams eares pierced him indeed, that his loving Couſin who had beene brought up in his houſe with him, and had borne him company in all his peregrination from Vr till almoſt that time, ſhould fall into the hands of ſo cruell enemies, ſhould have his cattell and goods ſeized upon, and himſelfe, and wife, and children, made ſlaves and bondmen. This affliction is uſuall enough in the world. Much miſery and diſtreſſe befalls them to whom wee wiſh well, and we ſuffer in their ſufferings whom naturall affection doth ſo indeere us unto, as that wee cannot but have a fellow-feeling with them in their diſtreſſes, as the members of the body ſuffer by conſent.

But a ſecond evill that I had almoſt forgotten pinched Abraham in Lot, for Lot loſt all in Sodome and went and dwelt in the Mount, and there lay with his two daughters, and begat of each of them a ſonne. This was no doubt noiſed abroad, it came to Abrahams eares, and filled his heart with a great deale of griefe, that ſuch a man as he had taken Lot to be and found him to be, after God had afflicted and chaſtened him, and alſo ſhewed him mercy and delivered him, ſhould runne into ſo monſtrous and unnaturall ſinnes, as to commit inceſt, not with one of his daughters which had beene farre too much, but even with both of them, one after the other. This I ſay pierced Abrahams ſoule to thinke of, he could not but be ſenſible of all the bitter reproachfull taunts that the true religion of God would ſuffer for this crime of Lot. The ſinnes and crimes of thoſe that are deare to us, and the reproach that followes thence, both upon themſelves and ſometimes upon the truth of God which they profeſſe, muſt needs breede much heavineſſe unto good men, and ſometimes the providence of God ſo diſpoſeth of things, that the people of God ſhall be humbled ſo, as Paul ſaith God would humble him he feared, when he p. 132ſhould finde many impenitent ſinners in Corinth, and it had brought anguiſh to his heart, that the inceſtuous man had not alone ſo ſhamefully offended, but alſo beene tolerated by the Church, as no doubt alſo the heare-ſay of Rubens inceſt was a great vexation of heart to Iacob, when the report of it was brought unto him.

Now ſee what Abraham ſuffered in his owne houſe in reſpect of his wives and children.4. His wife Sarah was twice taken away from him.

Firſt, his wife Sarah a good woman and deare to him, was twice taken away from him, once by the King of Egypt, and after by the King of Gerar, and he could not but be grieved at it ſo much the more, becauſe it came to paſſe by his owne default and ſinne, and becauſe ſhee was ſo taken away, as that it was likely every day, that ſhee ſhould have beene married to another man, or at leaſt have beene made a miniſter to ſerve his luſt. What an anguiſh was this thinke you? How did this gaule his heart? when he abode alone in his Tent, and Sarah was not in hers, when he lay alone at home and Sarah bare him not company, yea when ſhee was perhaps in the boſome of another man, to whom he had betrayed her by his cowardly feares and diſſembling, it ſcarce befalleth any of us to meete with ſuch a croſſe in his wife.

5. Sarah was barren.But ſecondly, Sarah his wife was barren, ſhee had no children, fruitfullneſſe and ſhee were parted, as the Holy Ghoſt noteth. This affliction hath befallen many good women, and it was ſo much the more bitter to Abraham, becauſe he did not intend to take any other woman, but that at laſt Sarah when her ſelfe was now by meanes of age paſt all hope, did earneſtly perſwade him unto it. To be childleſſe is a croſſe wherewith ſome are exerciſed, but to Abraham it was a worſe croſſe then ordinary, becauſe the want of a childe was to him the want of ſalvation too, for himſelfe and all Nations were to be bleſſed in his ſeede: So that if hee had had no ſonne, hee could have had no Heaven, and nothing ſtood as a ſtronger objection againſt his being ſaved, then his being childleſſe. Barrenneſſe with this aggravation comes not to any of us, and if God had not eaſed this burden to Abraham, by often renewing the promiſe of a child unto him, doubtleſſe it would have afflicted him ſore.

6. There fell out a great jarre betwixt him and Sarah.But another croſſe in Sarah upon occaſion of Hagar, there fell out a great jarre betwixt him and Sarah, and ſhee that ever before had ſhewed her ſelfe a dutifull and reſpective wife, now brake forth into much tartneſſe and paſſion with him, eagerly and wrongfully charging him to maintaine Hagar againſt her, and to be the cauſe of her ſtubborne and contemptuous carriage. This ſounded harſhly in Abrahams eares, and this language was tedious, to be ſo rated by Sarah, it made him thinke the caſe ſtrangely altered. Indeed he by his wiſdome calmed the tempeſt very ſoone, it continued not long, but it was a ſoure thing for the time; many a man hath the ſame trouble for matter, but more frequent and more laſting. A wives paſſions are an p. 133husbands ſufferings, her anger and diſcontent and brawles with maides and men and children ſometimes fall upon him, and ſhee is ready cauſeleſly to quarrell with him, when ſhe is diſpleaſed with them, this croſſe is ſo much the more tedious, by how much a man doth more affect and love his wife, and ſometimes too it is aggravated by this, that hee hath ſome way beene an occaſion of it though unwittingly.

But laſtly, Abraham buried Sarah, ſhe died before him,7. Sarah died before him. and he was faine to part with her unto the duſt. This calamity falleth upon many men to bury their wives, but to many it is not a calamity, they know how very quickly to make this affliction nothing, by a ſpeedy bringing in of another: but to Abraham who loved Sarah and had long lived with her, it muſt needes be matter of ſorrow, and ſo the Scripture witneſſeth ſaying, Hee roſe up from before his dead, Gen. 23.3.Gen 23:3whether hee had gone before to mourne and weepe for her. Theſe things he ſuffered in his wife Sarah.

Now in his Concubine Hagar, 8. He ſuffered in Hagars ill carriage to Sarah, and in her running away being with-child.firſt her ill carriage to Sarah was ſurely a griefe to Abraham, when two ſuch perſons fall at oddes, hee that is a common friend to both ſuffers in both. The cuſtome of Poligamie is weeded out of the Chriſtian world, ſo that men now are happier then to be vexed with the mutuall brawling of two Antagoniſts, as I may call them: but now the contentions of neere friends do fall out ſomewhat bitter ſometimes, to them that love both ſo well that they know not where to take part.

Secondly, When ſhee was now great by him, ſhe ran away from him and Sarah, and carried the fruite of his body away with her. This no doubt grieved Abraham, he tooke her alone for deſire of of-ſpring, not to ſatisfie luſtfull deſires, and now when ſhe promiſed ſeede, and his heart was raiſed up with expectation of a ſonne, to have all his hopes daſhed by the quarrels that Sarah had with her, ſhe being gone away, and hee knowing not where to have her, nor how to procure her returne, nor what was become of her, nor of his child wherewith ſhe went, and which was deare unto him, even now before he ſaw it in the world. This ſurely put him to much griefe and ſorrow. This croſſe is not very uſuall, to have a great bellied wife runne from a man, but if ſuch a kind of deſertion ſhall befall any, either hee muſt be very reſpectleſſe of his wife, or elſe it would be a corraſive unto him.

But a worſe croſſe or as bad befell him after,9. Hee was made to divorce Hagar and ſend her quite away. for at laſt the Lord made him to divorce Hagar, and to ſend her quite away, never againe to live with him. This was as bad and worſe then to burie her. If God do even ſeparate a mans wife from him, either his affection to her is little, or elſe his griefe for her will be much, but hee had Sarah his firſt wife, and that ſerved to mitigate the putting away of his ſuperadded woeman.

So you ſee his domeſticall afflictions in his wife, now conſider what hee ſuffered in his childeren, 1. In Iſhmael whom hee had firſt, p. 134hee was faine to baniſh him,10. Hee was forced to thruſt Iſhmael out of his family. or excommunicate him whether you will, or both, this was an hard thing to him, hee had but two ſonnes and now hee muſt thruſt one out of his family for ought that hee knew, never to ſee him againe. Hee muſt adventure him to the wide world, and ſend him abroad with his mother, in all probability of reaſon to ſtarve or begge hee knew not whether. Would it not grieve and trouble any of you? to ſend a pretty youth about a douzen or ten yeares old out of his houſe, without any thing but a bag and a bottle, not knowing what hee would doe, or whether hee muſt goe: yet God tried Abraham thus, hee muſt learne to truſt Gods word without meanes and above hope. The promiſe was, that God would make him a great man, and now God began to performe promiſe, by ſeeming to make him a begger; If God ſeeme to threaten us with beggerie in our poſterity, wee muſt conſider, that ſuch a croſſe ſeemed to bee ruſhing upon Abraham, but God found meanes to make that ſonne great, to whom hee was not ſuffered to give any thing, that it might be made evident, that it is eaſie with God to inrich a man caſt out and deſtitute of all friends.

11. Hee was croſſed in Iſaac many wayes.But Abraham had another ſonne, ſee the croſſes that befell him in Iſaac. Firſt hee waited long for him before hee had him. To be long deferred from enjoying a thing promiſed and hoped for, is a burden ſomewhat tedious, if a man have not faith and patience in ſome good meaſure and quantity. Thus God tried Abraham, hee lived twenty five yeares after the promiſe of a large ofſpring, before he imbraced the ſame which the promiſe pointed to. How could wee brooke the deferring of a promiſe twenty five yeares?

But when hee had him, was the laſt triall and worſt of all; hee muſt take him and ride with him a long journey of three dayes to a certaine mountaine, and there hee muſt offer him up to God for a burnt offering, here God tried Abraham to the quicke. Hee muſt denie naturall affection, in killing a ſonne ſo deare unto him, and that at this age: If God ſee fit to have him, why did hee not call for him when hee was a young childe, before hee had filled his heart with ſo intenſe love and earneſt expectation; If hee will have him now, why cannot hee ſend ſome diſeaſe to fetch him, but the Father muſt murder the ſonne: ſo nature muſt give place to Gods commandement. Hee muſt alſo denie his credit in the world, and expoſe himſelfe to moſt harſh, and in ſhew juſt cenſure of all men, yea of his familie and of his wife Sarah too, whoſe griefe for her ſlaughtered ſonne muſt needes cauſe her to lade her husband with grievous complaints, and in appearance alſo righteous. Yea hee muſt in ſome ſence contradict and croſſe even faith it ſelfe, by ſlaying him in whom the Lord had ſaid unto him. In Iſaac ſhall thy ſeede be called. Thus faith muſt conquer nature, conquer credit, and conquer it ſelfe, p. 135which alſo it did in Abraham: Heb. 11.19.Heb 11:19For hee conſidered that God was able to raiſe him up againe from the dead, from whence in a figure hee had received him. So it ſeemeth good to God, to put his ſervanrs hard to it, and to require ſuch things at their hands, as cannot but bee very difficult unto them.

Thus you have heard of Abrahams life,Abrahams death. now at laſt hee died in peace and in a good old-age, after he had lived 175. yeares, not ſo long as his Fathers and fore-fathers, God ſtill ſhortening the age of man uſually, that he might put them and us in minde of our latter end, and make us carefull to prepare for it continually. (*⁎*)